DIREZIONE GENERALE OPERE DON BOSCO

Via della Pisana 1111 - 00163 Roma

Il Consigliere generale per la formazione

Rome, 1st September 2011

Prot. 11/0423

To the Reverend

Provincial Formation Delegate

at his address

For information:

To the Reverend

Provincial

at his address

Subject: Assessment and proposals concerning intellectual formation

Dear Delegate,

At the end of the year 2010 our Formation Department received from the Provincial Formation Commissions and the “Curatorium” of interprovincial formation communities the responses to our questionnaire on intellectual formation in the initial stages of formation. I thank you for the work you did in this regard; it meant involving several people: students, formation guides, professors and others.

Now, as we set before you for your consideration “an assessment and proposals concerning intellectual formation” in the various stages of initial formation, our Department has taken into account certain elements that keep constantly emerging. They can be considered as the criteria for interpreting the text which I am attaching to this letter.

1. In the first place, through this assessment we have become aware that there is a process of a lowering of the intellectual level taking place. This is due to a number of factors, among which we may mention an inadequate intellectual preparation at pre-university level and a poor grasp of the language used in initial formation and in studies. It also happens that vocation discernment does not give sufficient consideration to the intellectual capacities needed for the vocation of a Salesian priest or a Salesian brother. To this we may also add our weakness: we are unable to stir up a love for and a commitment to study and to offer a suitable method of study.

2. Next, this assessment has brought to the fore the need to pay special attention to Salesian study centres. They require care and accompaniment, not only on the part of academic authorities but above all on the part of religious authorities at various levels: the Rector, the Provincial and the “Curatorium”. Some Provinces have committed personnel and resources to their study centres; others have neglected to do so. We have to remind ourselves of the need for Salesian study centres and foster interprovincial collaboration which is already producing positive results in our formation communities.

3. This assessment also underlines the excessive disparity in our study programmes, which not always possess good quality. The programmes are often weak or incomplete, even in essential areas. This is because we lack a “Ratio studiorum” in the Congregation, and the “guidelines concerning the organization of studies” proposed by the present “Ratio” (FSDB 579-603) are at times unhelpful in developing good programmes. This does not mean that our programmes have to be standardized; what is keenly felt instead is the need for more precise indications.

4. Finally, there are several problems concerning professors. Not all the study centres have a plan for preparing professors. Well qualified professors are sometimes given other assignments in order to meet the urgent needs of a Province, and in the process the study centre becomes impoverished. There are study centres that do not have professors with a doctorate or any Salesian professors at all; not always were the right choices made in preparing them. There is also a realization that collaboration between study centres and an exchange of professors is difficult when there are so few of them at hand.

If, after hearing the formation communities and the study centres of your Province, you, together with the Provincial Formation Commission, wish to send in your suggestions and amendments to the attached text, it will be a great help to us. It would also be important to involve the Provincial and the Provincial Council, to the extent possible. This will also help towards bringing about an awareness of your situation.

After the text has been reworked in the light of the observations that reach us, it will be submitted for approval to the Rector Major and the General Council, and then sent to the Provinces. Your eventual response should reach us by May 31, 2012; it should be in digital format only and addressed to me: fcereda@sdb.org

Already I want to thank you for your collaboration and I ask you to pray that this effort of ours may serve to improve the preparation of our Salesians. In this way we shall be able to live our Salesian vocation better and carry out our mission among young people with the heart and the mind of Don Bosco.

With my cordial greetings,

Fr. Francis Cereda

DIREZIONE GENERALE OPERE DON BOSCO

Via della Pisana, 1111, C. P. 18333 - 00163 ROME

Formation Department

ASSESSMENT AND PROPOSALS

CONCERNING INTELLECTUAL FORMATION

DURING INITIAL FORMATION

Proposal offered for reflection in the Provinces

with a view to receiving amendments and suggestions

Rome, 1st September 2011

PRENOVITIATE

1. ASSESSMENT

1. Contribution of intellectual formation to vocational maturing and preparation for the Salesian mission

Several prenovitiates that have a specific and systematic study programme are positive about the contribution their intellectual formation makes towards vocational maturing and preparation for the Salesian mission. The subjects they teach help the prenovices to mature on the human level, to grow in the faith, to know Christ and Don Bosco, to form convictions and motivations, and to have a better understanding of Salesian consecrated life and its two forms.

There are, on the other hand, quite a few prenovitiates that encounter difficulties in the matter of intellectual formation. The prenovices’ poor or problematic family background, the weak foundation they received in school, their superficial experience of Christian life, and their poor knowledge of the language used in formation are factors that do not help towards their vocational maturity. Added to these factors are also weak and ill-prepared teams of formation guides.

2. Study programme and Salesian studies

There are prenovitiates that have a consistent study programme comprising daily class hours and exams. Some prenovitiates have committed themselves to changing their programme and not anticipating the study of philosophy. Oftentimes a systematic study is undertaken of the language used in initial formation and an effort is made to close the gaps left by previous schooling. There is a good acceptance of the programme of Salesian studies.

However, there are Provinces in which the prenovitiate is reduced to the duration of a few months, thus rendering it difficult to implement a serious study programme. Some prenovitiates do not have a proper prenovitiate study programme as the prenovices are busy attending secondary school or a university or doing the first year of philosophy. There are other prenovitiates where the huge quantity of subjects causes the objectives of this formation phase to be neglected; sometimes courses belonging to later formation phases are anticipated. Lastly, when the prenovices are few in number, it is far from easy to organize a prenovitiate study programme for them.

3. Learning and teaching methodology

In many prenovitiates different methods are used for developing an ability to think, converse and communicate and to create a critical mentality. Generally speaking, there is a good study atmosphere; some prenovitiates make 2 and even 3 hours available for personal study on weekdays.

Instead, where pastoral activities are given excessive importance, there is no time for personal study. There are also prenovitiates in which the prenovices are not much motivated to study, have no ability and taste for reading, and hardly use the library. Not all prenovitiates take steps to encourage and help the prenovices acquire a serious personal method of study.

2. PROPOSALS

1. For the admission of candidates to the prenovitiate, every Province needs to lay down some criteria regarding the intellectual foundation that is necessary, the language ability to be possessed, and the family situation. The intellectual capacity of candidates and prenovices must receive greater consideration as a vocation criterion for admission to the novitiate. Furthermore, the prenovitiate, like the aspirantate experience before it, must help to reinforce the intellectual foundation and make up for eventual gaps in scholastic and language proficiency. Attending good Salesian schools is a help to aspirants in their intellectual growth.

2. The intellectual formation of the prenovitiate aims at human and Christian growth. The contents and study methods therefore must make it easier for the prenovice to get to know himself, his past experiences and his motivations. Furthermore, the studies in this formation phase must foster and lead to “a lively experience of faith and a deep relationship with the Lord Jesus; such a relationship is a necessary condition for the choice of any vocation. Without a motivated and convinced personal experience of the Christian life, a vocation to consecrated life is not possible” (FSDB 339); in this way too is guaranteed the growth to Christian maturity.

3. Study needs to be integrated with good pastoral experience. Study topics and pastoral exercises must be chosen and carried out in such a way as to stir up a love for the Salesian vocation and foster growth. This means that pastoral work has to be accompanied by reflection so as to become a true lived experience.

4. Each Province must draw up a specific study programme to achieve the fundamental objectives of this formation phase. The prenovitiate “hardly leaves space for other onerous studies. In particular, the philosophical studies proper of the postnovitiate ought not to be anticipated in this phase; should, however, the circumstances of a Province require otherwise, it will be necessary to ask for the authorization of the Rector Major” (FSDB 342). In cases in which Provinces send their novices to an interprovincial novitiate, their prenovitiates must coordinate their programmes of intellectual formation. It is also important for an exchange of views to be held on the prenovitiate programmes existing within a Region.

5. Growth to human maturity requires some contents of psychology. Particularly helpful is “a systematic presentation of matters concerning relationships and the process of interpersonal communication, together with aspects of self-knowledge and growth of a celibate’s emotional, affective and sexual maturity“ (FSDB 342).

6. To foster growth as a Christian, faith and Christian moral living need to be consolidated through a systematic and experiential catechesis. For this formation phase we suggest the study and assimilation of the contents of the first and third parts of the Catechism of the Catholic Church which deal with the Creed and the Commandments. This study will be completed when the second and fourth parts of the Catechism of the Catholic Church are taken in the novitiate.

7. The programme laid down for the prenovitiate by the Guidelines Concerning Salesian Studies approved by the Rector Major and his Council is considered necessary. In addition to a biography of Don Bosco, a presentation of the Salesian Congregation today, and an acquaintance with some significant examples of Salesian consecrated life, there needs to be added a topic of Salesian consecrated life and its two forms, the ministerial and the lay (Cfr. FSDB 342).

8. Teaching and learning must aim at helping acquire a personal methodology for doing intellectual work: viz. a good study method, a taste for reading, a habit of reflection, and an ability to share, all leading from an academic to an experiential perspective, from the cognitive to the affective level. We deem it important to make use of workshops: not all topics need be treated in a theoretical manner; some require group work and hands-on experience.

NOVITIATE

1. ASSESSMENT

1. Contribution of intellectual formation to vocational maturing and preparation for the Salesian mission

The responses affirm that the intellectual formation in novitiates contributes to the formation of attitudes and convictions and to the vocational maturing of novices. Stress is laid on the need for integrating the contents with one’s contextual reality and personal life.

However, the most frequent remarks in the responses are the following: a lack of seriousness with regard to studies, a greater interest in practical activities than in study and prayer, poor application to study, insufficient personal interiorization, and an inability to reflect on experiences. In general, these shortcomings are blamed on a weak intellectual foundation, a poor adult understanding of the fundamental elements of the Christian faith, and a very limited possession of the language used in formation. In some cases there are also complaints about a lack of intellectual capacity. One response maintains that this capacity is not important for vocation discernment and asserts that “in case of a poor capacity one can point the novice in the direction of a Salesian brother vocation”.

2. Study programme and Salesian studies

The responses reveal a general satisfaction with the studies carried out in the novitiate, but a glance at the details draws attention to an enormous disparity of study programmes, with the accompanying risk of repetition and overlapping with other formation phases.

In some study programmes, the courses included do not belong to this phase: initiation to philosophy, scientific method, Christology and Mariology, introduction to religions, biblical geography, history and archeology, spiritual theology. Several novitiates omit social communication. In some quarters there is a complaint about the poor grasp of the language in use in formation and the lack of effort to study it. A few novitiates feel that the formation programme is fragmented and lacks effective assessment; they also point out that intellectual formation is not given the importance it deserves.

With regard to Salesian studies almost all the novitiates think that they are following the programme laid down for the novitiate by the Rector Major and his Council. The reality, instead, turns out to be different: in all novitiates, the Constitutions are studied, but the time for this study is considered insufficient by some; just a handful make mention about studying the history and background of Don Bosco, and the Salesian Family; a few others allude to the study of Salesian hagiography. Some novitiates however simply include a generic name “Salesiana” in their programme. Many offer courses belonging to other formation phases: History of the Congregation, Preventive System, Youth Ministry, Salesian Pedagogy, Salesian Youth Spirituality, Teresio Bosco’s Biography of Don Bosco, Salesian Spirituality. It is also remarkable that in some novitiates the Salesian brother is a topic all by itself, cut off from the topic of the Salesian priest and Salesian consecrated life.

With regard to teachers, several novitiates assert that it is not only those teaching Salesian studies who are not academically qualified. Sometimes the reduced number of formation guides results in the effective number of subjects taught in the novitiate becoming limited to two: the Constitutions and Consecrated life.

3. Learning and teaching methodology

The responses, in general, are positive. In addition to lectures, many novitiates encourage personal reflection, research in the library, written work, group discussion, and classroom dialogue. A good number also mention the use of teaching aids, audio and video instruments, the computer and the video-projector. One novitiate finds it very effective to ask the novices for a write-up every week of their personal reflections on the principal themes of consecrated life and Salesian spirituality.

Some responses complain that the novices do not have a habit of reading and avoid using the library. While the hours of study in novitiates fluctuate between 2 and 4 hours a day, one particular novitiate has only one hour of study in a day. There are those who think that more time is needed for study and reflection and for more work at achieving a personal synthesis; whereas there are others who find the novices unable to be systematic and assiduous in their studies. Two responses ask for more attention to be given to the interiorization of what is taught, and not only to the exams.

2. PROPOSALS

1. There is a need to reinforce the conviction that an assessment of intellectual capacity is an element to be considered in admitting candidates to first profession; hence, a more serious vocation discernment needs to be carried out with regard to this aspect, and even earlier in the aspirantate and the prenovitiate. The intellectual capacity “should be sufficient to complete the studies which correspond to future tasks (both for Salesian brothers and for those called to the priestly ministry)”.¹ The Salesian brother too, like the Salesian priest, is called to be an educator and pastor of the young, and therefore, today more than in the past, needs good intellectual capacities to engage in studies that can qualify him in his apostolate.

2. When the formation guides of the novitiate and the prenovitiate meet, they should also discuss the intellectual formation in the prenovitiate, the criteria of admission to the novitiate in relation to intellectual capacities, the lowering of the intellectual level that is taking place, and the measures to resist it. The Provincial Formation Commission and the “Curatorium” of every interprovincial novitiate must identify criteria for the discernment of candidates that will ensure an adequate intellectual capacity, a mastery of “the language used in the novitiate”,² and an adequate general knowledge and Christian formation.

3. In the novitiate, the motivation to study is important. There is a need to do away with a mentality that considers the novitiate as a time of spiritual formation and the intellectual aspect as something secondary. “Commitment to study”³ is an expression of one’s pastoral love, that is to say, it is a practical way of expressing one’s love for the Lord Jesus and for the young: it prepares one for a quality service; it gives depth to one’s consecrated life; it enables one to face up to the challenges emerging in the world; it is a school of many virtues. It is necessary therefore that there be at the beginning of the year a dialogue between the formation guides and the novices to clarify the purpose of the novitiate in its various aspects, including intellectual formation.

4. Studies need to be appreciated for their contribution to growth in one’s vocation. There is a need for well-prepared formation guides who are able to communicate motivations and convictions, and draw out a commitment of heart and mind. Suitable methodologies that reach into a person’s depth are needed to ensure that formation helps in bringing about a novice’s transformation. Time must be ensured for daily study and personal reflection, and a proper balance maintained in respect of class hours and manual work.

5. The daily conference by the Master of novices deserves special consideration, because it is a help towards forging a unity of formation and a life-giving synthesis within the formation process in the novitiate. There is a strict bond between the conference, the novice’s reflection and personal verification, and the self-disclosure he makes in his dialogue with the Master.

6. Novitiates do need to improve the seriousness of their studies. For this reason they need to have a demanding study programme that requires a novice’s effort and full involvement. Since the novitiate is the beginning of Salesian consecrated life as a following of Christ in Don Bosco’s footsteps, the subjects relating to consecrated life and “Salesianity” are important. In this formation phase is also to be completed the study and assimilation of the second and fourth parts of the Catechism of the Catholic Church, which deal with the Sacraments and Christian prayer. In line with these objectives, we offer at the end of this document a concrete proposal for a novitiate study programme, following the indications given by the “Ratio” (FSDB 585-588).

7. We reconfirm the four courses of Salesian studies proposed for the novitiate in the Guidelines approved by the Rector Major and his Council, viz. the Constitutions, Don Bosco – History and background, Salesian hagiography, and the Salesian Family. These subjects are appropriate for this formation phase.

8. With regard to the teaching methodology, workshops could be considered a distinct possibility; after all, not every subject needs to be presented in the form of a course; the contents of some workshops can also be part of the Master’s conferences. As for learning, there should be space given for personal study, reflection, assessment and synthesis.

POSTNOVITIATE

1. ASSESSMENT

1. Contribution of intellectual formation to vocation maturing and preparation for the Salesian mission

The postnovitiates consider intellectual formation to be an effective means for the maturing of those in formation in so far as it offers them an open perspective on society and the world, helps each one to confront his own mentality with the Christian view of culture, and teaches them the right use of reason in order to arrive at objective judgments. Studies are seen as a help towards the formation of convictions, the development of a synthesis of faith, life and culture, and the strengthening of vocation. In a particular way, the sciences of education and “Salesianity”, along with pastoral experiences, bolster the students’ enthusiasm for their Salesian vocation and prepare them for practical training.

On the practical level, however, the postnovitiates point to certain elements that need attention. They complain about the tendency to offer and require a huge amount of notional knowledge which is not always well assimilated. Mention is also made of unsuccessful efforts to create a philosophical synthesis and unifying vision in students on which they can build their convictions for life.

Oftentimes several students do not perceive the need of philosophical disciplines for their life or pastoral activity; they study primarily for the sake of exams or an academic degree; and this attitude is reinforced occasionally by the study centres themselves, which seem more interested in academic results than in truly accompanying intellectual progress. A number of students do not have a habit of reading and reflection. Their process of personalizing their studies is weak, that is to say, they are unable to assume responsibility for their own intellectual development. Part of the reason for this is the weakness of their previous intellectual preparation and their lack of mastery of the language.

2. Study programme and Salesian studies

Several postnovitiates hold that their study programme is properly structured, solid and well-balanced. Furthermore, they assert that they are following the programme of Salesian studies promulgated by the Rector Major and his Council in that Salesian disciplines are taught academically and by qualified teachers.

Be that as it may, the fact is that when postnovitiate studies go hand in hand with pursuit of a recognized civil degree, there is sometimes an overload of disciplines, and due importance is not given to philosophical treatises, the sciences of education and “Salesianity”. Furthermore, when our students attend non-Salesian study centres, our influence on the study programme often happens to be minimal and this works to the detriment of Salesian formation. Some Salesian centres do not have a balanced curriculum of studies: the study programme is fragmented, the philosophical disciplines are too many, and insufficient attention is paid to the sciences of education; the result is poor pedagogical preparation for practical training, with pedagogical method often neglected in the process.

With regard to Salesian studies, some postnovitiates find the programme excessive and the youth ministry part of the curriculum out of tune with today’s challenges and the needed preparation for practical training. In some cases, these studies are left to the responsibility of the formation community, but the community is not able to provide sufficient time and qualified teachers.

3. Learning and teaching methodology

A good number of postnovitiates encourage student participation by using active methods to involve them: research in the library or on the Internet, personal reading, group work, seminars, discussions, situation analyses, written works, and even philosophical debates. In some postnovitiates students are invited to write articles for their centre’s journal. Several postnovitiates hold a comprehensive exam at the end of the year. Only a handful of postnovitiates conduct regularly every semester an appraisal of the teaching of every course, both with regard to contents and didactics. Almost all postnovitiates assert that their students have a habit of and sufficient time for personal study, that is, about 3 to 4 hours a day.

However, there are also postnovitiates that focus almost exclusively on lectures by the teachers and memory-work by the students. Some complain that teachers do not prepare their classes well and rarely require written assignments. There are some students too who show an aversion to assignments that involve reading and reflecting on original texts or documents. Some postnovitiates observe that students do not always know how to use their time well. Others admit that the time for study is insufficient because of community meetings, pastoral activities and provincial events, and that, even if the time were to be sufficient, these factors are “distractions” that prevent students from concentrating on their studies.

4. Study centres

A wide variety of situations exist in the Congregation with regard to study centres for postnovices: some postnovitiates have a Salesian study centre for their postnovices only; others, a Salesian study centre open to other religious and the laity as well; and in other postnovitiates the students frequent a non-Salesian study centre run by diocesan priests or other religious. The Salesian study centres number 34, whereas the non-Salesian centres are 20 + 1; the Regions where all the postnovitiates have Salesian study centres are 3: America South Cone, South Asia and Italy - Middle East.

Several centres, whether Salesian or not, pursue an academic degree recognized by the State. In some cases, this means an additional burden of subjects; in others instead the two kinds of studies are well integrated: since in one centre the university studies are done privately during the holidays, they do not interfere with the year’s academic and formation programme; in another centre, two years of philosophical studies are attended at a diocesan seminary and a third year comprising studies in psychology, pedagogy, anthropology and sociology is conducted in the centre itself.

Some Salesian study centres have a sufficient number of qualified Salesian teachers who enjoy a certain measure of stability in their job; several Provinces have plans for preparing teachers. Oftentimes there are diocesan, religious and lay teachers side by side with Salesian teachers. Some centres claim to have statutes or academic regulations. There are Salesian centres affiliated to or on the way to affiliation to the Faculty of Philosophy of the UPS; one centre is aggregated. For the purpose of fostering participation and shared responsibility, Salesian centres have academic bodies for teachers and for students, except when the number is small.

There are Salesian study centres, however, in which the teachers are few or are not qualified for teaching philosophy; other subjects for which teachers need to be prepared are psychology, pedagogy, sociology and “Salesianity”. Some Salesian centres complain about a lack of stability for teachers; others have a disproportionately higher number of lay teachers than Salesian teachers; in yet others, there are no Salesian teachers at all. In many cases no plans exist for the preparation of teachers. The problem of the availability of teachers does not concern “Salesianity” alone, but other subjects as well; it happens at times that a centre has to adjust its normal timetable according to the availability of teachers. Not always do study centres have academic bodies for teachers and students. In several cases the class assembly of students is still to be established. Various centres recognize the need to improve their library.

In general, in non-Salesian study centres there is a good collaboration with the formation community; teachers and formation guides meet once or twice a year. Some have Salesian teachers, others have none. In non-Salesian centres, however, it is not easy to give the stamp of our charismatic identity to the studies.

Salesian study centres

Africa and Madagascar 5: Kansebula (AFC), Ibadan (AFW), Lomè (AFO, ATE), Moshi (AFE, AFM, ZMB, SUDAN, LKC), Palanca (ANG, MOZ).

America South Cone 6: Asuncion (PAR), Cordova (ARN, ARS, URU), Lorena (BSP, BPA), Manaus (BMA, BCP), Recife (BRE, BBH), Santiago del Cile (CIL).

East Asia and Oceania 3: Canlubang (FIN, FIS, PNG-SI), Pyin Oo Lwin (MYM), Dalat (VIE).

South Asia 6: Nasik (INB, INP), Sonada (INC, INN, ING), Dimapur (IND, ING, INN), Karunapuram (INH), Aluva (INK), Yercaud (INT, INM).

North Europe 3: Benediktbeuern (GER, AUS), Lád (PLS, PLN, PLO, PLE, EST), Zilina (SLK)

West Europe 1: Burgos (SBA, SBI, SMA, SLE, SSE, SVA) to be closed in 2012.

Interamerica 8: Città del Messico (MEM, MEG), Cochabamba (BOL), Copacabana (COM, COB), Guatemala (CAM), Lima (PER), Los Teques (VEN), Port au Prince (HAI), Quito (ECU).

Italy and Middle East 2: Nave (ILE, INE, ICP, MOR, UCRAINA), UPS (ICC, IME, ISI, CRO, POR).

Non Salesian study centres

Africa and Madagascar 4: Diocesan seminary of Adigrat (Ethiopians of AET), Diocesan seminary of Fianarantosa (MDG), Diocesan seminary of Kabgayi (AGL), Diocesan seminary of Asmara (Eritreans of AET)

East Asia and Oceania 7: Pacific Regional Seminary di Suva (AUL), Holy Spirit Seminary College (CIN), Sophia University (GIA), Diocesan seminary of Kwang-ju (KOR), Dili (ITM), Jakarta (ITM), Saengtham College of Sampran (THA).

North Europe 5: John XXIII Diocesan seminary of Louvain (BEN), University of Ceske Budejovice (CEP), ….. (GBR), University of Dingli (MALTA), Theological Faculty of Ljubljana (SLO)

West Europe 2: Faculty of the Jesuits of Granada (SBA, SBI, SMA, SLE, SSE, SVA) to be opened in 2012, Institut Pastoral de l’Enseignement Religieux of Lyons (FRB).

Interamerica 2: Pontifical Seminary of Santo Domingo (ANT), Seton Hall University of Orange (SUE, SUO).

Study centres in collaboration with dioceses or religious Congregations

East Asia and Oceania 1: Catholic Theological College (AUL).

2. PROPOSALS

1. It is necessary to reaffirm the Congregation’s preference for Salesian study centres for the postnovitiate, which is a most delicate formation phase; hence, everything ought to be done to establish them wherever it is possible. And, should there be a lack of teachers or students, all possible efforts must be made to join with the Salesian centre of another Province (FSDB 145-146; 167-180) rather than with a non-Salesian study centre. For this reason, the Provincials who do not have a Salesian study centre will, together with the Councillor for formation and the Regional Councillor, consider if and how to establish such a centre or join with another Province.

2. In the case in which a non-Salesian study centre must be chosen for the students, a way must be found to ensure the presence of some Salesian teachers on the staff of the centre with a view to offering a Salesian contribution to the study programme. Provision must also be made to enable the formation community to complete the full study programme laid down by the “Ratio” for the Salesian postnovitiate.

3. All the disciplines taught must help towards growth in the Salesian vocation and mission; they must therefore seek to impart a Christian vision of life, foster convictions, strengthen the sense of the Salesian consecrated vocation and mission, and promote a synthesis of faith, culture and life. This requires that the teachers of the various disciplines pay attention to the affective and motivational aspects of what is taught and learned.

4. There must be ensured for all postnovices, be they clerics or coadjutors, a study programme of philosophy and human sciences of at least two years’ duration, possibly sponsored by the Faculty of Philosophy of the UPS; to this common biennium may be added a year or two years of study to obtain a pontifical degree and/or a civil degree in philosophy or in the sciences of education. The philosophical disciplines should receive both an historical and a systematic treatment, and the disciplines of pedagogical methodology and the human sciences need to be given adequate importance. Should philosophical studies be combined with other university studies recognized by the State, it is necessary to ensure a balance in the study programme by taking particular care of ecclesiastical and Salesian subjects. At the end of this document is a proposal for a biennium of philosophical studies, with due attention given to the human sciences; this proposal is in line with the “Decree on the Reform of Ecclesiastical Studies of Philosophy” issued on January 28, 2011 by the Congregation for Catholic Education, Vatican City.

5. Considering the importance of giving the postnovices a good grounding in the Salesian charism, it is important to ensure that the programme of Salesian studies laid down by the Rector Major and his Council is faithfully carried out and made a part of the timetable of the study centre. This will require the preparation of teachers of “Salesianity” and a commitment on their part to communicate a love and an enthusiasm for Don Bosco and the Salesian mission. The programme laid down by the Rector Major envisages three subjects for this formation phase: the Preventive System of Don Bosco, the History of the Congregation and Salesian Works, and an Introduction to the study of Salesian sources. It would seem more appropriate for the course on Salesian Youth Ministry I to be taken together with Salesian Youth Ministry II during the time of specific formation so as to constitute a single course; however, some aspects that prepare for practical training should be done in the form of workshops.

6. The seriousness of the formation commitment to the postnovitiate requires that the Province prepare a sufficient number of Salesian teachers for the various disciplines; in the case of interprovincial study centres, the responsibility for preparing teachers falls to the “Curatorium”. Teachers need to be assured a certain stability in their job; for this reason the various subjects should be distributed in the form of “teaching chairs” (that is, a system by which a group of related subjects is entrusted to an individual teacher). It is also necessary to guarantee the Christian and Salesian formation of the lay teachers. Every Salesian study centre should have a programme for preparing and qualifying teachers. In a special way, teachers of philosophical disciplines must have appropriate degrees, even doctorates, obtained at Pontifical Faculties.

7. Students need to be imbued with a love for study and helped to assume responsibility for their own intellectual formation. Teachers, particularly those of philosophy, must see to it that the disciplines they teach have an impact on their students’ lives, and with the help of an active methodology that involves them, must make every effort to show them the bonds existing between the various disciplines and the Salesian vocation. To them it belongs to assist the students in getting better acquainted with the cultural context, offering them criteria for interpreting reality, and helping them acquire a capacity for in-depth reflection on situations. These are requirements for a continual attitude of learning and self-formation. With the help of an entrance test, there ought to be guaranteed a certain proficiency in the language used in the study centre. At the end of each course, the one in charge of the studies at the centre ought to involve the students in an assessment of the teaching.

8. An equilibrium needs to be guaranteed between study and other formation activities so as to secure the goals proper of the postnovitiate. One of these goals consists in strengthening the formation received in the novitiate; the postnovitiate must therefore foster the spiritual and consecrated life of the students. The timetable of the formation community too must ensure that study, pastoral activity, prayer and community activities are kept in a proper balance. Not everything has to be done by way of academic courses; it is also important that certain topics be dealt with in workshops. Where necessary, students have to be educated to use their time in a responsible manner.

9. It helps to foster personal commitment to study if the library is updated and well organized. It is up to the teachers to see that good use is made of the books and magazines in the library.

10. To function well, a study centre requires academic bodies for teachers and students. Every centre must have its own academic regulations.

SPECIFIC FORMATION OF SALESIAN CLERICS

1. ASSESSMENT

1. Contribution of intellectual formation to vocational maturing and preparation for the Salesian mission

In general, the programme of studies in Salesian and non-Salesian centres helps the students to assume responsibility for their own formation and to prepare themselves to be Salesian priests. The students are particularly helped to confront, deepen and consolidate their ideas, convictions and motivations; to strengthen their own faith; to open themselves to reality and the challenges of society and various cultures; to find solutions through sharing, research and reflection; and to reinforce their Salesian consecrated vocation as priests. In some cases their having to interact with other religious men and women helps them to appreciate their own Salesian vocation.

There are several teachers who show a real concern not only about making scientific presentations to their students but also about nourishing their spiritual life; in fact, very many students admit to having attained an authentic experience of God through their study of theology. The subjects taught have a pastoral orientation as well: they help to form a pastoral sense and offer answers to questions arising from the context and instruments with which to face the emerging challenges. Since in Salesian study centres most of the students are Salesians, the teachers give a Salesian slant to their subjects and through their own witness help the students to personalize the values of their vocation.

There are however Provinces that find in their study centres a heavy and almost exclusive accent placed on academics: the manner of dealing with the contents is too intellectualistic; there is little integration of theory and pastoral practice; spiritual inspiration is hard to come by in the subjects taught. One does not learn to reason out as a believer and pastor. What is often missing is a mediation between theological reflection and Salesian lived experience. In general, what serves for the maturing of students in their Salesian priestly vocation is left to the formation community, including formation to the Salesian mission. Pastoral theological reflection is deficient, and not always is there a linkage between reflection and pastoral exercises or Salesian apostolic activity.

2. Study programme and Salesian studies

The majority of the Provinces finds the curriculum of the study centres, both Salesian and non-Salesian, to be solid, balanced and well-organized: the various disciplines are given due importance. An effort is made in some centres to update the curriculum; others have a curriculum attentive to the context and geared towards preparing students to live and work among youth and ordinary people.

Some centres however need to improve in certain aspects. The programme offered is fragmented and does not help towards forging a theological synthesis. Some subjects have no connection with theological formation. Courses in liturgy, pastoral theology, moral theology and music receive insufficient importance; a preparation for administration and leadership would seem to be omitted. In some cases the studies conclude with a three-year baccalaureate and therefore there is missing a fourth year of preparation in pastoral theology. Some say text-books are required in the French language. And, in some international centres the need is felt for a more universal and less Eurocentric reflection.

For what concerns Salesian studies, barring a few cases, Salesian study centres and formation communities do not implement the programme of “Salesianity” completely, systematically and academically. Formation in “Salesianity” often takes the form of conferences given by the Rector or the Formation Delegate; or else it is done by way of a short course during the holidays. In one or two Provinces the students have little appreciation for the courses of Salesian studies because they find their theological studies to be already sufficiently heavy and also because they do not have qualified teachers of “Salesianity”.

3. Learning and teaching methodology

Together with their lectures, many teachers make use of various active methods: seminars, written works, readings, personal reflection, presentation by the students of books and articles, research, group discussion, periodical assessments, and audiovisuals. They attach importance to forming personal convictions. Some teachers connect their subjects with the teachings of the Church and of the Congregation, and in this way cultivate growth in consecrated life and foster the preparation for the priesthood.

Generally speaking, students are interested in and apply themselves to their studies; they have 3 – 5 hours daily for personal study and the atmosphere is conducive to reflection. They make use of manuals, texts and class-notes, take part in seminars, and have opportunities for personal reading, group discussions and written assignments. They form their personal synthesis through a variety of means: dialogue with the one responsible for their studies, group discussion, written works, the final thesis, and the comprehensive examination.

There are situations however in which recourse is not had to active methods but only to lectures. At times the number of disciplines makes the work of synthesis difficult, and several written assignments given by teachers leave little time for research and reflection. It also happens that, while some teachers are brilliant and intellectually stimulating, this is not the case with everyone. There are instances of a teacher reading his notes in the classroom to the dismay of his students and a feeling of time being wasted. Sometimes it is not easy to consult teachers as the formation community is some distance away from the study centre. Only a few study centres conduct an assessment of the teaching and methodology when each course is over.

It is a recognized fact that sometimes students do not commit themselves to their intellectual formation; what they basically lack is motivation. They have little or no intellectual curiosity, do not make good use of the library, and have a poor inclination towards personal reading. Sometimes a certain laziness shows up when it is a matter of working in a group. Not having acquired a habit of intellectual work, they display a lack of scientific temper in their written assignments. Community and pastoral activities do sometimes distract them in their studies, but time is available - it is only a matter of using it well. Unfortunately, several students have a mentality that considers study, and reflection in general, hardly useful for pastoral work. And there are others who raise questions about the type of life and mission for which they are being formed.

For these students, study often consists only in memory work. They feel satisfied when doing the minimum necessary to be promoted in the exams, or are more concerned about obtaining academic degrees than growing in their vocation. Their effort at personalization is weak and therefore their intellectual formation does not reach the point of changing their mentality and creating convictions, attitudes and motivations. Sometimes this is due to the fact that some of them do not have a sufficient intellectual capacity or they possess the language only inadequately. A particular difficulty affects some missionary students who are asked to study theology in the language of the place; not possessing the language, they consume a good part of their time in trying to understand the meaning of words, and they have a hard job trying to assimilate what is taught.

4. Study centres

There are 15 Salesian study centres, 15 non-Salesian study centres, and 5 centres of joint collaboration with dioceses or religious Congregations. Almost all the Salesian study centres are interprovincial and are open to receive students from the other Provinces of the Region. The reasons for attending non-Salesian centres are mostly connected with the fact of Provinces having few students.

Almost all students who attend study centres, be they Salesian or not, receive the pontifical baccalaureate at the end of their studies since their centres are affiliated either to the UPS or to other Universities such as Louvain, Teresianum and St. Anselm’s. Furthermore, the students attending our two centres of Bangalore and Shillong in India receive a Master’s in Christian Studies from the University of Chennai. There are other centres that are linked with Salesian universities, like the Unisal of Sao Paulo.

Practically all these centres have their own set of academic regulations and various bodies for participation and shared responsibility, such as the academic council, the teachers’ committee, and the student assembly. With some exceptions, all of them have good, and sometimes even excellent, libraries endowed with the necessary books and magazine. In some cases even the formation community has a discreet library.

In general, it can be said that the teachers enjoy a certain stability. They are usually available for consultation, and students do approach them. By and large, relations between the formation community and the centre are good. On the other hand, the teaching body in Salesian study centres shows signs of weakening: only a few teachers have doctorates, and sometimes there are no Salesian teachers at all. In the majority of cases what is missing is a plan for the preparation and qualification of teachers.

Salesian study centres

Africa and Madagascar 2: Lubumbashi (AFC, MDG, MOZ), Nairobi Utume (AFE, AFW, AFM, ANG, AET, AGL, ZMB, SUDAN).

America South Cone 2: Buenos Aires (ARS, ARN), Sao Paulo Lapa (BSP, BCG, BMA, BPA, BRE).

East Asia and Oceania 2: Paranaque (FIN, FIS, ITM), Ho Chi Minh (VIE).

South Asia 3: Shillong (ING, INC, LKC, INN, IND,), Bangalore (INK, INH), Kavarapettai (INM, INT).

North Europe 2 : Benediktbeuern (GER, AUS), Krakow (PLS, PLN, PLO, PLE, EST).

Interamerica 2: Guatemala (CAM), Tlaquepaque (MEG, MEM, SUE, SUO).

Italy and Middle East 2: Turin Crocetta (ICP, ILE, INE, IME, SLO, CRO, SLK, UCRAINA), Messina San Tommaso (ISI, IME).

Non-Salesian study centres

Africa and Madagascar 2: Asmara (AET), Ecole Théologique Saint Cyprien (ATE, AFO, AFW).

America South Cone 1: Università Cattolica di Santiago Santiago de Cile (CIL).

East Asia and Oceania 4: Holy Spirit Seminary College (CIN), Sofia University (GIA), Seoul (KOR), Diocesan seminary of Yangon (MYM).

South Asia: Jnana Deepa Vidyapeeth, Pune (INB, INP).

North Europe 3: Ceske Budejovice (CEP), Diocesan seminary John XXIII of Louvain (BEN), Sapientia of Budapest (UNG).

West Europe 3: Università Cattolica of Lyons (FRB), Diocesan Faculty of Barcelona (SBA, SVA), Comillas of Madrid (SMA, SBA, SBI, SLE, SSE, SVA) in the year …

Interamerica 1: Università Javeriana of Bogotà (COB, COM, BOL, ECU, PER).

Study centres with an agreement with other Congregations or Dioceses

America South Cone 2: ISTA of Belo Horizonte (BBH), Theological Faculty “Soler” of Montevideo (URU, PAR).

East Asia and Oceania 1: Catholic Theological College (AUL, THA).

West Europe 1: Seminary of Seville (SBI, SLE, SMA, SSE): the Salesians will withdraw in the year…

Interamerica 1: ITER of Caracas (VEN).

2. PROPOSALS

1. The Congregation’s preference for Salesian study centres must be reaffirmed because they help better in forming the charismatic identity of the Salesian priest. Salesian provincial and interprovincial study centres are to be fostered, wherever possible. Since the students of this formation phase are already rooted in their culture since the early stages of their formation, it is only fitting that they be given an experience of interculturality or a world experience. For this reason Provincials who do not have a Salesian study centre or a joint formation venture with a diocese or other Congregations, should, together with the Councillor for formation and the Regional Councillor, examine whether and how to bring about a collaboration with other Provinces.

2. Should non-Salesian study centres or centres in collaboration with dioceses or religious Congregations be chosen, steps must be taken to have some Salesian teachers on the staff of these centres in order to offer a Salesian contribution to the arrangement of studies. In addition, steps must be taken to ensure that the formation community completes the programme laid down by the “Ratio” for this phase.

3. The study of theology is a great help in the process of formation to Salesian consecrated and priestly life. The teachers are to transmit to their students the conviction that the study of theology is not to be separated from life. Theology, centred as it is on the Word of God, must lead to an affective knowledge of the three divine Persons, to a desire to take part in their work of salvation, and to a deep spiritual experience of faith and love which permeates their whole life: their prayer, their apostolate, their study itself, and their relationships with others. If the study of theology does not nourish their spiritual life, it is simply an intellectual disquisition, not a Christian theology. It falls on the teachers to motivate their students, imbue them with a love for study, and help them perceive the relevance of what they study for their Salesian life and mission.

4. Great care must be taken of the methodology of teaching and learning. Teachers must help their students assume their responsibility for their own intellectual formation, cultivating the conviction that it is up to the students themselves to nourish their own faith, give it a solid foundation, know how to transmit it effectively to the young, grasp the spiritual and pastoral relevance of their studies, nourish a love for study, and cultivate their own personal processes and interests. These things will not come about without their personal and continual effort to pass from a notional and intellectualistic kind of knowledge to a convinced way of living that takes hold of their mind and heart. Teachers need to create in their students a mentality of wanting to personalize their intellectual formation and at the same time foster it through active teaching methods which involve students and help them acquire a habit of reading and personal work, doing research in the library, reflecting, confronting themselves, and bringing about a change in their lives. In this connection it is fitting that a regular assessment be carried out of the teaching, both with regard to content and methodology. Similarly, study centres must find a way for their students to arrive at a true and effective theological synthesis by the time they complete the curriculum.

5. The seriousness of the commitment to formation requires that the Province prepare a sufficient number of Salesian teachers for the various disciplines; in the case of interprovincial study centres the responsibility for preparing them falls to the “Curatorium”. Teachers have to be given a certain stability in their job; for this the various disciplines ought to be distributed in the form of “teaching chairs” (that is, a system by which a group of related subjects is entrusted to an individual teacher). There should be for every Salesian study centre a programme for the preparation and qualification of its teachers. The teachers should have appropriate degrees, even doctorates, obtained at Pontifical Faculties.

6. The study of “Salesianity” must have the same high level as the study of theology and not be reduced to a matter of conferences. A serious, critical study is needed, together with exams and credits like all other disciplines, but it must also be one that stirs up enthusiasm: this is a requirement of the programme of Salesian studies promulgated by the Rector Major and his Council. The implementation of this programme requires a political will on the part of Provinces and study centres, that is, assigning the necessary space to “Salesianity” in the curriculum of studies, preparing teachers, and having the necessary books at hand. It is an obligation that cannot be ignored if good Salesian priests are to be prepared. The four courses envisaged for this phase remain unchanged: Don Bosco the Founder, Salesian Spirituality, and the two forms of the Salesian vocation in the Congregation; Salesian Youth Ministry will have more consistency because it will embrace the part of the programme that was previously marked out for the postnovitiate.

7. The entire study programme of specific formation contributes directly and indirectly to the pastoral formation of the candidates. Nevertheless, there is need for a specific discipline that lays the foundations for pastoral work in the Church and in the Congregation. The GC26 reminds us of this shortcoming in our formation (cf. GC26 40). Courses are required in fundamental pastoral theology, youth ministry, vocation pastoral work, family ministry, missiology, ecumenism, pastoral work in the communications field, and spiritual accompaniment. Pastoral theology helps to forge a synthesis of the theological disciplines and must find its rightful place in the curriculum. For those who have a curriculum concluding with the three-year baccalaureate, a fourth year of formation and studies is necessary to obtain a diploma in pastoral theology.

8. The good functioning of a study centre requires that there be academic bodies for teachers and students; every centre ought to have its own set of academic regulations.

SPECIFIC FORMATION FOR SALESIAN BROTHERS

There are no assessment and proposals for this phase. Instead, a meeting is in the works for 2013 for the Rectors and Deans or those in charge of studies in the formation communities of Turin-Valdocco, Yaoundé, Sunyani, Guatemala, Manila, and Shillong. At this meeting an assessment will be done and proposals will be studied before they are submitted to the “Curatoria” of this formation phase.

STUDY PROGRAMMES PROPOSED

FOR THE VARIOUS FORMATION PHASES

ACCORDING TO FSDB 579-603

A PROPOSED STUDY PROGRAMME

FOR THE PRENOVITIATE

Area of growth to Human maturity

Self-knowledge

Relationships and interpersonal communication

Growth in affective and emotional maturity

Area of Catechesis

Catechism of the Catholic Church: Creed

Catechism of the Catholic Church: Christian moral living

Area of Salesian studies

Don Bosco – Biography and spiritual portrait

The Salesian Congregation today

Salesian consecrated life and its two forms, the ministerial and the lay

Significant examples of the two forms of Salesian consecrated life

Area of Languages

The language used in formation

Workshops and personal practice

Group therapy

Social communication

Theatrical expression

Learning and practising a musical instrument

A PROPOSED STUDY PROGRAMME

FOR THE NOVITIATE

Proposal concerning class hours

• 40 credits a year with 20 credits in each semester

• Two semesters with an assessment at the end of each

• A credit is equivalent to a minimum of 15 class hours; therefore a semester must be made up of at least 15 weeks

• 20 hours a week with 4 hours a day over 5 class days

• A day in the week for workshops and no classes

Area of Consecrated Life: 16

Daily conference by the Master10

History of Consecrated Life 2

Theology of Consecrated Life 2

Psychology of Consecrated Life 2

Area of Salesian studies: 18

Constitutions and Regulations10

Don Bosco – History and background 4

Salesian hagiography 2

Salesian Family 2

Area of Catechesis: 4

Catechism of the Catholic Church: Sacraments

and Liturgy 2

Catechism of the Catholic Church: Christian prayer 2

Area of languages: 4

Italian 4

………….

Workshops

Lectio divina and meditation

School of prayer

Liturgy of the hours and the Psalms

Vocation discernment: the two forms

Pastoral planning and assistance

Social communication

Theatrical expression

Practising a musical instrument

A PROPOSED STUDY PROGRAMME

FOR THE INITIAL BIENNIUM OF THE POSTNOVITIATE

Fundamental disciplines: 52 credits

Methodology and Introduction to philosophy2 cr

Logic 3 cr

Philosophy of knowledge 3 cr

Theoretical philosophy I - Metaphysics5 cr

Theoretical philosophy II – Natural theology3 cr

Philosophical anthropology – Philosophy of man5 cr

Moral philosophy5 cr

Political philosophy3 cr

Philosophy of science – Philosophy of nature3 cr

History of ancient philosophy5 cr

History of medieval philosophy 5 cr

History of modern philosophy5 cr

History of contemporary philosophy5 cr

Complementary disciplines: 24 credits

Philosophy of education3 cr

General psychology3 cr

General pedagogy3 cr

General sociology3 cr

Introduction to the sciences of communication3 cr

Philosophical course of the study centre – At the UPS: Aesthetics3 cr

Course of the study centre – At the UPS: History of religions3 cr

Latin language II 3 cr

Final exam of systematic philosophy: 3 credits

Special complementary disciplines: 6 credits

Introduction to Salesian sources2 cr

Don Bosco the Educator – The Preventive System2 cr

History of the Congregation and Salesian Works2 cr

TOTAL: 85 credits

Observations

1. To obtain the Diploma four semesters of class attendance are required.

2. Each credit consists of a weekly class hour for 13-15 weeks.

3. A knowledge of the elements of the Latin language is required or an addition to the course.

4. In the course of two years the postnovices have 6 additional credits of formation in the Salesian charism.

5. Entrusted to the formation community are:

Introduction to the study of Sacred Scripture I 2 cr

Introduction to the study of Sacred Scripture II 2 cr

A PROPOSED STUDY PROGRAMME

FOR THE SPECIFIC FORMATION

OF SALESIAN CLERICS

After eventually receiving new orientations from the Congregation for Catholic Education for the reform of the first cycle of the Faculty of Theology of the UPS which will take place in the year 2011 – 2012, the proposal of a study programme for this phase will be studied at a meeting in November 2012 of all the Deans of the Salesian centres of theological studies and those responsible for studies in this phase.