2. ESSENTIAL CORE OF XAVERIAN SPIRITUALITY

It serves the best interests of the church for communities to have their own special character and purpose. Therefore loyal recognition and safekeeping should be accorded to the spirit of Founders, as also to all the particular goals and wholesome traditions which constitute the heritage of each community. (PC 2b))

2.1 Premise: a charism to share:

The first article of the constitutions is very solemn and demanding: the Spirit of the Lord animates the church and continuously renews its perception of the world mission mandate. This same Spirit inspired Bishop Guido M. Conforti to dedicate his life for the evangelization of non-christians and to call men together in a missionary community consecrated to God for this ideal. We, Xaverians, today share this charism and by following our Founder, we give our response to the mandate of the Lord: "go into the whole world and proclaim the good news to all creation". (Mk. 16,15)

Xaverian family roots can be traced to a "spiritual" experience, it is this "experience" to which every Xaverian is committed "to pass on by word and example." (Const. 53) Conforti transmitted his original "experience of the Spirit" to us, we entrust it to those who enter our family so that it may "live on and continue to be preserved, studied, developed constantly and harmoniously within the body of Christ which is ever in perennial growth." (MR 11)

2.1.1 Conforti's spiritual journey:

Conforti takes his "Caritas Christi urget nos" from Paul. (2Cor 5,14) These words seem to strikingly sum up his spiritual mystical experience. He made his choice gradually and only after having experienced various happenings.

He traces the origins of his vocation to his encounter "with the crucifix".

"I looked at him, he looked at me... it seemed as though he was telling me many things." (Sum. 66, 109, 192)

It was an "encounter", it was "dialogue", it was knowledge and a mystical experience. From here evolved an ever deepening sense of total giving and reciprocity. This is part of our "tradition", it is the expression and symbol of a faith experience, it may be seen as a "starting point" of a spiritual journey.

There were other significant moments as well:

- he read the "annals" of the Propagation of the Faith...

- Xavier's life enabled him to discover that radical gospel following could open limitless horizons to preach the "good news" to distant peoples...

- the insurmountable obstacles which impeded his own mission departure brought him to attempt even more daring and fearless endeavours...

- the gradual discovery that he was the subject of an inspiration which could come only from God (Letters Mar. 9, 1894 and Dec 26, 1892...) the young Conforti pondered over the proposed foundation of the Xaverian society for some time (letter Aug. 11, 1889)... it was a "burning desire and inspiration", it was a noble and great ideal to which he was strongly attracted (letter to mother Feb. 19, 1891).

Many providential happenings constitute his founding inspiration; no single event, nor can the sum total of all of these experiences explain his irresistible urge to dedicate himself totally, radically to this universal global vision.

"I will offer myself completely, I will use all that I have or receive to bring this holy work to completion... aware of my limitations I will not yield before contradictions and difficulties... I place my trust in the Sacred Heart who loves and suffers for people the world over." (cf. letter Mar. 9, 1894)

This is a "gift" of the Spirit, given for a specific apostolic service, the response can only be found in prayer and in the spirit of availability.

2.1.2. His charism re-lived, a listening stance:

To appreciate this "spiritual experience of Conforti" and to live it as one's own is the first and most fundamental commitment of the Xaverian. For formation persons this constitutes a serious and inescapable obligation, theirs is the task of communicating by word and example the characteristic charism of the society. (cf. Const. 52) The congregation requests that the charism be presented to our younger members as a "life project", and that they be asked to discern if they are called to be part of this project.

The Founder summarized his "experience" in the words of Paul, "Caritas Christi urget nos". (2Cor 5,14)

The essential core of Xaverian spirituality is to be found then in the life and teachings of the Founder, and in the reflection on Paul's second letter to the Corinthians, 2Cor 5,14ff. The best way to allow the Spirit to act and speak in the life and words of each Xaverian is for us to pause and reflect upon these words. These are quotations chosen for us, expressions which make power of the Spirit present, words intimately bound to our Xaverian charism and they constitute the foundations for our formation (cf Const. 57).

The following pages are a guide for reflection (meditation, prayer, active contemplation and contemplative action) on texts which Conforti left us as something uniquely ours. This reading presents the biblical references which the Founder constantly used. Formation persons and those in formation may use this to walk along together led by Conforti, in the school of the word, illumined by the Spirit.

2.2 Caritas Christi urget nos:

2.2.1 Christ, our sole Model:

We will experience this life if we keep our focus on Christ in all things, always and everywhere. Thus he will be with us in our prayer, at the altar, in our study, in our pastoral activity, in our meetings with others, in times of distress, sorrow and temptation. We will draw our inspiration from him so that our exterior actions become but the manifestation of the interior life of Christ in us. (LT 7)

Conforti places Christ at the center of his life and spirituality. He expresses this with the very impressive words of the Letter to the Hebrews: "Fix your eyes on Jesus, the missioner and high priest, whom we acknowledge in faith..." (Heb. 3,1; 12,2).

He reminded formation persons: "after explaining the foundations of christian perfection invite the students to focus their attention on the example of Jesus Christ, incomparable model of holiness for all, and for the apostle in particular. They should identify with the divine exemplar in thought, desires, and works, in such a way that Jesus is made manifest in them as the apostle teaches." (RgF 67; LT 7; PdP 45, 37).

Christ is the "alpha", the "omega" (Rev. l,8), the author and perfecter of our faith (Heb. 12,20, he is the life model for our formative process (cf. Const. 58).

Christ is the missioner, the revealer of the Father's love. "God so loved the world that he gave his only Son, that whoever believes in him may not die and may have eternal life. God did not send his son/missioner into the world to condemn the world, but that the world might be saved through him." (Jn 3, 16-17).

Christ "loved me and gave himself for me" (Gal 2,20) and in his giving/dying he revealed the glory of the Father. "By his crucifixion Jesus reconciled humanity with God, and by that single love act he gathered up and united all of the dispersed children of Adam. Well could St. Alphonse exclaim at the foot of the cross: 'This is love indeed'! (PdP 39).

"Caritas Christi" is then the source, support, model and dynamic force of mission.

By contemplating Christ, in his death/resurrection for all, we can appreciate the passion and indescribable love which God has for each person. He did not spare his son (Rom 8,32), for us, individually nor collectively. In Christ we experience God's irresistible will to identify with every man and woman, to reconcile all "in a new and eternal alliance" (Mk 14,24; Col 1,20; Lk 22, 20). The boundless horizons of the kingdom are reflected in Christ walking along through the course of history.

2.2.2 Sent, as was He:

This act of approval should not pass unnoticed, rather we should commit ourselves to the sublime goals proposed by the society and zealously work to make the gospel known everywhere. Thus we contribute in some small way to the fulfillment of Christ's prophetic desire, that one day there may be a single christian family embracing all humankind. (LT l).

This indescribable experience of Christ's love/death for us and for all (2 Cor 5,14) is the motive force impelling us to make this known to all those who have not yet been touched by the gospel of the kingdom, present and at work in Christ Jesus.

The present situations of humankind are signs, historic occasions which enable us be more sensitive, attentive and understanding toward the original "urgency" which stems from salvation history: the love of Christ. "The way we came to understand love was that he laid down his life for us; we too must lay down our lives for our brothers." (1Jn 3,16).

Conforti reminds us that the love of Christ which motivates sacrifices, eg. mission departure. Today by your departure you re-live this "Caritas Christi urget nos". We follow "one" who "delivered himself up for us". We are to love the brothers in a like manner, "as he loved us". (DP 19)

This is the sole reason why you "leave for the missions". You seek no human praise, earthly wealth, new lands, different peoples, other cultures. "Caritas Christi urget nos". It is this love of Christ which impels you forward, this is your battle cry, this captures all of your aspirations. Win all for Christ by your power of persuasion and the attraction of your love.(DP 22).

The motive force and forward thrust stem from the awareness that we are sent as "ambassadors of Christ, God as it were appealing through us." (2 Cor 5,20)

This transforms us into total and prized gifts, fools for God and his service, (cf 2 Cor 5,13; 11,1-2); it makes us capable of boundless creativity and tireless activity.

"Since the conversion of the infidels is the sole reason for the existence of our society, zeal for the salvation of souls ought to constitute the characteristic of missionaries."(RgF 15)

Conforti defines zeal as: "the love of God put into action". It is nurtured by and rooted in this experience of God's love for us individually and for all humankind.(cfr RgF 15)

Zeal finds support in a faith vision of our everyday reality, the mystery of Christ suffering is perpetuated in the history of peoples and individuals.

The image of Christ can be found inscribed in the face of every human being. In every child we can discover the Lord who interrogates us. (cfr Mt 25

Our ability to see, seek, love God in all, makes our desire to propagate the kingdom all the more acute.

Mission is contemplative action, the apostle sees neither Greek nor Jew, circumcised or uncircumcised, foreigner or Scythian, slave or freeman... he sees Christ in everything and in everyone: "in omnibus Christus". (Col. 3,11)

2.2.3 To follow...

Hence we must be convinced that our vocation calling could not have been greater or more noble. Our calling draws us to Christ, who inspires and perfects our faith, and it brings us closer to the apostles, our best guides and teachers, who abandoned all and followed him completely and without reserve. Indeed the Lord could not have been more generous with us! (LT 1)

Conforti defines the religious lie as: "the folly of the cross translated into daily living". (PdP 94)

"Caritas Christi urget nos!" Christ's love for us moves us to give everything and always.

"Those who profess evangelical counsels love and seek before all else that God who took the initiative in loving us (cfr 1Jn 4,10); in every circumstance they aim to develop a life hidden with Christ in God (cfr Col 3,3). Such dedication gives rise and urgency to the love of one's neighbor for the world's salvation and the building up of the church. From this love the very practice of the evangelical counsels takes life and direction." (PC 6)

Conforti would say: Through religious profession we die to things of the earth in order to live hidden in God with Jesus Christ, mindful of what Paul wrote the early christians: "You have died, and your life is now hidden with Christ in God." (cfr Col 3,3; LT 2)

"He died for all so that those who live might live no longer for themselves, but for him who for their sakes died and was raised up." (2Cor 5,15) In is here in this Spirit experience, in Christ and his love for us all, that we can discover the reasons for a more radical all-embracive life choice (not the fruit but the tree as well), that irrevocable and complete self-gift which is likened to martyrdom, to re-acquired baptismal fullness (second baptism). (cfr LT 2; LG 42)

Here we discover the unifying nucleus. Consecration to mission and religious consecration focus our attention on Christ, our model. He is poor so that we might be enriched (cfr Const. 25), obedient to death (cfr Const. 31), his sole and total focus is the Father for the kingdom (cfr Const. 20).

"To give a more radical expression to our life consecration to mission we follow Christ by professing chastity, poverty and obedience.

Together the apostolic/religious life constitutes our single indivisible charism." (cfr Const. 18)

2.2.4 As single family:

Beside our love for God, we should nurture, in our heart, a love for self, our brothers, and especially for those who belong to the same religious family and who therefore, share common life, common labors, merits, direction and all things while awaiting the day when we will also share heavenly glory. (LT 9)

Through his love we are "new creatures" in Christ. We are brothers, not by flesh and blood, but brothers, nonetheless, since we have died and are born with him from God (cfr 2Cor 5,16-17; Jn 1,13). My brothers are those who hear the word and keep it. (cfr Lk 8,21; 11,28)

Conforti's gaze is fixed on that final moment when Christ's prophetic words are fulfilled, "that there may be a single christian family embracing everyone". (LT 1) This goal, this "cause" has the power to make of us a single family. (LT 11)

Conforti's "utopian" vision of a "world become family" thus becomes the here and now "workplace of lived reality" for the Xaverian who is united with his brothers by the "tender love of Christ". (LT 11) This "community-family" is a sign and living example of the universal brotherhood willed by Christ, he was "raised up" for this. (cfr Jn 12, 32). The missioner is a "special" sign, a zealous convincing apostle of universal brotherhood (DP 22). For his brothers in the apostolate the missioner is a sign of the kingdom, a "living" prophecy of "completed" humanity, the proclamation and witness of the one and triune Godhead who invites every human being to communion with him and all others. (cfr Const 8, 14; DP 22).

The love of Christ impels us to announce the kingdom to non-christians, to share all and to be of a single heart and mind. (Acts 4, 32) Inspired by Philippians Conforti describes the value of the missioner's family life style and community presence among non-christians: "In everything you do, act without grumbling or arguing; prove yourselves innocent and straightforward, children of God beyond reproach in the midst of a twisted and depraved generation - among whom you shine like the stars in the sky while holding fast to the word of life". (Phil. 2, 14-16 in LC 2)

"By means of the Founder, the Lord has gathered us together into one religious family. As such we make the church, communion and new brotherhood in Christ, present to non-christians. (Const. 35) Our brotherhood becomes visible and credible when it is lived out in a local community, a place of sharing, conversion, forgiveness and celebration." (Const. 35-36)

2.3 Spiritual consequences:

Xaverian spirituality is rooted in that - dynamic faith which impels us to see, love, seek God in all, and thus become keenly desirous to make his kingdom known everywhere

- spontaneous and generous obedience....

- profound deep rooted love for our Xaverian family. (Const. 3)

2.3.1 Spirit of living faith:

This is one of the most original and unique expressions of Conforti's spirituality. It deserves due attention in formative circles.

Conforti describes apostolic activity as contemplation, the contemplation of God's presence and plan for today's historic event and moment. (cfr Const. 44)

"In omnibus Christus" (Col. 3,11) These words offer an efficacious and valid pedagogical maxim, they are much a part of Conforti's heritage. Christ and the Spirit are very much present in salvation history, value seeds of the kingdom are abundantly sown everywhere. The missioner's eye is to be trained to be prophetic and penetrating. (cfr Num 24,3) It should be able to discover the work of God and the presence of the kingdom existent even prior to the arrival of the church and the missioners. The missioner sees every person as an image of God to be discovered and revealed.

Contemplation, for Conforti, is the ability to "perceive things in a new and prophetic manner, to "see" people, things, events in the light of the gospel. It is confident abandon to God's providence, it is a sense of profound availability to the salvific will. (cfr Const. 32, 44, 58; LT 7; RgF 18-19, 65-68)

The Xaverian is to find habitual union with God in his apostolic activity. (Const. 63)

This contemplative focus, God sought and loved in all, engenders zeal and tireless apostolic commitment. It is the expression of love and dedication to the total liberation of humankind and every individual person. Among the non-christians it draws us to serve in a special way the privileged of the kingdom: "the poor, needy, outcasts, victims of oppression and injustice". (Const. 9)

Mission zeal presupposes a strong will, spirit of sacrifice, capability to adapt easily, creativity, initiative, courage, patience and joy... It is similar to Paul's definition of love: "there is no limit to love's forbearance, to its trust, its hope, its power to endure." (1Cor 13,7 in RgF 15)

Contemplative action is continuously nurtured by fidelity to personal and community prayer, reflection and contemplation. These are essential to maintain and live the faith logic which provides indispensable support for the apostolic life. After all, prayer is "the most important activity of the missioner."(Const. 43)

2.3.2 Obedience:

Christ, missioner of the Father, is ever mindful of the Father (cfr Jn 1,18), his food is to do the will of the Father (Jn 4, 34), he does only that which he sees the Father doing. (cfr Jn 5,19ff)

Just as Christ was sent by the Father, the Xaverian is sent by Christ. He is to learn how to make the Father's will the norm for his own life. (cfr Const. 31) This will is realized with the projects and activity of the Xaverian family.

This presupposes: availability (cfr Const. 33), conditioning one's will to assignments received from legitimate superiors (cfr Const. 34), joyful submission to their decisions in the spirit of active generous collaboration with all (cfr Const 32), self acceptance of one's own life history, perceiving the will of God manifest in events (cfr Const. 32, 58), dialogue-listening and cooperation with the human christian community with whom one works. (cfr Const 44)

Obedience, for Conforti, is also "profound veneration", "firm adherence", "sincere devotion toward the church and its shepherds". (cfr LT 6) Obedience is "faithful, fervent, firm" love for the church. It is a constant stimulus to service of others, ever attentive to those who "more distant". Love and affection for the church are "measures" used by the Xaverian to adjudge evangelical authenticity and apostolic activity. (cfr RgF 11, 42; Const. 11, 33)

2.3.3 Family Spirit:

The community dimension of religious life and the ecclesial implications of mission have dynamic, personal, human nuances for Conforti. The Xaverian society is not a functionally structured organization nor an agency providing "mission departures". The society is a family. and it is to be loved "as a mother". It is not some abstract entity, rather community members are to be loved "as brothers."

Harmonious living implies sharing much, "life, struggles, merits, direction" (LT 9, Const. 35). Such sharing signifies partaking in the joys and sorrows of each and everyone. Fraternal concern means attentiveness to the needs and growth of others, respect for personal individuality and uniqueness. Conforti such relationships well in his attributed expression: "love others as brothers, respect them as princes".

Family spirit finds expression and support in fraternal charity and "prompt, generous, constant" obedience. These are the marks of a true follower/member of this new fraternity in Christ, they both proclaim and witness to the kingdom of God actively present in human history. (cfr LT 9-10, RgF 45-7)

2.4 Constitutive elements, our final goals:

The "Testament letter" and the Constitutions (1931) provide constitutive components of the Xaverian identity, fruit of the Founder's personal reflection on his charism-gift. These elements are an integral part of the formative proposal which is to be made to those who wish to serve the kingdom in the Xaverian family.

2.4.1 Christocentric basis:

Our educational process focuses on Christ, the perfect man and our life model. It offers harmonious integral formation to persons possessing a dynamic faith which engenders friendship with him and an ability to read life events in the light of the gospel, an unwavering hope in our apostolate and an active love of total selfless service. Such grace gifts presuppose a well balanced personality enriched with loyalty, serenity, creativity, altruism, ability to listen, hospitality and sharing. (Const. 58)

Christ then is the sole model constantly presented in the formative process. The students are invited to discover Christ everywhere: "in prayer, at the altar, during study, in pastoral activity, when dealing with others, in moments of distress, sorrow or temptation." (LT 7)

This requires the attainment of:

- a profound personal experience of Christ.... missioner of the Father.... perfect man... teacher.... elder brother... crucified and risen... This Christ experience fosters faith, love, commitment.... it remains ever before the eyes.... and invites one to be

a "faithful and authentic copy".

- an apostolic spirituality.... a keen social sensitivity... contemplative imitation of Christ who fulfills the Fathers will and proclaims the kingdom... The focus is on Christ, servant of the kingdom... the poor Christ...the worker (cfr Mt. 25,31-46). This is the Christ

who prefers the poor, strangers, outcasts, pagans... This is the preacher of the "good news"...the worker of "signs" about the kingdom which is to come...

- a christocentric readiness to:

- "meet" Christ in our fellow man and in human history

- "listen" to Christ in the word, ignorance of the wordis ignorance of Christ (DV 25; cfr Const. 44)

- "preach" Christ, as the good news to the ends of the earth

- "celebrate" Christ in the eucharist... victim for the salvation of the world..."present" inviting adoration the sacrifice of oneself for others (cfr Const. 46)

- "await" Christ in a watchful stance until the "time" when he gives the kingdom to the Father,when God will be all in all...

In our "following" and attempt to "re-live" this same apostolic concern, we look for example to Mary, the apostles, great missioners, and especially to Xavier (cfr Const. 49, 50)

2.4.2 Essential mission thrust:

Our mission charism directs us to those non-christian peoples and groups found outside of our usual milieu, home churches and cultures. We adopt the choices of Christ, which choices, among non-christians fall on the privileged of the kingdom, namely, the poor, weak, oppressed, unjustly treated, outcasts. (Const. 9)

The Xaverian formation person is to promote the growth and development of those attitudes and apostolic characteristics which best express and vitalize continuous mission outreach, viz.: LOVE which signifies kenosis, incarnation, solidarity, proclamation, witness, dialogue, liberation. (cfr Const. 12-14)

Such love is not something innately our own. The mission call requires a gift of the Spirit, this alone enables us to adopt the evangelization of non-christians as our exclusive life option (cfr Const. 17)...and to adopt as our own that desire of Christ to make of all people "one fold and one shepherd." (Jn 10,16)

Mission qualities are: faith, detachment, "readiness to leave one's home country"(cfr Const. 9, 13), service freely given, ability to listen, patience, zeal, perseverance, courage, creativity (cfr Const. 4), poverty, sharing, living in communion, sensitivity to justice and liberation issues (cfr Const. 8, 56), capability to dialogue... abilit to discover "seeds of the word" (AG 11)... willingness to adapt and inculturate the christian message...

2.4.3 Religious dimension:

To give a more radical expression of our life and consecration to mission we follow Christ by professing chastity, poverty and obedience. The apostolic and religious life together constitute our single indivisible charism. (Const. 18)

The formation person is to inculcate a "high regard for the apostolic life" in his students, and help them appreciate the sublimity and praiseworthiness of mission consecration. The profession of religious vows and total dedication to mission together represent a life which more closely responds to the work of the redeemer. (RgF 65)

The vows have an apostolic-communion significance for Xaverians. They draw us to God and bind us to those who are called by Christ to be our brothers in community. Religious consecration is also mission oriented; it is participation in the total offering made to the Father by Christ in his crucifixion and death...so that all dispersed peoples of all nations may be one. By our religious consecration we become, like Christ, voluntary victims for the conversion of the world" (cfr RgF 9), and "we fill up what is lacking in the sufferings of Christ" (Col 1,24).

- The vows are a radical response to a baptismal commitment......they are lived in a specific ecclesial community of confreres,"consecrated to God" for the "mission ad gentes"..., they are

proclamation of the kingdom which comes to denounce whatever impedes its realization.

- Mission: the vow which unifies and centers one's whole life and religious consecration on the proclamation of the "good news"in the mission of Christ (cfr Const. 17-19)

- Poverty: availability to complete sharing...the first sacrifice which the Lord demands of those called to "follow" (LT 4)...... it is the apostolic living of "the nudity of the cross", in the joyful spirit of freedom, as a sign of solidarity, confiding in providence of God. (cfr Rgf 33, 38-39)

- Chastity: "self fulfillment" while dedicated totally to Christ and the service of others.... it affords apostolic fruitfulness and arouses interest, it reflects temperance and vigilance....peace, interior freedom, joy. (cfr LT 2, 5; RgF 28-29, 31)

- Obedience: radical faith inspired witness of total availability to God's plan even should its cost be self-sacrifice..... it is "surrendering self to God", far more demanding that "giving up possessions".... it is freedom from individualism, "communion" which affords life new meaning. Obedience in the "community" context signifies thinking, planning, working together and in witnessing this "togetherness" in our church service. (Const 1)

The formation process brings us together to "follow him", like the apostles who "abandoned all" to be "with him and to be sent to preach ahead of him". (Mk 3,14-15)

2.4.4 Family characteristics:

By means of the Founder the Lord has gathered us together into one religious family. As such we make the church, communion and new brotherhood in Christ, present to non-christians. As a family, we appreciate and share all that we have: faith, apostolic call, hopes, joys, concerns, spiritual and material blessings. Those who are called to authority roles should be primarily signs and catalysts of communion. (Const. 35)

The formation community is like a family. Though having varied roles and responsibilities the members a common commitment to the Xaverian vocation and strive to together build community as a sign of communion of men with God and among themselves. (cfr Const. 8)

Hence, formation aspires toward:

- community life which is not conditioned by "flesh and blood"(culture, nationality, good will, spontaneous friendship,common likes and dislikes).... community "gathered together

by grace" and the word, to proclaim the gospel.

- the acquired capability to live in community as a "family of disciples".... stimulating each other by a lived witness to gospel fidelity and apostolic availability...

- apostolic community commitment and involvement...to proclaim and witness to Christ's: "that all peoples would be gathered into a single family, that there would be but one flock and

one shepherd." (DP 22)

- growth in and as welcoming communities, "missionary openness toward the people where we live, the local church where we work, and other Xaverian communities. (cfr Const. 36)

Basic community values are: shared life and work...faith manifest as fidelity to common moments and commitments..mutual acceptance, esteem, sincerity, solidarity, understanding, apostolic friend-ship... the joy of living together, a sense of belonging, intense love for our missionary family, shared joys and sorrows..... the spirit of being in communion with the local and universal church. (cfr LT 9-11, Rgf 45-48, 52, 55, 62; Const. 35-39)

Christ is ever the model for this fraternal love: "This is my commandment, love one another as I have loved you." (Jn 15, 12) This love makes us witnesses to the kingdom in our world: "This is how all will know that you are my disciples". (Jn 13,35)

2.4.5 The human visage of the Xaverian:

The Founder envisioned his missioners to be men endowed with a rich balance of human qualities and an education for a life favoring openness and adaptation to the many, varied horizons in mission challenge. Thus we Xaverians seek to acquire an open creative spirit which respects diverse cultures, human situations and methods of evangelization without prejudice to any.(Const. 4)

With gaze fixed on Christ, missioner of the Father, and following the example of our father and founder, motivated by "Christ's love" we have tried to establish our life project. This project expresses "gospel values" (ET 11) and Conforti's spirituality and it requires a certain capability to pull together various christian equivocal.

This vast initiative cannot be founded on sand. "Such grace gifts presuppose a well balanced personality, loyalty, serenity, creativity, altruism, ability to listen, hospitality, sharing" (Const. 58) and a rich cultural preparation as well. (cfr Const. 72)

Imitating Christ, the perfect man, the missioner is capable of sharing the pilgrimage of every person, those who seek justice, liberation and truth, especially those who are unjustly deprived of these.

Xaverian traits are: firm and constant character, attentiveness to others, well-balanced practical sense, good naturedness, diligence in work, creativity, initiative, a spirit of solidarity, sensitivity for justice, frankness, tact, due respect for limits, the will to continually learn and grow, desire to better oneself, a hope-filled life vision, joyful self realization within one's calling. (cfr RgF 14, 23, 31, 152ff, 58-60, 69, 84; PdP 157-166).