ORDO FRATRUM SERVORUM BEATAE MARIAE VIRGINIS
RATIO INSTITUTIONIS T E X T
CURIA GENERALIS OSM MMXV Ratio Institutionis of the Order of Friar Servants of St. Mary 2 TEXT
C A L L E D T O S E R V E I N L O V E W I T H M A R Y
CALLED TO SERVE IN LOVE WITH MARY 2
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INDEX
INTRODUCTION 9
1. The Twenty-Year History of the Post-conciliar Document on Servite Formation 9 . A preliminary Study Text on Servite Formation 9 . The Need for Ratio Institutionis O.S.M. (1994-1995) 10 . A First Draft of the Ratio Institutionis O.S.M. (1996-1997) 10 . A Second Draft of the Ratio Institutionis O.S.M. (1998) 11 . Evaluation and Approval of Friars Involved in Servite Formation (1999) 11 2. The Nature and Value of the current Ratio Institutionis O.S.M. 12 . Nature 12 . Purpose 12 . Audience 12 . Structure 12 . Sources 13 . Adaptation 13 . Modification 13
ABBREVIATIONS – ACRONYMS 14
I. INSPIRATIONAL GUIDELINES 15
1.1. IN THE CONTEXT OF OUR COMMON CHRISTIAN VOCATION 16 1.2. IN THE CONTEXT OF THE TRADITION OF RELIGIOUS LIFE 18 1.3. LOVERS OF CHRIST, SENTINELS OF THE KINGDOM, PROPHETS OF BROTHERHOOD, COMPANIONS OF THE LOWLY 20 1.4. OUR LADY: OUR INSPIRATION 22
II. THE FORMATION JOURNEY 25
2.1. BASIC THEMES 26 2.1.1. Human Maturity 26 2.1.2. Following the Lord 26 2.1.3. Common Life 27 2.1.4. Servite Identity 27 2.1.5. Apostolate, Work, Missionary Dimension 28 2.1.6. Justice and Peace 28
2.2. THOSE INVOLVED IN FORMATION 29 2.2.1. The Candidate 29 2.2.2. Formation Masters 29 . The Master 30 . Qualities 30 . Abilities 31 . Tasks 31 . Formation Team 31 . Harmony Among Masters at Various Stages 32 . Spiritual Journey 32
CALLED TO SERVE IN LOVE WITH MARY 3
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2.2.3. The Formation Community 32 . Fraternal Life, Basis of Formation 32 . A Faith Community Inspired by Early Church 32 . Atmosphere of the Formation Commuity 33 . Hospitality 33 . Apostolate 33 . Interaction with other communities 33 . Chapters and Meetings 33 . Building Community Together 33 2.2.4. The “Authorities” of the Order 34
2.3 BASIC ELEMENTS 34 2.3.1. Organic Program 34 2.3.2. Sufficient Time 34 2.3.3 Method of Formation 34 . Theoretical Spiritual Assistance 35 . Practical Assistance 35 . Psychological Assistance 35
2.4 VOCATIONAL DISCERNMENT 35 2.4.1 Objective 35 2.4.2 Signs of a Vocation 36 2.4.3 Those Involved in Discernment 36 . The Candidate 36 . The Master and his Assistants 36 . The Formation Community 36 . The Responsible “Authority” 37
III. RECEPTION OR POSTULANCY 38
3.1. DEFINITION 39 3.1.1. Nature 39 3.1.2. Objectives 39 3.1.3. Duration 39 3.1.4. Program 39 . In Aid of Vocational Direction or Discernment 40
3.2. BASIC THEMES DURING RECEPTION OR POSTULANCY 40 3.2.1. Human Maturity 40 . Specific Aspect 40 . Means 40 3.2.2. Following the Lord 41 . Specific Aspect 41 . Means 41 3.2.3. Common Life 41 . Specific Aspect 41 . Means 41 3.2.4. Servite Identity 41 . Specific Aspect 41 . Means 41
CALLED TO SERVE IN LOVE WITH MARY 4
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3.2.5. Apostolate, Work, Missionary Dimension 41 . Specific Aspect 41 . Means 42 3.2.6. Justice and Peace 42 . Specific Aspect 42 . Means 42
3.3. ADMISSION TO THE PRE-NOVITIATE 42 3.3.1. Criteria for Evaluation 42 3.3.2. Required Documents 42
Ten Counsels for a friar Servant of Mary who is open to young people and has the Gospel in his heart 43
IV. PRE-NOVITIATE 44
4.1. DEFINITION 45 4.1.1. Nature 45 4.1.2. Objectives 45 4.1.3. Duration 45 4.1.4. Program 45
4.2. BASIC THEMES FOR THE PRE-NOVITIATE 46 4.2.1. Human Maturity 46 . Specific Aspect 46 . Means 46 4.2.2. Following the Lord 46 . Specific Aspect 46 . Means 46 4.2.3. Common Life 47 . Specific Aspect 47 . Means 47 4.2.4. Servite Identity 47 . Specific Aspect 47 . Means 47 4.2.5. Apostolate, Work, Missionary Dimension 48 . Specific Aspect 48 . Means 48 4.2.6. Justice and Peace 48 . Specific Aspect 48 . Means 48
4.3. ADMISSION TO THE NOVITIATE 49 4.3.1. Criteria for Evaluation 49 4.3.2. Required Documents 49
V. THE NOVITIATE 50
5.1. DEFINITION 51 5.1.1. Nature 51
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5.1.2. Objectives 51 5.1.3. Duration and Place 51 5.1.4. Program 52 . Courses and Seminars 52 . Servite Studies 52 . Other Resources 52 . Evaluation 52 . Sufficient Number of Novices 53 5.1.5. Continuity 53
5.2. BASIC THEMES DURING THE NOVITIATE PERIOD 53 5.2.1. Human Maturity 53 . Specific Aspect 53 . Means 53 5.2.2. Following the Lord 53 . Specific Aspect 53 . Means 54 5.2.3. Common Life 54 . Specific Aspect 54 . Means 54 5.2.4. Servite Identity 54 . Specific Aspect 54 . Means 55 5.2.5. Apostolate, Work, Missionary Dimension 55 . Specific Aspect 55 . Means 55 5.2.6. Justice and Peace 55 . Specific Aspect 55 . Means 55
5.3. ADMISSION TO TEMPORARY PROFESSION 56 5.3.1. Criteria for Evaluation 56 5.3.2. Required Documents 56
Formula for Temporary Profession 57
VI. TEMPORARY PROFESSION 58
6.1. DEFINITION 59 6.1.1. Nature 59 6.1.2. Objectives 59 6.1.3. Duration and Place 59 6.1.4. Program 60 6.1.5. Continuity 60
6.2. BASIC THEMES DURING TEMPORARY PROFESSION 60 6.2.1. Human Maturity 60 . Specific Aspect 60 . Means 60 6.2.2. Following the Lord 61
CALLED TO SERVE IN LOVE WITH MARY 6
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. Specific Aspect 61 . Means 61 6.2.3. Common Life 61 . Specific Aspect 61 . Means 61 6.2.4. Servite Identity 62 . Specific Aspect 62 . Means 62 6.2.5. Apostolate, Work, Missionary Dimension 62 . Specific Aspect 62 . Means 62 6.2.6. Justice and Peace 63 . Specific Aspect 63 . Means 63
6.3. SOLEMN PROFESSION 63 6.3.1. Required Documents 63 6.3.2. Immediate Preparation for Solemn Profession 64 . Means 64
Formula for Solemn Profession 65
VII. YEAR OF PASTORAL SERVICE 66
7.1. DEFINITION 67 7.1.1. Nature 67 7.1.2. Objectives 67 7.1.3. Duration 68 7.1.4. Place 68 7.1.5. Program 68
7.2. BASIC THEMES DURING YEAR OF PASTORAL SERVICE 69 7.2.1. Human Maturity 69 . Specific Aspects 69 . Means 69 7.2.2. Following the Lord 69 . Specific Aspects 69 . Means 69 7.2.3. Common Life 69 . Specific Aspects 69 . Means 70 7.2.4. Servite Identity 70 . Specific Aspects 70 . Means 70 7.2.5. Apostolate, Work, Missionary Dimension 70 . Specific Aspects 70 . Means 70 7.2.6. Justice and Peace 70 . Specific Aspects 70 . Means 70
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7.3. EVALUATION AND ADMISSION TO HOLY ORDERS 71 7.3.1 Admission 71 7.3.2. Required Documents 71 7.3.3. Commission for Holy Orders and the Ministries 71
VIII. PERMANENT FORMATION 73
8.1. DEFINITION 74 8.1.1. Nature 74 8.1.2. Objectives 74 8.1.3. Duration 75 8.1.4. Place 75 8.1.5. Program 75 8.1.5.1. The young friar who has just finished initial formation and studies 75 8.1.5.2. The young adult friar 76 8.1.5.3. The middle aged friar 76 8.1.5.4. The elderly friar 77 8.1.5.5. The friar approaching death 77 8.1.5.6. The friar tried by life 77
8.2. BASIC THEMES IN PERMANENT FORMATION 78 8.2.1. Human Maturity 78 . Specific Aspect 78 . Means 78 8.2.2. Following the Lord 79 . Specific Aspect 79 . Means 79 8.2.3. Common Life 79 . Specific Aspect 79 . Means 79 8.2.4. Servite Identity 80 . Specific Aspect 80 . Means 80 8.2.5. Apostolate, Work, Missionary Dimension 80 . Specific Aspect 80 . Means 80 8.2.6. Justice and Peace 80 . Specific Aspect 80 . Means 81
How can a man be born when he is old? 81
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INTRODUCTION
We must, therefore, fix our gaze on the words and actions with which our fathers gave us spiritual birth; we must understand the sort of life that made them pleasing to the Lord and to our Order. Our life must conform to these words and actions so that all can see that we have been left behind as their children in their likeness (Cf. Sir 44, 10-13).
Legenda de origine Ordinis [LO] 2.
I. THE TWENTY YEAR HISTORY OF THE POST-CONCILIAR DOCUMENT ON SERVITE FORMATION.
After the Second Vatican Council, the Order of Friar Servants of St. Mary spent 22 years renewing its Constitutions (June 22, 1965 to March 25, 1987). It was only after a fairly definitive text had been set in 1977.1 that it was possible to begin work on a common formation program.
A “PRELIMINARY” STUDY TEXT ON SERVITE FORMATION
The General Secretariat for Formation and Studies [SGFS] during the six years 1977-1983 (John M. Dowd, Anthony M. O’Connell, Giuseppe M. Bernardi [1977-1979], Ermes M. Ronchi [1980-1983]) prepared a preliminary “study text on Servite formation”2 for the international formation meeting held in Rome, April 8-9, 1980. Those who attended the international meeting approved the “text” unanimously. “In 1981 the General Council suggested that the Secretariat prepare a Ratio Formationis for the whole Order”3 using this preliminary study as a basis. The “study text” together with a questionnaire was sent to various jurisdictions in the Order to collect possible reactions, impressions and eventual suggestions over a period of two years. In autumn 1982 the “text” was modified to reflect the responses that had been received. The Secretariat then sent the “text” to the Priors and Vicars Provincial for their evaluation. The text was revised and a third version was presented to the General Chapter of 1983 which modified and approved it. This “study text” on formation 4 has four parts:
1. A brief introduction; 2. Six guide-themes which serve as a basis for the various tasks during the entire period of formation; 3. Observations on the pre-novitiate, the novitiate and the time of temporary profession; 4. Reflections on the formation community.
1 Cf. Costituzioni dell’Ordine dei frati Servi di Maria (Curia generale OSM, Roma, 1978). See Acta OSM 39 (1977) pp. 1-104. 2 Cf. Testo di studio sulla formazione, in: Acta OSM 43 (1980) pp. 189-212. 3 Cf. Relazione del Segretariato Generale per la Formazione e gli Studi (SGFS), in: Acta OSM 46 (1983) p. 138. The General Council noted that Ecclesiae Sanctae (1966) and subsequent directives from the Congregation for Religious and Secular Institutes had asked that we prepare a text on formation [in: Acta OSM 44 (1981) p. 151]. 4 Cf. Study-Text on Formation, in: Acta OSM 47 (1984) pp. 456-467.
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At the 1989 General Chapter the Documento sulla formazione 5 came up for discussion again. “Thanks to the collaboration of many individual friars, CLIOS, the Marianum Faculty, the Servite Historical Institute and the General Secretariat of the Missions” 6 guidelines for liturgical, Mariological, Servite historical-spiritual, missionary formation had been added.
THE NEED FOR “RATIO INSTITUTIONIS OSM” (1994-1995)
In the recent synod on “vita consecrata” (1994),
The Synod Fathers have urgently requested all the Institutes of Consecrated Life and Societies of Apostolic Life to draw up a ratio institutionis,7 a formation program based on the charism of the institute. It should present clearly and precisely the path to be followed for one to assimilate fully the spirituality of the Institute. Today the Ratio answers a genuine need. On the one hand it shows how to transmit the spirit of the Institute to younger generations in a way that will allow them genuinely to live its spirituality in spite of differing culture and geography. On the other hand it shows consecrated persons the means that will enable them to live this same spirit in the various phases of human existence as one moves towards full maturity of faith in Jesus Christ. 8
The General Chapter of 1995 echoed the sentiments of the Synod on Consecrated Life. One of its decisions was that a complete and up-to-date “Ratio Institutionis” be edited:
The General Secretariat of Formation and Studies should publish a Ratio Institutionis based on the above-mentioned Documento sulla Formazione (nn. 110-153; and General Chapter 1989 – Appendix, nn. 301-325.9
A FIRST DRAFT OF THE “RATIO INSTITUTIONIS O.S.M.” (1996-1997)
On March 12, 1996, the General Council established the 1995-2001 General Secretariat for Formation and Studies. It held its first meeting at Monte Senario November 20-27, 1996. The following friars were present: John Roncalli M. Benjamin, Giancarlo M. Bruni, Camille M. Jacques, Juan Bautista M. Pesci, Ferdinando M. Perri, Rhett M. Sarabia, José M. Sartori, 10 Eugene M. Smith, the Formation Team of St. Alexis College [Paolo M. Erthler, Patrick M. Ryall, Angel M. Vargas]. 11 Fra Clodovis M. Boff was absent. The SGFS tried to launch its work on the Ratio by writing Linee ispirazionali (Inspirational Guidelines) and revising the Temi guida (Basic Themes) based on the Documento sulla formazione (Formation Document). The remainder of the Ratio was to be written by a subcommittee which would send a first draft of the text to everyone involved in formation - individuals and communities – for their evaluation.
5 Cf. Documento sulla Formazione O.S.M., in: Acta OSM 55 (1989) pp. 501-530. 6 Cf. Relazione del SGFS, in: Acta OSM 55 (1989) p. 268. 7 The Church has asked every Institute to prepare a “Ratio Institutionis.” Cf. Code of Canon Law (January 25, 1983) canon 650, 1. 8 JOHN PAUL II, Post-synodal Apostolic Exhortation Vita Consecrata (March 25, 1996) [VC] n. 68. 9 Acts of the General Chapter. Mexico City, October 2-25, 1995 [CG 1995]. Disposizioni del Capitolo, n. 6, in: Acta OSM 61 (1996) p. 237. 10 José M. Sartori was elected Vicar Provincial of Chile-Bolivia and resigned from the SGFS. He was replaced in 1998 by Ivo M. Solarini. 11 The formation team was renewed for the three years 1997-2000. Its current members are: Ferdinando M. Perri, Rolly M. Daquigan and David M. Mejía Cisneros.
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During the first six months of 1997 a five-member subcommittee (Giancarlo M. Bruni, Camille M. Jacques, Ferdinando M. Perri, John Roncalli M. Benjamin,12 and Angel M. Vargas) met three times. The subcommittee used “Documento sulla Formazione” (nn. 110-153 and Capitolo generale 1989 – ”Appendice”, nn. 228-325) of the 1989 General Chapter as a basis for writing a first draft. Since 1983 several important documents have appeared and they must be considered in our history of the Ratio.
- Code of Canon Law (January 25, 1983): cc. 573-730, Institutes of Consecrated Life; cc. 731-746, Societies of Apostolic Life;
- Constitutions of the Order of Friar Servants of Mary. Rule of St. Augustine (Curia Generalizia O.S.M., Roma 1987);
- CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, Instruction Potissimum Institutioni. Directives on Formation in Religious Institutes (February 2, 1990);
- 210th GENERAL CHAPTER [1995] OF THE ORDER OF SERVANTS OF MARY, Letter Servi del Magnificat. Il cantico della Vergine e la vita consacrata ( Servants of the Magnificat. The Canticle of the Virgin and Consecrated Life ) Curia Generalizia O.S.M., Roma 1995.
In June 1997, this first draft was sent to members of the secretariat, formation masters and various others people interested in the subject. They were asked to send us their comments and opinions before December 1997.
SECOND DRAFT OF “RATIO INSTITUTIONIS O.S.M.” (1998)
By December 1997 the composition of the subcommittee had been somewhat modified because of changes in the formation team at St. Alexis (Giancarlo M. Bruni, Camille M. Jacques, John Roncalli M. B., Rolly M. Daquigan, David M. Mejía Cisnero, Ferdinando M. Perri). In that month the subcommittee examined all the responses it had received. It was the unanimous opinion that the first draft was a very good document. So in subsequent meetings (January 17, February 18 and May 30, 1998) the first draft was revised in the light of the comments received. In June 1998 the General Council examined this revised draft and made suggestions.
EVALUATION AND APPROVAL OF FRIARS INVOLVED IN SERVITE FORMATION (1999)
An international meeting of friars involved in Servite formation was held in Rome, December 27, 1998 - January 6, 1999. The SGFS was present and the “Ratio Institutionis O.S.M.” was examined. The text – in its entirety and in the individual parts dedicated to the various stages of formation – met with approval. Certain emendations were made in writing. In the light of these changes the text was revised and presented to the General Council which approved it on November 10, 1999.
12 In June, 1997, John Roncalli M. Benjamin returned to India and became involved in pastoral work. He resigned from the SGFS and was replaced in 1998 by Lourdusamy M. Anthonysamy.
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II. THE NATURE AND VALUE OF THIS CURRENT “RATIO INSTITUTIONIS O.S.M.”
NATURE
The “Ratio Institutionis O.S.M.”, Called to Serve in Love with Mary, presents a plan of formation for a friar in the Order of Servants of Mary. It is more an educational tool than a theological study of Servite religious life. 13
PURPOSE
The “Ratio Institutionis O.S.M.” outlines the formation process of a friar, Servant of Mary, from his first response to the Lord’s invitation (initial formation) to the moment of his death (permanent/ongoing formation).
“The primary goal of formation is to make it possible for candidates to religious life and young professed”, over the course of their life, “to discover, assimilate and eventually understand” what it means to be a friar Servant of Mary. This is the only way a friar who dedicates his life to God can make his presence in the world meaningful, effective and a faithful witness.14
AUDIENCE
This “Ratio Institutionis O.S.M.” is a guide for the friar Servants of Mary who live daily in the school of Christ; it is especially directed to those involved in formation and those who are about to enter the formation process. The Ratio offers inspiration, guidelines, and comprehensive, step-by-step programs, based on common and organic criteria. It will make it possible for the friar to grow in his free and creative response to God’s call and readiness to serve the Gospel in today’s world.
STRUCTURE
The “Ratio Institutionis O.S.M.”, Called to Serve in Love with Mary, is comprised of the following sections:
I. INSPIRATIONAL GUIDELINES II. FORMATION JOURNEY III. BEGINNING – THE POSTULANCY IV. THE PRE-NOVITIATE V. THE NOVITIATE VI. TEMPORARY PROFESSION VII. YEAR OF PASTORAL WORK VIII. PERMANENT / ONGOING FORMATION
Chapter I, Inspirational Guidelines, situates the Servite vocation in the broader Christian vocation; it describes briefly the charism of a friar Servant of Mary.
13 For those interested in this subject insights can be found in: Fra Michel M. Sincerny’s letter presenting the renewed Servite Constitutions (June 7, 1987) and the introduction to Rituale della Professione Religiosa dei frati Servi di santa Maria, Libri Liturgici OSM 9 (Curia Generalizia OSM, Roma 1993) nn. 1-43. 14 CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, Instruction Potissimum Institutioni. Directives on Formation in Religious Institutes (February 2, 1990) [PI] n. 6.
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Chapter II, Formation Journey, describes the various elements that make up the formation process of a Servite friar (basic themes, subjects of formation, basic elements, vocation discernment). The other six chapters are dedicated to the various stages of formation: postulancy, novitiate, temporary profession, pastoral year, ongoing formation. The first five of these six chapters are devoted to “initial formation”; the last chapter discusses permanent/ongoing formation.
SOURCES
Above all it must be made clear that this present document is in no way intended to be an exhaustive study of Servite religious values. The Servite Constitutions (especially chapters XV- XXII on formation: Const. 104-157) [170], the past and present historical/spiritual sources of the Order remain the basic texts of reference and inspiration.
The instruction, Potissimum Institutioni. Directives on Formation in Religious Institutes (February 2, 1990) of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, also plays a determining role.
ADAPTATION
This is a general document. In practice it must be adapted to the situations existing in local Churches and in the various regions in which the Order is present.
MODIFICATION
The “Ratio Institutionis O.S.M.”, Called to Serve in Love with Mary, can be modified by the General Council. The General Council can make these modifications on their own initiative – consulting the General Secretariat for Formation and Studies – or they can make modifications at the request of the General Secretariat for Formation and Studies.
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ABBREVIATIONS - ACRONYMS
Acta OSM Acta Ordinis Servorum beatae Maria Virginis (Curia Generalis OSM, Romae 1916f.)
Annales OSM Annalium sacri Ordinis fratrum Servorum beatae Mariae Virginis (Typis Salvatoris et Ioannis Dominici Marescandoli, Lucae 1719-1725). This work (three volumes) contains the annual events (decisions, chapters …) of the Order from its beginnings to 1725: 1233-1497; 1497-1633; 1633-1725.
Can. A canon from the Code of Canon Law (January 25, 1983).
CG 1989 Capitolo generale elettivo 1989. Ariccia (Roma), 3-27 ottobre 1989. I. Preparatory Documentation in: Acta OSM 55 (1989). See pp. 501-530 (Documento sulla Formazione O.S.M.)
CG 1995 Atti del Capitolo generale. Città del Messico, 2-25 ottobre, 1995 in: Acta OSM 61 (1996). [See pp. 225-238 (Documento sulla Formazione O.S.M.)].
Const. Constitutions of the Order of Friars Servants of Mary. Rule of St. Augustine. (Curia Generalizia O.S.M., Roma 2015) [1987].
LO Legenda de Origine Ordinis fratrum Servorum Virginis Mariae (Italian translation – Pier Giorgio M. Di Domenico), in: PROVINCIA VENETA DELL’ORDINE DEI SERVI DI MARIA. SECRETARIATO COORDINAMENTO E ANIMAZIONE CULTURALE, Fonti storico- spirituali dei Servi di santa Maria. I. dal 1245 al 1348 (Servitium, Sotto il Monte – Bergamo 1998) pp. 185-260.
PI CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE AND SOCIETIES OF APOSTOLIC LIFE, Instruction Potissimum Institutioni. Directives on Formation in Religious Institutes (February 2, 1990).
SM 210th GENERAL CHAPTER OF THE ORDER OF SERVANTS OF MARY, Letter Servants of the Magnificat. The Canticle of the Virgin and the Consecrated Life (Curia Generalizia O.S.M., Rome 1995).
SGFS General Secretariat for Formation and Studies
Studi Storici OSM Studi Storici dell’Ordine dei Servi di Maria (Rome 1933-1942, 1953 ff).
VC JOHN PAUL II, Post-synodal Apostolic Exhortation Vita Consecrata (March 25, 1996).
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I. INSPIRATIONAL GUIDELINES
1.1. IN THE CONTEXT OF OUR COMMON CHRISTIAN VOCATION 1.2. IN THE CONTEXT OF THE TRADITION OF RELIGIOUS 1.3. LOVERS OF CHRIST, SENTINELS OF THE KINGDOM, PROPHETS OF BROTHERHOOD, COMPANIONS OF THE LOWLY 1.4. OUR LADY: OUR INSPIRATION
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1.1. IN THE CONTEXT OF OUR COMMON CHRISTIAN VOACTION
A vocation in the Church and for the Church
1. The Order of Friar Servants of Mary is not a parallel church in contrast with the local15 or universal Church16 rather it is a particular way of living in both the local and the universal Church – it shares the one and only Christian vocation. A clear awareness of this must inform and inspire all formation efforts.
To Be a Christian
2. The following terms describe the Christian vocation: “Christiformitas” (Conformity to Christ), “Icona Trinitatis” (Icon of the Trinity), “Sacramentum future” (Sacrament of the Future), “Signum humanitatis” (Sign of Humanity), “Ascesis” (Self-discipline). a) “Christiformitas” (Conformity to Christ). The Christian vocation is a call to conform to Christ (Rm 8,29) in our thought (I Co 2,16), in our feeling (Ph 2,5), in our action (I Jn2,6) and in our dying and rising (Ph 3, 10-11). b) “Icona Trinitatis “ (Icon of the Trinity). The Christian vocation is an invitation to become an image of the Trinity17 in our inter-personal, inter-ecclesial and international relations. We are united yet distinct in a love made up of reciprocity and radical openness in liberty and in responsibility18. The“apostolic life” of the Mother Church of Jerusalem is the original prototype of this love.19 c) “Sacramentum future” (Sacrament of the Future). The Christian vocation is a call to expectation: expectation of the fulfillment of the promise of ”a new heaven and a new earth in which justice will find a permanent abode” (2 Pt 3, 13; Is 65, 17; 66,22), the yes already exists (2 Co 1,20) in the transfigured Lord. While history lasts the Christian entrusts himself and his expectation to the openness of faith (Mk 1, 14), to the prayer of hope (Mt 6,10; I Co 16, 22; Rv 22,20; Didache 10,6) and to the holiness of life in charity (cf. 2 Pt 3, 11-13; Acts 3,19-21). The Church “Una Sancta “ (One and Holy) conforms to Christ and is an icon of the Trinity; it is a new event generated in the here and now by the Father through the Son in the Spirit. The present is not merely a “waiting” for the future – but rather is an expectation filled with the constant repetition of “Thy Kingdom Come – Come Lord Jesus.” It produces a life which is irreprehensible from the point of view of the Gospel – both on the personal and the structural level. Prayer and holiness will hasten the dawn of that day of Light known to God.
15 Cf. VC 48. 16 Cf. VC 47. 17 Cf. VC 41. 18 This free, responsible, reciprocal love – an image of God one and triune – finds its expression in the words of St. Augustine, “Love and do what you will.” (St. Augustine, In epistolam Joannis: PL 35, 7,8). It is an invitation to love or to let oneself be so drawn by God the source of love to will always what He wills. 19 Cf. JOHN PAUL II, Apostolic Letter, Orientale lumen on the 100th anniversary of Leo XIII’s Orientalis Dignitas (May 2, 1995) n. 2; VC 45.
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Hence the need for constant “conversion.” The “Ecclesia meretrix” (the harlot Church) must allow herself to be transformed by the Spirit of the Lord so that she can become ever more “Una Sancta” (One Holy) and thus fulfil her task as a real sign, the sign now of a future beyond evil and death which is still to come. d) “Signum humanitatis” (Sign of Humanity). The Christian vocation is a call that resonates through history; there is no room for “ecclesiocentrism.” The Church is from God for mankind. One part of mankind tells all mankind in meekness, sweetness and humility what through pure grace has happened to it. An encounter with a THOU that has meaning; fragments of light shed on the great questions humanity asks: questions of truth (Conformity to Christ); questions about relationships (relations modeled on the Trinity and on Christ’s presence among men); questions about the future (a new heaven and a new earth). This is the Missio ad gentes (mission to peoples): no land should be deprived of the Gospel of God acted out in one’s one life and announced with one’s own mouth (2 Co 3, 2-3). So that the joy of man might be full. e) “Ascesis” (Self-discipline). The Christian vocation is a call to a life of discipline lived in joy (Mt 6, 16-18). This self-discipline is not an effort at self-redemption – that would be radically contrary to the Gospel of Grace – rather it is a costly response to the gift of God. It is also a measured response. The cost, the interior and exterior effort becoming a daily practice – these can only be justified by a clear, conscious, irresistible and tranquil awareness: the THOU which has loved you to the extent of giving Himself, this is the THOU loved by you to the extent of giving yourself. This THOU is loved more than all others, more than your very life. The Christian is one who has been granted the understanding that it is worth while to live and to die for the Beloved. In the Beloved one’s own existence finds meaning, direction and a future. It is worthwhile to dethrone from one’s heart and from the Church’s heart any other primacy: the ego, affections, goods, plans, nationality, culture, tradition … These things are no longer the Master of the Church or of the Christian: “But all such assets I have written off because of Christ.” (Phil. 3,7)
The Friar is a disciple of Christ, who lives together with others and awaits His return
3. This Christian vocation is common to every disciple of the Lord and to every form of life within Christianity – religious life included – it is lived by baptized people among baptized people. When the Constitutions of the Order of Friar Servants of Mary speak about the continual effort to conform to Christ who came to serve and give His life for all (Mk 10,45; Const. 2) it reminds the friar of the goal of every Christian life, Conformity to Christ (“Christiformitas”) and the ascetic effort this involves.20 Similarly the Constitutions affirm “Faithful to the spirit of the Church of apostolic times and the Rule of Saint Augustine, in our communities we live with one heart and one mind in prayer, listening to the word of God and breaking the Eucharistic bread and the bread earned by our own labour in watchful expectation of the Lord who is coming.” (Const. 3). Once again the end of every Christian life is before us: the “apostolic form of life – koinonia - and the watchful expectation of the Lord who will come.” The Constitutions place the specific vocation of Servites in the context of the one, common vocation of all Christians.
20 Cf. VC 65.
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Called by God and made similar to Christ, through Our Lady
4. Like all human beings, Servites are called to this vocation, the forma Christi, the koinonia, the adventus by the one Trinity: the ineffable God through the word of His Son and the breathing of the Spirit. There is a characteristic addition: the call comes through the Virgin Mary. We read in the Legenda de origine Ordinis about the election of Philip Benizi: “What are you doing, Most Sweet Lady? You make him who will be your servant like unto your Son.”21 Mary, the Foundress of the Order, the faithful intermediary of God, the Creator, turns the eyes of St. Philip and of each of her servants to her Son and says to them “Do whatever He tells you.” (Jn2,5). And in reply, we Servants want to respond totally – overshadowed by the Holy Spirit as at the beginning (Lk 1,35; Act 2, 1f). We remember the call of our first Fathers: “By founding the Order of her Servants through seven men, Our Lady showed her will clearly: she wished to embellish her Order with an abundance of the seven gifts of the Holy Spirit.22 … Our Lady called them to live together in a radical union and thus give birth to Her Order.”23
The Friar, a Christian
5. The conclusion is obvious. A balanced formation must teach that the call is to the one, common Christian vocation lived, celebrated, reflected upon and acted out in and with the Church. “Religious Life” is a charism among charisms, an institution among institutions. We are simple Christians with our own special timbre.
1.2. IN THE TRADITION OF THE “RELIGIOUS LIFE”
“Monasticism” is a widespread human phenomenon
6. From the very beginning of his formation the friar Servant of Mary must be aware of the fact that his vocation is part of a widespread human phenomenon. We find it in various forms, times and names on every continent, in every culture and in every great religion. It meets needs and answers hopes that exist in every human creature and culture. “Monasticism” is a universal anthropological fact.
A Choice of Life common to all Churches
7. In the specifically Christian world this choice of life can be found in the Orthodox Church, the Eastern Churches, the Roman Catholic Church and recently even in those Churches born in the Reformation. Each form demonstrates peculiarities which are not unexpected. Among the Orthodox this form of Christian life is called simply “monasticism.” It is unitary: the hermit, the
21 LO 11. 22 The prophet Isaiah saw six gifts of the Holy Spirit rest upon the Messiah (Is 11,2); to these the Church has added piety to make seven. These seven gifts are: wisdom, understanding, cousel, fortitude, knowledge, piety and fear of the Lord. 23 LO 15, 22.
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Ratio Institutionis of the Order of Friar Servants of St. Mary 19 TEXT cenobite, the deacon, the traveling monk – these are not distinct juridical states, rather they represent integral and inevitable stages of the single monastic life; they can be found in every single monastery. In the west, on the other hand, these various manifestations of monasticism have been institutionally separated: monks, mendicants, congregations, secular institutes. This fragmentation is reflected in the many terms we use to describe this type of life: monastic life, religious life, consecrated life, contemplative life, active life. We will use the single expression religious life.
An experience of life that has a role in various Churches and religions.
8. The Order of friar Servants of Mary exists and is to be understood in the framework of religious life in the Roman Catholic Church. The Church is constitutionally ecumenical vis-à-vis other Christian confessions and other non-Christian religions (Const. 91).24 The Church entrusts “monasteries” with a new task – which is closely linked to their role. We read in Orientale Lumen: “In this regard I hope that monasteries will make a particular effort, precisely because of the unique role played by monastic life within the churches and because of the many unifying aspects of the monastic experience, and therefore of spiritual awareness, in the East and in the West.”25 We can read “priories” for “monasteries” in this text. The text refers to dialogue between the Sister Churches of the East and the West based on mutual acquaintance, association and work in common. This can be extended to those Sister Churches in the West not in full communion and with those non-Christian religions with a monastic tradition: Hinduism and Buddhism. The document invites Western religious to become conscious of their role in recalling the essence of religion and in concert with monks from all traditions seeking out and expressing this essence: an expression free of self-seeking – giving time, space and prominence to the substance of religious life in all its world-wide manifestations. It is not a question of denying one’s peculiar heritage but rather of seeing it as a particular expression of that common nucleus that defines monasticism, religious and consecrated life in all times and in all places. This nucleus is a prophecy which leads us back to the heart of the Gospel where we will find true unity.
The formation process in the context of the universal, Christian, religious life
9. This sign of the time, something new in the Spirit requires that the formative process of a Servant of Mary be placed in the context of the universal, Christian, religious life and be aware of other non-Christian forms of monasticism. Initiation consists – and this is highly informative – not of a closed understanding of the Order only through its own particular traditions, but rather seeing the Order as an individual piece of a much larger mosaic, a grain of sand on a broad beach. We are united in that essence which is sought and shared by all religious and yet aware of our own specific differences. We are enriched by others and contribute to their enrichment. We are a bridge to others.
This enrichment implies a knowledge of the great figures and rules of Christian and non-Christian religious life and the panorama of monastic-religious saints from both the east and the west. We
24 Cf. INTERNATIONAL THEOLOGICAL COMMISSION, Christianity and Other Religions (September 30, 1996). 25 JOHN PAUL II, Apostolic Letter Orientale Lumen on the 100th anniversary of Orientalis Dignitas of Pope Leo XIII (May 2, 1995) n. 25, on the importance of mutual acquaintance.
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Christians at the heart of world-wide religious life
10. The conclusion is obvious. A balanced formation must teach that the call is not just to the one, common, Christian vocation, but also to the religious life. The essence of this religious life can be found in all its many manifestations. The Servant of Mary must possess and express the heart of universal religious life in a particular way. The friar is called to express the universal as part of the common Christian and monastic vocation; he is also called to express the particular in his own name and life-style. We are simple Christians in the mainstream of the tradition of “religious life.”
1.3. LOVERS OF CHRIST, SENTINELS OF THE KINGDOM, PROPHETS OF BROTHERHOOD, COMPANIONS OF THE LOWLY
Lovers of Christ chaste, obedient and poor
11. Religious life is Christianity in the form of celibacy, obedience and poverty. We must emphasize that the Lord is the beloved, and in Him, the Father and the Spirit. The Lord, the Father and the Spirit are loved to the extent that they come before all else - ego, riches, everything prized by human beings. The Christological underpinning of the vows is fundamental to the formation of Servites. It is a radical sign and memorial of the primacy of Jesus in ecclesial life and at the same time an icon of His chastity, obedience and poverty.
Sentinels of the Kingdom
12. Religious life manifests Christianity in the form of a celibate, common life. The Apostolic Exhortation Vita Consecrata defines this as “an anticipation of life in that definitive world“26 which is the Kingdom. The emphasis and recovery of the eschatological character of this choice of life is fundamental to the formation of Servites. The future will constitute a koinonia in which there will no longer be any marriage (cf. Mk 12,25). This reminds the Church and history that celibacy and common life are inseparable. It is this which makes monks, religious, consecrated people “the great collectivity of those who watch from the beginning until the end,”27 the collectivity of those to whom the cry goes out “Sentinel, how much more remains of the night?” (Is 21, 11). Sentinels, those who watch! It is a consummation whose beginning can be seen and read in the brotherhood of celibates, an image of the transfiguration of an earth which moves towards splendor, the heavenly Jerusalem, the city of the sun.
26 Cf. VC 26. 27 Cf. LE SAUX, Henri, Une messe aux sources du Gange (Seuil, Paris 1967). Italian: Una messa alle sorgenti del Gange (Morcelliana, Brescia 1968), p. 69.
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Prophets of brotherhood
13. Brotherhood occupies a special place in the tradition of the Friar Servants of Mary. They can be called prophets of brotherhood,28 it is a royal road29 (cf. Gal. 6,9) apparent in their very beginnings: founded by a community and not a single person,30 it is in the Rule of Saint Augustine – one heart and one soul (Acts 4,32).31 Finally it is sealed by the Constitutions which present the Order not as a collection of isolated individuals but rather “a community of men united in the name of Jesus the Lord” (Const. 1),32 “a community formed by persons who … want to live in fraternal communion” (Const. 8).33 A common life in fraternity according to the spirit of the mendicant Orders (cf. Const. 3).
Companions of the lowly
14. Servites radicalize and make prophetic this central aspect of the common Christian experience to the extent that one could say that the witness of fraternal communion is the “primary service“ we offer to the world.34 And we do this with that humility which is characteristic of Servites. Formation, therefore, implies an awareness of that close connection between “service” and “fraternity.” The former is a extension of the latter, whether it be “service of hospitality” or “service of traveling” or any other of the many forms it can take. Traveling here means going out – and this is the essence of “mission.” It refers above all to the cry of the lowly and of the backwaters of the world anxious to be heard and listened to (cf. Const. 3; 58; 76d; 90; 141) [147].
The Formation Program in brief
15. Let us recapitulate what we have been saying up to now. Let us put the Formation Program into context and get down to specific details. a) The Friar Servants of Mary are a manifestation of the common Christian vocation in the specific form of universal religious life: celibacy in the common life. b) To be more specific: living celibately in fraternity is a parable announcing the coming Kingdom and giving witness to the fact that it has already arrived. There is no conflict. The future is completion with no trace of today’s evil or death, it is the completion of a journey (an exodus) – it is a Trinitarian event happening: from enmity to brotherhood, from domination to service, from death to life. c) Modern congregation have a specific ecclesial or social work as their goal, Servites are simply at the Service of the Church and of the world. Without compromising their commitment to celibate fraternity and its consequences, their work is an extension of their experience of fraternity in the light of the signs of the times and is expressed in a “plurality of forms” (Const.
28 CG 1995. Linee ispirazionali. Fraternità: esigenza essenziale del carisma, in: Acta OSM 61 (1996) p. 131. 29 CG 1995. Linee ispirazionali. Riprendere il cammino della fraternità, in: Acta OSM 61 (1996) p. 133. 30 CG 1995. Linee ispirazionali. Fraternità: esigenza essenziale del carisma, in: Acta OSM 61 (1996) p. 132. 31 Cf. Rule of Saint Augustine n. 3; CG 1995. Linee ispirazionali. Richiamo centrale della Regola:un cuore solo, un’anima sola, in: Acta OSM 61 (1996) p. 132. 32 CG 1995. Linee ispirazionali. Fraternità: esigenza essenziale del carisma, in: Acta OSM 61 (1996) p. 132. 33 CG 1995. Linee ispirazionali. Fraternità: esigenza essenziale del carisma, in: Acta OSM 61 (1996) p. 132. 34 CG 1995. Linee ispirazionali. Il nostro primo servizio: testimonianza di amore, in: Acta OSM 61 (1996) p. 132.
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4). Love lived in community is extended to all the different areas of human society (cf. Const. 73). God the Father sent the Son to bring divided men together as brothers (I Jn3,16); our Order is a community of brothers in Christ, and has been sent to share its brotherhood with today’s world divided by age, nation, race, religion, wealth and education (Const. 74). It is as a community that we share our brotherhood. d) We must never forget the primacy of “contemplation.” The opposite of “contemplation” is not action, but distraction. Contemplation is, in fact, action measured by the right criterion: it is thought, feeling and behavior which comes of Christ. Distraction, on the other hand, is action which deviates from this right criterion. The thought, feeling and behavior which comes from Christ – a truth of mankind – can only be perceived and understood in solitude and silence. One of the goals of formation is to help those who are “distracted” become contemplatives by giving them daily times of silence, of listening to the Spirit, otherwise the fraternity, service and waiting for the Kingdom which is the essence of their vocation will suffer. e) A final observation: we must cultivate a sense of humor that distinguishes fantasy from reality and acts as a safeguard against fanaticism or cynicism. Someone with a good sense of humor realizes that day-to-day life among the friars in community often falls short of the ideal, but he also knows that without an ideal we become bored, unhappy and disenchanted. Accidie, indifference, is the great sin of religious life – a state no one finds satisfying. The emphasis that underpins these inspirational guidelines is like a fire hidden in the ashes of our dreams that must be rekindled. Honest formation must see things as they really are – the “principle of reality” –and the way they ought to be – the “principle of hope in responsibility.” We should not be disappointed nor harbor illusions, but simply realize that we are no better than others; we must entrust ourselves completely to Him who works wonders and can change the desert into a sea and dry land into springs of water (Psalm 107 [106], 35).
1.4. OUR LADY, OUR INSPIRATION
She upon whom Servites fix their gaze
16. Servites live their fraternal service in celibacy, a sign of the Kingdom, and fraternity extended in diverse ways as a service of love for the Church and history. They do this in a particular context. From their origins these “praisers” of Our Lady are those who have taken her into their own house (cf. Jn19,27) and have become the little family of Mary. She is an inspiration and a perspective according to the Inspirational Guidelines of the 1995 General Chapter.35 Servites look to her as a mirror to learn the essence of service and the Gospel experience. Formation introduces one to Mary.
The woman who listens
17. Mary is the woman who listens. Her ear hears the word, she takes it into her heart and meditates upon it (Lk 2.19,51), she sings it with her lips (Lk 1, 46-55), she lives it daily (Lk 1,38) and she reveals it to others (Jn2,5). In Mary both Israel and the Church see themselves as the people who listen (Shemah - Hear), who pray (Magnificat) and who put the word into practice
35 CG 1995. Linee ispirazionali. Maria: una prospettiva, non un tema, in: Acta OSM 61 (1996) p. 128.
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(Fiat). In the document Servants of the Magnificat, we learn that she is the “Teacher of Lectio Divina.“36 And in the Constitutions we read “In imitation of the Virgin, we wish to live listening to the word of God, remaining always attentive to its summons in our hearts, in other people, in events and in all creation.” (Const. 24b). The Word is found in the Holy Scriptures, its primary and normative source. Scripture is the cradle of the Word.
The humble woman
18. Mary is a woman of humility. She knows and proclaims that what happened through her was a gratuitous gift from the mercy of the Father “who looks upon the humble, on those who have a contrite spirit and fear His word” (Is 66, 2; cf. Lk 1,48). She personifies that procession of the poor (anawim) who look to God as their only salvation. Among these can be found the Servants of Mary, drawn by her humility – which is both an epiphany and a signpost to her Son who is meek and humble of heart (Mt 11,29). The Legenda de origine Ordinis is a constant reminder of all these things.
The woman of suffering
19. Mary is the woman of suffering; she is an icon of the passion and of the compassion of God for every creature. She can be seen in her fullness next to Christ Crucified – this is the stature to which Servites are called. We read in the epilogue to the Constitutions: “Since our ideal is to reach the perfect stature of Christ, we shall have only relationships of peace, mercy, justice and constructive love towards creatures. In our commitment of service, the figure of Mary at the foot of the cross shall be our model … at the foot of those countless crosses …” (Const. 299) [319]. We are with her and like her in the Spirit; she is a sign of the boundless and unlimited mercy of the Father and of the Son.
The woman of the Magnificat
20. Mary is the woman who proclaims and prophesies that God will bring liberation and overturn human injustice and oppression. The future will not belong to the haughty, to political tyrants or to those with economic power (Lk 1, 51-53), it is already possible to become humble servants of the needs of a woman (Lk 1, 36f) and of the joy of the newly wed (Jn 2, 1f).
The ecumenical woman
21. Mary is the ecumenical woman. The document Servants of the Magnficat tells us that Mary as “the Daughter of Zion recapitulates in herself the whole of Israel;” as “an image of the Church she recapitulates in herself Christians of all times and all places;” as “a daughter of Eve she recapitulates in herself the whole of humanity – past, present and future”,37 in pronouncing her fiat and proclaiming the Magnificat she stands for the whole of mankind.38 She is the living memorial
36 210 GENERAL CHAPTER OF THE ORDER OF SERVANTS OF MARY, Letter Servants of the Magnficat. The Canticle of the Virgin and the Consecrated Life (Curia Generalizia O.S.M., Rome 1995) [SM] n. 42. 37 SM 111. 38 Cf. SM 112.
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The woman who waits in expectation
22. Mary is the woman who waits. She is watchful; she keeps alive among her Servants the expectation of the last things. The fraternal, celibate life of her Servants is an initial response to that expectation; it is a reminder of the heavenly Jerusalem waiting for the proclamation of the Kingdom (Mt 6,10) of the Lord Jesus (1 Co 16,22; Rv 22, 17.20) and of that holiness which hastens the coming of the kingdom (cf. Ac 3,19-21; 2 P 3,11-13).
The woman who points to Christ, our Way
23. Mary is the woman who points out the way for Servites to discover their own truth, their own way of becoming an image of Christ, an image of the Trinity, those who watch and wait for the Last Things. Mary’s way will free us from all forms of self-worship – greed, lust – and prepare a clean place for the Spirit to dwell; that one Spirit who brings all together, and gives form to those who are like Christ – poor, chaste and obedient. The Spirit gives form to communities united and marked by love, communities that await the final consummation of all things.
The woman of the Spirit
24. Mary is a witness to the fact that without the Spirit there is no Church, no mission, no service (cf. Lk 1,39-45; Ac 1,14).
Servants of Mary, in brief
25. The charism of the Servants and why we bear this name can be explained further. We are the servants of the Lord who have been sent into the world around us to be a sign of brotherhood and to keep alive the hope for a new heaven and a new earth. We keep alive also the memory of Mary, our proclaimed and powerful intercessor. She is a key to understanding what is essential in the Gospel. In silence she became the loving abode of the long-awaited Word (cf. 1P 1,8). She listened to the Word (lectio divina), she proclaimed the Word (liturgy), she lived the Word (witness), she announced the Word (mission) at different times and places (inculturation).
39 SM 113.
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II. THE FORMATION JOURNEY
2.1. BASIC THEMES 2.1.1. Human Maturity 2.1.2. Following the Lord 2.1.3. Common Life 2.1.4. Servite Identity 2.1.5. Apostolate, Work, Missionary Dimension 2.1.6. Justice and Peace
2.2. THOSE INVOLVED IN FORMATION 2.2.1. The Candidate 2.2.2. Formation Masters . The Master . Qualities . Qualifications . Tasks . Formation Team . Agreement Among Masters at Various Stages . Spiritual Journey 2.2.3. The Formation Community . Fraternal Life, Basis of Formation . A Faith Community Inspired by Early Church . Hospitality . Chapters and Meetings . Building Community Together 2.2.4. The “Authorities” of the Order
2.3. BASIC ELEMENTS 2.3.1. Organic Program 2.3.2. Sufficient Time 2.3.3. Method of Formation . Theoretical Spiritual Assistance . Practical Assistance . Psychological Assistance
2.4. VOCATIONAL DISCERNMENT 2.4.1. Objective 2.4.2. Signs of a Vocation 2.4.3. Those Involved in Discernment . The Candidate . The Master and his Assistants . The Formation Community . The Superior
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2.1. BASIC THEMES 40
26. The formation period is a time of grace to help a candidate arrive at the truth about himself; in the Christian experience this truth is intelligible in Christ Jesus, true man.41 The great tradition calls this process “Christiformitas“ (Conformity with Christ).
The program for every stage of formation is based on six basic themes which must be integrated into an ideal that serve as the basis of a life: human maturity; following the Lord; common life; Servite identity; the apostolate, work, and missionary activity; justice and peace.
2.1.1. Human Maturity
27. The candidate should have the will and the ability to take care of himself
- Emphasize that the humanum (humanity) is important to God. - Become aware of oneself as a person loved, free and responsible. - Grow – without pretense – in a healthy and humorous relationship with one’s own culture, ego, talents and limitations; one should be at ease with possessions (food, clothing, shelter …) and other people (community, neighborhood …); one should be open to the world. - Learn to handle conflict with confreres and others without being overwhelmed. - Have a clear consciousness that, in the light of the Gospel, will lead to an adult maturity and will express itself in service with and for others in freedom and joy. - Demonstrate a willingness to be helped in this process of psychic, physical and spiritual integration (cf. Const. 117). Particular attention should be paid to one’s affections.
2.1.2. Following the Lord
28. The candidate should have the will and the ability to embrace that discipline necessary for the Christian disciple.
- Follow the path of Jesus of Nazareth through reading the Gospel. - Rediscover one’s own name in His Name: Beloved Son (Baptism, Lk 3, 21-22). - Rediscover one’s own ”plan of action” in His: Good News to the Poor (Lk 4,18). - Rediscover that the ultimate meaning of life is unconditioned giving in the fact that He gave His Body for us and poured out His Blood for us (Last Supper: Lk 22,14-20). - Rediscover in His victory over temptation that all that counts is the Father’s word which should be heard, adored and not challenged (Lk 4,1-13). - Rediscover in His days of silence, companionship and friendship how to order our daily life when we are alone, when we are outside and when we are in the fraternity of our community. - Rediscover our own poverty, chastity and obedience in His poverty, chastity and obedience. - Rediscover in Mary, the “Mother and Servant of the Lord“ (Const. 1) a model of consecration and imitation of Christ (cf. Jn 2,12; 19, 25-27). - Rediscover In Christ’s resurrection God’s approval of a way of being which will reach its full meaning in the end (cf. Ac 2,33; 1 Jn 3, 16-20; 5, 1-13).
40 Cf. Documento sulla Formazione O.S.M. Temi guida dell’intero periodo di formazione, in: Acta OSM 55 (1989) pp. 502-504. 41 Cf. CG 1995. Linee ispirazionali. Il punto di partenza: l’opzione per Gesù Cristo, in: Acta OSM 61 (1996) p. 129.
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- Rediscover in Lectio and in the Fractio Panis that place where the “new creation” is born (Const. 71). Communion with the Father, through the Son and in the Spirit informs those who are like Christ. - Rediscover the liturgy as a creation event celebrated in praise. - Rediscover in the study of theology reflection on an experience of transfiguration.
2.1.3. Common Life
29. The candidate should have the will and the ability to live in community and make a contribution to its growth: willingness to work, responsibility for one’s tasks, sensitivity to others, openness to correction and discussion, a spirit of cooperation and adaptability.
- Rediscover in the Lectio Divina and the “Breaking of Bread” the locus where the Gift of the Holy Spirit is given which turns an amorphous group into a fraternal community. - Rediscover that the community is a Pentecostal event; it was created in the image of the Trinity: it is both one and distinct in love, reciprocity and complementarity. - In this context of community learn to appreciate the value of diversity, otherness, the gift of each one’s self and each one’s different culture. - Help each to become what he was called to be: one and distinct. - Realize that every true relationship involves wonder, ethics (being with and for the other), strength of spirit (the other involves and provokes me) and a sense of mystery (there is always something hidden in the other). - Learn to appreciate the value of the Chapter or community meeting; it is the locus where common life is subjected to discernment in the Spirit.
2.1.4. Servite Identity
30. The candidate should have the will and the ability to commit himself to his identity as a religious Servant of Mary.
- Acquire one’s identity through the daily living of one’s own form of evangelical-apostolic life (Const. 1). - Through study and reflection deepen one’s understanding of the vows, of their foundation in Scripture and in the tradition of the Church; see the consequences of each vow in one’s own life as well as their apostolic value in the Church (cf. Const. 139) [145]. - Lex Orandi – Lex Credendi – Lex Vivendi: with the celebration of the Servite liturgy (cf. Const. 114) and with the study of the theological and spiritual aspects of the liturgical books, learn to deepen one’s communion with the Order and assimilate those elements which are proper to its spirituality and determine its identity. - Besides the Rule for the Servants of God of Saint Augustine, know the history of the Order, its important figures, its historic places in order to fit into its real life, become aware of its religious identity and share more fully in its spiritual values (Const. 153) [162]. - While studying theology give special attention to the role of the Mother of God in the mystery of Christ and the Church (cf. Const. 152) [161] and to the significance of the Virgin Mary for today’s world. - Develop a feeling of belonging to the Order, of communion and collaboration with its members and fraternities (nuns, sisters, secular institutes and Secular Order members) – the Servite Family (cf. Const. 287-292 [305-311]; 26; 30; 31b; 32d; 33a; 39; 67; 83; 90; 101; Dir. 42-45).
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2.1.5. Apostolate, Work, Missionary Dimension
31. The candidate should know how to be an ‘apostle’, that is to be an envoy formed and sent by Christ. He should also have the will and the ability to carry out his work in an appropriate and satisfactory fashion.
- Be aware of the Servite mission and its characteristics (cf. Const. 73-78). Know how to justify being called “Servants.” Every community is a community of service; every friar must assume responsibility for carrying out his own task (cf. Const. 59). - Give preference to Community Witness (cf. Const. 79-94) in all places and areas of service. - Perceive and live one’s own service inside and outside the community as a participation in the common lot of all men and in the mission of the Lord Who is a Servant (cf. Const. 57). - Achieve an understanding of service which takes into consideration the directives of the Gospel, the signs of the times and the attitudes of each person involved (cf. Const. 60; 76; 112; 115). - Experience prayer as the soul of the apostolate – understand how the apostolate stimulates and gives life to prayer.42 - Recognize that manual work is an integral part of formation – it contributes to personal balance (cf. Const. 151) [157]; study too is an indispensable part of total formation (cf. Const. 157) and worthwhile service. - Serve in the present: carry out the missionary mandate of proclaiming the Gospel to all nations; by doing what is just in the midst of all men, sons of the same Father, one extends the love of God which appeared in Christ (cf. Const. 77).
2.1.6. Justice and Peace 43
32. The candidate should have the will and the ability to dedicate himself to justice and peace in the world, and to ecumenism and inter-religious dialogue.
- Mankind today is divided by age, nationality, race, religion, wealth and education; extend our fraternity to all men (cf. Const. 74). - Together with other human beings seek a positive and evangelical solution to the problems of the environment and society (cf. Const. 116). - Defend the rights of the dispossessed – in the sight of Christ and the Father they are the privileged (cf. Const. 89). - Don’t allow one’s life to contradict the Gospel of Peace and Reconciliation. Support with all one’s strength the inspiration of the Spirit that will make the words of Jesus come true: “That all may be one” (Jn 17, 11). Be truly ecumenical, open to dialogue with every religion (cf. Const. 91); 44 think, feel and act on a large scale. - Through prayer and study strive to make the Daughter of Zion a sign of unity (cf. Const. 7; 152) [161].
42 Cf. VC 67. 43 For more on justice, peace and the integrity of creation see: JUSTICE, PEACE, INTEGRITY OF CREATION COMMISSION (JPIC), Manual for Promoters of Justice, Peace, Integrity of Creation (JPIC Commission, Rome 1997). In Italian, COMMISSIONE GIUSTIZIA E PACE INTEGRITÀ DEL CREATO (GPIC), Cieli e terra nuova. Manuale per animatori digiustizia, pace e integrità del creato (Editrice Missionaria Italiana, Bologna 1999) 287 pp. 44 Cf. INTERNATIONAL THEOLOGICAL COMMISSION, Il cristianesimo e le religioni [Christianity and Other Religions] (September 30, 1996) nn. 23-26, 105-113.
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2.2. THOSE INVOLVED IN FORMATION
33. In practice the formation project involves people – those who form and those who are formed. In both, the principal agent of formation, the Holy Spirit, is present and operative.45 “Those involved in formation” are the candidate, the master, the formation community and the “authorities” of the Order. Formation is both a community and personal project for them.
2.2.1. The Candidate
34. Jesus called to Himself those He had chosen and they came to Him (Mk 3,13; cf. Mt 4,18- 22; 9,9). The subject of formation is the candidate. He has the primary responsibility to answer yes to the call he has receive. He must assume responsibility for his answer – this is vital;46 he is primarily responsible for his own formation.
35. Therefore, one expects the candidate:
- to realize that the basic requirement is an openness to “conversion” that requires docility (discipleship) in order to benefit from the formation process; to develop a creative openness that prepares one for new possibilities in the future in the same way that openness showed our first Fathers new dimensions of being Christian; - to be aware that following Christ means transcending oneself, giving oneself and not seeking oneself (cf. Mt 10,37-39; 16,24-28; 19,21.27-30; Mk 8,34-38; Lk 9,23-26.57-62; 14,25-27; Jn 12,24-26); to live Gospel values responsibly and maturely because they are attractive and valuable in themselves; - to learn how to live, relate and work with others; - to channel his energy towards a realistic goal that he believes is essential; - to be aware that his decision is irrevocable; the free choice of God is not enough to answer His invitation, there must also be the determination “not to turn back” (Lk 9,62), and not to reverse one’s decision; - to realize his limitations; he must forgo certain things to accomplish others for the sake of the Kingdom; - to aim at creative loyalty and realize that his decision is a key to his whole future life; - to recognize in time the essential motivations that justify the commitment he has made.
2.2.2. Formation Masters
36. God is the author and origin of every vocation; He is the Master par excellence of everyone who consecrates himself to God. In the formation process, however, He uses human beings. He appoints certain people to act as elder brothers to those He has called. Formation is, therefore, sharing in the work of the Father, who through the Spirit, creates the sentiments of the Son in the hearts of young people … .47 In other words, through the diligent48 and discreet
45 Cf. PI 30. 46 Cf. PI 29; VC 65. 47 Cf. VC 66.
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Ratio Institutionis of the Order of Friar Servants of St. Mary 30 TEXT guidance of the master of formation, it is the Father who educates, the Son who forms, and the Holy Spirit who accompanies the candidate. 49
The Master of Formation
37. The person appointed as “Master of Formation” by the competent authority is essentially a mediator of God who is the “true Master.”
Qualities
38. He should therefore be all of the following things.
- He should be a “man of God” and a man of prayer;50 he should be insightful, and possess that spiritual wisdom that comes from a careful and prolonged listening to the Word of God (cf. Const. 31a).51 - He should be an optimist. - He should have a rich experience of life and a good knowledge of the Order. - He should have both pastoral and formation experience (cf. Const. 122) [123] so that he can initiate candidates into the mission; he should be able to see people’s needs and meet them with care and boldness in full communion with the Church. - He should have a respectful understanding of the human heart and the ways of the Spirit (cf. Const. 122) [123] “so that he is up to the task of accompanying others on this journey”,52 and able to meet their need for greater interiority, educate them in discernment, docility, obedience and reading the signs of the times. - He should have both human sensitivity and openness53 so that he can accompany others on the path of conversion and answer their need for fraternity.
- He should also be endowed with psychological sensitivity (cf. Const. 122) [123]. - He should have sufficient time and good will to dedicate himself to the personal care of each individual and not just the whole community (cf. Const. 122) [123].54 - He should love the liturgy (cf. Const. 114) and understand its role in spiritual and ecclesial formation.55 - He should be well versed in Catholic teaching about faith and morals. - He should be perceptive of the signs of the times in both the Church and the world.
48 This is the ancient adjective used to describe the Servite Novice Master; one finds it in the Ancient Constitutions O.S.M., chapter 15: “The prior will entrust the novices to the instruction of a diligent master who will teach them everything that regards the Order … He will teach them to have humility of heart and body according to what is written: ‘Learn of Me for I am meek and humble of heart ‘ (Mt 11,29). He will teach them to go to confession frequently with simplicity and with discretion …” 49 Cf. CENCINI, Amedeo, I sentimenti del figlio. Il cammino formativo nella vita consacrata, Psicologia e formazione 19 (Dehoniane, Bologna 1998) pp. 41-51. 50 Cf. PI 31. 51 Cf. PI 31. 52 VC 66. N.B. Simeon, the New Theologian, writes “In order to give the Holy Spirit it is necessary that one have it in oneself”. There is also a pedagogical principle: “One teaches more by what one is than by what one does.” 53 Cf. PI 31. 54 Cf. PI 31. 55 Cf. PI 31.
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- He should be a man of great loyalties: “loyalty to mankind and to his time; loyalty to Christ and to the Gospel; loyalty to the Church and its mission in the world; loyalty to religious life”56 and to the Order; loyalty to the spirit of the Seven Holy Founders and to the Spirit “Who blows where He wills” (Jn 3,8).
Abilities
39. In carrying out his task he should have the necessary cultural preparation57 and be able to do the following:
- act “in a spirit of service to all brothers”;58 - promote discernment; - encourage personal discussion; - act as a stimulus for fraternal charity; - show leadership in the community, coordinate its tasks and commitments, organize its work groups (cf. Const. 122) [123]; - carry out the community plan; - encourage working with the Church; - maintain continuous formation.
Tasks
40. The Formation Master has the following responsibilities:
- discern the authenticity of a vocation to the religious life; - help candidates and religious in formation to pursue their journey of dialogue with God and imitation of Christ; - accompany them along the paths of the Lord through frequent and direct dialogue; - offer them solid and adequate doctrinal and practical nourishment; - check and evaluate their progress in the light of the gifts of the Holy Spirit; - determine if they have what is needed for the formation stage in which they find themselves.
. Formation Team
41. As the person primarily responsible for formation, the “Master” can suggest to the competent authorities his choice of co-workers. They should complement his own qualities and abilities and assist him in his work. Together they will draw up a unified formation program (cf. Const. 122) [123]. Creating and preparing such a team is more than ever necessary. Under the guidance of the Master the team would contribute to the human, psychological and spiritual growth of the candidate, both as an individual and as a member of the community. The concerted activity of the Master and his co-workers (cf. Const. 122) [123], coupled with a vivid awareness of their common responsibility, will in itself be an example that will produce lasting results in formation.59
56 S. CONGREGATION FOR RELIGIOUS AND SECULAR INSTITUTES, Document Optiones Evangelicae. Religious and Human Welfare (August 12, 1980). n. 13. 57 Cf. PI 31. 58 SECOND VATICAN COUNCIL, Decree Perfectae Caritatis on the up-to-date renewal of religious life (October 28, 1965) n. 14. 59 Cf. PI 32.
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Harmony amongst those responsible for the various stages of formation
42. Formation is made up of various stages; these stages are not isolated one from the other, but are sequential form a harmonious continuum (cf. Dir. 2) [Const. 125].
For this reason coherence and collaboration are necessary among those responsible for the various stages of formation. They should be guided by a common and continuous pedagogical orientation, and an understanding with the competent authorities.
Spiritual Journey
43. An important, characteristic and indispensable task is reserved to those who assist the Master in the formation journey (confessor, spiritual director …).
2.2.3. The Formation Community 60
44. The ideal place for formation is the community (cf. Const. 8).61
. Fraternal Life is the basis of formation
45. Formation should take place in a community designated for that purpose. This community should be seriously committed to giving concrete witness to fraternal life – the basis of formation as a Servant of Mary. Uniting a life of prayer and work helps to integrate everyone into the life we profess, and has a profound influence on personal development (Const. 121).
46. The community designated for initial formation should accept as its primary purpose for its existence guiding candidates in harmony with the master and his co-workers in their commitment to carry out a unified program of formation (Cf. Const. 122, 123) [123-124]. A sufficient number of competent friars who are directly or indirectly involved in the work of formation is necessary for this work to be carried out efficiently (Cf. Dir. 1) [Const. 122]. If possible, there should be “at least four solemn professed friars ‘seriously committed to giving concrete witness of fraternal life’ (Const. 121). Preferably they should be of different ages. Two should be directly involved in carrying out the formation program.” 62
. A Community of Faith inspired by the Primitive Church
47. The fundamental inspiration of the community of life and formation is linked to the experience of the primitive, apostolic Church. Servites, like their first seven Fathers, make constant reference to this example. They are committed to the practice of fraternal unity (cf. Ac 2,42) expressed by one heart, one soul and one sharing of possessions (cf. Ac 2, 44; 4, 32). They are committed to the teaching of the Apostles (cf. Ac 2, 42) in their lectio divina (cf. Const. 24b;
60 Cf. Documento sulla Formazione O.S.M. La comunità di formazione (spunti di riflessione), in: Acta OSM 55 (1989) pp. 509-510. 61 Cf. VC 67. 62 Cf. CG 1995. Disposizioni del Capitolo, n. 3, in: Acta OSM 61 (1996) p. 237.
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31a; 148) [154], in their prayer, in the “breaking of bread” (cf. Ac 2,42; Const. 27-29) and in the common table (cf. Ac 2,42; Const. 64; 66-67). In a climate of silence (cf. Const. 31), hospitality (cf. Const. 68-70) (127), work, community service (cf. Const. 118; 57; 75b,c,d) and of renewal (cf. Const. 31b,c).
. Environment of the Formation Community
Hospitality
48. Young people attract young people. It is normal that the formation community should have the special task of practicing hospitality for candidates to the Order. They should be able to offer eventual candidates a first experience of community life (cf. Const. 124; Dir. 4) [127]. In particular, it is important that the following books be easily available in reception rooms: Holy Scripture, the Constitutions, the Legenda de origine Ordinis, fundamental works on the religious life, texts which describe the fundamental elements of religious life (common life, prayer, work, the table, vows … Apostolate
49. The formation community should be aware of the needs of the neighborhood in which it is located, and to the extent that it is possible, members of the community should serve that community.
. Formation Community’s interaction with other communities
50. Even if certain formation communities must of their very nature be somewhat detached, the novitiate for example, it is important that these communities not be isolated from the world around them or from the other communities of the jurisdiction. On the contrary, it is desirable that formation communities have regular contact with the other communities of the jurisdiction - this could be achieved through fraternal visits and common activities.
. Chapters and Meetings
51. The community should celebrate regular chapters to draw up plans for common commitments and the commitments assumed by individual friars (cf. Const. 20; 34; 37; 183) [196]. Novices and simple professed friars can take part in chapters of planning and renewal but do not have the right to vote; whether or not they attend other types of chapters is up to the deicision of the conventual chapter (Const. 182 b) [195 b].
. To build community together
52. The community must be aware of its irreplaceable role in the formation program. At the same time it is necessary that the candidate realize that nothing will happen automatically in the formation community;63 much depends on the candidate’s free and personal decision to live in full fraternal life directed to God, according to the pattern, style and spirit of Servites. The formation community will live this same life and give witness together with the candidate.
63 Cf. CENCINI, Amedeo, “…come olio profumato…” Strumenti di integrazione comunitaria del bene e del male – Religiosi Duemila 18 (Paoline, Milano 1999) 376 p.
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2.2.4. The “authorities” of the Order
53. The “authorities” of the Order are also involved in formation even apart from their specific “juridical” interventions. They must follow with interest the progress of friars in formation. “The Prior General is the person primarily responsible to the Order and the Church for formation and studies” (Const. 155) [168]. “Each province and vicariate is responsible for the complete formation of its own friars. The directory will determine the general outline of programs and indicate who is responsible for their implementation and evaluation” (Const. 155; Dir. 19) [168].
2.3. BASIC ELEMENTS
2.3.1. Organic Program
54. The formation program outlined in this Ratio is both practical and theoretical at the same time. It is practical because it seeks by various means to meet the real needs of formation in the Order; additions and modifications can be made IN THE CONTEXT OF the personal and community situations that exist in various parts of the Order.
It is theoretical in that together with the candidate it seeks that healthy inclination towards the infinite, eternal and light-filled place to which the Spirit is calling him, in other words, to be holy because the Lord is holy. To carry out this program, in every stage of formation, emphasis will be placed on a particular aspect of each basic theme.
Since formation is a life-long commitment, the final part of this Ratio Institutionis is devoted to ongoing/permanent formation.
2.3.2. Sufficient Time
55. A healthy, dynamic, formation process needs sufficient time. It needs enough time to allow the understanding, the interiorization and assimilation of those values (basic themes) which will be gradually presented to the candidates in the specific stages of formation. During initial formation, these stages are determined and provide us with reference points: reception (at least six months), pre-novitiate (generally at least one year), novitiate (one year), temporary profession (three to six years), pastoral work (one academic cycle), studies.
2.3.3. Method of Formation
56. To achieve its purpose the formation program must take into account the educational methods and specific aids human sciences offer for an integrated development of the candidate for religious life. Among the education methods it is necessary to point out for formation three types of assistance that are inter-linked: theoretical spiritual, practical and psychological. The first helps one to understand values, the second to make them one’s own and the third to determine how and to what extent they have been assimilated. To be truly effective the formation program must make these three tools available simultaneously to the candidate; human and vocational maturity on the one hand and spiritual and psychological maturity on the other are inseparable.
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. Theoretical Spiritual Assistance
57. This “theoretical assistance” consists in the presentation and explanation of specifically religious vocational values through theological, biblical and liturgical teaching, through conferences, retreats and spiritual direction. The best possible instruction, however, comes from community life and fraternal charity. If a community loses sight of the intrinsic value of fraternal love the vocation is already compromised. It will be impossible for a candidate to interiorize values and it will be difficult for the mature person to preserve those values he had already assimilated.
58. Besides being a value in itself, ascesis / self-discipline, is an excellent means of imparting spiritual teaching. It involves denial of one’s own spontaneous and primary impulses and instincts.64 It leads to a more conscious and concrete sharing in the mystery of the passion and resurrection of Christ. An integral formation program includes the daily, personal practice of self- disciple which will lead one to the practice of the virtues of faith, hope, charity, prudence, justice, fortitude and temperance.65
. Practical Assistance: Experience
59. “Experience” consists in actually carrying out roles in activities, training, assignments, offices, work inside the community or outside in the parish, working with groups or something similar.
. Psychological Assistance
60. Although theoretical and practical assistance are both important and necessary, on their own they will not achieve the purpose of formation. These types of assistance do not really reach the most important level of the candidate’s personality: subconscious motivation. This motivation is a constant influence and frequently an obstacle to assimilation. “Psychological assistance”66 helps the candidate to live according to the values he has professed, to achieve a lasting and deep understanding of himself, and a firm mastery of his own person.
2.4. VOCATIONAL DISCERNMENT
2.4.1. Objective
61. The goal of vocational discernment is to help the candidate clarify his choice of life and bring it to maturity so that he understands God’s action in him and can make a free and responsible decision about his vocation. It is therefore necessary:
- to discern the truth of a vocation and determine its authenticity; - identify and evaluate the signs of God’s call in the candidate; - determine and evaluate those attitudes and qualities in the candidate that correspond to God’s call.
64 Cf. PI 37. 65 Cf. PI 36. 66 Cf. CONGREGATION FOR CATHOLIC EDUCATION, Guidelines for the Use of Psychology in the Admission and Formation of Candidates for the Priesthood (June 28, 2008).
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2.4.2. The Signs of a Vocation
62. A vocation is a free and gratuitous gift of God given to human beings. It is manifest in their human, spiritual and religious behavior and attitudes. The criteria for judging the fitness of a candidate are laid out in the Directory (cf. Dir. 6) [Const. 129]. In line with the six basic themes mentioned above the following elements are signs of a true vocation that can be seen and recognized by all:
1. sufficient maturity and suitable health of mind and body (cf. Const. 126) [132]; 2. an attraction to prayer (cf. Const. 132) and to the daily imitation of the Lord without looking back (Lk 9, 62); 3. an enthusiastic desire, without pretense or selfishness, to take on the responsibilities of fraternal life (cf. Const. 125) [132]; 4. a positive and sincere desire to join the Servites (cf. Const. 125) [132] and, like the Seven first Fathers risk everything for the pearl of great price, Christ Jesus (cf. Mt 13, 45-46; LO 19, 17); 5. the ability and the desire to live the evangelical counsels and give oneself to the service of others (cf. Const. 125) [132]; 6. the ability to assimilate Gospel values and to make freely responsible and courageous choices.
2.4.3. Those Involved in Discernment
. The Candidate
63. The candidate has the intention of responding to God’s call and therefore must determine the authenticity of that call through prayer, reflection and examination …
. The Master and his co-workers
64. In the effort to understand his vocation, the candidate is invited to:
- know the opinion of his family and of the local church (community, parish …); - accept the help of the Master and his co-workers (confessor, spiritual director, …); - seek with the help of others the basis of his own aspirations, commit himself to living a spiritual life and to recognizing with clarity what in essence motivates his own decisions; - be willing to accept the help of others: the physician, the theologian, the psychologist, …
. The Formation Community
65. Fraternal life is the ideal place to discern and accept the will of God: to walk together in unity of heart and mind.67 For this reason that community which receives candidates and in which the Master and his co-workers perform their tasks must be committed to carrying out the unified formation program (cf. Const. 122-123) [123-124]. At the appropriate time the community should be consulted about accepting candidates for the novitiate (cf. Const. 183) [196], temporary profession (cf. Const. 134; 183) [140; 196] solemn profession (cf. Const. 145; 183) [151; 196] and
67 Cf. VC 92.
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Ratio Institutionis of the Order of Friar Servants of St. Mary 37 TEXT holy orders (cf. Const. 157; 183) [170; 196]. The consultation takes place through a vote in the conventual chapter.68
. The Responsible “Authority”
66. A response is given to the candidate’s request. The response comes from:
- for the pre-novitiate, the appropriate authority is determined by the directory (cf. Dir. 6) [Const. 129]; - for the novitiate, the Prior [Council] Provincial with the consent of his Council [collegial vote] (cf. Const. 208 d) [233 e]; - for temporary profession, the Prior [Council] Provincial with the consent of his Council [collegial vote] (cf. Const. 208 d) [233 e]; - for renewal of temporary profession, the Prior or Vicar Provincial should evaluate the report written by the Master for the annual renewal of temporary profession (cf. Const. 136 b) [142 b]; - for solemn profession, the Prior or Vicar [Council] Provincial with the consent of his Council [collegial vote] and the permission of the Prior General (cf. Const. 145; 208 d; 155; 250) [151; 233 e; 168; 266]; - for admission to Holy Orders, the Prior Provincial after seeking the advice [consulting] of his council (Const. 157; 207 b) [170; 222].
68 For the celebration of these conventual chapters see Ritual of the Chapter, formulas VI (Conventual chapter for the admission of candidates to the Order) and VII (Conventual chapter for the admission of candidates to sacred orders).
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III. RECEPTION OR POSTULANCY Const. 124; Dir. 4-7 [127-130]
3.1. DEFINITION 3.1.1. Nature 3.1.2. Objectives 3.1.3. Duration 3.1.4. Program
3.2. BASIC THEMES DURING RECEPTION OR POSTULANCY 3.2.1. Human Maturity . Specific Aspect . Means 3.2.2. Following the Lord . Specific Aspect . Means 3.2.3. Common Life . Specific Aspect . Means 3.2.4. Servite Identity . Specific Aspect . Means 3.2.5. Apostolate, Work, Missionary Dimension . Specific Aspect . Means 3.2.6. Justice and Peace . Specific Aspect . Means
3.3. ADMISSION TO THE PRE-NOVITIATE 3.3.1. Criteria for Evaluation 3.3.2. Required Documents
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3.1. DEFINITION
67. It is suggested that the regions, provinces and vicariates create specific vocational communities and postulancies 69 with a program for direction.
3.1.1. Nature
68. During that stage of formation called reception or postulancy, a candidate will live in – or frequent – a Servite community specifically designated as a vocational or hospitality community. One of the friars of the community should be assigned the task of directing the candidate. During this stage the candidate should continue with his studies or work (to acquire the necessary qualification for admission to the pre-novitiate). If he is already living in a Servite community he will still carry out the studies or work in which he is involved.
3.1.2. Objectives
69. During this period the candidate has his first contact with Servite community life, it is a first test of his faith journey and vocation. Consequently:
- the candidate and the Servites have the chance to get to know each other; - this mutual acquaintance grows through personal contact with friars of the Order, and with an actual Servite community – especially the one closest to the candidate – and with the communities of reception and formation (pre-novitiate, novitiate).
3.1.3. Duration
70. The duration of this reception period is determined by the Directory (cf. Dir. 6) [Const. 129] or possibly by the minor seminary program. It can be either long or short. A few months may be enough for both parties to get to know each other sufficiently to allow the candidate to enter the pre-novitiate. This period of reception is concluded with a letter written by the person responsible for admission as determined in the Directory – or his delegate. The letter will tell the candidate whether or not he has been accepted into the pre–novitiate program.
3.1.4. Program
71. The Directory will determine the program for establishing contact with eventual candidates and the way in which they will be accepted (cf. Dir. 6) [Const. 129].
Basic General Formation
72. It is important that the candidate have a basic, general education , i.e. a diploma or other legally recognized school certificate which places them on a level with their peers, according to the educational standards in each country (cf. Dir. 8) [Const. 158].
69 This suggestion – creating and maintaining specific vocational communties and postulancies – comes from the General Chapter of 1995: “Regions, Provinces and Vicariates should create and maintain specific vocational communities and postulancies that can reach young people where they live, and that are aware of the family situations. These houses could, conceivably, be inter-jurisdictional.” Cf. CG 1995. Vocation Work. Guide Lines – on the provincial, regional and general levels, n. 5. in: Acta OSM 61 (1996) p. 217.
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Personal Direction
73. During this period of postulancy a designated friar should assist the candidate in his process of personal reflection (review his own history; evaluate his past and present efforts; understand his own life of faith; mark a turning point in his life).
Personal and Community Responsibility for Vocation Promotion
74. Each friar and each community is responsible for attracting new members to our Order through their life and witness. Recruiting new members is largely the work of individual communities and should be planned in the light of local conditions. Communities should frequently examine the effectiveness of these programs (Dir. 4) [Const. 127].
All communities should be open to everyone – especially young people. Communities should afford them the opportunity to share in our life of prayer, fraternity and service, and to experience our community and family spirit.70
AID FOR THE DIRECTION AND DISCERNMENT OF VOCATIONS
75. In meetings with the local friar responsible for recruiting there are outlines that can be used to aid dialogue and the candidate’s personal reflection (review one’s own history; evaluate past and present efforts; understand one’s own life of faith; mark a turning point in one’s life). See the ten outlines in Appendix I – Directing Young People Seeking Admission and Vocation Discernment. 1. What are you looking for?; 2. Who are you?; 3. You and other people; 4. Your life of faith; 5. The Call of Christ: Come and See; 6. Your response; 7. The choices and preferences of Jesus; 8. Your everyday choices; 9. The test; 10. The mission: the turning point.
3.2. BASIC THEMES DURING THE TIME OF RECEPTION OR POSTULANCY
- Master, where do you live? John the Baptist’s two disciples asked this question. - Come and you will see, Jesus answered. They went and they saw where he lived, and that day they remained with him. Jn 1, 38-39.
3.2.1. Human Maturity
76. Specific Aspect
- To evaluate one’s real physical and mental situation and the search for one’s vocation.
77. Means
1. Regular dialogue about one’s progress with the local friar responsible for reception/postulancy. 2. Write a brief history of one’s own vocation. 3. Physical activity.
70 CG 1995. Pastorale vocazionale. Linee operative, a livello della comunità locale, n.1, in: Acta OSM 61 (1996) pp. 216-217.
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3.2.2. Following the Lord
78. Specific Aspect
- Accept more fully the call of the Lord in one’s life as a baptized person; - Take the time to understand one’s own faith journey; - Examine one’s commitment to the Christian Life.
79. Means
1. Live in the school of Jesus: dedicate time every day to prayer, spiritual reading and meditation on the Word of God as it is proposed in the liturgy. 2. Share daily in the liturgical prayer of the community if one is living in a Servite community.
3.2.3. Common Life
80. Specific Aspect
- Examine one’s own attitude to common life; - Determine the plan and dynamism of the community.
81. Means
1. Learn to encounter others and dialogue with them. 2. Celebrate the Liturgy of the Hours and the Eucharist with the community. 3. Share meals with the community. 4. Visit the vocational/reception community (or the pre-novitiate) often if one doesn’t actually live there.
3.2.4. Servite Identity
82. Specific Aspect
- Know and share in Servite life.
83. Means
1. Be a frequent visitor to one of the communities of the province or vicariate, especially the vocational/reception (or pre-novitiate) community. Spend periods of time living there. 2. Take part in Servite feasts. 3. Learn more about the current situation, history and spirituality of the Order through meeting friars and reading. 4. Read the Constitutions and other spiritual texts of the Order.
3.2.5. Apostolate, Work, Missionary Dimension
84. Specific Aspect
- Test one’s own ability to work. - Learn more about the missionary commitment of the local Church and the Order.
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85. Means
1. Share in the Community’s work as much as possible. 2. Perform community service to the extent that one can. 3. Information on the missionary commitment of the local Church and of the Servite Family leading to an active participation in a mission promotion group.
3.2.6. Justice and Peace
86. Specific Aspect
- Learn more about one’s own environment (injustice, other religions and Churches).
87. Means
1. Commitment to volunteer work among the least (aged, poor …) in one’s own environment (at home or at the priory). 2. Prayer and sharing the life of the local Church.
3.3. ADMISSION TO THE PRE-NOVITIATE
3.3.1. Criteria for Evaluation
88. The criteria for evaluating a candidate to be admitted to the pre-novitiate are not so much concerned with already existing results as with the candidate’s ability and potential for human and religious growth.
At the end of the postulancy one should be able to recognize five basic traits in the candidate:
1. Internal serenity; 2. General, basic culture; 3. A desire to follow Christ in the Church; 4. A desire to live in community; 5. The decision to begin the process of formation in the Servite Order.
3.3.2. Required Documents
89. The documents required for admission to the pre-novitiate are determined by the Directory (cf. Dir. 6) [Const. 129]. These documents allow us to know the personality of the candidate; current legislation requires the following:
- birth certificate; - baptismal certificate and a confirmation of non-married status;71 - certificate of psychological aptitude for religious life; - health records;
71 Cf. Canon 645 § 1.
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- scholastic records (cf. Dir. 8) [Const. 158]; - family status; - parental consent for minors; - parents’ marriage certificate; - work records (if appropriate); - release or exemption from military service (if appropriate); - recommendation from ordinary or the rector of the seminary or major religious superior if the candidate is coming from a diocesan seminary or other religious institute or of a society of apostolic life;72 - certificate of good conduct or police record (if appropriate); - eventual recommendations from responsible people who have known the candidate well (pastor, catechist, school director, former employer, etc); these recommendations will help the pre-novitiate community, the prior or vicar provincial to make a decision; - curriculum vitae – a history of one’s general and Christian life; - a handwritten request by the candidate for admission into the pre-novitiate. If necessary this should be accompanied by a free declaration in which the candidate states that if he should leave formation or sever his ties to the Order he will ask for no compensation for the time spent in the Order; - a report from the Master of Postulants or the Director of Vocations; - the opinion of the conventual chapter.
90. Ten Counsels for a friar Servant of Mary who is open to young people and has the Gospel in his heart
1. Live your vocation as a disciple of Christ and Servant of Mary with serenity and enthusiasm (cf. Lk 12,8-9; 24, 44-48). 2. Put yourself on the side of the young person you may meet in the street (Lk 19,1-10). 3. Be attentive, show patience and discretion in the face of the mystery being revealed to you (cf. Lk 24, 13-35). Try to bring out what is good in the person you encounter. 4. Be a companion, share those things that interest and attract him (cf. Jn 1, 39). Learn how to laugh with him. 5. Take him for what he is – with his good points and limitations (cf. Mk 10, 21). Don’t be diffident. 6. Listen to him without judging (cf. Jn 8, 1-11). Dialogue with him, discover the meaning of life at the feet of our only Teacher. 7. Believe in him (cf. Mt 9,9). Recognize his potential. Build up his confidence. Give him responsibilities. 8. Don’t be afraid to confront him. Confrontation can be an occasion of growth (cf. Lk 2,41-52). 9. If he makes a mistake the world won’t fall apart (cf. Mt 7, 1-5). If he is dispirited, encourage him. If he settles for mediocrity, stir up the desire for something better. Help him to learn from his mistakes. 10. Respect his free choices – even if you don’t agree with them. Let your heart be ever open and eager to take up the dialogue once more (cf. Lk 15, 11-32).
72 Canon 645 § 2.
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IV. PRE-NOVITIATE 73 Const. 124; Dir. 4-7 [127-130]
4.1. DEFINITION 4.1.1. Nature 4.1.2. Objectives 4.1.3. Duration 4.1.4. Program
4.2. BASIC THEMES FOR THE PRE-NOVITIATE 4.2.1. Human Maturity . Specific Aspect . Means 4.2.2. Following the Lord . Specific Aspect . Means 4.2.3. Common Life . Specific Aspect . Means 4.2.4. Servite Identity . Specific Aspect . Means 4.2.5. Apostolate, Work, Missionary Dimension . Specific Aspect . Means 4.2.6. Justice and Peace . Specific Aspect . Means
4.3. ADMISSION TO THE NOVITIATE 4.3.1. Criteria for Evaluation 4.3.2. Required Documents
73 Cf. CG 1995. Documento sulla Formazione. Prenoviziato, in: Acta OSM 61 (1996) pp. 229-231.
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4.1. DEFINITION
4.1.1. Nature
91. The pre-novitiate is time a candidate spends in a formation community to experience and learn about Servite life as a preparation for the novitiate.
4.1.2. Objectives
92. To determine the the reasons he has made this choice and to reach:
- interior serenity (accepting himself as he is, overcoming conflicts, etc.) - an awareness of being Christian (to be a son and a brother in the same way Christ was) - the free decision to follow in the footsteps of the Seven Holy Fathers and contine the formation journey in the Servite Order.
4.1.3. Duration
93. The Directory determines the length of the pre-novitiate period (cf. Dir. 7) [Const. 130], in accordance with prevailing cultural conditions. It should consider the candidate’s rate of growth as a man and as a Christian, the amount of time available which is free from academic commitments or work. To achieve the goals set for the pre-novitiate a period of at least six months is necessary.
4.1.4. Program
94. The Directory will determine a program to establish contact with eventual candidates (cf. Dir. 6) [Const. 129]. The following program is only a suggestion.
95. The orientation of the pre-novitiate study program should be primarily catechetical and take into consideration the age, origin and culture of the candidate. It should be comprised of introductory courses or seminars on Sacred Scripture, sacramental theology, the liturgy of the hours, Mariology, the history and spirituality of the Order, current Servite missions, the organization of the Order, different sorts of vocations within the Servite family, and the Rule of Saint Augustine.
96. It should also provide for:
- the chance to spend time in significant Servite communities - meetings with novices and professed - days of fraternal sharing - meetings with missionaries passing through - attendance at some of the provincial, regional or vicarial meetings of the friars.
97. Moreover it should include:
- direction in personal prayer - experience in ecclesial communities - experience of the “desert” - singing practices - instruction in playing a musical instrument
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4.2. BASIC THEMES FOR THE PRE-NOVITIATE PERIOD
During the pre-novitiate period greater emphasis should be placed on one particular aspect of the basic theme.
4.2.1. Human Maturity
98. Specific Aspect
- A commitment to knowing oneself (gifts, limitations, conflicts, etc) and to accepting oneself as one actually is; growing in a healthy relationship with oneself (harmony of body, psyche and spirit, integration of sex, affection and rationality) and growing in a healthy relationship with others.
99. Means
1. Anamnesis: recall and tell one’s own personal history; know how to speak of oneself without fear. 2. Dialogue: be sincere and straightforward with the Master and his co-workers. 3. Self-criticism: know how to examine oneself critically with the spiritual director and the confessor. 4. Fraternal Correction: accept it and let it improve your relations with the one who proffers it. 5. Take part in youth groups. 6. Have a serene relationship with one’s natural family. 7. Consult experts: take advantage of the skills of a psychologist to understand the causes of conflict, the defense mechanisms and other obscure aspects of one’s personality. 8. Sport: become involved in a sport or physical exercise to strengthen one’s body. 9. Artistic expression: develop one’s talents by taking courses in music, art or crafts. 10. Cultivate a hobby. 11. Languages: learn another language – one that might be useful in the work of the Order.
4.2.2. Following the Lord
100. Specific Aspect
- Clarify and learn more about one’s own religious motivations; reach a clearer understanding of one’s own vocation; - Study one’s own identity as a Christian what Christian life means; - Deepen and perfect one’s knowledge of the faith and one’s understanding of the Lord Jesus.
101. Means
1. Spiritual direction: with the help of a master commit oneself to a better understanding of one’s reasons for choosing religious life and to progress in faith. 2. Course in Catechesis: learn more about one’s Christian faith and those values which contribute to a Christian vocation. 3. Liturgical and personal prayer: nourish and deepen one’s communion with God and with all creatures.
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4. The Sacrament of Reconciliation: experience the mercy of the Lord. 5. Silence: the means to evaluate one’s own faith journey. 6. Spiritual Reading: books suggested by formation masters. 7. Ancient languages: (Hebrew, Greek and Latin): begin the studying one of the original languages of the Bible or of Patristic texts. 8. Study of philosophy74 for a better understanding of mankind and of the world (cf Dir. 10) [Const. 160].
4.2.3. Common Life
102. Specific Aspect
- Learn to live in community; the communitarian dimension of life should not be taken for granted. - Open oneself to a serene and generous life with other people, gradually detaching oneself from an individualistic, competitive, self-sufficient mentality.
103. Means
1. Take part in common acts: meals, prayer, work, recreation, meetings. 2. Attentiveness: learn to be attentive to the words and gestures of others in order to understand and accept them as they are. 3. Respect: for the values of others. 4. Community meetings: take part in planning and evaluation meetings as a way to appreciate and respect diversity as a resource. 5. Strength of character: struggle to overcome inevitable tensions – avoid withdrawing into oneself in silence and non-communication. 6. Fraternal correction: accept fraternal correction as a means of knowing oneself better. 7. Fraternal friendship: it enriches one’s personality and leads to a perfection of charity.
4.2.4. Servite Identity
104. Specific Aspects
- Understand clearly the identity of a religious and of a Servant of Mary; - Study the history of the Order in the context of monasticism; - Study in depth Servite spirituality; - Learn to appreciate the place Servites occupy in the Church and in the world; - Tell others about your life-experience through the Servite communication media.
105. Means
1. Study: the history of religious life in general and the tradition of the Order (in synthesis). 2. Encounter: with pre-novices of other Orders and Congregations.
74 Cf. CONGREGATION FOR CATHOLIC EDUCATION, Decree on the Reform of Ecclesiastical Studies of Philosophy (January 28, 2011).
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3. Visiting: other communities in the Province, Vicariate or region; visiting also Servite nuns and sisters. 4. Taking part: in meaningful projects organized by the Servite family, in gatherings, meetings, chapters and other works of the apostolate organized by Servites. 5. Liturgy: active participation in retreats, Marian celebrations, the feasts and commemorations of Servite Saints and Blesseds. 6. Mariology: presentation of the Virgin Mary as the perfect example of following Christ. 7. Listening (cf. Const. 89; 48; 107), Beauty,75 Mercy (cf. Const. 52): these are the three characteristics of the Servite style of life.
4.2.5. Apostolate, Work, Missionary Dimension
106. Specific Aspects
- Achieve a professional status that is recognized by civil society (diploma, doctorate, certificate, degree); - Earn one’s daily bread with one’s own work; - Harmonize work, prayer and study; - Commit one’s own talents.
107. Means
1. School: to achieve professional status (diploma etc). 2. Personalized program: to harmonize one’s own abilities and the commitments of common life and study. 3. Manual work: as an integral element of formation. 4. Employment: to exercise one’s profession. 5. Courses: to learn certain skills (painting, music, poetry, theater, etc). 6. Work in the soil: gardening, growing vegetables to learn the language and wisdom of nature. 7. Missionary endeavor: commit oneself to mission promotion.
4.2.6. Justice and Peace
108. Specific Aspects
- Put oneself at the service of the Church and the human community; - Be open to human needs, be in solidarity with the struggles and crosses of the men of today; - Be informed of what is going on in the world today; - Be open and receptive to other cultures.
109. Means
1. Critical vision: of the values expounded and lived in today’s society. 2. Openness: to every human being in need. 3. Sensitivity: towards new forms of poverty. 4. Language: learn to speak the language of our times.
75 Cf. Rule of Saint Augustine for the Servants of God 48.
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5. Sharing life with the poor: spend summers in centers, healing communities, missions, new foundations or communities in poor areas (cf. Const. 58). 6. Culture of Peace: commitment to building a culture of peace in the world in which one lives. 7. Ecumenism: understanding, study, and encounters with Christians of other churches.
4.3. ADMISSION TO THE NOVITIATE
110. In admitting candidates to the novitiate, canons 641-653 [645] (cf. Const. 125) [131] must be observed.
4.3.1. Criteria for Evaluation
111. The criteria for admission to the novitiate are not based on results already achieved, but rather on determining whether the candidate is able and has the potential to undertake a journey of human and religious growth. At the end of the pre-novitiate six basic traits should be apparent in the candidate: 76
1. Human maturity and a clear and strong Christian identity 2. General basic culture 3. Interior serenity and a certain balance in one’s own life 4. A capacity to live in a community 5. The decision to continue the journey of formation in the Servite Order 6. The desire for a deeper understanding and experience of our religious life through sharing in community life.
4.3.2. Required Documents
112. The documents required for admission to the novitiate are:
- a handwritten request from the candidate for admission into the novitiate; this should be addressed to the Prior or Vicar Provincial, and the Provincial or Vicarial Council of the jurisdiction to which one belongs (cf. Const. 125) [233 e]. - results of the consultative vote of the conventual chapter (cf. Const. 183) [196]. - report of the pre-novitiate master. - psychological personality profile done by professionals. - a diploma or degree equivalent to that held by one’s peers in one’s country (cf. Dir. 8) [Const. 158].
76 Cf. PI 43.
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V. THE NOVITIATE 77 Const. 125-134 [131-140]
5.1. DEFINITION 5.1.1. Nature 5.1.2. Objectives 5.1.3. Duration and Place 5.1.4. Program . Courses and Seminars . Servite Studies . Other Resources . Evaluation . Sufficient Number of Novices 5.1.5. Continuity
5.2. BASIC THEMES DURING THE NOVITIATE PERIOD 5.2.1. Human Maturity . Specific Aspect . Means 5.2.2. Following the Lord . Specific Aspect . Means 5.2.3. Common Life . Specific Aspect . Means 5.2.4. Servite Identity . Specific Aspect . Means 5.2.5. Apostolate, Work, Missionary Dimension . Specific Aspect . Means 5.2.6. Justice and Peace . Specific Aspect . Means
5.3. ADMISSION TO TEMPORARY PROFESSION 5.3.1. Criteria for Evaluation 5.3.2. Required Documents
77 Cf. CG 1995. Documento sull Formazione. Noviziato, in: Acta OSM 61 (1996) pp. 231-233.
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5.1. DEFINITION
5.1.1. Nature
113. The novitiate is a period of twelve months (one year)78 completed (by the novice) in a house erected for that purpose (cf. Const. 132 a) [138 a].79 The novitiate is a period of “integral initiation”80 into the life of the Order; its purpose is to help the novice:81
- become more aware of God’s call; - experience the Servite way of life; - test his ability to live in community and bring to maturity his decision to become formally a member of the Order; - at the same time test his intentions and suitability.
Acts
114. The acts regarding entrance into the novitiate should be properly recorded and sent to the Prior General and the Prior Provincial (cf. Const. 149) [155].
5.1.2. Objectives
115. A novice who formally enters the Order is committing himself to understanding the Servite vocation and discovering if God is calling him to live it (cf. Const. 128) [134]. He is committing himself:
- to embark upon a journey of radical conversion and to accept the discipline necessary for his progressive passage “from the old man to the new creation”; - to assimilate and live Servite identity; - to take upon himself freely and with joy the responsibilities inherent in our fraternal life and the demands of celibacy for the sake of the Kingdom, evangelical poverty and religious obedience.
116. The community will support his human and religious development and together with him it will determine his aptitude for Servite community life and his ability to assimilate its values (cf. Const. 128) [134].
5.1.3. Duration and Place
117. For a novitiate to be valid, and to constitute an authentic and progressive experience of religious life, it must last at least a year and be conducted in a house erected for this purpose (Cf. Const. 132 a; 252 a,b) [138 a; 268 ab].
78 Cf. Canon 648 79 Cf. Canon 647. 80 PI 47. 81 Cf. Canon 646.
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Absence
118. An absence from the novitiate house that amounts to more than three months renders the novitiate invalid. Any absence greater than fifteen days must be made up – the number of days absent should be added to the duration of the novitiate. For brief periods of time and at the discretion of the Prior Provincial, the novices may reside in other houses of the Province or the Order (cf. Const. 132) [138].
Extending the Novitiate
119. If there is uncertainty about the fitness of a candidate, the novitiate may be extended but not for more than six months.82
Place
120. It is inadvisable to make one’s novitiate in a foreign place, culture or language (…) this is to avoid creating extraneous problems during a formation stage in which an individual is striving to create fundamental balances in his personality and in which communications between the novice and the master should be easy and comprehensible; each should understand the other to that extent which is necessary in this initial and intense stage of the spiritual journey. Moving candidates into a foreign environment at this particular stage runs the risk of cultivating false vocations, of being unable to perceive possible false motivations.83 It is also inadvisable to hold the novitiate in communities which are intensely involved in other forms of the apostolate.84
5.1.4. Program
121. The dispositions of Canons 641 [646] to 653 should be observed during the novitiate. (cf. Const. 125) [131].
122. The novitiate study program laid out by the Constitutions comprises: a) Courses and Seminars (cf. Const. 130) [136]: to learn more about the Order, the important themes of religious life, Sacred Scripture, prayer, liturgy and the role of Our Lady in the history of salvation. b) Servite studies: Marian devotional texts proper to the Order, Servite liturgical prayer; missions in the Constitutions and Chapter documents; the actual state of Servite missions. c) Other Resources (cf. Const. 130) [136]: in accordance with the norms of Canon Law, the master, his co-workers and the novices should take advantage of the assistance of experts, institutions and experiments both within and outside of the community. d) Evaluation: At least every four months the whole community, including the novices, should give their opinion on the validity of the program being followed. Every four months the master and his co-workers should write an extensive report on the progress of each novice for the Provincial Council. This should be done after talking to each novice individually (cf. Const. 134) [140].
82 Cf. Canon 653, § 2. 83 PI 47. 84 PI 50.
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e) Sufficient number of novices. To carry out the prescribed program with ease a sufficient number of novices is required. If this is not possible, the Prior Provincial, with the consent of his Council can make other provisions (cf. Const. 131) [137].
5.1.5. Continuity
123. There should be a continuity between the novitiate and what went on in the pre-novitiate (cf. Dir. 2) [Const. 125].
5.2. BASIC THEMES DURING THE NOVITIATE
As was the case in the pre-novitiate, during the novitiate a particular aspect (goal) of each of the basic themes will be emphasized.
5.2.1. Human Maturity
124. Specific Aspect
Build a healthy relationship:
- with oneself; - with others, the members of the community, those responsible for formation (the master, his co-workers, the Priors Conventual and Provincial) with the members of one’s family, and with other people (men and women); - with things (food, clothing, money, house); - with the universe.
125. Means
1. Open and sincere dialogue with one’s brothers, especially the master and his co-workers (cf. Const. 129) [135]. 2. Inter-personal relationships. 3. Community meetings. 4. Participation in the conventual chapter (cf. Const. 182 b) [195 b]. 5. Personal reflection and silence (cf. Const. 31; 72). 6. Four-month report (cf. Const. 134) [140]. 7. Analysis and examination with competent experts (spiritual director, psychologist, etc.).
5.2.2. Following the Lord
126. Specific Aspects
- Embark upon a progressive journey of detachment and conversion in order to conform to Christ Poor, Chaste and Obedient. - Re-discover oneself in Christ, the Son of the Father and the brother of all human kind; - Like Our Lady, sing life as a charismatic.
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127. Means
1. Daily Lectio Divina (at least half an hour every day, (cf. Const. 31a). This will lead one along the path of Jesus Christ and enable one to live in His school. 2. Bible: classes on Sacred Scripture as the source of spiritual life and the source of inspiration for religious life (cf. Const. 130) [136]. 3. Common and Liturgical Prayer: classes to learn about the nature of prayer and the essential elements of the liturgy; the riches to be found in the formation program should find expression in a living and creative liturgy (cf. Const. 130) [136]. 4. The Eucharist to reveal and achieve ultimate meaning – unconditional giving. 5. Contemplation (silent prayer, Eucharistic adoration, spiritual retreats): to glorify the Lord and be receptive to His gifts. 6. Daily examination of conscience (cf. Const. 72), keeping a journal. 7. The Sacrament of Reconciliation: to purify oneself from the darkness that is within oneself. 8. Classes on important themes concerning both traditional and contemporary religious life (cf. Const. 130) [136]; in-depth study on the vows for a better understanding and practice of poverty, chastity and obedience. 9. Spiritual Reading. 10. Methods of prayer consonant with the religious environment in which one lives.
5.2.3. Common Life
128. Specific Aspects
- To contribute daily to the building up of community; - To assume gradually all the responsibilities inherent in fraternal life; - To establish a loyal and sincere relationship with all the members of the community, respecting their differences and their gifts; - To offer joyous, humble service spontaneously and in wonder, particularly in times of tension or difficulty.
129. Means
1. Relationship: with all the members of the community. 2. Dialogue: that is both sincere and constructive. 3. Participation: in community meetings and at the very least in planning and renewal chapters (cf. Const. 182 b) [195 b]. 4. Collaboration and faithfulness to one’s commitments. 5. Fraternal Correction and Pardon. 6. Conferences (Collatio) on spiritual themes. 7. Common Acts: recreation, meals, community work.
5.2.4. Servite Identity
130. Specific Aspects
- To understand the charism, spirituality and style of Servites by studying the original sources and more recent history; - To assimilate seriously and with clarity the Servite identity; - To be a troubadour in love with Divine Beauty.
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131. Means
1. Study: classes on the history of the Order, its spirituality and its legislation (cf. Const. 130) [136]. 2. Research: on the lives of the Saints and Blesseds of the Order. 3. Servite Liturgy: use of the liturgical books of the Order (cf. Const. 114) and study of their theological contents. 4. Dedication to Our Lady: classes in Mariology for a better understanding of the Mary’s role in the history of Salvation (cf. Const. 130) [136] and Marian devotions. 5. Get to know the province to which one belongs. 6. Contact with other friars and communities (Servite novitiates, …)
5.2.5. Apostolate, Work, Missionary Dimension
132. Specific Aspects
- To see work as a means for collaborating with the creative activity of the Father and associating oneself with the redemptive work of Christ (cf. Const. 57a); - To carry out one’s own work in fraternal harmony; - To develop one’s talents within the community.
133. Means
1. Community Offices: faithful and attentive service. 2. Community Services (cleaning, keeping the house in order, etc.). 3. Manual Work (cf. Const. 118): gardening, cooking, etc. 4. Ecology: respect for all living things. 5. Mission promotion projects (Mission Days, …). 6. Cultural education: according to one’s abilities. 7. Courses: to learn the language of art and symbol.
5.2.6. Justice and Peace
134. Specific Aspects
- To feel oneself as a brother to all – in communion with the whole world; - To extend one’s brotherhood to every human being (cf. Const. 74); - To treat every person with respect and delicacy – especially the poor.
135. Means
1. Evangelically critical attitude: to judge both the values and lack of values in our culture and society in the light of the Gospel.85 2. Preferential option for the poor and for a life of service (cf. Const. 58; 76d; 89). 3. Critical evaluation of the use of social communications media (cf. Const. 16b). 4. Mercy: extend the mercy of Christ and of the Virgin Mary (cf. Const. 52). 5. Life of beauty: bring out the shining and eternal element in every creature. 6. Ecumenical and inter-religious meetings (cf. Const. 91).
85 Cf. VC 67.
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5.3. ADMISSION TO TEMPORARY PROFESSION
5.3.1. Criteria for Evaluation
136. At the end of the novitiate, the Master and the formation community should perceive in the novice sufficient maturity, basic serenity, and the physical, mental and spiritual health necessary to live the religious life.
137. Moreover at the end of the novitiate year one should be able to detect four fundamental traits in the novice. These traits are the “ideal” premise for making a choice which will commit one’s whole life. They are:
1. A conversion of mind and heart that can be seen in a newness of life and a stable, intimate relationship with Christ and His word. 2. Assimilation of the Servite identity: this implies immersion in the style of Our Lady to serve God and our brothers better. 3. The joy of living together with our brothers united in the name of the Lord, in communion, dialogue and prayer – in joyful times and in sad. 4. The ability to offer one’s whole person to Godand follow Christ who is chaste, poor and obedient; the ability to make one’s life a gift for the joy of others.
5.3.2. Required Documents
138. The documents required for admission to vows are:
- a handwritten request of the novice to make his temporary profession; this should be addressed to the Prior or Vicar Provincial and the Council of the Province or Vicariate to which one belongs (cf. Const. 134 b; 208 d) [140 b; 233 e]; - a report from the formation master with the contribution of his assistants (cf. Const. 134) [140]; - results of the consultative vote of the Conventual Chapter (cf. Const. 134; 183) [140; 196]; - a declaration on the part of the novice regarding the administration and use of his possessions (cf. Const. 133) [139]; - the novice himself should make an evaluation of his progress in religious and human growth.
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Formula for Temporary Profession
139. With religious profession the friar recognizes God’s plan. This plan calls him to a radical following of Christ and consecrates him with the gift of the Spirit. Before God and the Church the friar commits himself to observing the evangelical counsels of celibacy for the sake of the Kingdom, obedience and poverty; he commits himself to living a life of fraternal communion based on the commandment of love, inspired by a spirit of service, formed by a continual striving for conversion, and qualified by his total dedication to the glorious Mother of Christ.86
I, brother …. Mary, having been a member of this community of … for … years, living as your brother and striving to witness to the gospel, I, … , now ask you to allow me to continue my pilgrimage with you.
II. Therefore, in you presence, Brother … Mary, Prior …, (general or provincial or conventual) I freely and deliberately vow to God the Father, in honour of the Blessed Virgin Mary, our Lady, that I will follow Christ, observing the evangelical counsels of chastity, poverty and obedience according to the Rule of Saint Augustine and the Constitutions of the Servants of Mary until …
III. May the grace of the Holy Spirit, the intercession of our Lady and your love, brothers, support these vows and my commitment. Amen.87
86 Rituale della Professione Religiosa dei frati Servi di Maria = Libri liturgici OSM 9 (Curia generalizia OSM, Rome 1993) p. 23, n. 28. 87 Rituale della Professione Religiosa dei frati Servi di Maria = Libri liturgici OSM 9 (Curia generalizia OSM, Rome 1993) pp. 63-64, 79-80, 92-93, nn. 64, 99, 129. For the Latin text (official version) see, Const. 143. N.B. Parts I and III can be replaced by other similar texts approved by the Prior General.
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VI. TEMPORARY PROFESSION 88 Const. 135-150 [141-156]
6.1. DEFINITION 6.1.1. Nature 6.1.2. Objectives 6.1.3. Duration and Place 6.1.4. Program 6.1.5. Continuity
6.2. BASIC THEMES DURING TEMPORARY PROFESSION 6.2.1. Human Maturity . Specific Aspect . Means 6.2.2. Following the Lord . Specific Aspect . Means 6.2.3. Common Life . Specific Aspect . Means 6.2.4. Servite Identity . Specific Aspect . Means 6.2.5. Apostolate, Work, Missionary Dimension . Specific Aspect . Means 6.2.6. Justice and Peace . Specific Aspect . Means
6.3. SOLEMN PROFESSION 6.3.1. Required Documents 6.3.2. Immediate Preparation for Solemn Profession
88 Cf. CG 1995. Documento sulla Formazione. Postnoviziato, in: Acta OSM 55 (1989) pp. 507-509.
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6.1. DEFINITION
6.1.1. Nature
140. Temporary profession is the final stage of initial formation. The friar continues to develop and understand all the tasks of the preceding years. During this period let the friar bear in mind that the study of philosophy,89 theology or other subjects (technology, arts, sciences …) will help him respond freely and conscientiously to God’s call with a definitive commitment (Solemn Profession).
141. The Prior General, the Prior or Vicar Provincial, the Conventual Prior or someone delegated by them will receive temporary profession (cf. Const. 136 a) [142 a]. After evaluating the written report of the master, the Prior or Vicar Provincial will give his permission for its yearly renewal, on the same day (cf. Const. 136 b) [142 b].
Acts
142. Acts relating to temporary profession should be appropriately recorded and communicated to the Prior General and the Prior Provincial (cf. Const. 149) [155].
6.1.2. Objectives
143. The goals of temporary profession are to help the temporarily professed friar:
- To determine his effective ability to live the values and the vows of a consecrated life as a Servant of Mary, and to understand them better (reflection, study, etc.), in an atmosphere of serenity, dialogue and cooperation (cf. Const. 139) [145]; - To grow in fraternal life in conformity with the demands of the vows and to discover Christ living and present amongst His own, to share with others a plan of life (fraternal life, spiritual journey, mission, etc.); - To continue to grow spiritually and as a human being, making the Gospel an outline for personal and community life as it is proposed in the Rule of Saint Augustine and the Constitutions; - To prepare oneself for solemn profession; to reinforce the will to consecrate oneself totally to God with eyes fixed on Our Lady; to learn more about human kind, the world and God, so that one may perform whatever service he is assigned both appropriately and responsibly.
6.1.3. Duration
144. This is determined by existing legislation. Generally temporary profession lasts from three to six years (cf. Const. 147) [153].90
89 Cf. CONGREGATION FOR CATHOLIC EDUCATION, Decree on the Reform of Ecclesiastical Studies of Philosophy (January 28, 2011). 90 Canon Law permits an extension of up to nine years. Cf. Canon 657 § 2.
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6.1.4. Program
145. A friar should enjoy the benefits resulting from preceding stages in his training and live with courage the Servite vocation to which he has committed himself; this involves: human and spiritual growth, the vows, fraternal life, love of the Order, work, devotion to Our Lady, the apostolate. a) A friar should understand the need for education in his life and in his service (cf. Const. 151) [157], for this reason he should pursue studies to the extent that he is able; he should take courses offered by accredited institutions (cf. Const. 152; Dir. 9-10) [Const. 159-161]. b) A friar should be committed to the apostolate, he should take part in church and social work in the Servite spirit in ways that are consonant with his own aptitudes and aspirations. This will help him mature (cf. Dir. 9) [Const. 159]. c) A friar should obtain the apporpriate permission and spend portions of his free time from school in various communities of the province or vicariate, or at Monte Senario or other places of significance for the Order. These stays in other communities will help the friar to appreciate the real-life situation of our communities91 (cf. Dir. 17) [Const. 166]. d) At the beginning of the year a program outlining all the activities of the community for the coming year should be drawn up. Friars should make ever increasing contributions to this planning activity.
6.1.5. Continuity
146. Continuity should exist between the time of temporary profession and the spiritual journey begun in the novitiate (cf. Dir. 2) [Const. 125].
6.2. BASIC THEMES DURING THE TIME OF TEMPORARY PROFESSION
All the same basic themes of formation are important during temporary profession even if the greater part of the friar’s day is taken up with school, ministry or some other activity.92
6.2.1. Human Maturity
147. Specific Aspects
- To harmonize (integrate) one’s own personality on the human and spiritual level. - To bring unity to one’s own being to the extent that one achieves the maturity necessary to live a definitive commitment freely and joyfully.
148. Means
1. Care and attention to one’s own person. 2. Times and places of solitude and silence, recognized as a way of encountering the truth of the heart.
91 CG 1995. Documento sulla Formazione. Disposizioni del Capitolo, n. 7, in: Acta OSM 61 (1996) p. 237. 92 Cf. CG 1995. Documento sulla formazione. Postnoviziato, n.1, in: Acta OSM 61 (1996) p. 233.
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3. Free and open dialogue with the master. 4. Spiritual direction or counseling to achieve emotional balance and objectivity and to integrate one’s sexuality. 5. Study theology and other disciplines to discover in oneself the human and the divine (cf. Dir. 9-10) [Const. 159-160].
6.2.2. Following the Lord
149. Specific Aspect
- To identify with Christ and take on His feelings (cf. Ph 2,5).
150. Means
1. Practice of the evangelical counsels following in the footsteps of Jesus, Poor, Chaste and Obedient (cf. Const. 138; 143) [144; 149]; becoming aware of the consequences of each vow in one’s own life and the apostolic value of the vows in the Church (cf. Const. 139) [145]. 2. Guidance from a trusted master or spiritual director who will help develop one’s following of Christ and continue the formation process.93 3. Continuous study to understand the vows and their basis in Sacred Scripture (cf. Const. 139- 143) [145-149]. 4. A will to consecrate oneself totally to God (cf. Const. 138) [144]. 5. Care for one’s spiritual life through lectio divina (cf. Const. 24b; 31a; 148) [154], meditation, liturgy, discipline, etc. 6. Study of philosophy ,94 theology,95 Sacred Scripture and the spirituality of the Order, in order to live with more intensity and depth the experience of Christ (cf. Const. 152-153; Dir. 9, 11) [Const. 159; 161-162].
6.2.3. Common Life
151. Specific Aspect
- To build a community in imitation of our Seven First Fathers, put our gifts in common and bring to fruition the gifts of others.
152. Means
1. Open and free dialogue with one’s brothers, especially with the master and his assistants, leading to a greater involvement and progress in the life of the community (cf. Const. 129) [135]. 2. Understanding one’s own inter-personal relationships and ability to forgive; to work as part of a team and to share responsibility. 3. Taking part in community meetings and in those chapters at least which are dedicated to planning and renewal (cf. Const. 182 b) [195 b]. 4. A love for the community as it actually exists (cf. Const. 53) and a commitment to intensify one’s genuine and authentic sharing in its life.
93 Cf. PI 63. 94 If one has not already completed the study of philosophy during the pre-novitiate. See no. 101. 95 Cf. PI 61.
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5. A sense of responsibility towards one’s own community and towards the Order (cf. Const. 138) [144], through a lively and active witness. 6. Give the best of oneself for the building of community.
6.2.4. Servite Identity
153. Specific Aspects
- To claim and express the essence of one’s identity: fraternity in service under the guiding presence of Our Lady. - To prepare oneself for solemn profession and service to the Church according to the historical style and tradition of the Servite Order.
154. Means
1. Liturgical (cf. Const. 114) and devotional celebrations, carried out with care and attention. 2. Experience of service and evangelical hospitality. 3. Study of Mariology: recognize the presence of Mary in our history and reflect on the living and operative presence of the Mother and Servant of the Lord (cf. Const. 152) [161]. 4. Study the history and outstanding figures of the Servite Family (cf. Const. 153; Dir. 11) [162]. 5. Contact with other friars and communities (other Servite professed houses, …) 6. Spend time in other communities involved in apostolic service.
6.2.5. Apostolate, Work, Missionary Dimension
155. Specific Aspects
- To realize that work is our way to follow Christ who is poor, to share in the lot of mankind and to collaborate with the creative work of the Father (cf. Const. 57ab); - To promote team work (cf. Const. 75), to cultivate the skill of working with others, especially lay people, in fraternal harmony (cf. Const. 100-103); - To place one’s energy, ability and time at the service of the community and of mankind (cf. Const. 57b; 73).
156. Means
1. Carry out one’s personal and community commitments with genuine enthusiasm. 2. Practical involvement in community and apostolic service, reviewed regularly and gradually refined (cf. Dir. 9) [Const. 159]. 3. Simplicity of life: eliminate whatever separates us from others so that we can enter into communion with those we are called to serve, and become one with them in Christ Jesus (cf. Const. 57c).96 4. Experience and share the lot, sufferings and worries of those who live around us. 5. Social commitment to improve the place in which we live.97 6. Openness to the new social and cultural phenomena of today’s world. 7. Take part in Mission projects (mission campaigns, mission encounters, …).
96 Cf. Rule of Saint Augustine 19: Do not attract attention by the way you dress. Endeavour to impress by your manner of life, not by the clothes you wear. 97 Cf. PI 62.
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6.2.6. Justice and Peace
157. Specific Aspects
- To feel oneself a universal brother in communion with the entire world; - To extend one’s fraternity to all (cf. Const. 74) especially the least (the poor, the outcast, etc.), to work for the complete liberation of the individual and society.
158. Means
1. Clear preferential option for the poor, the outcast, the peasant, the native, the oppressed, etc. 2. Take an active part in the work of liberation and social justice. 3. Sensitivity to and interest in the Order’s projects throughout the world, such as new foundations. 4. Personal commitment (through a modest life-style, personal and community prayer) to live and share the social and missionary works of the Order and of the Church. 5. Ecumenical and inter-religious encounters (cf. Const. 91).
6.3. SOLEMN PROFESSION (cf. Const. 144-150) [150-156]
159. At the end of formation, that friar who intends to share our life until death will make his solemn profession. The minimum age for this is twenty-three (cf. Const. 147) [153].98
Solemn profession is a public act which consecrates the friar for his entire life to the service of God and his people in the perfect following of Christ and in complete dedication to Our Lady. It leads him, through the observance of the evangelical counsels, to the fullness of charity. With solemn profession the friar is definitively received into the Order of Servants of Mary and fully assumes its life and responsibilities (cf. Const. 144) [150].
Acts
160. All acts connected with solemn profession should be duly registered and communicated to both the Prior General and the Prior Provincial. As soon as possible the Prior Provincial will inform the parish priest or pastor of the place where the new solemn professed friar was baptized (cf. Const. 149) [155].
6.3.1. Required Documents
161. The documents required for admission to solemn profession are:
98 Current Canon Law requires that the candidate have completed 21 years of age and at least 3 years of temporary profession before making “perpetual” profession (Canon 658). N.B. The minimum age for profession in the Order has changed over the centuries. In the Costituzioni Antiche OSM a candidate had to be 16 years old to make profession (there was no temporary profession in those days, only solemn profession). Later a degree of the Grand Duke of Tuscany, Pietro Leopoldo, in 1775, required that the candidate be 25 years old.
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- a handwritten request by the friar for admission to solemn profession; it should be addressed to the Prior or Vicar Provincial, and the Council of the Province or Vicariate to which he belongs (cf. Const. 145; 208 d) [151; 233 e]; - a report from the formation master (cf. Const. 145) [151]; - results of the Conventual Chapter’s consultative vote (cf. Const. 145; 183) [151; 196]; - declaration renouncing inheritance rights and a will determining who should receive those goods the candidate is certain to inherit according to the common and civil law of the country in which he lives (cf. Const. 146) [152].
6.3.2. Immediate Preparation for Solemn Profession 99
162. The immediate preparation for solemn profession should take place in a formation community or in a community that is rich in fraternity, prayer and service. There should be a friar responsible for this preparation. The preparation should be allotted a considerable amount of time so that the professed can really examine the motivation for his vocation.
163. Means
- Dialogue with the responsible friar; this is essential for discernment of the commitment to be made. - Prayer (encounter with the Word, taking part in the liturgy, personal reflection) is the basic means for understanding the reality and significance of the consecrated life and of a relationship with God. - Encounter with a spiritual director to appreciate Christ’s invitation to live chaste, poor and obedient in total dedication like Mary. - Monthly retreats (or periodic) to come to grips with the choice one has made and one’s ability to reach that goal. - An extended retreat (a week or eight days) to help the friar reflect upon:
. the truth of his own existence – Who am I?; . consecration understood as dedication (reflection on the profession formula); . the vows understood as a gift, a commandment, an offering, a virtue, an obligation, the anthropological revelation of the Kingdom, etc.; . the feeling of belonging to the Servite family, its tradition, charism and spirituality; . the immediate world in which we live: charism, inculturation; . the Marian character of the Order: the role of Mary in the Church, in the Order and in one’s own life; . (optional) an ecological awareness: his place in the work of creation.
99 Cf. PI 64.
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164. Formula of Solemn Profession
I. I, Brother …Mary, moved by the word of God and the grace of the Holy Spirit, promise to God the Father that I will be a witness of Christ and his gospel and fulfill the commandment of love in the service of God and all his children, drawing abiding inspiration from Mary, Mother and Servant of the Lord.
II. Therefore, in the presence of this community of …, part of the whole Order and sign of the universal Church, and before you Brother …Mary, Prior General (or … representing the prior general), with free deliberation I vow to follow Christ until death in chastity, poverty and obedience (or in celibacy for the Kingdom of God, in poverty and in obedience). I promise to live fraternally with you in common prayer, in the reflective reading of the word, in the breaking of the bread, in study, work and sharing everything with you, according to the Rule of Saint Augustine and the Constitutions of the Servants of Mary so that by serving the Lord, blessed Mary and all men and women, I may fulfill the commandment of love and attain perfect charity.
III. May the grace of God the intercession of Our Lady, and the love of the brothers support me in my weakness and confirm what I have promised.100
100 Rituale della Professione Religiosa dei frati Servi di Maria = Libri liturgici OSM 9 (Curia generalizia OSM, Roma 1993) pp. 128-129, n. 211. For the Latin text (official version) see: Const. 154. The candidate can substitute the third part of the profession formula with some other brief and appropriate text.
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VII. YEAR OF PASTORAL SERVICE
7.1. DEFINITION 7.1.1. Nature 7.1.2. Objectives 7.1.3. Duration 7.1.4. Place 7.1.5. Program
7.2. BASIC THEMES DURING YEAR OF PASTORAL SERVICE 7.2.1. Human Maturity . Specific Aspects . Means 7.2.2. Following the Lord . Specific Aspects . Means 7.2.3. Common Life . Specific Aspects . Means 7.2.4. Servite Identity . Specific Aspects . Means 7.2.5. Apostolate, Work, Missionary Dimension . Specific Aspects . Means 7.2.6. Justice and Peace . Specific Aspects . Means
7.3. EVALUATION AND ADMISSION TO HOLY ORDERS 7.3.1. Admission 7.3.2. Required Documents 7.3.3. Commission for Holy Orders and the Ministries
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7.1. DEFINITION
166. Although we all share in the priesthood of Christ (cf. 1 Pt 2,5; Rv 1,5; 5, 9-10) because of a particular vocation and the needs of the Church some of us have been called to the permanent diaconate or the ministerial priesthood. Those so called should strive to acquire all the spiritual and doctrinal resources necessary to serve God and to lead and guide His people (cf. Const. 156) [169].
7.1.1. Nature
Community and Apostolic Service
166. The pastoral year is a time for gaining practical experience in community and apostolic service (cf. Dir. 9) [Const. 159]. The friar should consider the circumstances and needs of the society around him and learn how to use the fruits of his formation and theological study; he should place his talents at the service of a specific community; he should make progress and analyze his work in a specific mission.
Vocation to Holy Orders
167. For those friars who are candidates for Holy Orders, the pastoral year offers an adequate preparation for life and pastoral leadership.101
7.1.2. Objectives
168. The goals of the pastoral year are to help the friar:
- Give himself to the service of others and carry out the Charism of the Order (cf. Const. 73); - Test and develop his own ability to extend fraternity to the people of today, divided as they are by age, nationality, race, religion, wealth and education (cf. Const. 74); - Live with the values of Servite religious life as priorities (human maturity, spiritual life, vows, common life, Marian inspiration, community service …), while at the same time being committed to the apostolate;102 - Candidates for Holy Orders should prepare themselves spiritually to recognize and accept the gift they will receive;103 they should be introduced to pastoral work (involvement and leadership in the Christian community, teaching and preaching, …); they should become familiar with the rites they will be called on to perform (liturgical celebrations, homilies, …); they should prepare themselves to receive Holy Orders.
101 Cf. Canon 1032 § 2; CG 1995. Documento sulla Formazione. Disposizioni del Capitolo, n. 8, in: Acta OSM 61 (1996) p. 237. 102 Cf. PI 108. 103 In preparing for Holy Orders one must respect certain Procedures to be followed before ordination to the diaconate and priesthood established by the Church. See Appendix IV. 1.
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7.1.3. Duration
169. Students for Holy Orders should study philosophy and theology for at least six full years. The subjects can either be taught sequentially or at the same time but in such a way that two years are dedicated to philosophy104 and four to theology.105 The pastoral year follows these studies.
The Year of practical pastoral experience should last at least as long as an academic year.
Candidates admitted to Holy Orders should be ordained to the diaconate during this pastoral year or at its conclusion.106
7.1.4. Place
170. The Prior/Vicar Provincial should assign a friar, at the conclusion of his studies, to a community which can assure him the normal pastoral year in accordance with the Constitutions. The Provincial Council will assign a member of the community to the task of directing the friar who is completing his formation with the pastoral year. The friar to whom this task is given can eventually seek the assistance of experts or other qualified people for specific aspects of his work.
7.1.5. Program
171. The program for the pastoral year is to be established by the Provincial/Vicarial Formation Committee or other Servite regional formation bodies and approved by the Provincial/Vicarial Council.107 It should provide adequate preparation for life and pastoral leadership.108
The formation of candidates for Holy Orders is regulated by Canon Law and the “Ratio Studiorum” of the Order (cf. Const. 156) [169].109 This formation should be systematic and tailored to the candidates for whom it is destined. It should be spiritual, apostolic, doctrinal and practical and include the possibility of acquiring all those diplomas and degrees required by civil and ecclesiastical law.110
104 Cf. CONGREGATION FOR CATHOLIC EDUCATION, Decree on the Reform of Ecclesiastical Studies of Philosophy (January 28, 2011). 105 PI 104. 106 N.B. The Code of Canon Law prescribes a minimum interval between conferring the ministry of acolyte and ordination to the diaconate, and between ordination to the diaconate and ordination to the priesthood. Before being ordained to the diaconate, whether it is permanent or of passage, the candidate must receive the ministries of lector and acolyte. He should have performed these ministries for a convenient period of time (canon 1035 § 1). Between the conferring of the ministry of acolyte and ordination to the diaconate there should be a period of at least six months (canon 1035 § 2). 107 Cf. PI 102-107. 108 Cf. PI 105; CG 1995. Documento sulla Formazione. Disposizioni del Capitolo, n. 8, in: Acta OSM 61 (1996) p. 273. Four verbs should characterize the year of pastoral service: learn, organize, act, evaluate. 109 Cf. Canon 659 § 3; 1027. 110 Cf. Canon 660 § 1.
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7.2. BASIC THEMES DURING THE PASTORAL YEAR
7.2.1. Human Maturity
172. Specific Aspect
- To grow spiritually and as a human being while working in the apostolate.
173. Means
1. Personal judgement and an ability to be critical of oneself. 2. Sense of responsibility. 3. Emotional stability. 4. Ability to listen. 5. Desire to learn and be informed. 6. Ability to accept comments and corrections. 7. Spiritual life: internalize one’s experiences, use the Gospel as a reference.
7.2.2. Following the Lord
174. Specific Aspect
- To commit oneself increasingly to liturgical leadership, ministerial activity, listening to and proclaiming the Word, attention to one’s neighbor.
175. Means
1. Daily lectio divina (cf. Const. 24b; 31a; 148) [154]. 2. Evangelization:111 proclaim the Word of God and explain it publicly in concrete and up-to-date language (cf. Const. 86). 3. Liturgical leadership: prepare group celebrations and lead worship assemblies. 4. Catechesis: hand on the contents of the Catholic Faith.
7.2.3. Common Life
176. Specific Aspect
- Learn how to make fraternal life a priority. Learn to understand one’s own mission as a community mandate, a mission that has many forms and is carried out in many collaborations.
111 N.B. This topic – Evangelization – has not appeared in the Ratio up to now. It is not present in the first stages of initial formation but only in the pastoral year and in permanent formation. Before going out to evangelize others, we must first evangelize ourselves – i.e. we must listen to the Word (= daily lectio divina) and then announce it to others. This too is an attitude of Mary’s. Before going off to the hill country of Judah to bring the good news of the Messiah’s coming, she first listened attentively and received the heavenly message with faith. (MOONS, H., Letter – Sent to Serve [June 19, 1992] n. 42).
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177. Means
1. Integration of community life and apostolate. 2. Work preferably in a group (cf. Const. 75b; 83). 3. Discernment in community of both mission and common vision. 4. Open dialogue with authorities and others (friars and lay people). 5. Universal fraternity, contagious (cf. Const. 74).
7.2.4. Servite Identity
178. Specific Aspect
- Share and extend one’s life and spirituality as a Servant of Mary through one’s service.
179. Means
1. Sense of belonging. 2. Charism of the Order – that distinguishes one’s service. 3. Dedication to Our Lady – in teaching, liturgy and devotion.
7.2.5. Apostolate, Work, Missionary Dimension
180. Specific Aspect
- To understand the social, economic, cultural and religious situation of the world in which one works.
181. Means
1. Sense of work. 2. Ability to reach out to people and work with them. 3. Spirit of service. 4. Faithfulness to one’s commitments. 5. Sense of mission and ability to adapt to one’s circumstances. 6. Missionary leadership.
7.2.6. Justice and Peace
182. Specific Aspect
- Meet real needs and respond to the signs of the times in that society in which one’s apostolate unfolds.
183. Means
1. Awareness of the urgent needs of our time and our place. 2. Ability to find solutions. 3. Visits to Christians and non-Christians (cf. Const. 91). 4. Generous assistance to the aged, the sick and the poor. 5. Ecumenical and inter-religious meetings (Const. 91).
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7.3. EVALUATION AND ADMISSION TO HOLY ORDERS (cf. Const. 156-157) [169-170]112
184. Sometime during the course of the pastoral year the local community should evaluate the candidate in the presence of the responsible superior or the formation master.
7.3.1. Admission
185. For admission to Holy Orders the master and his assistants must report to the community on the worthiness and the will of the candidates (Const. 157) [170]. Only those candidates should be promoted to Holy Orders who, all things considered, satisfy the following conditions: their faith is integral, their intentions are proper, they possess the required knowledge, they have a good reputation, their conduct is above reproach and their virtue tried, they are endowed with all those other physical and mental qualities that are appropriate to the Order they will receive.113
186. The Conventual Chapter should express its judgement with a consultative vote; the result of this vote along with a report by the master should be sent to the competent authorities. The final decision rests with the Prior Provincial of the Province to which the candidate belongs. The Prior Provincial should seek the opinion of his council (cf. Const. 157) [170].
7.3.2. Required Documents
187. The following documents should be added to the personal file of each friar who is a candidate for Holy Orders:
- a handwritten request114 from the friar candidate for admission to each stage of Holy Orders: Acolyte and Lector, Diaconate and Priesthood; - a report from the formation master for each scrutiny115 (Cf. Const. 157) [170] and Appendix IV.2); - results of the Consultative vote of the Conventual Chapter (cf. Const. 157; 183) [170; 196]; - the documentation for each scrutiny; - any other information the formation master deems necessary.
7.3.3. Commission for Holy Orders and the Ministries
188. In each province, the Provincial Council, with the Prior Provincial as its president, can of itself constitute a Commission for Holy Orders and the Ministries116 inasmuch as it is consulted
112 Cf. CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, Circular Letter (Prot. 589/97) to Diocesan Bishops and Ordinaries who have the power to call to Holy Orders on Examining the Worthiness of Candidates (November 10, 1997), in Notitiae 33 (1997) pp. 495-506 (español); pp. 507-518 (English). 113 Cf. Canon 1029. 114 Cf. Canon 1034 § 1. 115 Cf. Canon 1051, 1º.
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Ratio Institutionis of the Order of Friar Servants of St. Mary 72 TEXT for admission to Holy Orders and the Ministries (cf. Const. 157) [170]. The positive or negative opinion of the Council expressed by vote should be kept in the personal file of the candidate. It is up to the Prior Provincial or his delegate to inform the candidate of the decision that has been made. A positive decision on the part of the Prior Provincial must be made in the form of a decree of admission or dimissorial letter at least one month before the date of institution or ordination.
116 The Congregation for Divine Worship and the Discipline of the Sacraments notes that it is convenient that in every diocese or institute of consecrated life there should be a stable group of priests who constitute a Commission for Holy Orders and the Ministries. This group with the Ordinary or his delegate presiding, will study the personal file of every candidate for Orders or ministries. The priests who make up this commission should be men of experience, sound doctrine and good judgement. They should be appointed by the Ordinary for a specific period of time. Some members of this commission could be members ratione officii vel muneris. The Congregation for Divine Worship and the Discipline of the Sacraments has given various directives on the work of this commission. See Notitiae 33 (1997) pp.502-503 (español); pp. 514-515 (English).
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VIII. PERMANENT FORMATION Const. 104-120
8.1. DEFINITION 8.1.1. Nature 8.1.2. Objectives 8.1.3. Duration 8.1.4. Place 8.1.5. Program 8.1.5.1. The young friar who has just finished initial formation and studies 8.1.5.2. The young adult friar 8.1.5.3. The middle aged friar 8.1.5.4. The elderly friar 8.1.5.5. The friar approaching death 8.1.5.6. The friar tried by life
8.2. BASIC THEMES IN PERMANENT FORMATION 8.2.1. Human Maturity . Specific Aspect . Means 8.2.2. Following the Lord . Specific Aspect . Means 8.2.3. Common Life . Specific Aspect . Means 8.2.4. Servite Identity . Specific Aspect . Means 8.2.5. Apostolate, Work, Missionary Dimension . Specific Aspect . Means 8.2.6. Justice and Peace . Specific Aspect . Means
How can a man be born when he is old?
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8.1. DEFINITION
189. The evangelist Luke tells us “And Jesus increased in wisdom, in stature, and in favour with God and men” (Lk 2,52). Thus it was for Jesus and so will it be for His disciples (cf. Jn 16,12-13). He said to His disciples “There is still much that I could say to you, but the burden would be too great for you now. However, when he comes who is the Spirit of truth, he will guide you into all the truth” (Jn 16,12-13). To grow and to learn, this is the primary vocation of a human being and a Christian. This is a permanent, ongoing task: “There is no standing still in Christian life. Whoever is not going forward is going backwards.” (Saint Augustine)117 By surviving inevitable crises we gradually become what we have been called to be.
8.1.1. Nature
190. The process of formation is not confined to its initial stages. Because of human limitations no consecrated person can claim to have completed the process of bringing forth that new man who shares the very sentiments of Christ in every life-situation. Permanent formation solidifies initial formation – it creates in the subject the capacity to allow himself to be formed every day of his life.118
The vocation of a friar Servant of Mary is not realized in a single act, but continues in a constant rhythm of invitation and acceptance (Const. 105). Therefore permanent formation is required for all the friars of the Order.119
8.1.2. Objectives
191. The objectives of permanent formation are to help the solemn professed friar to:
- live his basic vocation with dignity and quality; - recognize and live consciously that phase of formation appropriate for his age; - grow at his own pace and in his own way: to accept crises and to learn how to overcome them and continue on one’s journey; - give oneself to the service of others, in conformaity with the charism of the Order (cf. Const. 73); - test and develop one’s ability to extend fraternity to all people of today divided as they are by age, nationality, race, religion, wealth and education (cf. Const. 74); - live with the values of Servite religious life as priorities.
117 Saint Bernard (1090-1153) says the same thing in other words: “Not to go forward means to go backwards.” (… quoniam in via vitae non progredi, regredi est …; cf. In purificatione B. Mariae. Sermo II. De origine et modo processionis Christi in templum, 3). If life is not moving towards maturity it is on the path to regression and self- destruction. For this reason, formation is an ongoing process: every Christian, at his own pace and in his own way, must develop the grace of his baptism and vocation; he must move ceaselessly towards fullness. Cf. GOYA, Benito, Formazione integrale alla vita consacrata, alla luce della esortazione post-sinodale = Problemi di vita religiosa (Dehoniane, Bologna 1997) pp. 32-35. 118 Cf. VC 69. 119 Cf. CG 1995. Formazione permanente. Decreto del Capitolo, in: Acta OSM 61 (1996) p. 244.
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8.1.3. Duration
192. The development of a Servant of Mary lasts throughout one’s life (Const. 120).120 This development follows the normal stages of a person’s human and spiritual growth. Roughly they are:
- birth and childhood (0 to 12 years); - adolescence (13 to 20 years); - young adult (20 to 40/45 years);121 - middle aged (40/45 to 65 years) – this can be subdivided into the forties and the fifties;122 - old age (65 and more years) leading to the conclusion of life.
193. Moving from one stage to another is often marked by crisis or trauma. Life in the womb ends with birth. Childhood ends with puberty. Adolescence comes up against the real world. Adulthood makes one aware of one’s own limitations. Middle age ends in the crisis of detachment and old age ends in death123 - death ends in resurrection.
8.1.4. Place
194. Permanent formation takes place in the community to which one belongs.
During periods of renewal, re-training or updating, e.g. sabbatical year,124 with the appropriate authorization a friar may be assigned to a Servite community near to the place where a program is being offered.
8.1.5. Program 125
8.1.5.1. The young friar who has just finished his studies and initial formation
195. Situation. This can be a critical time: it marks the passage from a guided life to one of full operative responsibility.126 The young friar will find himself free, with greater responsibilities and in a new environment; he must find a way to remain faithful to God.
120 “Religious should attend assiduously to their spiritual, doctrinal and practical formation throughout their life; superiors should provide the means and the time needed for this.” (Canon 661). 121 For those who are 40 or 45 years old we are speaking about middle age. This usually begins with the realization that life goes forward towards its appointed end and that we have arrived at the second and definitive stage. It would probably be more appropriate to say middle age went approximately from 35 to 45; mathematically it is 37 for men and 40 for women. Cf. GOYA Benito, Formazione integrale alla vita consacrata, alla luce della esortazione post-sinodale = Problemi di vita religiosa (Dehoniane, Bologna 1997) p 237. 122 Cf. Progetto formativo dei frati minori cappuccini italiani (Bologna 1993) pp. 28-30. This is possibly the first formation project that handles the problems of middle and old age ex professo (section II and III of the second part: La formazione permanente). 123 GUARDINI, R. Le età della vita. Loro significato educativo e morale = Sestante 2 (Vita e Pensiero, Milano 1992) p. 82. 124 Priors and vicars provincial, with the consent of their respective councils, must guarantee all friars a year for spiritual, theological, pastoral or cultural renewal. In fraternal dialogue, they should encourage each friar and arrange times when he can be freed from his ordinary responsibilities and take advantage of the year of renewal. The friar, for his part, will present in advance a detailed programme for the approval of the competent authority. (Const. 167). 125 Cf. VC 69-71; Progetto formativo dei frati minori cappuccini italiani (Bologna 1993) pp. 23-33, nn. 19-31.
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196. During the first five years after the initial formation period, when a young friar is finding his place in the community, there should be someone to direct and help him live fully his youthful love and enthusiasm for Christ.127 The Prior or Vicar Provincial128 will name someone to be this brother “director” who will meet personally with the young friar at least three times a year. The competent authorities should organize an annual, regional meeting of young friars lasting at least a week; this meeting should dedicate itself to the dynamics of community living and sharing.129 The meeting can also be a time for spiritual renewal (cf. Const. 31bc; 119) and an occasion to share and solve problems on the personal, community or apostolate level.
8.1.5.2. The friar in early adulthood
197. Situation. It is still the springtime of life. The friar in early adulthood (25 to 40/45) is full of self-confidence - he takes on a variety of tasks and services energetically. But about ten years after solemn profession there is the risk of falling into a rut, of being disappointed by the meager results of his work; he may confront that mental and physical exhaustion that afflicts forty-year olds, he may lose his self-confidence.
198. It is important to help the friar in young adulthood who is looking for genuine meaning to find new impetus and motivation for his choice of life; to help him see his original choice once again in the perspective of the Gospel and the charismatic inspiration of the Seven Holy Founders. One must not confuse the value of one’s dedication with the results of one’s work. The young friar should:
- seek specialization in some field in which he is interested and for which he has the aptitude; - take a sabbatical year (preferably in community) at least once every ten years – at around the ages of 35 and 45.
8.1.5.3. The middle-aged friar
199. Situation. This is the summer of life. Middle age (40/45 to 65), the time of spiritual fatherhood. The friar Servant of Mary experiences satisfaction or frustration seeing his fraternal, ecclesial or professional projects succeed or fail. He is tempted by individualism, by feelings of inadequacy, by rigidity, withdrawal or apathy.
200. It is important to help the middle-aged friar regain a higher level of spiritual and apostolic life and discover what is peculiar to the phase of life through which he is passing. If a friar lacks the courage or the patience to take an entire sabbatical year (around ages 55 and 65) he should at least:
- try to live intense periods (three months or less) of theological, educational, pastoral updating and spiritual renewal; - become involved in re-training courses.
126 Cf. VC 70. 127 Cf. VC 70. 128 Cf. CG 1995. Documento sulla Formazione. Disposizioni del Capitolo, n. 8, in: Acta OSM 61 (1996) p. 237. 129 CG 1995. Documento sulla Formazione. Disposizioni del Capitolo, n. 8, in: Acta OSM 61 (1996) p. 237.
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8.1.5.4. The friar in old age 130
201. Situation. It is the autumn of life. In old age (65 and above), poorer health, more frequent ill-health and diminishing strength force the friar Servant of Mary gradually to withdraw from action. This is often a time of sorrow. There is a growing risk of loneliness, depression and feeling useless. The friar experiences what Paul describes in the context of our approach to the resurrection: “We do not lose heart. Though our outward humanity is in decay, yet day by day we are inwardly renewed.” (2 Cor 4, 16; cf. also 5,1-10). St. Peter who had the immense task of shepherding the Lord’s flock hears himself told: “When you are old you will stretch out your arms, and a stranger will bind you fast and carry you where you have no wish to go” (Jn 21,18).
202. It is important to offer the elderly friar an intelligent program of spiritual support and to appreciate his regular presence at common acts (prayer, chapter, meals, recreation, relaxation) and his work albeit diminished (Lectio divina, spiritual direction, light manual work, conferences, preaching …) all to the extent that his strength allows. His presence among young friars should be valued. While for his part their enthusiasm and creativity will provide a sense of continuity, they can benefit from his experience, words of comfort, and encouragement to persevere in their dedication and joyous faithfulness.
8.1.5.5. The friar approaching death
203. Situation. It is the winter of life. At the sunset of his life the friar Servant of Mary is aware that his encounter with the Lord is near; it will be the culmination of his total oblation of himself. As that “supreme” hour approaches he knows that the Father is bringing to a close that mysterious process of formation that He began long ago.
204. Religious life is ars vivendi, ars moriendi (the art of living, the art of dying). It is important that the friar who is on his way to his Father’s house be accompanied by the anxious love of Mother Church (Sacrament of the Sick …) and by the sincere affection of those who have been his companions on this journey; in this way the courage and fear that usually accompany this moment of transition will be turned into serenity and faith.
8.1.5.6. The friar tried by life 131
205. Situation. Apart from those difficulties connected to a particular time of life, every age can know crisis. These crises can be the result of external factors (change of community or work, difficulty with work or failure in the apostolate, misunderstanding, being shunted aside) or more personal problems (physical or mental ill-health, strong temptations, crises of faith or identity, feelings of meaninglessness, and so forth). The friar beset with these difficulties is standing at a crossroads – he must choose again what he intends to be.
130 Cf. PONTIFICAL COUNCIL FOR THE LAITY, The Dignity of the Aged and their Mission in the Church and in the World (October 1, 1998); John Paul II, Letter to the Aged (October 1, 1999). 131 Cf. CENTRI DI ORIENTAMENTO SCOLASTICO, PROFESSIONALE E SOCIALE (=COSPES), Difficoltà e crisi nella vita consacrata (Elle Di Ci, Leumann-Torino 1996) 199 p.
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206. When remaining steadfast becomes really difficult – as was the case with the prophet Elijah (cf. 1 Kings 19,1-18)132 - the friar must be helped to continue his journey towards a new awareness of himself and a new experience of God. This will be an example for all of us. We can help and support that friar by showing greater confidence and more intense love on both the personal and the community level. Above all the prior must be sensitive and supportive (cf. Const. 47-48). The help of a qualified brother will be of great comfort; his eager and helpful presence can lead to rediscovering the alliance God has initiated and will not forsake. The friar who is tried learns that purification and detachment are essential elements in following Christ crucified. The trial itself is an instrument of formation in the hands of the Father (cf. Heb 13, 5-6). It is not simply a psychological struggle of the ego, but a religious struggle marked by the daily presence of God and the power of the Cross!
8.2. BASIC THEMES IN PERMANENT FORMATION
8.2.1. Human Maturity
207. Specific Aspect
- To grow spiritually and as a human being over time; to accept periods of difficulty as necessary passages and occasions for a renewed choice or a new definition of oneself that will lead to the realization of God’s plan for us.
208. Means
1. Reasoned self-discipline and care for one’s health (cf.Const. 117): know one’s own strength and needs, both physical and mental. 2. Ability to make a personal judgement. 3. Sense of responsibility and the ability to be critical of oneself – to accept one’s own poverty (limitations and talents). 4. Positive appreciation of one’s loneliness and need for affection (cf. Const. 109); learn how to control one’s emotions, affections and above all sexuality. 5. Internal freedom: the ability to listen, to accept patiently criticism, correction and help;133 to internalize and make sense of one’s life experiences, to use the Gospel as a point of reference. 6. A desire to be informed and to learn (cf. Const. 115; 151) [157]: reading (cf. Const. 75d), pastoral and cultural updating (cf. Const. 119). 7. Reconciliation with one’s own past, a frequent source of feelings of guilt, failure and anger. 8. Study, the indispensable means for complete formation (cf. Const. 151) [157]. Courses of specialization (cf. Dir. 12) [Const. 163].134 9. Sabbatical Year – eventually every ten years.
132 Cf. MASSON, M., Elia: l’appello del silenzio (Dehoniane, Bologna 1993). 133 “A Christian community becomes a community of salvation not because wounds are healed and sufferings alleviated but because both become a passage and an occasion for a new vision. After confession both become occasions for reciprocal appreciation of hope and a sharing of weaknesses, a common record of the strength that is to come.” NOUWEN, Henry J.M., The Wounded Healer, (Image Books Doubleday, New York 990) p. 94. 134 Cf. CG 1995, Studi, n. 4. Titoli accademici e specializzazioni, in: Acta OSM 61 (1996) pp. 251-252.
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8.2.2. Following the Lord
209. Specific Aspect
- Center increasingly one’s own life on the Master and Lord, Jesus Christ, by assuming various responsibilities.
210. Means
1. Daily lectio divina (cf. Const. 24b; 31a; 116; 148) [154], practiced both with the community and with the faithful (cf. Const. 80). 2. Integration of one’s prayer life and work life (cf. Const. 121). 3. Contemplative prayer as a prolonged and loving look at God, or as a personally experienced occasion of union with God. 4. Faithfulness to community and personal prayer (cf. Const. 24; 113). 5. Active participation in the liturgy – the most effective means for complete religious formation (cf. Const. 114). 6. Evangelization: receive the Word of God, make it one’s own, proclaim it publicly in concrete and current language (cf. Const. 86). 7. Assistance of a spiritual or pastoral guide.
8.2.3. Common Life
211. Specific Aspect
- Learn to see fraternal life in community as the basic foundation of formation for a Servant of Mary (cf. Const. 121) as over the years he takes on a variety of tasks and responsibilities.
212. Means
1. Integration of community life and apostolic service (cf. Const. 111). 2. Work, preferably in a group (cf. Const. 81). 3. Deep human friendships135 that bring one out of isolation,136 enrich the personality and lead to the perfection of charity (cf. Const. 109; Jn 13, 35; 15, 12.15). 4. Community review of life (révision de vie) evaluation of one’s over-all direction in apostolic service, in witness and in the use of property (cf. Const. 36) search for a common vision.
135 N.B. Deep human friendship is part of the original charism of the Order. The Seven Holy Founders were so linked by a spiritual friendship “that they could not support the absence of one of their number for an hour without great displeasure” (Legenda de Origine Ordinis, n. 29). For Christians too friendship is evident in the concord that existed in the primitive Christian community (cf. Ac 2, 42-48; 4, 32-35; 5, 12) and in the very life of Jesus. He had intimate friends such as John the Baptist (cf. Jn 3,29), the disciples (cf. Jn 1, 35ff), Peter (cf. Jn 21, 15ff), the beloved disciple who rested his head upon His breast (cf. Jn 13, 25. 23; 19, 26; 20, 2; 21, 7. 20), Martha, Mary and Lazarus of Bethany (cf. Jn 11, 3. 36), Mary of Magdala (cf. Jn 20, 11-18) and others. Jesus loved and was loved… He therefore does not ask us to close ourselves up in the security of an infantile affectivity prolonged in time; He challenges us to love deeply. Cf. FERRARI, Gabriele, Religiosi e formazione permanente. La crescita umana e spirituale nell’età adulta = Problemi di vita religiosa (Dehoniane, Bolgna 1997) pp 61-82 (chapter 3. L’amicizia delle persone consacrate: è possibile? come si esprime? Riflessioni e prospettive); John Paul II, Post-synodal Apostolic Exhortation Pastores dabo vobis on the formation of priests in present-day circumstances (March 25, 1992) n. 44; MOONS Hubert M., Letter Arise and Walk (November 16, 1994) m. 34. 136 Cf. MERTON Thomas, No Man Is an Island (Image Books, New York 1967) 197 pp.
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5. Human relations based on trust and openness; listening to each other, sincere and friendly dialogue, free from all selfishness (cf. Const. 108). 6. Recognition and positive resolution of whatever conflicts arise (cf. Const. 17). 7. Wisdom of the heart (Psalm 90 [89], 12); wisdom of the poor one who is loved, of the sinner who is pardoned (cf. Rm 8, 35-37). 8. Universal Brotherhood: unconditional acceptance of other people (cf. Const. 74).
8.2.4. Servite Identity
213. Specific Aspect
- To communicate through one’s own service the joy one finds in being a friar Servant of Mary.
214. Means
1. A sense of belonging, following day by day the life of the Order throughout the world. 2. Charism of the Order, shared in one’s own service in mercy (cf. Const. 52). 3. Dedication to Our Lady in teaching, liturgy and devotions. 4. Readiness to go wherever Servite work in the world requires (cf. Const. 3).
8.2.5. Apostolate, Work, Missionary Dimension
215. Specific Aspect
- To know the social, economic, cultural and religious realities of the world in which one is engaged.
216. Means
1. Sense of work and spirit of service. 2. Sense of mission and the ability to adapt. 3. Manual work is an integral part of formation: it gives a person balance, expresses love of the brothers, allows one to live poverty and to understand the conditions of human life (cf. Const. 118). 4. The ability to encounter all people and to work humbly with them. 5. A less frenetic rhythm, a sense of availability, a style of spiritual service that in practice considers persons more important than structures, that is concerned with being rather than doing. 6. Faithfulness to one’s commitments and a willingness to update oneself constantly (cf. Const. 75d). 7. The ability to make conscious choices for the sake of the Kingdom, the ability to say no when one has reached one’s personal limits (cf. Mt 16,26). 8. Missionary leadership.
8.2.6. Justice and Peace
217. Specific Aspect
- To meet the real needs of the society in which one works; to answer the signs of the times; to feel oneself involved in the affairs of the Church and of the world.
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218. Means
1. Attention to the urgent needs of our time and of our world. 2. Ability to find real and practical solutions. 3. Generous assistance to the least (the aged, the sick, the poor). 4. Visits to Christians and non-Christians alike. 5. Ecumenical and inter-religious meetings (cf. Const. 91).
How can a grown man be born? (Jn 3,4)
219. I am sure you remember the reply of Jesus to Nicodemus' question. You must be born anew of water and the Spirit (Jn. 5,5). You are still a Christian in the process of becoming, still in ongoing formation. You must reserve space within yourself to being always new, so that your re-birth after Baptism is something continual. The Friars' Constitutions (120) note that the personal development of the Servant of Mary continues throughout life. Take care, then, to keep your door open for newness of life, for change in your life, for your own conversion. Do not turn in upon yourself. Ever. As the years go by, do not let your heart be coarsened and hardened like stone (c£ Ezek. 36,26). As your poor body is slowly being transformed and is perhaps losing some of its youthful vitality, may your heart preserve and develop your youthfulness of spirit. Do not consider what old-age takes away, but notice rather what it leaves you with. And do not lose your ideal of service. Even in advanced years, whatever you have the strength for, retain your delight in giving service, after the example of Jesus who came not to be served, but to serve (Mt. 20,28) and to give his life for others. If young people can find older religious who are alive and happy in their vocation, the work of formators would be easy... and you would be bearing much fruit. 137
137 MOONS Hubert M., osm, Letter Arise and Walk (November 16, 1994) n. 17: Acta OSM 62 (1995) p. 35 in French.
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