PAULINE FORMATION

BY FR. RAYMOND C. FERRARIS

Part Two
THE PAULINE CHARISM

then I will give you shepherds after my own heart,

who will feed you on
knowledge and understanding (Jer 3:15).

Chapter 1
IDENTITY AND MISSION
The Church has a universal character; though there are many parts to it, each single part
carries its gifts to the other parts and to the whole church such that all and each single part are
strengthened, operating towards the fullness of unity.1 And since there is diversity among its
members, be it in office or in the state of life, the mission of the Church is carried out by each
member and is brought to its fullness through the fidelity of each member in carrying out its own
share.2
The religious life, situated within the heart of the Church has its own particular mission for
the realization of the Church.3 The Holy Spirit allows different experiences of evangelical life to
spring forth in the Church and, in fact, religious institutes are born in response to a concrete
need. Each has a special charism to contribute to the fullness and wholeness of the Church.
Because of the specificity of each institute, the process of vocational formation also varies and is
specific of each institute.
The disposition given by the Sacred Congregation for Religious given in 1923, the Society of
St. Paul was not to have the apostolate of the press as its unique activity. The constitution of
1927 proposed, along with the press, also schools, although the Society never conducted schools
except for the education of its own aspirants. Only with the Constitution of 1956 Alberione
succeeded in establishing the apostolate of the mass media as the unique apostolate of the
Society.4
1.1 Priests and Brothers, Consecrated for Mission
Pauline identity is described as follows in the Chapter Documents: << Paulines are
consecrated persons called by the love of Christ to witness to the Gospel and to serve the Church,
announcing the fullness of the mystery of Christ to humanity through the means of social
communication. As Priests and Brothers, they constitute a fraternal communion of life and share
in the same religious vocation and in the same mission >>.5
In the IV General Chapter of 1980, Paulines were defined as: << Persons called by
God and consecrated to him in communion with other brothers in order to be 'St. Paul
alive today', with the goal of living and giving Christ the Way, Truth and Life to
humanity through an evangelization by the means of social communication >>.6
And later the international seminar "Pauline Formation for Mission" (1994), offered
this profile of the Pauline: << A missionary who communicates his profound experience of the
whole Christ into the culture of communications >>7. To all members, however, << every
expression and phase of mediated evangelization, editorial, technical, marketing, is open to

Cfr. LG, 7.
Cfr. 1 Cor., 12, 1-6.
3
Cfr. LG, 43; PC, 2.
4
Cfr. Chapter Documents, Ariccia, 25 April-15 May 2010.
5
Cfr. Chapter Documents n. 32.
6
Acts of the Fourth General Chapter, 1980,13.
7
Acts of the International Seminar on Pauline Formation for Mission, 1994, 173.
2

all >>8 . This conviction of the Founder has bearing for all Paulines: << It is necessary to
develop a complete human personality for one's salvation and for a more fruitful apostolate:
mind, heart, will >>9 .
The Identity and Specific mission of a Pauline therefore implies:
1.1.1 to live Jesus Christ as the Way, Truth, and Life in consecration within the
framework of community life
1.1.2 to announce the message of salvation, the whole Christ, through the means of
social communication
1.2 Community of Life and Mission
Pauline community life is characterized by a type of a specific apostolate. In fact <<it was
born of apostolate and in view of an apostolate>>.10 Everyone and everything for the
apostolate.
<<For us the community is a school of fraternity and communion, of spiritual
and apostolic growth. The spirit that unites us is essentially that of a family spirit.
Everything about our community life is imprinted with Pauline color, which constitutes our
own spirit>>11
in a common life that joins strengths, intelligence, ability, labor, etc. Everyone exercises his
own function with the superior carefully attending to the four wheels piety, study,
apostolate and poverty.
As summary Alberione taught that:12
1.2.1 the apostolate of the press and of the other means of communication is true
preaching, similar to oral preaching
1.2.2 the inventions of man should not be used for his ruin but for his salvation, and the
technical means placed at the service of preaching the Gospel are no longer
profane
1.2.3 the apostolate carried out by religious is not the same as that carried out by paid
workers. A religious is not only a consecrated person but also one who has
received
a specific mandate from the supreme ecclesiastical authority.
1.3 An Apostle to the Whole World
The Pauline (Family) is for the whole world in all its activities: study, apostolate, piety,
action, publications. It is to make Jesus Christ known (Jn 17, 3) to every category of
persons, where issues and events are judged in the light of the Gospel and in the imitation
of the Heart of Christ. The Pauline Apostle must allow the presence of the Church be felt in
all kinds of circumstances in the spirit of justice and charity.
1.3.1 in the Spirit of Universality
8

Ratio Formationis of The Society of St.Paul, n.23.

AD n.22.
10
UPS I, 285.
11
Cfr. UPS VI, 212, 215, 216-221.
12
Rev. George KAITHOLIL, ssp, Jesus, Way, Truth and Life, 41.
9

Fr. James Alberione speaks about the Universality and inculturation13 of the
Paulinemission and the pastoral lines in which the apostolate must be directed. <<Love
everyone, be conscious of everyone, and work with the spirit of the Gospel: universality and
mercy. 'Venite ad me omnes'. This was the spirit of St. Paul the Apostle, always tending towards
peoples who did not yet have the light of Jesus Christ...>>14
1.3.2 in the Inculturation of Apostolate
In trying to apply this principle of Inculturation there is a need for adopting a corporate structure
that provides a process of incarnating that mission into a technical-managerial reality. To be
involved with the entrepreneurial/ business world is a risky and daring act where we constantly
need a self-reflection about our efforts to Christianize this world that often is so distant from the
Christian values of justice, truth, and social concerns. As we make an adequate response to
concrete situations, a dynamic fidelity to the Founder should always be drawn to attention.
1.3.3 the Sign of the times and International Collaboration
This reality is a sign of the times. Even if the term globalization didn't exist at that
time, from the beginning of our Congregation Father Alberione proposed his own ideal in
terms of a worldwide collaboration among Paulines spread across the globe. He said: <<The
whole world (euntes in mundum universum) can be compared to an immense parish, the parish of
the Pope. This is your field, and in which workers of the Gospel continue to sow good seed...
around a single table, the Eucharist>>.15
Alberione proposes three practical principles:16
a. The various institutes of the Pauline Family will have nourishment and vitality
from the Pious Society of St. Paul. The more fervent the latter, the more so will be the
other parts.
b. Today, more than in times past, organization is necessary in every sector, especially of
an international character, and particularly for the apostolate. As favored sons and
daughters of the Catholic Church, we are to be more catholic. Unite for the apostolate.
c. Let us understand and love one another: 'Congregavit nos amor Christi unus'17.
Willingly help one another with prayer and collaboration. Personal selfishness destroys
community life; social, political and familial selfishness directly destroys the Institute,
or at the least condemns it to sterility. Always the prayer of the Divine Master: 'Ut
unum sint', 18 applied not only to one Institute alone, but lived in all of the immense
Pauline parish whose limits are the world's boundaries, and for its flock those already
within the olive and those to be brought to it.

13

Cfr., Acta Romana Societatis Jesu, XVII,229-255. <<According to Fr. Pedro Arrupe Inculturation means: <<the
incarnation of the Christian message in the life of a concrete cultural area in such a way that this (Christian)
experience not only succeeds in expressing itself through elements proper to the culture in question (such would
only amount to superficial adaptation), but becomes a motivating principles, normative and unifying, for
transforming and recreating this culture>>
14
UPS IV, 118.
15
UPS I,382.
16
UPS I,382.
17
<<The sole love of Christ has brought us together.>>
18
<<That they may all be one >> (Jn 17:21).

1.4 Creative Fidelity

Creative fidelity means a constant research and adaptation of the charism to changing
situations and conditions of the time and environment. It is a commitment to continuously
communicate it to the present as an endeavor to be competent and efficient in ones work. It is a
call<< to develop a dynamic fidelity to their mission, adapting forms, if need be, to new
situations and different needs, in complete openness to Gods inspiration and to the Churchs
discernment. >>19
It is with great important how the Founder intends to refer fidelity: that is, to all the aspects,
dimensions and areas of Pauline Life. << In this spirit there is a pressing need today for every
institute to return to the Rule, since the Rule and Constitutions provide a map for three whole
journey of discipleship, in accordance with a specific charism confirmed by the church.>>20
There are certain characteristics of this fidelity that the Founder stresses:
1.4.1 fidelity to the Word, as the nourishment of the apostle and the principal content of
evangelization
1.4.2 fidelity to the Church, as a guarantee of doctrinal soundness<<that through the
Church, the multiform wisdom of God will be manifested>>21
1.4.3 fidelity to Interior life and a life of Prayer, <<the entire person in Christ for a total
love of God>>22
1.4.4 fidelity to Progress, as to grow, eagerly pressing forward in dynamism

19

JOHN PAUL II, Vita Consacrata, 37.

JOHN PAUL II, Vita Consacrata, 37.
21
Ephesians 3,10.
22
AD n. 100.
20

Chapter 2
SPIRITUALITY OF THE PAULINE FAMILY
The spirituality of the Society of St. Paul as well as with the other foundations of the Pauline
Family is modeled on St. Paul and centered on the devotion to Jesus as the Divine Master, the
way, the truth, and the Life. <<The Pauline Family aspires to live integrally the Gospel of Jesus
Christ, the Way, the Truth, and the Life, in the spirit of St. Paul, under the watchfulness of the
Queen of the Apostles. >>23
2.1 Unity in Diversity of the Pauline Family
The Founder thought of creating a family and belonging to the Pauline Family is a
Charismatic event: << It pleased the Lord that I should still find myself in the possibility
and condition of health to complete the Pauline Family... I can assure everyone that
everything was always and alone accomplished by the light of the Tabernacle and in
obedience>>.24 All the institutions considered together form the Pauline Family. Each one has
its own distinct charismatic element but with <<common origin, common spirit and convergent
aims>>25.
There is a close relationship between them because all are born from the tabernacle. Only one
spirit reigns: to live Jesus Christ and to serve the Church. There are those who represent all
before the tabernacle; those who diffuse, as from above, the doctrine of Jesus Christ; and those
who draw near to and in direct contact with individual souls.
There is a close spiritual, intellectual, moral, economic collaboration among them There is
separation (of government and administration), and yet there exists an intimate bond of charity,
more noble than blood ties There is independence between them, but there is an exchange of
prayers, of help, in various ways: the activities are diverse but there is a sharing in the joys and
sorrows, in the eternal reward.26
2.2 A Cristo-Centric Apostolic Spirituality
The use of the modern means of communication for the Gospel is not an end in itself but a
means to serve. The great commitment and responsibility of a Pauline is to live and give to the
world of today emphasizing the total Christ, Way, Truth and Life.
23
24
25
26

A. LAMERA, Don Giacomo Alberione, 17.

UPS I, 375.
UPS III,185; Cfr. AD, 33-35.
Cfr. AD, 34-35.

<<The Pauline Family has only one Spirituality: to live the Gospel integrally; to live Jesus
Master, Way, Truth and Life. To live Him as he was understood by his disciple St. Paul.>>27
Devotion to Jesus, the Divine Master, and WTL is the heart and substance of Pauline Spiritualtiy.
Thus, what links together the Pauline Family is the spiritual paternity of the same founder and
the common spirituality centered on Jesus Master, WTL. This is the mark of a Pauline, the
principle of his expression to life and action.
2.3 Firm Points of Pauline Identity for an Integral Formation
2.3.1 called and consecrated for a specific mission evangelization through
communication apostolate
2.3.2 nourished and inspired by an apostolic Pauline Spirituality
2.3.3 two expressions of identity: Priests/Disciples
2.3.4 belonging to the Pauline Family
2.3.5 a call to integral growth and holiness
2.3.6 a call to a life of community in view of the apostolate
2.3.7 the whole Christ as the message to contemporary society
2.3.8 universality of the Pauline mission

27

UPS III, 187.

PART III
THE PAULINE FORMATION

But we have this treasure in earthen vessels,

so that the surpassing greatness
of the power will be of God
and not from ourselves (2 Cor 4:7).

Chapter 1

GENERAL PRINCIPLES OF PAULINE FORMATION

Formation is a continuous journey that has no end. It presents us an ideal that propels us to
grow. The guiding principles in this journey of formation is incorporation in Christ and
commitment to mission. The goal-objectives of the formative process are: << to form a man who
is mature and whole, to form a Christian who is true to life, to form a religious-apostle who is
totally committed to mission >>.28
<< Put on Christ >> Alberione had the habit of saying.
The ultimate goal of the formation process for the Christian and even more for the religious is
identification with Christ. This is the grave task that the individual and the whole community are
involved. <<Grow to full maturity with the fullness of Christ>>.29 This is the supreme rule and
goal of education in training the Pauline religious <<Be perfect as your Father in heaven is
perfect >>.30
<<The whole educative process given in the Institute is directed towards the formation of the
Pauline personality while whatever is harmful or useless is eliminated It is therefore a serious
undertaking to tend towards vivit vero in me Christus We are always to be mindful of the
close-knit bond between spirit and apostolate, study and human formation, all of which are at
work in the same person. >>31
1.1 Christ is our Formator
<< What is the Pauline Pedagogy? Does it exist? >>
It is easy to get lost in the maze of discussions trying to figure out how Pauline
Pedagogy should be presented. In the numerous literatures regarding the Pauline Family, its
spirituality and charism, one may likely be swallowed up in the waves of spiritual arguments.
Thus, to reasonably grasp the whole picture as far as Pauline formation is concerned, we may
perhaps start with the Master himself Jesus Master, as the Formator of the apostles.32
Fr. Alberione in his sermons and writings had always persistently spoken about the teacherdisciple relationship in the Gospels as his point of departure in formation pedagogy. <<Jesus
has reserved for himself the choice and the formation of the Apostles; because of this, he
continually wanted them near.>>33 The Gospel of St. Mark, for instance, in presenting a
program of catechism for the catechumens, those who are preparing themselves for baptism,
28

Cfr.Ratio Formationis of the Society of St. Paul, Chapter II, Process of Pauline Formation, 41. Henceforth will be
referred as RF.
29
Eph 4:13.
30
Mt 5:48.
31
UPS II, 193-4.
32
Cfr. Jose BORTOLINI, ssp, Jesus Master and the Master in our Formation According to Fr. Alberione, Acts of
the International Seminar on Jesus, the Master, Ariccia, October 14-24, 1996.
33
James ALBERIONE, Carissimi in San Paolo: letters, articles, booklets, unpublished writings of the Founder
from 1933 to 1969, (ed.) by R.F. ESPOSITO, Rome, EP, 1971, 775. Henceforth will be referred as CISP.

step by step begin to know who Jesus is and who is Jesus Disciple as well. This type of
formator-formandi relationship is abundant in scriptures and in fact, in the entire itinerary of the
Pauline consecrated life.
What does it mean to be formed in the school of Jesus? St. Mark describes this as the
formation of the new people of God (the choice of the twelve -3:13-19). It is said that
<<Jesus went up the mountain and called to himself whom he wanted; and these approached
him. Then he chose twelve whom he called apostles in order that they stayed close to him and
that he may send them to preach with the power of driving away demons>>.34
These short verses summarize and unite in an extraordinary manner the two dimensions: that
of being a disciple of Jesus, that is, to stay close to him, and the proclamation of the Kingdom,
synthesized in the driving away of demons. These are like the two faces of a single reality:
communion with the Master (to stay with him) for a mission which is none other than to do what
the same Master does: to expel demons, that is to say, to totally reintegrate the human person
created to the image and likeness of his Creator.35
It is here that the inseparable entity of the spirituality/ communion of the disciple and the
master that Alberione drew his conclusions for the identity features of the Group Master in the
area of formation. The way formation of aspirants would be shaped depends now in an authentic
relationship between the formator and the formandi. Treading along this line let us first be aware
of the grave importance of the source of formation to the aspirant.
1.2 The Identity of the Master of the Group36
Fr. R. Perino, ssp, wants to clarify that in the Alberione semantics, the denominations Master
of aspirants and religious Master correspond with Master of the group where for group is
meant every community of young persons belonging to the entire period of formation. He further
points out that the institution of the "Master of the group" is <<a true ontological sharing to the
religious Master of what Christ Master, Way, Truth and life is and possesses. >>37 Here is
what the whole text says:
We consider the Master as regards the aspirants as Jesus Master amidst the Apostles. Jesus
Master defined himself, Way, Truth and Life; the formator of vocations accomplishes the tasks
of Jesus and hence he ought to be way, truth and life to his aspirants.
Jesus is Way because he preceded the Apostles by example and concluded, imitate me; thus
the master shall precede in piety, in humility, in charity, in obedience; and just as Jesus Master
preached Christian and religious perfection, so shall the Pauline Master do.
Jesus spoke of himself as Truth and taught his novices with his words of highest truth,
adjusting himself to their condition and presenting everything as images, examples, parables; this

34

Mk 3:13-15.
Cfr. Jose BORTOLINI, ssp, Jesus Master and the Master in our Formation According to Fr. Alberione, Acts of
the International Seminar on Jesus, the Master, Ariccia, October 14-24, 199.
36
Cfr. Fr. Renato PERINO, The Group Master in the Mind of Fr. Alberione, in a conference during the First
Course of Studies on Pauline Formation, Ariccia, 1-10 Sept., 1976.
37
Cfr., Jose BORTOLINI, ssp, Jesus Master and the Master in our Formation According to Fr. Alberione, Acts of
the International Seminar on Jesus, the Master, Ariccia, October 14-24, 1996.
35

is as well the fundamental task of the Pauline Master who shall abound in preaching and in
counsels.
Jesus spoke of himself as Life because He is life, according to the expression, I am the
vine and you are the branches. He who eats my flesh shall have life. The Pauline Master ought
to possess much grace and holiness and then communicate them through the sacraments and
prayer in general.
The Master takes Jesus Christ and gives him to the aspirants, however, he is not a
mere channel which only brings water; but he is like a mountain lake that contains the divine
treasures; for being so full, it lets the divine treasures overflow on souls. The mother nourishes
herself well in order to keep her own strength, but she later gives her milk to her baby.
The Pauline Master must continually deny himself in order to make himself servant to the
needs of his aspirants; even to the point of adjusting himself to some of their caprices. He has to
guard all of them against sin: quos dedisti mihi custodivi, Jesus said. The Master shall always
be present amidst his aspirants.
The Master shall always be able to count on the graces of his office since he was chosen
to this most lofty mission".38
1.3 The Functions of the Master of the Group
For Primo Maestro the Master of the group is responsible of the religious formation of the
Pauline, and this covers the task of Spiritual Director, of being in-charge of discipline and, at
times, also the role of confessor. The Master of the group has a kind of pastoral power
because he participates in the mission of Christ king and Shepherd (way) Master ("truth") and
Priest ("life") in his threefold role of guide-witness, teacher in the faith and sanctifier through the
sacraments.
The "Master of the group" therefore, becomes the "point of reference for unity and
coordination of integral formation". Since among the fundamental preoccupations of the Founder
is the unity of the human person and the unity of formation, he insisted so much on the constant
presence of the Master of the group at all times without becoming like a policeman on the life of
the formandi. At the end the Master of the group becomes like a ring of unity among the various
sectors or moments in the life of the formandi (piety, study, apostolate, poverty).
The highest studies of the Master shall be: to meditate on Jesus Christ educator. He is the
light, the example, the law, grace, joy, the reward of the educator. The renunciation, the
generosity he required; the maternal tenderness and encouragement; the divine and only method,
the teachings, the aids, the reward he was promising are all recorded in the gospel; it is the best
treatise on pastoral pedagogy39
1.4 The Secret for a Successful Formation
In an encounter of the Founder with the Masters of aspirants, it was asked :<< But what
secret is principally necessary to support the young man in his difficulties? >> Fr. Alberione
replied in the following manner:<< There are three secrets:40

38

CISP, 784-785.
CISP, 254, n.16.
40
CISP, 775.
39

1.4.1 The Master must really be the one who commands, showing his enthusiasm
for his own vocation with a thousand inventions of supernatural love.
1.4.2 The interference in the group of unedifying or less united persons with the
Master of the group should be removed.
1.4.3 A piety that is felt and loved for the apostolate: Marian, Eucharistic, Pauline
devotions, and education on meditation could support him in his inevitable
and most difficult moments. >>
In another circumstance, the Founder established six important points so that formation might
succeed and obtain a speedy, maximum result with the minimum of means, energy and time: 41
prayer: to ask the Lord for all the intellectual gifts of the Holy Spirit - wisdom,
understanding, knowledge, counsel
formation for the mission: to always bear in mind the bond between the spirit and the
apostolate, study and human formation that work in the same person, acquiring a
greater effectiveness, and mutually perfecting one another
experience: aside from school or studies, experience is most beneficial when drawn
from the history of men and society, from nature, from liturgy, from divine
illustrations, from social life and all the goods that are developing in the Mystical
Body of Jesus Christ
specific training of formators: for greater effectivity in school, many things depend
on the training of individual teachers and their teamwork in different disciplines
access to all the necessary means: that recourse be made to all aids and devices
possible whenever it is called for
constant stimulus of the formator on the formandi: that the Master/teacher should
always know how to stimulate in the disciple a corresponding enthusiasm for his
duties
1.5 The Qualities of the Master of the Group
The Founder underlines three principal qualities in the Master of the group, to be developed
progressively: patience and benign charity, priestly and pedagogical knowledge, prudence
according to the Divine Master.
Fr. Alberione refers to the same characteristics that St. Paul wanted from the members of the
communities founded by him: << My children, for whom I now suffer the pains of childbirth,
until Christ be formed in you. >>42 Paul was not only a leader for his people 43 but also mother44
and father at the same time.45
As the Master, the Pauline priest, welcomes the young aspirants: he studies them in order to
discover their intentions, their aptitudes, their tendencies, their vocation; he sets himself in front
of them: Follow me, imitate me. He wants to pour on them his own soul, faith, spirit,

41

UPS II, 193-194.

42

Gal 4: 19.

43

Cfr. 1Cor 4:14-16.

Cfr. Gal 4:19.
45
Cfr. 1Thess 2:8-11.
44

knowledge, heart. The meditations he holds, his advises, his reminders, his ordinary words, all
become eloquent, formative. 46
In a text of the Appunti di Teologia Pastorale he underlines even more the characteristic
proper of the "motherhood" of the Master of the group: <<The priest must acquire true dominion
and direction of hearts, in the sweetness of charity, with amiability>> The Master of the group
should have adequate knowledge of psychology and psychiatry to better understand and direct
the young. Training of formators is of paramount necessity, in the spiritual, intellectual, human,
and also on the level of zeal.
<< The guarantee that the Lord sustains and compensates our inadequacy does not allow us at
all to be superficial and calculating. Hence, together with basic training and ongoing formation,
the Master of the group must improve his professional training, the rationalization and the
organization of our apostolate.>>47 It is a distinctive mark of a true formator and of vocation on
the part of the formandi when they have love for the Congregation and for the Pauline
Apostolate. It is a general principle that the whole formation must be arranged and ordained in a
special manner towards studies as regards the apostolate proper to the Pauline Family.
The Master of the group does not act alone or simply on his own personal account. He
proceeds within the framework of a formation team. And since he is the unifying and
coordinating point of reference the carrying out of his duties would require a great deal of
collaboration with those who are involved with the aspirants: such as, classroom teachers,
masters of the apostolate, assistants, confessors, other members of the community, etc. For
Alberione the focus of formation is always and constantly to give << Jesus Christ, the real
Master, Way, Truth, and Life

46
47

CISP, 750-751.
Renato Perino, Lettera annuale sullApostolato, 1981.

Chapter 2

THE END OF PAULINE FORMATION

The general principles of Pauline Formation are pertinent to all members of the
Congregation whether they are aspirants in initial formation or perpetual members in ongoing
formation.
<< Pauline formation has to be a unified whole that aims to arrive at a life giving
composite, being complete so as to embrace the whole person without leaving any fissures, for
it is the whole person that the Congregation hands over to God. >>48 This is the finality and
purpose of the Institute for which persons entire gifts and energies strengthened in consecration
and spirituality are offered in dedication to the mission.
2.1 The Call to Holiness
What is fundamentally being Pauline is holiness since it is the basic element of being a
Christian. This is the goal established for all believers, the ultimate objective for those who have
embraced the life of consecration. Though the word sanctity or holiness seems to have become
old-fashioned and strange in modern day language, it remains a real call. What makes it so
distant and abstract is the difficulty of forming a clear idea as to what it is all about and how to
go about it in real life. For to think that holiness are only for persons who did extraordinary
things, like the saints of past history, then it is really beyond our capacity and reach.
Pope John Paul II says: << What might holiness mean It implies the conviction that, since
baptism is a true entry into the holiness of God through incorporation into Christ and the
indwelling of his Spirit, it would be a contradiction to settle for a life of mediocrity, marked by a
minimalist ethic and a shallow religiosity. To ask catechumens: << Do you wish to receive
Baptism?>> means at the same time to ask them: << Do you wish to become holy?>> It means
to set before them the radical nature of the Sermon on the Mount: << Be perfect as your
heavenly Father is perfect >>49 (Mt 5:48).
It is in this sense that even our formation as Paulines is clearly going to the deep as the only
direction to take, in fact, as the sign of the times again, from the words of Pope John Paul II.
The whole training in formation becomes therefore a training in holiness wide open for all and
deep in our hearts is what we long for.
The following sections would give us a paradigm of the objectives of Pauline Formation as
the fundamental option, which is, orienting ones life according to the ideal of perfection
despite ones weakness and fragility. Fr. Alberione spoke of holiness in terms of what St. Paul

48
49

RF n.46.
POPE JOHN PAUL II, Novo Millennio Ineunte, 31.

said: << It is not that I have already obtained all this, or have already arrived at my goal, but I
press on to take hold of that for which Christ Jesus took hold of me. >>50
2.2 Forming the Human Being
A formation process is always to bring out from the human being the ideal Christian which
basically means: to see life as Gods gift, to freely and lovingly respond to what the Kingdom of
God asks for, and overcoming all forms of selfishness and self-interest.51 Working on oneself to
become always better in determined activities does not only mean to be understood as doing
something but principally as becoming in his various stages of formation.
When a person is completely caught up in his vocation ideal he gradually develops certain
very valid qualities: a human maturity that attests to stability of character, psycho-affective
balance, the ability to make carefully weighed decisions within his area of competence, sound
judgment, self-control, sincerity, justice, fidelity to ones promises, discretion, discipline
understood not only as a support or defense, but as an interior attitude that will result in a
readiness to accept all that is constructive even if costly such as the right use of freedom,
committing oneself on ones own initiative to what is difficult, sincere and selfless
collaboration.52
Equally, in the performance of his Apostolate, the aspirant is given the opportunity to
continuously enrich himself in all dimensions of human conduct in his contact with various
experiences and interaction with members in formation.
2.3 Forming the Christian
From these human values there is now to be joined the Gospel values that lead to an
identification with Christ as the first born of a new humanity and a deep relationship with
Jesus the Master. The natural and the supernatural aspects form a continuum and are mutually
interwoven that the person must be able to cultivate them at the same time.
The Pauline in his adherence to Christ by becoming more mindful of the gift of faith
discovers anew the threefold wealth of scripture, the sacraments and liturgy, and love of
neighbor. Christian formation teaches the person to cultivate this richness, in vigorous
steadfastness, within the Churchs environment, and consequently in ones own Congregation
and community. Then, there is a maturation and enrichment of the sense of honesty, a hallmark
of the upright man, when it is linked to gratuitousness, the pointer to Christian existence and the
source of an enlightened and widespread apostolate.53
2.4 Forming the Religious
Out of the faith milieu is the experience of being called to religious life, to be consecrated and
to be sent forth by God for a special mission identified as the Congregations charismatic project.
It is in this disposition that the person who is called prepares himself that he is able to freely
dedicate himself to the mission by means of the three religious vows and the vow of fidelity to
50

Phil 3:12.
GS nn12-39.
52
RF n. 49.
53
RF n. 57.
51

the Pope as regards the apostolate. To identify himself in the following of Christ in the model of
St. Paul <<it is no longer I who lives, but Christ living in me>>. 54 Alberione himself used to say,
<<to form apostles who are able to identify themselves with St. Paul and to experience his
spirit in their life. >>
Religious-apostolic formation consists in achieving a high degree of assimilation of the
theological and spiritual values or content of the Pauline Charism. The apostolic activities are an
expression of the Paulines potential, and, consequently, of his development and growth. This is
his life orientation and the basis by which he is to model his own life.55
2.5 Forming the Apostle
Forming the human being, the Christian and the religious is not an end in itself. It is in view
of the apostolate for which each Pauline is to be formed. The places of the Paulines life and
mission are likewise the places of his formation.56 The places or stages of the apostolate
express, according to Alberione three characteristics: integrality (wholeness), overall pastoral
sense (universality, apostolicity) and being up to date (contemporaneousness) that only come to
maturity with the human, Christian and religious input.
In carrying out the Pauline Apostolate requires a great sense of inner freedom in the face of
contemporary situations and the influence of mass media of which it is a part. Our apostolate
demands such virtues as enterprise and prudence, balance in the face of problems, a firmness of
judgment when faced with defeat and lack of success; it demands faith so as never to surrender
to fear.57 The apostolate is the testing ground of how much the person is able to prepare himself
spiritually and mentally to carry out such undertaking.
Describing the apostle what every Pauline ought to become as a result of initial and ongoing
formation, Fr. Alberione outlines these characteristics:58
2.5.1 he is a holy person who stores up treasure and distributes the surplus to
others
2.5.2 one who bears God in his own self and radiates God
2.5.3 one who loves God and persons so much he cannot repress what he hears
and thinks
2.5.4 he is a monstrance which contains Jesus Christ and spreads an indescribable light
all about him
2.5.5 he is a vessel of election that overflows, because of its fullness, but of whose
fullness we can all share
2.5.6 he is a temple of that Holy Trinity who goes on working in him a person who
sweats God from his pores

54

Gal 2:20.
Cfr., RF nn. 60-61.
56
Refers to the workplace and stages of Apostolate in publications: writing as the conceptual stage, technical as
the production stage, and dissemination as the distribution stage.
57
AD nn.151-160.
58
RF n .66.2.
55

Chapter 3

PAULINE METHODOLOGY OF FORMATION

Having established the objectives of Pauline Formation it is now a matter of channeling

all the persons energy and resources toward that end. We have seen the formation process as the
development of the whole personality of the person: natural, supernatural, and apostolic.
In the Pauline Family the goals are well defined, the means are specified and abundant,
especially the hour of adoration in which a person dialogues with God, brings to maturity,
assimilates and applies what he has learned. The directives are well within the bounds of
freedom and the spirit of initiative. It is in our Pauline spirituality that the fundamentals of this
methodology find their underpinning.59
3.1 Jesus Christ, the Divine Master, Way, Truth and Life
It is not so much our concern at this point to make the difficult choice among the countless
pages which Fr. Alberione dedicated to the Person of the Divine Master and to the relationship
with Him on which every Pauline is called to establish. What is perhaps more important for us to
consider is the manner by which the formandi is able to pilot himself in this great spiritual
expedition. Gathering from the spiritual experience and the teaching of the Founder let us try to
explore the distinctive features along the theme of Christification.
The Pauline, the whole Pauline Family, <<aspires to live in its entirety the Gospel of Jesus
Christ Way and Truth and Life, in the spirit of St. Paul, under the gaze of the Queen of the
Apostles. >>60
In quoting the 1957 Constitutions of the Society of St. Paul, Fr. Alberione puts it plainly
that<<Piety must be particularly and continuously fostered by the study of Jesus Christ, the
Divine Master, who is the Way, the Truth and the Life. This is to be done in such a manner that,
after his example, all may grow in wisdom, grace, and virtue, worshipping God in spirit and in
truth and sincerely loving him with mind, will, heart and deed.>>
<<That Christ be formed in us>>61 as expressed by St. Paul is the dynamic and unifying
principle of Pauline Formation. Alberione writes
He (St. Paul) presents the whole Christ to us as he had already proclaimed himself to be: Way,
Truth and LifeThis angle contains religion, dogma, morals and worship; this perspective
encompasses the whole Jesus Christ; through this devotion Jesus Christ completely embraces and

59

RF n. 67.1-67.2.
AD n. 93.
61
Cfr. Gal 4:19; CONSTITUTIONS OF THE SOCIETY OF ST. PAUL, Art. 90.
60

conquers the human person. Piety is complete and the religious, like the priest, thus grows in
wisdom (study and heavenly wisdom), age (virility and virtue), and grace (sanctity) on up to the
fullness and perfect age of Jesus Christ; on up to Christification: Vivo ego, iam non ego; vivit
vero in me Christus (It is no longer I who live, but Christ who lives in me. - Gal 2:20). 62
From the theological point of view, Pauline life has its basis in the centrality of Christ and his
devotion to the Divine Master as the synthesis and crown of all devotions. Alberione uses the
word Master because of its strong Gospel overtones, its sense of immediacy and apostolic
connotation. <<Go therefore, bring all peoples to my school (make them my disciples)>> 63 Jesus
is the Truth we must believe in, the Way we must follow, and the Life we are to share in.
This is our path to conversion. It is through this devotion that we convert our mind, will and
heart into that of Christ. The goal of our conversion and sanctification is to be able to say with
St. Paul, <<It is no longer I who live, but Christ who lives in me. >>64
3.2 The Process of Christification
How do we go about with this process of Christification?
Fr. Alberione tells us that in our journey to holiness, we refer to the spiritual passage of St.
Paul. We do not begin the journey by asking what we have to do but by first recalling the story
of Gods mercy on us. At the start of Alberiones spiritual testament Abundantes Divitiae, he
speaks of Gods mercy and the humiliating story of his lack of conformity to the superabundance
of Gods love and his need to compose a new miserere.
The path to conversion and holiness is a celebration of Gods grace, recalling our own
personal experiences of God touching us in various ways and events. It is the timeless presence
of God in history: his strong hand (cfr. Ex 8-12; 20:2) in Egypt; the way to Emmaus (cfr. Lk
24:13-35) as a formative prototype of a disciple; St. Pauls on the road to Damascus (cfr. Acts
9: 1-4); and Fr. Alberione, too, speak of lights and charismatic encounters with the Master. Here,
we set our course, embarking on the love of God that would bring us to conversion and holiness.
3.3 Christification and the Trinomial Method
The process of Christification according to the Pauline pedagogy as Jesus, Way, Truth, and
Life is presented by Alberione in this manner:
Jesus Master Truth = conversion of the mind = doctrine, dogma
Jesus Master Way = conversion of the heart = piety, liturgy, worship
Jesus Master Life = conversion of the will = morals
<<Assuming the concepts of Scholastic philosophy, Fr. Alberione tells us that the path to
Christification involves the three principal faculties of man: mind the ability to know and to
think, will the freedom and capacity to make decisions and keep them, and the heart the
ability to love and be loved. It is the conversion of these three faculties to that of Christ as the

62

AD n. 160.
Mt 28:19.
64
Gal 2:20.
63

main focus of our struggle for holiness. >>65 This is the framework of our spiritual life, lifestyle
and apostolate.
3.3.1 Jesus Master Truth Conversion of the mind doctrine
Faith begins with the knowledge and the experience of Gods love for us both as individuals
and as his new people.66 Our faith begins with the celebration of Gods deeds and his design for
his children. Gods call to holiness takes place when we put our whole selves in the process of
formation to be like Christ.
We begin with the conversion of the mind, to discovering the truth that comes from God, who
wants to set us free and to liberate our minds from the many falsehoods and errors that enslave
us. Alberione stresses the importance of study as the path to the transformation of the mind. This
is however, not solely understood as an intellectual possession of Christs teachings, or theology,
or academic indulgence but they must be truths that sink to the core of our being. <<It is not for
the possession of knowledge that we study but for life. Knowing Christ and his teachings and
translating them into our day-to-day life>>, Alberione would repeatedly tell the aspirants.
In particular, Fr. Alberione insists that in deepening our knowledge of our faith, we go back to
our dogma and doctrines: the Sacred Scriptures especially the Gospels and the letters of St. Paul,
the Catechism of the Catholic Church, and the teachings of the Pope and the bishops. Only then
that converted in mind can we become true apostles in the different areas of our apostolate and at
the same time teaching what we have learned and lived.
The founder further insists on the duty of developing the faculty of intelligence precisely as a
response to the different manifestations of Jesus-Truth. Yet, the growth of intelligence is first to
<< have the mind of Christ>>67 and in turn to <<love the lord with all your mind>>. 68 This is
with the purpose of bringing the person with the purpose of bringing the person to the maximum
and supernatural growth in Christ Master, starting from the submission of the mind.
<<The human person gains nobility especially because of his intelligence; as in the image and
likeness of God. The principal homage to God is done by bending ones mind: "with bent knees
of the mind": and by making use of it for knowing God and the things for his service>>. (SP.
Sett. 1954; cf. CISP 1124).69
3.3.2 Jesus Master Way conversion of the Heart worship
Our devotion to the Divine Master Way should lead us to a conversion of the heart wherein
our emotions are shaped after the teachings of Christ of loving one another in the way that He
himself has loved us. It leads us to contemplate, therefore, Jesus love to the Father and to us, in
our worship and liturgy.
Worship is not only limited to the practices of piety and liturgical celebrations but it focuses
on the symbol of the cross in its vertical and horizontal dimensions: upwards to God and the

65

Cfr. Fr. Andres ARBOLEDA, Jr., ssp, a reflection on Pauline Spirituality on the occasion of the Pauline Family
Seminar (Part 2), p.8.
66
Cfr. LG 9.
67
Cfr.1Cor 2:16.
68
Cfr. Mt 22:37.
69
Guido GANDOLFO, ssp, Notes on Jesus, The Master in the Spirituality According to Fr. Alberione, Acts of
the International Seminar on Jesus, the Master, Ariccia, October 14-24, 1996, no.17.

embrace of neighbor. All worship has something to do with our being Gods people. By the
grace of God and by Christs paschal mystery we have become a new People of God.
<<Hence that messianic people. is a most sure seed of unity, hope and salvation for the
whole human race. Established by Christ as a communion of life, love and truth, it is taken up by
him also as the instrument for the salvation of all; as the light of the world and the salt of the
earth (cfr. Mt 5:13-16) it is sent forth into the whole world>>.70
Thus, worship becomes the natural expression and a felt need of a believing and loving
community by which this community experience the love of God and their love for one another.
What is the Mass or even the sacraments if there is no believing and living community to
celebrate them? The conversion of our hearts can never happen unless Christ is alive in our
communion, unless the life and love of the Trinity is felt among us, unless we are with one with
the Church, the Pope, the Bishops, the clergy, and one among ourselves in the Pauline Family as
Congregations and communities.
Conversion of the heart to that of Christ happens both in our efforts to establish koinonia, the
communion of believers and in the exercise of Jesus commandment of love of God and
neighbor. Worship becomes meaningful when done by a community whose heart and minds are
united with God and among themselves. In this way asceticism of overcoming ones selfishness
and dying to self is enhanced where competition among us would only be in the practice of
virtue and charity. 71
3.3.3 Jesus Master Life conversion of the Will morals
The devotion to Jesus master Life is the concretization of the teachings of Christ in our dayto-day concerns. It is the training of our will to make choices to God and to what he wills for our
individual lives and the rest of mankind. It is to acquire the capacity to be able to carry out the
fundamental option for what is good and true.
<<The conversion of the will to that of Jesus can be likened to our state as pilgrims of this
earth on our way to the fullness of life in Christ. As pilgrims, our principal struggle concerns the
will because essentially as pilgrims we go through the trials and vicissitudes of life involved in
that endless struggle between God and the forces of evil, between grace and sin, between
salvation and damnation. >>72 To this effect, it is only in the exercise of our free will that we can
only decide on these issues: choosing God, grace and salvation or their opposite. <<He who is
not with me is against me; and he who does not gather with me scatters. >>73
Also, for Alberione, the conversion of the will as concretized in our moral lives is in fact, also
as a response in obedience, <<not my will but your will be done>>74 to the radical call in view of
the apostolate. The continuing struggle to convert our wills is to possess an enduring zeal for the

70

LG n. 9.
Cfr. Fr. Andres ARBOLEDA, JR., ssp, a reflection on Pauline Spirituality on the occasion of the Pauline Family
Seminar (Part 2), 12.
72
Cfr. Fr. Andres ARBOLEDA, JR., ssp, a reflection on Pauline spirituality on the occasion of the Pauline Family
Seminar (Part 2)) p.14.
73
Cfr. Mt 12:30.
74
Cfr. Lk 22:42.
71

apostolate. This is the inner mechanism that propels every Pauline to action. St. Paul captures
this urgency and the intensity for all of us: <<woe to me if I do not preach Christ>>.75
3.4 Transformation of the Whole Person
The process of Christification consists in the transformation of the entire person as <<living
images of Christ the head and shepherd who guides his people during this of already and not
yet, as they await his coming in glory. In the consecrated life, then, it is not only a matter of
following Christ with ones whole heart, of loving him more than father or mother, more than
son or daughter (cfr. Mt 10:37) for that is required of every disciple but of living and
expressing this by conforming ones whole existence to Christ in an all-encompassing
commitment which foreshadows the eschatological perfection, to the extent that this is possible
in time and in accordance with the different charisms.>>76
Indeed, the post-synodal Apostolic Exhortation Vita Consacrata repeatedly goes back to this
theme of "conformation" with Christ, an attitude presented as conformative adhesion and
conformative identification with him. In an important writing of 1949, Fr. Alberione would
present conformation as a "given" for the Pauline at the moment of final judgment:
When the soul shall be presented before Jesus Judge, he shall see in it another Himself:
"conformes fieri imagini Filii sui". He shall present it to God who shall see the likeness with the
August Trinity, a likeness re-established by Jesus Himself. He shall be pleased and the soul shall
sing forever: Gloria Patri et Filio et Spiritui Sancto"77
Transformation, however, does not happen overnight. Following the dynamics of human
maturation, it is a process that should be sustained through life. In one of the moments of
revelation told to Fr. Alberione that has become an icon in our sanctuaries <<cor contritum
tenete>>, or plainly translated - <<follow the path of continuing conversion>>.
3.5 Anthropological-Spiritual Applications
Thus when Christ Way Truth Life as the motivating principle is applied to the human being it
becomes spiritual anthropology and strengthens his whole personality. This is the pedagogy for
every Pauline unfolding in a threefold dimension: 78
Anthropological dimension: to form the human being to use his freedom correctly is
the aim of education achieved through instructions, profound convictions, nourished
by meditation on the word of God and the sacraments
Spiritual dimension: life of Christ is the pivot of divine pedagogy achieved through
intense effort to triumph over self and to live in accordance with Gospel values
Apostolic dimension: the human being, Gods image in is being and acting, projects
this identity through the strength of his inner life and through his apostolic action
achieved by willing what is good as does the Father, to be Gods word, and image of
the Trinity.
75

Cfr. 1Cor 9:16.

VC n.16.
77
Cfr. S. LAMERA, Gesu Maestro Via, Verita e Vita, Introduzione, Appunti,E.P., Alba 1949.
78
Cfr. RF,nn 75-76.
76

3.6The Formative Characteristics of the Pauline Methodology

Integrity-totality: all our faculties are energized by the presence of the whole Christ, Way and
Truth and Life, in their being and their operating and all of them are fully placed at Gods service
by means of our consecration and apostolate.79
Harmony-unity: everything is oriented in an ordered way to the one goal: love of God and the
apostolate and the whole human being is renewed because all that is at variance in him is brought
together in Christ and he finds his unity once more.
3.7 Conclusion
What better conclusion can we draw than these words of Fr. Alberione: <<Man, body and
soul, is a composite being; but what characterize him are his three faculties mind, heart, and
will. This graft, carried out in man, must raise his mind heart and will to produce new fruits in
accordance with the nature of the graft and of the person grafted. Thus it is that Jesus Truth
works on the mind and confers faith; Jesus Christ is Way and works on the will, which then
complies with Gods will; Jesus is Life and works on the feelings, conveying a supernatural life.
If the graft is inserted successfully the Christian will be able to say: vivit vero in me Christus
(Gal 2:20)>>.80

79
80

Cfr. RF n 77.1.
UPS II n.149.

Part Four

APPLICATIONS OF PAULINE FORMATION

Yet, O Lord, You are our Father.

we are the clay,
you are the potter;
we are all the work of Your hand (Isa. 64:8).

Chapter 1
THE WAY, TRUTH, AND LIFE METHOD
IN THE GROWTH OF PERSONALITY

The WAY-TRUTH-LIFE Method embraces the whole life of the Pauline and it is the
<<obligatory path for reaching God >>81. Such method, as the method and the only method for a
Pauline,82 includes in itself a pedagogy capable of taking the human being in his totality to the
full identification with Christ. In such manner the whole Pauline life is inserted in Jesus Master
Way, Truth and Life: prayer, study, apostolate, and formation. The Pauline then is transformed
into another Master, using the words of Paul most dear to the Founder <<donec formetur
Christus vobis>>.
As formation aims to guide the person in developing his potential to measure up to his calling,
the stages must be gradual, complete and open. It must bear in mind:83
the age, talents, and aptitudes of each individual, in line with the principles of sound
pedagogy and psychology
take account the whole person, leading him to develop his every potential: the
spiritual,
the ethical, the intellectual, the physical and the professional
see to it that the young men have the occasion to come into contact with the reality of
everyday life as it is lived in the church and in society.
Formators should see to it right from the start that the candidates clear, sincere and deepseated motivations regarding their Pauline Vocations.
This is now the practical task of formation: to form apostolic persons the way Christ did with
the apostles. The basic columns of Pauline life is likened to the metaphor of a CART driven by
the four wheels of Piety, Study, Apostolate, and Poverty that are synchronized to insure
progress in a balanced and dependable way.
This image of the car is suggestive and very fitting to highlight the unity of the Pauline, and
her marvellous vocation in a continuous progress in holiness and in the apostolate.84 Its aim is to
reach the perfection of charity in its twofold manifestation: the evangelical witnessing to the

Jose BORTOLINI, ssp, Acts on the International Seminar on Jesus, the Master, Jesus Master and the Master in
Our Formation According to Fr. Alberione, (Ariccia, October 14-24, 1996).
82
Cfr. PrDM 81; PrDM 39.
83
THE CONSTITUTIONS AND DIRECTORY OF THE SOCIETY OF ST. PAUL, nn. 89-90. Henceforth will be
referred as CD.
84
Cf. J. M. GALAVIZ, Il carro Paolino. Orientamenti per lo sviluppo integrale dei consacrati paolini secondo
gli insegnamenti di Don Giacomo Alberione, Roma, Societ San Paolo, 1993, 16.
81

primacy of the love of God, and the witnessing, no less evangelical, to the love of neighbour
through concrete apostolic service.
<<The four wheels of the cart which have to move in unison, without jolting, without
jeopardizing the cargo they are transporting. Piety is the soul of each individual and of the
community as a whole; study is necessary because you need knowledge to teach; the apostolate
is the special aim of the institute; poverty is to produce and provide for the members and their
works. >>85
1.1 Piety - Spiritual Formation
Foremost and the principal aspect in the formation of candidates is their Spiritual
formation. <<prayer is the first and principal duty of man It has to be before all, above all, the
life of all>>.86 Its basic purpose is to bring them in a life of intimacy and communion with the
Father, through his son Jesus Christ, in the Holy Spirit, preparing them for a deep-rooted and
definite choice of gospel values. This meeting with God brings them to a genuine relationship
with his confreres and with their own selves. And as continual drive to bring about this unity it
aims to triumph over the forces that break the human being.
As a man of prayer, Alberione persists on his children that all their activities should be
transformed into a prayer. He says that the whole progress of a persons development and even
apostolate all depend on ones prayer life.
He would say on occasions : <<Piety is complete and the religious, like the priest, grows
thus in wisdom (study and heavenly wisdom), age (virility and virtue), and grace (sanctity) on up
to the fullness and perfect age of Jesus Christ87>> And again: <<prayer is like blood coursing
from the heart to every point of the body, nourishing and bringing life to the entire
organism.>>88 The abundance of inner strength, the abundance of grace, depends on the
abundance of prayer.
Piety as the main constituent of religious life, the candidates must be given the necessary
spiritual guidance both on the individual and group level. In proportion to their age and degree of
maturity, the candidates are supplemented by biblical, sacramental and liturgical catechesis. The
areas of a Pauline prayer-expression find its source in the words of St. Paul reminding his
disciple of the grave duties he has assumed as bishop of Ephesus, he urges him as he urges us
now: <<train yourself in godliness (piety) godliness is of value in every way, as it holds
promise for the present life and also for the life to come>> (1 Tim 4:7-8). Thus, the essential
practices are:
the first and most important is the Eucharist: born from the tabernacle it is here that
the Pauline finds its nourishment, its life, its way of working, its sanctification.
Holiness finds its source in the Mass, communion, and the Eucharistic visit.
the Eucharistic visit or adoration the Pauline life began from the tabernacle and it
is there that it should be lived and be consumed everything comes from the
85

UPS II, n 118

CISP, 98.
87
AD, n. 160.
88
James Alberione, Preaching on Common Life, FSP, 1969, 37.
86

tabernacle, without the tabernacle there is nothing it is prescribed by the

constitution and canon law and comprising three obligatory practices: spiritual
reading, examination of conscience, and the holy rosary
the liturgy of the hours this is the prayers of the church that each member is
obliged to do a consecration of all the days hours and journey
the examination of conscience is taking into account our state of spiritual life, where
we stand before God at determined times of the day
the meditation as a mental prayer is the application of the faculties of the soul
memory, understanding and will to a truth, or a prayer so as to draw strength and
conviction from it and thus evoke resolutions for our spiritual advancement - a
continual and habitual rootedness in the divine
scriptures and spiritual reading the person should always stay close to the word,
developing ascetism and personal spiritual progress, updating himself in spiritual
things
the Pauline Prayers - the secret of success, novenas, weekly devotions, Marian
devotions, devotions of the first week, etc.
spiritual exercises: weekly confessions, monthly recollections, annual eight-day
retreats, spiritual seminars and conferences, etc.
spiritual direction a person who is skilled, trustworthy and consistent he
performs a delicate role of delving into the mystery of God and into the heart of the
person

1.2 Study Intellectual and Cultural Formation

Alberione asserts the important role of study, speaking about it with a double meaning of
docendi and discendi89, mission and conformation with Christ, apostolate and
discipleship/spirituality.
He says: << It involves the whole life everyone must commit himself after religious
instruction, in order to know God and to improve service to God. Everyone must improve
himself, by getting instructed, in his assignment, in social relations, in the ministry and in the
apostolate. In order to improve the activities and life, knowledge comes first, then, love, in the
third place is to work. Nihil volitum quin precognitum. All this is included in the fundamental
duty of every religious: to attend to perfection>>90 for to be effective communicators of the
Gospel <<study is necessary for the priestsfor the brotherperfection of an individual as man,
Christian, religious and Pauline. >>91
The life of Alberione as a seminarian speaks of his passion for study reading books on all
topics. The life of saints influenced him much more drawing many lessons and applying them
later in his foundations. In order to acquire an efficient physical and human formation, he
advises<< our houses of formation should be furnished with all the educational means:
libraries common and of the class for the use of the teachers as well as the students, technical

89
90
91

(commitment) to teach and to learn

UPS II, 168-169.
James Alberione, San Paolo, May, 1957, 2.

aids in the various fields of social communication, laboratories, sanitary installations, play
grounds, swimming pools, articles of sports, audio-visual means, means of information on the
principal events in the Church and in the world, and also visits of study to museums, picture
galleries, exhibitions of arts, fairs, etc. that have to do something with our apostolate.>>92
Again he writes <<study must be our companion right up to death. That is to say, there
must be a commitment on the part of everyone to learn new things, particularly those matters that
pertain to the apostolate. In life we can do things always in the same way. We need to advance
each day and each hour to perfect the thing we know. >>93
Alberione in saying that in the objectives of study in its double end: to perfect the gift of
nature, intelligence; and to prepare the self in the accomplishment of Gods mission, underlines
more specifically three points:
to sanctify the mind: the study of sciences brings one to know the works of God
moving from science to the truths of faith to arrive at the supernatural
towards its immediate end, the apostolate
The Curriculum Studiorum:
literary and classical studies
scientific studies as in mathematics and positive sciences - art in all its
manifestations
philosophical studies as the art of learning to reason and of teaching others to
think rationally
theological studies as to the truths revealed by God dogmatic truths, morals,
liturgy
pastoral studies and specializations as a way of updating with regards to
Churchs
organizations on an international level and also that concern our
apostolate
1.3 Apostolate Mission
Our apostolate would refer to the mission of preaching, as propagating, the word of God with
technical means in publishing. It is an evangelization to be carried out in every age and every
place and in every circumstance. It is to accomplish in the publishing apostolate as demanded by
modern times in bringing the good news of God through rapid means. Alberione always loves to
tell his aspirants << the machine, the microphone, the screen are our pulpits; the printing plant,
the production, projection and broadcasting studio are like our church>>.
As the writer-apostle accumulates the divine wisdom of the church in his own soul through
study and prayer, he can no longer contain for himself the treasure but only the compulsion to
share his richness and searches for the best and fastest means to spread it to others. Apostolic in
essence, Pauline spirituality must incarnate itself in the works of the apostolate: <<To enjoin the

92
93

James ALBERIONE, Principia, Generalia, Prefix to Ratio Studiorum of the Society of St. Paul, EP. 1959, 17-18.
SDC, 211. (Spiegazione Delle Costituzioni).

contemplative and active life is the most perfect way: to burn and give light! Twofold merit:
one's own sanctification and zeal for the glory of God. >>94
Thus, the theoretical and practical training of the candidate is of utmost importance for his
future mission. As study aims to train the Pauline to be skilled in matters of doctrine, it is in
apostolate that it finds an actual expression and use. It is a general principle that the whole of
formation has to be geared and arranged in such a way that it would reflect the Pauline Familys
own apostolate. Three elements are always required:
knowledge is what constitutes the body of truths to be communicated
language as a means of diffusion
technical means as a network of instruments that produce quick and effective
results
Through the apostolate, the Pauline is formed, earns his living, develops, becomes a saint,
and consumes himself for Christ. To work is to take part in the creative activity of God making a
person humble and dependent on divine providence. For Alberione the laborer of the good press
must be able to work with the zeal of St. Paul and with the output for a family of eight members.
The apostolate and mission therefore should be able to address and consider following points:

pastorality the apostolic zeal/the apostle Christified

reading the signs of the times in the light of the Church documents
knowledge in the field of social communications
acquiring skills on instruments and ways of communications
developing a missionary attitude and pastoral immersion
understanding media apostolate and its dynamics
initiation and integration into apostolic endeavors

As operative lines to achieve the task of the apostolic wheel we can propose three
principles:
1.3.1
to enter into the culture of communications for evangelization, deriving from the
nature of our mission to announce the Gospel in modern language.
1.3.2 to acquire and integral apostolic professionalism while coping with the demands to
creativity, editorial skills, group organizations, handling of personnel, collaboration
with the Pauline Family, animation, reading the signs of the times, etc., without losing
ones personal witness with the experience of God.
1.3.3 to be open to modern managerial structures yet secure in the same spirit of Pauline
traditions and following the testimonies of our blessed confreres: the Founder,
Blessed Timothy Giaccardo, the Venerable members of the Pauline Family who have
gone ahead of us, offering their lives of dedication for the Congregation.
1.4 Poverty Human Formation
A deep expression of following Christ as sharing in his self-emptying is in our religious
poverty. The respond to the call of the spirit of poverty is the authentic way to live it. It is to
94

CISP 649, San Paolo 1953.

form a heart that is completely detached from all self-interest, thus, allowing the person to seek
God and his glory with the greatest possible freedom.
The fourth wheel of the Pauline Cart refers to poverty as closely linked to the aspect of
affective human formation so much so that it is only in a mature and integrated psycho-human
personality that this facet of Pauline Life finds value. This affective maturity that leads us to the
real spirit of poverty embraces the sphere of emotions, feelings and consequently, human
relationships. It is striking the proper balance in being able to evaluate human realities,
discovering anew the role of the community as family and as a place of brotherly friendship.
In the phase of initial formation the a genuine communitarian spirit contributes much to
the task of helping people free themselves of useless or harmful detachments, so that they can
mature, integrate and form interpersonal relationships. Later on, in ongoing formation, the
community becomes the life-giving centre of brotherly collaboration, friendship, and mutual help
so that members can conform to their common vocation and live out the values proper to
religious consecration: in particular, the attentive listening to the Word of God and the exercise
of their proper apostolate.95
The spirit of poverty happens in this ambiance of fellowship, cooperation, generosity, and
fraternal charity among members in community. All shares in the joys and pains of one another
where wealth is on ones nothingness filled with Gods abundant grace; where simplicity is the
design for Gods creativity; and humility as the fertile ground for Gods power to grow. Poverty
allows the life of the person in total surrender to be molded in the very hands of his maker.
In its most practical sense, therefore, the candidate has to be educated to be content with
the bare necessities, leading a simple and upright lifestyle. And above all, in sharing ones life
and responsibilities with the other members of the community, mindful that only in poverty will
they be brothers. The following elements should always be taken into consideration:
the meaning of work
to utilize and cultivate energies, faculties, abilities and opportunities to the
attainment of common goals and to the sharing of financial burden
a sense of responsibility regarding the use of money, care and respect for things,
personal hygiene, attentive and diligent maintenance of the house
a sense of duty, justice, generosity, self-offering, sociability and respect
Fr. Alberione would say: << The example of a hard-working yet simple lifestyle which
must be characteristic of our communities will induce young candidates to a spirit of sacrifice, to
understand the value of work and the meaning of Pauline poverty which renounces, produces,
preserves, provides and builds.>>96

95
96

RF n. 141.2.
CD art. 91.2.

Chapter 3

MODELS OF PAULINE FORMATION

Jesus Divine Master, Way-Truth-Life, Mary Queen of the Apostles, and St. Paul the
Apostle are the principal devotions of the Pauline Family presented as <<models>> of Pauline
Formation. It is not only a transcendental ideal, nor a model in abstraction, but models who are
real, alive, perceived and experienced. << Thus, the model becomes a stimulus a kind of a
challenge to take up a specific form of self-giving, in accordance with the characteristic of
ones particular vocation. >>97
3.1 Jesus Divine Master Shepherd Way Truth and Life
Jesus Christ Divine Master is the supreme model, the only model in his uniqueness, as
the center of life and history, the word of God, the alpha and the omega. As we have seen in the
earlier sections that the Pauline Spirituality is based on this model in which every Pauline
surrenders himself in the school of the Master, in the road to discipleship towards the ultimate
consummation of ones consecration in the altar of sacrifice.
To be formed by, in, through Jesus Divine Master which exemplifies the evangelical
concept of Master-Disciple as a way of transformation towards the total Christ entails the
following propositions:
3.1.1 To Jesus-Way there corresponds the disciple who is the follower-imitator of
Christ, the one who falls behind the Shepherd. Every Pauline following the
Jesus-Way, follow the Way of the Father in obedience to His will, thus,
becoming perfect apostles. For the sure road to pass is only Jesus Master
Way.
3.1.2 To Jesus- Truth there corresponds the disciple who is an apprentice, learning
the truth from the Master. Jesus-truth is not only a << mediator of knowledge
of the Father, but he made us know and see the Father >>. Every Pauline must
therefore learn, accept, be faithful, live and spread Jesus-Truth because He is
not only the unique Truth, nor a Truth personified, but because He speaks,
teaches, and acts upon the truth. And this is what the Pauline should give to the
world: Jesus Master-Truth.
3.1.3 To Jesus-Life there corresponds the disciple who is conjoined to him: the
branch to the vine so as to bear more fruit, or like the Spirit of life present in
the risen Lord. The Pauline-apostle is basically one who communicates life
to others but only made possible when he receives Jesus as the ultimate giver
of Divine life. Only in possessing Jesus-Master Life, united in the true vine
can the Pauline-apostle have the life of grace and generate it for others.

97

RF n. 78.2.

From this Master-Disciple relationship there issues three basic growth areas and forms
of commitment most important for a Pauline:98
listening: to become disciples of Christ and to reach perfection is to welcome the
Word of God.
following: making oneself available to follow the chaste, poor and humble Christ
in a radical manner, making our way of life his way of thinking, willing
and loving
identification: this is the process of putting on Christ Christification so as
to say with St. Paul, <<I live now not with my own life but with the life of
Christ who lives in me. >> (Gal 2: 20).
3.2 Mary, Queen of the Apostles
Alberione speaks of Mary as << Disciple and Teacher >>, as the ideal tutor who lead us
to the school of Jesus. The Pauline devotion to the Blessed Mother takes a huge part in every
members human and apostolic formation.
<< She is the way to Christ and the way of Christ by means of the example of her
holiness, the efficacy of her prayers, the authority of her counsel; she is the model exemplar of
the student who in turn becomes the teacher; she is the one who inspires and sustains the Pauline
teacher-educator in his difficult task. >>99
For James Alberione, the key to Marys being Queen of the Apostles is her whole life
itself, with her fiat, accepting the whole Christ Way-Truth-Life. Considering that the Pauline
Spirituality is not actually Marian, for above all it is apostolic, Mary becomes the Patroness of
the Pauline Apostle since she is the first and exemplary Apostle. In Mary Queen of the Apostles,
the Pauline finds a second model of the Way, Truth, and Life, because next to Christ, she
preceded the others in listening to, receiving, imitating and also in giving the complete Christ.
Thus, wrote Fr. Alberione: << Mary gave us the total Christ: Way, Truth and Life. Mary
our Mother and Teacher, fulfilled her sublime apostolate from the Crib, giving to humanity Jesus
divine Master, Way, Truth and Life. >>100
<< Let us form Apostles! Let us give them Mary, Queen of the Apostles, as their support,
comfort and guide. >>
3.3 St. Paul the Apostle
<< Everyone is to consider St. Paul the Apostle as our father, teacher, exemplar and
Founder. The Society of St. Paul was born of him, nourished and given growth by him, took
its spirit from him >>.101 In fact, St. Paul is its father, master, exemplar, protector
The devotion to St. Paul the Apostle completes the triad of the principal Pauline
devotions. The third model to be followed and imitated, St. Paul like Mary relived to the fullest
the total Christ in saying: << I live no longer, it is Christ who lives in me. >> St. Paul, truly the
98

RF nn. 82-82.3.
Cfr. Fr. Giacomo ALBERIONE, Maria Discepola e Maestra, Ediz. Archivo Storico della Famiglia Paolina, Rome
1987, 2nd ed.
100
Cfr. UPS IV p.271; CISP, p.1476.
101
AD n. 2.
99

Apostle of Universality: from his personality, his zeal, his holiness, his heart, his intimacy with
Christ, his contributions to dogma and morals, the mark he left on the Churchs organization
every apostle and every apostolate should emulate.
<< St. Paul is the most complete interpreter of the Divine Master, who applied the Gospel
to the Gentiles and called the Gentiles to Christ He moved everything, enlightened everything,
and nurtured everything; wherever the Pauline Family was established he was the guide, bursar,
defence, and support. >>102
St. Paul is to be the mould in all Pauline formation as Alberione continually pointed
out: << Until Christ is formed in you >>103; << It is no longer I who live; it is Christ alive in me.
>>104; << In order to make ourselves and example to follow >>105; << Take me for your model,
as I take Christ >>.106
3.4 Bl. James Alberione
James Alberione is the Primo Maestro. The title as First Teacher is not only well
deserved but most appropriate for Fr. James Alberione. He is not only the symbol of the
founder but the immediate point of reference for identifying every Pauline. The life and the
development of the Pauline spirituality would speak of the man he is. An ordinary guy loved
extraordinarily by God and caught up in a sense of love and duty to do something for others
as to give the total Christ to the total man of the new century.
He taught only what he himself lived first: in his studies, his works, his duties, his
ministries, his apostolate, his prayer, his devotions where to his thousand spiritual children he
became a truly living teacher in their midst. What a most meaningful and formative experience
for a young man starting in the Pauline Life to relive the charism of the Founder.
The Alberione model consists in what he has been for us (founder-way), in what he
taught us (teacher-truth) and what he has done for our life (father-life).107
3.5 Other Pauline models
The Pauline Family has a great wealth of Pauline Models to imitate from those << who
have borne the burden of the scorching heat >>108 of the first hours. Those who have toiled and
have given up their lives for the Pauline vision and mission in pioneering foundations during
those times of uncertainty and lack but abundant in faith and confidence. Models are those
gallant men and women Pauline religious who notwithstanding their own weakness and
unworthiness were ready to heed to call << fear not I am with you >>.

102

Cfr. CISP pp. 147, 602-605, 614f, 1152; (CD) Chapter Documents, Special General Chapter (1969-1971) of the
SSP, nn 72, 394; Const. art 12; Vv.Aa., Catechesi Paolina, reference material on the specific content of Pauline
Formation, (ed.) by the SSP Centro Promozione e Formazione, Rome 1986, pp 129-164; G. Roatta, Punti di
riferimento della nostra vita spirituale, v. II: Spirito Paolino.
103
Gal 4:19.
104
Gal 2:20.
105
2 Thess 3:9.
106
1 Col 11:1.
107
R Fn. 91.1.
108
Mt 20:12.

Fr. James Alberione, now himself Blessed believed in the saintliness of his children. He
himself started the causes of canonization of our first Servants of God: Maggiorino Vigolungo,
Canon Chiesa, Brother Andrea Borello, Maestra Tecla, and that of Blessed Timothy Giaccardo.
To all of these can be added so many other Pauline men and women who have preceded
us on the path of this our special vocation. Their biographies, the written and spoken testimonies
That can still be had from their contemporaries are valid pointers for the formation of the
generations to come. We are in constant need of this oxygen of Pauline holiness that emanates
from these models if we are to give new impetus and the spark of life to our vocation. It is proof
that such a call is one of Gods paths.109

109

Cfr. RF nn. 92-93.