Formation Directory: This Ratio deals with matters pertaining to formation. It applies universal church formation documents to the Xaverian society. The General Direction may update by a General Chapter, or the Ratio when it is so delegated. It is complimented by the local Regional Ratio, which adapts these society formation guidelines to the local situation. The General Direction must approve the Regional Ratio. (Const. 53)
1. THE RATIO: ITS REASON AND IMPORTANCE
This Ratio seeks to provide "unity amid diversity" and charism fidelity throughout the total Xaverian formation process. Varied local situations, frequent change of formation personnel, new challenges to "mission ad gentes" necessitate clear reference points which guarantee a basic common family unity despite diverse gifts, ministries and cultures (cf. Const. 5,54) and fidelity to like ideals despite that dynamic continuity by which the Lord grants us the gift of new brothers (cf. Const. 52)
The Ratio is rooted in the Constitutions, and it is the source document for local Regional formation directories. (Cf. Canons 242, 243)
2. THE RATIO: ITS SCOPE AND LIMITATIONS
"Charisms" of religious communities are "gifts" within the church, given for the use and service of all. The charism of the Xaverians is that of a missionary community of men called, men who have consecrated their lives to God for mission. (cf.Const. 1)
Charism should permeate, illustrate, and vitalize the formation process. This ratio will touch upon basic Xaverian formation directives and methods; it will summarily state ideals, goals, and living traditions as expressed in the constitutions. (Cf. Const. 53)
This directory deals with matters "specifically" Xaverian, hence it does not substitute for other universal or local church formative guidelines.
3. THE RATIO: ITS GOALS
To guarantee "unity and fidelity" amidst "diversity and continuous growth" the following goals are the focus of the Ratio:
- To identify, group together and establish that which constitutes the specific Xaverian essential formative core... and to present this in a concise fashion...
- To preserve the lived tradition of the society... to eliminate categories reflective of a sole single culture... to present our heritage in a way which is acceptable to all cultures...
- To offer formative guideline responses to human ecclesial missionary expectations today...
1. THE FOUNDER and XAVERIAN FORMATION
The Founder's example and teaching offer inspiration for our own mission service. (Const. 1)
1.1 Conforti - formation methods:
Despite his many diocesan assignments, in the early years of the society (1889-1902), the Founder personally followed the students of his first "apostolic school" at Borgo Leon d"Oro, and later at the motherhouse. The students were adolescents and young adults, high schoolers, students of "liceo". Most of them were from the diocese of Parma, few would become missioners, yet the Founder had already enucleated the "unique and exclusive purpose" of his new foundation (cf. letter to Card. Ledochowski 1893, Rule 1897-8).
Conforti liked to pray with the community; he was the first in chapel, the last to leave; he preached morning meditation; he was concerned about discipline and study (even when he was a Bishop he remained a member of the examination board). He individually followed the students of his "eagles' nest", and did so again after his resignation as Archbishop of Ravenna (1904-7).
When his episcopal duties (1902) did not permit him to be constantly with the students, nonetheless he showed a keen interest for each f his young missionaries. He visited the community often, enjoyed speaking with the students during recreation, he inquired about their progress and informed them of family news received from China or Rome, he preached retreats and gave conferences; he regularly met with Don Pellegri (1898-1911) and then with Father Bonardi (1911-1931) regarding matters concerning the motherhouse and the society.
Notwithstanding his pastoral duties, he often visited the recently founded "apostolic schools" of Vicenza, Poggio S. Marcello, Grumone, Vallo della Lucania. He sought firsthand news about the community and its members, he spoke with each students individually, even the youngest; he preached the meditation and gave opportune and practical directives to the superiors of the various houses.
His constant concern for the formation of his future missionaries is evident in the Constitutions, his conferences to novices, correspondence with the rectors and prefects (cf. Lettere ai Saveriani, especially those addressed to Pellegri, Bonardi, Sartori, Uccelli and various prefects).
From this and from what we have been told we are able to understand that his formative work was precise, accurate, delicate and respectful. He was neither artificial or aloof. His students remember him as an "exceptional father and formation person" (don Guareschi), as one "who inspired respect" (Mons. Del Monte).
1.2 Conforti - advice to formation persons:
1.2.1 Formation, a unique and important task:
The Founder often stressed the importance of the educator's role, he tried to convince those recalled from China that the new task awaiting them was "no less great" (RgF 25). Conforti saw education as a valid means to stimulate generosity and foster harmonious human and christian growth in those who, like soft wax, were susceptible to receive new impressions. (LS III, p. 122) Xaverian formation men were encouraged to be concerned and attentive to their students; to possess a love capable to sustain enthusiasm and stimulate the educator ever forward to higher goals; to be optimistic and persevering even when fruits prove slow to mature.
1.2.2 Formation, mission-focus:
For Conforti, Xaverian formation was directed to "prepare new personnel" for the "mission ad gentes". Mission was to be its daily "focus", motivating ideal, mirrored goal, point of reference and measure of success. Formation houses were to be directed exclusively toward mission and "permeated with an apostolic spirit". Formation men necessarily must keep mission objectives in mind. Contemporaneously, mission goals provide the basic elements for vocation discernment, students found lacking this call were to be invited to withdraw.
1.2.3 Xaverian formation personnel, qualities:
Formation men of future missionaries must seminally possess and cultivate certain qualities. Conforti mentions the following:
- The innate ability to care, understand, exhibit love toward each and every student in formation. This is the love of presence, patient and self sacrificing. It is that ability to stimulate the student to constant growth and greater generosity. The Founder insistently recommends "personal contact and dialogue".
- A formation person should possibly have had a valid personal mission experience, possess an "apostolic spirit", and be enriched by a deep rooted mission sense.
- The formation man must have a real sense of belonging and affection for the Xaverian family. He is to willingly work "with" other formation personnel and in accordance with society formation directives.
- The formation team members should be able to create a formative community environment which is intense, committed and challenging. It ought not to be over protective, artificial or manipulative, it is to be open, joyous, demanding and straight forward.
1.2.4 The "apostolic school", singular formative locale:
Conforti was a formidable educator, well did he understand the importance of having a gospel imbued formative community environment for the students. The essential aspects of such a proper formation milieu, for Conforti, were:
- A strong commitment to one's human and christian growth. This presumes a sincere desire for one's own sanctification, serious application to study/school, self discipline, diligent work, enterprising spirit.
- A desire and attraction for things missionary which create a formative environment enriched with a true missionary spirit. Conforti speaks of a ardent lived desire to save souls, an initial mission concern, an active life style, a competitive spirit in acquiring varied and well rounded knowledge of numerous matters which may be imparted to others.
- A family spirit, friendship, an atmosphere in which fraternal rivalry has a place, mutual assistance is assured, unity reigns, zeal abounds, where there is space for all to strive to develop the ideals shared in common.
1.3 Conforti - formation characteristics, content:
In Monsignor Conforti's formation directives we find three basic, all embracive, oft-repeated ideas: his missionaries were to have a sound human formation, a deep rooted spirituality, a clear mission commitment.
1.3.1 A solid human formation:
Conforti wished his missionaries to possess "a broad culture capable to prepare them for the varied ministries" to which they were to dedicate themselves. The missionary is "light" - his preparation in the profane and sacred sciences, his adequate knowledge of foreign languages make him an apt instrument for the salvation of souls. His study motivation is apostolic, he is to be prepared well for the multiple demands of mission.
Beyond the formal study courses, Conforti invites his missionaries to develop their natural skills, talents and traits in view of mission service. He values those human qualities which facilitate contact with others: serenity, courteousness, loyalty, "ease in getting on with others", the readiness to accept hardships and difficulties joyfully for the glory of God and the good of the brothers. (cf. RgF 69,210)
His missionaries are to have a magnanimous spirit, indispensable trait for those called to mission. He recommends his followers to accept Paul's program (Phil. 4,8) as their own: to think and to be committed to "all that is true, all that is good, all that is just". He encourages his missionaries to study and write about local cultures, as a service to other confreres and to all. (RgF 17,57-60) The local language is to be studies so as to speak it fluently and correctly. (cf. RgF 16)
1.3.2. A deep rooted spirituality:
Natural virtue and ordinary cultural preparation are not a sufficient preparation for the missionary. His work is one of faith, a solid spirituality capable of withstanding surprise and shock is essential. Conforti requires that those preparing for the missionary life possess a spirit of living faith and a spiritual foundation which allows for constant continual growth while they exercise their ministry. "The missionary must first seek his own sanctification if he hopes to be efficacious in working with that of others." (cf. RgF 18)
Hence Conforti recommends fidelity to certain indispensable moments of formal prayer (cf. LT 8); the multiplicity of such moments is to be avoided since the missionary is to be a contemplative in action. By his word and example he tried to fuse the contemplative and the active life together. "Zeal is the love of God in action." (cf. RgF 15)
The focus of his spirituality is found in that spirit of living faith which reminds us to "see God, seek God, love God in all". This enables us to keep Christ before our eyes, to follow him "everywhere". Thus does faith become the "guiding rule" for the missionary, it permeates his thoughts, intentions, feelings, words and actions. (cf. LT 7)
In this apostolic activity born from and nurtured by contemplation he discovers for himself and his missionaries the intimate unifying relationship between mission and religious consecration. Conforti sees religious consecration as the total and radical gift of self to God for the salvation of humankind; just as Christ delivered himself up on the cross to reveal and make manifest God's love for all peoples.
1.3.3 A mission commitment thrust:
The human-cultural formation and intense spiritual preparation of the Xaverian should signify, for the Xaverian, tireless ad generous service in the apostolate. Mission is the goal toward which formation and spiritual preparation of the Xaverians are directed.
The gospel proclamation to non-christians is the sole and main purpose of the society, it should provide inspiration and guidance for the lives of the members. Our greatest energy is to so directed, nothing should deviate our focus from mission. (cf. RgF 6) Those who chose to embrace the Xaverian way of life accept thereby this basic total exclusive option for a lifetime service for the mission "ad gentes".
Without going into detail, we can say that Conforti outlines what this option means: "to consider oneself a voluntary victim for the salvation of the unbelievers". (cf. RgF 9) This signifies an irrevocable, gratuitous, total, self-gift made within an unconditioned faith vision inspired by the paschal mystery.
Here we have some of the essential traits of Conforti's missionaries:
"a missionary is patient... gentle... prudent... he seeks no gain... but the glory of God... he bears all... believes all... hopes all... to be above all... and so persevere until death... (cf. RgF 15)
