On the Journey… continuing the mission of Jesus in minority and solidarity

A. Introduction

A.1 In the context of today’s world, the world that we all know about from the daily news reports, a world so beloved of our God, a fragile and beautiful planet, overflowing with beauty and groaning in pain, here, we live out our mission. This is our cloister as St. Francis would say, our homeland as Mary of the Passion named it. We are Franciscan adorers of an incarnate, humble God offering our lives lovingly in service as missionaries of the woman of ‘true power’, empowered by the indwelling Spirit to bring forth the Reign of Love.

A.2 Our God knows the hearts of all and continually searches for friends who will respond to the call to offer themselves as willing instruments, to incarnate the Kingdom of justice, peace and love in our world. God found us, each one of us and we said yes to this dream and so here we are together in this one family of the Institute, trying to both personally and collectively, as communities-in-mission, live out this call with integrity, in the situations in which we find ourselves. Can we say that this dream has captured us, in this beautiful and broken world, engaging fully our ’one wild and precious life1’?

A.3 A General Chapter is a time to stop and look back on our last six years and to ask ourselves the questions that beg for honest answers, as collectively we give an account before God, of how we are concretely living this call that we have all received. Then to listen with greater intensity to what God asks of us through the Spirit, as we move forward into the future with renewed enthusiasm and commitment, to live more fully our name2.

A.4 The Enlarged General Council in Pune India, February 2012, discerned that our desire for the Institute at this time, articulated in the theme for this coming Chapter was: Like Francis, contemplate the incarnation of Jesus and respond to the cry of the poor and the planet.

A.5 This response is the essence of our call, God has not called us to live in isolation, closed in upon ourselves, but as those who respond freely to God’s grace, in lives given generously and lovingly for the life of the world, through the Church and in the Institute.

A.6 On this journey, of the past six years, ‘continuing the mission of Jesus in minority and solidarity’3, we as a General Council, would like to share with you: 1. What we have seen… 2. What we have sensed… 3. What we have sown… 4. What we have questioned… 5. What we have admired… 6. What we need to continue… 1 From : The Summer Day… a poem by Mary Oliver 2 Living Our Name: S. Anne de la Bouillerie fmm 3 Title of Gen. Chap. Document 2008 1. What we have seen…

1.1 In our world

1.1.1 Whilst our last General Chapter was taking place in 2008, the world came to know of the global economic crisis, a crisis that was later seen to have been provoked by a lack of ethical conduct based on greed and deceit, with reckless lack of concern for the common good. This event has given rise to great financial instability in most countries of the world that has led to: the downfall of governments; high levels of unemployment; alarming increases in the number of people living below the poverty line; and the consequent high levels of economic and social migration.

1.1.2 We have witnessed the ‘Arab Spring’ in North Africa, the never-ending senseless violence afflicting Syria and the inability of international powers to bring peace to the region. We have also seen the continuing violence in the Democratic Republic of the Congo and many other countries of this continent, resulting in the inevitable human disasters of famine, war and displacement. At the point of writing this report the situation in Ukraine is becoming increasingly tense and fragile, especially in the east of the country. These past six years, we also saw the major ecological crises of floods and droughts, cyclones and bushfires, earthquakes and threats of nuclear contamination, that have affected the lives of hundreds of thousands of our sisters and brothers.

1.1.3 Our world economy is fragile, our world politics are fragile and our Mother Earth is fragile. We have seen the darkness of this fragility and yet in the midst of it all, we have also seen the lights that remind us of the presence of God with us, in all the human hearts that have given birth to acts of great generosity, selflessness, collaboration, dialogue, courage, hope, determination, solidarity, forgiveness and sharing, both on local, national and international levels.

1.2 In our Church

1.2.1 The events in the Church since 2008 have also shown its fragility and darkness. The darkness and horror of the clergy sex abuse scandals that have plagued the Church for more than twenty years, and the emergence of internal conflicts within the Vatican Curia, only added to the growing lack of credibility in the Church, as an institution to sustain the spiritual and pastoral needs of the people.

1.2.2 In June 2009, Pope Benedict announced a Year for the Priests, and conscious of the grave difficulties facing the Church, in October 2011, he announced a Year of Faith, to coincide with the 50th anniversary of the start of Vatican Council II, to begin on 11 October 2012 and to finish on the Feast of Christ the King, November 2013. In his Apostolic Letter 4 he said we should look at faith as a “lifelong companion that makes it possible to perceive, ever anew, the marvels that God works for us. Intent on gathering the signs of the times in the present of history, faith commits every one of us to become a living sign of the presence of the Risen Lord in the world”. The Spirit of God who makes all things new was at work in the faith of the people. 4 Pope Benedict XVI, Apostolic Letter: Porta Fidei, 16 October 2011

2 1.2.3 The Synod of Bishops on “The New Evangelization for the Transmission of the Christian Faith” in October 2012 (where the Institute was represented) was adamant in its understanding that the Church needed to change and that things could not continue as they had been. On 11 February 2013 came the surprise announcement of the resignation of Pope Benedict XVI, the first pope to resign in 600 years, an act of incredible humility and simplicity that paved the way for a new beginning. The pre-conclave meetings of the Cardinals saw clearly the state of the Church and reflected on who would be the person to take the leadership in such a moment of crisis. March 13 saw the appearance of the white smoke and the first Pope ever in Church history to take the name of St. Francis of Assisi and to come from a land far distant from Europe.

1.2.4 The past year and a half have confirmed our desires for the implementation of reforms and for restored hope in the Church, as the Franciscan spirit emerges afresh in Church history. Pope Francis is constantly challenging us all, to be a church for the poor, to be present on the margins, to witness to God’s mercy and tenderness. He also calls on us religious, to be witnesses of a different way of doing things, of acting, of living, to be women and men who are able to wake up the world!5 This echoes our desire expressed in the Chapter of 2008,’to change our way of seeing, our way of contemplation and our way of being in the world’.6 The Spirit is definitely calling.

1.2.5 Even Women’s Religious Life witnessed a totally unexpected and unprecedented event in early 2009, when the former Prefect of CICLSAL7 announced a formal Vatican Visitation into the quality of life of women religious in the USA. The FMM were obliged to participate in this process. This was followed soon after by the announcement of an Investigation, this time by the Congregation of Doctrine and Faith, into one of the USA branches of the Conference of women leaders of religious institutes. The International Union of Superiors General (UISG) Rome was shocked by these events and publicly supported their sisters in the USA. Fortunately, at the end of 2010 there was a change of leadership in CICLSAL, one which encouraged openness, dialogue and communion. The former OFM Minister General and good friend of the Institute, Archbishop José Rodriguez Carballo, was named Secretary of CICLSAL, by Pope Francis in May 2013.

1.2.6 Pope Francis has publicly spoken on a number of occasions for a greater participation of women in the Church, and more specifically in Evangelii Gaudium8, with regard to the role of women in decision-making in different areas of the Church’s life, creating still broader opportunities for a more incisive female presence in the Church.

1.2.7 Taking up this call the Roman constellation of the UISG (of which the Institute is a member), after a gathering in January 2014 of almost 80 General Superiors of international congregations, wrote a letter on February 20th to offer to His Holiness the suggestions that arose at the Assembly. These included that:

5 ‘Wake up the World! Conversation with Pope Francis about Religious Life by Antonio Spadaro s.j. from a meeting with the Union of Major Superiors men, Nov.2013. 6 2008 Gen.Chap.Document:A1 7 CICLSAL: Congregation for the Institutes of Consecrated Life and Societies of Apostolic Life. 8 Evangelii Gaudium: The Joy of the Gospel. Apostolic Exhortation, Pope Francis, 24 November 2013, #103, #104.

3 - women could be named to high level decision-making positions within the Vatican Congregations and other such offices;

- women could be engaged from the beginning in Synods and other places of critical dialogue within the Church;

- women theologians be called upon to reflect on the role of women in the Church;

- women could be involved in the formation of seminarians so that future priests may have a better understanding of the psychology of women and also of feminine religious life; - the language of the Church become gender inclusive.

1.2.8 Earlier this year Pope Francis expressed a desire that 2015 be a Year of Consecrated Life. This was officially proclaimed by CICLSAL in the document ‘Rejoice’9 and will start on 30 November 2014 and conclude on 2 February 2016. The Church invites all religious to participate in this year with joy as we celebrate consecrated life in our world. Maybe in our communities and provinces we could reflect on this idea and organize events that could help our neighbours know something more about our lives, for example have an ‘open house’ day, for any who wish to visit. CICLSAL have already organized several gatherings in Rome as part of this celebration. The International Union of Women Major Superiors will also be celebrating in 2015, the 50 years since their foundation.

1.3 In our Institute

1.3.1 At the end of December 2007, there were 6947 sisters in the Institute, now six years later that number (not including pre-novices) has decreased to 6204 as at the end of December 2013. This will be further reduced by the time we meet together in Chapter. But we can say that this figure has not quite decreased to the level previously expected in our projections, due to the fact that we have the joy of the continuing presence of our sisters as they advance in years. For example, we have 31 sisters over the age of 100 years, as at the end of 2013. This figure is normally much lower. The presence and prayer of our older sisters is the great powerhouse of our mission. We can also say that the Institute has a continuing future and vitality with 54% of sisters under 70 years of age.

1.3.2 We are 79 nationalities in 75 countries of insertion in the world. This figure does not include Libya, where the province decided to close our two fraternities after the civil war and re- consider our future presence there, at a later date.

1.3.3 During the six years between 2008-2013 there have been 328 sisters making Final Vows, from Africa: 68 sisters, North America: 4 sisters, South America: 13 sisters, Asia: 212 sisters and Europe: 31 sisters (the vast majority of these sisters from Europe are from the province of Eastern and Central Europe.)

9 Rejoice: Letter to Religious, Year for Consecrated Life, CICLSAL 2 February 2014

4 1.3.4 Of the sisters making Final Vows in this period, 118 have been sent to other provinces in the Institute, which is an average of 36% of the total number.

Africa: 47% of sisters making Final Vows in this period have been sent to another province; North America: 75%; South America: 30%; Asia: 34%; and Europe 23%.

1.3.5 Those who have been sent to their own province have been done for the following reasons: the needs of the mission of the province and the local church; to undertake or complete professional formation; or to have further accompaniment before being sent to another culture.

1.3.6 Given our current realities of aging, diminishing numbers and fewer vocations, we can say that many provinces of the Institute make requests for sisters to be sent to their provinces. This can be for various reasons, not just the needs of the mission and community life where there are no vocations, but also for the sake of our internationality or for the need for sisters with experience where there are many young sisters. There are a number of provinces who have responded to these requests by releasing sisters for a certain number of years. The sisters are those who have never had the experience of cross cultural mission, due to the needs of the province, or have returned to their provinces of origin for reasons that no longer exist, e.g. province needs, family reasons, health concerns, etc. We would encourage this form of short- term sending on mission ‘ad extra’ that can be periodically evaluated depending on the needs of the provinces concerned.

1.3.7 Whereas in the last 6 years, 59 Sisters of Final Vows made a decision to leave the Institute, of which 17 were within the first 10 years of their perpetual commitment. The reasons are varied: for some they finally came to realize that they had never really found their place in religious life and had the courage to take this necessary step; for others it was a dissatisfaction with community life and a general disillusionment with religious life; for a few the realization that they could also serve the Lord as committed lay persons; and for a small number it was because the circumstances of their life meant that they had no other option.

2. What we have sensed…

2.1 Our presence

2.1.1 The Institute still holds a considerable presence across the world with our approximately 730 communities. In the 6 years from 2008 – 201310 we closed 129 communities but opened 54. Closing 2 communities and opening 1 is the average situation across the continents except for Latin America where this is 3:1 and Western Europe 4:1.

2.1.2 The motivations for doing so have been varied:

10 Statistics as at 31 December 2013

5  in response to new mission requests from the local church;

 in a desire to implement the priorities of the General Chapter 2008 (hereafter called GC08) by choosing to go to ‘frontier places’;

 moving from larger properties to smaller ones, as part of province re-structuring;

 withdrawing from certain insertions because of the declining health of the sisters and merging communities in response to present needs.

2.1.3 Some provinces have taken the option of closing 2 communities so as to open one, more viable community, in order to respond to new calls in the society and Church. We see that in the Institute as a whole, there is vitality and movement.

2.1.4 The two provinces of Brazil became one province on 31st October 2011, after a number of years journeying separately and then together in order to arrive at this unification. This decision has given new life to the sisters of Brazil and they are happy for having made this step together. The need for planning and re-structuring in some provinces in certain parts of the Institute is becoming more evident. During the EGC in Pune, we were clear that ‘in view of relevant missionary presence we need to redefine where we want to be and why. Our choices are made in the light of the spirit of the incarnation, “the Word made flesh”’11

2.1.5 For some provinces it includes both communities and institutions within the province, for others it means re-structuring in view of a different future configuration of provinces as such, as a means of searching for more flexible/adaptable structures.12 As a General Council we see that the way forward is for each province to try and come to some agreement in the province itself as to a possible future configuration, believing that the Spirit accompanies each one towards their answer. We can accompany and encourage, but only when necessary take the means to impose certain decisions on the provinces about their future. This process can be very frustrating for those who wish to move forward and have clear answers, yet the whole group within the province needs to be engaged in searching together. We see that there are many steps to be taken still in some places, because of the denial or resistance among the sisters.

2.1.6 We see the present as a time of transition, with a certain sense of urgency about it, focusing more on a short term future, the next 10 years, as we trust one another and trust the movement of the Spirit in this Institute that is God’s work, as Mary of the Passion told us. We all know that change is necessary and our experience tells us that the only thing permanent in life is change, but even with our fear of the unknown, we have to risk going forward. We follow the Spirit of Jesus who continually calls forth life from even our places of death and who breathes peace and presence into our fear-filled hearts when we know not what to do. Can we dare to trust this unknown future to our known God?

2.1.7 It is true we cannot see the future, but we can name the reality of today and we can trust the charism, which is the gift of God to the Church and to the world, for God’s own kind

11 EGC Final Document February 2012 12 Gen.Chap.Doc 2008:D2

6 purposes, not ours. We are only the workers, not the master builders, 13 as in the words attributed to Oscar Romero. But we do need to let go of our own interests and look at our reality together, to see what we can achieve together. Yet the question remains: how do we get the collaboration of everyone?

2.2 The quality of our relationships

2.2.1 “The fraternal community has an enormous power to call people together. The illnesses of the community, on the other hand, have power that destroys. The temptation against fraternity is that which is most disruptive to progress in consecrated life….Sometimes living fraternally is difficult, but if it is not lived it is not productive. Work, even that which is ‘apostolic’ can become an escape from fraternal life. If a person cannot live the brotherhood he cannot live religious life.”14

2.2.2 These words of Pope Francis speak so strongly to us, as we know that this reflection comes from his own experience as a religious. We would like to emphasize that last, challenging statement: “If a person cannot live the brotherhood (sisterhood), he (she) cannot live religious life”. On this we seriously need to question ourselves.

 How many times do we hear of the difficulties in community life, the difficulties of relationships among us?

 Of course, no one is perfect and we are all on a journey, but we really need to ask ourselves, are my attitudes and behavior building up the sisterhood or are they breaking it down?

 Is my focus on what is good for me, what suits me, whilst treating the others with whom I live as only objects in my orbit?

 Often we are not conscious of such behaviour and we need our sisters to help us grow in this maturity. But how often do we perceive such a prompting of the Spirit, in a given situation of tension, not as an opportunity for personal growth, but as an occasion to defend myself at all costs and blame everyone else?

God’s Holy Spirit must feel very sad about all these lost opportunities for transformation.15

2.2.3 By our vows we publicly profess to follow a Triune God, whose very essence is a relationship of Love, and that the Spirit of Love dwells within us, always calling us to be transformed in Christ. So we must honestly question, does my fidelity to this consecration mean that my life bears witness to the primacy of God’s love, in my relationships with others? 16 Otherwise, I am not living religious life, as Pope Francis says, and I am only giving lip-service to my Creator.

13:’ A step along the way’, a prayer attributed to Archbishop Oscar Romero 14 “Wake up the World!” Conversation with Pope Francis about the Religious Life by Antonio Spadaro SJ p.10 At the Assembly of Union of Superiors General of religious men, Nov.29, Rome 15 Eph. 4:29-31 16 CS Art. 1

7 2.2.4 When each one of us asked the Superior General of the time, for admission to the Institute through permission to profess Final Vows, we were discerned as capable of living the life. Yet as the years roll by, some of us have come to another place within ourselves, to a certain obstinacy, an attitude of dishonesty that says , ‘I have made Final Vows therefore you cannot touch me or ask me to do anything that I do not want to do’. These sisters do not seem to realize that not only are they not living what they professed, but that the Code of Canon Law makes provision for the dismissal of members who ’habitually neglect the obligations of consecrated life’.17 Our future in the Institute is not guaranteed if we do not wish to live what we have publicly professed.

2.2.5 Whilst for others, they seem to be living a restlessness, or sense of emptiness in the present, because of what was left behind in the past, or with an attachment to family that becomes more important than the call to community. Some sisters seem to be living lives of quiet desperation, basically unhappy, living a void, seemingly not sustained by the creative life-force of God’s Holy Spirit that dwells deep within.

2.2.6 Sometimes we have to ask ourselves:

 Is our spirituality based upon a certain religiosity of devotion or practice that no longer sustains us?  Or are there unresolved hurts or wounds from the past that block the flow of the Spirit’s healing and inspiration?  How do we take the means to encounter the God who longs to encounter us? - the One who in our eyes, on this Emmaus journey through life, still remains as the hidden One.  How open are we in this intensely personal encounter, to listen18 and to learn about what God is saying to us through our life experiences?  How do we form ourselves to an attitude of docility, attentive to the whisperings of the Spirit and an openness to learn, as we travel the roads of life?19  Or do we need in all honesty and integrity to have the courage to take the necessary steps to take another path? We only have one life and God wants us to be at peace on the journey where the Spirit leads.

2.2.7 Richard Rohr ofm20 tells us that if we wish to advance on the path of integrating action and contemplation, then we need a strong tolerance for ambiguity; to have the ability to allow ourselves to live with a certain amount of anxiety, shown in our willingness to let go of wanting to control events or outcomes. Such were the disciples on that road, when they let go their own

17 Code of Canon Law : 696:1 18 Lk. 24: 25-27 19 Letter to the Entire Order 20 https://cac.org/richard-rohr/daily-meditations

8 concerns for long enough to listen to what was being taught to them. He walks with us, can we learn to recognize the Presence, or will it be yet another lost opportunity of encounter?

3. What we have sown….

As we have walked along our path of life these last six years journey, as a General Council we sensed the Spirit calling us to plant some seeds21, seeds that God watches over and allows to grow as God wishes. The seeds of:

3.1 Deepening themes

3.1.1 In 2009, the General Council invited the whole Institute to be involved in deepening three themes that emerged so strongly from the last Chapter. For the year 2010 it was The Humility of God22, then in 2011 Reconciliation23 followed by the theme of Solidarity in 201224. The responses that we have heard from the provinces have been quite varied, with some provinces making great efforts to develop their own materials and include them in personal and community reflections, sessions and retreats, whereas others made very little or practically no effort, depending on the theme.

3.1.2 Yet when it came to the responses for this year’s Chapter preparations, the elements of the GC08 that the Institute considered to be the most important ones to be deepened were Solidarity and Reconciliation, more than 40% of the responses.

 Solidarity with the suffering - the poor, marginalized, excluded; women, children, elderly, migrants; with the sisters, the Church, the world and creation; in defense of and care for life.  The Reconciliation referred to meant, with God, self, others and creation; reconciliation and minority, forgiveness and healing.

3.1.3 So these two elements clearly need further focus and attention as we try to live relationships of truth and integrity with all those whom God has placed on our path.

3.2. Integrating Formation

3.2.1 The GC08 recognized a need for a more integrated formation, when it stated: ‘We recognize the space existing between what we are called to be and what we often are; we are

21 Mk.4:26-27 22 Gen.Chap.Doc 2008:A1 23 Ibid:C5 24 Ibid:C1

9 searching for ways to close this gap.’25 So in response to this, the General Council decided to modify our usual practice in the Institute of having an international meeting of Novice Mistresses in Rome between Chapters. Instead, it was felt that there was a need for a much wider participation in any such gathering, namely that of entire Province Formation Teams, so that there would be a common focus and understanding of formation, within the different provinces and across the Institute. The idea of having regional sessions, with a common language, seemed the best way to transmit this new understanding of formation based on personal experience.

3.2.2 Our deep gratitude goes to the 3 sisters of the Core group26of the Institute Formation Project (IFP) who initially developed the Project programme, in addition to the 10 sisters27, of the extended group, who were all extremely generous with their time and energy to be involved in the transmission of the IFP in 12 different countries28, in the three official languages, between June 2011 and December 2012. We are also very grateful to the provinces who hosted these sessions.

3.2.3 In February 2013, the General Council met with the sisters of the IFP Team, to review and evaluate the Project, share their impressions, experiences, convictions and to reflect together on the way forward. There was a conviction among them that formation in the Institute needs to be process oriented, rooted in a person’s life experience, with a growing awareness of their psycho- spiritual journey in the light of faith (inner journey) which leads to transformation. The Team gave a number of suggestions of how there could be an on-going implementation of the Project and of who could be trained as part of a future formation plan in the Institute, with regional or continent based teams that could more adequately address the Institute’s diversity in this vital area. The importance was also seen for the integration of formation to the Charism to be included in such a plan.

3.2.4 According to the recent feedback29 received about the implementation of the IFP in the provinces:

98% of provincial councils adopted a plan to implement it in the provinces; there have been a total of 4093 sisters who have participated; 43% of the respondents rating their impression on the level of Very Good 16% as Excellent; more than 75% considered it between Good and Very Good in helping the sisters in self- knowledge and in understanding and accepting oneself and others; whereas 75% rated it between Fair and Good as far as helping the sisters in interpersonal relationships and community building; 81% felt the need for a follow-up programme whereas 19% did not want it.

25 Ibid: A1 26 Srs. Jorgina Duvane (Mozambique), Margaret Taylor (Ireland, Malta, United Kingdom), Mary Rose Joseph Pulikottil (India Chennai) 27 Anna Kim Jeong Sun (Korea), Anna Miskowiec (Eastern and Central Europe), Cynthia Gonsalves (India Bangalore), Georgette Ngom (Mauritania,Senegal), Judith Lynch (South Africa), Leticia Bautista Coral (Cuba, Mexico, Nicaragua), Luzviminda Rivera (Paraguay),Majella Tracey (Australia), Marlene Hixon (Australia), Rose Lufutu (East Africa). 28 Burkina Faso, Columbia, DRCongo, Ghana, India, Korea, Mexico, Morocco, Philippines, Poland, Sri Lanka, U.S.A. 29 A questionnaire was sent to Provincial Councils/ Enlarged provincial Councils and Formation Teams.

10 Once again it is clear that interpersonal relationships remain our greatest challenge, both for initial and on-going formation, as well as for our communities-in-mission.

3.3 Nurturing the Charism

3.3.1 At the Enlarged General Council in 2012, there was a felt-need for an on-going reflection on the charism in line with a deeper theological reflection, so that the charism could be expressed in the context of the reality of the world today. Taking up this reflection, the General Council nominated a group of six sisters with theological formation to reflect on this concern.

3.3.2 From November 2012, the Charism Group30 met several times here in Rome and in Assisi The deliberations of the group’s reading, research, prayer and sharing revealed the need for an experiential approach to the charism, a different methodology, that saw the importance of knowing the person of Mary of the Passion through her spiritual writings, of how she was so open to the initiative of the Spirit in her life, and we in our turn need to be also, for it is the one and only Spirit who was at work in her life and who is also at work in ours.

3.3.3 Based on this fundamental intuition, the on-going work of the group is on the selection of key texts from her spiritual writings with the elaboration of guidelines for the readings of these texts, given their historical and ecclesial contexts, which can then be translated. The fruits of such an approach will offer a specific methodology in the transmission of the charism and hopefully enable each one of us the possibility of a deeper encounter with Mary of the Passion as a woman of the Spirit, and to see more clearly the charism that God forged from her own personal experience.

3.3.4 The Group also developed a plan of action for the formation of future charism formators, based on this new methodology with the selected texts. This plan will be made available to the future General Council and the possible ways for it to be integrated into an on-going Institute Formation Program that has an experiential approach for the integration and transformation of the consecrated person. We see that there would also need to be a co-ordination and collaboration with the sisters involved in the charism resource centres in the Institute.

3.3.5 We truly appreciate their contribution, which emerged from the struggle of diverse language and culture and brought forth a new light in our approach to the study of something that is so dear to us. The fruit of their work will help us to understand more fully the gift of ‘missionary mysticism’31 that God gifted to the Church through the charism forged in the life of Blessed Mary of the Passion, that same charism that each one of us is called to live.

3.3.6 Mention must be made as well, of the scholarly and comprehensive work of S. Anne de la Bouillerie ‘Living our Name’, that was begun during the time of the last Council and was made available to the provinces in February 2012. A very rich and valuable resource, especially for formators, helping us to understand the unity of the charism, to have a common understanding

30 Srs. Denise Rachel Kambire (Italy), Elisabeth Houssay (France, Switzerland), Emily Wong Foon Yee (China Hong Kong, Macau, Mainland), Marta Elena Bustamente (Cuba,Mexico,Nicaragua), Mary Motte (USA), Sabina Hong Hyeong Jeong (Korea). 31 Positio Volume I: CCLXXV

11 of the charism, to situate it within the Franciscan family, as well as rooting it in the Church, for the world.

3.4 Preserving our heritage

3.4.1 Many of the sisters would know of the amazing number of years and the wealth of the contribution of S. Anne Marie Foujols to the Studio of the Archives of the writings of Mary of the Passion. For a few years now, S. Anne Marie has been unable to continue in this service because of her advancing age and decline in health. We know that we have now sadly lost access to a precious volume of lived information on Mary of the Passion, due to S. Anne Marie’s condition, she was like a walking encyclopedia on this subject.

3.4.2 The General Council also decided that it was important for us to engage professional expertise for the preservation of the more important writings of Mary of the Passion, especially those to do with our foundation story and our entry into the Third Order of St. Francis. When the company, specialized in the preservation of the archives of religious congregations, came to assess our needs, they told us that the volume of all of Mary of the Passion’s writings was equivalent to that of 5 times the Bible!

3.4.3 The archives selected have been digitalized, so that they may be accessed on computer, therefore avoiding the handling of the documents whenever they are researched. This could also allow the future possibility, after translation, for them to be made available through the website. Also all of these originals have been micro-filmed, with one copy in our possession and another copy in an international archival centre in another country. This is to ensure the safety of this precious patrimony should anything unforeseen happen to our buildings here in Rome. Also with the completion of the renovations in Via Giusti and the uncertain future of Grottaferrata, it was decided that the Studio be transferred to Via Giusti, where it is currently installed.

3.5 Highlighting our responsibilities

3.5.1 A few years ago, we were profoundly disturbed by the revelation of the abuse of children and vulnerable young people by members of the Church, particularly clergy and religious, and the Institute has not remained untouched by these allegations. As an Institute we have been entrusted with the care of children and vulnerable adults in a great number of institutions throughout the world : in schools, orphanages, boarding schools, student hostels, women’s shelters, non-formal education groups, youth groups, summer camps, kindergartens, crèches, old-people’s homes, day care centres for the elderly, hospitals, dispensaries, social centres, welcome houses for migrants and others, centres for the physically and mentally challenged, FMM infirmaries, formation houses and in many other institutional, non-institutional and pastoral settings.

3.5.2 Hence we were morally obliged and in line with the Church, to develop the recent Institute Policy Guidelines for the Care of Children and Vulnerable Adults, June 2011.

3.5.3 We would like to extend our gratitude to the Provincials and all those who collaborated in developing the Guidelines appropriate to your context. It has all been taken with the seriousness

12 for which it is meant. As imperfect human beings, yet forgiven disciples of Jesus, it is imperative that we are aware of our great responsibilities toward the children and vulnerable adults in our care. We cannot be remiss in our implementation of these Guidelines. We have a duty to help one another to live with this sense of responsibility as members.

3.5.4 We also need to be attentive that abuse, in any of its forms, does not become manifest in our relationships in community. This includes any form of verbal aggression or physical abuse of another sister. As Franciscans our responsibility is to promote non-violence in all our actions and encounters. Violence and aggression are learned forms of behavior to try to control another person, situation, outcome, or as revenge in return for a perceived wrong-doing. We can all learn new ways of managing our anger and live our lives in peace and harmony. Sometimes we need someone to help us channel this aggression in life-giving and creative ways, to help us to see the underlying triggers, so that we do not remain subjected to the power behind such destructive behavior.

3.6 Celebrating the journey

3.6.1 It was the first time in the history of the Institute to have an Enlarged General Council meeting in India, a country so dear to the heart of Blessed Mary of the Passion, and also the first time anywhere outside of Rome in 135 years. We are extremely grateful for the generosity and service of many of our Indian sisters, who had worked so hard to make this meeting a reality in Pune, in February 2012.

3.6.2 The most important motivating factor for this decision was financial. When this current General Council took the responsibility of the leadership of the Institute in October 2008, the world was facing its worst global economic crisis in decades. No one knew what the years would bring, and yet in the midst of this crisis, we had to make decisions about planning for meetings, in line with our responsibility towards the Sharing Fund. Somewhere outside of Europe where our costs could be minimized, seemed to be the way forward, and as the Chapter had asked us to return to our Franciscan sources, we also thought we could return to the country where the Institute began, and saw this as a sign of the Spirit’s leading.

3.6.3 It also gave all of the provincials, except for one 32, as well as many sisters at the service of the EGC, the opportunity to follow the footsteps of Mary of the Passion in India. This was an overwhelmingly positive experience for these sisters, not only in their understanding of the geographical context, but also in grasping some of the many practical difficulties that she had encountered, deepening their appreciation of her courage, tenacity and commitment.

3.6.4 The theme of the EGC was: ‘Embracing change: with Francis and Mary of the Passion, towards freedom of heart and hope for our world’. We know that our Creator God has been caring for the Universe for 13.7 billion years, and that it is the same Spirit that has been poured upon us, that we hold within, that moves through all life and creation, in unending change and newness. Francis and Mary of Passion are our companions on this journey and we know that for

32 The Provincial of Congo Lubumbashi was unable to attend due to visa problems.

13 them there was always Someone more important to whom they surrendered themselves, letting the Spirit carry out the Father’s work in them, as did Mary our sister in faith33.

 Do we have the courage to walk the journey with them?  Can we dare to embrace this continuing flow of change, with naked trust, even when we do not understand its reasoning, yet sure of the God who calls us forth?

3.6.5 The whole experience in Pune was full of moments of struggle and grace, and we came to see God present in all of our encounters, with each one’s honesty and courage, in the face of concrete challenges for the understanding and acceptance of our diversity. The testimony of the Spirit’s ability to bring forth unity in our diversity became evident in the Final Document:

3.6.6 Our meeting in Pune, India as Enlarged General Council has been for us a special grace: it brought us together to the cradle of the Institute, a land loved so dearly by Mary of the Passion. We experienced the enormous richness, cultural variety and religious diversity of the country. We saw the presence of God in all people, confirming once again the inexhaustible abundance of the mystery of the incarnation, truly a gift of God for us.

3.7 Deepening the charism

3.7.1 In response to the call of the provincials at the various international meetings these past years, the end of the renovations to the house in Via Giusti has enabled the General Council to offer to the Institute, the possibility for a limited number of sisters to participate in Pilgrimage- Sessions34 in the footsteps of St. Francis and Blessed Mary of the Passion, in Italy and France.

3.7.2 The first of these took place in September 2013 and to date there have been three groups organized in the three languages of the Institute, with 43 sisters from 33 provinces participating. We would hope for these to continue as one way of helping the sisters to encounter more fully the persons of Francis and Mary of the Passion in the places that were a part of their lives, so as to deepen their own relationships with these two crucial figures and be strengthened in their own response to the same call of the Spirit to be rooted in Christ and to proclaim the Reign of God by their lives.

3.8 Collaborating for Formation

3.8.1 In the past six years, we have seen the emergence of several common novitiates in the Institute, in addition to the already established common novitiate in Ecuador, for Latin America.

3.8.2 An Asian Formation Centre was started for Chinese-speaking novices in the Philippines, a project of the Province of China, Hong Kong, Macau, in collaboration with Taiwan. Now there is one common novitiate for North America, in Canada. In Africa, the three French-speaking

33 FMM Constitutions 2 34 Our gratitude to Evelyn Delicata (East Africa) who has taken the responsibility of organizing and leading these groups.

14 provinces of the Congo35 started their common novitiate in Kinshasa in 2012. The two provinces of Mauritania/Senegal and Burkina Faso/Niger/Togo also have a common pre-novitiate in one province and the novitiate in the other.

3.8.3 The three English-speaking provinces of Africa36 started a common novitiate in South Africa in 2013. Also the provinces of Angola and Mozambique, are reflecting on the possibility of a common Portuguese-speaking novitiate. The seven provinces in Europe have already had several meetings reflecting on their future directions in this area of initial formation. They foresee that there will be only one common novitiate for the Latin-based languages (French, Italian, Spanish and Portuguese) in Grottaferrata, Italy.

3.8.4 We can see that the Continental meetings that have taken place over these years have been mainly focused on inter-province collaboration for formation, especially initial formation, and in some places the possibility of inter-province mission insertions. The Continent of Africa, plus the province of the Middle East, continues to meet annually to evaluate and plan their common Formation Centre established in Yaoundé, Cameroon. Every year the young sisters in the final stages of Temporary Vows of these provinces, all gather for an on-going Discernment programme of several months at the centre in Yaoundé, Cameroon. This has proved to be a very positive experience for the young sisters concerned and of great help to the respective provincials, their councils and the General Council, in their discernment for admission to Final Vows. In Asia, besides Pune, India, there is now a formation programme in the Philippines. The Châtelets are also collaborating with the European provinces in this matter.

3.8.5 We realise this continuing tradition of Continental gatherings in the Institute is of great value to address the specific needs of each region. The Enlarged General Council meeting in Pune, acknowledged this in the Final Document: We have been enriched as we reflected on these points from the particularity of each continent or region….unity in diversity is the legacy that Mary of the Passion handed down to us as our unique FMM heritage.

3.8.6 As has already been communicated to the Provincials and Chapter delegates, before our Chapter begins in September, we have planned that such Continental meetings take place. We see this as a dynamic to hear more clearly our continental voices and treasures, like the different colours of the one rainbow light, that needs each other’s diversity in order to be light. The Institute is like that light in our unity, yet we all marvel at the beauty of the rainbow when it reveals itself in its diversity.

3.8.7 So we would also foresee continental meetings as part of this Chapter dynamic. As well as this, there will be ‘similar realities’ groups, because for example, at this point in the history of the Institute, we have:

8 provinces with sisters having an average age of less than 50 years and 16 provinces with an average age of more than 70 years.

35 Provinces of D.R.Congo Kinshasa and Lubumbashi, and Congo Brazzaville/Cameroun 36 Provinces of East Africa, Ghana/Liberia and South Africa.

15 So we know very well that there are similar, but also very different concerns in these two groupings of provinces as we move forward into the future.

3.9 Stewarding our financial patrimony

3.9.1 The General Bursar’s office has taken some very valuable initiatives during these past few years, in order to try and have greater control and information over the invested assets of the Institute. This has taken wide-spread and thorough international consultation, investigation and research by the General Finance Team37on how to best manage this situation in such unstable times. They have been able to reduce the spread of investments particularly in countries that have fragile economies, by enlisting the help of trusted international advisors in this field, establishing a Finance Advisory Committee with competent lay people, and installing computer software that has improved the reporting and monitoring of the finances of the Institute.

3.9.2 The General Finance Team also saw the need to have smaller regional gatherings of Provincial Bursars, instead of our past practice of one meeting of all the bursars together, between Chapters. These meetings were held in five different countries 38 between September 2012 and October 2013, with the theme of planning together for the financial structure of the provinces for the well-being of the Institute. There were also two meetings that took place here in Rome for the formation of new bursars.

3.9.3 As well the General Finance Team undertook an extensive revised projection of the finances of the Institute for a 15-year period from 2012 to 2027. The details about this Projection, plus all of the above mentioned, will be given in the General Finance Report to the Chapter in September.

3.9.4 On the question of financial stewardship, in situations where sisters have been entrusted with the financial management of Institute works or projects, with money received either from the Institute or from outside benefactors/agencies, that they take most seriously their responsibilities in these matters. In certain situations there has been no accountability of the money spent, either to the provincial, to the bursar or to the benefactor/agency.

3.9.5 It is distressing to mention that there has come to our notice, instances where even the intentions of the donor have not been respected, and the money spent on personal and family interests. To not respect the intentions of the donor is both a moral and criminal offence, moral, because the money was entrusted to us as a member of a religious congregation, and criminal, because the misappropriation of funds is illegal. This can have very serious consequences both for the sister and the Institute. We cannot be too careful in these matters.

3.9.6 We can see that for some sisters our vow of poverty holds no relevance, because it is only seen as relating to material things. Of course this vow is intimately linked with the total self- emptying that our consecration requires. Yet for greater clarity, one province in response to the changes of the Constitutions suggested that we could replace the word poverty with the term used by St. Francis ‘sine proprio’, meaning ‘without ownership’. We could all take this suggestion

37 Marilyn Tarraz (general Bursar), Linda Price (Australia) and Jolanda Delleman (Begium,Holland,Faroe Is.) 38 Cameroun, Chile, Rome Italy, Morocco and Philippines.

16 seriously in our attitudes to all that we have at our disposition. Unfortunately it will not be considered as a Constitutional change, as Canon Law advice has told us that it would never be accepted by the CICLSAL. But this does not prevent us from truly reflecting on this important aspect of how we live our lives in today’s world, with this attitude of not possessing.

3.10 Caring for our homes

3.10.1 The renovations in Via Giusti begun in March 2004 have finally come to completion. A large investment in time, money, and effort for the sisters of the General House and most especially those directly involved in negotiating the many pitfalls that accompany such a long and complicated project. However it is now finished and we have the joy of welcoming all of the Chapter members here in September.

3.10.2 In the EGC report, it was mentioned that there is a part of the house that we do not need that has been designed for a future income-generating project. In 2012 we were exploring the idea of this being a hostel for university students. However, research has shown that the European universities now collaborate to offer year round courses, so the need to keep such a hostel open at all times for the students, would be incompatible with the needs of the Institute to hold international meetings at various times over the years.

3.10.3 Hence the decision was made to open a guesthouse for pilgrims and tourists with the official name of Domus Helena (meaning Helen’s House in Latin), in honour of Mary of the Passion. This house had a trial run during the two weeks after Easter this year, because of the great demand in Rome for the accommodation of all those who came for the Canonisation of the two Popes, Saints John XXIII and John Paul II. Domus Helena will be officially open to the public only from November this year, due to our need to welcome sisters coming for the General Chapter.

3.10.4 The General Services moved back to Via Giusti from Grottaferrata at the end of 2012. This leaves the community of Sta. Rosa with less than 40 sisters and nearly 2/3 over the age of 80 years. The use of the property by the surrounding parishes and community groups, for sacramental preparations, days of prayer, sessions, retreats, social gatherings and weddings, is growing in importance with the passing years. Especially at weekends the house and gardens are alive with activity, with nearly 100 weddings per year in the big chapel, not to mention confirmations, first communions and wedding jubilees, a great tribute to the welcoming spirit of the sisters of the community.

3.10.5 From the extent of the property and the financial investment required for its maintenance, it is clear that decisions need to be made with regard to its future. In 2011 a professional study was done, at the request of the General Council in collaboration with the province of Italy, in order to realistically consider our options, given the laws of the country. The EGC in Pune gave an agreement in principle to a project that would include renovating the property in order to welcome the needs of the ageing populations, not only of the Institute but also of the region of Rome. In February 2013, the farm has been leased to an agricultural agency for eco-farming.

17 3.10.6 The intervening years have seen that, the previously non-existent, plans of the building were drafted and submitted to the local authorities, a long and expensive task given the size of the property and the need for every centimeter to be measured. The current and more difficult phase is to research reputable catholic agencies who may be interested in being partners with the Institute in such a project for the elderly, with the possibility to continue to welcome the groups, as at present. This will be a very long-term project.

4. What we have questioned….

4.1 Our way of being

4.1.1 “I want to share a message, and the message is joy. Wherever consecrated persons are, there must always be joy “. Pope Francis39

4.1.2 What we have questioned is not the message of Pope Francis, but the reality of the absence of joy. Not joy as a passing happiness, and we all know of the perfect joy of St Francis, that joy which is firmly grounded in our relationship of God’s love for us, the conviction of God’s Spirit within us, the certainty of God’s presence in every experience and encounter, no matter the circumstances, pleasant or at times very unpleasant.

 When we live without joy, have we really understood that the essence of religious life is a continual search for God 40?  Has religious life allowed us to encounter the God of our Life, so that we too like Mary of the Passion can say’ I have within me the prayer to the God of my life’?41  Or have we seen religious life as a place for education, to have a certain prestige in society?  What has been the message of formation, formation for information that never calls us to any deep soul-searching, or formation that helps us to discover our own sacred story with the God who calls us to conversion and transformation, a formation based on spiritual experience, on the primacy of God, whose overwhelming abundance of Love calls us into being, each new day of our lives?  Deep down within us, is our motivation more about my own self-realisation, in study, in ministry, in all the good that I can do, or in how good, holy or perfect I believe myself to be?  Or do I hold on to my security by dominating relationships, controlling my community, having guaranteed unlimited access to money or positions of power?  Have I fallen asleep into the dark side of the Vows of my religious consecration?  Do I really understand what religious life is about?

39 ‘Rejoice!’ Letter to Religious, announcing the Year of Consecrated Life 2015, CICLSAL 2 February 2014. 40 CICLSAL doc 2002. Starting Afresh from Christ 41 Where are you leading me? N° 62, 8th May 1891.

18 4.1.3 As a General Council we question because we have seen, that this is not how to live the charism that has been entrusted to us.

 Or is my deepest desire as a Franciscan, in spite of my failings, to seek the Spirit of the Lord and its Holy Activity?42

4.1.4 To acknowledge my limits and weaknesses so that the grace of God will work through me, and my response will be my collaboration in God’s mission, not my mission, not just offering myself, but living by the grace of God, not just my own will. To live a spirituality of mission that has moved from domination to vulnerability, from doing to being present, to an awareness of co- missioning God’s Presence in our world, through encounters. The humility of God does not impose upon our free will, and the love of God waits patiently for our conversion.

 What brings us together as community, as community-in-mission?  Are we centred on the essential, which is our search for God together?  Do we trust one another enough?  Are our works more important than our quality of relationships, where is our focus, God’s mission or ours?  What are the deep motivations that drive our behavior?  Can we be honest enough to want to search, to know more about ourselves, our history, our sacred journey with God?  How can we help one another to focus on the essentials of our lives together, as adult women around the Gospel?

4.1.5 It is essential to seize this moment for the sake of our own integrity and that of the charism, not to speak of the wasted opportunities of incarnating God’s Reign of Love in our world. Can we also say with Pope Francis:

“My mission of being in the heart of the people is not just a part of my life or a badge I can take off; it is not an extra or just another moment in life. Instead it is something that I cannot uproot from my being without destroying my very self. I am a mission on this earth; that is the reason why I am here in this world. We have to regard ourselves as sealed, even branded, by this mission of bringing light, blessing, enlivening, raising up, healing and freeing.”43

4.2 Our way of mission animation

4.2.1 Twenty-five years ago the animation of the mission of the Institute was stimulated through the focus on JPIC (Justice, Peace and Integrity of Creation) with the Coordinator’s44 office centralized here in Rome. At the EGC of 1999, it was considered that this JPIC focus did not fully encompass the diverse mission and ministries within the Institute, so this office became known as the Mission Office, to continue to assist in the mission animation of the Institute.

42 2Rule 10:8 43 Evangelii gaudium #273 44 S. Rose Fernando (Sri Lanka)

19 4.2.2 The experience of these last 10-15 years has shown that this change of focus has not given clarity on the issues to be addressed. The great diversity encompassing the word Mission and all the relevant aspects of it, made the animation difficult. The 2004 Centenary Project for Displaced Persons allowed this Office to gain direction for several years through the organization of workshops and the training of sisters involved in this important ministry in different parts of the Institute.

4.2.3 When the sister45 in charge of this Office was elected provincial in 2011, the General Council did not replace her, as we believed that it was time to re-evaluate the role and task of this Office. We consulted with several other missionary congregations on how they organize this animation from a General level.

4.2.4 And so the question is:

 Where do we want to put our focus for this time? We are missionaries and wherever we are sent and whatever we do, we are on mission. We are not like many other congregations that are centred more on education or health, for example. Our charism calls us to a rich and vast expression of ministry insertion.  So in all that we do in the name of the Institute, wherever we are and whatever that means, what is the underlying thread or web that binds us together?  How best can the Mission Office Coordinator assist in the animation of mission in the Institute today?  Could a new change of name facilitate that process, to have a network instead of an office?  Do we want to focus on the more specific issues of today, i.e. refugees, human trafficking, care for the environment, the ‘lepers of today’/the marginalized, knowing that only some sisters will be able to be directly involved in these areas, yet they do so in the name of us all? It is true, that as a group that wants to live more fully its Franciscan spirit, we need to be involved in these areas, wherever possible.  Or do we want to focus more on that underlying thread or web, an overarching theme, that can assist in animating all ministries, so that we can truly ‘be with and empower’ those we meet, as community in mission, as provinces in mission?  As a means of focusing our ministries, evaluating, risking letting go of maintaining, asking where do we want to be present and why?  What is that missionary spirit that we transmit in ministry, what animates us to go towards the poor and excluded of our world, incarnating the Reign of Love?  How can we articulate this, so that our structures may be of service to our realities?

45 S. Valsa Joseph (India Ootacamund)

20 4.3 Our way of formation animation

4.3.1 The Formation Office in Rome is currently in the same situation as the Mission Office. The last Coordinator46 requested to terminate her services at the end of the Institute Formation Project (IFP) in 2013. In light of the IFP, the General Council considered that this role also needed serious consideration, and a new understanding of what was required for formation animation in the Institute. The re-organization of this office we would foresee as one of the tasks of the next General Council, in light of the previously mentioned feedback from the meeting of all the sisters engaged in the IFP evaluation.

4.4 Our way of defining our practice

4.4.1 This section refers to our Constitutions and the various Articles that have come into question, either in past Chapters or in the lived experience of the current General Council.

Article 2

4.4.2 Some members of the General Chapters of 2002 and 2008 had questioned the theological correctness of Article 2 of the Constitutions. In order to clarify this matter and present it to the forthcoming Chapter, the General Council approached a member of the charism team, an FMM Doctor in Theology47 to study this Article and give a written submission of her findings. Ultimately, her conclusions were that this Article is theologically correct. A copy of her paper will be made available to the members of the General Chapter.

Chapter VII: At the Service of Unity: Government – Administration

4.4.3 It had been noted in GC08 that this chapter VII lacks the spiritual inspiration that introduces all the other chapters of the Constitutions. This General Council did not take the time to look at this more closely, believing that this needs to be addressed as part of a complete renewal of our Constitutions, after this time of transition in the Institute has finished. A suggestion was given at the Enlarged general Council in 2012 that in the meantime we could take our inspiration from D1,D2 and D3 of GC08 Document, dealing with Restructuring, Planning and Collaboration.

Article 151

4.4.4 With the changing demographics in the Institute, the possibility of allowing provinces to choose between election or appointment of their provincial was discussed at the last Chapter. Hence, a proposed re-formulation of this Article was presented to the provinces for their consideration. As each province was requested to show how many sisters were, or were not, in favour of the proposition, we know that 4977 sisters responded and that 75% were in favour of allowing the provinces the possibility of having this choice, between election or appointment after consultation. So this Article too will be considered at the Chapter.

Articles 178 and 179

46 Mary Rose Joseph Pulikottil (India Chennai) 47 Emily Wong FMM, province of China, Hong Kong Macau

21 4.4.5 Following the experience of my illness, understandably a question has arisen about the possible need to return to our past Institute practice of having a Vicar General. There were even suggestions given by some provinces with regard to a change in the Constitutions to incorporate this possibility.

4.4.6 As you would have noted the General Council has proposed amendments to Articles 178 and 179 to be voted at the Chapter. In order to understand these proposed amendments we believe that it is important to understand something of our Institute’s history as the context for this.

4.4.7 Before the Chapter of 1972 a detailed study was done on the structure of government in ten religious institutes (5 feminine and 5 masculine congregations). At the General Chapter of 1972 there is no more mention of the Vicar General, nor of the role and functions, nor of the first councillor,– faithful to the spirit of collegiality asked by Vatican II. From this Chapter onwards, the title and function of the Vicar General or the first general councillor do not exist anymore in the Institute.

4.4.8 Last year Sr. Alma Dufault48 was approached to give her understanding of why the Institute decided to suppress the title of Vicar General. “As far as I can remember, the motive for suppressing the title of Vicar General, was the general aversion among the members of the Institute to maintaining “ranks”; there was a strong orientation to working together as a group. This reflected the emphasis on collegiality after Vatican II which invited all members of the General council to have equal voice.”

Articles 178 and 179….. revisited

4.4.9 As S. Alma mentions, the Institute adopted this practice and has continued it for the last 42 years. However, lived experience is telling us that we now need to re-consider the question.

4.4.10 The General Council’s proposed amendments to CS 178 and 179 introduce the idea of the ‘first elected councillor’ (i.e. the General Councillor who receives the first highest number of votes during the Chapter election) as the one who takes the responsibility, in the following circumstances already mentioned in our Constitutions:

CS 178:

’In the event of the Superior General being prevented for a time from exercising her office…’

4.4.11 The motivation being that when there is a case of serious accident or illness the superior general would not necessarily be capable of consulting her council and delegating her powers, as is the wording at present. Also, in:

CS 179:

In the event of her resignation or death that it be the First elected Councillor assisted by the other councillors.

48 S. Alma Dufault (Superior General 1972-1984) in an email to the General Secretary 1st August 2013.

22 4.4.12 With regards to CS 179 the General Council has also introduced a new proposal: that an Enlarged General Council would be convoked, not a Chapter, to elect a superior general until the next General Chapter. This proposal arose from the personal knowledge of the lived experiences of three different congregations49 here in Rome in 2013, which were all unexpectedly faced with the sudden resignation or death of their Superior General.

4.4.13 The motivation for this suggested change, from a Chapter to an Enlarged General Council, being:

 That the members of the Enlarged General Council are already known and it would be easier to call them for such an election in a relatively short space of time.50

 That when it is a Chapter that is convoked, the time that it takes for the voting of delegates in the provinces and for the preparation of such a big meeting, means that the length of time involved before new leadership can be known is very long and can lead to instability in governance.

 That if it so happens, that an ordinary General Chapter is already in the phase of preparation and planning, to have to interrupt it in a dramatic way in order to convoke a chapter for elections would not necessarily be a positive experience for the Institute.

4.4.14 Linked with the above Article is Complimentary Code 64, which currently states that in such circumstances, there will also be new elections of the general councillors.

4.4.15 Contrary to this, the General Council proposes that the General Councillors would continue on until the next Chapter. Once again we would see it as a question of trying to ensure a modicum of stability in general government in the face of such unexpected events.

5. What we have admired….

5.1 Having the privilege to visit so many of the sisters in the different provinces, we can truly say that we have met thousands of wonderful women living the charism with integrity and joy. Women whom we know have been seized by the God of their lives and are responding in faithful and loving service to their life circumstances, there where God has planted them. Their lives give witness to the fruitfulness and serenity of their consecration and the power of the Holy Spirit at work within them, which is the greatest missionary activity, allowing the humble and loving God to be born again in our world, in concrete time and circumstance.

5.2 This includes the courageous and brave missionary spirit of the sisters in those countries of revolution who decided to stay and suffer the hardships of the local people amidst all the conflict and violence, risking their lives in solidarity. We would most especially like to mention our sisters in Syria, in Aleppo and Damascus. Still after so many years they continue to go to sleep at night

49 Order of Friars Minor (resignation), Daughters of Our Lady of the Sacred Heart (resignation/death), Daughters of Mary and Joseph (sudden death). 50 The new minister general of the OFM was elected by the general definitory plus the presidents and vice-presidents of their 13 conferences. This number did not in any way include all of their provincials.

23 to the sounds of falling bombs and gunfire, yet all the while catering to the many needs of those around them.

5.3 Our sisters who were in Libya, none of whom were local people, yet were committed to stay with their neighbours and friends until the end of the revolution, also those who have continued in Egypt, Tunisia and in Simferopol, Crimea. The example of their courageous witness and incarnate sign of the Church’s presence to their Muslim and Orthodox friends has been an outstanding source of inspiration to us all.

5.4 We rejoice too for we have in our midst, the unceasing prayer, the faithful witness and the generous offering of our elderly and sick sisters. They are precious to us for the example of their lives long lived in selfless giving and humble service, in their love of the Institute and of the people to whom they were and are sent. We know for certain that it is their prayer and presence that sustains and supports us all.

5.5 We have appreciated that there is a growing desire to move forward together as an Institute. We have also admired the desire within the Institute to further deepen our Franciscan spirit, the beauty of our charism so necessary and relevant in our world today. Also that many of us are searching for new ways to move forward, to re-structure our minds and hearts in order to come to that freedom of heart that characterized the lives of St. Francis and Blessed Mary of the Passion and as Pope Francis tells us:

“The ministers of the Gospel must be people who can warm the hearts of the people, who walk through the dark night with them, who know how to dialogue and to descend themselves into their people’s night, into the darkness, but without getting lost.”51

5.6 It is given to us to respond with integrity to the call of the Gospel, to our mission to open the eyes of the blind and to set prisoners free52, to seize this moment, our moment in the history of the world and the church and make our own contribution. In spite of all our limitations and struggles, there is hope, we are trying to respond, we can see it. The Holy Spirit is not in crisis and is at work among us, there is much for which we can render thanks to God.

6. What we need to continue …..

The following are some areas where we believe that it is important for the Institute to continue as it moves forward into the future:

6.1 Formation for transformation at all levels…. to continue to search for ways to bridge the gap53 between what we are called to be and what we often are, through contemplation of the humble God.

6.2 Greater clarity in our discernment of vocations….to ensure young sisters understand that they are committing themselves to an international missionary congregation with their lives at

51 A Big Heart Open to God, The exclusive interview with Pope Francis, by Antonio Spadaro sj, Sept.20,2013 52 Lk 4:18 53 Gen.Chap 2008. A1

24 the service of the Institute in the world. They may have a religious vocation but is it to a local congregation or to the Institute?

6.3 Valuing the time of Temporary Vows…to ensure young sisters do not spend the majority of those years involved in full-time study. Experience shows that these young sisters who do so, do not have the necessary time and opportunity to integrate an adequate understanding of the concepts of consecrated life during initial formation. The minimal education requirements necessary for professional formation should be obtained before joining the Institute, and the professional education can be done after Final Vows if the course is too long. Such decisions can only assist the young sister to build her life on a more solid base and allow her the opportunity to have a missionary experience.

6.4 Evaluating our ministries so that we retain our missionary spirit and not a maintenance one…to risk letting go and move on and allow others to continue, so that we can be free to respond to the unmet needs in our rapidly changing world.

6.5 Developing sound criteria for our presence… of where we want to be and why, as we move forward with our particular province realities, encouraging collaboration and networking with others.

6.6 Regional and continental collaboration especially at this time of transition.

6.7 Witnessing to our unity in diversity….to continue to create bridges which unite us beyond 7our differences, both as communities-in-mission and in ministry, reconciliation at all levels54.

6.8 Lightening the structures….to continue the search for more flexible and adaptable structures, so that our lives can be more meaningful, and we can release energies for mission.

6.9 Mission animation at the General level …. to search for the orientation we desire, a specific category of persons or a focusing theme, and the structural means necessary to animate the mission of the Institute.

6.10 Formation animation at the General level….as above, to search for the structural means to assist the provinces in process-oriented formation.

B. Conclusion

B.1 We have tried to trace for you some of the journey that we have walked during these last six years, we are moving forward that is important, the Spirit is leading us that is certain, to live with integrity our call as women of God, like Mary our sister in faith.

“There is a Marian ”style” to the Church’s work of evangelization. Whenever we look to Mary, we come to believe once again in the revolutionary nature of love and tenderness. In her, we see that humility and tenderness are not virtues of the weak but of the strong who need not treat others poorly in order to feel important themselves… Mary is able to recognize the traces of God’s Spirit in events great and small. She constantly contemplates the mystery of God in our world, in human history and in our daily lives.”55

54 Ibid. B3 and C5 55 Evangelii gaudium #288

25 B.2 We are her missionaries in the Franciscan way, can we dare to live our name, on this journey together, to continue the mission of Jesus in minority and solidarity. To do our part to bring forth the reign of Love in our world, with the courage to live our commitment, to bridge the gap between who we say we are and who we really are, and to do so with integrity? This challenge is in the hands of each one of us, and only together can we live God’s dream for our Institute in this beautiful and broken world.

26 Contents

Pages

Introduction 1

1- What we have seen… 1

- In our world 2 - In our Church 2 - In our Institute 4

2- What we have sensed… 5

- Our presence 5 - The quality of our relationships 7

3- What we have sown… 9

- Deepening Themes 9 - Integrating Formation 9 - Nurturing the Charism 10 - Preserving our Heritage 11 - Highlighting our Responsibilities 12 - Celebrating the Journey 13 - Deepening the Charism 14 - Collaborating for Formation 14 - Stewarding our Financial Patrimony 15 - Caring for our homes 16

4- What we have questioned… 18

- Our way of being 18 - Our way mission animation 19 - Our way of formation animation 20 - Our way of defining our practice 21

5- What we have admired… 23

6- What we need to continue… 24

Conclusion 25

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27 We are her missionaries in the Franciscan way…

28