3. FUNDAMENTAL FORMATION PRINCIPLES
3.1 Diversity in unity:
Our formation is open and it adapts itself to the different milieu and ecclesial situations which it encounters. It enters into dialogue with other cultures. It recognizes the values and limitations of each. Its unity is based in the life project of the Xaverian family, within which each region has ample room for creativity. (Const. 54)
Our missionary family must be faithful to its own identity. It is a "single" family wherever it finds itself. This "oneness" demands that our society adapt itself to diverse cultural situations and be open to receive new values present there. Formation is the area where harmony is established between such diversity in unity.
- "Diversity within unity" is a basic tenet of gospel catholicity. It is a requisite for the Xaverian congregation today as we face new challenges in the formation of candidates of other cultures while remaining a "single family" gathered together in Christ as a "unique and particular gift".
- "Unity despite plurality" is a fundamental pedagogical principle. Our missionary vocation expects this, our vocation is a call to be a sign of unity and reconciliation in diverse places, situations, experiences, and amidst various cultures and races.. Mission conditions the content, method, structure of the formative process. (cfr. Const. 53)
To provide for these two basic formation needs - openness to other cultures and family unity - each region is to provide its own local "ratio" drawing from and adapting what is herein contained.
3.1.1 Elements of diversity:
Xaverian formation directs itself to a number of factors contemporaneously, viz.:
- local society and cultural values possessed by the candidate... the Xaverian charism is to be re-read in the light of the local culture and should be reflective of the time and place where and when it is being proposed and lived. Thus will it respond adequately to the Lord's calls and thus will it be enriched with new values and historical approaches...
- "mission" offers much contact with diversity... this contact obliges us to "relativism" our own cultural heritage and permits us to assume new values and be open to new gospel "incarnational experiences" (cfr Const. 10)
- "the accepted local Xaverian lifestyle" and the living heritage which flows therefrom forms the basis for differences and diversity within the Xaverian formative process...
3.1.2 Basis for Unity:
Xaverian formation does have unifying common points of reference:
- general church guidelines for religious, priestly, missionary formation...
- other unifying characteristics stem from the specific charism of the Xaverian society... and the heritage of "living tradition"... these represent our "gift", our "call", our life commitment. This charism/lived tradition is found in the life of the congregation, the Constitutions, and other society directives.
3.2 Formation - Graduated and progressively ongoing...:
Our formative process which unfolds in a progressive and unified fashion, aims to produce responsible individuals. Formation men should not refrain from challenging the students continually with patience, courage and a sense of optimism. The student should respond with greater personal involvement and a gradual acceptance of the values presented. (Const. 55)
The formation principles here are applied gradually and progressively, they are to be adapted to meet the diverse and different situations in which missionary formation takes place. Hence...
- the need to know and respectfully follow the student along the various stages of his personal development within his own socio-cultural milieu...
- required is a clear understanding of the educational process... consideration of the level attained by the student and by the community within that process... the comparison between the educative levels attained and ultimate goals ahead...
- the candidates are continually assisted to evaluate the values and goals to be attained, with the aid of a capable and wise spiritual guide vocational discernment is carried out...
- during the years of basic formation and throughout one's life, the challenging presence of peers and the relationship with one's superior do not replace the action of a spiritual guide.
- members of the formation team of the same community should work and in harmony with formative personnel engaged in other levels of education, the candidates should be able come in contact with an authentic expression of the Xaverian vocation...
3.3 Formation to "Incarnation" and solidarity:
Mission formation exacts concrete living of the ideals to which we aspire. It demands that we live in mission situations and environments, that we experience solidarity with the "least" brethren. (Const. 56)
God's plan, embodied in Christ, is revealed and accomplished, today as always, in a given specific "context" colored by human and cultural nuances, historical processes, ideologies, movements, conflicts, human events, minorities...
"Incarnation" and "solidarity" signify a continuous committed presence, and a serious unpretentious effort to experience the real life situation of the ordinary people.
This presence means the contemplative ability to appreciate the historic situation in which God resides and carries out his work.
Christ incarnate became "one of us", like him we live in solidarity with those to whom we have been sent. The students are even now to be introduced to this type of presence. This requires that students be encouraged and directed:
- to be authentically a part of their own cultural milieu, to thereby share "the joys, hopes, sorrows, anxieties of people today, especially the poor" (GS 1)... to recognize and be sensitive to problems and "be able to denounce wisely and firmly" the "violations of human rights, no matter from whence these come"... (cfr RG 14.3)
- to be sensitive to the local situation, respectful to other cultures, ability to adapt and be changed by the milieu in which we are, open to learn so as to teach, open to receive as well as to give...
- to periodically evaluate the ministry choices we make within the local church to assure that these are in harmony with our own charism service to non-christians. "Our first servie to the kingdom of God is to make Christ and his message known, especially by the witness value of our consecrated religious life." (cfr. Const. 12)
- to choose structures which serve formative goals within given cultural situations, to adopt a measure of authenticity based on mission-preparation and not on conformity to consumerism...
- to make solidarity a basic life trait which permits a view the world from the vantage point of the poor, and is not merely a momentary symbol or an empty gesture...
- to acquire the capability to discover and recognize the Lord's present in history: He is at work within the very heart of human situations...
3.4 Formation that is all embracive:
The Spirit permeates Xaverian formation. It is a corporate endeavor involving the whole society, family, parish, school, social surroundings and particularly the students and their formation directors. Formation men should draw these factors together harmoniously, allowing adequate space for all so that the formation goals may be attained. (Const. 57)
The formation process is an activity of the whole congregation and of every region. Certain confreres are entrusted with this important task, yet this is done in the spirit, life, and ideals of the whole congregation. The measure of the formation person is his ability to present our vocation as "it is lived" within the Xaverian community that he represents, and of which he should be an authentic expression.
Formation is an introduction to a community life style, the presentation of a life choice commitment. The formation person alone does not accomplish this; it is the work of the formation community within which the students themselves enjoy full rights. Together formation persons and students openly dialogue concerning the ongoing formation process, which touches all, while remaining a step ahead as an ideal never fully, as yet attained.
This concept of the "formative community" should eliminate excessively personal educational methods. It offers a balance between over protectionism and authoritarianism. Formation tends toward communion; the formation person should live in union with the society and with those who have to him been encharged.
Formation is not mere indoctrination of ideas; it presupposes life experiences as well. The formation man helps the students appreciate the significance of the various experiences had in the family, parish, school, society and in all ecclesial and social experiences.
By giving us new brothers the Lord guarantees continuity for our family. We welcome them joyfully and gratefully. To them we pledge to transmit, by word and example, the spiritual heritage which we received from the Founder. The welcome and formation afforded to new members is integral to our mission service. (Const. 52)
4.1 Vocational ministry - personal contact:
Life is a vocation, each person is called to discern in what way or life project he will live God's will. Vocation ministry is a service to the growth of the local church, a help toward vocation discernment to the young. The mission vocation is to be presented in all of its options, priesthood and brotherhood.
Initial personal contact is an essential step in vocation discernment. For the Xaverians, this discernment contact is provided to potential vocations (boys, adolescents, young men, adults) at their homes or in houses of formation.
If mission animation is to be meaningful, it must challenge the baptized young person to reflect on their life calling. Those engaged in this vocation animation should give a "lived testimony about the importance and urgency of our vocation, and invite others to dedicate themselves to mission in various ways, in particular by a life commitment in the Xaverian family." (Const. 16)
Whenever a baptized person queries about his calling, vocation ministry takes on a formative role, and formation becomes vocation animation. The two go hand-in-hand in presenting and informing about a "call". The approaches used may vary, however.
4.2 Vocational activity - young boys:
4.2.1 Vocation work - focus:
Vocation ministry among the young is geared to promote an increasing conscious awareness concerning human and christian life, this affords an initial opening toward the demands of a mission vocation. This contact may help personal growth and occasion initial steps on a spiritual journey. Eventual incipient vocation ideas may be verified and directed, these may brought to an initial decision for mission service.
At this point, animation/formation should favor a harmonious, contemporaneous human/christian vocation growth in the student. Human and spiritual values, remote and proximate innate traits which might favor a specific vocation choice may also be imparted. In no way is the young boy to be coerced, nor is "the call" to be falsely presented. Animation should assist the student to be attentive, reflective, generous, loyal, judicious, serene, joy-filled.
This is a good time to see whether the boy has what it takes for the religious-missionary life, eg. sufficient intellect, practical sense, capability to get along with others, sound psycho-physical health...etc.
4.2.2 Vocation work - methods:
FOLLOWUP/HOME VISITS
This vocation ministry is directed to youngsters who respond favorably to initial mission animation, who show interest in the mission "call", and wish to continue their discernment while living at home.
- The best method, for both boy and vocation minister, to favor greater clarity and maturity in vocation choice is a frank on-going educative conversation. This assists the boy personally to understand the vocation to which he is called by God. This follow up occurs within the context of a local christian community and takes the form of home visits, personal talks and correspondence.
- The candidate is suggested, in his vocational search, to perform some small service within the christian community, to thereby express the values he is discovering.
- This type of follow up demands that:
- the Xaverian communities share their mission spirituality with young candidates by welcoming and following them in their vocational search...
- the family is the "domestic church" (LG 11) where parents are the "first heralds of faith and educators...by words and example" (AA 1). Today the family is constantly and heavily exposed to the pressures of a consumer and materialistic society. It is therefore important that we walk alongside parents and grow together towards a deeper understanding of faith and education. This can be achieved through regular meetings.
- the vocation minister, formation persons, community together establish a set of values and formative atmosphere to help candidates move from the family home to new locations where the vocation journey initiated can continue...
- candidates be encouraged, wherever possible, to form vocation clubs, these may meet in Xaverian communities periodically to:
- reflect on mission ideals
- experience our community life style
- pray together, be sensitive to world problems
FOLLOW-UP/XAVERIAN COMMUNITIES
In some nations minor seminaries are encouraged by the local church. The Xaverian communities may decide to take in those students of secondary school who seem to have the seeds of a mission "call".
Formation/animation personnel in "apostolic schools" assist the students to reflect upon and grow in their vocation. The focus is more specific than the common christian vocation which stems from baptism.
The students of the "apostolic school" (11-15 years of age) appreciate "testimonies", facts, life models. Ideals do not attract young people by their intrinsic values alone, they must be able to motivate, animate and give a purpose to life. They are best understood when presented by living witnesses who can speak with a certain authority.
Models are not to be presented falsely, nor as greater than they are. Models to be presented are people who meet the challenge of every day, find strength in their own values, and reflect joy in living. A model guarantees possibility of success, attainable joy, a program of ways and means to follow.
It is important that such models can be imitated by deed, choices, gestures expressive of interior deep rooted convictions. Models should be accessible and meaningful for the young. The formation person is a model, he is a "Xaverian", a "missioner". He is scrutinized and should be able to respond to just expectations.
The constant features of Xaverian formation should be able to be acquired through practice, activity, well defined and apt choices...not by generic or abstract academic presentation. The reflection of the youthful students should be accompanied by deeds and actions which provide a better understanding of all this.
Helpful pedagogical instruments for students of this age group are:
- an exciting, orderly, adequate, intense formative catechesis
- a family spirit and joyful community atmosphere characterized by mission enthusiasm
- a formation conversation attentive to the difficulties which pre-adolescents have in being open with others.
4.2.3 Vocation work - presentation:
The vocation/animation person will assist the candidate to accept and adopt Xaverian values as his own. Hence the values which form the nucleus of Xaverian spirituality will be presented gradually:
- to enable the candidate to re-discover his own identity within the context of the christian life, by presenting Christ as a model "to follow"...
- to help the candidate accept gospel values as motivation for his life
- to assist the candidate to find himself within his own environment, to be able to recognize God's plan at work in human events, to be available for service and self giving in this plan...
- to present the Xaverian life project as:
- a response to God's "call"..
- service to the kingdom within the church..
- an answer to personal life needs.
4.2.4 Vocation work - five specific Xaverian traits:
1. MISSION
- Assist the student to consider life, his own and that of others, as "vocation"...
- To present "leaving home" in a missionary way. Assist the family to be detached from their son, willing to give him to "mission"...
- Evaluate positive indications for a mission service, eg. a strong, generous commitment to christian life...
- Educate the candidate to greater generosity, service, spirit of sacrifice...
- Maintain good relationship with the boy's home parish and ecclesial community...
- Teach the candidate to be a vocation witness among his peers (eg. present his own mission choice clearly and joyfully), and to carry out mission projects now...
- Instill mission interest in the candidate, to have mission models, to know about mission work...
- To explain, with clarity and keen insight, what mission is... and what is the condition of those who have no hope...
2. CHRIST-CENTEREDNESS
- Present Jesus as a friend, a model of sincerity, friendship, faithfulness, generosity, service to others. To view all other models with reference to Jesus..
- Introduce the candidate to personal, community, liturgical, spontaneous prayer...the sacraments, especially confirmation (witness aspects)... the eucharist celebration- visits - personal adoration)... reconciliation, as catechesis and experience...
- Speak of Mary's maternal presence: gradually introduce some marian prayer or practice (eg. rosary)...
- Encourage the candidate to pray alone, or with others in small groups...
- Begin initial contacts with the gospel...
3. RELIGIOUS CONSECRATION
- Instill a sense of wonderment before God's gifts, and appreciation for the fact that we are all gifts of God...stress the paternity of God and what it means to be loved...invite the candidate to unfold, reach out, experience self giving...
- Accustom the student to freely give all that they can...and to appreciate the joy which flows from self giving...
- Help the candidate understand that the Xaverian is a religious missioner, and point out what this consecration to Christ means...
4. FAMILY SPIRIT
- Favor participation in group living... the groups should be open to others...constituted groups are preferred over spontaneous ones... allowing for interchange of members... groups are to be service oriented...
- Help the candidate come to know his new Xaverian family... present Xavier and Conforti as models... celebrate Xaverian events... foster mission initiatives, correspondence with missioners, interest about other Xaverian communities... (cfr Const. 50)
- Assist the student to detach himself gradually from his natural family...
- Instill community virtues suitable for boys of this age: sharing one's possessions with others, talking about experiences and joyous moments, friendship...
- Bring the candidate to respect the daily routine and "family" moments...
5. HUMAN CHARACTERISTICS
- Instill and evaluation the human qualities indispensable for mission: sufficient intelligence, sound health, constant and stable disposition, ability to get along with others, desire for human-christian growth, mission interest and awareness...
- Be attentive to relationships: good manners, details of community life, respect for feeling of others...
- Openness and candor regarding intimacy...
4.3 Vocational follow-up - adolescents/young men:
4.3.1 Vocation focus:
The older candidate (15-18 years old) seeks to find his own identity and life choice. His experiences and interior feelings together constitute his "ego". Various other factors are also at work at this stage of life, viz.:
the process of self-discovery
the process of self importance
the process of priority value choices
the process of social relationships.
The first three growth processes enable the young man to focus on certain important values (eg. money, girls, God), the latter process touches upon the ability to communicate, relationship with the world and the values which it proposes.
4.3.2 Vocation methods:
FOLLOWUP-HOME VISITS
These mission vocation prospects should be guided spiritually, either individually or within small ecclesial groups to which he may belong, by the vocation/animation person.
Mission interest groups, when possible, might be established in some parishes or attached to Xaverian houses.
The follow up is geared to enable the candidate to discern his "call", better determine his motivations, and understand the demands of the mission vocation.
This initial follow up may conclude when the candidate enters a Xaverian formation community.
This on-going contact implies attention by vocation/animation person, and support from the whole community. During this period the candidate is introduced to the community. The community members are to be "welcoming", ready to accept the "unexpected" visits these students to the house.
Follow up requires that there be close cooperation between the vocation ministers and the formation persons so that:
- personal visits and group meetings which are held in Xaverian houses are seen as part of our community reality...
- the candidate should ever feel welcome, a friend of all, even at significant community moments, eg. prayer, meals etc...
- the self giving service commitment in an ecclesial group demanded of the candidate not be undermined by a non-welcoming stance in a Xaverian community...
- formation information be substantially in harmony with what the vocation/animation person has presented...
- everything helps the student as he leaves home to become part of a formation community...
- In every region attention should be given to understand the youth situation, local culture, various social manifestations. It is imperative to know the local church situation, pastoral priorities, catechesis for the young, etc. Xaverian vocation programs and methods presuppose such.
FOLLOW-UP/XAVERIAN COMMUNITIES
The minor seminary community responds to the fundamental needs of the candidate. It offers a lived-in experience, time for evaluation; it permits the student to become a prime mover in his own formation while respecting roles. All takes place in the climate of communion and corresponsability.
At this age youth are very generous in self giving, formation persons should guide the motivation for such service and provide occasions and situations where such gestures can be made.
In this atmosphere of service vocation evaluation can be done, a vocation is the gift of self to God and others less fortunate within a community setting. The minor seminary favors a clear orientation for the choice of the Xaverian life project.
It is important that minor seminary environment be welcoming, helpful and warm. This demands: sound reciprocal knowledge and respect for the other, enthusiasm for ideals, sense of responsibility... In dialogue with formation persons the candidate should try to acquire a better understanding of himself and his vocation journey. This process of self-discovery, characteristic of this age, requires that the student challenge his own basic life values. Apart from moments of activity, time and space for quiet are needed to deepen one's values and make them one's own. Hence the need for a catechesis which is both organized and existential.
A sign of maturity for youths at this age is the willingness to joyfully, spontaneously, seriously speak about themselves, their life, and their progress.
FOLLOW-UP/ADULT VOCATIONS
Often we receive applications from possible candidates who are older. (The admission cut-off age is usually under 30 years of age, cfr RG 63) Such older candidates come from various human and ecclesial experiences which should be verified and evaluated.
A serious and serene vocation discernment process should be carried out previous to their admission to a Xaverian community. The discernment ought to cover personal, family, social experiences, lifestyle, work...the motivations underlying the request. Such discernment presupposes a longer period of personal contact, adequate information and a period of time with a Xaverian community prepared to assist such candidates.
Potential adult vocation candidates are to be followed personally, and they should be part of a formative community capable of providing responsible, committed support and due challenge.
4.3.3 Vocation presentation - 5 specific Xaverian traits:
1. MISSION
- Readiness to leave one's "own" world and verify one's outlook in the light of the gospel, in community...
- Capability to allow oneself to be challenged by real mission need and by the Xaverian vocation life style...
- Ability to participate in human and world problems (peace, justice, religion) in the context of the church and the gospel...
- Witness-testimony: present one's views and choices with conviction and enthusiasm, to know how to actively work for mission and solutions to difficult human situations...
2. CHRIST-CENTEREDNESS
- Present Christ as a travel-companion, the one explains the true sense of life and human history, who reveals "man to man.."(GS 22, RH 7f)...who downplays the competitive spirit, and teaches sharing (cf Emmaus)... Christ is the "project" to follow, he offers "mission" to accomplish in the world: Christ chooses and challenges to give a free and total response...
- Provide a sacramental and liturgical formation, a personal and communal reflection on the word of God...
- Encourage the habit of viewing one's life and history with the eye of faith.
3. RELIGIOUS CONSECRATION
- Encourage the "sacrificial-giving" aspect of life...
- Present salvific value and human fulfillment of religious consecration and vows...
- Require a sense of fraternity, sharing, service, capacity to condition one's own projects to community along the journey toward a vowed and consecrated life.
4. FAMILY SPIRIT
- Favor knowledge and interest in Xaverian family history...
- Impart a formation which seeks to recognize/discover positive values in others and which fosters the personal growth of other by avoiding criticism, jealousy, disinterestedness, bad example, all impedes human progress...
- Instill a sense of corresponsibility to create a family atmosphere; mutual respect/acceptance, hospitality, service and availability, capability to accept others and communities "as they are", ability to live in community...
- Foster periodic "stocktaking" on life, interpersonal meetings, mutual affirmation, community dialogue...
5. HUMAN CHARACTERISTICS: ALL OF THE ABOVE AND THE FOLLOWING
- Well balanced psycho-physical maturity, realistic expectations of oneself, committed lifestyle, minimal personal needs...
- A temperament easy to get along with in a formative community now, and in a future mission assignment... good common sense and well balanced judgment... the ability to stand on one's own feet...
- Sufficient intellectual ability to understand and serenely judge ideas, situations, people, reasoning... the capability to make decisions and to complete tasks in an orderly fashion...
4.4 Acceptance into the Xaverian family:
4.4.1 Various stages - expectations:
This is the moment when "vocation" becomes a "personal dialogue" with Christ... when it becomes progressively clearer that one has been "called" to follow Christ... that one is invited to assume Christ's salvific mission as his own.
The Xaverian community welcomes young men who are freely discovering that their call is to "mission" within the Xaverian family. (postulancy) The community offers an occasion for them to verify their choice and formally introduces them to the Xaverian lifestyle and heritage. (novitiate) The community receives them as "members" and helps them grow in corresponsibility and sharing within the society (temporary vows) in view of their definitive choice to be made at perpetual profession.
We briefly now speak of the characteristics of each of these three moments:
POSTULANCY
Postulancy is a specific, decisive moment in a vocation journey. A candidate feels challenged to respond to the Xaverian lifestyle which he has already been joyfully living:
- the answer is formulated within a community... the community is not a mere means to an end (eg. school), nor is it a response to intimacy needs, nor is it merely something that "one likes" (cfr RC 4),...the community exists to assist the candidate arrive at a more pondered and knowledgeable vocational choice...
- other life answers are refused (consumerism, individualism, hedonism, success...)... the candidate decides directly experience the "mission-gospel" project in the Xaverian novitiate... it is a step forward from "perhaps" to a "yes" choice for the missionary vocation...
The postulancy can take place anywhere, it can vary in length and format (cfr Const 62). It can be tailored to fit the new candidate as well as the postulant residing in a Xaverian house.
The postulancy is a pre-requisite for the novitiate, it is a further moment of evaluation regarding the candidate's availability/request, authentic signs of a vocation, awareness of the religious apostolic lifestyle of the congregation.
Postulancy entails further knowledge, discernment, dialogue (cfr spiritual director), time and presupposes that the candidate has had an initial experience of Xaverian life. It also presupposes a previous faith journey and commitment by the young man to a christian community.
NOVITIATE
During the novitiate year the young man adopts the mission ideal as an all-embracive and determining value for his life... he lives this ideal and its implications within the context of a religious family of people consecrated to God for the "mission ad gentes"... it is in this family that he asks to commit himself completely. In the discernment process consecration to mission either as priest or brother should be presented.
The Xaverian community testifies to the presence of a "call"... and verifies this and the authenticity if his response with the candidate... then it welcomes the novice within the family of Monsignor Conforti by admitting him to religious missionary vows.
The novitiate is a further step in the formative process, it is in continuity with the past and is oriented toward the future...it is a time to intensify and underline some of the basic values of Xaverian life eg. a personal experience of the Father... it stresses a life project based on apostolic contemplation which finds its support in prayer and the word... it presents certain necessary values of the religious and missionary life eg. communion, sharing, interpersonal gospel relationships which are true, profound and spontaneous experiences... it presents a sense of belonging... it provides for manual work as a creative expression and also as fidelity to the demands of community living.
All of these above novitiate values ought to be cultivated and focused toward Xaverian life and the specific charism of the Xaverian family.
TEMPORARY PROFESSION
The time of temporary profession is a period of human and religious growth during which the young religious lives his vocational choice each day and the society charism at the same time becomes his own form of life. This is an important moment during which one's vocation choice becomes more clear and concrete...the choice is verified in a lived situation...the values of religious consecration are proven in the midst of study, apostolate, community service, prayer experiences.
This period of temporary profession should enable the religious to make a serene and more enlightened option for the religious missionary life with the Xaverians at the time of perpetual profession. Final profession is a moment of self-dedication which is unconditioned, irrevocable, for life...it is made to God, within the Xaverian family, for the "mission ad gentes".
THE XAVERIAN PROFESSION FORMULA
O God, Creator and Father,
through your son, Jesus Christ,
you have poured out your Spirit of
love upon us by generating us to
a new life in Baptism.......
I ___________________________
as a sign of praise to your glory
offer and give myself to you
to do your will and announce your kingdom
to all humankind
following your son, Jesus
in the presence of my brothers
in your hands ________________
I consecrate by vow
for ___ years/forever
my life
to the apostolic work proper to the
St. Francis Xavier Foreign Mission
Society, and I pledge by vow
to live in chastity, poverty
and obedience
as a brother among brothers
according to the norms of the
constitutions.
Grant me, Lord, through the
intercession of Mary, Mother
of the church, your assistance
so that my whole life, free
from evil may be a gift and sign
of your love for all men.
Yours is the kingdom,
yours the power,
yours the glory forever.
N.B. The parts printed in bold characters are constitutional. The profession formula can be drawn up for each region with the approval of the local superior, or be composed by the person making his profession. The formula must always include this bold text (Const. 67).
4.4.2 Various stages - formative methods:
During the previous formation period the candidate should have begun to establish his own personality, at this stage the student continues to complete the task of identifying his "ego." An effort is made to integrate basic elements of his life with life goals through a coherent and unifying dialogue with himself. This marks the beginning of adulthood as a person and as a christian.
This period is characterized by certain exuberant manifestations: the desire for independence and spirit of criticism, the wish to get to the bottom of things personally and by oneself. Doubts and inquietude are not signs of egoism, but indications of the growth process in becoming the main actor in one's own life... and being afraid to fail.
Role models no longer suffice. Actions, deeds, examples of are no longer sufficient, underlying motivations which bring about these deeds are more important goals to be possessed. This is an opportune time to introduce the student to the word of God, there they can discover situations and indications which may serve as cornerstones on which to build. It is also the moment to introduce the candidate to the "founding" documents of the congregation, these texts, studied and reflected upon, may serve to clarify one's choice.
At this stage people have a realistic understanding and critical sense regarding structures and institutions, the student may be brought beyond the critique of human limitations and institutional flaws to a more objective evaluation of things. It is well that judgments, on church, congregation, community in which one lives, are not based solely on the lives of persons, more important are the values therein represented to which the candidate should try to be faithful.
In earlier steps the formation person "leads", here he merely gives suggestions, presents without imposing values, and chooses ways to evaluation formation goals and ideals. The ongoing search, personal and community confrontation, regarding values should terminate, the transition to living out such values should be made.
4.4.3 Presentation - 5 specific Xaverian traits:
1. MISSION
- Greater understanding of the "specific" call to "mission"... reflection on that which is specifically "mission" in the gospels, life of the church, and in current human events we are in contact with...
- A knowledgeable and personal choice for the Xaverian life style is made.... apostolic detachment from family is replaced by strong bonds of affection for the Xaverian family...
- Discovery and personal experience of the contemplative and community aspects of mission, as a work of God and the church. (cfr EN 60, 75-76; RgF 11-13, 18-20).
- Begin to live "mission" as a way of "being"...not only as something to "do" or a place to "go".
- Develop outreach to others (people, groups, situations) to "receive" not only "give", to "learn" not only "teach".
- Acquire the ability to view events not from "my" but the vantage point of those involved in such happenings... to be respectful when dealing or speaking about other cultures and peoples...to be devoid of that "ethnocentric" outlook which sees all through the eyes and with the criteria of one's own culture (often prejudiced and conditioned by subconscious bias)...
- Personal gradual involvement in mission animation of the local church... human-apostolic experiences of solidarity with the young, the poor...acquire a specifically mission stance in one's pastoral and apostolic commitments...
- Serious formal study of a foreign language as a sign of openness to another culture... theological and socio-cultural interest in mission problems...
2. CHRIST-CENTEREDNESS
- A personal experience of Christ, sent by the Father, model of a life "given"... identify one's own life realizations within the call of Christ and in "following" him announcing the 'good news' to the poor...
- Cultivate the "spirit of faith" which helps us to keep our focus on Christ... it enables us to view life and its events in the light of faith so as to discover Christ everywhere and to live in solidarity with other people...
- Seek friendship and a close relationship with Christ, and with the "mystery" of the triune God-communion in him... remain in a listening stance before the word/a desert experience...fidelity to times and place for prayer/liturgical knowledge favors more active participation in worship... foster fidelity to the habit of personal prayer even when our days are filled with the unexpected or are excessively busy...
- Favor the personal and "sapiential" use of the bible
- Allow the eucharistic celebrations to be the highpoint of community life and of one's daily commitment (cfr RG 46.1)
3. RELIGIOUS CONSECRATION
- Learn to give "in" one's poverty and "of" one's poverty, mindful ever that "life itself" does not belong to us...
- Present and live the vows even now within the framework of the salvific "mission" cfr 2.4.3). In particular:
MISSION VOW: this provides a clear orientation and singular purpose for our life... toward this all are efforts and work are directed... this vow unifies and gives focus to our religious profession in a life commitment which could not be "more holy or noble" since it places us in direct contact with Christ and his apostles. (cfr LT 1-2, RgF 26, 6-9, 14-15, Const. 17-19)
CHASTITY: that is, "let yourself be loved" totally by God, so as to be totally at the service of others with undivided heart. (cfr. 1Cor 7,32ff, LG 42) The mission call demands complete availability to gospel service. As a response we pledge ourselves to perfect continence in celibacy by the vow of chastity. Celibacy, and the chastity proper to it, is a gift and sign reflective of the power of the Spirit when it is embraced for the kingdom. It is an expression of the love of Jesus for the world for which he poured out his life. (cfr Const. 20). Chastity is an authentic love choice, it implies a capability for serene relationships with all, fraternity profoundly lived in community (cfr PC 12, RgF 28-31, 46, Const. 20-24, LT 5), a well integrated sexuality, self control, the practice of asceticism...
POVERTY: the first renunciation requested of those who wish to "follow", it a "way" toward evangelization, it witnesses to solidarity, the transcendence of the kingdom and its "judgment on our unjust world (cfr Const. 27). Poverty is austerity of life style, simplicity in the use of means, capability to joyfully accept privations... it is submission to the common "law of work", it is personal and community commitment to solidarity with the needy. (cfr PC 13, LT 4, Const. 28,1-4)
OBEDIENCE: this signifies availability/self-sacrifice for the kingdom.. it affords personal growth in the liberating search for the will of the Father......... obedience is "faith-confidence"..... at times things are not clear, at times suffering is entailed..... it is well to be mindful of all of this as one decides to commit himself to vows... Obedience signifies the ability to give up one's own programs to whole heartily adopt the gospel projects of the community and the church. Obedience frees us from "seeking success" since the Lord's plans often lead along other paths. (cfr PC 12, LT 6, RgF 6-7, 11, 41-44, 68, Const. 31-34)
4. FAMILY SPIRIT
- A true sense of belonging, the acceptance of the congregation, the will to commit one's life, to share one's contribution in mission service... (cfr. RgF 45, LT 10, Const. 35)
- The conscious effort to know the Founder, his charism, history and make-up of the congregation... correspondence with and interest about other regional formation communities and visiting confreres... competitions and research about missions and the society...
- Active participation and cooperation in community... without making community a "security blanket"...rather to live the characteristics of a true christian fraternity.... (cfr LT 9, RgF 45, 48)
- The community should have an apostolic thrust, and live the mystery of faith... it reflects the image of the church sent to bear credible witness to a new communion in Christ... (cfr Const. 37)
- Foster great and more significant communication regarding faith and pastoral experiences... work is seen as family cooperation and sharing, corresponsibility toward the community members and fidelity to one's commitments...
- The ability to live together with confreres from various nations and regions...acceptance of values of diverse cultures... capability to create fraternity on levels more profound than those of mere cultural ties and common life patterns... (cfr RG 37.1)
- Adjudge each successive step in the formative process as an occasion to deepen one's commitment in the ongoing and ascending journey toward free, determined, final aggregation to the Xaverian family...
5. HUMAN CHARACTERISTICS
- Individual personalities of the students are to be respected yet certain traits are to be imparted: serenity, social ease, gentleness, decisiveness, loyalty (the enemy of deceitfulness and non-authenticity), spontaneity for new challenges and risks for "the glory of God and the good of the brethren"... (RgF 67)
- Other traits are: the capability to be "incarnate" and in "solidarity" with people... poverty and personal initiative... diligent work and responsible use of time and freedom... sensitivity, love, commitment to justice and truth in the world...
- Furthermore: degree of maturity, intimacy, moral responsibility (freedom and accountability... selfless giving... gratuitous and spontaneous service...) responding to one's age and life choices...
- Study, school work, research are a valid preparation for ministry... useful indeed are practical knowledge attained through manual work and the "ability to get things done".
4.5 Introduction to ecclesial ministries:
4.5.1 Qualities for ministry:
The Xaverian becomes a full fledged member of the society by perpetual profession, he then shares responsibility for the life of the community and its mission commitment on all levels, with due regard nonetheless for diverse roles.
The young Xaverian should possess that degree of human, psychological, spiritual maturity which permits a serene detachment from family, nation, former life style. (cfr Gn 12,1, Heb. 11,8) Christ alone is the focus of his interest, bonds of faith and apostolic zeal replace ties of "flesh and blood".
The formative community should recognize, respect, encourage the development of individual personal talents. These are God given gifts which allow the Xaverian community to give a pluralistic service to mission. The confrere totally adopts the exclusive mission end of the congregation, and also makes himself available in obedience to respond to community needs. (cfr RgF 55-57)
ORDAINED MINISTRIES
The confreres who are called to the ordained ministries (diaconate and priesthood) should possess and practice the spiritual and pastoral qualities which are inherent to the reception and exercise of these. They should be endowed with apostolic zeal, a capability to animate ecclesial communities, sound theological preparation, familiarity with "pastoral team ministry".
OTHER ECCLESIAL MINISTRIES
Some are called to pastoral ecclesiastical ministries, others (Xaverian "missionary brothers") to human development service. Apart from their professional preparation, they should be keenly aware of the value of their vocation and specific witness service, which are priceless gifts for the church and the congregation. They are a prophetic sign for the world, they provide essential ecclesial services for the harmonious and complete development of new christian communities in mission.
4.5.2 Preparation for ministry:
This formative period may a considered as point of arrival, the ministries offer direct on-site training. On-going formation continues over a lifetime, the previous formation imparted helped the ministers acquire Xaverian values and convictions in preparation for the present.
Apart from the role models studied, and the fonts consulted, this period offers direct living experience. Such a confrontation is essential that ideals may be tested, and faith and life find an integral interrelationship. (cfr EN 20)
Choices made and truths accepted are to pass the test of daily living, and prove capable of permeating even the most ordinary of life's options. It is quite easy to "play a role" for a brief time, no so easy is it to be coherent and faithful for a lifetime. Yet, true maturity is measured by such coherence.
At this stage underlying faith motivations should offer sufficient guarantees that decisions and options enthusiastically made earlier can stand the test despite opposition and negative models... even when one's work is less satisfying, non-missionary, annoying... This daily routine, often tedious, prepares well for the unexpected dramatic events which mission often entails. (cfr LG 42)
4.5.3 5 specific Xaverian traits
1. MISSION
A. For all candidates, brothers, future priests
- Definitive option for the missionary life within the Xaverian family (cfr perpetual profession, reception of ministries) as the place to fulfill one's lifetime personal, apostolic commitment...
- To be for "Mission" is not to be engaged in a profession, no matter how altruistic a service this may be. Mission is not "going-to-do-something", it is rather the total offering of self to Christ so that his love may reach out and touch humankind in today's world context. Mission is something to be lived in faith, within the trinitarian love perspective. It is expressed by apostolic zeal, the offering up of one's crosses and suffering, by lack of success.
- They should possess a strong, intense love for the church and a sense of urgency for mission. They should know and reflect on what occurs in the younger churches and allow these experiences to challenge our own life style, plans, community orientation...
- The "specific" our mission call should condition what we do a how we perform apostolic activity, mission/vocational animation of the local church, mission work outside of our own culture...
- A practical introduction to ecumenical and inter-religious dialogue might indicate how we may best serve the local church, remain faithful to our charism, and be mindful of the socio-cultural reality of the place where we work...
- We must be sensitive to and actively engaged in issues of human development and justice... our priority gives preference to the poor/voiceless... as missioners we should view the world from the vantage point of the poor (cfr PdP 103-104)...
- We must acquire a historic, sociological, theological understanding of non christian religions... we need know issues of frontier christianity, and be ready to assume the "most urgent tasks" (AG 27), ... we are to be open to new ways of doing "mission" especially those favoring sharing, working together for truth, seeking to uncover the presence of the word which "illumines every person who comes into this world" (cfr RH 6, 11-13, NAe 1-3)...
B. PRIESTHOOD CANDIDATES
- Generic theological/biblical preparation is not enough... serious professional study respectful of other cultures is needed... as is reflection, intellectual acumen, a sapiential search for truth (cfr RgF 53-60). The attitude should be one of contemplative prayer which is open, seeking, listening...
- Joy and zeal characterize our ministry, pastoral concern colors our reading of events and meetings with peoples...
- Foster that gift of enlisting and cooperating with other pastoral agents...discover what it means to be a "priest" animator and not a priest "centralizing-all-in self"... be "master" for others where necessary but always remaining co-disciple with them... allow individual charisms to develop alongside of the development of the ecclesial community... be accustomed to "walk with" the people of God while respecting their stride...show patience and pastoral concern, following the teaching of Christ who accepted others within their own concrete situations...
- Important it is to reserve a certain distance from pastoral activity in order to be able to respond to emergencies and so that the local people may experience their due autonomy... be generous in self giving despite the provisional nature of mission...and pastorally non-conditioning...
- Strive to find a place within the "pastoral plan of the local church, participate in the "pastoral dynamic of togetherness", remember that our specific charism encharges us to urge local churches to be open to mission...
C. FOR MISSIONARY BROTHERS
- Acquire those human, christian, professional qualities which make the "good news" testimony and consecrated life kingdom values more credible... by his service for human development and community growth the brother witnesses to God's closeness to man in Christ Jesus...
- Recall the importance of a life commitment to community, aware of the corresponsible, complementary, contributory value
role given thereby for the growth of the congregation...
- Readiness to intimately share the necessities and experiences of life for the integral growth of the people among whom he works as a "brother among brothers"...
2. CHRIST-CENTEREDNESS
- Christ-centeredness should be a privileged pivotal theological focal point (cfr as it was for Paul)...and the "unifying principle" for our spirituality...
- Christ died "that they may have live", we should have this same fundamental mission attitude..
- Try to identify with Christ in the work of evangelization (Mt. 28,20)... this is the key to apostolic efficacy (cfr LT 7-8)...
- Through prayer and reflection on the word of God, assimilate values and convictions... the word provides a vantage point for the reading of events, life projects, daily events...
- Fidelity to community prayer times... assure fixed moments for personal prayer as "a personal experience of Christ"... he is the reason for our commitment, growth and perseverance (cfr LT 7f, RgF 18f)...
- Contribute to make the eucharist "alive" and "personal" by using pastoral experiences and applications...
Priesthood candidates should reflect on their role as ministers of reconciliation, and presiders at the eucharist:
- Critical overview of history and current events carried out in the light of the word... faith vision of local problems...try to establish a harmonious balance between "action" and "contemplation"... a contemplative approach to study, work, pastoral action...
- An understanding and appreciation of various forms of prayer and spirituality within the church... readiness to accept what is "positive" in these without identifying with movements which tend to institutionalize such values...
3. RELIGIOUS CONSECRATION
- Systematic study of the theology of religious life...
- Availability for mission within community in the society...
- Live the vows as an expression and time for giving oneself to mission service...
Priesthood candidates: live out this relationship between ordained ministries and religious consecration... discover the consequences of this union.. find oneself within both the ministerial priesthood and religious life...
- Understand and respect the interplay between "fidelity to the local church" and its pastoral programs and "fidelity to one's charism" which is also a gift to the church...
4. FAMILY SPIRIT
- See, judge, decide all as a religious family... appreciate the right/duty relationships of community living...
- Community life is not a "haven", but a gift. We are part of whatever happens in community, not merely passive spectators demanding only and giving little... we must walk on our own two feet, following the gospel and not the latest "mode"...
- Creativity to reshape things in the light of the gospel... ability to stimulate community to take risks for others and the gospel in a way coherent with our fundamental choices...
- Recognize our apostolate as something which "belongs to the church" and "not to us"... hence the need to study programs and criteria for teamwork ministry (cfr EN 60, RgF 11-13)...
- Create community together, a community of witnesses, proclaimers... be ever willing to sacrifice oneself to build that new human family to which all are called by Christ...
- Readiness to be "ever more a brother" especially in where community means confreres of diverse nationalities... learn how to live in small apostolic communities where time must be allotted to receive people and where the unexpected becomes the rule...yet reserving time for the confreres alone...
5. HUMAN CHARACTERISTICS: ALL OF THE ABOVE AND INCLUDING THE FOLLOWING:
- The ability to deal with situations and assignments well without becoming excessively involved...the ability to organize, prioritize and use time well... fidelity to a schedule which provides study, work, rest and prayer time. Be attentive to care for health, avoiding overwork...but without being overly preoccupied about one's physical well being....
- Be open to welcome people, the ability to listen to others... willingness to share and work alongside of all in a cooperative, serene, pleasant way without any hangups...
- Respect the opinion and conscience of others... be able to adapt oneself to various situations and persons without losing one's identity nor forgetting one's calling...
- Foster an healthy interest for research and practical initiatives which may prove useful to community and mission (cfr RgF 57-60)
- Acquire a professional attitude for programmed study, this is indispensable for ongoing formation and for a better understanding of the word and our life experiences.
4.6 On-going formation:
Perpetual profession initiates the final stage of basic formation, it also marks the beginning of the life long difficult task of constantly preparing for the apostolic life. The missioner is a disciple, he is sent, he is ever a learner in need of on-going formation. No one should believe that he has "arrived" and therefore put aside his books. "If we wish to be faithful to the kingdom, to mankind and to mission, we must continually update ourselves spiritually and pastorally, by seeking new strategies for the apostolate and new ways of preserving the message. Our communities and apostolic activity are privileged places of such formation for it is here that we are challenged to continual conversion and growth. Ongoing formation also requires certain periods of aggiornamento." Const. 72)
Faithfulness to our mission call demands that we be able to give an updated and current response to the varied situations and needs of the apostolate. A second reason for engaging in an ongoing formation is the fact that no one should remain static in life, we are never fully qualified, life is dynamic and this requires that we be constantly in the state of flux and restructuring ourselves intellectually.
In the past perhaps it was easier to formulate answers for the social and cultural situations encountered, today things have changed and the world and our sphere of activity are caught up in a continual re-structuring process.
This fact tends to accentuate the normal differences which stem from the generation gap within our communities. Our communities A have become international, often we find ourselves living with older confreres as well as with Xaverians of various nationalities and formations.
Mission demands that we experience geographic changes. This was described by some as a "new birth", others call it "acculturation", the meeting of values. It is a very delicate task to make the gospel message known and accepted within another cultural milieu. Often enough we find ourselves in the state of "inculturation" with regard to the cultures to which we are sent, and with regard to our own culture which is ever in the state of constant flux and evolution.
4.6.1 Location for continual on-going formation:
On-going formation should continue at all levels and it should refer to all aspects of Xaverian identity. Hence the need to review, acquire, update, foster those basic attitudes which constitute our Xaverian formation.
We will here briefly touch upon the five key traits of Xaverian identity:
1. MISSION
The Xaverian seeks sanctification in the exercise of the apostolic ministry. (Const. 42) Hence, during the whole arc of his life that the Xaverian learn "to draw the most from his apostolic activity. (OT 9)Thus apostolic activity becomes a praise of the Lord and a way to express love for God in the brethren and for the brethren in God.
In his tireless work and zeal the Xaverian will try to accustom himself to a simple, austere and disciplined lifestyle. Rest, food, drink, recreation, conversation, television, time at home, time in non-Xaverian communities etc. should all find a due place therein since moderation does not come naturally or spontaneously. This is something which can only be arrived at day by day, through discipline and self sacrifice.
There are important moments which help us establish a "orderly daily schedule", eg. the period of first introduction to mission or a new culture, time of specialization, initial period in pastoral activity.
Apostolic work is sustained by love and respect for the people to whom we are sent. This is often reflected in:
- knowledge of the language, customs, usages...
- efforts toward acculturation...
- "welcoming" stance toward all, especially the needy/poor..
- adaptation to the life of the local people, and willingness to verify and evaluate attitudes toward non christians and especially the "poor" (cfr Const. 9)...
2. CHRIST-CENTEREDNESS
Our fidelity to our fellow man is measured by our fidelity to God revealed in Christ. "Prayer is the most important activity of the missioner, prayer guarantees fidelity and apostolic zeal." (Const. 43)
Hence this requires:
- "Faithfulness" to times of prayer... never lose contact with the One who is the ultimate reason for our consecration. The missioner should present himself to his people with his hands "filled with God". Prayer helps us discover our limitations, the realization that we are saved (Ps 51), as a result we continue proclaiming the good news of salvation.
- The capability to remain in silent reflection. We wish to remain in control of our lives, in touch with ourselves and to deepen our faith experience of God. We can recall happenings and review them in the light of the Spirit, learn to mistrust our human strength, opinions, security, solutions alone. We wish to learn to put more trust in others. Silence is an expression of freedom. Periods of silence are necessary so that we can ask ourselves about the meaning and value of things, silence enables us to re-dimension every day happenings, it helps us be less self centered, touchy, prone to childish sulking. It assists us view the mass media message with a critical eye, it liberates us from the slavery to current opinion, the latest mode, so that we can "discover God's designs in world events and with the people among whom we work." (Const. 44)
- This continual reflection on the spiritual motivation for our activity, being, preaching is useful, there is "no true evangelization if the name, teaching, life, promises, kingdom, mystery of Jesus of Nazareth, the son of God, are not proclaimed." (EN 22)
3. RELIGIOUS CONSECRATION
The Xaverian vocation is constituted by the harmonious interrelationship of mission and religious consecration. (cfr Const. 18). This is a gift of the Spirit and it presupposes that:
- study and prayer by which we can daily nurture the awareness that "the profession of evangelical counsels linked with the vow of totally dedicating oneself to spreading Christ's kingdom among the infidels is indeed something praiseworthy and sublime it more closely responds to the work of Christ himself" (RgF 65)...
- we live the vows as exclusive total consecration to mission, convinced that this is the most radical form of living our consecration to God for mission (cfr Const. 17-18...
- we proclaim Christ and his message by word and example as consecrated religious (cfr Const 12)... our apostolic "calling" does not permit a well defined structure, we live our consecration with a certain creativity, we use those means which are dictated by ecclesial and socio-cultural situations.
4. FAMILY SPIRIT
In Conforti's first letter to Cardinal Ledochowski the Founder describes his intention that his missioners were to belong to the society during their training period, during the time of their mission service and also during the twilight years of their lives.
This sense of "belonging" was ever clear in the mind of the Founder, as was the spirit of love for the congregation, its members and its activity.
This implies fidelity to community projects, choices, activities and sharing in important moments of family celebration on the local, regional, congregational levels.
5. HUMAN CHARACTERISTICS
The missioner is a man for others. This should be clear in his whole bearing, way of acting, dressing, dealing with others...in his readiness to listen, dialogue, welcome others...
Hence he is to possess:
- study habits which enable him to face current problems in depth... a superficial manner in handling people, cultures, apostolic situations, pastoral problems is to be avoided.
- openness to others and their problems... the ability to socialize with others... to "waste time" with people... to encourage their growth...
- a lifestyle which is enthusiastic and open to the new... a readiness to accept whatever is good (cfr Eph 4,8)...and the courage to meet new challenges with a spirit of faith...
4.6.2 Time - stages for on-going formation
INITIAL INTRODUCTION TO PASTORAL LIFE
This marks a transition from a life style patterned on formative structures in community to a life style constructed on personal responsibility and initiative.
This transition period of introduction to pastoral/mission activity is most important, it provides the basic ground work for the a Xaverian's whole life. During this time the Xaverian looks to his superiors and community for indispensable support in finding himself within his work in the local reality.
Hence this requires that:
- the initial assignment of a confrere should allow for such a time of introduction, during which he may become acquainted with people, programs, activities of the local community...
- every Xaverian assigned to a geographical area diverse from his own should be given occasions to study the local language, culture, history and become acquainted with the communities and programs of the region (cfr RfG 71.1)... In both cases the length of time for this period is to be determined by the regional statutes.
- a confrere be given adequate time to prepare himself for the work he is expected to accomplish...
- since our work is "specifically" mission...we deal with diverse cultural, pastoral situations...mass media teaches rapid change, cultural inter-dependence... the Xaverian needs a longer preparation and specialized courses in centers outside of one's home cultural context...(cfr RfG 72.3)
This period of introduction to pastoral life often coincides with mission initiation for the Xaverian. In this case this signifies entering a new culture and world...one should have the attitude and desire to "incarnate" himself and there discover and reveal to others "the seminal presence of the word" in its fullness...
Initiation to mission requires an extended period of language, and cultural study, and an introduction to the local church pastoral plan. Such introductory studies need not be provided by Xaverian personnel, it is advisable to make use of local pastoral centers for this purpose. This introductory period is essential, no Xaverian should be exempt, nor should assignments be given to new personnel which impede participation in such introductory courses.
ADULTHOOD
Adulthood is not synonymous with maturity; maturity is authentic when it is dynamic and brings along a strong tension toward growth. Formation, therefore, is always unfinished; moreover, being adult means having acquired the capacity to make one's own the proposals and situations life places before us, to "judge" them in the light of gospel values and to express them in the quotidian through coherent answers.
This process of discernment is ever more necessary in our post modern era which is characterized by a frenetic pace, by the primacy of technique over ethics, of action over contemplation, by fragmentation and absence of synthesis. The missionary is called upon to face new situations and cultures; he is asked to solve ever new problems which question acquired solutions; often unforeseen horizons open up which demand that "with creative imagination, he invent actions which are to be brought to fruition with the audacity of the Spirit and the balance of God" (Medellin, Introduc).
Therefore, the very nature of mature man, the time in which we live, and our missionary vocation demand a constant updating, an ongoing formation and a strong tension toward growing into the full maturity of Christ (cf Eph 4,13).
"Baptism is only the beginning, for it tends entirely toward acquiring the fullness of life in Christ" (UR 22). Consecration to God through Profession of the Evangelical Counsels will direct us towards a more perfect expression of it (PC 5) and will enable us to reap a richer harvest. (LG 44)
Conforti did well to request the Lord for the gift of perseverance. He saw this gift as the faithful response to those "delicate impulses of grace which lead toward that degree of perfection which is expected of me." Persevere does not mean "hang in there", rather it signifies "human growth, greater enrichment, being ever more". (PP 15)
This implies:
- constant attention to the faith dimension, walking in the Spirit, a greater understanding of the basic values of life and our mission;
- the ability to re-weave, in ways ever new and coherent with the gospel, the faith responses demanded by advanced age, different cultures, changed social and community situations;
- awareness of one's limits and the readiness to constantly benefit from self-criticism and observations of others regarding one's projects and manner of acting;
- receptiveness to be challenged, known, helped by a spiritual guide;
- establishment of a harmonious union between interior life and exterior action so that pastoral activity be not "sounding brass" (1Cor 13,1), but rather an expression of the love of Christ, privileged meeting place for God in the brethren, stimulus for ever greater spiritual growth (PO 14, OT 9)
The lack of such spiritual vitality and dynamism produces symptoms of tiredness, dissatisfaction, superficiality, routine, boredom, which often leads to evasion.
We have spoke about the formative period and mission experience, and these culminate in "later life"... It is not easy to speak to the young about "later life", it is easy to misrepresent or be misrepresented when dealing with this topic. Yet, we have to touch upon this topic since the preparation for this period must be considered, and we do have confreres who have attained "later life".
A few common observations are in order:
- Often we complain that "time is passing" and that we are getting older. To be young is not a "virtue", to be "old" is not a fault". Here we are dealing with "life" and that must be lived to the fullest with maturity.
- Age is not a "burden", rather it is a "gift". We wish others "long life". Length of years is something we wish for ourselves and for others. Old age is not to be seen then as a "stigma" or "curse", it remains a "gift".
- In later life our physical strength may diminish, changes can take place in one's personality, often a person is revealed as he is. When activity ceases and the dust settles the person remains for all to see against a more realistic backdrop.
Some basic attitudes are necessary for the missionary then:
- the capability to live every moment maturely, clearly and freely... attempts to escape present problems, struggles, contradictions may lead to a later life marked by sad remembrances, sterile back flashes, remorse for having entered the Lord's service in mission...
- Everything is gift, everything is grace... "He found it very good" (Gn 1,31). This is the basic trait of the missioner, the ability to see all through the "optimistic" vision of the Lord. The ability to discover "seeds of the word" in every circumstance and culture should bring the missioner to a sound optimism, joy, thanksgiving. A long life is also a gift. The elderly are a gift to the community, just as the young with their vitality and strange ideas are a gift to the old. Those who are accustomed to accept the culture of others should not find it hard to accept the culture of the new world which moves in on us. Such persons are able to see good, the progress of the kingdom, the future...and rejoice and thank God.
- Mission signifies the ability to await results with unfaltering hope. The missioner is trained for times of silence and prayer, his first activity (cfr Const 43). The missioner is accustomed to leave place on the stage for other actors, to sit back and watch the church move forward, place great hope in human weakness.
For those accustomed to this mission outlook, in youth or later life, they are able to peacefully accept the moment when the Lord asks them to step back from activity to give more space to prayer, silence, and "seeming inactivity". The Lord asks them to offer up their frailty...to those who in their prime years preached Christ crucified he gives the power and wisdom of God...(1Cor 1,22ff)
The community should provide "attentive and concerned care" (RF 47) to the ill, and a work concomitant with his forces to the elderly. The elderly and ill know well that we Xaverians "believe that sickness and suffering accepted in the spirit of the man of sorrows has efficacious redemptive power, no less valid that of apostolic work". (Const. 48)
4.6.3 Structures and courses:
- "The prime responsibility for on-going formation rests on the individual Xaverian." (RG 72.1) Hence every confrere should so organize his life to provide for periods of personal reflection, community life, apostolic activity in such a way that he may continually grow and feel fulfilled as a person.
- "Our communities and apostolic activity are privileged places for formation, it is here that we are challenged toward continual conversion and growth." (Const. 72). Hence, the importance of weekly community meetings, exchanges regarding life experiences, days of recollection, pastoral meetings, planning sessions... carried out in the spirit of fraternity and mutual acceptance. All of these are fruitful means for ongoing formation.
- On a regional level: there should be times to put aside routine activity for rest, spiritual and pastoral enrichment. Study weeks, retreats, courses, conventions which respond to the interests of the various regions are very useful also. (cfr Const. 72.3)
- The General Direction, responsible for the whole congregation, should provide aggiornamento periods (of a year duration) for Xaverians. Periodical international meetings on various topics are also valid means for an on-going formation, as are the various publications of the general secretariats, and month long courses offered for returning missioners.
