DIREZIONE GENERALE OPERE DON BOSCO

Via della Pisana 1111 - 00163 Roma

The General Councillor for Formation

Rome, 31 July 2012

Prot. 12/0311

To Reverend

Father Provincial

To Reverend

Provincial Delegate for Formation

Subject: Assessment and Guidelines for intellectual formation in initial formation

Dear Fr Provincial and Delegate,

With the approval of the Rector Major and the General Council on 25 July 2012, the “Assessment of intellectual formation in initial formation,” which involved the whole Congregation starting from 2008 was brought to a conclusion.

At the end of the process, for each of the phases of formation, an “Assessment,” some “Guidelines” and suggestions for “Programmes of study” are being offered. All of these will help to improve intellectual development and overcome the lowering of the cultural level that we are witnessing in the Congregation.

I am inviting the Provincial Formation Commission, the Provincial Council and the “Curatorium” of each formation community to consider these suggestions and to make the appropriate decisions. I now add some form of presentation of these conclusions.

1. The basic concern of the “Guidelines” and of the “Programmes of study” is that of encouraging intellectual formation and of contributing more to the process of coming to maturity in the Salesian vocation and in the mission. Intellectual formation needs to be better integrated, in an harmonic unity, with all the other dimensions of formation; for this reason it is necessary that it pays greater attention to the affective aspects of the individual. It should be concerned with forming not only the mind but also the heart, with offering motives, producing convictions, with moving the affections of the one in formation. Involving the individual in formation in his inner depths, it will help him to identify himself more and more with the Salesian vocation and mission and therefore to live them with dedication.

2. A second area for attention regards the promotion of study centres for the phases of the post-novitiate and of specific formation. If we want to establish high quality centres which form in Salesian charismatic identity we have to combine our forces. Courage is needed to open new Salesian study centres in the places where the Congregation is growing, or to unite in inter-province collaboration in places where the Congregation is diminishing. What the “Ratio” says still applies, and I would say now with greater force than ever, concerning the preference for Salesian study centres (cf. FSDB 145) and the need for inter-province collaboration (cf. FSDB 146). In this regard the Councillor for Formation will continue the process of discernment and dialogue with the Provinces to see what steps can be taken. The study centres need care and accompaniment not only on the part of the academic authorities, but above all on the part of the religious authorities at the various levels: Rector, Provincial, “Curatorium”.

3. The proposal for intellectual formation is then taken up in the study programmes. The “Ratio” offers some “guidelines concerning the organization of studies,” in other words, it indicates some of the contents for the various phases (cf. FSDB 579-603). For some years now we have been aware of how the implementation of these guidelines has often been weak; the results being different and uncertain. This was the case with Salesian studies; however, since the Rector Major with his Council approved the programmes of Salesian studies we are witnessing a better organisation of these studies. There was something similar in the programmes of the novitiates, and in the little pedagogical attention in the post-novitiates. Finally the differences in the programmes made and still make it difficult to coordinate the studies for inter-province collaboration.

4. In addition post-novitiate studies deserve special attention. Dated 28 January 2011 the “Decree on the reform of ecclesiastical studies of Philosophy” was issued by the Congregation for Catholic Education. In it there is a new arrangement of philosophical studies in the preparation of priests and religious. We studied this Decree with the Faculty of Philosophy at the UPS and last March with the Principals and those responsible for studies in the post-novitiates. In the “Study Programme” of the post-novitiate, as now indicated, are to be found the courses necessary to implement the reform and to obtain the Two-Year Pontifical Diploma in philosophy. We are asking our Salesian study centres to take up this Diploma and therefore to become “associated” with the Faculty of Philosophy at the UPS. These proposals on the programme are the basic minimum for all post-novitiates, which can have other courses which may be necessary to obtain civil or pontifical degrees.

5. Finally I point out as the fifth priority the preparation of Salesian teachers. We cannot have quality studies, raise the cultural level of the Congregation, ensure the charismatic identity in the studies, unless we prepare Salesian teachers also with a doctorate qualification. Not all study centres have a programme for the qualification of the teachers. Sometimes one sees that faced with the urgent needs of the Province, well-prepared teachers are given other tasks, in this way impoverishing the study centre. In other cases, study centres do not have Salesian teachers; suitable choices are not always made for their preparation. It is therefore necessary that every study centre has its programme and plan for the preparation of teaching personnel.

I sincerely thank all the formation communities and the study centres which collaborated in this work of assessment. Now I entrust to you, to the formation communities and to the study centres the conclusions, trusting that they can be taken up and implemented.

With best wishes. In Don Bosco,

Fr Francesco Cereda

DIREZIONE GENERALE OPERE DON BOSCO

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

The General Councillor for Formation

ASSESSMENT AND GUIDELINES

CONCERNING INTELLECTUAL FORMATION

DURING INITIAL FORMATION

Assessment and Guidelines approved

by the Rector Major and the General Council

Rome, 25^th July 2012

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. GUIDELINES

1. For the admission of candidates to the prenovitiate, every Province needs to lay down some criteria regarding the intellectual foundation that is necessary and the language ability to be possessed. 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 post-novitiate 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 “Profession of Faith” and “Life in Christ”. 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, and from a cognitive to an 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. A brief written assignment or an oral summary or a written reflection about a formation experience, if done occasionally, can be a help towards the personalization of studies.

3. PROGRAMME OF STUDIES

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: The Profession of Faith

Catechism of the Catholic Church: Life in Christ

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, and if this is known well, another language.

Workshops and personal practice

Group process leading to personal growth

Social communication

Theatrical expression

Learning and practising a musical instrument

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, 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.

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 they are not always 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. It would also be helpful to give the novices an overall view of their studies during initial 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 Celebration of the Christian Mystery” and “Christian Prayer”. Finally, there is a need to increase proficiency in the language used in formation. In line with these objectives and with the Ratio (FSDB 585-588), we offer below a concrete proposal for a novitiate study programme.

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. For the study of the Constitutions, we recommend use of the commentary, “The Project of Life of the Salesians of Don Bosco”.

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, reading, reflection, assessment and synthesis. It would be helpful for personalization if each novice kept a personal diary in which he jotted down his reflections and later shared them with his fellow-novices and with his Master. There should be an examination at the end of each semester on the subjects studied.

3. PROGRAMME OF STUDIES

Proposal concerning class hours

• 42 credits a year with 21 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 credits

Daily conference by the Master10 credits

History and Theology of Consecrated Life 4 credits

Affective and sexual maturity 2 credits

Area of Salesian studies: 18 credits

Constitutions and Regulations10 credits

Don Bosco – History and background 4 credits

Salesian hagiography 2 credits

Salesian Family 2 credits

Area of Catechesis: 4 credits

Catechism of the Catholic Church: The Celebration

of the Christian Mystery 2 credits

Catechism of the Catholic Church: Christian Prayer 2 credits

Area of languages: 4 credits

Italian 4 credits

………….

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

POST-NOVITIATE

1. ASSESSMENT

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

The post-novitiates 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 other hand, the post-novitiates complain about the tendency to offer and require a huge amount of notional knowledge which is not always well assimilated. Unsuccessful efforts are made 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 post-novitiates 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 post-novitiate 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 post-novitiates 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 post-novitiates 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 post-novitiates students are invited to write articles for their centre’s journal. Several post-novitiates hold a comprehensive exam at the end of the year. Only a handful of post-novitiates conduct regularly every semester an appraisal of the teaching of every course, both with regard to contents and didactics. Almost all post-novitiates 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 post-novitiates that focus almost exclusively on lectures by the teachers and memory-work by the students. There are some students too who show an aversion to assignments that involve reading and reflecting on original texts or documents. Some post-novitiates 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 post-novitiates 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 post-novitiates the students frequent a non-Salesian study centre run by diocesan priests or other religious. The Salesian study centres number 32, whereas the non-Salesian centres are 22 + 1; the Regions where all the post-novitiates have Salesian study centres are 2: 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. 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: 32

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

America South Cone 5: Asuncion (PAR), Cordova (ARN, ARS, URU), Lorena (BSP, BPA), Manaus (BMA), Campo Grande (BCG), Santiago del Cile (CIL). For BMA and BCG a discernment process is under way to establish an inter-province collaboration.

East Asia and Oceania 4: Canlubang (FIN, FIS, PNG-SI), Pyin Oo Lwin (MYM), Dalat (VIE), Dili (ITM).

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

North Europe 2: Ląd (PLS, PLN, PLO, PLE, EST), Zilina (SLK)

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: 22

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).

America South Cone 1: Recife (BRE, BBH)

East Asia and Oceania 6: Pacific Regional Seminary di Suva (AUL), Holy Spirit Seminary College (CIN), Sophia University (GIA), Diocesan seminary of Kwang-ju (KOR), Jakarta (ITM), Saengtham College of Sampran (THA).

North Europe 7: John XXIII Diocesan seminary of Louvain (BEN), University of Ceske Budejovice (CEP), GBR, University of Dingli (MALTA), Theological Faculty of Ljubljana (SLO), GER, AUS.

West Europe 2: Faculty of the Jesuits of Granada (SBA, SBI, SMA, SLE, SSE, SVA), 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 others: 1

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 post-novitiate, 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 study programme laid down by the “Ratio” for the Salesian post-novitiate.

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, lay the foundation for the confrere’s process of discernment, 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, and see that they help to form a “pedagogical and pastoral mentality” (FSDB 150).

4. There must be ensured for all postnovices, be they clerics or brothers, a study programme of philosophy and human sciences of at least two years’ duration. For what regards Salesian study centres, they are asked to forge a link with the Faculty of Philosophy of the UPS, at least by entering into a juridical kind of “Association” that guarantees a pontifical diploma after two years of study. 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. Below 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”; it gives importance to pedagogy and the sciences of education, and can be integrated with other studies for the purpose of obtaining a civil or pontifical degree in philosophy or pedagogy.

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 post-novitiate 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 post-novitiate, which are not to be reduced to study alone. One of these goals consists in strengthening the formation received in the novitiate; the post-novitiate 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, which of course need to be more concentrated and essential. To provide for other aspects of formation, it is important that certain topics be dealt with in workshops, such as, for example: affective and sexual maturity, preparation for practical training, elements of catechetics, social communication, music practice…

9. In Salesian study centres open to lay people, the programme of studies, the choice of subjects, the time-table and the calendar should meet in a balanced way the formation requirements of both vocations, the consecrated and the lay. The interaction with lay people in the study centre and in the classroom is a healthy opportunity for the formation of the postnovices; however, attention must be paid to strengthening the vocational identity of each kind of vocation present in the study centre.

10. 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.

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

3. PROGRAMME OF STUDIES

To satisfy the requirements of the “Decree on the Reform of Ecclesiastical Studies of Philosophy” of the Congregation for Catholic Education (Vatican City, 28^th January 2011) and also the demands of the Ratio (FSDB 585-588), the courses mentioned here are necessary. By providing these courses and a suitable number of teachers with ecclesiastical degrees, a study centre can become “associated” to the Faculty of Philosophy of the UPS, and in this way the students can obtain a pontifical university diploma on completing two years of Philosophy.

Fundamental disciplines: 84 ECTS or 52 credits

Introduction and Philosophical methodology3 ECTS2 cr

Logic 5 ECTS3 cr

Philosophy of knowledge 5 ECTS3 cr

Theoretical philosophy I - Metaphysics8 ECTS5 cr

Theoretical philosophy II – Natural theology5 ECTS3 cr

Philosophical anthropology (Philosophy of man)8 ECTS5 cr

Moral philosophy8 ECTS5 cr

Political philosophy5 ECTS3 cr

Philosophy of science (Philosophy of nature)5 ECTS3 cr

History of ancient philosophy8 ECTS5 cr

History of medieval philosophy 8 ECTS5 cr

History of modern philosophy8 ECTS5 cr

History of contemporary philosophy8 ECTS5 cr

Complementary obligatory disciplines: 53 ECTS or 24 credits

Introduction to Christianity 3 ECTS2 cr

Latin language I5 ECTS3 cr

Latin language II 5 ECTS3 cr

Relation between philosophy and theology (Fides et ratio)5 ECTS3 cr

Philosophy of education5 ECTS3 cr

Introduction to the sciences of communication5 ECTS3 cr

General pedagogy5 ECTS3 cr

General psychology5 ECTS3 cr

General sociology5 ECTS3 cr

Course left to the choice of the study centre*5 ECTS3 cr

Course left to the choice of the study centre*5 ECTS3 cr

* The Faculty of Philosophy of the UPS proposes 2 courses of choice among the following: History of Religions, Philosophy of Religion, Philosophy of Culture, Aesthetics.

Obligatory disciplines for Salesians

Introduction to the study of Salesian sources3 ECTS2 cr

Don Bosco the Educator – The Preventive System3 ECTS2 cr

History of the Congregation and Salesian Works3 ECTS2 cr

The following two courses are entrusted to the formation community. They do not have academic value, but are useful for the spiritual and pastoral life of those in formation.

Introduction to the study of Sacred Scripture I 2 cr

Introduction to the study of Sacred Scripture II 2 cr

The equivalence between credits and ECTS is as follows:

2 credits correspond to 3 ECTS

3 credits correspond to 5 ECTS

5 credits correspond to 8 ECTS

Credits refer to the weekly hours of class; ECTS correspond to the weekly hours of class + the weekly hours of personal study; in other words, ECTS = credits + weekly hours of personal study.

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. 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 or 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. 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 14 Salesian study centres, 15 non-Salesian study centres, and 3 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: 14

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

America South Cone 2: Buenos Aires (ARS, ARN), Sao Paulo Lapa (BBH, 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 1: Krakow (PLS, PLN, PLO, PLE, EST).

Interamerica 2: Guatemala (CAM), Tlaquepaque (ANT, 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: 15

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

America South Cone 1: Catholic University of Santiago de Cile (CIL).

East Asia and Oceania 3: Holy Spirit Seminary College (CIN), Seoul (KOR), Diocesan seminary of Yangon (MYM).

South Asia 1: Pune (INB, INP).

North Europe 5: Ceske Budejovice (CEP), Diocesan seminary John XXIII of Louvain (BEN), Sapientia of Budapest (UNG), GER, AUS.

West Europe 2: Catholic University of Lyons (FRB), Comillas of Madrid (SMA, SBA, SBI, SLE, SSE, SVA).

Interamerica 1: Xavierian University of Bogotà (COB, COM, BOL, ECU, PER).

Study centres with an agreement with other Congregations or Dioceses: 3

America South Cone 1: Theological Faculty “Soler” of Montevideo (URU, PAR).

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

Interamerica 1: ITER of Caracas (HAI, 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 ordinarily 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, provision must be made 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. 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. It is also helpful for the future priest to be formed in the theory and practice of authority, and prepared for leadership, the animation of educative and pastoral communities, the guidance of community and personal discernment processes, the involvement of lay people…

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, and cultivate their own personal processes and interests. These things will not come about without their 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, and confronting themselves. 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 post-novitiate.

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 – with which appropriate pastoral experiences must go hand in hand. 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. There are some topics that can be developed in workshops: affective and sexual maturity, leadership ability, administration, spiritual accompaniment. Other topics, for example, like “Salesianity”, can be done together with lay members of the Salesian Family or animators and educators; as a matter of fact, the GC24 asks that “the stages of initial formation should have contents and experiences of reciprocal and complementary formation for the common growth” (GC24 142).

9. 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.

3. PROGRAMME OF STUDIES

The programme of studies programme envisages courses that are necessary for obtaining a pontifical baccalaureate; in the case of Salesian study centres affiliated to the UPS, these courses are laid down by the Faculty of Theology of the UPS. The programme of courses is currently under revision and will be announced by the Faculty of Theology after the meeting of the deans of centres of theological studies in November this year. After the same meeting, the courses of pastoral theology too will be made known.

What is already definite is the “Salesianity” programme: 8 credits and 4 courses

Don Bosco the Founder2 credits

Salesian spirituality2 credits

The Salesian consecrated vocation in its two forms2 credits

Salesian youth pastoral ministry2 credits

SPECIFIC FORMATION FOR SALESIAN BROTHERS

1. ASSESSMENT

At present there are 6 centres in the Congregation for the specific formation of Salesian brothers; these centres are regional or inter-regional in character and are situated at Manila for East Asia and Oceania, at Shillong for South Asia, at Yaoundé for French-speaking and Portuguese-speaking Africa, at Sunyani for English-speaking Africa, at Guatemala for the two Regions of America, and at Turin for the three Regions of Europe.

The Turin-Valdocco experience is open also to all the other Regions of the Congregation; it offers the Salesian brothers of this phase an opportunity similar to that offered to the Salesian clerics of the same phase in the formation communities of Rome-Gerini and Jerusalem. An effort is being made at present to create in the Provinces and Regions an awareness of this proposal and its special characteristic: it is carried out in the Salesian holy places.

At Manila, Shillong, Guatemala and Valdocco, the Salesian brothers frequent the same study centre as the Salesian clerics, but they have their own specific programme; at the end of the two-year course they obtain a diploma in Theology from the UPS. At Yaoundé the brothers frequent a study centre for religious; the Salesian studies are carried out together with the clerics of the theologate. At Sunyani they frequent the Catholic University of Ghana; what is lacking in the University programme is made up in the community. At Valdocco, from this year onwards, the curriculum for the two-year course for Salesian brothers has been divided into two Master’s courses: one in theology and spirituality, and the other in theology and pastoral studies.

The present curriculum of studies which is pursued in all the centres is basically the one proposed by the Department. It has a few variations according to places and needs.

2. GUIDELINES

At the present moment, this formation phase is under experimentation; the guidelines for each study centre are laid down by the “Curatorium”, which is accompanied by the Regional Councillors and the Councillor for formation. In 2013 an assessment will made at a meeting of all the Rectors of the formation communities and the deans of the study centres. On that occasion some more specific guidelines may be given, in addition to those already to be found in the Ratio.

3. PROGRAMME OF STUDIES

1. Sacred Scripture: 12 credits and 6 courses

- Introduction to Sacred Scripture 2 credits

- Pentateuch & Historical books 2 credits

- Prophets, Wisdom and the Psalms 2 credits

- Synoptics and Acts 2 credits

- John: Gospel, Letters, Apocalypse 2 credits

- Paul, Hebrews, Catholic Letters 2 credits

2. Theology: 18 credits and 7 courses

- Revelation and Faith 3 credits

- Christology and Mariology 3 credits

- Trinity and Pneumatology 2 credits

- Ecclesiology and the Sacraments 3 credits

- Anthropology and Eschatology 3 credits

- Fundamental Liturgy 2 credits

- Church History 2 credits

3. Moral Theology: 12 credits and 4 courses

- Fundamental Moral Theology 3 credits

- Sexual and Family Morality 3 credits

- Morality of Life 3 credits

- Social Morality 3 credits

4. Pastoral Theology: 9 credits and 4 courses

- Catechetics 2 credits

- Pastoral Theology 2 credits

- Theology of Religions 3 credits

- Theology of Culture 2 credits

5. Spirituality: 6 credits and 3 courses

- Spiritual Theology 2 credits

- Theology of Consecrated Life 2 credits

- Theology of the Laity 2 credits

6. Salesianity: 8 credits and 4 courses

- Don Bosco the Founder 2 credits

- Salesian Spirituality 2 credits

- The Salesian consecrated vocation in its two forms2 credits

- Salesian Youth Pastoral Work 2 credits

7. Human sciences: 15 credits and 5 courses

- Social Communication 3 credits

- Personnel Organization & Training 3 credits

- Social Psychology 3 credits

- Organization of Work 3 credits

- Financial management of a work 3 credits

- The courses in this area are suggestions and can be changed according to the needs expressed by the “Curatorium”, but they must be related to aspects of lay professionalism.

In addition, there are two seminars and a final written assignment.

Total: 80 credits in 2 years.