INITIAL AND ONGOING FORMATION

THE AIM OF THIS TOPIC:

1. To draw our attention to the plan, "We, the congregation in service to the mission" and the requirements of the 20th General chapter.
2. To provide us with necessary tools for both the Initial and Ongoing formation.
3. To enable all the Provincial, Regional and community superiors here present to be the encouraging and the driving force behind the formation teams as well as to all those responsible for formation towards the observation of the necessary requirements.

A. INTRODUCTION:

"Formation is an educational process that lasts a lifetime and from which no one is exempt. The object of this educational process is the person and the religious community." (#19.1)

This is the reason why we, therefore, insist in talking about putting into practise the requirements of both the initial and the ongoing formation. Formation in religious life begins at a certain stage in ones life and not at any stage should it stop. Otherwise the risk of burnout, loss of fulfilment and the eventuality of quitting is great. We should also always bare in mind, as the Ratio Formationis Generalis points out, that "each stage of formation requires a suitable atmosphere of education, a method and a program that places that particular stage within the whole of the process of formation." (Chapter IV, d.) It goes on to say that this presupposes the commitment of the one in formation as well as of a community, which makes every effort to promote formation. This is once more a challenge to all the Provincial and Regional superiors here present as it is pointed out in number three above, to really pledge their commitment towards formation, both initial and ongoing. The Provincial as well as the Superior is the first formator. Be a source of encouragement to those in charge of formation and be the driving force behind the realisation of the ongoing formation, both of the individual confreres as well as of the community in the whole province or region. A word of congratulations and further encouragement goes to those who already practise the above.

B. INITIAL FORMATION.

The 20th General Chapter asked that:

1. "The General Ratio Formationis and the Provincial Ratio Formationis be completed by adding the elements that deal with formation in communion and internationality."
2. "The general administration works out a plan of formation for young religious preparing for perpetual vows in light of "We, the Congregation."

The programme, "We, the congregation, in service to the mission", therefore, seeks to be faithful to the General Chapter. It further seeks to put these proposals into practice; hence the general administration has put the following operative choices, that:

We place special emphasis on the spiritual values (Sint Unum, Missions, Internationality, Sharing, Communion…) as the educational objective for this six year term.
We set inter-provincial formational structures in motion in places where a sufficient number of candidates do not exist, which would allow persons to live interpersonal relationships in a group.
Establish a commensurate Postulancy program, which conforms to what is prescribed in the Constitutions and suitable to the age and background of the candidates.

"Ordinarily during an intensive period, the postulancy, the candidate shall enlighten his faith through a thorough catechesis. He shall adapt himself spiritually and psychologically to the new style of life that religious life involves. He shall be helped to free himself from human and psychological conditionings which might prevent him from making a free and responsible choice about his vocation. The decision to dismiss a candidate who is recognised unfit belongs to the provincial superior. On his own part, a postulant is always free to stop his postulancy."(Cst. 97)

We invest preparation for perpetual profession with the mark of "international sensitivity," as the 20th General Chapter has asked; therefore, these should take place in inter-province settings or by geographical zones with cultural similarities. (The organisers would, then decide on the time to do it, taking into consideration the academic periods of different provinces).
Promote study specialisation among young religious in international settings or outside their own province as well as the exchange of formation personnel and teachers.

Once more, with some help from you, some ideas and further proposals, we are going to be able to put the above into practice. This is what this meeting is all about. It is for that reason that we have asked you to please send us copies of you Postulancy Programes. Let me once more remind you that they will be of great help. So please send them.

In May this year I had sent you a questionnaire in which I asked for your suggestions of how can we organise and run the programs of Postulancy, Noviciate and Perpetual profession. With that we intend collecting some information on how these programs are run in different provinces and regions so as to help us draw some guidelines for the different steps of formation in the light of "We, the Congregation, in service to the mission." The answers to that question appear on page 6-7 of the handout of 'answers to the questionnaire…..' For that reason I remind you once more to please send us copies of your initial formation programs.

A short reflection on formation. Further things to note…:

As you are the first people responsible for formation, there are a few things you need to take note of as far as initial formation is concerned. This will enable you to be of great help to those in charge of initial formation as well as to those in formation commissions.

Our Ratio Formationis Generalis, the Constitutions, as well as our respective Ratio Formationis Provincialis are rich in directives as far as initial and ongoing formation is concerned. Despite that we still lose so many students in all the stages of initial formation. If not at these stages, we also lose many members at later stages. Here we really need to reflect and ask ourselves where are we missing the point. Would it perhaps be because of the unprepared personnel, social, cultural or personal pressures, inability to perceive defects in human and Christian foundation with a particular person, one-sided understanding of formation, not following the norms as they are written in our documents or maybe we are lagging behind the fast changing society? etc.

Let us just have a quick look at some of these methods and guidelines, which are so beautifully laid out in our documents.

In its first phase, SCJ formation seeks to guide the religious to a maturity that allows him to make decisions and assume responsibilities and, in accordance with the necessary balance in the stage of his development, to achieve a good interior integration.
The first maturation should continue and deepen gradually to the extent and in the measure that the religious makes spiritual and human progress.
Formation takes place on the twofold level: human and religious development, involving physical, moral, psychological, emotional, intellectual and spiritual dimension.
Each stage of formation requires a suitable atmosphere of education, a method and a program that places this particular stage within the whole of the process of formation. This presupposes the commitment of a formator as well as of a community that makes every effort to promote formation.

However, in every effort we do, we need to remember that it is God himself who calls one to a consecrated life within the Church. Therefore, it is him who keeps the initiative. "He who has called you is faithful, and he will do it." (2 Thes. 3:3) The Spirit who works through the means of formation, acts with great secrecy in the heart of each one of us. He teaches, reminds and he guides. ====================================

THE ONGOING FORMATION.

"Continuing or ongoing formation is a need of everyone who develops and matures culturally. The acceleration of the changes taking place all around us in society as well as in the Church calls for a capacity for adaptation and a renewal of the aptitude acquired through our consecration and mission. This renewal must be marked by a spirit of conversion, openness and availability to the Spirit." (RFG. 4.4.1)

In the light of the above quotation, and perhaps moved by personal experiences, the members of the 20th General Chapter saw an increasing need for ongoing formation.

The operative choices to the requests put forward by the 20th General Chapter are that:

We plan and establish a sabbatical year for all religious after a number of years of religious profession as some provinces already do. (In order to facilitate the realisation of this, already put it into your three-year plans).
Organise at Rome each year and in a different language, a semester of ongoing formation.

This has already been put into plan as seen on pages 17-19 of the dossier.

We might be asking who is invited to these courses? Anyone is welcome. We issue no special invitations to anyone. We await applications from the confreres who want to take part in these. Take note therefore that only 20 people at a time. Looking at the whole congregation this number is very small. It means that in five years only 100 people will have participated. The need might be more than that. Hence you are asked to encourage the confreres take part in course of ongoing formation provided in the provinces or regions, as well as organise many meetings of ongoing formation.

We do acknowledge the fact that many courses have been already done in the past in Rome, Salamanca, Taubate, Madagascar, US. and Indonesia. So also that some individual Provinces have taken long strides as far as ongoing formation is concerned.

Further operative choices are that:

We set up two international courses of ongoing formation in different languages and countries.
Those have been organised as follows:

1. PO. PROVINCE: 27 June &endash; 23 July 1999: Ongoing formation in Italian.
Further details are on the handout: "The ongoing formation course in Poland…"

2. BI. PROVINCE: June/July 2001: Ongoing formation in English at Malpas.

Seeing that we still have two years for this one the programme will be available as soon as it has been done. Basically it will be an experience of the BI. Province.

Learn a foreign language, particularly English, as a common language of the Congregation. For those who already speak English, it is insisted that they learn another language important to the congregation: Italian, French, Portuguese or Spanish.

There are some signs that this is being taken serious. This year we had quite a number of participants at the ESL course in the US. Thanks to the US. Province for providing such facilities. To my understanding people are also welcome in Dublin for learning English. I also know that there are various places available for learning other languages mentioned above, even though they might no necessarily be run by our congregation. More information can be obtained from the Provincials concerning language courses.

A REFLECTION ON THE IMPORTANCE OF ONGOING FORMATION.

Our Rule of life, the General Directory as well as the General Ratio Formationis are strongly encouraging the ongoing formation.

In prayer, each religious shall often renew himself in awareness of being consecrated to God; he shall ask himself in the changing circumstances of life, how to respond faithfully to this consecration.

The quality of our life and the effectiveness of our apostolate depend, in large part, on our constant effort at adaptation and renewal.

To progress in the spiritual life and to respond to the ever new problems of our times,we all have to keep ourselves in an atmosphere of continuing education. [Cst. 104]

Within the Congregation we are to encourage the establishment of inter-provincial centres of study, the organisation of inter-provincial or general meetings, conferences, and sessions which can contribute to this ongoing formation.

It is up to the provincial superior with his council, and to local superiors, to sensitise religious to the need for this formation and to promote initiatives which may contribute to it. The provincial directory will provide guidelines on this subject.

After a certain number of years of activity religious can be given the possibility of and means for a "renewal"; its form, duration, and program are to be worked out with the religious involved. (GD. 104)

Under the heading, "Continuing formation", the General Ratio Formationis continues to remind us of the necessity and the need of ongoing formation. Our different kinds of pastoral work expose us to the ever changing society and the church. This, therefore, calls for a capacity of adaptation and renewal.

"Moreover, continued formation is a sociological factor which in our days affects all areas of professional activity. It very frequently determines whether one will remain in a profession or be obliged to take up another" (Directives on formation in religious institutes, p. 56). Here we talk about both theoretical and pastoral ongoing formation.

The directives on formation continue, "To follow Christ' means that one is always on the road, that one is on one's guard against sclerosis and ossification in order to be able to give a living and true witness to the kingdom of God in this world." According to these directives there are three basic motivations for ongoing formation:

- The first arises from the very function of the religious life within the Church. There it plays a very significant charismatic and eschatological role.
- The second comes from the challenges which arise from the future of the Christian faith in a world that is changing with increasing rapidity.
- The third concerns the very life of religious institutes and especially their future, which depends in part upon the permanent formation of their members.

I did say earlier on that ongoing formation involves both the individual as well as the community. Each religious must make an effort towards ongoing formation. The ratio even says that it encompasses various stages of life from the first years after final profession until after retirement age.

"Since the local community is the ordinary and natural place of continuing formation, the role of the superior is indispensable in providing the necessary time, co-ordinating community activities and encouraging suitable initiatives. A community which accepts the challenge of continuing formation possesses a wealth not only for itself, but also for the whole Congregation, the Church and the society where it has its mission" (RFG 4.4.3)

Here are some appropriate means for a good continuing formation according to the Ratio Formationis Generalis:

1. At the individual level:

A good rhythm of prayer, study, asceticism and evaluation of the apostolate.

2. At the level of the local community:

Community meetings, sharing, participation in community initiatives, a good up-to-date library.

3. At the level of the provincial or regional community:

Annual assemblies, meetings of age groups and other categories, meetings of provincial organisations and commissions.

4. At the international level:

Inter-provincial or general sessions, general commissions, the General Centres of Studies, the International College.
According to the answers to the May questionnaire on ongoing formation, it is very encouraging to see that some provinces have established quite a good rhythm for ongoing formation suitable to their respective situations.

A LOOK AT DIFFERENT PERIODS OF ONGOING FORMATION

The first follows immediately upon final profession. It is characterised by an involvement in an apostolate. It is a passage from a guided life to the first experience of a more independent life, a life of full personal responsibility in apostolic work in which a religious must discover a new way of being faithful to God.
The period of maturity, during which it is necessary to remain docile to the Spirit and attentive to the necessities of a mission continually in evolution. Here a risk of life becoming a habit occurs with the consequent loss of all enthusiasm. At this time it seems imperative that there be a prolonged period during which one withdraws from ordinary life in order to "reread" it in the light of the Gospel and the mind of the founder.
A time of severe crisis, which can occur at any age as a result of external factors (change of place of work, failure, incomprehension, feelings of alienation, etc) or more directly personal factors (physical or psychic illness, spiritual aridity, strong temptations, crises of faith or feelings etc.) In such circumstances a confrere should be helped so that he overcomes the crisis in faith.
The time after retirement creates real problems for our communities, but in reality it is a grace which invites us to witness to the fact that consecrated life is not necessarily linked with the effectiveness of full-time apostolic work. During this time we are called to live a radical and on-going availability to the will of God putting in effect a more contemplative dimension of religious life and the oblation of ourselves in the spirit of our vocation and mission. (cf. RFG)

Of paramount importance at this stage is the accompaniment of our ageing and aged confreres.

As an immediate proposal to the ageing we need to cultivate a human, spiritual, and psychological preparation in order to face up to and live out the third life. For the aged, to guarantee such people everywhere spiritual, medical and social assistance. We need to allow them to participate, to whatever degree possible, in the activities of the Congregation.