PROJECT OF FORMATION of the FRANCISCAN SISTERS OF THE HEART OF JESUS
Santa Maria delle Mole – Marino (Rome) 2006 PRESENTATION
Dear Sisters,
With a heart deeply grateful to God, One in Three, giver of all good, I present to you our Project of Formation, approved during the General Chapter held at the Generalate in July 2006. The aim to be achieved during the Chapter was to review and approve this Project, re-elaborated by the Members of the General Council, with the direct participation of all those Responsible of Formation on a congregational level during the Assembly held for them at the Generalate during the second half of November 2005.
My gratitude through all the six years of study during which the Project of Formation was re-elaborated and matured. Now it reaches you, dear Sisters, responsible of formation or not, who have collaborated directly or indirectly through your life, study, by offering yourself and through prayer, so that the desired aim will be achieved: that of having a complete resource for our formative journey which corresponds to the present needs of formation, starting with the vocation animation and all the formative stages up to the last definite encounter with the Lord who marks the crowning of our life.
As you may realize, the Project of Formation is the fruit of patient and complex work, but especially of a life experience guided by the Holy Spirit. We sought to include in it all the values of the consecrated life, in a dynamic dialogue with the Father, the Son and the Holy Spirit. With our gaze fixed on the icon of the blessed Virgin Mary, model and teacher of the consecrated life, in harmony with the word of wisdom of the Church, Mother and Teacher, and grateful to the spiritual patrimony of our Founders, in particular to the Servant of God Mother Margherita De Brincat, we were united in the spirit of charity, so that our candidates and everyone of us may reach the aim of our calling to sanctity.
The Project of Formation which I am presenting to you expresses the love which God has for each one of us and the care and
3 concern which the Congregation has for all our religious family, in particular for each Sister’s vocation. It shows our responsibility for the gift of our charism, the commitment to live it with creative and coherent fidelity and to pass it on through the style of a prophetic life which testifies the love towards the Eucharistic Heart of Jesus and the specific Franciscan virtues.
Therefore, dear Sisters, let us accept it as the Lord’s gift to the Congregation. Let us accept it with a spirit of faith and gratitude and as an invitation to nurture consistently our personal and community formation, with responsibility and co-responsibility, and also as a means to attract the youth whom the Lord is calling to follow Him in the Congregation’s charism and spirituality.
I entrust this important Project of Formation to Mary, “the Virgin Immaculate” Patroness of the Franciscan Order, our Teacher and living Model, so that she will help us to resemble her Son Jesus. I entrust it to our Father St. Francis and to our Founders, in a particular way to the Servant of God, Mother Margherita De Brincat, so that their hope of sanctity for all of us will be fulfilled.
I am confident that this Project of Formation will help us to intensify our response to God’s plans. I wish that our commitment increases and strengthens the formative and apostolic effectiveness, bearing abundant good fruit in promoting the culture of life, love and peace.
4 October 2006 Solemnity of our Father St. Francis
Sr. M. Anselmina Mifsud Superior General
4 ABBREVIATIONS OF THE DOCUMENTS QUOTED
A. Documents of the Church
1. Documents of Vatican Council II AG Decree on the Missionary Activity of the Church GE Declaration on Christian Education LG Dogmatic Constitution on the Church PC Decree on the Renewal of Religious Life
2. Post-Conciliar Documents CIC Code of Canon Law (1983) CIIF Congregation for the Institute of Consecrated Life and the Societies of Apostolic Life, Instruction “The Inter-Religious collaboration for the Formation ”. (1998) DM John Paul II, Encyclical Letter “Dives in misericordia” (1980) EE Congregation for Religious and Secular Institutes, “Essential Elements of the Teaching of the Church on Religious Life” (1983) EN Paul VI , Apostolic Exhortation “Evangelii Nuntiandi” (1975) MR Congregation for Religious and Secular Institutes and the Congregation for Bishops Criteria on the relationship between Bishops and Religious in the Church, “Mutuae relationes” (1978) NMI John Paul II, Apostolic Letter “Novo millennio ineunte” (2001) PI Congregation for the Institute of Consecrated Life and the Societies of Apostolic Life, “Directives on Formation in Religious Institute “Potissimum institutioni” (1990) PP Pope Paul VI, Encyclical letter “Populorum Progressio” (1967) RC Congregation for Religious and Secular Institute, Instructions “Renovationis Causam” (1969) RD John Paul II, Apostolic Exhortation “Redemptionis Donum” (1984) RdC Congregation for the Institutes of Consecrated Life and the Societies of Apostolic Life, Instructions “Starting afresh from Christ” (2001) RPU Congregation for Religious and the Secular Institutes, “Religious and Human Promotion” (1980) VC John Paul II, Post Synodal Apostolic Exhortation “Vita Consecrata” (1996)
5 VFC Congregation for the Institutes of Consecrated Life and the Societies of Apostolic Life, “Fraternal Life in Community” (1994)
B. Writings of St. Francis and St. Clare
Lcap Letter of the General Chapter LfL Letter to Friar Leone Rb Regula Bullata (1223) Rnb Regula non Bullata (1221) 2 Test Will of St. Francis (1226) Tests C Will of St. Clare
C. Franciscan Documents
Anper Anonymous of Perugia 1 Cel First Life of St. Francis of Assisi by Thomas of Celano 2 Cel Second Life of St. Francis of Assisi by Thomas of Celano 3 Comp The Legend of the Three Companions FF Omnibus of Sources (Ed. Movimento Francescano, Assisi 1977) LegM The Major Legend of St. Bonaventure from Bagnoregio Legper Perugian Legend PFF Franciscan Religious Movement, “Project of Franciscan Formation” (1988) R TOR Rule and Life of the Brothers and Sisters of the Third Order Regular of St. Francis (1982)
D. Documents of the Congregation
Gen. Ch. 1988 Acts of the General Chapter 1988 Gen. Const. General Constitutions (2000) Direct. Directory (2000)
E. Documents of Mother Margherita
MM, L Letters of Mother Margherita (the number of the letters corresponds with that shown in the volume “Letters of Mother Margherita De Brincat”, Rome 2001) MM, V Canonical Visits
N.B. The abbreviations of the biblical books are those which are currently in use.
6 INTRODUCTION
Today, the problem of formation within the religious life is sharply noted by everybody.
The Church stresses frequently its importance and urgency, conscious that the major part of the vital renewal of the Religious Institutes depends mainly on the formation (cf. PC, no.4d & 18a; VC, no.63; PI, no.2): in its numerous documents, while it reaffirms the principles and offers suitable instructions and directives, it also asks the individual Institutes to prepare appropriate rules (cf. CIC, can. 650 & 659 which reflect the proper charism (cf. EE, no.46).
This need emerged from our Constitutions which in art.91, request that the Congregation has its Project of Formation.
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The reasons for the urgency of this formation are many. Generally, they depend mainly on the always-changing situations of the world (to where the religious are sent to fulfil their mission) and that of the Church (to whom the religious belong and where they are deeply inserted).
What mostly concerns us is that the Congregation has been present for a long time in numerous countries of the world with very different traditions, cultures and religious and social situations.
All these factors urge us seriously and provoke us to seek for solutions, which are at the same time coherent to the present reality and faithful to those values, which have always been ideal. How can we be authentic Franciscan Sisters of the Heart of Jesus in the Church and in the world today? How do we keep in harmony the unity of the Congregation while living the common charism in the diversity of cultural and social aspects where we are inserted?
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7 The present “Project”, examined and approved during the General Chapter of July 2006, will help us answer these questions and many others, which are inevitably related.
This “Project” which presents an objective continuity and a logical development of the ones issued in 1989 and 2003, withdraws its contents from three complimentary resources, which form the three levels of a pyramid: the ecclesial elements, common to all the religious; the Franciscan elements, proper to the religious who follow in the footsteps of St. Francis of Assisi; the congregational elements, specific to our religious Family.
What is said in the Project of Formation is planned and developed in three parts, which constitute the three sections of the entire “Project”:
a) principles of an integral and sound formation. The most important elements relevant to the aims, objectives, and means that enhance our formation are presented.
b) itinerary of a progressive and continuous formation. The most important requirements relating to vocational promotion, accepting the young girls attracted to our way of life, the initial formation (Postulancy, Novitiate, Juniorate) and to permanent formation are given.
c) guidelines of a detailed and well constructed formation. The contents and the ways of Formation in its various stages are presented to enhance the necessary unity to be addressed in the internal of the entire Congregation.
The “Project” is not intended to present a complete guide for every aspect. In fact, it is limited to those points considered as the most essential for our vocational orientation and to outline the steps considered as fundamental for our journey of formation.
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8 For a correct and fruitful use of this “Project”, it is necessary to keep in mind certain clarifications.
The first clarification concerns the resources from where the references were taken and where we can look for further information. Mainly they are three:
a) The ecclesial documents which deal with religious life: It is quite evident and significant the constant interest which the Church continued to show since Vatican Council II for this form of Christian life which Pope John Paul II places at the heart of the same Church, and as an essential element for its mission, since it expresses the intimate nature of every Christian vocation and of the whole Church, as a Bride towards the union of the only Spouse (cf. VC, no.3).
b) The Franciscan document: Besides the well known and highly valued the “Omnibus of Sources”, the document of the Mo.Re.Fra. (Franciscan Religious Movement), “Project of Franciscan Formation” (Bologna 1988); has been extensively used.
c) The writings of Mother Margherita: As much as it was possible, there was a constant reference to her teaching in every phase of formation, because our Mother remains for us an irreplaceable guide in our journey of formation: “However, because of this innate modesty, which rendered her shy and timid even in exercising authority, today she presents herself to us as unparalleled Mistress, in whose school we can entrust ourselves safely, because of her habitual silence nourished by interiority and a marvelous dynamism, because of intense love that guided her throughout her long life and her fruitful apostolate. Mother Margherita knows where she wants to lead us and knows how to guide us” (The Grace of the Origin. cf. in Direct. Page 16).
The second clarification concerns the method of how to use the presented Project of Formation. We can summarise this in three complementary points: the ongoing study, the vital experience, and the concrete action. These are all essential for our growth. The study
9 opens us to a spiritual and intellectual awareness of the values of our life; experience is the fruit of the interior attitudes. The activity leads us to put in practice what we have understood and applied to ourselves.
The third clarification concerns the contents. When reading the “Project” for the first time, it might seem that there is repetition in various points especially in the second part. Besides that what is inevitable, it is necessary to remember that the arguments are all different. The criteria which guided us in the development of our studies was this: every subject was discussed according to: the objectives that we want to attain; the program prepared beforehand so that its goal will be reached; the commitment to our own formation and the evaluation which then follows.
************ This “Project” is addressed to all of us: the young ones who are still in their initial formation as well as to those who for years, day after day were committed to their permanent formation; to those responsible of formation, as well as to the individual Sisters and communities.
For this reason, none of us has to feel excluded from the problem: each one of us is responsible for her personal formation, and also co-responsible for that of the Sisters’ with whom she shares the gift of the religious vocation within the Congregation.
If we really appreciate not only our own future but also that of the Congregation, it is necessary that all of us commit ourselves to ensure that all that is stated in the document on formation becomes gradually a lived reality and not remains only an inspired “project”.
May Mother Margherita’s exhortation be for us an encouragement to persevere generously during this journey. “Love can only be repaid with love. Let us then infinitely love Him who has loved us with boundless love! May He be always in our heart, on our lips, in our mind: Let us live always the life of love,
10 gentle and sweet, at times even arid; it does not matter as long as we do everything for his greater glory and honour” (MM, L 161). PART ONE
PRINCIPLES OF AN INTEGRAL AND HARMONIC FORMATION
A. THE NEED OF FORMATION
1. We, the Franciscan Sisters of the Heart of Jesus, while accepting with joy and gratitude the divine gift of the religious vocation (cf. TestsC 2 ff.; FF, no.2823), commit ourselves to live the Gospel in the spirit of St. Francis of Assisi and following in the footsteps of our Founders, Father Joseph Diacono and Mother Margherita De Brincat, inspired to the mystery of the Eucharistic Heart of Jesus. In full participation with the Franciscan spirituality, and in an attitude of on going conversion, we live in the simplicity and joy, in the minority and poverty, in the humility and fraternity, while seeking to carry out progressively the harmonic unity between contemplation and the apostolic service. We accomplish our mission, while offering ourselves every day to God (cf. Rm 12,1 ff.), for the building of his Kingdom and for the good of our neighbour especially the poor and the needy, through acts of human promotion and through pastoral activities, while collaborating to the life and mission of the Church.
2. To persevere till the end in corresponding to this divine gift means, that we progress slowly and harmoniously as women, Christians, consecrated persons and Franciscans (cf. VC, no.65; Pl, no.6). This multiple commitment contributes greatly to our transformation in being credible witnesses of the Gospel, to render more impressive our vocation animation and to offer to the youth committed to the initial formation positive motivations of a happy perseverance.
11 3. To be able to realize fully the values of religious life and its demands, we urgently feel the need of an adequate formation which accompanies us constantly in our vocational journey and helps us discover them in our objectives, that is: to know and accept ourselves in the light of God to become always better disciples of Christ; to grow in union and conformation with him to be able to participate in his offer to the Father and in his redemptive work in the Church and in history today (cf. VC, no.65; EE, nos.44-46; RdC, no.21).
4. We intend to follow this continuous itinerary of formation acquiring inspiration and incentives from the teaching of the Church and the evangelical experience of our Father St. Francis, in conformity with the spirit transmitted to us through our Founders particularly of Mother Margherita who exhorts us: “The reason for which Jesus Christ has called us to the Religious Life is to make us like him, Crucified. So that this noble aim is accomplished, we need to suffer willingly the small crosses, which he sends us to help us acquire heaven” (MM, V 7).
B. THE AIMS OF FORMATION
5. In the light of faith, the vocation is essential to the person: God calls us to existence because he has a project of love for each one of us, which we are free to accept, so that through the following of Christ we can bring it to its full maturity and realization. Consequently, only through fidelity to one’s vocation can a person be truly fulfilled; at the same time, only by committing oneself to grow progressively, will a person be able to live fully his/her own vocation (cf. PP, no.15; VC, no.65; EE, no.45; PI no.8; VFC, no.36).
6. According to what has been said, let us briefly recall the most important themes that help our integral vocation reach a progressive maturity. (cf. VC, no.65; PI, no.35; RdC, no.18; Gen. Const., art.84).
1. Human maturity
12 7. Human maturity is characterized by the harmony existing among the elements, which constitute the person and the integration of the tendencies and values. Thus, the person learns how to assume her own responsibilities with prudence and firmness, judging people and events uprightly, deciding with competence and consideration, carrying out the objectives with perseverance and fortitude (cf. PFF, page 14, no.1).
8. Conscious of its importance in our life as consecrated persons, we feel the duty to tend to the integral formation of our personality in its various values and aspects, with particular attention to those mostly demanded by our vocation. (cf. VC, no.36; PFF, page 14, no.1; Gen. Const., art.90).
9. To be authentic religious, we ought to develop the typical qualities of femininity in a way that distinguish us as sensible, open, affable, courageous women, capable of solidarity and ready to face the hardships which life and the apostolate bring, with strong intention, serene spirit and joyful availability (cf. VC, no.58).
10. It is of primary importance to achieve one’s own psychological maturity progressively. This demands, among others, these commitments (cf. PFF, page 15):
- to know how to accept our self without inferiority or superiority complex, in such a way that we live in communion with ourselves, with God, with others and with all creation (cf. 2Cel 172: FF, no.758);
- to know how to control and integrate in personal harmony our emotions, affections and sexuality;
- to know how to make decisions and assume initiatives according to our own responsibility, persevering serenely in doing good;
- to know how to master the situations with interior freedom without becoming confused or dominated by them.
13 - to know how to live our interpersonal relationship within the fraternity in a climate of cordial and effective charity which leads to the fullness of life in the pure oblation to God and the Sisters.
11. The development of our personality is supported also by an adequate intellectual, cultural and professional formation which renders us more sensible to understand the problems of the Church and society, prepares us to dialogue with people of our time and permits us to respond better to the requirements of our apostolic activity (cf. LG, no.46; PI, no.58).
12. In order to be able to carry out the multiple activities of our apostolic life, a sufficient physical health is also necessary. For this reason, we ought to be formed according to a just evaluation, considering our life as a precious gift of God, which ought to be safeguarded with care, not egoistically, but in order to be able to dedicate our resources to the services of our brothers and sisters with joyful availability, without escaping the fatigue which it brings or fleeing from the sacrifices it demands (cf. 2 Cel 210: FF, no.800; Direct., art.85 b).
13. Mother Margherita encourages us to persevere in this constant journey of human growth. She, who proved to be a real woman in all the circumstances of her life, wanted her spiritual daughters to be like her: “We must resign ourselves to every disposition of divine providence courageously, not in tears and sighs…Lack of confidence in ourselves and unlimited confidence in his divine goodness, and this is enough! We must therefore struggle against nature and the devil who, does nothing else but inspires diffidence and discouragement with his suggestions. Therefore, have courage and do not behave like children: abandon yourself totally to the Sweet Spouse as strong Brides” (MM, L 143).
2. Christian maturity
14. Christian maturity consists in bringing to fulfillment the divine gift which transforms us into “new creatures” through baptism
14 (cf. 2 Cor 5,17; PFF, page 16), until it reaches the perfect stature of Christ (cf. Ef 4,13 ff.), thus to be able to repeat with St. Paul, “It is no longer I who live but Christ who lives in me” (Gal 2,20; Pl, no.43).
15. The formation itinerary towards such maturity finds its strong points above all in these three elements: the configuration to Christ crucified and risen, ecclesial communion and evangelical compromise with the world and history. Among other things this leads to:
- be fully conscious of the values and the demands attached to our baptismal consecration and commit ourselves to live them with persevering generosity (cf. Pl, no.35);
- act in such a way, that following the example of St. Francis (cf. 1 Cel 115: FF, no.522) and Mother Margherita (cf. MM, L 146; 161), Christ becomes the centre of our thoughts and sentiments, as well as of our life of piety, fraternity and apostolate;
- participate intensely in the Paschal Mystery of Christ, in the attentive listening to the Word, in the celebration of the Liturgy, in the generous exercise of the theological and moral virtues, in encountering our brothers and sisters cordially (cf. RdC, no.22);
- feel involved in the mission of the Church and render ourselves available to assume our share of apostolic and missionary responsibility (cf. MR, no.14; RdC, no.22).
16. In this dynamic process, Christian life matures progressively its spiritual fruit, the most important of which are:
- the full adhesion to the Person of Christ and to his Word;
- the constant docility to the calls of the Spirit to live an authentic life as daughters of God, in the prompt and generous acceptance of the spirit of the Gospel following the example of the Virgin Mary (cf. Lk 1,26 ff; PFF, page 17);
15 - the living sense to participate in the life and sanctity of the Church, as members of the only People of God (cf. PI, no.21 ff; PFF, page 17);
- the constant awareness to collaborate, with payer and sacrifice rather than with the other activities, to establish, strengthen and spread the Kingdom of Christ in the world and among people.
17. Mother Margherita teaches us to nourish constantly, through the teaching of the Gospel, our love for Christ, who is the source, the support and the centre of the Christian life. Immersed in the contemplation of the great mysteries of the divine and human life of Christ, she judges the human events through the eyes of faith: “Let us look at Baby Jesus in the cave, on Calvary and in the Eucharist. What does he say? Behold my love for you. Then, do we want to start enjoying it now? Courage, courage and keep going ahead, dearest daughter. Without love for suffering, sacrifice, humiliations there cannot exist true love” (MM, L 65).
3. Religious maturity
18. Religious maturity consists in living in all its fullness our specific consecration to God, recognizing in all its richness the spousal alliance with Christ, in a faithful and generous love that nourishes our communion with Him and urges us to accomplish our mission (cf. CIC, can.607; RD, no.8; EE, no.35; PI, no.17).
19. Fully conscious that the call to the religious life comes from the redemptive love for Christ (cf. RD, no.3), the ongoing formative itinerary ought to lead us to live our consecration in the Christ centered prospective (RdC, no.22):
- our consecrated chastity becomes an answer to the spousal, exclusive and pure love for Christ, which makes us experience the tenderness of God and the genuine love for our brothers and sisters;
16 - our choice of evangelical poverty becomes a visible sign of the total adhesion to Christ, our only Good, and renders us united with our brothers and sisters;
- our profession of charitable obedience(R TOR, no.25ff.) becomes the holocaust of our will (cf. ET, no.23), in imitation of Christ who came in the world to carry out perfectly the will of the Father (cf. Hb 10,17).
20. The evangelical fundamental principle pertaining to religious life manifests itself also in the joyful and operative charity, which sustains the daily experience of communion with the Sisters, and expresses itself in our apostolic action, rendering transparent the presence of Christ among people, giving a continuous testimony of it, above all among those most in need (cf. RdC, art.5 no.20).
21. To live our religious consecration in all its components, the commitment of acquiring an adequate spiritual, theological, pastoral and professional preparation is of great importance (cf. EE, no.48). It is a preparation that cannot remain only on a cultural level, but it has to be accompanied by action: uniting reflection and experience, deepens the understanding of our consecration and matures the spirit of our mission.
22. Conscious that the religious consecration leads to the detachment of all that is worldly to possess Christ completely, Mother Margherita exhorts us: “Love Him, yes my daughter, love Him, love Him only, only because He is very jealous, and pay attention to this, guard your heart and see that it is not attached to anything that is not Him, because if you disappoint Him it will not be that easy to make Him happy. Confirm therefore, what you have given Him; seek to show Him in practice the true love, which you have for Him” (MM, L 130).
4. Franciscan maturity
23. Franciscan maturity consists in deeply embodying in one’s life the spirituality which St. Francis derived from the Gospel,
17 making out of it the inspiring motive of her existence of “true lover and imitator of Christ” (cf. TestsC 5: FF, no.2824). It has its specific elements in these values (cf. PFF, page 22 ff.):
- living the Gospel. St. Francis places the Mastery of Christ and his Gospel at the centre and the summit of his life and his apostolate (cf. 1 Cel 84: FF, no.466; R TOR, no.1 f.);
- fraternity: In his continuous comparison of himself to Christ, St. Francis learns, lives and proposes an experience of fraternity generated by the gratuity of God bound by the Gospel, edified by the Holy Spirit, permeated by “spiritual maternity”, pervaded by divine-human mercy, immersed in ecclesial love, made sign and instrument of universal-cosmic openness
- minority: The evangelical life of St. Francis is completely pervaded by this attitude which develops in five branches strictly connected: giving witness of our minority before God, the Church our sisters, before people and all creation (cf. 2 Cel 608: FF, no.604);
- evangelization: St. Francis consulting the Gospel, discovers the mission of evangelization as a call addressed to him directly by the Lord. He assigns to himself and to his disciples, a double aim for this evangelizing work: God’s Mastery over humanity and its salvation (cf. Legper 43: FF, no.1592; R TOR, no.20).
24. As we too are inserted in the great Franciscan Family, we feel committed to an itinerary of formation which leads us, to live fully these evangelical values in the spirit of St. Francis. In particular, it is necessary to nourish in us (cf.PFF, page 24 ff.):
- the spirit of penance, understood as a way of life according to the Gospel, built on a continuous and dynamic “conversion” to God (cf.2 Test 1: FF, no.10). This commitment to “conversion” can be rightly considered as the most important element around which, the whole project of the Franciscan life: “to do penance” (cf. 2 Test 1; 25: FF, no.110; 123) and “to preach penance” revolves (cf. 1 Cel 33: FF, no.375; R TOR, nos.6; 13);
18 - the spirit of prayer, which binds us in every moment of our life to grow in communion with God to offer Him a ongoing and stable dwelling within us (cf. Rnb 22,27:FF, no.61; R TOR, no.9-13);
- the ecclesial spirit, which leads us to recognize the Church as “our mother”, to love, obey and serve with filial love (cf. 3Comp 46: FF, no.1455);
- the spirit of fraternity, which urges us to accept each other mutually as a “gift” of the Lord and to look after each Sister lovingly, with a more merciful and generous love (cf. R TOR, no.23);
- the spirit of respect and solidarity towards everyone, which urges us to treat each person without any social, cultural or any other type of discrimination (cf. 2 Cel 83: FF, no.670);
- the spirit of poverty, which spurs us to be completely detached from everything and from ourselves to adhere with a free heart to God, who is our only Good and our only hope (cf. Rb 6,1 ff.: FF, no.90; TOR, no.22);
- the spirit of joy, which originates from the ability and availability to immerse ourselves in God and to perceive Him in every circumstance of life as a loving and provident Father;
- the spirit of itinerancy, which commits us to live in the world as “strangers” because we are citizens of another country, as “pilgrims” because we are heading towards “the land of the living” and as “guests” because we are entrusted to the love of God and that of our brothers and sisters (cf. Rb 6,1 ff.: FF, no.90).
25. Mother Margherita warmly exhorts us to model our consecrated life continually according to the teachings of our Father St. Francis “so that the religious and the Franciscan spirit will increase in our poor Congregation” (MM, L 96).
5. Maturity within the Congregation
26. Maturity within the Congregation consists in living our baptismal and religious consecration in full conformity to the spirit of
19 our specific charisma, which stresses the Christ centered dimension appropriate to Franciscan spirituality (cf. RdC, no.23). Mother Margherita, who has lived this charisma with profound consciousness and with complete dedication shows us its principal characteristics when she recommends to her spiritual daughters insistently to fix their interior look constantly on the sweet Crucified Spouse (cf. MM, L 117; 130), to hide themselves completely in his Eucharistic Heart and to enkindle themselves with love for God and for their neighbour in this ardent furnace of love (cf. MM, L 69; 88; 112; 115; 151).
27. Following the example of Mother Margherita we ought to grow continually in our spiritual identity according to these fundamental elements:
- an ardent love, nourished by prayer and adoration, to the Sacred Heart of Jesus hidden in the Eucharistic mystery, making ours the eager cry of Mother Margherita: “Let us love the love that is not loved because it is not known” (cf. MM, L 1; 54; 63; 130; 138), so that our life will be a continuous witness of this love;
- a living, simple and profound faith, based on the teachings of the Gospel. Mother Margherita’s exhortation addressed to the Mistress of Novices is valid for each one of us: “Do not cease insisting that their heart ought to be totally free, detached from all creatures, especially from themselves, so that they may know well the qualities of the Crucified Spouse and of themselves, full of misery and defects. If you succeed to imbue them with such a spirit, they shall certainly have the foundation of the spiritual edifice” (MM, L 117);
- a spirit of total and confident abandonment in the Divine Providence, which makes us place our trust in God in every circumstance. It is an evangelical principle, which insistently recurs in the writings of Mother Margherita: “Never stop exercising yourself in this beautiful practice of total abandonment in God our Father. What serenity, does a soul enjoy in abandoning herself to the care of our good Jesus. Why not? If He takes care of the birds of the air and
20 the insects of the earth, how can He not assist, help and comfort his beloved Brides who for his love renounced their country and family and, above all their own liberty?” (MM, L 80);
- a convinced and profound humility, which makes us so similar to Christ meek and humble of heart (cf. Mt 11,29). For Mother Margherita it is the best disposition for an authentic evangelical conversion: there is no sanctity without humility. For this reason, she invites us to consider humility as a fundamental means to become true Brides of Christ: “The soul who truly loves is both humble and obedient; and therefore she becomes a true Bride of Him who out of love became from Creator a creature, from Master a servant” (MM, L 64);
- an ardent missionary spirit, which burnt in the heart of our Father St. Francis, who considered himself and his friars chosen and sent “ for the good and the salvation of the souls of all the people in the world” (cf. LCap 9: FF, no.216), and also in the heart of Mother Margherita. She, who formed her daughters in the missionary spirit, had the pleasure, when still living, to see them leave for the missionary apostolate in far away countries. She told this to Mother Pacifica: “May the Lord preserve the Sisters in their simplicity and may they grow in his holy Love, so that they may be able to go to the most far away missions” (MM, L 88).
28. It is on the principal guidelines of our spirituality that, as Franciscan Sisters of the Heart of Jesus, we are called to grow and mature even in the understanding of our apostolic mission of human promotion and of evangelization. It is only thus, that we shall be able to make ourselves always more available to collaborate efficaciously, in the Church and with the Church, for the liberation and the complete salvation, which God in Christ, offers to us (cf. EN, no.30). This is a warning, which Mother Margherita also communicates to us: “It ought to be our duty to keep the flame of holy Love enkindled and the zeal for the good of souls strong, so that our work united to humble and trustful prayer may extend the Kingdom of Christ always more” (MM, V 14).
21 C. THE AGENTS OF FORMATION
29. Our formation whole and ongoing reveals itself as an interaction between God, who calls, and the person who answers. This process is favoured by the mediation of particular persons and the Fraternity, which is a privileged place where this call is revealed and matures (cf. PI, no.19 ff).
1. The Holy Spirit and the Virgin Mary
30. God is the first and principal agent of our formation, which is carried out through the Spirit of Christ: He, who is the author of our consecration accompanies and brings his work in us to completion, acting in various ways: “through his word and the sacraments, prayer and the Liturgy, the teaching of the Church and, in a more immediate way through those who are called to contribute in a particular way to the formation of the brethren” (EE, no.47).
31. The awareness of the ongoing and irreplaceable action of the Holy Spirit and the docile correspondence to his inspirations in the life of every one of us, constitute the decisive experience of our whole formative journey.
32. The Virgin Mary, the person “most fully consecrated to God” (cf. RD, no.17), has to shine always in our spirit as the ongoing model which inspires us: in her ‘fiat’ and in her ‘magnificat’ the religious life finds its fullness of its surrender to the consecrating action of God and the source of joy that comes from it” (EE, no.53; cf. PI, no.20). Mary is the loving Mother who walks with us, accepts us and leads us to Jesus. Contemplating Mary stimulates us to a life of dedication and helps us to be persons of silence, listening, faith and activity. Thus following her example, we also become true apostles and missionaries.
33. Mother Margherita exhorts her spiritual daughters to be devoted to the Holy Spirit and to invoke him often, to be docile to his
22 inspirations, and thus avoiding even the least faults: “With great attention procure to avoid the smallest defects and be assured of what the Holy Spirit says, that who is careless in little things will little by little unconsciously fall in serious faults. Pay attention to the word unconsciously; it means without noticing” (MM, V 1). Mother Margherita, also, invites us insistently to have a particular devotion to the Blessed Virgin Mary. In fact, she wrote thus to the Sisters: “Always go to our tender Mother, Mary Immaculate: always with her and in her, keep close to her and united with her” (MM, L 76).
2. The Person who is Called
34. Every one of us, while accepting the Lord’s call, feels the duty to mature her response gradually, without stops or interruptions. Therefore, we ought to accept responsibly the consequences of our Yes to God, assuming with love and docility the effort expected of us in advancing the process of our own formation (cf. EE, no.47; PI, no.29).
35. The progress in our journey of formation depends strictly on the personal commitment to accept, apply and assimilate the action of the Holy Spirit and of those who are his collaborators (cf. EE, no.47). The progress will be as quick and fruitful as much as we are conscious of being ourselves the first responsible for our ongoing formation (cf. Gen. Const., art.117).
36. We ought to cultivate in us, with enlightened and generous love, the values of the form of life according to our Congregation that is the Franciscan spirituality and that of the Eucharistic Heart of Jesus. At the same time, we render ourselves available to the needs of its mission in the Church and in the world, in conformity to the necessities of the time and place in which the Lord places us to collaborate and extend his kingdom of love (cf. PFF, page 85 B; Gen. Const., art.90).
23 37. The Church’s directives on formation emphasize that religious “ought to have to their disposition for their internal formation, even if not sacramental, what is called a spiritual director or counselor” (cf. PI, no.63). Among the main tasks of those responsible for formation the ecclesial directives include that “to ascertain whether the novices and the young professed are being effectively followed by a spiritual director (cf. PI, no.30). Thus, it is their concern to make the young ones aware of this form of spiritual help and to make a treasure of it. While respecting due liberty (cf. PC, no.14), the local Superiors have to make it possible for all the Sisters to have access to this precious spiritual help.
38. We ought to be consistently attentive to avail ourselves of the formation we can obtain through prayer and study. Likewise, we have to know how to accept with respectful gratefulness the incentives offered to us by those responsible for formation and by the Fraternity for whose growth each one of us is co-responsible.
39. May Mother Margherita’s exhortation be always present in our thoughts: “How great and sublime our vocation is! Therefore, we ought to be very grateful towards our most sweet Spouse Jesus, who deigned to choose us poor creatures among other thousands and thousands more capable and worthy than we are” (MM, L 161).
3. The Congregation
40. The example and the writings of Mother Margherita, the experience of our first Sisters who lived with her as well as the contribution to the deepening and realization of the charisma which the Congregation has developed through the years, are for us priorities and undeniable points of reference for a confrontation which constantly leads us to the duty of a vocational fidelity and authentic formation (cf. VC, no.63; MR, no.11; PI, no.16).
41. To preserve our healthy traditions with enlightened love is for us a guarantee of a just balance between the unchangeable element of
24 the spirit of the origin and the new needs of the world today (cf. CIC, can.578).
42. The historical continuity of our Congregation, substantially identical in yesterday’s and today’s reality ought to find correspondence even in the actual geographical spreading: in the pluralism derived from the various cultures in which we are inserted, we ought to find in the common charisma the formative and inspirational element which unifies our form of life deeply beyond the exterior and the secondary differences related to the situations and local needs. (cf. Gen. Const., art.7).
43. The Superior General, together with her Council and the collaboration of the Provincial and Regional Superiors, commits herself to promote within the Congregation a dynamic fidelity to its charisma and to promote a constant mentality of genuine renewal. In particular, it is her duty to guarantee and continually improve the necessary structures of the formation program, through directives which will be eventually issued, animating and coordinating, the formative programs in all the Congregation (cf. PFF, page 87 E, Gen. Const., art.92).
44. Mother Margherita constantly admits her vivid interest in every Sister because each one is a member of the Congregation: “How dear are her and your news to me! I have some news at times, but very rarely; perhaps I am anxious, but still I cannot remain indifferent. I take a great interest in the things of our poor Congregation and its Members, I would like to know about every one in particular” (MM, L 108).
4. The Fraternity
45. The Fraternity, of which we are living members, is of its very nature formative, built on Christ, grows in assiduous prayer, reciprocal dedication, and the common mission (cf. EE, no.47). It is therefore the responsibility of every one to preserve fraternal life so it will grow in the experience of faith, in the fidelity
25 to the Gospel and the sense of belonging to the Church and the Congregation (cf. VC, no.67; PI, no.27; RdC, no.22; VFC, no.43).
46. The community is responsible for all the formation possible to her members for them to grow in the fidelity to the Lord, according to the charisma of the Congregation (cf. PI, no.27).
47. The Fraternity accepts every Sister as a ‘gift’ of the Lord (cf. 2 Test 14: FF, no.116) and strives to provide the best conditions to live her own consecration with joyous coherence, thus becoming a credible sign of God’s love for all (cf. Gen. Const., art.53 and 54). They establish serene and fraternal relations in a warm family climate, helping each other in seeking the common good and sustaining each other in “mutual growth, in such a way as to integrate with profound harmony the contemplative and the apostolic dimension” of our life (cf. Gen. Const., art.118).
48. Mother Margherita exhorts us to make of the Fraternity the privileged place of our formation: “Yes, my dearest, yes, let us always help each other to carry one another’s burden, so that the Lord deigns to unite us in bonds of perfect fraternal charity and pure love, while mortifying our evil and malicious human self ( MM, L 67).
5. The Responsible for Formation
49. A specific role within the Fraternity is that of those responsible for formation. According to the circumstances, they are those responsible for the candidates and the Sisters during their initial formation, and the local Superiors. In carrying out this delicate service they have as their supreme model Jesus the Teacher, who has formed with wise progression the apostles who were called to follow him, and a secure and enlightening guide in our Father St. Francis. Because of their office, they are committed to share in a most direct and immediate way with the persons entrusted to their care the experience of our way of life.
26 50. What follows concerning the qualities and the duties of those responsible for formation, refers often and more appropriately to those responsible for the initial formation; but it also applies to local Superiors, who are responsible for formation, adapted according to their needs (cf. P1, no.31; PFF, page 86 D).
51. Mother Margherita addresses to a Superior this exhortation, which is valid also for every one responsible for formation: “It is necessary for a Superior to go often to the Father of light, near the wise Director, near the Master of all hearts; without having such recourse it is not possible either to guide yourself far less others” (MM, L 147).
D. THE STYLE OF FORMATION
52. The aims we have spoken about previously will be considered as complementary components of a unique and never concluded formative process. Let us take sufficient notice of those, which are common principles and appropriate methods of sound pedagogy, and refer to them. Here, we dwell on some elements, which we maintain as indispensable, so that our formation will be planned and guided in the supernatural, Franciscan and congregational spirit. The points that follow refer more directly to the initial formation, which demands the important action of the one responsible and of the whole formative community. But, in their objective contents, these points are also valuable for the ongoing formation for which every one of us is primarily responsible (cf. Gen. Const., art.117).
1. Forming in the supernatural spirit
53. Fully conscious that it is the Lord who sows the good seed, makes it germinate and grow to maturation (cf. 1Cor. 3,6 ff.), the good seeds lavished on the person called, the responsible for formation has to consider herself simply a collaborator in God’s hand, who operates through the Spirit of Jesus (cf. EE, no.47).
27 54. With humble and unselfish commitment, attentive and open, to the action of the Holy Spirit, (cf. PI, no.19), the one responsible:
- nourishes the Sisters entrusted to her with intense prayer and solid doctrine;
- does not limit herself to theoretical teaching only, but knows how to impart a strong experience of that love which she herself is living (cf. 1 Jn 1,3-4);
- takes advantage of every occasion to establish a constructive and clear dialogue regarding the motivation and needs of the religious life (cf. EE, no.47);
- seeks to insert herself with discretion and respect, in the life of the Sisters, creating an atmosphere for a loyal openness and collaboration.
- helps each Sister to interpret the various situations with an optimistic realism and spirit of faith so that they may be profitable for her personal growth;
- procures to create within the community an environment of authenticity and naturalness, avoiding pressure and conditions which threaten the existence of values.
55. The one responsible, also, must keep in mind the demands regarding the whole reality of “inculturation” (cf. VC, no.51), which in the light of faith, make up the historical and anthropological background, where the evangelical values are embodied. The delicate relationship, which is established between formation and “culture” demands proper respect of the mentalities, values and certain attitudes which belong to every nation (cf. VC, no.80; RdC, no.19).
56. Mother Margherita, thus speaks in simple words regarding the problem of inculturation: “I am happy of your new mission! Be careful to work in this field with prudence, but at the same time with a true seraphic and evangelical spirit (MM, L 85).
28 2. Forming in the Franciscan spirit
57. St. Francis formed his brothers not only by words (cf.1 Cel 26: FF, no.363; LegM 3,7: FF, no.1058 f.), but more with the enlightening witness of his life (cf. 2 Cel 212: FF, no.801; LegM 9,4: FF, no.1168; Legper 38: FF, no.1586). The first commitment to which the responsible is called is to give testimony of a coherent and happy life. For this reason she has to feel ready to begin again every day her journey of discipleship and conversion, inserted in daily reality, but at the same time directed towards Christ.
58. On the example of St. Francis, the one responsible pays earnest attention to the mystery of God present in every person and listens respectfully to such a mystery to discern with the person called, the Lord’s appeals (cf. Anper 10 f.: FF, no.1497 f.).
59. St. Francis approached every friar “with courteous love and chivalry” (cf. 2 Cel 180: FF, no.766) and recommended to them to show mutual love proposing the example of a mother: “every one loves and cares for his brother as a mother loves and cares for her son” (cf. Rb 6,7: FF, 91; 1 Cel 38: FF, no.387; 3 Comp 41: FF, no.1446). This sacrificial love commits the one responsible to the total and gratuitous gift, aiming only at the welfare of the persons who are entrusted to them in an attitude of understanding, trust and encouragement capable of creating serenity and security.
60. Following the example of St. Francis, the responsible person has to imbue her acts with love and mercy, which are expressed in her maternal tenderness: being responsible for the Sisters’ life, she instills in herself an active sensibility for their difficulties and needs and finds adequate ways to cater for them (cf. 2 Cel 180: FF, no. 766).
61. A significant characteristic of St. Francis is forming others to live in joy, fruit of interior peace and exterior serenity, revealing
29 itself in acceptance, in sharing and in the gift of self (cf. Rnb 7,16: FF, no.27; 2 Cel 125 and 128: FF, no.709 and 712). The responsible for formation, conscious of the gratuity of the gifts of God, lives with gratitude and enthusiasm her vocation and carries out the mission received with ongoing and joyous availability, thus spreading around her serenity, enthusiasm and joy.
62. St. Francis, a totally evangelical man, wanted his friars to be free according to the Gospel (cf. LFL 2: FF, no.250). The one responsible for formation has to live this evangelical freedom and form others according to their needs: she needs to progressively empty herself to make room for the presence of God, the liberation of self-sufficiency to act according to the inspiration of the Lord, the renunciation to any kind of dominion to open herself up to the unique Mastery of God.
63. Mother Margherita, who felt a real daughter of the Seraphic Father St. Francis, never stopped to instill in the Sisters the Franciscan spirit. She wrote to one of the Sisters: “Remember often your Holy Father St. Francis, who is the true image of Christ on earth” (MM, L 130).
3. Forming in the spirit of the Congregation
64. Mother Margherita, profoundly convinced of the importance of formation (cf. MM, L 96; 110; 117), has left us many teachings with regards to the authentic living of our vocation as Franciscan Sisters of the Heart of Jesus. In her writings, especially in her letters, we find precious suggestions. We mention some of the most important.
65. Mother Margherita, intimately understanding the mystery of the divine love, marvelously expressed in the symbol of the Heart of Jesus and sacramentally hidden under the Eucharistic species, committed herself to make out of her life an ardent and generous response to this gift of love. The responsible for formation has, therefore, to gradually guide the youth to this sacrificial love, so that through their witness
30 and actions the Love, who is not known, becomes known and loved by everyone.
66. Mother Margherita, immersed in the contemplation of the mysteries of Christ, the Word made flesh, lived in a continuous attitude of adoration, immolation and reparation for the offenses committed by people to that Heart which loved them so much and still loves them. The responsible person ought to make of this spiritual eagerness the guidelines to be followed by those entrusted to her care, so that they also partake of this dynamism of contemplative life of atonement.
67. Mother Margherita lived deeply the total faithful abandonment in the hands of God: the Fiat, repeated in every circumstance, was for her the inextinguishable source of her spiritual strength. Her example and teachings are to instill in the person responsible for formation an unlimited trust in the paternal presence of God and providential care in her encounters with him and in leading to God those entrusted to her care.
68. Mother Margherita was deeply convinced that “the Love was not loved because it was not known” (MM, L 1; 54; 63; 130; 138). For this reason, from contemplation she passed on to action: for her the apostolate was a logical consequence of her love for Jesus, with whom she was truly in love. The person responsible for formation has to instill and nourish in the young ones this ardent thirst of love, which gives itself and its service, conscious that the apostolic and missionary work has no value unless it is motivated by love, poured out especially over the poorest.
31 PART TWO
A DYNAMIC ITINERARY OF A PROGRESSIVE AND CONTINUOUS FORMATION
69. The global maturity of our religious vocation takes place in a gradual and continuous manner, according to the itinerary, which, through successive stages, specifies the aims which formation should progressively achieve (cf. VC, no.65; EE, no.48; RdC, no.15). These stages considered as a part of a whole thing, have to be intimately related to imprint on our formation not only a unitarian and integral character, but also dynamic and ongoing: formation is a journey which is never entirely completed; consequently, the renewal and deeper knowledge are necessary in all ages and in every situation of our life (cf. PC, no.18; PI, no.6).
70. The formative itinerary, which accompanies our journey in following Christ from beginning till the end, branches out in these fundamental stages: orientation to our form of life; initial formation (Postulancy, Novitiate, Juniorate); Ongoing Formation (cf. RdC, no.18; Gen. Cons., art.97).
71. From the first steps, and always respecting the rhythms of growth of each person, formation ought to determine two essential and complementary aims:
- to undertake and follow an itinerary which leads gradually to the maturity of the person on all levels (human, Christian, religious, Franciscan and congregational), helping her to know herself better (identity, structural components, changing dynamism) to render herself worthy and available to accept effectively the gift of the vocation;
- to stimulate and favour the personal commitment to understand, deepen, apply and live the evangelical values proper to the religious life (cf. PI, no.6), according the Franciscan spirituality and in harmony with the spirit of our Congregation (cf. VC, no.65; RdC, no.15; R TOR, c.2: Gen. Const. art.90).
32 72. In every Province and Region, a Sister is in charge to co- ordinate, under the guidance of one of the General Councilors or a delegate of the Superior General, the pastoral and vocational animation program and the initial and ongoing formation, thus enhancing the unity of addressing the various applications (cf. Direct., art.88). For this reason, guidelines for a common orientation, concrete and well defined regarding the pastoral care of vocations, each phase of initial formation as well as that ongoing, are indicated in Part Three.
73. For each fundamental stage, let us call to mind certain principles and criteria, to which each person responsible for formation has to pay attention, in such a way that their action might involve actively and responsibly, the persons entrusted to their care in the process of their growth and integral maturity.
74. A sign of our times for the Consecrated Life is the collaboration on an inter-congregational level in the service of formation. The principal reason, which urges to this collaboration, is the need and the wish of the youth to share the gift of their religious vocation with members of other Institutes. We consider as useful this exchange, supported and sustained by the ecclesial sense of communion, because it helps in giving more adequate responses to the challenges presented by concrete situations and determined pedagogical needs. It is advisible that the candidates be accompanied to these meetings by the one responsible for them so that she will be able to do a follow up with them (cf. VC, no.52; CIIF, no.3 ff.).
75. Mother Margherita’s constant preoccupation was about the Sisters, especially in their first stages of formation, because she wanted them to be well guided so that their souls will be transformed to that of the Sweet Crucified Lover and that their hearts be free and detached from all creatures especially of themselves. This is what she wrote to a person responsible for formation: ”Try your best to transform their soul in that of the Sweet Crucified Lover. I do not
33 need to tell you how: you know well; only do not be discouraged, but strengthened by the Divine help, you will succeed” (MM, L 117).
A. ORIENTATION TO OUR FORM OF LIFE
76. By vocational orientation we understand the pastoral work with the youth to help them to be aware of the essential values of life according to the projects which God has for every one of them and to be more conscious of the presence of Christ not only in their life but also in the life and mission of the Church (cf. AG, no.18), and to render themselves available to participate in a concrete and active way, in a vocational context eventually oriented to the consecrated life (cf. VC, no. 65; NMI, no. 46; RdC, no.18).
77. In this context, the orientation of the youth to our way of life takes place in two strictly connected and complimentary moments: the vocational pastoral care and the acceptance of the youth directed to be members of our Congregation.
1. Vocational pastoral care
78. Inserted in the mystery of the Church and conscious of the value of our vocation, we dedicate ourselves with particular attention to pastoral work with the youth, where we can find the natural environment for the specific vocational animation (cf. ET, no.55; VC, no.64). The pastoral work with the youth which has as its objective motivation the fact that “the youth are the hope of the Church” (GE, no.2) and its specific urgency in its complex condition made up of lights and shadows in which the youth find themselves today (cf. PI, no.87 ff), demands help to the youth to reach a serious and enlightened vocational discernment. Thus, while we help the young to orientate themselves genuinely in their life, we have to be attentive to any sign of vocation in those whom God wants to call to be members of our Congregation (cf. RdC no.16; Gen. Const. art.86).
34 79. The service of the pastoral care and vocational animation has to be developed in communion and collaboration with the local Church and for the benefit of the whole Church. (cf. PC, no.1; MR, no.34; Gen. Const., art.90)
80. All, individual religious as well as Fraternities are co- responsible in promoting and supporting the new vocations (cf. VC, no.64; Gen. Const., art.85), above all else, through:
- prayer, highly recommended by the Church (cf. RdC, no.16) and by Mother Margherita: “Pray for good vocations; pray hard so that many and many other souls, may enjoy the pleasure which you have experienced” (MM, L 66);
- the authenticity of our evangelical life, which offers a serene and credible personal and communitarian witness (cf. EE, no.55; Direct, no.83);
- our active apostolic service, in the various offices entrusted to us (cf. RdC, no.17).
81. The most suitable places to carry out the pastoral care for the youth and the vocational animation, besides the personal contacts, are:
- the local Church, especially in a catechetical environment;
- the Church groups, in particular those of the youth;
- the pastoral care for families;
- the pastoral care in schools environment.
82. Moreover, every Fraternity has to render itself cordially open and available to welcome the youth who would like to know and experience our way of life (cf. RdC, no.17; Direct. art.83). Where it is possible, certain places, have to be available for this service of vocational animation, following Jesus’ example (cf. Jn 1,37 ff: come
35 and see; VC, no.64) and according to our Franciscan style of being and acting.
83. To coordinate the vocational animation on a provincial or regional level a Sister who lives with consistency her identity as a Franciscan Sister of the Heart of Jesus, possesses a profound spirit of discernment and loves the youth and their human and Christian growth is appointed. It is her responsibility, in agreement with the Provincial or Regional Superior, to:
- promote in the Province or Region the vocational animation and to maintain the initiatives;
- support the Sisters in their service to the youth supplying them with updated and efficient resources;
- promote for the candidates days of prayer and discernment in collaboration with the local animators;
- evaluate the work being done for vocations in the Province and in the Region and presents annually a report to the Provincial or Regional Superior;
- visit at least once her family before the candidate is admitted to the Aspirancy (and if it is the case, explains and makes them sign the “contract” of admission);
- present to the Provincial or Regional Superior the candidates who wish to be admitted to the Aspirancy/Postulancy, depending on what case, consigning the prescribed certificates (cf. Direct., art.84- 86).
84. If possible, in every Community, one of the Sisters is responsible for the pastoral care of the youth and the vocational animation and is a member of the parochial vocational equip.
85. In order to be able to carry out their important service adequately, it is imperative that the vocational animators have:
36 - joyful conviction of their vocation;
- willingness to fulfill a progressive journey and in communion with others;
- love and attention towards the person;
- ability to listen and to dialogue;
- ecclesial sense and openness to pastoral dimension;
- spirit of prayer and sacrifice;
- sincere and faithful love to the Congregation, and an ardent sense of belonging to it;
- simplicity and joy, typical of our spirituality.
86. The religious responsible for vocational animation establish the “Vocational Centre” (cf. Gen. Const., art.87), presided by the responsible Provincial or Regional Superior (cf. Gen. Const art.83). If it is the case, a more restricted equip is formed within it. The duties of the Center and of the vocational equip are above all else the following:
- to keep alive in the Sisters the awareness of the need and the value of vocations to the pastoral ministry and to the consecrated life;
- elaborate and circulate resources of prayer, reflections, studies and other vocational initiatives.
87. Normally on a provincial or regional level, and periodically on a congregational level, the vocational animators meet to reflect upon concrete situations, to help each other in their work, to share their experience and program suitable initiatives and activities together.
88. It is the duty of the Provincial or Regional Superior to support the vocational animation and to see that the vocational animators are prepared and encouraged to carry out their service adequately in
37 every aspect. They are to allow them enough time and the necessary freedom and provide for them the help and the necessary resources.
89. The local Superiors welcome the youth who desire to know about our way of life, cooperate with the provincial or regional initiatives of the vocational pastoral work, support the participation of a Sister in pastoral care of the youth and be deeply interested in fostering the prayer to the master of the harvest to send workers into his vineyard (cf. Lk 10,2).
90. May the example of Mother Margherita, who regretted that she could not accept, as she would have wished, all the young girls who desired to receive the spiritual bread, be an incentive for us: “How many others are waiting behind the door seeking shelter in the great house of the Divine Prisoner! Oh! How willingly I would have opened, even wide opened the door so that they can have everlasting shelter near the Lover of our souls!” (MM, L 7).
2. Accepting youth attracted to our way of life
91. When the journey of the vocational discernment reveals a certain security and the youth desires to experience our way of life more directly, she starts a period called “Aspirancy”. This stage demands the accompaniment of the person in the systematic progress of her personal growth, within the group and of her vocational discernment. At the same time, it aims at consolidate in her the human and Christian foundation (cf. PI, no.33), as an introduction and condition for s serious vocational choice and to help her reach the ability of inserting herself positively in the group and in the environment.
92. Let us keep in mind what the Church’s documents (cf. PI, no.44), and our Directory (cf. Direct. art.91) prescribe, regarding the admission of candidates, adapting it adequately to the various situations. It is also necessary that the candidate:
- has done a vocational accompaniment for at least a year with our vocational promoters;
38 - possibly be inserted in the life of the parish;
- has expressed the desire to embrace the consecrated life and reveals signs of true vocation and of the right intention;
- has physical, mental and spiritual health right for her age and for the state of life which she intends to take;
- shows ability to integrate in the youth group and in the relationship with the members of the religious community.
93. In the Provinces and Regions, a “Welcoming Fraternity” may be established, where the aspirants may usually reside, giving them at the same time the possibility to continue and finish the studies started. It is good that all the aspirants make some kind of residential experience of vocational orientation in one of our Fraternities, especially before they are accepted to the Postulancy. In any case, they remain always in close contact with one of the vocational animators.
94. A Sister in charge will act as a guide for the aspirants to orientate them in their choice of life. Her duty is to transmit and promote those human, Christian and congregational values which the youth have to assimilate in order to mature progressively the assurance of their call and the willingness to accept it. In this context they need help to:
- begin a process of awareness of themselves, others and the world where they are going to be inserted;
- undertake a journey of harmonic integration of their mental, emotional and spiritual strength to render freer their option for the Lord in the consecrated life;
- deepen the evangelical values which characterize the Christian life.
39 95. It is of great importance that the responsible person knows how to carry out an enlightened vocational discernment that allows her to evaluate the suitability of the youth to the religious life in the Congregation (cf. RdC, no.18). The principal elements of verification are (cf. Direct., art.85):
- the way she inserts herself in the community life which already offers a clear evidence of the level of maturity of faith, charity and willingness in the youth;
- the clarification of the motives and the confirmation of the attitudes for an eventual choice of the Consecrated Life;
- the attitudes towards spirituality, the life and the mission of our Congregation;
- a serene acceptance of herself and the ability to mix with others;
- the ability to make responsible choices and the constancy in the duties undertaken;
- the coherence in life, sincerity and availability to sacrifice herself;
- her attitude to prayer, sacramental life and apostolic- charitable service;
- a gradual maturity of interest in the life and activities of the Congregation;
- good health and psycho-affective balance;
- intellectual ability and cultural preparation at least at compulsory school level.
96. Periodically, the person responsible sends to the competent Superior a written report on the activities carried out with the candidate and her advice regarding her.
40 97. The Local Superior of the house where the Aspirancy is held, in agreement with the one responsible, provides for the candidates a welcoming and serene place. The Community collaborates with the testimony of life and fosters an atmosphere of serenity and respect which helps the candidates in their journey of vocational discernment.
98. The responsible person, who accompanies the vocational course of the youth during this delicate period, has to be available to share with her daily life, always remembering Mother Margherita’s exhortation: “Let us pray to God to provide for us good subjects... Guard them well so that they may be useful and holy” (MM, L 86).
B. INITIAL FORMATION
99. The initial formation comprises three fundamental phases for the progressive vocational maturity: the Postulancy, the Novitiate and the Juniorate.
100. These three phases together involve a journey of faith, during which the youth seeks to examine and identify the authenticity of her call to religious life, (Postulancy), makes a sound experience of evangelical life within the Congregation (Novitiate) and finally strengthens and deepens the plan of life assumed by the Temporary Profession (Juniorate).
101. This journey of faith, has however, in every of the three phases its proper objective, finds its specific contents and involves the corresponding dispositions. Therefore it is necessary to maintain in every phase its own particular features and functions, without harmful gaps, undue anticipations and unjustified delays. For these reasons, it is required, as much as it is possible, that every group lives in a different place and has its own responsible person. But possibly take advantage of the same timetables of the community life, especially regarding prayers and meals (cf. Gen. Const., art.96).
41 102. It is the duty of the General, Provincial and Regional Superior to procure that the persons responsible for the initial formation are well prepared and that their duty is carried out adequately. Also, to provide better formation for the candidates, the Provincial and Regional Superiors establish, if possible, the “Council of those responsible of formation”. It has to be presided by a Provincial or Regional Councilor, and formed by all those responsible for the initial formation, with the aim to plan concretely and in unity their activities.
103. Conscious that the Holy Spirit guides every person to the evangelical perfection to which every one is called (cf. EE, no.47), during the spiritual discernment the Sister responsible for formation has to be completely available to his actions. Therefore, without neglecting the legislative norms and the appropriate human criteria, she has to be profoundly attentive to his actions in every youth to be able to discern, accept and support the will of the Lord.
104. The personal accompaniment, which the responsible Sister may offer, is necessary and essential above all else in the first phase of formation, when the youth has the greatest need for help and encouragement for her journey of growth and integration. Also, in particular cases, it is fitting or even necessary the recourse to the assistance of experienced and reliable priests or religious (cf. VFC, no.36).
105. The Sister who is in charge to collaborate with the responsible for the initial formation has the duty to cooperate with her in the activities which are assigned to her and to take her place when she is absent. She gives her service with joyful availability, carrying it out in communion and fidelity.
106. It is the duty of the local Superior, in agreement with the responsible for formation, to take care that the organization of the house and of the fraternity enhance the formation process of the candidates and animates the Sisters in supporting it with their exemplary life.
42 1. The Postulancy
107. The Postulancy, the first stage of the initial formation, is a time of gradual psychological and spiritual adjustment that prepares the candidate to decide consciously, freely and responsibly about her choice of vocation (cf. RC, no.177 f.; RdC, no.18). It primarily involves an adequate vocational discernment both by the youth as well as by the Congregation (cf. Gen. Const., art.98).
108. The youth who have already verified, during their Aspirancy, their inclination and their vocational intention and who show valid motivations, based on Christian principles, can be admitted to form part of our Congregation. The Sister responsible has to add her advice to their request.
109. The general aims to be reached during the Postulancy are:
- to foster and stimulate in the candidate a solid synthesis of her faith, based on baptismal consecration that leads her to a real experience of Christian life and to grow in the knowledge and personal relationship with Christ a profound encounter with the Lord Jesus (cf. VC, no.65);
- to help the candidate examine and purge her motives to acquire a gradual assurance of her vocation, and to discover in it a way of life which fulfills and satisfies her most profound aspirations (cf.PI, no.12 f.);
- to offer the candidate the necessary opportunities so that she can identify herself with the spiritual and apostolic charisma of our Congregation (cf. VC, no.36 f.);
- to evaluate the personal ability to live this option of life to mature her decision to start the Novitiate.
110. Particularly, during this period, the candidate has to reach the following aims, which characterize her journey of interiorizing the values proposed to her:
43 - to learn how to listen attentively to the Word of God, to allow space to the personal and community prayer, to participate in the Eucharistic and sacramental liturgy, to foster a solid devotion to the Eucharistic Heart of Jesus and the Mary Immaculate and to entrust herself with simplicity and trust to the guidance of a spiritual director;
- to show openness of spirit and gentleness of heart to prepare herself to live the “following of Christ”, according the teaching of St. Francis and of our Founders;
- to deepen the knowledge of the gift of the call so that she will able to make a serious and enlightened vocational discernment;
- to intensify the knowledge and acceptance of herself and to reach a sufficient human maturity which permits her to make free and conscious choices, a sound emotional balance and a serious detachment from the secular and familiar environment;
- to experiment concretely the Franciscan way of fraternal life, which prepares her to the openness towards others through dialogue, solidarity, willingness to forgive and to the service done with simplicity and joy;
- to develop the ecclesial sense which leads to the understanding of its mystery and to the universal vision of the Kingdom of God;
- to start being aware and experiencing our style of life and the apostolate of the Congregation.
111. In particular it is the duty of the one responsible for formation to: - orientate the group in the fraternal life of prayer, in the way of serving and working, introducing them to the apostolic and missionary aspect;
44 - accompany the individual postulants in their process of formation with periodical evaluations on a personal level as well as a group;
- give lessons of formation and follows others given by other speakers to further explain the contents;
- maintain the necessary contacts with the candidates’ families;
- communicate to the Provincial and Regional Superior the Postulant’s decision if she decides to leave the Postulancy, and having made the decision to accompany her home;
- present annually to the Provincial and Regional Superior a written report on the life and activity of the Postulants;
- add to the postulant’s request her advice in favour to her admission to the Novitiate.
112. The evaluation of this period, which leads to the initiation of the Novitiate, is based in particular on these elements: adaquate human and Christian maturity; ability of free, personal and responsible choices; motivation and attitudes towards religious life. For this evaluation the person responsible makes use of personal dialogue with the candidate and occasional questionnaire.
113. Before accepting the postulant to the Novitiate, it is advisable that she returns to the family environment for some time. This short period is considered as a moment of discernment.
114. In their delicate work, those responsible for formation, are to keep always in mind Mother Margherita’s exhortation: “Tell the Postulants to be very devoted to our Sweet Crucified Spouse, not only, but to be enflamed with love. Tell them to die to their own judgment and free will and not to desire anything, to be truly religious and not by halves” ( MM, L 87).
2. The Novitiate
45
115. The Novitiate, with which initiates the candidate’s life within the Congregation (cf. CIC, can.646), is the focal stage of the initial formation and indicates the true and proper beginning of the consecrated life, which gradually leads her to identify herself as a Franciscan Sister of the Heart of Jesus.
116. In a contest of faith, reflection and prayer, the Novitiate aims at helping the novice to pursue these principal objectives:
- to deepen the theological and spiritual understanding of the religious life, as a special form of the Christian life, in its essential elements: consecration to God, the following of Christ, belonging to the Church, insertion in a chosen institute;
- to have a more clear and direct awareness of our form of life, even through personal experience;
- to conform gradually her mind, heart and actions to the needs of our way of life;
- to evaluate her intention and ability to assume the commitment of the religious life (cf. PI, no.45).
117. More particular objectives flow from these general aims which help the novice to insert herself serenely and profitably in this initial stage of our way of life. Mainly they are:
- the awareness that the vocation to the religious life is a free gift of the love God and demands the commitment to allow ourselves being transformed by the fire of love, proceeding with our gaze fixed on Christ Crucified and Risen and in communion with him;
- the gentleness of the Holy Spirit’s action to know herself better, persevering in the process of discerning the will of God and prepares herself to correspond with the gift of her vocation with a life of chastity, poverty and obedience;
46 - the knowledge and gradual assimilation to the Franciscan spirit according to the teaching of our Founders;
- the interiorization of the sacrificial love of the Eucharistic Heart of Jesus, which becomes the unifying center of our life and of our mission, making of herself a Eucharistic tabernacle of adoration, immolation and reparation;
- the willingness to live the Consecration in a powerful experience of donation and detachment, in the following of Christ, the Sweet Crucified Spouse, and in the service of the Church, according to the spirit of our Congregation;
- the insertion into the fraternal life where she learns, to live according to the Gospel with those around her;
- the commitment to imitate Mary, especially in her attitudes of humility, availability and dedication to God and others in joy (cf. VC, no.67; PI, no.47).
118. During the Novitiate the candidate is committed to mature gradually especially in these attitudes:
- profound interest, nourished by study and meditation, for the Word of God and esteem for the values of the Gospel;
- spirit of recollection and silent listening, to be able to accept the will of God for her;
- wish and commitment to ongoing conversion; detachment from persons, places or things;
- consistency, unity and simplicity of life;
- ability to love everyone in Christ, without excluding or preferring anyone and to forgive and to receive pardon;
- joyous availability to service and collaboration;
- love and interest for the life and mission of the Church;
47 - a sense of belonging to the Congregation.
119. It is the particular duty of the responsible for formation to:
- foster a climate of serenity, trust, openness and collaboration;
- coordinate the formation of the novices, animating and evaluating the annual project of formation;
- hold regular formative dialogues with each novice;
- give lessons on formation and follow up those given by other speakers for further understanding of the contents;
- establish and coordinate meetings with experts when this is necessary;
- present to the competent Superior twice a year (cf. Direct., art.99) a written report on the progress of each novice, giving also her advice on their worthiness of the religious life within the Congregation;
- accompany the novice in her second year in the Community where she is having an experience of apostolic formation (cf. PI, no.48), explaining to the Sisters its meaning so that they will be able to help her.
120. The formative itinerary planned for the novice’s spiritual growth allows her to act and then to assess herself. In fulfilling this delicate and determined vocational discernment, the one responsible must keep in mind, above all else these points:
- the gradual acquisition and the ability to assume the spirituality and the charism of our Congregation;
- the ability to live in peace with herself and with the others and to mature in the attitudes that define our way of life;
48 - the growth in prayer, transformed into concrete actions of life;
- the ability to be silent and to listen to enhance communion with God;
- the family spirit, developed gradually in community relations and in a sense of belonging to our Congregation;
- the willingness to prove her love for the Church in the apostolic experiences;
- the right critical sense in evaluating the reality, the ability to be committed, the willingness to share, the sense of responsibility and the spirit of initiative;
- the docility and humility in accepting the correction and the availability to sacrifice;
- clear motivations, the willingness to live the religious consecration through the practice of the Vows and the personal decision to make the religious profession.
- the Franciscan missionary spirit.
121. The words of Mother Margherita to one of her novices are to be of an encouragement and a hope for them: “Yes, my dear daughter, you are right to be happy and filled with love and joy, because the Sweet Lover to whom you are going to be bound is prodigious in his richness. Rejoice, love and pray; and above all be united with your Spouse” ( MM, L 105).
3. The Juniorate
122. The Juniorate is a period of formation during which the young Sister, with the Profession of the Temporary Vows, is introduced to the spousal Alliance with Christ to live in union with Him this gift and to participate in his salvific mission within the Church and the Congregation of which she has become a member (cf. CIC, can.654; RC, no.7).
49 123. This phase of formation, which covers the time between the Temporary and Perpetual Profession, has as its aim to foster in the Junior the authentic experience of the consecrated life. Therefore, the Junior applies herself in seeking a balance between the religious and academic or professional formation and in integrating her personal charism within the historical project of the Congregation during her first experiences of apostolic service. So that the Junior is able to grow on every level and to intensify her resemblance with that of Christ (cf. PI, no.59; Direct., no.104), the necessary accompaniment is to be secured for her and in a more accurate manner during her first year, so that she will reach well prepared to her definite donation to Christ at her Perpetual Profession.
124. To reach this aim many particular objectives have been suggested and the Junior has to commit herself to gradually fulfill them. These are:
- to grow in the evangelical roots of which the consecration is a prophetic sign and to identify herself in the minority group, in the simplicity and in the Franciscan joy as a condition to assimilate and assume our way of life;
- to develop harmoniously contemplation, fraternal life and mission, acquiring progressively a way of life which identifies her as a Franciscan Sister of the Heart of Jesus and consolidates always more the sense of belonging to the Congregation;
- to know how to accept the calls of the Holy Spirit, while collaborating with the Sisters in building unity in the richness of diversity, discovering within the Community the means for her personal growth;
- to intensify her love towards Mary, the “Virgin made Church” (cf. R TOR, no.17), to learn from her how to be mediatrix of peace, goodness and true charity towards our brothers and sisters in need and thirsty for our evangelical testimony (cf. VC, nos.18-28; RdC, no.45; Direct., art.105);
50 - to insert herself within the Community in an active and responsible manner, sharing with simplicity and availability the life in all its aspects: prayer and work, joys and sorrows, the projects and initiatives;
- to live faithfully the professed Vows in view of the definite consecration; in particular, to carry out generously the service, which obedience assigned to her, in the name of the Community and with an apostolic spirit and according to the demands of the Church;
- to fulfill in the most fruitful way, the cultural and professional preparation, with particular attention to the theological, Franciscan and pastoral dimensions, requested to carry out the specific mission of our Congregation, which comprises also the missionary apostolate (cf. VC, no.65; Gen. Const., art.80).
- to obtain sufficient awareness and a correct evaluation of the social and cultural environment in which she lives and of the responses we are called to give in the light of our charism with openness to the concerns of the Church and with profound sensibility for humanity today (cf. Gen. Const., art.111 f.);
- to develop a sense of sound and constructive criticism and the ability to discern the events in the light of faith;
- to prepare herself thoroughly for the Perpetual Profession.
125. In the Community where they live because of study or other reasons, the Juniors are under the direction of the local Superior (cf. Direct, art.103). But, the local Superior has to strictly collaborate with the Sister responsible for them, regarding their formation. The Community needs to provide for the Juniors an environment of an authentic Franciscan life so that they will have a positive experience of the vows they professed, fraternal life and mission (cf. Gen. Const., art.111).
126. The person responsible for the Juniors has the duty to follow them closely to support them in their global maturity and in their vocational needs. In particular it is her duty to:
51 - coordinate and evaluate, in collaboration with the formation equip, the development of the formation program, assuring that its objectives are faithfully followed;
- assist the Juniors through periodical meetings, personal dialogues, accompaniment in their studies and discernment;
- dialogue with the Superior and the Community where the Junior has been inserted regarding the formation process and the accompaniment given;
- expresses her advice with regards to the renewal of the temporary vows and the Profession of the Perpetual Vows;
- presents annually to the Provincial or Regional Superior a written report on the activities carried out by every Junior.
127. The person responsible for formation assesses periodically, together with the one concerned, her vocational maturity considering the choice to which she will be committed throughout her life (cf. Direct. art.106). To reach an enlightened discernment she has to keep in mind:
- the level of application of the congregational charism;
- the spiritual progress in the practice of the evangelical counsels and in the commitment of constant conversion;
- the integration reached among spiritual, fraternal life, study and apostolate;
- the ability to live in peace with herself and others in a spirit of humility, simplicity and joy;
- the participation in fraternal life and the sense of belonging to the Congregation;
- the responsibility and ability shown in the fulfillment of her duties and assigned work;
52 - the assimilation with the project of the spiritual and apostolic life of the Congregation.
128. The Provincial or Regional Superior meet regularly with the Juniors to encourage them and support them in their journey and to examine what has been said in the previous article.
129. The preparation for the Perpetual Profession is a privileged moment for a revision of her life and to make a vital summary, which will remain as the foundation of the future journey. So that the Junior can prepare herself in a profitable way to this definite step these objectives have to be kept in mind:
- review her vocation in a contest of prayer, reflections and assimilation to our charism;
- reinforce the vocational option as a Franciscan of the Heart of Jesus to the service of a common mission in the Church or in the world, while studying in depth the contents and the needs of the consecrated and congregational life;
- live in an ardent climate of fraternity, away from the distractions of the apostolic activities.
130. To assure a mature decision of rendering definite her choice of life, at the end of this stage of formation, the Junior examines with the person responsible, among others:
- her ability to give a free, radical and joyful response to God, to the Church and to the Congregation;
- her willingness to live faithfully what the Constitutions, the Directory and the directives of the Congregation demand;
- her ability to integrate the prayer, community and apostolic life.
131. The Junior who is approaching the definite commitment preserves in her heart the echo of Mother Margherita’s words: “Soon there will arrive for you what your sincere heart has desired for a
53 long time. Therefore, give and consecrate yourself completely, irrevocably and for ever to the Giver of all that is good, who chose you amongst many others to be the Spouse of his only Son. How lucky, what a blessed fortune! Love is repaid with love” (MM, L 155).
C. ONGOING FORMATION
132. The ongoing formation is the daily commitment to live in the constant and progressive assimilation with Christ, to find in Him our whole and integral identity of “new creatures” (cf. 2 Cor 5,17), in conformity to the charism of our Congregation (cf. VC, no.69; EE, no.46; MR, no.26). Its importance is marked by the fact that the coherent and generous witness of our fidelity becomes a suggestive call and a strong motivation for the youth whom God wants to call to be members of our Congregation, so that they will render themselves willing to accept the gift of the vocation.
133. As an aid to the progressive growth in her charismatic identity, ongoing formation has to take place in an appropriate way through the various phases of life, when the person has to face significant changes, unknown possibilities and new risks.
134. For a period of ten years after the Perpetual Profession, the Sisters are followed by a Sister responsible for them. Her duty is to support them and to orientate them with periodical meetings and other suitable initiatives on their way of perseverance.
135. In a team vision, such a formative commitment entails:
- a continual journey of evangelical conversion and interior renewal, to remain dynamically faithful to our donation to the Lord made with the Perpetual Profession (cf. R TOR, no.2);
- the need to live every day, in communion with all the Sisters of the Congregation, our charisma in an open attitude to the interior callings of the Holy Spirit and with sensitive attention to the signs of
54 times in the Church and in the world to be able to give an appropriate response (cf. ET, no.11; PI, no.67; Gen. Const., art.73);
- a wise openness to the provocations of the cultural contests where one lives, in a constructive dialogue with the society and the people of our times.
1. Who is responsible for ongoing formation
136. Continued formation has to be carried out by every Sister who has finished the initial formation and by the individual communities.
137. Each one of us, as the first responsible for her own formation (cf. PI, no.2; Gen. Const., art.117), has to remain sensitive and available to the need of spiritual growth, further doctrinal and professional knowledge and pastoral renewal, while using conscientiously the means at her dispositions (cf. Direct. art.112). Thus every Sister is to “be formed in the freedom to learn throughout life, in every age and season, in every human environment and context, from every person and every culture open to be taught by any fragment of truth and beauty found around them. But above all they must learn to be formed by everyday life, by their own community, by their Sisters, by everyday things, ordinary and extraordinary, by prayer and by apostolic fatigue, in joy and in suffering, until the moment of death” (RdC, no.15).
138. The Community is the most immediate environment to support our ongoing formation: through our relationship, built on trust and respect, acknowledgment and encouragement, we may be mutually spurred to a constant desire of renewal (cf. Gen. Const., art.118).
139. It is the duty of the Superior General and her Council to foster in the Sisters a favourable mentality towards ongoing formation and to support it with the means provided by:
- the General Chapter and Assembly, the canonical and fraternal visits;
55 - suggestions for themes on formation for the whole Congregation;
- nomination of proper commissions;
- circular letters, supply of resources, personal contacts;
- organization of moments of formation on a congregational level. The information given by the General Council has to be considered by the Provinces, Regions and Communities dependent on the Superior General when planning their program of ongoing formation.
140. The Provincial and Regional Superiors with their respective Councils and in agreement with the General Council, have the duty to:
- support and orientate a relevant and convenient program of formation for the Sisters, offering concrete means, and suggesting appropriate initiatives to carry it out adequately (cf. Gen. Const., art. 119; Direct., art.109);
- assure themselves that in every Community the participation of the Sisters in meetings, conferences, courses etc. organized on an inter-Franciscan, inter-Institutes, diocesan and national level is encouraged (cf. Direct., no.109);
- allow periodically to the Sisters a sufficient period of time for a convenient renewal and updating, which makes it possible for them to discover their own vocational identity before God, the Congregation and the needs of the Church and the world today (cf. Gen. Const., art.119);
- establish, if possible, ‘houses of prayer’, away from the noise and the daily activities, for those who wish to spend, from time to time, a day of recollection or to make the monthly retreat (cf. VC, no.94);
56 - send periodically qualified persons or useful material to the Fraternities who do not have the possibility to provide for their own spiritual renewal (cf. Gen. Ch. 1988, page 14);
- prepare the Sisters to assume, with competence and responsibility, the internal work of the Community, in particular that of a Superior. Meetings of formation are also to be organized for them periodically;
- take proper initiatives to help the Sisters to face the problems and the difficulties related to the various phases of life.
141. The local Superior, in virtue of her office, has the duty to foster this formation (cf. CIC, can.661; PC, no.18; VC, no.69; MR, no.14; RdC, no.14; Gen. Const., art.119):
- supports the unity which is the fruit of fraternal charity;
- helps each Sister to live with authenticity the values of her consecration to God;
- assists in discovering the will of God in dealing with the individual Sisters or with the Community, according to our project of life and considering the needs and concrete situations;
- makes use of the Family Council and the Review of Life as occasions and means of a formative journey;
- keeps high the spiritual tone of the Community by coordinating the commitment of each Sister and of the group through a community annual project;
- offers the time, possibility and means so that every Sister may look after her needs of renewal and updating, to give a renovating push also to the apostolic commitment.
142. The Superiors of near by Communities organize from time to time intercommunity meetings to provide for the Sisters the opportunity to deepen the sense of belonging to one family, to reflect on arguments on assigned studies on a general, provincial and
57 regional level, to know better how to exchange reciprocal experiences (cf. Gen. Ch. 1988, page 13).
143. Mother Margherita never stops admonishing us to accept everything from the hands of God because the Lord is jealous and wants us all for himself: “Courage, and let us work joyfully, first in our spiritual world, that is through forgetting ourselves and by seeking to die to all created things, humbling ourselves more and more in the most profound abyss of our nothingness, while taking the path of simplicity, of abandonment and spiritual childhood. Let us give ourselves toHim without reservation” (MM, L 148).
2. Aims and means
144. The general objectives of this formation which has to accompany us throughout our life is the dynamic attitude, on a personal and community level, of the evangelical conversion in the spirit of St. Francis, which transformed all his life into a persevering commitment to “do penance” (cf. 2 Test 1: FF, no.110; R TOR, no.2).
145. In this spirit of “penance” a constant formative commitment is necessary in order to live always better the multiple “fidelity” on which the authenticity of our consecrated life depends. In particular fidelity to: (cf. LG, no.43-46; PC, (passim) (various references); RPU, no.13 f.):
- Christ and the Gospel;
- the Church and to her mission in the world;
- the values of the Religious Life;
- the charism of the Congregation;
- the authentic needs of humanity and of our time.
146. In this perspective we are called to discern daily our motivations and choices to confront, in the light of the Word of God,
58 the documents of the Church and of our charism, our ways of behaving when faced with the new problems of the Church and the world, during this time marked by rapid and profound cultural and social changes (cf. EE, no.45; PI, no.66).
147. As living members of the Congregation, we have to increase our vocational commitment in fidelity to the choice made and in the convinced charismatic inspiration passed on to us by our Founders (cf. VC, no.70). Therefore, each one of us has the urgent duty to:
- unify the process of growth of her own personality in harmony with our way of life, while deepening and witnessing the values in every season of her life.
- intensify her vocational commitment in convinced and cordial fidelity to the evangelical spirit passed on to us by our Father St. Francis and Mother Margherita;
- increase with joyful participation the sense of belonging to the Congregation, while remaining always open to the ecclesial communion (cf. Direct., no. 89 b);
- contribute to the building of the Community authentically evangelical, be able to undertake an ecclesial journey, dialogue with humanity today, accept challenges of the new poverty and cultural pluralism and become a place which attracts vocations.
148. The first and fundamental formative objective of the Fraternity is to live the commandment of love, while remaining united in fraternal charity recommended frequently and firmly by Mother Margherita: “I urge you and insist with all my strength, so that the beautiful virtue of charity so much recommended and enforced by our beloved Jesus, may reign among you. Be of one heart and one soul; sacrifice yourself for one another, paying no heed to the suggestions of the stubborn self love” (MM, V 10).
149. United with the bond of love, the individual Fraternities feel constantly committed to:
59 - continually renew their awareness to be a Fraternity built on the Gospel and the following of Christ and consecrated for a particular mission in the Church and in the world (cf. 2 Test 14; FF, no.116);
- intensify the family spirit by promoting the spirituality of communion as a rule for the community life, while studying more deeply the criteria and fulfilling it through dialogue and in the appreciation of one another (cf. NMI, no.43; RdC, no.29);
- build a climate of faith and interior freedom while appreciating the unity in the diversity of the talents and charisms of every one of us (cf. 1 Cor 12,1 f.; Gen. Const., art.118);
- live the penitential value of mutual forgiveness, opening ourselves with trust to that hope which favours optimism with ourselves and with others;
- develop, on the example of St. Francis, the sense of universal and cosmic fraternity that makes us consider every creature “as brother and sister” (cf. 1 Cel 81: FF, no.460).
150. Among the most useful means to help us promote our ongoing formation (cf. VC, no.69), we recall:
- the practices regarding spiritual life: a liturgy, which is alive and shared, the animation of the common prayers, the monthly retreats and the annual spiritual exercises done according to the various ways provided (cf. Gen. Const., art.37);
- the regular participation in the Eucharistic celebrations and personal adoration, the frequent reception of the sacrament of Penance and a wise spiritual direction (cf. Gen. Const., art.3 c and 49);
- the instruments available by our legislation, namely the Local Council (cf. Gen. Const. art.210), the Family Council (cf. Gen. Const. art.216), Revision of Life (cf. Gen. Const.art.51), the community recreation time and the personal dialogue with each Sister;
60 - organized spiritual meetings of formation, which are planned periodically in the Community (cf. Gen. Const. art.44) and the daily motivations which come from our own fraternal life;
- the spiritual, cultural and pastoral initiatives promoted by the groups of the Franciscan Family, the Conference of Major Superiors, the Diocese and others;
- the apostolic service, with all the requirements it entails;
- the incentive to reading and the regular updating of the community library with books, reviews, audio-visuals, etc. (cf. Direct., art.110);
- the active and responsible participation in meetings and courses of study (cf. Direct., art.109);
- the personal and community study of the documents of the Church and the Congregation, the Omnibus of Sources and other supplementary reading material, to further our knowledge of the Franciscan spirituality, our Founders’ writings etc. (cf. Direct., no.109);
- the wise and prudent use of the social means of communication (cf. Direct., art.7).
151. Mother Margherita recommends that we trust completely in God, to consider ourselves always the least, the last: “I pluck up courage and exhort you earnestly to try your best so that you may become holy and make others holy...Trust in Him, and with Him, and for Him without relying either on yourself or on any other creature. I assure you that you will fully succeed” (MM, L127).
3. Significant times of spiritual formation
152. Of its very nature, ongoing formation is for each of us a daily duty. This does not exclude the need to save some time periodically, free from every binding duty, to look after our radical spiritual renewal (cf. Gen. Const., art.119).
61
The “significant moments” of the ongoing formation are many and their reason varies:
- some happen regularly: for example, the participation in the annual spiritual exercises;
- some happen at regular intervals: for example, the 25th and the 50th Anniversary of the Religious Profession. These events are not to be only occasions of celebration, but also of formation, spiritual renewal, vocational animation;
- others are personal: for example, a “sabbatical period” given to whom asks for it for valid reasons or advised to do it when spiritual fervour seems to be lost in the daily routine or because of tiredness or times of crisis
154. The “significant times” of spiritual renewal, in particular those recurrent and periodical, are to be conveniently organized according to a suitable program in view of the needs and the possibilities of every one (cf. PI, no.70).
155. When planning this program, particular attention has to be paid to the most important points that need further study, amongst which are:
- the liturgical year, through which the faith of the Church is transformed into prayer, preparing and living with creativity its various “times” to allow Christ to transform her;
- the Word of God, in particular the Lectio Divina, fulcrum of every Christian formation;
- the spirituality of the Congregation, with particular deepening of the writings of mother Margherita;
- the fraternal life, considered in all its aspects;
- the apostolic life of the Congregation and its mission in the Church and in the world;
62 - biblical, dogmatic, moral and catechetical theological themes, with particular study of the theology of the Heart of Jesus and Religious Life;
- doctrinal update both in the field of human sciences, especially those pedagogical, as well as the social doctrine of the Church with further study of the documents of the universal teachings and the local Episcopal Conference (cf. Direct., art.112).
156. The General, Provincial and Regional Superiors, sensitive to the personal needs of the Sisters, organize specific programs of formation according to the various stages and situations of their lives (cf. VC, no.70; PI, no.70).
157. As time passed, Mother Margherita felt more the responsibility and her ailments: But her heart was filled with love for Jesus, imprisoned for our love in all the tabernacles of the world. So great is the love towards her Lover that she writes: “How much we have to be jealous, to correspond generously and faithfully. And the true correspondence consists in love, pure love of true and holy Brides of God three times holy... of a Spouse crucified for our love (MM, L 75).
4. Journeying towards the Lord
158. Ongoing formation, while favouring the dynamic process of our evangelical conversion in all its aspects, allows us to follow the essential aim of our consecrated life; to live for the Lord Jesus (cf. EE, no.45).
159. The Christian and fraternal charity spurs us to foster respect towards our sick Sisters and to dedicate time and loving care to support them physically and to comfort them (cf. VC; no.70; Gen. Const., art.63). Mother Margherita is a great example for us, also regarding this matter. In fact she was very sensitive for each Sister, especially towards those who were sick. She wrote to a sick Sister: “I imagine
63 myself to be close to you, so that I may encourage you to suffer with full resignation, as you have done so far; and then together we will put gentle pressure on the Heart of the amiable Jesus so that he will give you back your health, and then you can continue your work for his glory and the good of the souls” (MM, L 113).
160. The ongoing formation consists also in the best preparation for our definite meeting with the Lord, when he calls us from this earth of exile to our homeland in Heaven, where we will see him “face to face” (cf. 1 Cor 13,12) and we will be with Him forever (cf. 2 Cor 5,8).
161. The following words are of an encouragement to us, to persevere faithfully to the end in our vocation, with faith and charity and full of hope:
- St. Paul: “So, we are therefore full of hope. We know that while we are home in the body, we are away from the Lord, for we walk by faith not by sight. We are of good courage and would rather be away from the body and at home with the Lord. We make it our aim to please Him” (2 Cor. 5, 6-9);
- St. Francis: Let us behave “as pilgrims and strangers in this world, serving the Lord in poverty and humility” (cf. Rb 6,1 ff: FF, no.90), so that when death knocks at our door as a welcomed guest, we say “welcome sister death... you are for me the door of life” (cf. 2 Cel 217: FF, no.809; cf. Gen. Const., art.65);
- Mother Margherita: “Let us learn how to profit from the occasions so that we can always progress in the perfection of our holy vocation. Thus when the Spouse arrives, He will invite us to enter quickly to the eternal wedding feast. Then we will be blessed. Then we will bless pain more than joy, suffering more than pleasure!” (MM, L 170).
64 PART THREE
GUIDELINES FOR A DETAILED AND STRUCTURAL FORMATION
162. This third part has a double aim:
- to indicate in a concrete and realistic way the suggested contents which have to be developed during each phase of formation;
- to prepare, an outline of a common guidance program for the Congregation which will include progressive and structural contents for every phase of formation.
All that regards particular contents, specific formalities and which has to do strictly with the diversity of cultures of the places where the Congregation is present will be included in the Statutes of each entity.
A. ORIENTATION TO OUR WAY OF LIFE
163. The activities undertaken in the field of the pastoral care of the youth have their lead in the theme of life as a vocation, in its multiple aspects: vocation to the life (human level), vocation to the faith (level of salvation), vocation to the Church (Christian level). It is in this contest that eventually the vocation to the consecrated life is inserted (religious-charismatic level), where vocations to our Congregation may also take place.
1. Vocational Animation
164. The pastoral care of the youth, in view of new vocations, demands the accompaniment of the youth in a journey of growth which is made up of three gradual stages:
- stage of awareness;
- stage of discernment;
- stage of further deepening.
65 165. It is the duty of the vocational animators, in strict collaboration with the provincial or regional coordinator (cf. supra, art.81) and according to the provincial or regional program, to elaborate the proper pastoral project while adapting the general initiatives and the personal contacts with the specific needs of the mentioned stages.
166. The stage of awareness demands that the youth is made conscious of the values of the human person, created to the image and resemblance of God, the need and responsibilities to acquire them and the attitudes and behaviour which they impose. On the presupposition that the whole life is under the banner of our vocation two are the fundamental contents of this activity of awareness:
- let the youth be conscious of what the Christian vocation is, and the existing commitments imposed on us at baptism;
- present to the youth the possible different vocations present in the environment of the Church where they belong, where also their human dimension can be fully fulfilled.
167. To this end the following initiatives have to be particularly valued:
- to organize special meetings in the parishes, schools, youth groups;
- to organize and animate vocational days with the youth;
- to encourage the youth to be inserted in the life and activities of their parish;
- to make parents aware and involve them in encouraging new vocations among the youth;
- to give preference to the contacts and the personal meetings with the youth;
- to gradually make our Congregation known.
66
168. The stage of discernment demands to verify in the youth the indicative signs of a call by the Lord to the religious life, eventually to our Congregation. The revealing signs that a young person desires to undertake a journey of vocational discernment are principally the following:
- interest in participating in the vocational meetings and activities;
- awareness to the evangelical values and the willingness to accept them;
- openness and ability to relate to the group;
- attraction to the religious life and the wish to make a journey of personal growth and a vocational examination.
169. Aware of the principal agents of the vocational discernment are the Holy Spirit and the person called, the vocational animator acts with a sense of respect, responsibility and prayer. Essentially her duty is to assist the youth:
- to value her personal story: looking at herself as she stands before God to accept the past with serenity, her family, the financial and social situation etc.;
- to develop a serious journey of faith which will lead her to experiment a profound meeting with God and to entrust to Him her proper existence.
170. To accompany positively the youth in her journey of discernment the following suggestions are important:
- to deepen the awareness of the evangelical values and the Christian Doctrine, which mark the life of every baptized person;
- to encourage her to the daily prayer and the use of the Bible to be on the same wavelength with the Word of God and better perceive its appeals;
67 - to increase her acquaintance and her relationship with Christ and render herself available to accept his eventual invitation to follow Him in the consecrated life;
- to organize days of retreat with an adequate experience of prayer;
- to keep personal contact: periodical meetings send resources, use of means of communication (correspondence, telephone, e-mail, etc.);
- to invite the youth to frequent the vocational group and to establish frequent contacts with the Sisters;
- to visit the families of the youth according to the opportunities.
171. The stage of a deeper awareness proposes the clarification and development of the signs of the divine call shown during the process of discernment to avoid a quick and premature decision.
172. To this end, the vocational animator, besides the necessary personal meetings has to give the due importance to the following initiatives:
- days of spirituality and prayer;
- meetings of the group in our Communities;
- moments of prayers with the Sisters;
- experiences of voluntary work in our activities and apostolic work.
2. The Aspirancy
173. To follow the proper objectives of Aspirancy, it is the duty of the person responsible to transmit and promote those values which the youth has to assimilate to mature progressively the certainty of her call and her willingness to accept it.
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174. The process of growth has to be developed in total harmony on three complimentary levels;
a) Human Formation, to help the candidate discover and develop the qualities and the human virtues necessary to undertake the religious life. It includes, in particular, the following contents:
- concepts that will help her to grow in knowing and accepting herself and others;
- concepts relating to sexuality, emotions, human relationships, group dynamics etc.;
- knowledge and practice of the moral virtues, also necessary to enhance living together, these are: self control and inner freedom, sincerity and simplicity, generosity and solidarity, openness and courage, optimism and affability, etc.;
- education in the sense of responsibility, which assists in living serenely in Community and to collaborate constructively with the others.
b) Christian Formation, to help the candidate to deepen her knowledge on the Mystery of Salvation and the commitments incurred by baptism. It includes, in particular, the following contents:
- the first approach to the study of Catechism of the Catholic Church for a knowledge and convinced belief in the truths of faith, in a Christ centered prospective;
- motivation to the sacramental practice (reconciliation and the Eucharist), to the liturgical life and to spiritual direction;
- initiation to personal and community prayer in various ways;
- introduction to the reading and meditation of the Bible the Gospel in particular, and presentation of the principal narrations about vocation;
69 - encouragement to the consistency and generosity in applying to her behaviour the baptismal values and of the other sacraments;
- organization and experiences of periodical days of retreat and prayer.
c) Religious and Congregational Formation, to help the candidate to arrive gradually to the knowledge of our specific charism and ready to share it. It includes, in particular, the following contents:
- essential clarification on the Christian vocation and the religious life and to deepen the criteria of vocational discernment;
- starting to know the life and spirituality of St. Francis and St. Clare;
- beginning to a gradual knowledge of the spirituality and the mission of our Congregation, in the heart of the great Franciscan Family and our Founders;
- valuing the personal attitudes and those useful in the community and apostolic life.
175. To help the youth reach in a satisfactory way these objectives the responsible Sister has to particularly look after:
- the interpersonal dialogue and the spiritual accompaniment;
- the group commitments; prayer meetings, days of spirituality, conferences and instructions, moments of recreation and relaxation, participation in some kind of apostolic experience;
- the relationship with the youth’s family;
- the use of those means which creativity and opportunity provide for a more effective vocational animation and the assimilation of its contents.
70 176. In carrying out her work with the youth, the person responsible has to know how to avail herself wisely especially in these matters:
- Sacred Scripture and the Catechism of the Catholic Church;
- the Pope’s talks addressed to the Youth;
- the spiritual thoughts of Mother Margherita;
- the reviews, audiovisuals and other means which are suitable and fitting.
B. INITIAL FORMATION
1. Postulancy
177. To achieve the objectives of this first stage of the initial formation, it is the duty of the responsible person to help the youth to undertake a journey which will allow her to continue fruitfully her personal formation. This process of growth has to be developed in complete harmony on three different levels:
a) Human Formation, to help the candidate to develop her potentials, attitudes and ability to relate to herself with the others with the world and with God. It includes, in particular, the following contents:
- sufficient knowledge of the person and her constitution elements, with specific reference to what belongs to the women;
- right understanding of the emotions, organs and love;
- development of the sense of responsibility, loyalty and the adaptation to the group;
- the right understanding of authority and its function;
- knowledge of the culture and ethnicity of the place;
71 - continuation of the studies already undertaken;
- orientation to manual and domestic work and application of useful activities (ex. music, embroidery).
b) Christian Formation, to help the candidate to live always more the faith and to help her carry out her choice of following Christ in the religious life. It includes, in particular, the following concepts:
- the fundamental catecheses with the study of theology and the spirituality of baptism which leads to the theoretical-practical deepening of the Christian life as a life of faith, hope and charity;
- introduction to knowing Christ, in the light of the Gospel and theology;
- beginning to theological understanding of the Church, the sacraments and the Liturgy;
- draw interest in the figure of the Blessed Virgin Mary and of her role in the story of salvation;
- regular practice of the liturgical and sacramental life;
- experiences and ways of prayer.
c) Religious and Congregational Formation, to help the candidate in her process of vocational discernment and to mature her choice in following Christ in our Congregation. This includes, in particular, the following contents:
- introduction to the theology of the vocation, in the light of the Bible and in an ecclesial context, of which the consecrated life is a specific expression;
- further relative clarification to her vocational discernment;
- global vision of Franciscan way, as a specific form of the evangelical life, with particular reference to the specific elements of its spirituality and mission;
72 - presentation of the spirituality of our Congregation, with particular reference to the Eucharistic Heart of Jesus, its history and its apostolic/missionary activities.
178. The Postulancy is carried out with certain flexibility, according to the needs of each candidate: age and maturity, character and tendencies, cultural and religious preparation etc. Nevertheless a fundamental program has to be provided which includes these elements:
- instructions and study, both personal and in a group, with reference to the mentioned contents of formation;
- participation in the liturgical and sacramental life;
- moments of personal and community prayer;
- listening to and a deeper knowledge of the Word of God, in particular the Gospel;
- manual and domestic work, especially as a service to the fraternity;
- active insertion in the church community, according to the possibilities of each candidate;
- any experience in the activities of the Congregation;
- frequent dialogue with the person responsible;
- personal and group examination ;
- spiritual direction.
179. Indispensable means to help the Postulant reach her objectives are above all the following:
- the daily participation in the Eucharistic Banquet and moments of adoration in front of the tabernacle;
73 - personal meetings between the Postulant and the responsible;
- personal and community fraternal dialogue;
- a regular participation in the activities of the fraternity;
- planned meetings on an inter-congregational level;
- the right relationship with the proper family;
- moments of rest.
2. The Novitiate
180. The lead, which has to qualify the period of the Novitiate, demands from the candidate a commitment of profound preparation for her future consecration, which will bring her to adhere to the person of Christ, putting Him at the center of her existence (cf. Vc, no.65), remembering the exhortation of Mother Margherita: “Yes, my dear daughter, rejoice; be happy and serene because the Spouse you have chosen no one can take away from You. Now, however you should concentrate on how to live for his honor and glory, studying his likes and preferring death a hundred times rather than giving Him the least displeasure” (MM, L 130).
181. The demanding formative program of the Novitiate has to be wisely divided according to a logical continuation through the two years of its duration.
182. To achieve the proper objectives of the Novitiate, it is the duty of the responsible person to prepare adequately the novices to consecrate themselves to God, exceptionally loved, in their Religious Profession. This process of immediate preparation needs to be developed in complete harmony on three levels:
74 a) Human Formation, to help the novice to carry out with mature knowledge her consecration to God. It includes, in particular, the following contents:
- the progressive psychology of the person and therefore personal integration (1st Year);
- the psychology of the group and the dynamic of the dialogue (1st Year);
- anthropological vision of the sexuality (1st and 2nd Year).
b) Christian Formation, to help the novice to prepare herself to assume the Gospel as a program of life in following Christ, chaste, poor and obedient. It includes, in particular, the following contents:
- the knowledge of the Mystery of Salvation (1st and 2nd Year);
- knowing Jesus through the study and the meditation of the Bible, especially the Gospels: the Synoptics (1st Year) and the Gospel of St. John (2nd Year);
- knowledge of the Church, considered in its nature and mission (1st Year);
- knowledge of the sacraments of initiation and of Christian spirituality (1st Year);
- knowledge of the Liturgical Year, focusing on the Paschal Mystery and the Liturgy of the Hours (1st Year);
- introduction to Mariology (2nd Year);
- introduction to the missiology ( 2nd Year);
- various experiences of personal and community prayer (2nd Year);
- formation of the moral conscience and further knowledge of the theological virtues (1st and 2nd Year).
75 c) Religious and Congregational Formation, to help the novice to deepen, according to our charism, her intimacy with Jesus and thus rendering herself willing to follow Him as the Crucified Spouse in the Profession of the evangelical counsels. It includes, in particular, the following contents:
- the history and theology of the consecrated life (1st Year);
- the documents of the Church on the consecrated life (2nd Year);
- elements which characterize the Franciscan spirituality (1st and 2nd Year);
- the Rule of the Third Order Regular (1st Year);
- the vows in the theological, ecclesial and Franciscan prospective (1st and 2nd Year);
- charism, spirituality, mission and story of our Congregation (1st Year);
- study of Constitutions (1st and 2nd Year);
- theology of the Heart of Jesus (2nd Year);
- congregational documents, starting with the writings of our Founders (1st and 2nd Year).
183. The aim of the experiences planned for the second year of the Novitiate in any of our Communities is to enhance formation (cf. PI, no.48). Their duration and formality have to be considered and specified in a program planned by the person responsible and approved by the competent authority.
184. The aim of the Novitiate’s program is to strengthen the novice in her spiritual growth, leading her to accept, assimilate and express in personal experience the formative contents in such a way as to resemble always more Christ and mature her preparation for the Profession of the vows. This program provides for:
76 - instructions, personal and group research, study and deepening of contents given;
- moments of personal and group prayers; experience of guided prayer;
- moments of silence and listening to the Word of God;
- active participation in the Eucharistic Liturgy and that of the Hours;
- frequent use of the sacrament of reconciliation;
- participation in the fraternal life at all times;
- sharing of work and domestic services;
- planned meetings on an inter-congregational level;
- apostolic experiences (during the 2nd Year), to enhance formation;
- moments of rest.
185. So that this process of formation will bear fruit, it is necessary besides other things, to recourse to these means:
- spiritual direction and personal accompaniment.
- personal and group evaluation;
- further psychological knowledge of the person in all its various aspects;
- days of reflection, prayer and desert;
- monthly retreats and spiritual exercises;
3. The Juniorate
186. A formative itinerary has to be planned for every Junior according to her needs and attitudes, keeping in mind the needs of the Congregation, its charism and its specific mission.
77 In any case, the proper formation for the Juniors has to be offered to all in its substantial completeness. In particular the following needs have to be kept in mind:
a) Elements to be assured:
- personal and community prayer;
- liturgical and sacramental life;
- self-discipline and spiritual direction;
- personal accompaniment with periodical examinations;
- review of life;
- adequate time for the study of the program as indicated below;
- domestic and apostolic work;
- significant moments of formation, which respond to the needs of the Junior, especially in view of her preparation for the Perpetual Profession.
b) Attitudes to be promoted:
- interest and commitment to her own formation;
- intense life of faith and prayer;
- the right balance between prayer and action;
- simplicity of life;
- joy in living and giving;
- ability to adapt and to give service;
- co-responsibility and sharing;
- sound critical sense in evaluating situations and events;
78 - right concept of justice, peace, solidarity and universal fraternity.
187. So that she may further mature the contents of formation in the previous stages and carry them out in her life, the Junior has to be helped with suitable means to grow in:
- a profound spirit of faith which will guide her in her project of spiritual life, illumine her in discerning all that regards her vocation and will orientate her in reviewing her personal and community life;
- the practice of the theological and moral virtues, in particular those which are more evident in the Franciscan spirituality and in our religious family;
- the diligent commitment to her personal and community prayer, in its various components: practices of piety, spiritual reading, Lectio Divina, meditation, monthly retreat, etc.;
- the daily participation in the Eucharistic sacrifice, the regular reception of the sacrament of reconciliation, the constant practice of spiritual direction, the right appreciation of evangelical teaching;
- the active and willing insertion within the fraternal life, as the environment of life and growth, of sharing and communion; the trusting submissiveness to the Superiors; reciprocal forgiveness;
- the responsible commitment to the apostolic service and experiences in the pastoral care of vocations and missionary animation;
- balance between the life of prayer, study and apostolate;
- the responsible use of the means of social communication.
188. Complying with these demands, it is the duty of the person responsible to accompany the Junior with an adequate program of formation to be developed in complete harmony on three levels:
79 a) Human Formation, to help the Junior in reaching that personal integration which will render possible for her a unity of life and faith. It includes, in particular, the following contents:
- the progressive psychology to deepen the knowledge of herself, to clarify the personal motivations, to reach the proper acceptance of herself;
- the knowledge of the dynamism and procedures of an emotional life and the enjoyment of giving and receiving;
- the integration of the sexuality in the prospective of the peculiar “motherhood” proper to the consecrated woman;
- the human and Christian dimension of friendship in the consecrated life;
- the right balance between independence and being dependent, between freedom and responsibility;
- academic and professional preparation;
- integration of the proper aspirations and gifts with the charism and the needs of our Congregation.
b) Christian Formation, to help the Junior to deepen her personal relationship with Christ in a rich synthesis between faith and life: It includes, in particular, the following contents;
- the Bible: study of the Old and New Testament, with particular reference to the evangelical presentation of Jesus’ mission, the Acts of the Apostles and the Letters of St. Paul;
- Ecclesiology: the Church in the plan of God; mission, ministries and charisms, points from history;
- liturgy: its role in the story of salvation and in the life of the Church, the symbolic language and the rite; the seven sacraments; the Eucharist source and climax of the Church’s life and mission;
80 - cathecism: aim, assignments and methodology; prophetic ministry and announcement of Christ; Documents of the Church;
- ascetism: the daily itinerary of conversion;
- morals: conscience and evaluation of the present principal problems;
- the human suffering in the light of redemption.
c) Religious and Congregational Formation, to help the Junior to grow in her response of love and to the “LOVE which is not loved because it is not known” and in her generous fidelity to the charism of our Congregation. It includes in particular the following contents:
- the deepening of the prophetic dimension of the consecrated life;
- the study of the Franciscan Omnibus of Resources with guided research work;
- the deepening of the writings of St. Francis and St. Clare;
- the study of the Franciscan history and spirituality;
- the deepening of the spiritual doctrine and pedagogy of Mother Margherita contained in her writings;
- the deepening of the spirituality of the Heart of Jesus and its components of adoration, immolation and reparation;
- the knowledge of the ministry of the Franciscan Sisters of the Heart of Jesus, according to our charism;
- apostolic experiences within our activities in the parishes and with the youth groups.
81 189. An appropriate period of more intense preparation, excluding all usual activities is necessary before the Perpetual Profession. (cf. Gen. Cost., art.113). To respond to the demands of this “intensive period”, it is necessary to review, through a serious examination, the principal contents of the formation, among which are:
- the roots of the vocational choice and the value of the professed evangelical counsels in the light of what has been experienced;
- the difficult points of the Franciscan and congregational spirituality;
- the life prayer and the fraternity;
- the personal life and community project;
- apostolic experiences.
C. Ongoing Formation
190. The ongoing formation is not only extended throughout our existence on earth, but it considers all the aspects of the person: biophysical and of relationship, spiritual and charismatic, cultural and professional, fraternal and apostolic. Here it is important to remember, the regular commitment which each one of us has to assume to give the right and satisfactory response to these many demands.
1. General Guidelines for all the Sisters
191. Cultivating with great care the life in the Spirit has the first priority because on it rests our identity in the constant fidelity to our charism. Living dynamically in the Spirit means to allow ourselves to be guided with trusting surrender to the ways of God, while praying insistently for the divine gift of wisdom in our daily work, be generously open to the mysterious wisdom of the Cross.
82 This life in the Spirit has as its fruit the serene stability in the faith, the loving perseverance in the nuptial alliance with Christ, the joyful growth in the motivations of our living together and of our service to our brothers and sisters.
192. The attention to our human dimension is of great importance. This demands knowledge of ourselves considering our present age, the appreciation of our own resources and the acceptance of our personal limitation to withdraw from everything the right motivation of growth in identity and holiness. In particular, it is necessary to care for the growth of interior freedom, to integrate our emotions, to take care of the ability to live with every one, especially in our own Community, to nourish sensitivity towards those who suffer, the love for the truth and the coherence of life.
193. Just as fundamental is to be tuned in always more vigorously into the charism of our Congregation. The nuptial relationship with Christ and the free dedication to charity and service, lived in the spirit of our Father St. Francis and of our Founders, constitute a point of basic reference for our formation. With the example of her life, Mother Margherita passed on to us many precious teachings, amongst which are: the enlightened faith in God, trusting abandonment in the divine providence, the continual recourse to prayer, especially in front of the tabernacle, and to the maternal intercession of Mary, the love for poverty, denying ourselves in obedience and in self discipline, the joyful simplicity of our life completely spent for God and for others. The participation in the mission of the Church, an important element in our charism demands from us that we remain always open and available when facing the needs of our times and to deepen the knowledge of the socio-cultural reality in which we live.
194. The doctrinal and professional updating has to be continued with a constant commitment to enrich ourselves personally and to render, always in conformity with the concrete needs, our charitable, educational, apostolic and missionary service.
83 In the updating of our doctrine we are to be faithful to the teaching of the Church; in our professional updating we have to make a treasure of the contents and methods which correspond more to our charism.
2. Particular guidelines for each phase of age
195. The various phases or seasons of our earthly existence constitute a changing process which has to lead us to an identity always more profound and integrated in the values of our way of life. Experience teaches us that every phase of adulthood merits a particular attention because in the changing contest of the situations every person has her way to elaborate interiorly the events of life and her reaction to the unforeseen initiative of the Spirit (cf. PI, no.70). In this prospective, we take into consideration the principal phases of adulthood to offer some useful points for our own formation.
196. The first phase of adulthood comprises the passage from a closely guided life to the ability of responsible involvement of the person in a fraternal, social contest and which takes place, in general, during the first years following the Perpetual Profession. To render fruitful, in submissiveness to the Spirit, the process of formation we recall few concrete choices:
a) to foster the interior life to overcome also the risk of too much work by:
- loving Jesus intensely to grow in a spousal relationship with Him;
- allowing oneself to be attracted always more by Christ and his Word, through the help of the Lectio Divina;
- renewing the offering of oneself in the daily Eucharist and enhance the frequent and prolonged encounter with Jesus through prayer;
84 b) to interiorize the charism of the Congregation, to live it more conscientiously by: - deepening the sense of our vocation to fulfill it with a strong passion for God and for humanity;
- modeling our life on that of Mary, our heavenly Mother, learning from her the lesson of recollection, humility, service;
- intensifying the contact with the spiritual experience of Mother Margherita for further maturity in the affection, conjugal love for Christ and in the service of the Church;
- living with realistic solidity the fraternal dimension and that of service;
c) to enhance the personal integration to harmonize the various components by:
- resorting to competent people for help to understand better and orientate the emotional energies;
- seeking the spiritual help in the sacrament of reconciliation and in spiritual direction;
- assuming a way of life free from anxieties for efficiency.
197. The second phase of adulthood is presented to us as a climax of our service entrusted to us by obedience. It is a time with ample possibilities of further maturity because experience makes it possible to look at life in a more realistic way and to hold firmly on to what is essential. But it is also a time that may face possible various crises. To render fruitful the formative program in submissiveness to the Holy Spirit, we recall certain practicable choices:
a) to nourish the interior life to overcome also the risk of dispersion by:
85 - deepening the knowledge of the Word of God through study and Bible reading; - living with living faith and intimate participation the Eucharistic celebration to be “touched” deeply by the love of Christ;
- carrying by out a new evangelical and charismatic summary able to enlighten your living and to orientate it towards a wider spiritual fecundity.
b) to interiorize the congregational charism to live it more fully by:
- re-motivating the aim of our vocation through the experience of the personal encounter with Christ who trusts us to the welcoming fraternity which welcomes us and sends us to the salvific mission;
- living like Mary the evangelical minority accepting the challenge of waiting patiently with trusting courage and joyful simplicity;
- considering Mother Margherita as a model to inspire our service and to make it respond to her demands;
- keeping ourselves in an attitude of personal and community discernment to accept better the calls of the Lord;
- being involved in a responsible way in the life of the Church and of society, enhancing the collaboration with the laity, while respecting each others competence.
c) to foster the interpersonal attitudes to render them more constructive by:
- listening with an available spirit to the needs and the aspirations of others, for whom you may become a point of spiritual, educational and fraternal reference;
- dominating the emotions, fostering mutual relationship and the serene management of conflicts;
86
- nourishing attitudes of flexibility, with a serene acceptance among different generations;
- accepting the differences caused by age and mentality; considering them as a richness and as a success over your limits, with patience and understanding;
- acquiring an interior stability with a more evident attitude to the gift of yourself, a new supply of horizons, a creative insertion within the environment.
198. The third phase of adulthood highlights a gradual passage to a slow decline of the physical strength and vital energies. It is the time in which the experience of the everlasting youthful spirit has to willingly remain watchful and active in loving God and others, the only aim of our existence and to be present somehow there where life needs to be watched, looked after and enhanced in all its forms. To render fruitful in submissiveness to the Spirit, the formative process, let us remember certain practical choices:
a) to nourish the interior life so that we will be open to new ways of donation and spiritual fruitfulness by:
- living with simplicity and intimacy the prayer life, characterised with gratitude towards God for the many gifts bestowed on us during the course of our life;
- lingering often close to the tabernacle to grow in our intimacy with Christ and in union with Him offer as sacrifice ourselves, our work, presenting to Him our hope and that of all humanity;
- increasing our trust and gratitude, in knowing that God is faithful and knows our poverty;
- fostering the interior freedom as fruit of the regular surrender lived as a sign of love.
87 b) to interiorize the congregational charism to live it more completely by:
- assuming with maternal love the needs of the congregation, of the Church and the world putting our experience and energies at their service;
- nurturing an intense love for Mary, seeing in her the person who promotes, sustains and accompanies in life till its fulfillment.
199. The fourth phase of adulthood comprises the years which mark the progressive retirement from activity. It is the advanced age during which because of diminished strength we are more prone to sickness of various kinds which indicate the preparation for our departure to the House of the Father. To render fruitful, in submissiveness to the Spirit, the formative process, let us remember some practical choices:
a) to nourish the interior life, and root ourselves in hope by:
- surrendering ourselves completely to the Father together with the offering of our, physical, moral and spiritual suffering;
- preparing with confidence, vigilance and love our meeting with the Lord of life.
b) to interiorize the congregational charism, and live it more serenely by;
- living in new ways the spiritual and apostolic dynamism of the Congregation;
- having prolonged periods of prayer to fill your day with apostolic and missionary intentions and to be as a support to the Sisters involved in the urgent activities;
- accepting dependence, help and affection.
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CONCLUSION
Among the many great benefits we receive daily from God, the Giver of every good, is the vocation to religious life in the Congregation of the Franciscan Sisters of the Heart of Jesus.
Grateful for this sign of the gratuitous love of God we feel urged to follow without stopping in the footsteps of our Lord Jesus Christ, on the example of our Father, St. Francis and our Founders, especially Mother Margherita, so that with divine help we can return to him multiplied the gifts we have received (cf. Tests C 18: FF, no.2828).
This “Project of Formation” while offering to our attentive and responsible reflection an organic picture of values of our form of life and the essential outlines for a never ending journey of formation, is to be for each one of us a concrete help to an always better understanding and living the gift of God.
Mother Margherita’s words stimulate and encourage us to make of our life an everlasting answer to the grateful and generous love of God; “My dear daughter, while humbling yourself as much as possible, and esteeming yourself unworthy of such a great preference, however do not refrain from raising up to heaven, the most cordial thanksgiving to the Supreme and only Beloved, and at the same time, asking Him to render your gratitude perpetual through the holiest, purest and most painful life as becomes a faithful Bride of the Crucified!” (MM. L 105).
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GENERAL INDEX
Page
PRESENTATION………………………………………… 3
ABBREVIATIONS OF THE DOCUMENTS QUOTED… 5
INTRODUCTION………………………………………… 7
PART ONE
PRINCIPLES OF AN INTEGRAL AND HARMONIC FORMATION……………………………… 11
A. THE NEED OF FORMATION………………………… 11
B. THE AIMS OF FORMATION…………………………. 12 1. Human maturity………………………………………. 12 2. Christian maturity…………………………………….. 14 3. Religious maturity…………………………………….. 16 4. Franciscan maturity…………………………………… 17 5. Maturity within the Congregation……………………. 19
C. THE AGENTS OF FORMATION…………………….. 22 1.The Holy Spirit and the Virgin Mary…………………. 22 2. The Person who is Called…………………………….. 23 3. The Congregation…………………………………….. 24 4. The Fraternity………………………………………… 25 5. The Responsible for Formation………………………… 26
D. THE STYLE OF FORMATION……………………….. 27 1. Forming in the supernatural spirit…………………….. 27 2. Forming in the Franciscan spirit……………………… 29 3. Forming in the spirit of the Congregation…………….. 30
90 PART TWO
A DYNAMIC ITINERARY OF A PROGRESSIVE AND CONTINUOUS FORMATION………………………….. 32
A. ORIENTATION TO OUR FORM OF LIFE………….. 34 1. Vocational pastoral work…………………………….. 34 2. Accepting young girls attracted to our way of life….. 38
B. INITIAL FORMATION……………………………….. 41 1. The Postulancy………………………………………. 43 2. The Novitiate………………………………………… 46 3. The Juniorate………………………………………… 49
C. ONGOING FORMATION………………………… 54 1. Subjects and those responsible ………………. 55 2. Aims and means……………………………………… 58 3. Significant times of spiritual formation…………… 61 4. Journeying towards the Lord………………………… 63
PART THREE
GUIDELINES FOR A DETAILED AND STRUCTURAL FORMATION…………………….. 65
A. ORIENTATION TO OUR WAY OF LIFE……………. 65 1. Vocational Animation…………………………………… 65 2. The Aspirancy…………………………………………… 68
B. INITIAL FORMATION ……………………………….. 71 1. Postulancy ………………………………………………. 71 2. The Novitiate …………………………………………… 74 3. The Juniorate …………………………………………… 77
C. ONGOING FORMATION ……………………………. 82 1. General guidelines for all the Sisters …………………… 82 2. Particular guidelines for each phase of age …………….. 84
CONCLUSION……………………………… 89
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