CONSECRATED LIFE AND ITS CHALLENGES

FR. PASCAL SELVANATHAN,

General Introduction

Formation is a process which involves teaching the art of integration - the integration of our sexuality, intellect, emotions, spiritual quest, needs, wants, desires, etc. In our formation often we give priority to one aspect that is spiritually. We tempt to ignore the other factors of life such as like sexuality, emotions, psychological awareness etc. There is a tendency to judge the candidates the way they behave, instead of finding out the means and ways to help them to grow.

The purpose of my dissertation paper is to examine the present formation methods and suggest new techniques to face the challenges. My dissertation paper is divided into three chapters. My first chapter deals with the formation for consecrated persons which includes meaning and goal of formation, characteristics of formation, dimensions of formation, and the criteria of formation. In the second chapter I will be dealing with the various challenges to priestly formation in the present context. In the third chapter I will be dealing with suitable formative techniques for effective formation.

Formation aims at psychological and spiritual maturity, in order to be an effective disciple of Jesus. It is a movement from self-centeredness to Christ-centeredness by integrating all our God-given faculties. To foster integration and maturity as persons, nothing is more helpful than to create a family atmosphere of friendship, trust, mutual respect, and dialogue between the formee and the Formator. The outcome of formation must be an integrated personality.

CHAPTER ONE

FORMATION FOR CONSECRETED LIFE

Introduction

The world has changed and it is still changing fast. The whole world is becoming a global village. Youngsters are attracted towards modernization and prefer to become IT professionals, engineers, doctors, etc., and very few promising candidates join the consecrated life. “Harvest is plentiful but labourers are few” (Mt 9:37). The exhortation of Jesus to his disciples stands still relevant today. The decline of vocations to the priestly and consecrated life remains as an emerging challenge. In this changing world the way of life of consecrated persons has to be changed. “No one sews a piece of new cloth on an old cloak, the patch pulls away the new from the old and a worse tear is made” (Mk 2:21). Religious vocations coming from modern youth are like new clothes. It would be unwise to attach them with the old cloak, i.e., the traditional moulds and ways. It would be imprudent to push them into a system of life inherited from past centuries. Formation is to be structured in such a way that the candidate can feel free to be herself/himself and grow in all the dimensions. The formator should start the formation from where the person is. The process of formation cannot be imposed on anybody. The first and foremost task of the formator is to initiate the candidates in a growing intimacy with Christ who has called them. Without the attachment to the person of Christ no integration will happen.

1.1 Meaning and Goal of Formation

The term formation derives from the Latin word “formare” which means to mould or to give shape. Formation is becoming. It is a process of growth in the discipleship of Jesus Christ. It begins with an attitude of gratitude for the vocation to holiness that leads a person to consecration and to a total dedication to Him and to His kingdom.” Religious formation is a process that is proposed to transform the person who is drawn to the service of God in the religious community. The Process is complex in that it aims at a transformation that affects the person’s entire mode of existence. It is a divine as well as a human operation involving the proposer and the receiver. It is a period particularly intense at the beginning and later for life. The Religious Formation is a gradual, continuous and life long process for the integral growth of the person into the likeness and image of God (Gen.1:27) which is inherent in human nature. It is our unique response to a longing deep within us. Formation is a learning process and it brings change and transformation of the candidate. It involves all the dimensions, especially the psychological, intellectual, physical, cultural, social, moral and spiritual. The call, accompaniment and education are aimed at the formation of hearts. To form means to bring out God’s image and likeness that is inherent in each one’s individuality.

1.2 Characteristics of Formation

1.2.1 Formation as Search for Self - understanding

Religious Formation is oriented to the discovery of Jesus in the personal life of the candidate. The discovery of oneself is related to the experience of God. To be genuine, to be true to oneself and to others, one must begin by discovering and accepting one’s real self. A growing person is a mystery to herself/himself and to others; s/he is in search of self understanding. Who and what I am? What am I called to be? Candidates who have self awareness of themselves seemed to be very promising and they will have a positive outlook towards everything. On the other hand candidates who are lacking of self awareness found it difficult to communicate and they are reluctant to open up. (Puthumana, J. (2008).

1.2.2 Formation as Openness to the Holy Spirit

During every formative process Holy Spirit is the great artist who fashions the interior of the called one. Like the whole of Christian life, the call to the consecrated life is closely linked to the working of the Holy Spirit. In every age, the Spirit enables new men and women to recognize the call of such a demanding choice. Through his power, they relive, in a way, the experience of the Prophet Jeremiah: “You have seduced me, Lord, and I have met myself to be seduced (Jer 20:7).

1.2.3 Formation as Participation in the Life of Jesus

The Son, who is the way which leads to the Father (Jn 14:6), calls all those whom the Father has given to him (Jn 17:9) to make the following of himself the whole purpose of their lives. His way of living in faithfulness and total submission to the will of the Father as the radical way of living the Gospel on this earth can be imitated by the candidates as they face difficulties on their journey towards their total consecration. One of the main duties of formation is to bring the candidate to the discovery of the ‘Countenance’ of Jesus. The evangelical counsels, by which Christ invites some people to share His experience as the chaste, poor and obedient One, call for and make manifest in those who accept them an explicit desire to be totally conformed to him. (Prendergast, T. S.J. (1993).

1.2.4 Formation as Freedom with Responsibility

Our freedom is both a gift and a task from God, a responsibility. God has made us free, responsible creatures. Freedom and responsibility co- exist in our lives. It is not enough to be called or even chosen, one must also respond to God’s invitation. Whether called or chosen, human person is free and their freedom contains as an essential element to resist God himself. The fact of vocation does not establish the one called in a state of security and concession: like the talents of the gospel it is not a merely a gift but also a responsibility. Religious training, then, should not only tolerate differences of personality. It should strive to develop its riches, for all can be made to serve God and the good of the community.

1.2.5 Formation as Accompaniment

Accompaniment means help given by a mature person to another person who is on the way to maturity. It is an active process. To accompany someone’s vocation means to share one’s faith and one’s experience of God. Accompaniment is one of the important instruments to be taken into consideration. Young candidates need someone who can accompany in their search. One who is in charge of the candidates should be a person who can walk along with the other. The formator who accompany the young ones in their vocational journey are called to help them to bring out the real image and likeness of God, which is darkened by the human weaknesses and shortcomings. During time of accompaniment the accompanying formator must be familiar with the ways of God and help the young one to listen the voice of God.

1.2.6 Formation towards Maturity

Maturity is the process of becoming oneself. If the youngsters are not aware of their direct responsibility on their own journey towards maturity, they will not be able to accept the challenges of life, they will not learn from the failures and will be unable to organise their future. Our witnessing as religious can be very ineffectual unless we are sufficiently mature in our personality and emotional makeup.

1.2.7 Formation as an Ongoing Process

Ongoing formation is a constant response to the call of God. In this process the Holy Spirit helps us to fulfil God’s plan. Ongoing formation presupposes a continual renewal in order to discern the call of God. Each religious institute has the responsibility of planning and realizing a programme of continuing formation suitable for its members. It should not be simply oriented towards intellectual development but also towards the spiritual and pastoral dimensions, so that each one can live the consecration in its fullness

1.3 Dimensions of Formation

A person is the unity of body, mind and soul. Formation should seek integration of all these. Formation to be complete it must provide a human, cultural, spiritual, and pastoral preparations, which provide an integral formation to the candidate.

1.3.1 Human Dimensions

The candidate to religious life must form her/his human personality to become a person of communion and affective maturity. Human formation is important in fostering a sound personality which is deeply rooted in the love of Christ. In present day circumstances, special importance must be given to the interior freedom of consecrated persons, their affective maturity, their ability to communicate with others in their own community and outside, their serenity of spirit, their compassion for those who are suffering, their love for the truth, and a correspondence between their actions and their words.

1.3.2 Formation to Affective Maturity

Maturity in affective level consists in the integration of one’s capacity to love and the need to be loved in her/his state in life. It includes one’s entire capacity for interpersonal relationships. In it are implied the orientations of all affections and sentiments towards the ideal one has chosen for oneself. A candidate may relate to the directors as an adolescent friend. An adolescent way of behaving brings dependency on the other. A candidate may be intelligent and capable but in her/his affective level if s/he has not differentiated oneself from the mother/father figure one’s friendship can become possessive and exclusive. Her/his affective energies should concentrate on Jesus so that he becomes the channel of grace in the difficulties of life. Emotional maturity requires a high degree of Psycho - sexual development. (Ezharparampil, M. (2004).

1.3.3 Formation to Psycho - Physical Sexual Maturity

The consecrated person must consciously and freely take possession of her/his gender identity, one is to develop healthy relationships with men and women of all ages. Sexuality is a gift from God. This will enable her/him to understand the meaning of vowed life. Candidates have to be educated on the differences in the emotional make up of men and women.

1.3.5 Spiritual Dimension

Through spiritual formation a candidate will learn to encounter Christ and this will help her/him to become a mature person. If the human dimension represents the resources of energies that one possesses, the spiritual dimension indicates the height to which human being is called, that which one can and must become.

1.3.5.1 Prayer

Personal as well as community prayer helps a candidate to search out the meaning of life and restore peace of heart. To develop a life of prayer there should be inner silence and deep faith in the love of God. Great fidelity to liturgical and personal prayer, mental prayer and contemplation, Eucharistic adoration, monthly retreats and to spiritual exercises will lead us love and forgive others unconditionally.

1.3.5.2 The Word of God

Reading and Meditating on the Word of God lies at the heart of all Christian commitment and especially of religious life. A prayerful and meditative reading of the scriptures should help the candidate to live according to the Word of God. Reading Witness and Consecration, meditating the word of God lies at the heart of all religious. It helps the candidate to grow in intimacy with God.

1.3.5.3 The Holy Eucharist

Participation in the Eucharist helps the candidate to build up love and unity. The Eucharist is also a source of strength for the religious community. Through an active participation in the Eucharistic celebration every day, one is continuously renewed and one’s commitment becomes a reality.

1.3.5.4 The Sacrament of Reconciliation

Through the sacrament of reconciliation the candidate enters in to a new life. To experience the need for the sacrament of reconciliation one has to become aware of the will of God. The candidates who often go to the sacrament of reconciliation receive the grace they need in their daily life to resist the power of sin. By their experience of God’s mercy, candidates recognize their shortcomings and develop a deep desire to become more and more holy.

1.3.5.5 Spiritual direction

The primary aim of spiritual direction is the enhancement of the candidate’s relationship with God, seeking to help the candidate to live in freedom and harmony with the God who lives within her/him. It aims at deepening self-understanding, freedom, and the ability to love self, others, and God.

1.3.6 The Apostolic Dimension

Jesus entrusted the disciples to continue his mission which he has started. Every Christian, especially the religious take up this as the command of Christ. It is the closeness with the Lord that makes them fruitful. The apostolate is the full and constant action of God in Jesus Christ. It becomes the evidence of God’s free gift of self to religion and through them for the salvation and liberation of the world.

1.3.7 Community Dimension

Human being fully develops through relationship with others. Religious community represents communion and holiness. It is a community of persons who belongs to different culture and background. In community life, each individual engages in a fruitful dialogue with the others in order to discover the father’s will. Since formation must also have a communal dimension, the community is the chief place of formation in religious houses.

1.4 The Criteria of Formation

Religious vocation is a gratuitous gift from God. This gift entails new obligation. The vocational element is constitutive of human existence. This is what needs to be cultivated in young minds during the formation.

1.4.1 The Call

Vocation presupposes an encounter of two freedoms: the absolute freedom of God who calls and the human liberty that responds to this call. God is present through the call and respecting the liberty of the person waits for a response. The person responds with her whole person, history, culture, past and present.

1.4.1.3 The call to religious life

Religious vocation is a precious gift of God. It is a call to total freedom. God invites a person to consecrate herself through the three vows of poverty, chastity and obedience. The religious vocation is born and sustained, above all, by a profound experience of God: feeling loved by God the Father, to be with Jesus, to allow one to be led by the spirit.

1.4.2 Discipleship

Discipleship is lived concretely through the specific charism of the institute to which one belongs. Jesus called some to follow him more closely so that the church would be an eloquent sign of victorious grace.

1.4.3 The Specific Charism

The Charism must be presented to the person in formation in its basic components: mystical experience, ascetic journey and apostolic service. This has to be done in a clear, informed and incisive manner, in language understandable to the person and articulated in definite spiritual journey which are related to the psychological makeup of the person’s identity.

Conclusion

The purpose of this chapter was to make an analysis of religious formation in general. An effort has been made to describe the essential elements of the formation of a candidate for religious life. A human person is a complex entity consisting of biological, psychological and spiritual levels. Today, candidates are coming from a world that is undergoing revolution of change. Religious formation has become a difficult process. Integral formation will enable the candidate to change, grow and transform as a whole. Integral formation brings a growth in knowledge and acceptance of the self. Growth does not take place overnight. It is a gradual process. Formator is a mediator in the process of formation programme. Formators should be able to find out the factors that reduce the freedom of the candidates to grow in love of God and love of neighbour. Formators need self formation which will make them free and which will help them to deal with manifold problems of the candidates. Accompany the candidate and help them to discover their strengths and weaknesses.

CHAPTER II

THE CHALLENGES TO FORMATION IN CONSECRATED LIFE

2.1 Formation alongside Declining Number

The fact that there are so few seminarians in formation is, of course, a determining factor in many of the seminaries and gives rise to many problems. Because there are not many vocations, seminaries are turning into very small groups of people indeed. Training therefore concerns specific small units, which from a human point of view is often a disadvantage. There are many more difficulties, sometimes interpersonal, which become more intensified than they would be if the numbers were larger. Every day the faculties, formation personnel and the rectors face the difficulty of being confronted with small units and not with the whole, the many.

2.2 Forming the Candidates having Negative Attitude

Some seminarians feel they are alone in the world. And predictably, among some of the few who are in seminaries there exists a specialized and exceptional psychology at work that gives rise to a lot of discouragement, doubts and hesitations. This would not be the case if one is in seminary with 100 or 200 others. Those who were preparing for the priesthood shared a corporate identity. They were happy to be there. They were not exceptions to the rule. The current situation is quite different. So it’s a modern challenge.

2.3 Formation of the Candidates Recruited in Disorganised Manner

Results of recruitment are often disorganised. There exists no classic profile for those who enter seminary. Candidates for formation are with different backgrounds. These factors, of course, add to their perception of themselves as exceptional, which does not make the superiors job any easier because each candidate is like a completely different planet and for each one the superior and staff members have to deal with a unique situation.

These small groups made up of people from all different kinds of backgrounds, all sorts of personal histories, are very difficult to unify. To say the least, it is very difficult to draw up any kind of comprehensive program for each one. There is no standard formula anymore. It is not possible to speak of holiness and perfection without touching upon the very delicate question of the states of perfection. So there is challenge in formation to confront such situations and keep the standards.

2.4 Training Candidates coming from Nuclear Families

Families are getting smaller and smaller. What this means is that when parents have two children in a family they do not necessarily want to see one of them in the priesthood. Things were different when families had seven or 10 or 12 children and were honoured to have a priest or consecrated person in the family. In addition, if candidates come from broken homes where the stability and warmth of family life were missing, it affects the transition into consecrated life. So comparatively there are lesser challenges and problems are faced by the aspirants. So there is a need of modifying the formative approach in the formation but always keeping in mind the values and the norms. Their thought pattern and upbringing should be studied nicely. Making them able to mingle with wider community is really a challenge. But it’s not impossible. Personal attention, exposure for social dealings and constant encouragement is needed. (M., B. R. (1965).

2.5 Preparing Personnel to Work in the Secular Society

By baptism one becomes Christians. This is held on in our faith journey. Naturally there is love towards one’s religion and commitment. Whenever something goes against one’s religion one feel pain. It doesn’t mean that the candidate needs to be formed to adopt violent means to train the people in this regard. In a place where there are many religions, lack of religiosity, influence of modernity and the secularist ideology influenced by these formation should work hard in instilling the required dynamism in this regard. They seem to have moved out of the public eye. They are no longer taken seriously by the media. So this means that priests are actually public people for private interests, because actually religion has become a private issue. Religion is something done in private and not talked about in public. The faith is sacred for us. But in the places, where one has to carry on ministry with people of different religions they adopt secularist ideology, formation should concentrate on adapting to these kinds of situation.

2.6 Forming Missionary Zeal and Integrity of Life

There's nothing mysterious about the church. And the words, the words of the priest, are no longer heard as the words of Christ. People don't believe priests when they speak. The word of God is judged according to human criteria. So whether one communicates well determines whether or not people respect what they say. The public is not necessarily concerned with the direct message of Christ. They are concerned now with the messengers and whether they communicate the message properly. This almost total disappearance of the sacramental principle of the faith is a most important thing. The church as a sacrament of salvation, the Word as sacrament of divine communication, the Eucharist as sacrament is not just a kind of noble symbolism, the Mass at the heart of worship and not as a theatrical event —all of these are crucial parts of our identity. But the depth behind the symbols is no longer being perceived .So we need zealous consecrated persons and not those who just fulfil the obligations are needed. So it’s a challenge to instil missionary zeal by various means, which would help a person to adapt himself and be holy and adaptive persons. Various mission experiences have to be thematically, contextually and systematically arranged.

2.7 Forming to be Competent to face Suffering

Furthermore, it is becoming difficult and almost impossible for young people today to bear any kind of suffering, and this attitude has affected young consecrated persons as well. What people are saying is that suffering should be avoided at all costs. People seem incapable of giving any deep meaning at all to suffering, and many people have not suffered at all. Fifty years ago priests were preaching the cross on Easter Sunday. But now the opposite pertains in many areas — even on Good Friday some are already talking about the resurrection or wondering actually why Christ bothered to rise from the dead when he never really suffered that much, according to the way some theology is taught these days. Often at the heart of hesitancy to get involved in a pastoral situation lies in the fear that the individual will not be able to cope with it.

2.8 Instilling mentality of Service of love

What is a Christian? Someone who loves the poor, who is in solidarity with the poor, who sets the prisoners free, who helps the downtrodden, who commits himself or herself entirely; and we no longer say that Christians are people who love God with all their heart, with all their soul and with all their mind. The specificity of Christianity is not solidarity with those who are less fortunate than us. Our specificity is that we love God. And when young people question that specificity — Love God? What is that all about? We can't see God after all— this attitude has a ripple effect which is becoming a big problem. How can we attract and form people who come out of this kind of background, with this kind of attitude?

2.9 Challenge of Faith Formation

Lack of adequate faith formation and God experience is the main challenge. Inability to recognise the movements of the spirit and even if it is recognised lack of confidence and trust to execute it is the problem. Unclear vision and goal will add to the challenge. If a person lacks clear motivation to give oneself radically to Christ and his mission it will be a problem. Its bit challenging that motivating the candidates for religious life takes more time as many come with mixed motivation. Loss of natural environment that produces boredom and dryness in formees is a matter of concern. Candidates (especially from tribal areas) are taken away from their familiar culture and placed in a foreign culture (Carlo, Das, Pereira & Kochupurackal, 2010).

2.10 Readiness to Face Challenges

Formation houses are seen to offer security and comfort and therefore there is hesitation to opt for challenges. Formees seem to be prepared for a career than for a mission. Lack of personal accompaniment may harm the growth of the formees. If untrained, unskilled and unwilling formators are appointed due to the scarcity of the formation personnel, is inadequate as they guide the formees with lack of skill and proper training. If a formator lacks apostolic and life experience, it will harm the formation. Lack of knowledge about the cultural, ethnic, familial and social background of the formees will make formation ineffective. Formator and formee relationship is very much important here. Formator is called to execute his responsibilities with commitment without compromises. At the same time formees will have their own expectation from the formator and the formation. There arises a challenge to put the demands and expectations of formee and the formator together to see what is realistic and can be integrated in the formation.

Demands and need for compliance seems to encourage the formees to remain more dependants rather than more inter-dependant. Lack of role model is the problem to be dealt with. If the subjects taught are more head oriented than person oriented formation is incomplete. Using the traditional methods in teaching that are not suitable according to the need of the time will make the teaching dull and unattractive. Conflicts in the communities pose counter witnessing values. Undue pressure and interference from vocation promoters, parish priests, authorities and family members will harm the person (Carlo et all, 2010).

2.11 Multi-Cultural and Multi-Religious influence

Christ too has been reduced in our society. Some regard him as just a man like any other because there is Buddha and Mohammed. Christ is configured along with all sorts of other prophets. Christ is not seen as particularly exceptional. He might be interesting but he's not unique. We want to train seminarians for the future destined for specific tasks and destined for specific cultures and specific places. We have to take consecrated persons as Christ would want them and not change their inner natures, their inner identities, but at the same time we need to form them so they are able to adapt at any moment to any culture or any country which might have need of them. Of course, this task is not easy, it is a challenge.

2.12 Rising Violence against Christians

Formation should essentially involve the techniques to deal with issues of religious intolerance and extreme violence. Worldwide various kinds of atrocities are going on against the Christians. Moreover, in India we have enough and more incidence of religious atrocities. In the pastoral field it will really be a big challenge to deal with these cases. There should be high level alertness and prudence. So, formation should cautiously educate the candidates in these matters. This should include being well informed about the trends, rapport building among the people around and steps to be taken after the attacks.

In recent years attacks on the Christian community in India has been on the increase. A quick survey indicates that the frequency of attacks has increased since March 1998. According to the United Christian Forum for Human Rights (UCFHR), the number of registered cases of communal violence against Christians in the 32 years between 1964 and 1996 was 39. The figure rose to 27 in 1997 alone and 120 in 1998 (see Examiner, May 20, 2000, p.8). Gujarat was the major theatre of violence. Under the BJP rule, Hindu fundamentalist organizations like Vishwa Hindu Parishad (VHP) and Bhajrang Dal had a field day with burning Bibles, chasing missionaries, crying the slogan, “Hindu jago, Christi bhago” (Awake Hindus, pack up Christians). In other parts of India nuns have been raped, priests executed, Bibles burnt, churches demolished, educational institutions destroyed and religious people harassed. Calls of “Christians- Quit India” were often heard. Nobody can forget the Kandhamal riots of Orissa in 2008 (Michael, 2014).

2.13 Acceptance of Multi-Cultural Reality

Culture is influenced by the religion, geographical location, history, lifestyle and practise. In each culture there is something unique and beautiful. In the same way in each culture there is a vacuum. So none should boast of one’s own culture and degrade others culture. There is a need of having open mindedness and generosity to accept another’s culture. At least one should avoid having aversion or prejudices against the other. So formees need to be trained to have a wider look and extend the horizon to accept others and deal with them. Candidate also should be formed to work in a place, which is entirely of different culture than of his own. There one needs to adapt himself to the culture of the place and approach the people. Formation should concentrate on building good rapport among candidates coming from different cultural backgrounds. Then only one will be able to work on multicultural context. Learning about new culture is always a treasure. In the context of changing culture, ethos and social life, we need a Formation of Depth; i.e. of spiritual depth, human/psychological depth.

2.14 Challenge to Missionaries

In the case of candidates, who are preparing to work in different cultural set up ideals, their own proper disposition and motivation would be very much essential. First of all, a missionary comes with his or her own cultural background. Secondly, he or she has to learn to live with other candidates coming from different cultural regions from the time of his formation. Thirdly, the candidate also meets the culture of the people with whom he works. Fourthly, the candidate should be engaged with the Gospel values and vision of life in order to transform cultures to bring fullness of life.

As a human being a candidate naturally feels the constraints of living and working with the people of another culture. Missionaries brought up in one peculiar culture, when they go over to another culture, unconsciously or deliberately carry their own specific culture, their native ways of thinking and behaving, into the missionary territory from where they come from. This may create a cultural conflict between the missionaries and the people of the region. To reduce this conflict and grow into good missionaries, they must know the cultural process which they are at work, first of all within themselves and secondly in the people

So the formation houses have a challenge to instil in a candidate to the consecrated life the sense of openness to other culture and region. It is not enough if only intellectual input and the charism of the congregation are instilled. A consecrated person is for all without any prejudices and narrow-mindedness. Formation should take this aspect also very seriously.

Conclusion

To conclude, “it is not difficult for a formator to explain to the formee what priestly life or religious life is about and even to help the formee to fit into the congregation’s way of living. The challenge of formation is how to help the formee to move to that stage, where the reason for which they joined becomes the moving force or fire in their daily life,- to help the formees to put on the mind and heart of Jesus Christ and live from inside in a Christ-like manner. If you forget everything else, please remember this image- it is that of an egg. An egg is filled with life, and the egg has to break for life to come out of it. There are two ways of breaking the egg. You may break the egg from outside but the chick that may come out will not survive for long, if at all. If the egg breaks from inside, it brings out a healthy chick. As formators our noble task is to help our formees to bring out life from inside and live it fully. Our challenge is to help persons to live out of inner convictions rather than external compulsion. Let us all have the joy of realizing the mission God has given us by helping our young men and women to live from conviction rather than compulsion , motivated always by love of God and love of neighbor.( Asian Journal of Vocation and Formation” -Fr.Gretian Carlo 2010)

CHAPTER III

SUITABLE FORMATIVE TECHNIQUES FOR EFFECTIVE FORMATION

Introduction

In approaching a life exposed to challenges of various kinds, we have to institute the two constitutive elements of priestly life that God is being and God is doing. They are community and mission. Candidates should be trained for the ministry of the Word, so that they may gain an ever cumulative understanding of the revealed Word of God, making it their own by meditation and giving it expression in their speech and in their lives. They should be trained for the ministry of the worship and sanctification; so that prayer and celebration of the sacred liturgical functions that they may carry on the work of salvation through the Eucharistic Sacrifice and Sacraments. They should be trained to undertake the ministry of the Shepherd, that they may know how to present Christ to all people. The word Formation occupies a very vast field. It’s momentous, sacrosanct as well as a challenge. It comprises many matters. But in this presentation I would like to pool together and catalogue them into four categories approximately.

3.1 Making formation practical than just dogmatic

Our formation should be more practical than dogmatic and fulfilment of the rules and regulations. Nothing should be in the air. It should be concrete and relevant to the time. If there is rigidity on the part of the formator to change the system, nothing will be achieved. The formator should be a person of open-mindedness who is not conditioned and prejudiced. The overall wellbeing and growth should be the goal of the formator keeping in mind the basic norms and need of the congregation. Formees should be taught to love the church and the consecrated life. They should be motivated to respect the authorities and being obedient to them. It should not be like just classroom formation, where only classroom lectures are held and nothing concrete is happening. If there is not enough exposure to know the world realities and be aware of the facts, candidates will be like the frog in the well. There should be proper balance between the teaching and exposure to put into practice what is taught. If all these requirements are fulfilled, the formee grows to the maximum and he will be a treasure for the diocese or congregation.

3.2 Making Formation Relevant

Formation should be contextual for the 21^st century. It should not be out-dated. Having a new outlook keeping aside old mentality is the need of the hour. Basic charisma remains the same. But the way in which we look at it is different. Integral formation and self-transformation need a conducive atmosphere of Vision- Mission of the diocese or congregation. An essential quality expected of a disciple is a burning thirst and inner desire to encounter the Lord. One’s credibility comes from being a man or woman of prayer anchored on God in the mind of Christ and the Holy Spirit, and then follows the affectivity of being good educators, nurses, doctors and social workers. The Gospels tell us that the disciples left everything and immediately followed Jesus. Generosity for higher value is a hall mark of the Kingdom of God. So this has to be instilled in formees by awareness. The candidate should realise that God chooses, strengthens in prayer and sends out on a mission. The formees should be helped to come out of the obsessions of life. They should be made aware of the fact that any activity they do should be of service and compassion and not for name and fame. Motivation can be constructive or destructive.

3.3 Fundamentals of Spirituality

Spirituality is neither a method, a trick, nor a textbook. The basis of spiritual training, is the Bible, liturgy, and the liturgical feasts and seasons — Advent, Christmas, Epiphany, Lent, Easter, Pentecost — this is all extremely important. Any other spiritual issue will be lost at some stage, but this is something they will have for the rest of their lives. The spiritual formation given must be founded on the liturgy and the Bible. Seminarians need to be conversant with the word of God, which they infrequently read. In fact, they don't read it habitually at all. There is an absence of lectio divina, the monastic tradition par excellence, which we do not see very often in our formation houses either. (Danneels, G. (1998).

Through their spiritual formation, students are to be fitted for the fruitful exercise of the pastoral ministry and are to be inculcated with a sense of mission. They are to learn that a ministry which is always exercised with lively faith and charity contributes effectively to their personal sanctification. They are to learn to cultivate those virtues which are highly valued in human relationship, in such a way that they can arrive at an appropriate harmony between human and supernatural values. (Danneels, G. (1998).

Formation must give utmost importance to this aspect. If this area is smooth-running, the candidate will be better exposed to learn in other areas. One cannot separate spiritual exercises from spiritual life. It means in order to grow in spiritual life, appropriate spiritual exercises must be looked into. The purpose of spiritual exercises is to help one to experience Christ and be united with God. Full pledged involvement in the Holy Eucharist, knowing the value of each of the sacraments, seen that the candidate bears fruit to grow in relationship with God and others, thus to be effective in the ministry. In the lives of priests-saints it is found that they had great devotion to the Trinity, Our Lady and the saints, from whom they drew inspiration and strength. So helping the seminarians in this regard will surely benefit them to be deep rooted in spirituality and be convinced of their vocation.

3.4 Library and Reading

A priest should be a man of reading. It’s not just for the purpose of reading, but to widen the knowledge and impart the knowledge to others. In this connection reading takes lot of importance. Reading habit keeps the mind occupied and increases the capacity to grasp the things. Along with increasing knowledge readings help to develop analytical thinking. It’s a treasure. The more we read the more we grow in our intellect. It also helps to focus one’s mind and be young in mind. In this regard the candidates to the priesthood must be motivated to have likings for books. This aspect to develop taste for books and readings has to be initiated through various means. It has to be seen that the candidate reads as much as possible in a subject. Sticking to bare minimum is nowhere going to help. Readings should not be just to fulfil the task, but to enrich oneself.

3.5 Human Formation

First of all, there is the human side of formation and education. When young candidates enter into formation at 18, 20, 25 years of age, they are often not mature in the same way as people who were at their age two or three decades ago. So their development as human beings is not complete; it is on-going. These are people who are very generous but they are not stable; they are not solid. And this does not apply only to seminarians, because many young people are like that. A few years ago people were leaving home as quickly as possible; now they no longer want to leave home. So with no doubt it can be said that human formation is one of the important constituents of seminary formation.

3.6 Conversation

Much of the relations with one another are affected through conversation. Good conversation makes good relations. In the formation a seminarian must be taught properly to deal with the people and to have appropriate conversation at appropriate time to proper persons. One should make other people appreciated sincerely. Attentive listening is very much required in this regard. The person should feel that the formators are with them. The formators talk must not be self-cantered or selfish. There should be place for others. If a candidate realise that the other is the focus, then he can do wonders in the ministry. There are various ways of expressing emotions. Most of the inappropriate ways of expressing emotions block the mutual wellbeing. This aspect should be taught to the budding candidates. Our way of talking should be constructive. Seminarian should be taught to develop elf-confidence so that people will feel like approaching with confidence. Pleasant/ less hurting way of telling truth should be developed. Clear way of putting forward ideas without abrupt blocks should be taught.

3.7 Queries Ahead

It is needed to give weight to the human progression of maturing. And we need to try to find a balance between law and liberty since many seminarians have a problem in this area. Sometimes they abuse liberty. They feel free to do what they want; they do not understand what this freedom could lead to in a positive sense. An experience of freedom or liberty within seminary training is absolutely essential, but we also need to know about the law. Seminary formation involves learning how to exert their liberty in conjunction with the limits we need to set, respecting certain taboos. (Danneels, G. (1998).

3.8 Formator- Seminarian Bond

One of the biggest difficulties for young seminarians is accepting and learning how to live with authority and since seminarians have to transfer their understanding of authority to living with the church, with the magisterium of the church, this is a rather important issue. Often enough, young seminarians asked where they stand with regard to authority, they don't know what one is talking about. They are confused. When one hasn't learned in the seminary how to situate oneself with regard to authority and relationship with others, relationship with priests becomes a serious issue. So the question of authority remains one of the major problems in today's church for priests.

3.9 The Role Model Formator

The quality of formation is closely linked to the quality of formators. If the formator is spiritually and emotionally strong, then the formee is strengthened on every side. If the formator has emotional and personality problems, which have not been sorted out and healed, then formation suffers. If the formator has gone through a process of healing, then it is easier to help the candidate to grow in every sense of the word. Ours is an age of specialization. One has to be specialist as formator and leader. Therefore the formator is to be academically and intellectually qualified and sound with theology, scripture, religious life, psychology etc. With a personal focus and focus on the formee, the formator helps the formee to gaze on the Paschal Mystery of Jesus and reflect on the strength of the Cross. Formator must accompany formee in a process of educating and forming.

3.10 Adapting to Norms of Systems with Happiness

Rules and regulations are part and parcel of any system. A life without norms/rules is like a house without foundation, a tree without root and knowledge without depth. Any institution, diocese, congregation or organisation has norms of its own for the smooth functioning. So seminarian should be helped by the formator to be enlightened to accept the fact that rules and norms are part of the official structure. If one has to fit into the system of the diocese, he has to follow the rules as free choice. Years may be challenging to most of the persons. But, everything has a purpose for a greater cause. If one is just, right and leads a virtuous life one needn’t be worried about norms at all. Seminarian should be made to realise that one’s integrity and conviction doesn’t depend upon any system or superior. But it depends entirely on one’s attitude. Seminarians vision for formation, system, superiors and vocation alone matters. In what way I approach life? – is the point which is decisive. Formator should take keen interest in making the formees to integrate these realities to help them to approach life in positive angle.

3.11 Full-fledged Interpersonal Relationships

Relationships play very important role in the formation of a candidate. Relationship with chosen friends present another unofficial but very important way of learning how to relate as a pastor. The candidate has the opportunity to make good and lasting friendships. In these, he can establish comfortable relationships, ones in which he will not be required to adapt in ways which would cause him to muster his defences, but ones in which he experiences trust, comfort, acceptance and affection. These relationships, once seen as relevant to the student’s pastoral life, serve as a powerful model for pastoral effectiveness. Side by side with these relationships of friendship is the broader context of peer friendships. The latter are not always either friendly or supportive. An important aspect of peer relationship is its competitive dimension. Students are encouraged to do well, both well and better than others. It is a rare seminary that does not have the walls of its entry area lined with the portraits of these, its graduates, who have succeeded. Success here means having attained ecclesiastical authority, one knows to relate well as responsibility demands. (O'Rourke, D.K. (1978).

3.12 Pastoral Dimension

The pastoral preoccupation which should characterise every feature of the student’s training also requires that they should be carefully instructed in all matters, especially, relevant in the sacred ministry. They are principally- catechetic, preaching, liturgical worship and the administration of the sacraments, works of charity, and pastoral duties.

3.14 Formation to Handle Authority or Power

One of the important lessons the seminarian should learn during formation is to handle power. Authority in priesthood is exercised in various ways keeping in mind the pastoral approach always. A consecrated person is expected to be ready to take up varieties of responsibilities. In these, he is exercising authority as per the requirement of the ministry concerned. So the seminary should help the seminarian to have sufficient training in this area.

Seminarian sees that as long as the seminary officials keep their jobs they have the right to make decisions. He also learns by observation that it is normal and expected for a person with authority to fight to maintain that right and that loss of power is a defeat to be avoided. Increasingly, others have the right to be involved in or even veto decisions, but the seminarian learns that the officials who play their cards and act intelligently are often able to preserve their authority. The seminary must form its students how to cope with a variety of pressures and demands by exposing them to a highly sensitive area of the life of the church, the seminary itself. The seminary today is no ivory tower. It is a hotbed of ideas and one of the most symbolic vehicles for actualizing hopes, changes, reactions and fear of the church. By his exposure to his institution, the seminarian learns lessons that may well have a greater effect on his priesthood than what he learns in the classroom (O’Rourke, 1978).

3.15 Prudence

The matter of prudence is much demanded these days. As a priest, one never knows in what way the testing times will arrive. A prudent priest is the one who is always alert of the things and ready to face the sudden consequences. Preparedness helps him/her not be panicked and run out of source. The strong foundation to develop skills of prudence should be laid alongside of the other area of seminary formation. Prudence is required in the areas of relationships, conversations, dealings, finance and business matters, pastoral issues, diocesan matters and many more. To make this really an applicable form, seminars, workshops and exposures are to be arranged to make systematic study and to have on field information. Inputs from the experiential persons in this regard will surely be of great help for the young seminarian. The way of conversing, relating, judging, speaking and thinking will be keenly observed and people try to find some loophole to get into the matter and create news. Moreover one should be well aware of the growing intolerance in the country. Whatever may be the step taken by the priest, the community has to face the consequences. So the formation should take this aspect very seriously. Interreligious dialogues are the need of the hour. The trend where number of Catholics is declining and the population of other religion is increasing, we should not be alien to the fact that we have to live among them. Harmonious way of dealing with the other religions and various means to build up good relationships with should be taught in the seminary.

3.16 Use of Media

Media is for the good. In itself media isn’t bad. It depends on the use. Media is very helpful for one’s ministry. A seminarian must learn how to make use of the media responsibly without falling into its prey. Not only using media, the way which one makes use of the various means of communicating is very important. One thing to be remembered is that as consecrated persons are watched from all angles. Formation should create awareness among seminarians at the initial stage of formation itself to instruct them and safeguard their integrity. Communicating anything overwhelmed by emotions without prudence will surely drag a priest into serious trouble. Instead of focussing the struggling to face consequences and suffer, it is wise to be aware of the facts and never be a victim. So the formation has much to do in this regard.

3.17 Life of Integrity, Accountability and Transparency

Formees search for transparency in formators. A Formator who function in a spirit of inner freedom, authenticity, credibility, honesty and sincerity can be called a transparent person. This inner serenity gives weight to availability, patience, understanding and a true affection for those confided to the pastoral responsibility of the formator. Underlying factor is transparency and accountability. If a priest is transparent and accountable he needn’t be afraid of anyone and anything. He can face life with 100% conviction and confidence. So the formation must help the seminarian to be transparent, prudent and accountable.

The media these days speaks about the financial scandals of the religious personnel. It is a disgrace to the person, diocese and the Christianity. It is a matter of great concern and should not be taken lightly. The God’s chosen instruments need to lead a clean, transparent, accountable and exemplary life. Whatever good work a priest may do if ever he is involved in a small scandal is there it will be publicised to the fullest and it will spread like the wild fire. It is same with other involvement in drinking and women. From the incidents happening in the country and from other countries what harm the scandals among priests and religious have caused. The churches have gone bankrupt in some of the American and European dioceses. Names are spoiled. It has become a weapon for the anti-priests, anti-Catholics and anti-Christians to attack the Church. Most of the time, the Church personals have to maintain silence. They are famously known as Wine-Wealth-Woman. So, from the beginning of formation itself the formee should be helped to be away from this and lead a committed life befitting the vocation.

II. Psychological Approach

3.18 Psychology as a means to Nurture the Formee

There was the time when psychology was considered enemy of formation. In other words it was not considered at all. Formation meant only spiritual matters and training for the apostolate. The need of psychology was not felt much. Psychology was considered as a threat which tries to find loopholes of the person and the conclusions may not be true. More of routine type of formation existed in most of the places. Wider thinking was hard to enter into the realm of formation. But now the trend is changing. New air has got into formation but with all due respect to the traditional methods and the basic charism of diocese or congregation. In fast changing and demanding world, the needs of psychology are very much relevant and it is highly demanded. Formation cannot be stranger to this phenomenon. Psychology should be seen as a friend of priestly formation and not an enemy. There is a need to bring in such awareness. Psychology helps the seminarian to know himself better, and thereby helps to know the others too. It enables to have mature way of dealing. It encourages the formee to have new vision and different outlook towards life. One can approach life positively. It also helps to face life amidst all challenges and difficulties. If inculcated properly it is of great benefit to deal with the persons with due dignity. An effort to highlight the importance of psychology here so that one’s wrong notion of the implication of psychology is changed and it will inspire to implement psychology in formation at various levels in different forms according to the need, context and the person.

3.19 Psycho-Sexual Development

Sexuality and sexual development must be dealt openly and unambiguously in the formation process. It is of the view that psycho-sexual development is not an isolated subject. It is a part of larger perspective involving the development of the whole person, in which context masculinity and feminity must be given their proper place. The seminarian must consciously and freely take possession of his masculine identity, if he is to develop healthy relationship with women and men of all ages. Integral human formation aims at full maturity in this area. It does not content itself with forced control or external control of sexual behaviour. If there have been serious problems regarding priests in this area, it may be perhaps because more focus was placed on controlling sexual impulses on integration of sexuality (Prendergast, T. S.J. (1993).

Psycho-Sexual maturity is a part of the wider process of human maturity, without which celibate commitment does not make sense, and one which makes even less sense without a faith perspective. The possibility of celibate commitment requires an integrated and fully matured person, one who is conscious of his masculine identity and accepts to be and to live in harmony with it. While psycho-sexual development was specially mentioned, other areas of candidate’s life, such as psycho-social development, are no less important. To help the candidates to see how he relates to others – where his strength are in the area of collaboration and cooperation – is important as a sexual maturity. In reality Psycho-Sexual and Psycho-Social maturity are very closely related. In this area, where collaborative area is popular expression, means must be found to facilitate such collaboration between priests, seminarians and men and women of God.

3.20 Dealing with Issues Concerning Celibacy

The level of training in the area of issues concerning celibacy is often very poor. Seminarians need to understand that celibacy in the priesthood is not understood by public opinion. So it becomes critical to educate them to withstand criticism because within their groups of friends and acquaintances not many are going to understand the importance of celibacy. Of course, the media does not understand it at all.

The motivation for celibacy needs to be purified within the formation. Celibate are not to be able to work more, or to put in more hours of work. There are many doctors who work longer hours than priests and who are married. The only real motivation for celibacy is to be faithful to the total imitation of Jesus Christ. All other arguments for celibacy fall before this one. Celibacy is an issue of love, and love cannot be explained or reasoned. It cannot be explained further than that.

A celibate needs to be joyful. Formators also need to teach our candidates how to live in a way consistent with celibate life. Some do not know how to behave, so they do things that married people would never do. Seminarians need to know the rules of the friendship they have entered with Christ. After all, all friendships have rules — ways a person should behave. There are rules for how a seminarian or priest should behave with women and young girls. The rules that apply to celibates are in many ways similar to those married men have when they associate with women who are not their wives.

3.21 Matured Interpersonal Relationship

Matured inter-personal relationship is the need of the hour. In the seminaries and the formation houses the candidates must be given ample opportunities to develop mature interpersonal relationship. One should not be restricted to deal with the people. The more one is restricted, there will be more harm. It could burst out in the future. Along with the formation within four walls, exposure to the worldly realities is very much needed. Responsible way of dealing is the core. A person could be restricted to the extreme and supress his feelings. One should be properly motivated for the same. Ultimately the best person to decide is the formee himself. So, the person must be helped to decide, strengthen and develop regarding his vocation. As a consecrated person, one cannot avoid the people and live a secluded life. He is going to work for and among the people.

3.22 Significance of Self-Awareness

Self-awareness is the degree of clarity with which a seminarian perceives and understands, both consciously and unconsciously, all the factors that affect our lives. It incorporates many factors, including everything we perceive instinctively and intuitively, consciously and unconsciously. It is the product, of the total conditioning of our entire life experience. In addition it is our innate intelligence and intuition. It is responsible for our insights, inner urges, emotional reactions and every decision we make. Our self-awareness is being constantly expanded, for we are all in process of becoming, i.e., becoming more aware. Everyone is unique, in a degree of self- awareness, for no two people in the world have exactly same heritage and life experience; and thereby have the same conditioning. Thus, no one can be a valid reference, as to what another “should “or “should not” be, or do in any situation or circumstance. So it is very relevant and useful field to the formee.

Self- awareness is an absolutely essential quality for formee who really wants to be with and to help another at a personal level. How can they be sensitive to the thoughts, feelings, values and aspirations of another human being if they are not aware of their own thoughts, feelings, values and aspirations of another human being if they are not aware of their own thoughts. (Moloney, M. (2005).

3.23 Self-Image, Self- Esteem and Self-Acceptance

Formee’s self- concept includes physical self, psychological self, and the spiritual self in relation to the environment. It is the frame of reference for all perceptions. All behaviours can be related to self- concept and as one’s behaviour is related, one’s perceptual self is influenced by self- concept. All of us have a ‘mental picture of our selves’ or a ‘blue print of ourselves’. This is called the Self-Image. Your self-image, is your picture of yourself. It is your opinion of yourself. It is your value judgment, about yourself. And the degree to which a seminarian is comfortable with the self-concept is called self-acceptance.

Objective knowledge of the self is attained when a person able to realistically perceive the various components of one’s ego from the manifestation of the self to the institutional ideal. It seems inevitable that objective knowledge of oneself is the basic condition for a realistic self-esteem: lack of sufficient self-knowledge provokes an artificial self-esteem or no self-esteem at all. Identification of the real good and the total good and the ability to bring it to maturation is very important. There should be integration of negative present in one’s own life. Optimum distance between ideal self and the real self is very much appreciated (Cencini & Manenti, 2010). Self Esteem is an evaluation of the emotion, intellectual and behavioural aspects of self-concept. A seminarian with high self-esteem considers him worthy, and view himself as equals with others. And people with low esteem, generally experience self-rejection. (Fr.Joe Mathias, 2004). The whole theory of Dr Carl Roger, famous for his non-directive or client cantered system of counselling, is based on the need for self-acceptance. Dr Rogers maintains that the basic challenge of every human life is that of self-understanding and self-acceptance. He further postulates that no one can understand and accept himself as he is until another has first understood and accepted him for what he is. Finally, Rogers maintains that, once we have been accepted as we are and loved for what we are, the symptomatic problems with which most of us struggle in life will yield to this self-knowledge and acceptance.

Consequently, Rogers suggests that the role of a counsellor (and this might well be applied to the role of a friend) is largely to listen as the client describes his problems and ultimately himself. It is in the same case of a formator. He must convey a sense of acceptance to his formee/counselee, without yielding to the impulse of saddling him with gems of advice and direction. To be successful at this type of counselling or friendship, one must make an act of faith that the great human need is to know and accept oneself as he is. In fact, harsh criticism that hits at the seminarian rather than the deed only deepens the problem because it makes self-acceptance more difficult.

They desperately need to see in the mirror of another’s eyes our own goodness and beauty, if they are to be truly free. Until this moment, they, too, will remain locked inside the prison towers of ourselves. And, if the thrust of love requires to be outside of ourselves and to be preoccupied with the happiness and fulfilment of others, they will not love very much until they have had this vision. (Powell, J. (1967).

3.24 Importance of Counselling in Formation

Counselling is a very important field in the modern times. The era where there are radical changes in all aspects of life and the world moves on globalisation and modernisation, stress is the common phenomena. It is very much evident in all the areas and walks of life. From young to old it is the fact. Humans as we are we tend to fall into tension, confusion, distress and depression. It is evident in any profession or vocation. Likewise a seminarian, who is preparing himself to be a priest, has no exemption from this. Counselling is very much required for the seminarian first of all to know oneself, accept as he is and to improve upon the areas in which he needs. It will also help the person to look into the situation from different angle and cope with it. Instead of cursing and blaming the situation counselling will help the person to face the realities and lead a life of confidence and commitment. It will also motivate the person to refine his thinking and ideology so that he will be able to accept the other as they are and deal with them without prejudice and hurt feelings.

In this way the seminarian will see life and formation with a different outlook. It will help him to lead an integrated life as a good seminarian no and as an able priest in the future. So modern day formator should realize the importance of counselling. Empathetic listening without any prejudice and preconceived ideas will alone work here. So in counselling the seminarians’ following factors must be avoided: Comparing, mind reading, judgemental attitude, dreaming, identifying with the seminarian in counselling, advising, sparring and twisting the facts. So proper listening can be done in some ways. First of all, there should be active listening. It will help to understand clearly what is being said. It should be done by clarifying, giving feedback and asking questions. There should be empathetic listening as said earlier. Then the listening should be with openness. There should be awareness in listening. Formator should analyse whether what is said fits with facts or not. One should observe congruence between the person’s words, tone of voice, non-verbal communication etc. The purpose of counselling is never to put the seminarian into trouble, disturb or test vocation. Rather to know oneself better and to improve commitment in chosen life and interpersonal relationship.

3.25 Characteristics of Formator as a Counsellor

As a counsellor one should be trustworthy, dependable, consistent and congruent person. He should be sensitively aware of accepting and expressing his own feelings. One should be a person of positive attitude such as of warmth, caring, liking and respecting the other. Formator should be a strong person to separate himself from the other- respecting his own feeling and needs of the other. He should feel secure within - not interfering with the freedom of the formee to develop his own personality. One should be able to get into the private world of the client completely and lose all desire to evaluate and judge him. Person should be able to accept the seminarian unconditionally and communicate this acceptance to the formee. Sufficient sensitiveness in the counselling relationship and not creating any threat to the formee is the hall mark of a formator as the counsellor. One should be free from the threat of external evaluation. He should believe that focus of evaluation and the centre of responsibility lie with him. As a self-responsible person, he is able to see the other as a person who is in the process of becoming.

3.26 Goals of Formator in Counselling the Formee

Every human activity is meant for a certain purpose, be they explicit or implicit. By the very fact that man is thinking, willing person, his very act leads to a certain goal. Very often the formee who comes for the help may not be clear with regards to his goals. Here is where the formator’s skills are very much come into picture. The goals must be desired by the formee while coming for counselling. The formator/counsellor helps the formee to achieve his goals and there is possibility of assessing the extent to which the counselee achieves the goal. There are some objectives which formee strives to achieve in counselling. There should be a behavioural change. Positive mental health should be built up. This is very important for the formee to move forward in the future. Counselling should be closely related to the preservation of good mental health and behavioural change is improving personal effectiveness. Decision making capacity should be built up. Counselling aims to help the formee to make decisions that are aware of critical importance to him, knowing why and how he made it, taking the consequences that follow. Altering maladaptive behaviour, learning the decision making process and preventing problems are main categories.

CONCLUSION

Formative techniques and sound psychological knowledge is very much necessary for integral formation to help the candidates to sustain, grow and bear fruit in the mission. Effective formation is the need of the hour. It’s really challenging most of the time where there are one or two children in the families to get candidates for consecrated life. Convictions, dispositions, knowledge about priestly life, adaptability and the expectations from the newly joined candidates are varying. In this scenario, it’s really challenging to guide them. From the initial formation till a candidate is ordained as a priest, one has to be formed in all aspects taking into account the situations of the changing times. In other words it’s the formator who has a responsible task of preparing the candidate for the mission.t’s very clear that the formator must be qualified efficiently. That is why knowledge of related sciences is very much necessary. I hope that my research will be of some use in the area of formation to the consecrated life. My intention is to have broader vision of formation. We cannot stay in closed rooms and say that only spirituality alone is key factor in thefor formation. In this regard my research will definitely bring down the importance of looking into contextual realities. My research takes into account the formative, psychological and counselling areas, it also highlights the church’s concern over effective formation.

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