A journey which continues

3.      The objective of this historic stimulation is to show the effort present in these recent

decades to  come to an educational strategy or process that starts off from an integral view of the human person, in his/her cultural and vocational originality, as member of the Church and citizen of the  world.

            The historical note takes as point of departure the ‘50s years, which reflect the new problems and hopes of the post World War II period. The need of an adequate and more complete formation, necessitated by the changes going on in society is present with various modulations, in a general climate of civil, political, moral and religious reconstruction. They are the years in which perhaps most of us were formed. Formation was concentrated mostly on spiritual formation, understood in the conceptual and experiential framework of that period, in which for example the word vocation called up, in first place, the vocation of server boys headed to the priesthood; human formation was not dealt with explicitly; apostolic formation was put off until after theology studies. I remember the joy we experienced when Pius XII prescribed the pastoral year after theology for an immediate preparation for ministry. Formation houses, in fact, were considered “greenhouses” in which to mature in order then “to go” into the apostolate. The transmission of values was strictly linked to a formation organization that stressed structures, observance, rules, behavior, and put the person and even the founder’s charism less in evidence. ⁴ The Council will call for human formation in the decree on priestly formation, with reference also to the contribution of a “healthy psychology and pedagogy” and “unity of life”, in Presbyterorum Ordinis. ⁵

4.      It seems to me I still find signs of evolution in the conception of formation in some

previous documents with which Institutes are obliged to formulate a Ratio Studiorum and, later, a Ratio Istitutionis.  Think of the Apostolic Constitution Sedes Sapientiae of Pius XII, with the Statutes annexed, prepared by the Congregation of Religious. ⁶  In the statutes we read: “The single Institutes must have and observe, besides the common legislation, a proper “Rule of formation especially of studies—Rationem Institutionis praesertim studiorum -  corresponding adequately to the special needs and circumstances of the Institute, and to be submitted as soon as possible to the Holy See.” ⁷ The Congregation for Religious, with a special circular letter, addressed to General Superiors, gave the norms for drawing up the Ratio Studiorum to be submitted for the approval of the Dicastery. ⁸ Subsequently, the same Congregation, with a circular letter, delayed the approval of all the Ratio Studiorum until the end of Vatican Council II and required, by norm of the General Statutes, also a Ratio Institutionis to assure a complete formation. ⁹

These were rather new ideas. ¹⁰

5.      The decree Perfectae Caritatis pointed out the relationship between formation and the

renewal of  religious life; in particular it required a suitable formation for all members of all institutes and extended formation to the entire range of life.  In addition, it recalled that “it devolves upon superiors to see that the best persons are chosen for directors, spiritual guides, and professors, and that they are carefully trained.” ¹¹

            The topic of formation recurs also, stressing different aspects, in the documents regarding religious published post-Council. ¹² In these we see the progressive enrichment of the concept of formation.  In Renovationis Causam (RC), for example, they insist on human and apostolic formation.  What at that time was not always comprehensible to everyone was a norm: “The novitiate must be done during a period of time in which each candidate, having become aware of the call from God, has reached a level of human and spiritual maturity that permits him to respond to this call with sufficiently free and responsible choice”. (RC 4) This norm ousted the tradition of almost “automatic” passages from minor seminaries or equivalent institutions both in male and female camps, to the novitiate, which one entered most of the time at the canonical minimum age of 16 years. The norm put the accent on maturity expressed in the ability of free decision, founded on valid human and faith motivations. In the same way, the instruction RC required the introduction of pastoral experiences already in the novitiate, as well as in successive phases of formation. Thus the “greenhouse” became an open field.

6.      We know the difficulties in understanding these norms, which were based not only on the

impulse of the renewal of the Church and religious life, but also on the development of human sciences and pastoral sciences.

            I believe that the mental framework into which these new things were placed was not completely ready to receive them adequately and translate them into corresponding pedagogic choices. ¹³  Do we still note this today? Perhaps for this reason, the emphases made,  from time to time, in the various successive ecclesial interventions did not have much influence.  Certainly the problem is complex and should be studied in order to understand the different ways to react in face of newness, and what defense mechanisms can be triggered, but also to show the various roads opened with the courage and simplicity that come from the Spirit’s action in persons and in communities. Bishop Marcello Zago, with whom I studied theology, often wondered about the reason for the difference between the directions, even incomplete, offered in Church documents, regarding both formation and mission, and the practice that continued to be inspired by previous models in need of radical revision.

            What we read in the Instruction Potissimum Istituzioni (1990)  completed with the recent Instruction La collaborazione inter-istituti per la formazione (1998) and in Vita Consecrata is fruit of this journey, which must become more and more “culture”, a journey in people’s hearts and in criteria for renewal in institutions. Today we have our Ratio Istitutionis et Studiorum; however, a text is not enough, rich as it might be. The person is built “living life” in its human, social and spiritual wholeness.