CHAPTER TEN

SPECIFIC FORMATION

446.According to our Constitutions, “after practical training the Salesian goes on to complete his initial formation”¹ – through his specific formation.

The Salesian vocation is always a specific one and the different forms of the same vocation – the lay, the priestly and the diaconal – are a permanent frame of reference for the work of formation. In this sense, there does not exist at any moment a generic Salesian, and hence not even a generic formation.

Nevertheless there is a particular period of “specific formation”, around the time of perpetual profession, which completes the basic formation of the Salesian educator and pastor imparted during practical training. And it is something different from professional training.

The specific formation of Salesians called to the priesthood or diaconate follows the programme of studies laid down in the Church’s guidelines.²

Because of the concrete situation in the Congregation of permanent deacons who are very few in number, and also because their formation is similar to that of priests and depends on the norms of the Church, the formation to the diaconate will not be treated separately here.

THE SPECIFIC FORMATION OF THE SALESIAN BROTHER

10.1NATURE AND PURPOSE

447.According to the Constitutions, “the specific formation of the lay Salesian offers him the opportunity to deepen his knowledge of the spiritual heritage of the Congregation. He receives an adequate theological preparation appropriate to his consecrated lay status, and completes his formation with a view to his subsequent apostolic work of education.”³

The Constitutions are expressing not just a desire but a provision which corresponds to the guidelines of the Church and the responsibility of the confrere and the community to see to the maturing of a vocation.⁴

448.Seen within the context of a definitive option for Salesian life, the period of specific formation is for the Salesian brother an opportune time:

- to assess and complete his progress in his vocation and formation;

- to reaffirm his own identity, which he lives in a complementary manner with priests, and also his own motivations;

- to reflect, study and qualify himself in the theological and pastoral aspects of his Christian faith and in his Salesian consecrated life;

- to consolidate an attitude and a pedagogy of continuing formation.

10.2THE FORMATION EXPERIENCE

449.Given the concrete situation, and in particular the generally reduced number of confreres for this phase of formation in the individual Provinces, there are different ways of realizing it. In every case, however, it must be a complete and communitarian experience, lasting at least a year.

To assess, deepen and complete this formation, some values and specific attitudes in each of the four aspects of formation are emphasized here: they are to be kept in mind during this period.

10.2.1Human formation

450.The brother confrere pays attention to:

- a pattern of relationships marked by simplicity, tact and serenity;

- social virtues highly esteemed by people that make him accepted by everyone, including an ability to listen and to communicate;

- an experience of affectivity and an ability to meet different kinds of people in his educative relationships;

- daily contacts in the community and his relationship with the Salesian priest in a mutual exchange of gifts;

- a deep sensitivity to the world of work and culture, as well as an ability to size up situations objectively and adopt a professional approach.

10.2.2Spiritual formation

451.The Salesian brother evaluates his experience of consecrated life and the way he walks in the Spirit, following the basic features of Salesian spirituality.

He shares in the pastoral love of Christ the Good Shepherd, and in his life and activity strives to grow in his attachment to the person, the style and the spirit of Don Bosco, his Founder and model. He strengthens his attitudes and motives by means of reflection, prayer and fraternal sharing.

He knows how to join the characteristics of his lay state with his pastoral concern, and cultivates those aspects that enable him to guide the young in their spiritual growth.

He develops an attitude of offering to God the whole of himself, together with his apostolic undertakings, his daily work, and the very difficulties he encounters in life. In this way his life takes on a filial and priestly character: it becomes a liturgy, all to the glory of the Father.⁵

10.2.3Intellectual formation

452.Specific formation offers the Salesian brother a sound and updated intellectual formation. It comprises “a serious theological, Salesian and pedagogical preparation”⁶ to help him grow in the experience of his vocation and mission, and reinforces in him the habit of joining reflection with his work. This formation is spelt out in the Provincial Formation Plan.

10.2.3.1 THE STUDY OF THEOLOGY

453.The “adequate theological preparation appropriate to his consecrated lay status”,⁷ which the Constitutions speak of, comprises those aspects of theology that serve to strengthen and illumine his Christian faith and consecrated life so that he can live them with joy and commitment; they enable him to carry out an effective work of evangelization and catechesis among the young - especially working youth - and in his relationship with the laity.

Care must be taken to see that, among the various topics that form part of this programme of theology, the following contemporary themes are not omitted: Christian morality, the theology of consecrated life, deeper insights in the Bible and liturgy, aspects of pastoral theology and catechesis, and the social teaching of the Church.

For what regards the level of theological knowledge the brothers should have, it must be “proportionate to the grade of culture attained in other branches of study and qualifications”.⁸

10.2.3.2 SALESIAN STUDIES

454.To “deepen his knowledge of the spiritual heritage of the Congregation”⁹ the Salesian brother must study, among other things, the history of the Salesian brother, his spirituality and the presentation of some significant figures in whom the Salesian heritage has been incarnated, the theoretical and practical framework of Salesian Youth Pastoral Ministry and Salesian pedagogy, the guidelines of the Congregation, and the features of the Salesian Family.

10.2.3.3 EDUCATION IN THE SOCIAL SPHERE

455.In line with the lay aspect of his vocation, the Salesian brother must be suitably prepared, through study and reflection, to take his place in the complex world of work, technology and the economy, and also to deal with social and political situations.

10.2.3.4 PROFESSIONAL TRAINING

456.Professional training is something distinct from the period of specific formation. It is the responsibility of the Province to see to it that the Salesian brother engages “in studies aimed at [his] professional preparation in view of the apostolic work [he] will later carry out”.¹⁰

The confrere qualifies himself in the specific field of his profession and in the skills needed to fulfil the various tasks and roles that will be entrusted to him, such as, for example, the vast area of the school, technology, social communication, animation techniques, and the different aspects of administration and management.

10.2.4Formation to Youth Pastoral Ministry

457.The Salesian brother:

- cultivates a particular sensitivity to poor youth and remains close to the world of work and the concrete problems of life;

- broadens his outlook on pastoral work and Salesian Youth Spirituality, the basis of his work of education among the young;

- pays heed to the aspects that concern the mission of the Church in the world, the evangelization of culture and the role of lay people;

- identifies himself ever more deeply with his mission of educator and evangelizer of the young, along the lines of his specific vocation and in interdependence with the Salesian priest;

- develops the ability to animate, plan and work in a team within the educative and pastoral community, sharing with the laity and taking care of his relationship with the Salesian Family; he offers his special contribution within the animating nucleus, aware of the unique value of his apostolic consecration.

10.3SOME REQUIREMENTS FOR FORMATION

458.Though it can be organized in different ways, the specific formation of the Salesian brother cannot be limited to offering him the possibility of frequenting some courses of a theological or pastoral nature. There must be a structured programme of formation suited to the purpose.

To ensure a high quality for this formation experience some practical conditions have to be guaranteed, especially in those places where, because of a small number or for other reasons, it is not possible to offer a stable structural solution (a house, a community, a centre and study-programmes).

It is important that the following be taken care of:

- a Salesian context;

- a community environment;

- planning, animation and guidance;

- a specific programme of study and reflection;

- an assessment of one’s lived Salesian experience;

- the availability of formation guides.

To ensure these conditions, the Provinces must give a responsible and persevering collaboration in this field - of which there are some positive experiences already.

THE SPECIFIC FORMATION OF THE SALESIAN PRIEST

10.4NATURE AND PURPOSE

459.“The specific formation of a candidate for the priestly ministry follows the norms and directives laid down by the Church and the Congregation, and has for its scope the preparation of a priest who will be a genuinely Salesian pastor and educator.”¹¹

The specific formation of the Salesian priest or permanent deacon aims at preparing a Salesian who is called to realize the mission to the young through the priestly or diaconal ministry, to live it in the Salesian community in fraternal and shared responsibility with the Salesian brother, and to exercise it in the context of the Salesian Family and against the still vaster backdrop of the Church and the world.

The identity of the Salesian priest flows from the fusion of two of his identifying features (his religious and his priestly consecration) in a single, unique experience, viz. “this means on the one hand that in him his priestly consecration is qualified and enlivened by the spirit and mission that is his by his Salesian profession, and on the other it ensures, enriches and renders fruitful the pastoral identity of his own vocation and that of the whole community”.¹²

460.With specifically Salesian priestly formation in mind, the following objectives can be pointed out:

- assimilating the way of thinking of Christ the Priest, of whom the Salesian, like Don Bosco, is the witness for needy youth, and living the ministry as a spiritual experience;

- thinking with the Church:¹³ embracing the priest’s identity as presented by the Church and in its relationship with the Christian community (the laity, other vocations,...); collaboration in realizing the mission according to the Salesian charism; working in communion with the Pope and the Bishops;

- growing in the awareness that the priestly ministry is a specific aspect of his Salesian vocation and is stamped by it - by its concern for youth and education, by its communitarian nature, and by the commitment to be a priest always and everywhere¹⁴ in the variety of activities, works and roles;

- developing a concern proper to the Salesian spirit for catechetics, the work for vocations and Marian devotion in the exercise of his priestly ministry;

- maturing an attitude of spiritual and pastoral discernment towards persons and events, with a view to guiding and directing individuals and communities;

- acquiring a solid and up-to-date theological and pastoral formation, closely in agreement with the guidelines of the Church and the Congregation;

- experiencing the ministry of lector and acolyte, of deacon and priest, within the context of the local and provincial community;

- training himself to a pedagogy for life that prepares him to live in an attitude of continuing formation.

10.5THE FORMATION EXPERIENCE

461.Keeping the breadth of vision of the universal priesthood and the unity of the local priesthood,¹⁵ the priest’s formation is carried out within a Salesian framework and takes place gradually and progressively through the conferring and exercise of the ministries of lector and acolyte and the conferring and exercise of the order of deacon.

In some Provinces it coincides partly with the period of preparation for perpetual profession.

Called to be, like Don Bosco, a sign and instrument of Christ the Shepherd in the service of the young, the future priest or deacon cultivates a strong and lively faith, centred on the person of Jesus Christ, head of the Church, high priest and mediator.

From Christ he learns and attains the pastoral love which is the basis of his whole life and formation, and which he conveys in the compassion and love which prompt the total dedication of himself to his mission.

He lives and manifests this love as minister of the Word and the sacraments and in the service of charity.

Under the influence of the da mihi animas, he looks at each person and event from a pastoral point of view, and with a sense of community commits himself “to educational and pastoral services for the purpose of rendering his charges capable of celebrating their liturgy of life by incorporating it into Christ’s Eucharist”.¹⁶

10.5.1Human formation

462.Aware that the efficacy of his priestly ministry depends to a great extent on his personal maturity and good relations with others, the future priest strives to reflect, as much as he can, the human perfection that shines forth in Jesus Christ and that he admires in Don Bosco.

He therefore shows a great sense of responsibility, a serene and mature affectivity, balance and prudence in appraisal and judgment, sincerity of heart and respect for justice.

He fosters in himself the human qualities that attract others to him and therefore endow him with greater credibility, such as: kindness, affability, loyalty, fidelity to his word, respect for persons and openness to other people’s ideas, restraint and discretion.

He develops the qualities that facilitate dialogue with others, such as: humility, kindness in his dealings, trust, a willingness to listen, empathy, understanding and charity in his conversation.

He matures a fraternal relationship of interdependence in the mission with the Salesian brother.

He learns to recognize the limits he ought to set in his pastoral relationships and in his involvement in the lives of people. He cultivates a positive, balanced and prudent pastoral interaction with women.

He grows in a deep concern for those who are very poor and those who suffer.

10.5.2Spiritual formation

463.Spiritual formation is the principal identifying element of the call to be a mediator of the Lord’s presence and action. It entails creating in oneself a unity between the interior life and the apostolate, between proclamation and witness, between the service of God and the service of the young, between liturgy and life.

At the heart of one’s experience is the readiness to serve, but even prior to this is the readiness for a communion of life with Christ, progress towards holiness in the ministry.

Conscious of the fact that the priestly or diaconal ordination establishes a new and deep personal bond with Christ, configuring him to Christ the head of the Church, the candidate prepares himself for it and begins to live it, knowing that everything depends on that bond. To bind himself to Christ with sentiments of close friendship is the heart of all his preparation for ordination and of all his ministry.

The total configuration to Christ is the distinguishing feature of his spiritual life, “marked, moulded and characterized by the way of thinking and acting proper to Jesus Christ, head and shepherd of the Church”.¹⁷ Identifying himself with the same “attitude... which was also in Christ Jesus”,¹⁸ he grows in his love for the Father and for mankind, and imitates Christ in the total gift of himself and in his service.

He increases his knowledge and love of Christ, meets him often in his Word and in prayer, and lives in union and friendship with him by actively taking part in the sacraments, especially the Eucharist and Reconciliation, in the Liturgy of the Hours and in the service of charity towards the brethren.

464.His configuration to Christ translates into his identification with the Church. He is called to be a “man of the Church”.

He loves the Church, meditates on her in faith, and lives in communion of mind and heart with her pastors. He cultivates a pastoral and missionary zeal, and makes his personal contribution towards building up the Church. He sanctifies her through his holy life. He finds in the celebration of the Liturgy of the Hours, to which he is solemnly bound¹⁹, nourishment for his personal prayer and a way of giving expression to his sense of the Church.

This love for the Church becomes effective in the endeavour to live his relationship with the local Church, with the bishop, the priests, the religious and the laity; he holds in esteem and contributes to building up “the unity of the Church community in the harmony of diverse vocations, charisms and services”.²⁰

465.The natural outcome of the configuration to Christ and the identification with the Church is a humble and disinterested service of the brethren through his ministry.

“Formation which aims at giving oneself generously and freely... is a necessary condition for one who is called to be a manifestation and image of the Good Shepherd, who gives life”.²¹

The priest or deacon considers himself to be a “man of charity”. He knows that the main purpose of his priestly life is not his own self-fulfilment, and not even the successful outcome of all his ventures – this he leaves to the Lord – but a spending of his life for others with all the love and sacrifice it entails, knowing full well that in this way he is working for the One who truly and solely matters.

With an undivided heart and great inner freedom, even at the cost of much personal sacrifice, the Salesian lives this attitude in the specific context of his vocation, an attitude of joyous and gratuitous service to his confreres and youngsters. In this way he develops that “constant readiness to allow oneself to be taken up, as it were ‘consumed’”²², by the demands of the mission.

10.5.3Intellectual formation

466.The intellectual formation of the Salesian priest has for its goal the candidate’s acquisition of a broad-based and solid preparation in the sacred sciences, a firm grounding in “Salesianity” and a general culture suited to the needs of our times; in this way he becomes capable of dialogue and pastoral discernment and is in a position to proclaim the Gospel message effectively to the youth of today, tune in to their culture, and guide and build the Christian community.²³

The studies are part of his spiritual journey marked by his personal experience of God. The candidate to the priesthood goes beyond simply theoretical knowledge: he gives a firm foundation to and nourishes his own faith, attains wisdom or an understanding of the heart, and acquires the habit of reflection, study and sharing as an attitude of ongoing formation.

467.The intellectual formation in this period requires time, great dedication, love and a spirit of sacrifice. It is the fruit of an interdisciplinary effort and an active methodology.

As today’s pastoral problems are faced, especially the challenges of evangelizing cultures and inculturating the Gospel, the high scientific standard of the studies goes hand in hand with their pastoral aim.²⁴ This task takes its inspiration from the Church’s guidelines and requires that the reflection be intelligently and responsibly contextualized.

The studies must enable the future priest to communicate the faith to the young in their socio-cultural situation and illumine and guide their spiritual life. At the same time, it is a fact that only serious study can contribute to a solid formation of the pastor of souls as a teacher of the faith and enable him to proclaim the Gospel message efficaciously in the manner most suited to present-day culture.

10.5.3.1 THE STUDY OF THEOLOGY

468.The study of theology aims at equipping the candidate for the priesthood with a structured understanding of the truths revealed by God in Jesus Christ and the faith-experience of the Church.

On the one hand, theology has as its reference point the Word of God, celebrated and lived in the living Tradition of the Church: hence the study of Scripture, the Fathers of the Church, the liturgy, and the history of the Church.

On the other hand, theology is addressed to the priest who is called to believe, live and communicate the Christian faith and ethos: hence the study of dogmatic theology, moral theology, spiritual theology, canon law and pastoral theology.

Concern for the believer raises the question about the relation between faith and reason – hence the study of fundamental theology – which deals with the matter of Christian revelation and its transmission in the Church. And, it seeks to answer the problems connected with the social and cultural situation: hence the study of the social teaching of the Church, missiology, ecumenism, non-Christian religions²⁵ and of the various ways in which religiosity finds expression.

Not to be excluded is formation in the field of social communication which offers a theoretical framework for the theology of communication, the magisterium of the Church, ethical values and the pastoral problems connected with the cultures of young people, and gives the future priest or deacon the ability to communicate; hence homilectics, liturgical practice, pastoral studies, catechesis and the exercise of the ministry in general. Familiarity with the instruments and a contextual knowledge of the styles, codes and languages of the modern means of communication are a help to him in proclaiming the Gospel and making the message more easily understood by contemporary man.

The important thing is for all these aspects of theology to converge harmoniously in an overview of the history of salvation playing itself out in the life of the Church and in world events.²⁶

10.5.3.2 THE SALESIAN ANGLE AND SALESIAN DISCIPLINES

469.Within the context of the fundamental plan of priestly formation promulgated by the Church, the specific Salesian vocation leads to an emphasis on the mission to the young and on the other areas connected with it. This entails:

- a Salesian sensitivity in the way themes are handled, and their pastoral significance is underscored within the theological disciplines themselves;

- the study of certain specifically Salesian subjects pertaining to the priesthood or subjects that have a direct bearing on it, such as Don Bosco’s priestly experience, youth pastoral ministry, catechesis (particularly of the young), Salesian spirituality, the spiritual animation of persons, groups and communities, knowledge and animation of the various vocations within the Salesian Family, a pastoral profile of the various types of Salesian works and the figure of the priest or deacon in them.

10.5.4Formation to youth pastoral ministry

470.The specific formation of the Salesian priest to youth pastoral ministry concerns the mentality, the pastoral criteria, the attitudes, the methodology, the skills, and the stance one assumes as a Salesian priest in the pastoral situation of an ecclesial community and when faced with challenges in carrying out the mission. In particular, the formation to youth pastoral ministry during this phase aims at training the confrere in the basic ways of exercising his ministry, according to the specificity of his Salesian vocation – and this in continuity with the lived experience of his previous years of formation, especially practical training.

10.5.4.1 THE ASPECTS TO BE CULTIVATED

471.To be a servant of the Word in the context of the new evangelization and in the face of the challenges emerging from the cultural situation, the future priest or deacon:

- qualifies himself, through study and meditation, to proclaim and bear witness to the Word of God, adhering closely to the mind of the Church and being always mindful of the relationship between faith and culture;

- learns the art of preaching, especially homiletics, and the art of social communication in relation to evangelization, giving particular attention to certain sectors such as: the first proclamation, formation in faith through catechesis, ecumenical dialogue and inter-religious dialogue;

- makes himself capable of guiding persons in their spiritual growth, especially in the youth field and in the realm of the Salesian Family.

472.In view of his service in the liturgy and the sacraments:

- he prepares himself to carry out the various liturgical functions in his capacity as priest or deacon, and in particular, to preside over the worship of the Christian community;

- he ensures that every act of worship harmonizes with all the work of evangelization and the pastoral activity of the Church and with the fundamental options of Salesian Youth Pastoral Ministry;

- he becomes capable of initiating young people and the faithful to the celebration of the sacraments, especially the Eucharist and Reconciliation.

473.To be able to carry out the service of charity proper of the priest or deacon:

- he is prepared to give the first place to the logic of service and becomes a witness to the love of Christ, the Good Shepherd, in his community, rising above selfishness and individualism;

- he is ready to assume various ways of living his priesthood or diaconate, depending on the different roles in the various settings in which the Salesian mission is realized;

- he becomes increasingly interested in joint pastoral action, following the directives of the Church and the Congregation and adhering closely to the local Salesian Educative and Pastoral Plan; he learns to work in a team using the methodology of pastoral planning and to make his specific contribution to the educative and pastoral community as a priest or deacon;

- he makes himself capable of the spiritual animation of groups and youth movements, and of ecclesial communities.

10.5.4.2 THE EXERCISE OF THE MINISTRIES AND THE DIACONATE

474.On the way to the priesthood, the ministries of lector and acolyte have a special pedagogical significance. They help him to grow in and experience values and adopt attitudes which are characteristic of formation to youth pastoral ministry, and they foster the abilities and skills needed.

10.5.4.2.1 The ministries of lector and acolyte

It is the lector’s role to proclaim the Word of God in the liturgical assembly and to carry out other related tasks, such as, for example, to direct the singing, to guide the participation of the faithful and to teach them how to receive the sacraments worthily.²⁷

The exercise of this ministry therefore emphasizes in a special way a love and knowledge of Sacred Scripture, and the ability to proclaim it.

As an acolyte, the confrere assumes the duty of attending to the service at the altar, assisting the deacon and the priest in liturgical actions, especially in the celebration of Mass, distributing Holy Communion in certain circumstances, and exposing the Blessed Sacrament for public adoration.

The exercise of this ministry therefore stresses participation in the celebration of the Eucharist and service of the liturgy in its various aspects.

For candidates to Sacred Orders, the progressive exercise of the ministry of the Word and of the altar has a predominantly pedagogical purpose, in so far as it makes them more conscious of their vocation and helps them to be fervent in spirit and ready to serve the Lord in the faithful.²⁸

10.5.4.2.2 The diaconate

475.The diaconate too – for those whose steps are directed towards the priesthood – is pedagogically geared towards the priestly ministry. It is a time of initiation, but also one of deeper thought and synthesis. In fact, the exercise of this order fosters the maturing of some specifically priestly aspects, even though its duration and concrete possibilities of application are limited.

Among the areas to be given priority in the preparation for and exercise of the diaconate, the following can be mentioned:

- the proclamation of the Word of God: the Salesian deacon prepares himself for, and has an experience of, preaching the Word of God and educating young people to the faith;

- liturgical animation: he ponders the theological and pastoral contents of the Lectionary, the Missal and the Liturgy of the Hours. He sets about exercising his diaconal ministry in the liturgical field (organizing and presiding over various celebrations, seeing to the preparation of those who take part in them) both in his own community and in other pastoral activities;

- the pastoral theology of the sacraments and the preparation for the exercise of the sacrament of Reconciliation: the Salesian who receives the diaconate in preparation for his priestly ordination is gradually introduced to the ministry of the sacraments and already receives guidance for his future responsibility of confessor and director of souls. With the help of confreres who are experienced in the moral field and in confession, he acquires the ability to guide persons in this sacrament; he learns how to combine a sensitivity to situations, a clarity of the criteria to be applied, and a capacity to form others, and to take account of the progressive nature of personal growth. He prepares himself for the guidance, counselling and spiritual direction of persons in the non-sacramental sphere as well. All this presupposes a concern for and an ability to read human situations and to evaluate them according to the criteria of the faith.

The diaconate marks the beginning of the official duty of celebrating the Liturgy of the Hours in the name of the Church.

10.6SOME REQUIREMENTS FOR FORMATION

476.There is an ideal from which to draw inspiration for all the years of specific formation of the Salesian priest. It is the time of waiting of the apostles in the cenacle after the resurrection: assiduous in prayer with the Virgin Mary, they awaited the coming of the Holy Spirit.

Pastoral love and zeal for the mission in terms of an openness to pastoral service set the tone for the entire formation experience.

477. The priestly formation community is made up of confreres who have had an experience of Salesian life and are about to fully assume the tasks of the mission. It is important to get them to assume full responsibility for their own formation from the very beginning of this phase which is so very different from the previous one.

The formation environment must have the following characteristics:

-the involvement of everyone in the work of formation, going beyond passive or individualistic attitudes; instead, everyone acts maturely and freely on the basis of motivations, serenely accepting the role of authority and the various channels through which it is manifested;

- serious application to study and importance given to personal and shared reflection;

- prayer-life organized in a Salesian manner and of good quality, with emphasis laid on priestly spirituality, and encouragement given to an attitude and personal rhythm of prayer;

- sense of brotherhood through the sharing of experiences, community discernment in the light of the Word, joint efforts of conversion and fraternal correction, and sincere and sympathic exchange of views;

- the offer and practice of personal guidance and spiritual direction;

- a strong pastoral thrust in a manner typical of this phase and avoiding two risks, viz. that of the life-style of the community remaining too far removed from Salesian pastoral concerns and that of its being so much involved in practical activity as not to offer the candidates sufficient time for studies, community life and prayer;

- sense of union with the Province, the Congregation and the Salesian Family, and close adherence to the Church and the directives of her pastors.

The admissions to the diaconate and priesthood are carried out in all seriousness, with concern shown for a careful process of discernment and the shared responsibility of all those taking part, starting with the candidate himself.

478.The study centre – be it Salesian or non-Salesian – forms part of the formation environment of this phase, as it contributes to developing a mentality, criteria and pastoral preparation, and in fact, communicates an idea of the priest and minister that influences his Salesian identity, his outlook on the mission and his spirituality.²⁹ The whole organization of the study centre ought to be consistent with the overall formation plan.

The Salesian centre – which is to be preferred – makes possible a study arrangement which takes care of the Salesian aspect and the specific contents deriving from it.

It is not sufficient for the formation community to ensure the Salesian aspect through its style of spiritual and fraternal life, the studies and apostolic activities; it is necessary for it to complete the programme of “Salesian” subjects, precisely in order to offer a solid foundation for the vocation and ministry of the future priest or deacon.

479.After practical training the Salesian brother and the candidate for the ministerial priesthood or the permanent diaconate complete their initial formation with the help of a specific formation.³⁰

The Salesian brother

480.It is the responsibility of the Provinces to ensure that the brother confreres receive, after their practical training, the specific formation and professional training laid down by the Constitutions and General Regulations:³¹

- the specific formation in the intellectual sector consists in an adequate theological, pedagogical and Salesian preparation appropriate to his specific vocation;

- the Salesian brothers “should be engaged also, according to their talents, in studies aimed at their professional preparation in view of the apostolic work they will later carry out”.³²

481.The Salesian brother’s vocation is a gift from the Lord that must be taken care of and cultivated by the confrere himself and by the whole community. From this point of view, therefore, the request of a perpetually professed Salesian brother to embark on a formation curriculum with a view to becoming a permanent deacon or priest must be the subject of particular discernment with all the consideration and reserve called for by a change of vocation; the request must be addressed to the Rector Major after it has obtained approval of the Provincial with his Council.