Sr. Sheela Caroline

FORMATION OF FORMATORS IN THE MODERN TIMES

                                                                        Sr. Sheela Caroline, SMMI

GENERAL INTRODUCTION

            Formation is intended to be at the service of men who have heard God’s call, to respond with awareness and in freedom to that call, to shape their lives accordingly, and to commit themselves progressively within the Congregation with the whole of their personality. It is intended to be at the service of those brothers/sisters who have received the mission to be formators, to give them direction for their task. It is intended to be at the service of the whole Congregation’s calling. Progressively forming a candidate means bringing him/her to live more and more intensely the triple experience of intimacy with God, of self renunciation, and of disinterested passion for the Reign of God, within apostolic community life. It is intended to help him/her discover that his deepest identity, personal and relational, human and spiritual, is his self-realization in God. And  helping him to conceive within himself a creative dynamism by which to reinterpret his mission.

            Formation helps the candidate in formation to establish and deepen his/her personal relationship with God. It calls him/her to acknowledge God’s gift in his/her life and in that of his/her contemporaries. So in my dissertation I too acknowledge the mission of the church who is forming the formators to form the young ones who responds to God’s call. In my first chapter I explain about the formation as pedagogic method. Jesus is our real formator, and formation is essentially a call to holiness. In the second chapter speaks about formation for total liberation it leads a person to find out who she/he is and his potentiality and makes the person dynamic in his/her mission. Third chapter speaks about ways and means development of formation in the third millennium. A true formator should be whole, mature, and dedicated to the congregation and its mission. This dissertation research has helped me to deepen my knowledge about a formator.

CHAPTER I

FORMATION AS A PEDAGOGIC METHOD

Introduction

Formation is a process which enables one to accept oneself as one is and to feel accepted. It is a dynamic process wherein one person learns to love and be loved so that he/she can develop to grow into the person one is called to become like Christ. Formation aims at an integral /holistic growth of a person and therefore it lasts a life time. After the research I understood that formation is a call to ongoing conversion wholeness and perfection (Mt 5:48). An integrated formation comprises of all aspects of human maturity i.e. cognitive, affective, moral, spiritual and religious, leading us to an in depth spirituality. The goal of formation is identification with Christ and disposes oneself to pastoral care ministries according to the charism and signs of the times. The goal of holistic formation is to be open to the new demands and challenges of consecration and mission and to lead the formees from the intrapersonal to interpersonal transformation. In this first chapter I have explained about formator and dimension of formation.

Formator

 The formators are gifted with the necessary aptitudes to sustain, enliven, and carry forward or multiply the life and action of the movement’s sections. The formators, in short, are the transmitters of the Sprit’s movement and life, animated by the Spirit of Christ that mystique and life that ignite hearts with love for Christ and his Church. To be a formator is, above all, about growing personally by giving himself unselfishly to others. At the same time, without taking away the important commitment that being a formator entails, we should facilitate the candidate’s acceptance by helping him to see that we will help him in his work and that we will be training him along the way. There are two ways for imparting the contents of the formation program: the personal attention given to the formator and the group training, especially through seminars and conferences. Another fundamental element is the personalized training of the candidates through a mentor. Added to these means is a program of complementary readings and involvement in other responsibilities that will allow them to develop skills and grow in generosity, leadership, apostolic zeal, etc.

Ideal Formator

Jesus is the ideal formator and the best model for formation is found in the way Christ formed his apostles. They lived with Jesus, were consecrated and empowered by the Holy Spirit and sent to the world with Jesus’ own mission. Formation is essentially a call to holiness; the whole formative process throughout its various stages should aim at bringing the candidates closer to Jesus Christ.

Spiritual Growth

Spiritual depth means formator has to die to self. It means dying to self will, self-love and self-interest.  As every stage of formation has an objective, the trainee should be able to realize this objective and if not, one should not be going to the next stage. Discipleship according to Jesus is a costly grace; if you wish to follow me, lose all that you hold dear to yourself, and then follow me. Mt 10: 38.

 Losing Life or Self Transcendence

Losing life or self - transcendence is a necessary first step and a means; the end is salvation, eternal life, many grain or abundant fruits (Jn 15:5) the end therefore is not death but life and resurrection, being fruitful and in the context of discipleship. It also means growth in one’s spiritual life in depth, by putting on the life patterns of Christ Jesus and giving life to others through our consecration and mission.  In the book of spiritual exercises, St. Ignatius Loyola and in his spiritual exercises Number 189 says that any progress in the spiritual life will be in proportion to our surrender of self love, self will and self-interest. He contends that a person of prayer can continue to be selfish, but a person with self transcendence is one who is trying to be more and more selfless. A selfless person needs to have a high degree of inner freedom so that at the spiritual level s/he will strive to be free of sinful habits and false image of God.

Formation that Integrates Spiritual Growth

Formation that integrates spiritual growth will help the trainee to deal with the challenges of loving God by living out the Love commandment of love, love the Lord your God with all your heart, with all your soul and with your entire mind and your neighbor as you love yourself. (Mt 22:37-38).  This love comprises not merely loving God but that of Agape  shown in respect, acceptance, forgiveness, service and especially in concern for those in need. A spirituality of depth is a challenging love where the vertical dimension of loving God is permanently welded with the horizontal dimension of loving our neighbor.  The capacity to enter into a relationship with the divine depends on the level of the individuals’ natural capacity to relate with others.  As the ego or conscious self becomes freer, the capacity to profit from the help of Gods’ grace is enhanced.

A Formation That Builds the Individuals

A formation that builds the individuals capacity for spiritual depth needs to take into account the persons’ capacity to internalize the natural, moral and religious values at theo-centric self- transcendent level where the objective good is sought after with theo-centric love.  The higher degree of self control in the mature self facilitates the effective use of the energies and gifts and put them at one’s disposal through grace.  The trainee needs to be most attentive to  their ‘effective freedom’ rather than mere, essential freedom while imbibing their spiritual identity.

Human Aptitudes      

The formator should have a certain leadership  qualities empathy, and  a personality that allows him to relate well to people, a healthy and balanced psychology, a sense of responsibility, capacity for working and for organizing his/her time.

Spiritual and Apostolic Life

The formator should have a heartfelt identification with the core convictions.  He should live the spirit of unity and charity, especially benedicencia (speaking well of others). He/she should participate in activities and programs for growth, seeking to invite others to the movement. He/she should foster the desire to be a shepherd of souls and should want to dedicate real time to the apostolate, making this desire concrete in his weekly planning.

The Biblical Image

The biblical imagery of clay in the hand of the potter is apt example for formation. Trainee see it in the book of Jeremiah. He is observing the potter at work, and understands the mystery of God’s mercy in placing Israel on the potter’s wheel to form it and give it shape. Pope Francis says that the prophet discovered that Israel is conserved in the loving hands of God. Who, like a patient potter, takes care of His creatures, places the clay on the wheel, models it, forms it and, in that way, gives it shape. If He realizes that the vase has not turned out well, then the God of mercy once more puts the clay into the mass and, with the tenderness of the Father, begins to mold it again. This image helps us understand that formation is not resolved by cultural review or the odd sporadic local initiative. God is the patient and merciful artisan of our formation.

Formation – Divine Action and Human Response

This treasure we possess in earthen vessels is to make it clear, that its supreme power comes from God and not from us. We are affected in every way possible, but we are not crushed; full of doubts, we never despair, we are persecuted but never abandoned; we are struck down but never destroyed. Continually we carry about in our bodies the dying of Jesus, so that in our bodies the life of Jesus may also be revealed.  While we live we are constantly being delivered to death for Jesus’ sake, so that the life of Jesus may be revealed in our mortal flesh (2 Cor 4:7-11).

We Christians, have not been chosen by the Lord for small things, always go further, towards great things. Do not bury your talents. Do not be afraid to dream big things. Be “the Faith in the street, happy to take Jesus Christ to every corner.  For God who said,  Let light shine out of darkness has shown in our hearts, that we in turn might make known the glory of God shining on the face of Christ (2Cor 4: 6), (Jn15:5). This is the basic requirement of formation. i.e we remain in Him/ abide in Him in order to grow. God is an artisan, molding men in formation this was Pope Francis’s message October 7 to a Vatican conference on priestly formation.

More than the noise of human ambitions, he will prefer silence and prayer; more than trust in his own works, he will know how to surrender himself to the hand of the potter and to His provident creativity; more than by pre-established mindsets, he will let himself be guided by a healthy restlessness of the heart, so as to direct his own incompleteness towards the joy of the encounter with God and with his brothers, the pope said - Rather than isolation, he will seek out the friendship of brothers in the priesthood and with his own people, knowing that his vocation is born from an encounter of love: with Jesus, and with the People of God. Finally Formation depends firstly on the action of God, and not our own activity. It is a work that requires the courage of letting ourselves be formed by the Lord, to transform our heart and our life.

Formation is the Core of Discipleship

The New Testament presents us with a radiant figure of Jesus who was always docile to the formative action of the Father (Jn 6:38). Formation is a dynamic process by individuals are converted to the Word of God in the depths of their being and learn to discover the signs of God in earthly realities.  The Apostolic Exhortation Vita Consecrate(VC) says, the Church invites to make formation of formator more holistic and grounded because the joys and the hopes. Gaudium et Spes  number 1 says that the grief and the anxieties of the women and men of this age especially those who are poor or in any way afflicted, are the joy and hope, the grief and the anguish of the followers of Christ as well (68).

When God calls someone Come, Follow Me (Mt4:18-22), the call implies a total and  unconditional break with the past, i.e. one’s family, professional career and even one’s ideal.  This is clearly stated in Mt 4: 20: Immediately they left their nets and followed Him. This underscores a clear message of self- transcendence i.e. following Christ, without any self interest and it is illustrated in all the Biblical vocation calls as well as in the history of the Church, Beginning with Abraham, Moses, prophets and the Apostles.  It is true of every founder of our religious Congregations. When Jesus said come and see (Jn 1:39), he proposes to them what He himself personally undergoes, a process of self transformation (Kenosis = self emptying) from crib to the cross. This proposal was not a mere ideology but was born out of that Abba experience which is the source of his motivation and strength all through his life, from birth to death. All his options regarding his mission were discerned with that one option; my food is to do the will of Him who sent me (Jn 4:34).

Dimension of Formation

            Here below I am going to discuss the various dimensions of human formation such as, Human Formation, Intellectual formation, Spiritual Formation, Community Formation, and Missionary Formation these various dimensions are interconnected. The imbalance in any one or more dimensions can create imbalance in the whole person. Here below I am explaining each of them in details.

Human Formation

Human, intellectual and spiritual formation provides with tools, virtues and personal predisposition. When all of this harmonize and blend with true missionary zeal, along the path of an entire lifetime, the formator can fulfill the mission that Christ has entrusted to his Church.  In L'Osservatore Romano Weekly Edition in English 17 October 2014,  Pope Francis says that , vocations are a diamond in the rough, which need to be polished with patience and care, so they come to shine among the faithful. Even today in its formation of priests, the Church, the Pope said, wants to adopt Christ’s method of teaching through inviting others to come and follow me, and do as I do. Formation is not a one-way street down which someone transmits theological or spiritual ideas. Formation accompanies the entire life of formator’s mission, formator never cease to be disciples of Jesus although they may falter or fall as they follow Him.   Thus, training must integrally address the intellectual, human and spiritual dimensions of each person. Formators then, need to be aware of being priests in the midst of their flocks - free from all spiritual worldliness, conscious that it is their lifestyle which spreads the Gospel message even more so than their deeds. Joyfulness and serenity in priestly vocation sustains one in moments of fatigue and pain and they come through prayer.

Human Formation – Personal Growth

The formator who is called to be loving image of Jesus Christ should seek to reflect in him the human perfection which shines forth in the incarnated Jesus. So that the formator should be able to know the depths of human heart, to perceive difficulties and problem, to make the meeting and dialogue easy, to create trust and cooperation, to express serene and objective judgments. Genuine formation is holistic, helping a person to integrate all dimensions of his life and personality. A well-integrated person will be intellectually free and open to new approaches to reality; heshe will be emotionally free to relate to both men and women with openness, trust and love; and he/she will be spiritually free to do the will of God in all circumstance. In order that his ministry may be humanly as credible and acceptable as possible, it is important that the trainee should mould his/her own personality in such a way that it becomes a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of man. The call to priesthood or religious evokes the response Here I am Lord, I come to do your will (Hb10: 9).

In formation a special time of conversion takes place, a conversion of mind and heart and spirit, so that the formator will grow to be more and more like Christ. So I too agree with what Pope Francis says about human formation that it is therefore a necessity for formator so that they learn not to be dominated by their limitations, but instead to build on their talents. It is important for formators to remember this and to know how to take into account this personal history along the path of formation this means that one cannot become a formator, believing that one has been formed in a laboratory, he/she  starts their formation in the family with the ‘handing on’ of the faith and with all the experiences of the family. He added that each vocation is personalized, because it is the concrete person who is called to discipleship and the priesthood.

Pope’s Address on Mission, Formation of Priests on Nov 23, 2015 describes that the family, is the domestic Church, and the first and fundamental place of human formation, which can germinate in young people the desire for a life convinced as a vocational path, to be trod with commitment and generosity. A good formator, therefore, is first of all a man with his own humanity, who knows his own history, with its riches and its wounds, who has learned to make peace with this, achieving the fundamental serenity proper to one of the Lord's disciples. Human formation is therefore a necessity for a formator, so that they learn not to be dominating by their limits, but rather to put their talents to use.

Fully Human

To be Christ like the formator will strive to be fully human: a leader of people, gentle and kind, open and ready to listen, cheerful and patient, honest and true to his word; a person of self respect, sincerity and courage, constantly concerned for truth and justice, unafraid to take decisions and persevering in carrying them out. Human formation is an essential part of the overall journey to formation. It goes without saying that this is not a cloning process. Austin Barker says, grace builds on nature, and the process ought to lead to inner freedom,  emotional maturity,  honesty with oneself and others, recognition of one’s strengths and weaknesses, balanced life, and capacity for relationships that are loving, generous, and respectful. The formator seeks to have that human and personal touch which we all love and find so attractive and reassuring. A healthy community life where there is an atmosphere of responsible freedom, is very helpful for integral growth and human formation.

Acceptance of Self

During his training years, the formator will learn to know, accept and respect himself with all his strengths and weaknesses. He/she will become aware of his feelings and learn to deal with them appropriately.  He will develop a positive self image which enables him to face criticism and failure without self pity, discouragement or resentment. Dimension of human formation portrays about a sound mind in a sound body, cultivation of talents, mature and healthy relationships, responsible freedom, sound value system, etc. Kevin P. Mc Clone in Intimacy and Healthy Affective Maturity Guidelines for Formation gave special attention to affective maturity, responsible freedom and basic human qualities.

 Affective Maturity

Man/woman are an emotional being, capable of experiencing various types of pleasant and unpleasant emotions like joy, affection, love, anger, fear, sadness, etc. It is in fact emotions that make human life truly alive and colorful by rendering sweet, warm, enjoyable or bitter, restless, depressing, etc. During this formation the formator shall strive to grow in emotional integration, particularly through interpersonal interactions, relationships, sufficient self-awareness and guidance. A special aspect of emotional maturity is affective maturity. Affective maturity presupposes the awareness that love has a central role in human life. It is at the heart of relationships, friendships, love, sexuality and celibacy. Affective maturity is the capacity to manage emotions constructively and smoothly. It requires awareness about one’s emotions, especially negative ones, due appreciation and acceptance of them as part of self and the ability to control them reasonably.

Contemporary Circumstances

The contemporary society, with the benefits of scientific and technological progress and cultural trends and lifestyle is dynamic, challenging and enriching in several aspects of human growth. In these circumstances formation demands strong personalities, credible life witness and effective ministry. Amidst the attraction and challenges of consumer culture and hedonistic life-style, a formators require a good psychological balance and maturity.

Acceptance of Others

The trainee will also learn to accept and respect others as they are, with their difference and limitations.  He will have the capacity to establish and maintain healthy human relationships, free to love and be loved. He will be able to co-operate generously with others in living working, and handling conflicts effectively when they arise.

Listening and Communication

The trainee will develop the capacity to listen with empathy and to be sensitive to the views of others: and to communicate his/her ideas and perceptions with clarity tact and firmness.  It is also important that he/she cultivates the social graces, such as politeness, good manners, gentleness and consideration. They should learn self control and develop strength of character and in general value those good qualities which are esteemed by men and women and made Christ’s minister acceptable. Such qualities are sincerity, a constant love of Justice, fidelity to one’s promises, courtesy in deeds, modesty and charity in speech.

Leadership

Human formation is also about the capacity to take initiative and assume leadership in a confident and mature way. Overbearing behaviour and rigid attitudes can stifle and prevent good pastoral practice, as can timidity or a fear of what people think of us. The process of formation acknowledges the particular life experience of each formator, and seeks to build upon his strengths while acknowledging his weaknesses, so that he can become a loving and wise shepherd to all.

Personal Responsibility

Personal responsibility is the bedrock of the formation program. Trainee only grow in our human and Christian maturity if we are taking responsibility for this journey, and being open to the challenges we meet, and the help that we are offered. The trainee will learn to think for himself free from peer group pressures.  He is to be encouraged to take decisions for himself/herself, and given opportunities to exercise responsibilities during his/her formation. The ability to take decisions through responsible exercise of freedom is a key index of human maturity. Responsible exercise of freedom is not possible without good personality integration because one’s feeling, thinking, judgment, needs and values exert their influence on the exercise of freedom.  Formator should live and grow in an atmosphere of freedom and at the same time be responsible, which requires self-discipline. Freedom promotes spontaneity, naturalness and relaxed atmosphere  are indispensable for enjoyable community life. Regarding freedom, discipline, maturity, and interaction. People, especially youngsters, believe that freedom is the sure path to human maturity. Interior freedom is a requirement for growth in maturity, but does not guarantee it (VC 71). More mature people tend to use it maturely and grow further, while less mature ones use it in immature and selfish ways and probably become worse: They are given facilities to grow and properly guided. So getting more freedom may not help unless one learns to use it properly.

Self  Reliance

The trainer is to learn to become self - reliant, and to appreciate the dignity of labour and the value of money. Trust yourself; every heart vibrates to that iron string.  Accept the place the divine providence has found for you, the society of your contemporaries, the connection of events. Great men/women have always done so, and confided themselves childlike to the genius of their age, betraying their perception that the absolutely trustworthy was seated at their heart, working through their hands, predominating in all their being.  And we are now men, and must accept in the highest mind the same transcendent destiny; and not minors and invalids in a protected corner, not cowards fleeing before a revolution, but guides, redeemers, and benefactors, obeying the Almighty effort, and advancing on chaos and the dark.

Trainer and Trainee Relationship

The relationship between them is to be based on true dialogue in mutual trust so that it is possible for all to express opinions and make suggestions with openness and candour.

Intellectual Formation

Intellectual formation aims at widening their vision of God, world and man/woman. Intellectual formation has its own characteristics but it is also deeply connected with, and indeed can be seen as necessary expression of, both human and spiritual formation. To be an effective formator, intellectual formation is to be integrated with a spirituality marked by a personal experience of God. Intellectual formation should enable the formator ‘to look beyond’ and to communicate the mystery of God to the trainee. If the intellectual formation does not create a vision of faith in the formator, then it will be futile exercise. For a formator intellectual formation is not mere information gathering; rather it should help him/her in his human formation and finally enable him/her to be transformed into another Christ.

Philosophical Formation

Post-synodal apostolic exhortation (PDV 52) by John Paul II asserts that the formator’ philosophical formation would be deficient if philosophy did not offer the basis for the certainty of truth that grounds his/her lifelong commitment as a formator. A proper philosophical training is vital, not only because of the links between the great philosophical questions and the mysteries of salvation which are studied in theology under the guidance of the higher light of faith, but also an extremely widespread cultural situation which emphasizes subjectivism as a criterion and measure of truth. Encyclical letter fides et ratio 
of the supreme pontiff John Paul II to the bishops notes three major fruits to be reaped from the philosophy course: that truth is not created or measured by man but is a gift given to man, that in a limited way human reason can reach objective and universal truth, even that relating to God and the meaning of life, and that faith cannot do without reason and effort of thinking through its contents. Only a sound philosophy can help the formator to develop a reflective awareness of the fundamental relationship that exists between the human spirit and truth, the truth which is revealed to us fully in Jesus Christ.

Theological Formation

Theological formation must strengthen the faith of the formator. Theology is faith seeking understanding. These two aspects, namely faith and reflection are intimately connected. True theology consists in the coordination and interpretation of these two aspects. Faith is the point of departure and the point of arrival of theology and theology has intrinsic Christological and Ecclesial connotation. The study of theology must help the students to have a vision of the world, men/women, God, Jesus Christ, Holy Spirit, and the Church and the essential character of Christian formator. The content and orientation of the theological formation must respond to the pluralistic situation of the Church. Emphasis should be given to inter-religious dialogue and ecumenical initiatives but they should not drive them to non-committed and passive religiosity. Through the training a formator come to know the uniqueness of Christ. Otherwise there can be a tendency to see Jesus Christ as one of the founders of religions and the trainee may arrive at the conclusion that there is no need of evangelization. Today there is so much talk about orthodoxy and praxis. What we need today is neither orthodoxy nor praxis but an orthopraxis that is another name of orthopraxy which emphasizes the correct practical application of our truth.

Spiritual Formation

Spiritual formation means formation in communion with God through encounter with Christ, led by the Spirit.  Living in the Spirit, consecrated persons discover their own identity and find profound peace; decree on priestly training Optatam Totius (OT) by Pope Paul VI says. Meditate the Word of God and grow more attentive to the daily challenges of the word of God, and they allow themselves to be guided by the original inspiration of their Institute (OT 8). Under the action of the Spirit, they resolutely keep times for prayer, silence and solitude, and they never cease to ask the Almighty for the gift of wisdom in the struggles of everyday life (Wis 9:10). VC 71 describes that a life of grace that is ever more stable and coherent. The Second Vatican Council very clearly presented the essential content of spiritual formation of the seminarians in Optatam Totius. Pope John Paul II reaffirms it in PDV 45 states: Spiritual formation should be in such way that the students may learn to live in intimate and unceasing union with God the Father thorough his Son Jesus Christ, in the Holy Spirit. Those who are to take on the likeness of Christ the priest by sacred ordination should form the habit of drawing close to him as friends in every detail of their lives. By meaningful participation in the liturgy, especially the sacraments of reconciliation and Eucharist will help them experience Christ’s sanctifying presence in them. At this stage they need to be guided by a competent spiritual director who will help them to be sensitive to the movements of the Holy Spirit in their lives and to respond with generosity and courage. And should draw the hearts of young men /women by their humble, hardworking and happy lives, as well as by their mutual charity and fraternal cooperation. The heart discovers and experiences God; reason demonstrates and explains God. The same author quotes Brennan Manning as saying, the engaged mind, illumined by truth, awakens awareness; the engaged heart, affected by love, awakens passion. The rather explicit implication throughout spiritual formation literature is that Bible study feeds the head, but if one wants to feed the heart they must turn to the spiritual disciplines. Spiritual formation is an ancient ministry of the church, concerned with the forming or shaping of a believer’s character and actions into the likeness of Christ. Richard Foster would agree, in article becoming like Christ that is Christian spiritual formation is a God-ordained process that shapes our entire person so that we take on the character and being of Christ himself. A minister without the Lord becomes rigid, and this is a danger to God’s people.

Following Christ

Spiritual formation which is the work of the holy Spirit will assist the formator as he grows in faith, hope and love, to follow Christ ever more closely and be conformed to him ever more intimately in a continual conversion of heart. This progressive identification with Christ can be achieved only if one listens to his word in Scripture, draws life from his sacraments, and follows him as present in the Church and in the World.

Disciplines

Greek Community Church, describes spiritual disciplines as “any activity that can help me gain power to live life as Jesus taught and modeled it. Biblical disciplines, which are indispensable for spiritual growth and discipleship, are, of course, positive things. But manmade disciplines are at best optional and are certainly not essential for spiritual growth, or else God’s Word would have commanded them and provided instruction for their use. Scripture clearly speaks of the discipline of Bible study (John 17:17; Ps1; Ps19; 2Tim3:15-4:6) as necessary for sanctification. Likewise prayer is mentioned as being a source of spiritual development (Heb 4:15-16). But when we stray much beyond these we run into trouble. Nevertheless, the Spiritual Formation Movement offers long lists of disciplines that are essential for spiritual development. Disciplines: meditation, (contemplative) prayer, fasting, study, simplicity, solitude, submission, service, confession, worship, guidance, and celebration.

Strengths and Danger

On the positive side, we applaud anyone who sincerely wants to become more like Christ. The Spiritual Formation Movement has recognized a genuine lack in the spiritual lives of many who claim to follow the Lord. Many have gone to church, read the Bible, spent time in prayer, and have a good handle on doctrine, but they have no quality of spiritual life. Admittedly, all of us experience dry spells in our spiritual journey and at such times we are vulnerable to a charismatic speaker, a well-written book, or a moving retreat. None of this is negative, unless what is being taught lacks biblical authority. At times these dry seasons are instruments of God to prepare our hearts for lessons He will teach. At other times we need to recognize that we may very well have left the path of true discipleship and need to return to the way laid out for us in the Word. The real danger is that we will turn to the wrong sources for our answers. This is what spiritual formation is doing.

Community  Formation

A healthy community life is essential for integral human growth.  The trainee must be a truly Christian community where love, understanding, mutual concern, and discipline prevail.  Nevertheless, since conflicts are normal in human life and can be conducive to growth the trainee will learn to deal constructively with conflict situations.

Formation for Community.

The dynamics of community life constitute a further field of formation. In the decree Perfectae Caritatis we read: Common life, fashioned on the model of the early Church, and given new force by the teaching of the Gospel, the sacred liturgy and especially the Eucharist, should continue to be lived in prayer and the communion of the same spirit. We are not surprised, therefore, that the Church wishes that the persons who live in community be true experts of communion and to practise the spirituality of communion as witnesses and architects of the plan for unity which is the crowning point of human history in God’s design.  The people of God desire fraternal community to be the sign and testimony of the community of goods and fraternal feelings, of the community of prayer and common mission. And so, formators must continuously and tirelessly carry out the divine human work of constructing the fraternal community; because this allows one to acquire the experience of life and of joy in living together.

The Ways and Means to Foster up Community Formation

The community is built up on the base of prayer in common, liturgy and, above all, the Eucharist. It is also necessary to emphasize the need to develop useful characteristics in all human relations like good education, gentleness, sincerity, calmness, delicateness and the capability of putting all in common. The formator must know how to celebrate together with other persons, find time for recreation together; he must protect his own serenity, peace and joy. A very important aspect is community formation. The relationship with the Founder and with the charism transmitted by him, deepened and developed from generation to generation, constitutes a fundamental factor. The charism of the Founder signifies an “experience of the Spirit,” transmitted to his/her disciples to be lived, safeguarded, deepened and constantly developed by them, in harmony with the Body of Christ continually in the process of growth. The director of formation has the obligation not only to know and respect healthy traditions, spirituality, the charism and mission of the Congregation, but also to provide that, in the programs of formation, study and prayerful reflection, the person of the Founder and his charism find a place. The identity understood in such a way allows one to proceed with various creative activities, which can respond to the signs of the times emerging in today’s world and make the charism more alive and up-to-date. A dominating element of the charism is formed by a profound eagerness of the soul to configure itself to Christ the evangelizer of the poor, the Rule of the Congregation, the healthy traditions of the Congregation, the spirit of the Rule, of the Constitutions and of the Statutes. 

Formation takes place in a context of community, an atmosphere of mutual acceptance. Jesus failed to form his apostles. They had their own hidden agenda. When Jesus died their old selves also died. Then a new life started for them. The culture of the institute has an impact on my formation. Therefore, institutional formation has lots of limits.

Spiritual Leadership

The laity is becoming more and more educated. What should be the training needed for spiritual leadership of such people. Do we want to produce cultic functionaries or spiritual leaders? Formation should enable a person for professional ministry as a spiritual leader. There is no contradiction between being a professional and answering the Vocation. Being a professional means that the priest/religious should be provided with specific skills which give him/her the confidence and sense of identity among his/her peers and help confirm him/her in his/her calling. These skills include integrated studies in different subjects, with preparation for expertise in such performance based disciplines as teaching, preaching, counseling, administration, pastoral ministry, social apostolate, etc. They must possess good managerial skills, conflict resolution skills and skills in interpersonal relationships.

Missionary Formation

The Second Vatican Council’s decree Optatam Totius (4) states very clearly when speaking of major seminaries: The whole training of the students should have as its object to make them true shepherds of souls after the example of our Lord Jesus Christ, teacher, priest and shepherd. Formees should be trained for the ministry of the word so that they may gain an ever-increasing understanding of the revealed word of God, making it their own by meditation and giving it expression in their speech and in their lives. What is important is not doing or feeling but our doing. However our being and doing got together, for the world is looking for our life style.

Conclusion

The fundamental task of formators is the accompaniment of those entering religious life.  That accompaniment includes teaching, guiding and challenging of weaknesses and strengths and use their talents for God’s purpose. Congregation for institutes of consecrated life and for societies of apostolic life Inter-institute collaboration for formation portrays that Such a task assumes that formators, “know the world of the young” by knowing one’s own weaknesses and strengths and talents and very familiar with the path of seeking God. To be effective, formators must have a “serious and solid preparation, and a generous and total dedication in their commitment to be imitators of Christ in the service of their brothers and sisters. By the quality of their personal life, formators must be first of all. Men and women of God.

CHAPTER II

FORMATION FOR TOTAL TRANSFORMATION

Introduction

            There is greater awareness in the Church of the importance of a formation adapted to the changes in the church and the society. This paper attempts to present the challenges in Formation from the perspective of the demands that modern society places on all walks of life to be at their best. The adage “The proof of the pudding is in the eating” is the formula for quality testing for formation also. We judge the efficacy of a formative process by the effect it has on those who have completed the formation program. This is seen in the vocational consistency of formation of formator after their formation in living the life in fullness.

Present Way of Formation

We take promising young men/women from 13 to 25 years of age, feed them well, educate them diligently, and eight to twelve years later we ordain or profess them, healthy, bright, emotional. The main agent of formation of formators is the Holy Spirit.  It is God who can mould me into the person I am meant to be. How fully this happens will depend on how sincerely I respond to God.  All formation is ultimately a self formation.  No one can replace us in the responsible freedom that we have as individual persons.  It would be self blinding to expect that several years of academic training would naturally lead to spiritual and emotional maturities which are central to effective vocational commitment. Pope John Paul II called for the holistic formation of formators and affirmed that human formation is the necessary foundation of the whole work of formation.

 Challenges to the Formation of Formators in Modern Times

The emerging global culture and fast growing communication media offer us opportunities as well as challenges in the area of formation. The spirit of inquiry and scrutiny has not left any aspect of human life out of the reach of investigation and research. Some of these queries have focused public attention on the private living of publicly professed consecrated persons, exposing at times the inconsistencies of the Formator. Though it has demoralized the formator and scandalized the people in some contexts, it has also resulted in honest efforts to bridge the gap between the ideal and the actual and to look for effective and adequate pedagogy for formation. I would sum up these challenges in formation in the following five aspects:

The Challenge for Authenticity

            People no longer accept pulpit proclamations unless they are backed by authentic life of the preacher. The global acclaim of the lives of Mother Theresa and Pope John Paul II are clear manifestations of the world’s appreciation for authenticity and need for gospel mystique. An effective formation process should support and ascertain certain level of spiritual and emotional congruency in the Trainee. When an authentic formative journey is not embarked, the longer years of formation seem to end up as seeds sown on rocky ground or among the thistles.

The Challenge for Fidelity

A second challenge comes from the global, consumerist and hedonistic post-modern culture that pervades all societies with the offer of very many false attractions. The mystery of the cross, renunciation, and values of evangelical counsels are held in disdain. When a person is not grounded enough in Christian values, it is easy to be caught up in the game and fall for the lure of money, easy life and immature affective adventures. For example, the lure of internet, in spite of being a great blessing, lure people in to addiction by offering easy, accessible and affordable private world of substitutive gratifications in the present world. Effective formative itinerary should necessarily take into account the human maturing process and empower the self-capacities of the trainee to life style, it is important to have solid internal structures to live our commitment joyfully.

 The Challenge for Excellence

Formation of formators which takes about 10-14 years for initial formation is perhaps the longest formal training for any profession. Specialized training in most other professions takes less time, investment of personnel and probably money. Besides, the trainee is fully available for formation and even his personal time and holidays are structured within a project of formation. The perplexing question is whether Trainee stand the test of quality in the field proper to us. The world today looks for expertise and excellence from formator in God experience, Word of God, transcendent values, moral guidance, prophetic commitment and witness of religious truth. It is doubtful if many of those who come out of the formation centers after several years of formation can claim sufficient expertise in these areas. The challenge of formation is to move from mediocrity to excellence in the domain proper to us.

 Challenge for Perseverance

There does not exist any profession or occupation or work which does not demand a continuous perfecting of one’s ability. The necessity of a continuous development in our times finds its justification in the fast changes in social and cultural conditions and in the new acquisitions of the sciences, both profane and ecclesiastical and of the history and spirituality of our congregation.  Ongoing formation consents to maintain the “youth” of the spirit which each and every single member should take care of in himself/herself.  Only he/she who keeps alive the desire to learn and to grow maintains the “youthfulness”. Therefore nobody is allowed to renounce his own growth, be it human or religious. At no phase of our lives are we allowed to consider ourselves so secure and fervent that Trainee exclude from our attention guaranteeing perseverance in fidelity, as if there is an age where Trainee say that our human maturation is complete and fulfilled.

 Challenge for Fruitfulness

As formators he/ she need to focuss on her/his ongoing formation anchoring his/her love for God.  Formator is a person who cooperates with the work of the heavenly Father as He, through the Spirit, forms the attitudes of His son Jesus in the hearts of young men and women. This is the most important and primary item for a formator to be effective. God is the primary formator,  certainly. We are only assisting in His work.  You are not only friends and companions of the consecrated life of those who are entrusted to you, but true fathers, true mothers, capable of asking and of giving them the most: to generate a life, to give birth to a religious life.

Specificity of Formation Formator

 The academic live the vows and the renunciations involved in it without serious inner conflict. In a context where external structures are not very supportive of our part of formation of  Formator. Training in secular professions involves theoretical inputs, practical sessions and internship which are conducted and supervised by approved institutions. An applicant who fulfils the specified requirements is expected to become an expert in that field within the stipulated time. Similarly, formation of formators institutionalized with theological inputs and pastoral exposures. But Traineenot overlook a major distinction of training formator from other professions.

Training in other professions is largely focused on information and skills needed to perform tasks external to the person. But the central focus in religious training is the transformation of the subject, the whole person of the trainee. Trainee say that secular training deals with natural values while formation deals with both self-transcendent values and natural values. For example, we speak of a ‘good surgeon’ when he is an expert in medical surgery irrespective of his being morally upright. But a good Formator has necessarily to be morally and spiritually mature. This distinction has implications on the formation of Formator. The goals and strategies of Formation training have to necessarily involve the whole person especially his/her capacity to live self-transcendent values without undue inner conflict. The distinction of the three dimensions of human maturity and the process of internalization of values as the proper formative process proposed by Luigi Rulla offer a useful conceptual frame for a holistic formative project.

            Another serious limitation of formation in comparison to training for secular professions is the lack of adequate and systematic pedagogical methods consistent with the objectives of formation. The supervised part of practical training in formation is mostly pastoral areas and rubrics which have very little to do with the core aspects of formation. The trainee are bombarded with high ideals of life all along the formation, but the path that leads to it is left obscure.

Transformation

            Transformation in one domain influences the transformation of other domains. For example, affective transformation favors religious and moral transformation. Intellectual transformation reinforces the transformation in socio-political domain. This is why an integral approach is necessary for a holistic vocational growth.

The basic idea here is that survival demands food, water, safety, shelter, etc. Then, to continue to develop, you need your psychological needs for belonging and love met by friends and family, as well as a sense of self-esteem that comes with some competence and success. If you have had these needs fulfilled, then you can explore the cognitive level of ideas, the aesthetic level of beauty and, finally, you may experience the self-actualization that accompanies achieving your full potential.

Note that the higher needs don’t appear until lower needs are satisfied; so if you are hungry and cold, you can’t worry much about self-esteem, art, or mathematics. Notice also that the different levels correspond roughly to different stages of life. The needs of the bottom of the pyramid are predominant in infancy and early childhood; the needs for belonging and self-esteem predominate in later childhood and early adulthood; and the desire for self-actualization emerges with mature adulthood.

Formation for Transformation

Humans are not meant to stop growing. In fact, no living thing on earth is meant to stop growing. We are all alive, reaching for the sun. Progress in life is all about reinvention. That's not what you want to aim for because as soon as you say you're "done," you are no longer reaching and stretching yourself, which means you stop growing. Reinvention, however, leaves the end open which is actually a good thing. Reinvention is what allows you endless opportunities to continue exploring new parts of yourself. Exploration is growth, and growth in this sense is not outward facing but inward. Whenever you find something about yourself you want to change, you need to look for a way to reinvent it.

Transcendences of Dissonant Needs

            Dissonant needs in particular often influence the person in ways which are quite incompatible with theo-centric self-transcendent values.  This incompatibility between consciously proclaimed values and subconscious needs within the person gives rise to subconscious needs within the person gives rise to subconscious inconsistencies, where the person is pulled in two opposing directions. Consciously there is the desire to be other centered, to go beyond oneself in theo-centric love; but there is at the same time an unconscious desire to gratify oneself , to fulfill one’s own needs. When dissonant needs are subconscious and central, the person remains in tension, seeking reconcile two irreconcilable goals. Despite the complexity of human-beings, with interrelated and interacting sets of opposites, most people develop relatively stable patterns of needs and need-fulfilling behaviors. Relatively stable interactions and mutual need fulfillment allow development of relationships, groups, organizations and societies.
 Value Formation

We start forming values in our childhood. First we learn to appreciate things that fulfill our basic needs, but we value especially those people that provide them to us. Their behavior towards us becomes the main reference of what is valuable. Thus, our character and personality are molded through the attitudes and behavior of the people who raise us, whether they are our parents or other relatives. Their behaviors determine in large part what will subsequently become our most important beliefs and principles, the process of formation and also the trainer, should enable the trainee to examine the authenticity of his/her values. The formator will have to assist the person being formed to move from utilitarian and defensively proclaimed values to greater self-transcendence, expressed through the knowledge and value-expressive functions. Rulla discuses four factors which account, at least in part, for the departure of these evidently good and self-proclaiming religious.(pp.348-350). Intra-psychic consistencies and inconsistencies within the person, maturity or immaturity to choose God’s call and symbolic process. The fourth factor is psychosocial: interpersonal or social influence which may confuse or argument the person’s consistencies or inconsistencies, maturity or immaturity, and the symbolic process of expectations.

Growth towards Psycho Spiritual Level

Controlling Consciousness

To become whole we must integrate the subtle bodies of our persona by learning to control their energies and consciousness. Emotional conscious can only be controlled by mental consciousness, and mental consciousness can only be controlled by causal consciousness, etc. The main challenge facing most people is for the mind to gain control over the emotions and desires of the emotional body. This does not mean ignoring our emotions or killing them off altogether; it simply means us controlling them, rather than them controlling us.

Our sub-conscious continually feeds our waking conscious with thoughts, feelings and impulses that our waking consciousness assumes are its own. Our waking consciousness continually feeds our sub-conscious with bad habits, illusions and fictions. So negative thoughts and fictitious concepts are continually recycled between our conscious and sub-conscious minds, which reinforces our weaknesses. This vicious cycle can be only broken through persistent awareness of our thoughts and feelings to ensure that we only give attention to (and reinforce) positive influences and quickly discard the negative ones. Eventually the negative stimuli will grow so weak that they are unable to send impulses up into the waking consciousness.

Developing Consciousness

Consciousness develops by moving our attention away from the activity within our subtle bodies (senses, emotions and thoughts) and towards our soul (higher self or second triad). Freeing ourselves from identification with our bodies is a particularly difficult and time consuming aspect of our evolution. It can only be achieved by refusing to pay attention to the lowest impulses of our subtle bodies, i.e. negative feelings, emotions and thoughts. This causes the lowest molecular types within our subtle bodies to gradually lose their vitality and become redundant; only then can they be replaced by higher molecular types.

In order to progress, we must free our selves from the automated patterns of our sub-conscious (by continually "watching" our consciousness) and identify more with our super-conscious (by meditation and "living in the now"). We must also dedicate our development towards the service of humanity, and not do it for personal gain. Caring not for our own development and putting the needs of humanity ahead of our own is the only way Trainee overcome our inherent egotistical nature and attain enlightenment. We shouldn't ponder over how far we have come or how many incarnations remain, because these things don't matter. What is important is to make the best of the incarnation we are in now. If we rush to achieve enlightenment we will never get there, because we won't have learnt the most important lesson of all: You need to forget about your self in order to free your self. By helping yourself you help no one, but by helping others you also help yourself.

As we progress we must be careful not to develop a "spiritual ego" or think we are special because we are more advanced than others. A spiritual ego is no better than a regular ego but is a trap that we all fall into many times during our human development. It's not possible to overcome the ego by fighting it head on because whilst our monad is centred in the first triad we are the ego, so it would be like punching our self in the face. The only way to overcome the ego is to transcend it; to move up to the second triad and become our soul. In order to achieve this (enlightenment) we must:

- Disassociate our self from our ego (first triad or lower self) by actively putting the needs of  

  others ahead of our own.

- Identify our self with our soul (second triad or higher self) by mediation, contemplation,   

  visualization, aspiration to unity and the development of virtuous qualities. This dual-pronged approach gradually tips the balance of power in favour of our higher self and helps it gain control over the egotistical lower self.

Addressing of Psychological Health

According to attachment theory 3, the linkage between attachment insecurities (whether in the form of anxiety, avoidance, or both) and psychopathology is mediated by several pathways. In this section, we will review the most important of these pathways.

Self Representations

According to attachment theory and research, lack of parental sensitivity and responsiveness contributes to disorders of the self, characterized by lack of self-cohesion, doubts about one’s internal coherence and continuity over time, unstable self-esteem, and over-dependence on other people’s approval. Insecure people are likely to be overly self-critical, plagued by self-doubts, or prone to using de-fenses, such as destructive perfectionism, to counter feelings of worthlessness and hopelessness. These dysfunctional beliefs about oneself increase insecure people’s risk for developing mental disorders.

Attachment research has also shown that attachment insecurities are associated with pathological narcissism. Whereas avoidant attachment is associated with overt narcissism or grandiosity, which includes both self-praise and denial of weaknesses  attachment anxiety is associated with covert narcissism, characterized by self-focused attention, hypersensitivity to other people’s evaluations, and an exaggerated sense of entitlement

Emotion Regulation

People who score high on attachment anxiety, in contrast, often find negative emotions to be congruent with their attachment-system hyper activation. For them, emotion regulation, can mean emotion amplification and exaggeration of worries, depressive reactions to actual or potential losses and failures.  Attachment anxiety is also associated with socially destructive outbursts of anger and impulsive, demanding behavior toward relationship partners, sometimes including violence. 

Problems in Interpersonal Relations

According to attachment theory, recurrent failure to obtain support from attachment figures and to sustain a sense of security, and the resulting reliance on secondary attachment strategies (hyperactivation and deactivation), interfere with the acquisition of social skills and create serious problems in interpersonal relations. Bartholomew and Horowitz  using as an assessment device the Inventory of Interpersonal Problems, found that attachment anxiety was associated with more interpersonal problems in general. Secure individuals did not show notable elevations in any particular sections of the problems circle, but avoidant people generally had problems with nurturance (being cold, introverted, or competitive), and anxious people had problems with emotionality (e.g., being overly expressive). These problems seem to underlie insecure individuals’ self-reported loneliness and social isolation and their relatively low relationship satisfaction, more frequent relationship breakups, and more frequent conflicts and violence.

In the long run, research on attachment security and insecurity, and on the connections between insecurity and psychopathology, should contribute to a strongly social conception of the human mind and its vulnerability to pathologies. In a pioneering chapter on the social neuroscience of attachment processes, Coan proposed what he calls social baseline theory. According to this theory, the human brain evolved in a highly social environment, and many of its basic functions rely on social co-regulation of emotions and physiological states. This means that, rather than conceptualizing human beings as separate entities whose interactions with each other need to be understood, it makes more sense to consider social relatedness and its mental correlates as the normal “baseline” condition. Using this as a starting point helps us to see why experiences of separation, isolation, rejection, abuse, and neglect are so psychologically painful, and why dysfunctional relationships are often the causes or amplifiers of mental disorders.

Strong PSMAAACS Model

Formators are challenged to be strong and confident on a model which takes care of their entire being: psychologically, spiritually, morally, affectively, academically, apostolically, culturally intellectual/ international, Socially.

Challenging the Deficiencies in the Early Development

Like Freud and many others, Erik Erikson maintained that personality develops in a predetermined order, and builds upon each previous stage. This is called the epigenetic principle.

The outcome of this 'maturation timetable' is a wide and integrated set of life skills and abilities that function together within the autonomous individual. However, instead of focusing on sexual development (like Freud), he was interested in how children socialize and how this affects their sense of self.

Erikson assumes that a crisis occurs at each stage of development. For Erikson (1963), these crises are of a psychosocial nature because they involve psychological needs of the individual (i.e. psycho) conflicting with the needs of society (i.e. social).

According to the theory, successful completion of each stage results in a healthy personality and the acquisition of basic virtues. Basic virtues are characteristic strengths which the ego can use to resolve subsequent crises.

Failure to successfully complete a stage can result in a reduced ability to complete further stages and therefore a more unhealthy personality and sense of self.  These stages, however, can be resolved successfully at a later time.

Stage	Psychosocial Crisis	Basic Virtue	Age
1	Trust Vs Mistrust	Hope	Infancy (0 to 1 ½) years
2	Autonomy Vs Shame	Will	Early Childhood ( 1 1/2 to 3) years
3	Initiative Vs Guilt	Purpose	Play Age ( 3 to 5 )
4	Industry Vs Inferiority	Competency	School Age ( 5 to 12 ) years
5	Ego Identity Vs Role Confusion	Fidelity	Adolescence (12 to 18 ) years
6	Intimacy Vs Isolation	Love	Young Adult ( 18 to 40 ) years
7	Generatively Vs Stagnation	Care	Adult hood (40 to 65 )
8	Ego Integrity Vs Despair	Wisdom	Maturity (65+ )

Integrated Formators

            Accepting that there are no totally integrated persons, the formators themselves first of all, be more or less successfully engaged in their own ongoing inner struggle to live and grow in theo-centric self  transcendence. This experience will help the formator to deal more effectively with the spiritual and moral problems of those in formation. Formators will be trained to perceive vocational inconsistencies of the formees, in studying these, they may discover more on their own.

1.      Trainee learn from our observation of life and the trials we've already overcome, to consciously choose this less traveled inner way. Let Reality govern my every thought and Truth be the master of my life!

2.      As we begin to trust this inner way, through our own experience of it (for there is no other way to know this path), we begin to realize that we've always known the truth, that we are made in the image of our Creator-God, that we are more than what we appear to be. We see that we don't have to learn a lot of new things; we only need to remember ourselves and why we are here. As inner miracles unfold, and we begin to meet others of like intention, we feel heartened, and we become more certain that our nature is both human and divine.

3.      We face and embrace our shadow self. The shadow is the easiest of the archetypes to access. It won't leave us alone until we face it! Therefore, we must "enter into that narrow door" and turn ourselves over to the process of accepting our dark and unloved side.

4.      We reenter our past and release its hold on us. Anyone who inhabits a body has unfinished business from the past. When we enter the path, it's as though a wise intelligence shines a light into the dark closets of our subconscious minds. We are commanded to reenter these old storage bins and dredge up any unresolved emotions or situations that still need to be forgiven. Forgiving is divine forgetting, and for this activity, there is no quick fix available; it is a process.

5.      We refine our personalities. As we start to forget our past, we have more free attention to place on the status of our unfolding self. We begin to involve qualities of that ideal that lives in our heads and hearts, that one we are longing to be.

6.      We resolve the mystery of death/rebirth. As our inner work begins unfold and we start to heal, we gain insights into how we actually grow and evolve.

7.      We learn to sit in the middle of the seesaw, balancing out the extremes. From the center Trainee wield the power of the self, who is above it all and doesn’t need to fear for its life; the self is eternal. Our task is to let the extremes come and go, while we refuse to buy into the forces of their side, never for a moment forgetting who we are.

8.      We recognize our fellow travelers. Along this path of the heart we meet many soul brothers and sisters. There is an instant recognition when one comes along. Instead of isolating and protecting our egoistic stances, we begin to share our real feelings, discoveries, and new quest with others who are truly interested.

9.      We awaken to our life’s work and souls expression. This happens spontaneously through opportunities that open to us.

10.  We learn to relax and be ourselves. Even when you feel you are tenuously hanging in the dangle between old ways that are dead and new ways that haven’t quite arrived. Fully relaxing is living from the heart. With nothing to hide, and nothing from which to run, we are authentic. There is no urgency to distract us.

11.  We express our spiritual gifts and talents in the world of ordinary activities.

12.  We continually follow the mystery. Trainee never  know where the future will lead us. We only know we are willing and we are not naïve. We have seen how we sometimes have to die to entire ways of being to our old identities. As we go along, we trust that this is God’s creative expression. The beautiful thing about following a mystery is that you are always intrigued.

13.  Until we develop continuity of consciousness. Continuity of consciousness is immortality real name. we become conscious of our process, whether that is the process of birthing, living on a certain level of consciousness or dying.

14.  We take responsibility for being planetary citizens and leaders in our specific area of influence. We must pass the final threshold into our ultimate ordeal: that of overcoming all self- doubt.

Personal and Professional Growth in the Formation Ministry.

Some sources of external behavior are conscious and can be readily brought to mind and focus, should a Trainee assisted by a guide. If Trainee knows, he has a tendency to control and is driven by that need, he should continue a dialogue with the spiritual director and advisor as to how he attempts to deal with that in concrete situations as well as in his own imagination and aspirations. The Trainee will need to be comfortable with his own needs and secure in the way he generally maturely handles them.  

A trainee may be too rigid in his own impulses because he fears his lack of control or has obsessive guilt; on the other hand, he may be excessively free with his impulses, a reed shaken in the wind. In either case, he will never be able to impart the other in his care the meaning of maturity, the beauty of manhood, or the holiness of the integrated and directed priesthood.  Self - possession by the formator is primary, but it does not have to be devaluative , exhibitionistic, or arrogant.

The trainee should know his/her own needs, struggles with them, and sublimate them, (i.e) direct them to constructive goals beyond himself/herself.  He should, above all, know that all of this is initiated by grounded in, and sustained by grace. He should have the conviction that God’s creative and redemptive hand is constantly at work in him.

This is integration of psychology and theology of existential nature and grace. Course in Christian anthropology with emphasis not only on the power and persistence of grace but also on the response called for from the intricate, complex dynamics of the human person might also be helpful for both self knowledge and conscious reflection on one’s response to grace, positive or negative. If one is presented with the make up of his being as well as the possibilities of motives, needs, attitudes, defenses and such in his daily activity, it may assist a deeper discernment and examination of conscious behavior, with an eagerness to know the roots of the behavior so as to allow God to transform him/her more fully.

Conclusion

            It now remains to ask for all, formators, the grace of fidelity to their vocation, in its progress through the course of time, formation helps a trainee to make this journey in light of the mystery of Christ, which “shines in its fullness” This is why a trainee, sustained by a sound theology, will give the formation of religious the authenticity, the solidity, and the joy without which their mission in the world cannot be fully accomplished.

CHAPTER III

WAYS AND MEANS TO DEVELOPMENT OF FORMATION IN THE THIRD MILLENNIUM

Introduction

Community reveal itself requires an integral formation, initial and ongoing, of its members.  The principle of their formation is following Christ. Of course, if formation is important, then formation of the formators is essential. The Formators task is to speak to the heart, to empathize, to be both authoritative and credible. A 1995 film Don Juan Demarco by Jeremy Leven could help us understand what it means to live and share education as an experience of life. Meeting the other is also meeting oneself; this is the reason of the saying forming oneself to form others. Forming others is to form oneself.

A True Formator

The formator should be whole, mature, and dedicated to the congregation and its mission.  The goal of all this is that the formator might be experientially rooted in the mystery of God’s love.

Responsibility for Forming the Formators

In this matter, as in so many others, the Primary responsibility for his/her own formation lies with the confrere her/himself. Only through his initiative, cooperation with others, and diligence, will his/her formation be truly rich.

Some Models for Forming the Formators

Below I offer three two models for forming the formators

The Academic Specialization Model

This is the model which was used must frequently in the past and which is still used, to a significant extent, in the present. Following this model, a confrere is sent to study a specific academic subject like dogmatic theology, or scripture, or canon law, and then is also asked to be the director of students.  As is evident, such a confrere returns to his/her province with academic qualification, though this does not always make him a good teacher, but his/her grasp of formation skills and his knowledge of our formation might be quite limited. Such a confrere should also have some opportunity, where he/ she will receive some skill training in assisting others toward personal integration, spiritual direction, working with groups.

Formation Skills Model

On almost all the continents there are well established centers for forming the formators. These often have titles like  the institute for religious Formation or the interdisciplinary center for seminary formator, such programs commonly offer courses in spiritual direction, teaching others to pray, psycho- spiritual integration, the psychology of young people, religious life today, discernment, working with groups, and sexual integration.  Sometimes these programs have varying emphases. Some focus more on the scriptural background and history of Christian Spirituality.  Others focus more on formation tools and psycho – sexual development. As is evident, such programs do not concentrate on the particular charism of any individual institute since members of various institutes come to participate in them.

These programs vary in length. The courses mentioned above might be helpful.

Characteristics of the Good Formator Today.

Deeply Rooted In the Person of Jesus          

This seems so obvious, but there is nothing more important. In our context, all formation leads toward “putting on the Lord Jesus Christ.” The formator must not simply know about Christ; he must have personal experience of the Lord himself. It is only the person who is genuinely filled with the Spirit of the Lord who is able to communicate that Spirit to others. A good formator breathes in and breathes out the Spirit of the Lord.

Fully Immersed in His / Her Congregation Charism

The formator must know the history of his/her congregation, their spirituality, their mission, their works, and their concrete and effective love for their mission.

In Contact with the World of the Poor

 If we are to form others and lead them to a fuller participation in evangelizing the poor, we must ourselves know the poor and their world. The good formator has been evangelized by the poor. She has experiential knowledge of the most abandoned. She has heard their stories and been shaped by them. His or her personal experience of the Lord is not an abstract one; rather, the good formator knows Christ especially as he reveals himself in the person of the poor. These first three characteristics might seem immediately evident, but they are too important to be presupposed.

Capable of Being a Good Spiritual Guide

A guide (Rom 13:14) needs experience and training to sharpen his natural gifts. He knows the paths wayfarers tread in the course of the journey: the high roads, the low roads, the pitfalls, the traps. Good guides have fallen and risen many times. They know how to reanimate those who are discouraged and to temper with experienced counsel the impatience of the overzealous. The best guides walk with those they are forming, at times quickening the pace, at times slowing it down, and at times pausing for rest.  The wise formator reaps before he sows. He listens to the needs of those in the formation process. He allows himself to be evangelized and changed by them. Many a good formator has found himself saying I think I got more out of teaching this course than my students did one hopes that both students and formators are mutually transformed in the process.

A Good Communicator,

Skilled in using contemporary means for engaging others in the formation process after listening, the formator must also speak. Her language, however, need not be exclusively verbal, especially today. In a visual age, it is very important that the formator use modern means of communication. Such means engage the various senses of the students and draw them more fully into the learning process. Today films, music, computer presentations, Internet and a variety of other audio-visual aids are ready at hand for the formator. Pedagogy is both a science and an art. It is crucial that we engage the formees themselves in the learning process so that they become active agents in their own formation. They themselves, after all, have the primary responsibility for their own formation. One hopes that they become “multiplying agents,” able to pass on to others the gifts that they have received. In order to achieve these goals, the good formator must know how to work not just with individuals, but with groups. He must be able to stimulate the formees to help one another in the formation process.

Knowledgeable About the Social Teaching of the Church

The Church has proclaimed her social teaching eloquently for more than 100 years, it remains ten Foundational Principles in the Social Teaching of the Church I suggest that all formation programs should impart a healthy dose of this teaching. It should be well-packaged, so that students can learn it and then transmit it to others.

Capacity for Collaboration and Cooperation

Especially when we work at formation, it is essential that formators represent and in some ways “sacramentalize” the family spirit and capacity for team work they seek to hand on, rather than projecting themselves as individuals. They should be capable of working with other formators of our lay groups, standing at their side, being at their service, promoting their gifts, multiplying formation agents among them. Teamwork is essential.

Tips for Formator

If you are a formator, please check whether you would make the same suggestions. If you are a formee, see how far you agree with these suggestions to formators. The principal task of the formator consists in accompanying the student to meet Christ for a dialogue with him about his life, his vocation and the quality of his mission. The spiritual aid given to the student during his formation is expressed mostly through prayer, spiritual sacrifices and personal witnessing of life. A profound knowledge of each student, of his character, his ability, his attachment and his behavior in various situations, is the important task of the formators

Be Genuine

            What you are is what you give. Young people can spot genuineness or humbug easily. Speak what you believe in. If you don’t know something, admit it. Genuine people speak their mind, Genuine people respond to internal expectations, not external ones, Genuine people forge their own paths. Being authentic is not just about what you think or say but what you do and how you are in the world. Being guided by an internal compass means not having to follow the conventional or typical routes others take to achieve their goals. Genuine people are not threatened by failure. Genuine people can admit their faults. Genuine people have solid self-esteem.

Be Open to Corrections and Challenge,

            The young will be open to corrections, if they see that we are open to be challenged, too. Adults understand that making mistakes is part of life.  What’s important is how we learn from them. Let them know your love is unconditional, regardless of their mistakes or lapses in judgment. Don’t rescue children from their mistakes. Instead, focus on the solution. Provide examples of your own mistakes, the consequences, and how you learned from them. Encourage them to take responsibility for their mistakes and not blame others.

Give Opportunities, Demand They Perform Well, and Encourage

To tolerate shoddy work or waste of talent is not kindness; it destroys. Appreciate work well done. Using valid assessment methods, A focus on key concepts, and students misunderstandings of them, rather than covering the ground, Giving the highest quality feedback on student work, A desire to learn from students and other sources about the effects of teaching and how it can be improved.

Confront Calmly and in a Caring Way, Not Out of Anger

Correct privately and with respect, rather than wait for official reports and meetings. Engaging in productive confrontation paves the way for alternative perspectives, healthier boundaries, innovative approaches, and challenges to the status quo, all of which are essential if we want to enhance our present realities.

Pray for Each One Everyday

Especially for those whom you are finding it hard to reach.  Pray more for the person who hurts you, who seems troublesome, who looks unhappy. Jesus adds, Pray for those who hurt you." There is nothing wrong with asking the Lord to get them to stay their hand. But praying for them involves asking good for them, seeking the Lord's presence in their lives and transformation of their hearts.

Get Counseling and Spiritual Direction

The best way to become good in counseling or spiritual direction is receive it yourself. Spiritual direction works when there is a genuine interpersonal relationship between the people involved. There must be some real contact on a genuinely human level. This relationship implies real understanding and interest, and this arises when two people are related in the profound way that is possible only between human persons. This is far more important than techniques.

Provide Variety

In methods of learning ways of praying etc. young people get bored with sameness. Just to insist that they be present for community prayer is easy, but is not enough.

Learn How to Give Feedback Effectively

Good feedback highlights a person’s good qualities more than their mistskes. Feedback should be given in a timely manner. When feedback is given immediately after showing proof of learning, the student responds positively and remembers the experience about what is being learned in a confident manner.  If we wait too long to give feedback, the moment is lost and the student might not connect the feedback with the action.

Get Involved in the Neighbourhood,

Especially the needs of the poor. Expose formees to the realities of life outside: Over protection and narrow settings make people unaware of people’s problems and narrow settings make people unaware of peoples problems, fussy about small difficulties, and waste their energy on gossip and silly concerns.

Confidentiality

Never betray confidentiality. A number of young religious do not trust superiors because what they shared in confidence was revealed to others. Confidentiality is important for several reasons. One of the most important elements of confidentiality is that it helps to build and develop trust. It potentially allows for the free flow of information between the client and worker and acknowledges that a client’s personal life and all the issues and problems that they have belong to them.

Some General Aspects

The formation of formators is very important, and cannot be confined to a general formation; it has to take into account the different fields of the formation of members. - It is absolutely necessary to take into account the diversity of cultures and persons.  Each Institute has to work out a Ratio institutionis (Vita consecrata, 68), that remains open to changes in the formation programs. These programs of formation have to be frequently modified according to the rapid socio cultural changes that modify the life and the way of thinking of persons under formation. Each member is also responsible for her/his formation.

Some Fundamental Aspects to Be Taken Into Account

            Personal and community prayer. Individual support and brotherhood. Life in the Church community and inside the Institute. Support of each member thanks to a frequent and well scheduled dialogue. Practice of discernment as an ability to discover the action of the Holy Spirit and the signs of the times, and as a way to develop a capacity to make decisions. Capacity to live alone and autonomous in the world, free of prejudices. Open mindedness to an international dimension and ability to welcome.

Some Fundamental Fields for Any Formation

Human maturity. Spiritual life. Bible, theology, ecclesiology and pastoral. Consecrated life in the world.  The mission of laypeople (and diocesan priests) in the world. The charism of the Institute. The Bible, the Catechism of the Catholic Church, Vatican II and Vita consacrata are fundamental texts and means of any formation.

Some Ways of Formation

Any formation has to be personalized, fitted to each person, to his history, his culture, his way of faith, his age, etc. The means of support and training: formation can be delivered on the very spot where members live, in some places partly with digital means (according to their ability to use them); but personal contacts remain essential.  Various kinds of gatherings can be organized for formation periods. Practical means have to be adapted to local possibilities; and local opportunities of formation may also be used, for example initiatives of local Churches (theological or biblical classes) or national Conferences of Secular Institutes. It might be interesting to start various ways of cooperation between secular institutes in the field of formation; it might be especially useful for the formation of laymen and priests to cooperate with women. A wonderful biblical illustration for any formation: Moses at the burning bush: Take your sandals off your feet, for the place where you stand is holy ground (Ex 3 : 5)

Conclusion

Formation ministry like parenting is demanding, beautiful and influential.  We help young people to grow up in all areas of life, by providing inspiring example, by creating a loving, joyful and challenging atmosphere, and by interacting with them in simple and caring ways. We become their friends and confidants of life. And in the process we formators learn much and grow much.

GENERAL CONCLUSION

            It is very important not only to choose the right formators but also to prepare them and help them toward a constant development of their professional capability in such a way that they may better we are convinced of the need for ongoing formation for all, but in particular way for formators. There are not yet well outlined courses by which they could journey securely to the determined goal. That is why conscience is not the only thing needed. One must also have spiritual transparency tied to a concrete attitude which transcends a passive aptitude of the interested person: his full and active commitment, his being open to the Holy Spirit, to beauty and truth, and the ability to be in contact with people and with the surrounding reality in a moderate way. Nevertheless, there are always new incentives in order that the task of the formation of formators  be initiated and developed by all those to whom the Church and the Congregation entrusts one of the most important and delicate responsibilities. Since, however, as we mentioned above, the youthfulness of the spirit, the level of basic formation and also the renewal of our life and activity will depend on the ongoing formation of the formators, it is worth promoting it.

            It is necessary to emphasize that the ongoing formation is a work of the Holy Spirit and not only of human effort. However, this demands that one opens oneself and that there is an effort on the part of man. Formation is carried out and deepened throughout an

entire life through a serious and systematic study and the observation of the development of science and culture. The basic modality of ongoing formation is made up of personal prayer. An important instrument for the formation of the formators regards the practice of the five virtues which are like the faculties of the soul of the whole Congregation: simplicity, humility, meekness, mortification and zeal for souls. The simplicity and humility of the educator lead to the conviction that the intellectual possibilities, knowledge and

wisdom which he possesses are gifts from God and must serve to deepen and transmit the truth to others.

           

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