Daniel Comboni
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Answers given by the Scolastics and Brothers in the CIF
Answers given by the Scolastics and Brothers in the CIF
77 scholastics, out of 151 in the scholasticates, have answered
and 6 Brothers, out of 17 in the CIF, have answered
A) From “Pesaro 1999” conclusions
1. First priority: “A deep experience of God” (Pesaro ’99 n. 5)
“A deep Christian experience of God is the only real vocational motivation that can sustain the life and the work of a Comboni Missionary” (Pesaro ’99 n. 5). “The priority of spiritual life appears ever more as the axis that unites and vivifies the whole formative structure” (VdF 38).
Try to make a personal evaluation of your life with regard to the practice of the following means of growth in your spiritual life:
· Fidelity to the daily hour of personal prayer 1 (2) 2 (44) 3 (28)
· Daily Eucharist 1 (1) 2 (18) 3 (56)
· Frequent celebration of the sacrament of reconciliation 1 (1) 2 (40) 3 (32)
· Regular celebration of the liturgy of the hours 1 (4) 2 (22) 3 (47)
1. I have not acquired a habit in making use of such means and I don’t feel motivated to grow in that direction.
2. I think that I am making some progress towards fully acquiring this value.
3. I have acquired a regular and stable habit concerning the use of such means.
a. Which aspects of Comboni spirituality you think as more relevant in your journey?
q (35) Spirituality of the Sacred heart; The Pierced Heart of the Good Shepherd
q (20) Love for and solidarity with the poor and less privileged people
q (16) Daily prayer
q (15) Spirituality of the Cross, Christ crucified
q (15) To announce the Gospel
q (12) Faithfulness to the Eucharist
q (5) Justice and peace
q (4) Holiness
q (2) Love
q (2) Trust in God
q (2) Community life
q Perseverance and firmness of Comboni in his Plan
q Strong faith in God, strong feeling of God
q Obedience
q Poverty
q Humility
q Missionary witness
q Regular recitation of the breviary
q Regular attendance to the Eucharist and the sacrament of reconciliation
q The Immaculate Heart of Mary
q Weekly reading of the Writings of Comboni
b. How do you express concretely such aspects in your daily life?
q (18) Prayer, Breviary, Eucharist, Rosary
q (15) Mission promotion and missionary witness
q (14) Aware of people’s needs in my apostolate and in my community, of the reality of suffering in the world, of the need to become updated on the problems of justice, peace and humans’ dignity
q (10) Constant effort to listen to people in need (also to the confreres in the community)
q (10) Study and community services
q (10) Effort to persevere and be faithful to the daily activities
q (6) Formative talks
q (6) Devotion to the Sacred heart on Fridays
q (6) Love for sacrifice and sobriety
q (5) Welcoming attitude and openness, inculturation
q (4) Self limitation and to fight the instinct of owing things
q (2) Adoration (every Friday)
q (2) Patience with the confreres
q (2) To accept difficulties and frustrations when they come, and perseverance at such times
q To do the Station of the Cross Fare la Via Crucis (in Lent) on my own
q Reading of the Writings of Comboni
q Daily offering of myself (to the community and to people). Daily renewal of my commitment to consecrate myself for the mission
q Obedience to authority
q Effort to grow in the trust and love of God
c. In which concrete ways, in your personal and community formative journey, the Word of God has become your central reference point?
q (17) In the Eucharist
q (16) Reflection on the Word of God during my personal prayer, remembering a single word/sentence throughout the day, and eventually putting it into practice
q (13) It is a way to clarify my intentions and motivations
q (12) Breviary
q (11) Reference point in my formative talks
q (11) To forgive the confreres
q (10) Included in the apostolate
q (9) In the community prayer and sharing
q (8) In our days of recollection
q (3) In the planning of our community activities
q In the rosary
q Love of my vocation as a Brother
q Acceptance of my own shortcomings and of those of my confreres
q To tackle with serenity the community problems, living in sincerity with my confreres
q During adoration
d. What would you suggest to foster a “deep experience of God” in the formative stages?
q (15) To encourage personal prayer of at least one hour; to do it habitually and faithfully, without the need to be checked
q (15) Capability of deep listening and sharing
q (15) The need of spiritual directors with deep experience of God
q (11) Trust, responsibility and freedom to express oneself without threats
q (9) To pray with freedom, not on accounts of the timetable and structures
q (7) Personal and community prayer: has to be accompanied by a real experience of being simple and committed to the poor. Balance between prayer and action. To meet the needy in God
q (7) Personal witness of the formators: they should do what they wish those in formation to be doing. The formators should share their own experiences
q (6) Breviary for all, without making it an obligation
q (6) Fraternal love, forgiveness in the community, sincerity
q (6) To value the sacrament of reconciliation
q (5) To recall God’s action in one’s life, to abandon ourselves to God
q (5) Assimilation of values
q (2) A more radical pastoral experience
q Every day one hour adoration
q To encourage everyone to read St. Theresa of Avila as a classic author of spirituality
q Modern authors: Thomas Merton, Jean Vanier…
q To suggest the spirituality of liberation proposed by Gustavo Gutierrez without mixing it up with the theological methods of Boff, Sobrino or Galilea
q Popular reading of the Bible
q Education to silence to create an environment favourable to prayer and meditation
q Not to make of the formative talks a psychological evaluation
q To keep a personal diary (autobiography)
q To allow less freedom in formation, especially in the scholasticate
q To find a true link between formation and the real world
2. Third priority: To form community-focussed people (Pesaro ’99 n. 7)
a. Point out, beginning from your own experience, what in your formative journey has helped you grow in the attitude of living in community.
q (19) A feeling of being a family, of belonging; a feeling of communion and brotherhood
q (13) To open up and understand one another, sharing, truthfulness
q (12) Respect for and acceptance of the other, trust in the other, to see the good points in the other
q (10) Sensitivity towards the others; “attention to the person”
q (8) To work together
q (7) Transparency in our lifestyle; especially in the way we deal with money
q (5) Openness to fraternal correction
q (5) To learn how to forgive, to be reconciled with one another, to die a bit to oneself
q (3) Prayer
q (2) Friendship and trust on the side of the formators. Freedom given by the formators
q (2) Sharing concerning community goods and simplicity of lifestyle
q The fact that the house of formation is isolated from other communities
q One single official language
q Good formators
q The formative talks
q Knowing myself
q Internationality
q Commitment (witness) of some missionaries
b. What do you think has been a hindrance?
q (12) closing in oneself, little dialogue, misunderstandings, closed groups
q (6) prejudices
q (5) individualism, lack of trust, activism
q (4) groups too large
q (4) lack of openness towards other cultures, nationalism
q (3) discrimination (against African confreres); racism, superiority/inferiority complex
q (3) selfishness
q (2) favouritism
q (2) indifference
q (2) being against the use of the official language
q pride, gossip, inflexibility, dispersion
q the fact that the house of formation is in the same ground where other communities are
q when problems concerning the community are spread outside
q difficult personalities, to make use of one’s shortcomings as a threat
q double standard of life; not feeling accepted in the community one seeks it outside and in a concealed way
q lack of harmony/unity; lack of Christian charity, attitudes of confreres who do not show encouragement
q formators’ attitude, which treats the students as if they were children
q the rude interventions (comments, corrections) of the formator: fear of those in formation; imposition of ideas
q the wrong use of formative documents, like the Pesaro’s document
q some formators are inclined to do things according to an old mentality. Too many “rules for monks”
q lack of preparation in the formators
q change of formators in the middle of the formative journey
q lack of honesty on the side of the formators when referring to some problems of the community, the Institute or scholastics
q little accompaniment of those in formation on the part of spiritual directors for the discernment programme during the selection process.
c. What would you suggest to change?
q (8) from individualism to communion, interpersonal relationships, to learn to accept one another
q (7) lifestyle: house less comfortable would help us, less structures
q (5) personal responsibility to be valued more, attention to the person
q (5) community composition: there should be more space for nationality, inculturation and more room for the gifts and riches of each and everyone (RV 37)
q (4) negative, hostile and discouraging attitudes: heart conversion
q (3) there must be continuity in the formative stages
q (3) attitudes of closing into self and favouritisms must be avoided; more attention to the other; to trust the confrere
q (2) concerning encouraging and application of fraternal correction: to do it monthly; more frequently
q (2) to move from a generic formation to a more personalised one: to treat each one according to his particular progress in this journey, more self knowledge
q (2) in one’s speech and communication: honesty and sincerity, not accusations but dialogue, more freedom of expression without intimidations
q (2) to be encouraging: to give space to the various community challenges, better insertion in the reality we live
q formators’ attitudes:
: to be better listeners, show more trust and cause less fear to those in formation
: closer to those in formation (4)
: to avoid discrimination – European missionaries and missionaries from other continents
q formators’ qualities: to choose those who are responsible and available:
: to give them sufficient time to know the culture of the place they live
: to establish a continuous line of formators with people of experience
q formators’ preparation: a preparation focused on the specific level of formation
q to pay attention to the rotation of formators
q identification of future formators: already during the scholasticate try to identify future formators and train them
q attitude to have towards the formators: do not consider them as “gods”
q roles of spiritual directors in the selection process, they should have access to important information concerning the candidates, so that they may select people who have a communitarian attitude
q internationality: to be already introduce in the postulancy and novitiate
q more transparency on matters concerning the community, the Institute and the scholastics
q the community composition: to prefer small communities (consisting of 6 people at the most)
q to allow those who have asked to make an experience outside the Institute to come back only if they show to have assimilated the vocational values
3. Fifth priority: Personal assimilation of these values (Pesaro ’99 n. 9)
a. What would you suggest for improving the gradual growth and the continuity when passing from one formative stage to the next?
q (15) openness, commitment and personal responsibility, willingness to grow
q (12) to constantly strive for a better knowledge of self
q (11) the witness of other confreres is an encouragement
q (9) flexibility
q (6) in the last period of any stage there must be a more intensive preparation to the next stage
q (2) The novice master has to make an valuation on the areas the candidate has been working on during the novitiate, so that during the scholasticate he may carry on working on them
q the novitiate should prepare the novices to face the life in the scholasticate, by giving greater freedom, more responsibility in some areas (handling of pocket money) to help one’s evaluation and to purify one’s motivations
q to update the rigid and traditional set up of some novitiates to eventually facilitate community life in the scholasticate
q from postulancy to novitiate: to introduce the candidates to the important aspects of Comboni charism through pastoral work and missionary experience of insertion before the novitiate. During this period, to allow them to be responsible for themselves, even from the financial point of view, in order to teach them the values of responsibility and transparency
q to encourage those in formation to have a spiritual director from the postulancy
q in the postulancy extreme impositions are to be avoided
q to present right from the postulancy the aims and means of each stage; more time for introducing each stage
q preparation of formators, keeping in mind the stages of formation in which they will work
q collaboration with the formators on the part of candidates, trust between the formators and candidates
q better communication among the formators of the various stages
q objectivity in discernment
q the formators should take into account of the journey previously done by the candidate, to avoid imposing their own ideas
q greater attention not to repeat catechesis
q to avoid trained formators who focus on concrete situations, not on ideals
q to encourage the personal project rather than the personal growth
q introspection before moving on to another stage
q to carry the values that were taught and achieved in a previous stage forward onto the next one
q assistance from the other brothers in practical things
q to visit the house of formation of the next stage; for instance: the postulants to visit a novitiate, the novices to visit a scholasticate
b. In your experience, in what way were the gradual growth and the continuity lacking when passing from one stage to another?
q (4) different formative methods
q (2) lack of trust in the Africans
q the personal project is merely theoretical in the novitiate; now, in the scholasticate, I am unable to do it; it has to introduced at the beginning of the novitiate
q referring to previous evaluation, forgetting that people may change
q evaluation that do not take into account the points on which to carry on working
q lack of a sufficient self-knowledge
q little dialogue with the formators
q little support from the formators
q defence mechanisms for fear of being negatively judged
q to make the candidates more responsible; to treat them as adults, not children
q the number of candidates in a community
q the postulancy is totally different from the novitiate, and the latter from the scholasticate. I do not see a real connection from one to the other
q enormous jump from the novitiate to the scholasticate. To believe that one can have an experience of God only “outside the world” I feel that it is a poor missionary view of the reality
q it seems that there is no common method in the various novitiates
q presentation of the various stages as different realities
q in the approaches from one stage to the other; in the moments of evaluation
q in integration: because there is too much freedom, lack of structures and requirements in the following stage
q in the introduction to the new reality: done in a hurry. Difficulty of insertion into the new cultures, environment and languages
q there is a problem in the application of the values one wishes to inculcate in the candidates in their formative journey. The houses of formation are cut off from the reality of the world. The experiential approach is missing in the introduction to the Institute’s charism, so that the candidates are not prepared to deal with their freedom after their first profession
q in the use of money
c. Try to identify one or two values that have been presented to you in one of the formative stages and which were not there in the following stages? What do you think is the reason for this.
q Value: (5) one hour of prayer, relation with God as the centre of missionary life, Breviary, the Rosary
Cause: it is left to the decision of the scholastics, too many activities, rigid structures, too much school work
q Value: (5) sense of community life; brotherhood, communication, being together
Cause: money is a source of division; individualism, due to little interaction among the confreres; too little time for the relationships and meeting of cultures; lack of reciprocal encouragement
The number of candidates that decreases in the next stage; different (or even opposed) tastes
q Value: (4) sobriety, self limitation, work
Cause: different lifestyles, depending on the formators and on the structures
q Value: (2) freedom and responsibility
Cause: there is less freedom in the postulancy and in the novitiate; the formators do not trust the candidates
q Value: community prayer
Cause: it depends solely on the one who leads the prayer
q Value: self knowledge, human maturity
Cause: there is not enough time, more attention is given to study and structures
q Value: personalised accompaniment
Cause: too large a crowd in the scholasticates
B) From the 2001 document “Revision of Formation” (VdF)
4. First proposal: To focalise the formative stages
In the Novitiate: to stress Christian maturity.
In the Scholasticate/CIFs: to stress Comboni missionary maturity - attention to Mission.
a. In the formative method during your novitiate, scholasticate or CIF what was that helped you achieve the specific aim of that formative stage?
q (23) the support and example of the formators; the concrete witness of the formators in the way they live their consecration
q (20) the good experience of community life; sharing
q (18) deepening of my spiritual life; prayer
q (17) openness and dialogue with the formators
q (13) catechesis and retreats
q (11) Liturgy, daily Eucharist
q (11) the type of pastoral work
q (10) the structure and the means available (books, workshops, catechesis, accompaniment, psychological and anthropological formation)
q (9) sacrament of reconciliation
q (8) formative accompaniment
q (8) freedom to organise my own timetable for prayer and study, personal commitment and responsibility
q (7) fraternal correction
q (7) talks of missionaries (sharing about their experience)
q (3) justice and peace
q “apostolic works” of my own initiative
q mission experiences
q internationality
q identification with St. Daniel Comboni
q In the Novitiate: daily prayer, meeting with the formators, personal relationship with God, openness towards the others, the desert experience;
The Sacred heart of Jesus as the central motive for the love of mission;
Mary Immaculate as a precious gift and consolation of the missionaries;
the formators’ trust;
the correct introduction to the rhythm of life in the novitiate.
b. What do you consider was an obstacle?
q (13) lack of trust
q (11) to have had the formator also as spiritual director
q (11) too many meetings and activities
q (11) there are not enough studies made on the local cultures
q (10) too much value given to one’s own culture and lack of openness to others
q (6) lack of personal integration
q (2) too many school commitments, which make it difficult to take care of other aspects
q abuse of freedom and lack of self-control; lack of availability, laziness, little personal openness, comfort and inflexibility
q tediousness, favouritism, gossip, too much familiarity among the candidates
q community misunderstandings: quality of relationships
q lack of knowledge in the accompaniment; unresolved problems
q clash of values concerning religious life
q contradictions between the real mission and formation; lack of contact with the mission reality
q the manner of presenting the means is not always the best
q the venues of the houses of formation
q too much preoccupation with what is allowed, which dampens the scholastics’ enthusiasm
q not all the confreres arrive at the scholasticate at the same level of formation; a number of them behave in the same way some of my companions in the postulancy used to, but who were eventually sent away
q thee is no time to visit families except during pastoral work
q a tourist attitude in the places of stage
q flat celebrations of the Comboni feasts
c. Could you suggest one way or a practical initiative to help achieving such aim?
q (9) more sharing with the missionaries
q (8) study of the language of the place
q (6) to internationalise the formative team
q (6) to have a spiritual director who is not the formator
q (5) to listen to those in formation: openness; formators who can listen and dialogue with those in formation; friendships with experiences of multiculturalism; to lessen formality with the superior
q (5) to better communication (sharing) with those who work in the mission
q (5) to practice and do things out of conviction, commitment, courage
q (4) continuity in the presence of formators
q regular formative talk
q to dialogue with those in formation on the use of means, making of them active participants in the formative process, not just receivers; less emphasis on the time table and more room for initiatives
q not to impose gear on the candidates; they might cause attitudes like: what I cannot do in the postulancy I will do in the novitiate and scholasticate
q to encourage the scholastics to explore new possibilities to do mission in the context they live in; to be practical with the young confreres
q sharing of one’s experiences; not to impose one’s own will to others
q to work on the value of inculturation
q to trust in people
q to allow the scholastics to visit families during the holidays
q for the CIF: to allow the Brothers to practice their profession before entering the CIF, so that they do not lose their skills
5. Second proposal: To present the new values of Mission and to educate to simple living (sobriety) (VdF 54-60; see also the second priority at Pesaro ’99 n. 6)
a. In your novitiate, scholasticate or CIF how was the initiation to the forms of apostolate specific to the Comboni charism (commitment to justice and peace, missionary animation, solidarity with the poor first evangelisation…) implemented?
q (15) pastoral work in the slums, hospitals, prisons, in the streets, among the poor
q (10) to help in the Comboni parishes or others, commitment in catechesis, sacraments
q (7) formation of committees to animate the community according to the community charter
q (5) possibility of visiting various areas and eventually to choose some for pastoral work
q lectures on the reality concerning justice and peace
q simple and sober lifestyle
q we are still trying to find ways to put it into practice
q lack of implementation of a commitment for justice and peace
COMMENTS
q it is only theoretical
q focussing too much on ascetical aims and personal effort; it is not linked to the poor
q here pastoral work is very poor
b. Concerning this point, what would you suggest to change or to add in the formative method?
q (5) Greater emphasis on the commitment for justice and peace, greater contact with organisations and associations that work in this sector
q To improve mission promotion by keeping in contact with those who work in the mission
q To establish a programme to help the poor (solidarity with them): to evaluate the possibilities for each formation house, depending on where they are situated; direct mission experience
q In the scholasticate, to give the possibility to have a different type of pastoral work every year (though some are complaining because we change every year!)
q Also in the novitiate, to give importance to the practical application of expression that are typical of our Comboni charism; a longer period for pastoral work
q The candidates have to be involved from the beginning of their formation
q We could give the possibility, to those who are interested, to deepen their knowledge by studying some of these areas. We have to prepare people who are capable of working in the field of justice and peace (by studying also civil law)
q To help the candidate to discover and assimilate values, rather than imposing them
q To find a way to make a missionary experience by living with the people in the mission: Do the Comboni Missionaries have to be sedentary in the parishes? Too much attention is given to the parishes
q To try to follow what the formators and the other Comboni Missionaries are saying and doing
q What is saved up from our simple living is to be given to the poor, and not put away in our bank account or used for personal purpose; our lifestyle must follow greater simplicity
q To have small communities; the formation environment is very important
q For those who are not yet ready for ordination, to allow them to have one year of mission experience
c. In what sense is simple living (sobriety) a value to you? What practical value would help you to achieve?
q (7) it helps to stick to the essentials
q (4) it means to be free to get closer and share with the poor and people of all kinds
q (3) it favours detachment from material goods
q (3) simple living that becomes our way of being witnesses in a materialistic world
q (2) it helps me to become aware of people’s different situations
q (2) it is my lifestyle which indicates that I make common cause with the poor
q it is a way of showing joy and availability for the needy
q the use of material goods with responsibility, simplicity, humility and creativity
q it prepares the missionary to be able to live with poor as well as with the rich
q to grow in the vow of poverty
q it is to imitate the example of Christ
q an important way is to learn to distinguish between what is necessary and what is superfluous
q it is a value only if it is an “answer” to our encounter with the poor
d. What are the actual ways in which you practice this simple living (sobriety) at personal level?
q (12) transparency in our money report
q (10) sobriety in our clothes and food, and use of simple means
q (9) through the pocket money, which is to be spent only for essential things
q (9) to give from my little to the needy
q (9) responsibility in the use of personal and community means, and of time
q (9) to share what I have
q (9) by accepting what the community has to offer, in brotherhood
q (4) I fast during advent and lent: I make sacrifices
q (2) during the holidays I work and give the pay the community
q (2) by reflecting before acting and by not reacting emotionally
q to do my duties well
q to acquire things of quality in a small amounts to save money
q I try to meet the poor and live as much as possible like them
At community level?
q (4) by paying attention to how we use community goods and by taking care of them
q (3) by avoiding using cars unnecessarily
q (2) by deciding together on community things
q (2) by not having workers (employees) in the house
q (2) by manual labour
q (2) by limiting our expenses
q transparency in our money report
q by cooking in turns
q by doing our laundry
What more could be done at personal and community level?
q I would sell this house because we could live in the slums, where there is no need to have large structures
q By reducing the structures: smaller houses, less employees, less vehicles
q Attention about how we behave when we meet people outside the community
q Our savings must go to the poor; otherwise we cheat ourselves and the poor
q To speak not only of simple life, but also of chastity and obedience
e. The VdF (n. 60) foresees “a critical revision of the practice of giving ‘pocket money’ in the light of the vow of poverty.” What was done about it at the time you were in the novitiate, scholasticate or CIF?
q It is not really “pocket money” but an amount according to our needs
q It has been limited in order to encourage simplicity and responsibility
q In the novitiate there is no pocket money; we go directly to ask for money to the novice master every time we need it
q The praxis is to give a financial report
q Training in the use of money (pocket money), in problems connected with it, and in the common good
Would you have any suggestion concerning ‘pocket money’?
q (12) to introduce the pocket money also in the novitiate
q (11) when giving the pocket money we must take into account the situation of the place
q (6) to widen the bursars’ responsibility to the small life groups
q (5) to do away with the praxis of pocket money
q (4) we spend less
q (3) to encourage the students to present a financial report as a practice for the future
q instead of giving the same amount to all, there should be a detailed budget presented at the beginning of each month
q in the event of extraordinary expenses, we must agree with the bursar
q the pocket money should be fixed by the General Council
q to evaluate the occasional situations when one needs a larger amount
q to train ourselves to be transparent; we are aware of confreres having personal accounts
q each province has to establish guidelines for every formative stage to correspond to the standard of life in the country
q the confreres who have personal accounts must be told to stop this
q COMMENT: sometimes it seems that there is no trust given to students, while older confreres are not transparent in their reports
(3) I am not happy with the amount given as pocket money
We depend from the superiors: we may carry on like this
f. Try to examine yourself and your community concerning the following practical ways of living the type of poverty suggested at Pesaro ’99, n. 6.2.b:
· To respect “the law of work” 1 (6) 2 (30) 3 (31)
· To do manual labour 1 (6) 2 (15) 3 (42)
· Fasting and other forms of self-restraint 1 (9) 2 (47) 3 (13)
· Participation in supporting the community by getting involved in looking
for financial means and by sharing the offerings received 1 (14) 2 (38) 3 (17)
· Transparency in financial reports 1 (4) 2 (23) 3 (43)
· Co-responsibility in handling the community expenses 1 (5) 2 (40) 3 (26)
· Introduction to the basics of financial administration 1 (20) 2 (29) 3 (17)
· To offer a practical experience during the holidays 1 (19) 2 (25) 3 (23)
*1.This value is not present.
*2. Something is being done, but there is room for improvement.
*3. This value has been put into practice.
6. Third proposal: To improve the personal accompaniment (VdF 61-64)
Have you had the possibility of making use of the following resources foreseen by VdF?
Autobiography YES (69) NO (7)
Personal profile YES (72) NO (3)
Life project YES (69) NO (6)
a. If you have made use of the above resources, how have they helped you in your formative journey?
q (20) they have helped me to know myself, my history, my positive and negative points, to mature and grow
q (15) they are means to evaluate my growth or improvement
q (12) they help me to carry on working on areas that need improvement
q they have helped me to be charitable
q they have helped me to grow in my spiritual life
q they have helped me to grow as a Christian and a religious
q they have helped me to open up to others and to make myself known to others
q they have helped me to look back where I started off from to form a vision and an objective to achieve
b. How frequently do you make use of the formative talks?
q (69) (at least) once a month
q (13) 2 or 3 times a month if necessary
q (2) 2 times (during the first months of the scholasticate)
q (1) every three months
q (1) very often
q (1) every 3 weeks
c. Do you have a spiritual director who is not one of the formators?
q (44) yes
q (13) no
q I used to have
d. What would you suggest concerning the distinction between formative talks and spiritual direction?
Formative talks
q (2) it helps the formators to evaluate the confrere in formation and to make a decision whether to let him continue or not, according to his behaviour and attitude
q it is like a social encounter where one deepens his horizontal relationships with the others
q a moment to share in one’s vocation journey
q it deals with personal life, community life, spirituality of the Institute
q it is mainly for my formative journey
q the student is helped to see better how to grow to his maturity
q the formator helps me to grow in my Comboni identity
Spiritual direction
q (2) it is for my spiritual growth
q it is about my relationship with God, about the nourishment of the soul, and to see if one is still on the right track
q it deals with the prayer life
q there is the opportunity to celebrate the sacrament of reconciliation with the spiritual director
q it helps the person in formation to open up, to become aware of his growth and, consequently, to be guided
Comments
q (24) not to have the formator also as spiritual director
q (9) others, nevertheless, prefer that the formator be also the spiritual directors
q (2) I do not see the difference
q a good distinction
q to have the formative talk one month and spiritual direction the following month: not the two in the same month
q I feel the danger that the formator becomes a “controller”
q There should be more freedom and possibility to choose
e. Based on your experience of the personalised formative accompaniment, try to express:
- What has helped you?
q (17) my openness to the formator and to the spiritual director
q (13) knowledge of myself and acceptance of my own history
q (12) faithfulness to the formative talks and spiritual direction
q (9) transparency and sincerity
q (6) dialogue
q (5) capability an willingness to listen
q (5) trust on the side of the formator
q to be respected as a person
q their counsels
q a non-judgemental and imposing attitude of the formator
q to have had the same formator for over two years has helped a better knowledge of myself and, consequently, a more efficient accompaniment
q a certain distance
q support in moments of crisis
q friendship, which has helped me to open myself up
q a good relationship with the “teacher” is a great help
- What has caused uneasiness or difficulty?
q (10) when my formator did not believe what I was telling him; suspicious attitude of formators, misunderstandings, mistrust, lack of openness and of dialogue, prejudices
q (9) incomprehension of my culture
q (5) some formators do not express themselves clearly and/or he just talks and I have often to ask him to repeat his questions
q (5) my lack of openness and trust, lack of familiarity with the formator; inability to express clearly what is happening
q (4) instead of sharing the formative talk has became a time for arguing
q (3) to have the formative talk every week
q (2) the fact that the formators at times are so busy that they are not are not available
q (2) too much improvised psychological stuff, too much psychology
q suspected to be involved in betrayals; the fact that the formators has believed such gossip
q the formators “sermon”; to be ever judged by the formator; when the formator comes with his personal measuring tape
q they ask for too-quick personal changes
q the attempt of the formators to make of the candidates an image of himself, personalisms in the formative proposals; imposition rather than proposal of values
q instability (change) of formators
q foreign formators
q to the candidate is not given sufficient freedom to express himself
q to be forced to speak about something when there is nothing else to share
q the fact of being more in contact with one formator and less with the other
q not to have regular meetings with the formator and the spiritual director
q little possibility to choose the spiritual director
- What you would suggest to change?
q The way in which the formators do their work:
- (8) to encourage freedom to express oneself and to know how to dialogue
- (6) to avoid subjectivism and favouritisms towards the candidates
- (4) to show trust in the students and, vice versa, the students in the formators
- (3) to know how to listen and to say things without offending; to be amiable and friendly
- (2) more space for dialogue, fraternal love and fraternal encouragement
- (2) the formative talk should take place every two weeks, not every week
- to do their work in a professional manner
- whenever there is something of a particular nature, to inform immediately the person concerned
- the way of accompaniment: the formators should be creative, not boring; greater attention to reality more than to ideas
- the duties of the formators: the formators should only be formators; like, for instance, the superior is not also the bursar
- the formators should have the attitude of a father rather than the attitude of finding faults in order to attack and destroy
- there should be greater dialogue among the formators: they should take decisions together
q (9) the way the formators are appointed: not to change them every year
q (7) choice of formators: to train them first, and not to simply select any person on account of the need. They should have a good pastoral experience. They should be mature, humanly and spiritually
q in the CIF, to call him the “Brother-in-charge” or “senior Brother” instead of superior, for a better brotherly relationship
q those in formation must be challenged to have them share about their life
q the frequency of the formative talks: to leave up to those in formation - they must not be imposed to them
q attitudes of the candidates: to encourage all to be honest, faithful and regular to the formative talks; to be docile to the promptings of the Spirit
q particularly in the postulancy: to have a formator who comes from the country where the postulancy is situated
7. Fifth proposal: Inculturation in formation
(VdF 70-72; see also the fourth priority at Pesaro ’99 n. 8)
a. Could you suggest “new paths of inculturation in the field of formation?”
q (19) the formative teams should be international
q (13) to have cultural activities in the community (celebrations, cultural moments)
q (11) to give a better opportunity to the candidates to know the local culture
q (8) at least one of the formators should have worked in the province in which the house of formation is situated
q (7) to get to know one’s culture and to appreciate that of others
q (2) to learn the local language(1st or 2nd year of scholasticate, to help in pastoral work)
q to allow the candidates to express their own culture without imposing it on them
q to make use of the language of the candidates in the liturgical celebrations and other community activities
q to introduce local food in the community’s menu
q the postulancy and novitiate should be done in one’s own province
q there should be insertion experiences
q the formators should be impartial in questions of culture
q the formators should mix with the candidates
q an attitude of openness is important on the side of the formators
q the formators should be from the country where the house of formation is situated, so that they may understand the background of the students
q the foreign formators have to show understanding with regard to the young people and their culture, avoiding prejudices and allow them to have a pastoral experience
q in the formators’ assemblies there should be a representation of people in formation from all the provinces and delegations
b. In your experience, what helps one to grow in the sense of “acceptance of cross-culturalism”?
q (16) to learn to appreciate the other’s culture without loosing sight of one’s own, becoming aware of the value and uniqueness of each culture
q (15) to accept the positive and negative aspects of each culture, without imposing one’s own culture and ideas; acceptance of the other’s limitations
q (15) trust in other people, open attitude towards the other and the diversities, to learn the giving of oneself to the other
q (13) sharing (to make known) one’s culture and experiences
q (13) knowledge of the local language
q (6) to acknowledge that one’s culture is imperfect and to accept that we have to learn from other cultures
q equal approach to all the cultures: to get to know them, respecting and appreciating the differences
q humility expressed in a way that shows how we want to learn throughout our life
q interest on the side of the formators
q prayer, patience, availability and a lot of beer!
c. What could be an obstacle?
q (13) prejudices against people who come from certain areas of the world; to see only the negative aspects of other people’s culture
q (12) lack of cultural opening; inability to appreciate other people’s culture
q (11) superiority shown in respect to others; to be convinced that one’s culture is superior to that of others
q (11) to hide oneself behind one’s culture to justify mistakes
q (10) superiority over other cultures; the type of language, like “I”, my”
q (9) closing up with regard to others, inability to listen and to dialogue, inflexibility
q (8) the making of groups according to countries of origin
q (4) a not very good introduction of the newcomers to the local situation by the elders
q (2) fear of tension and criticism
q (2) jealousy, pride
q inability to adapt; a foreign mentality that rejects the local way of living
q lack of innovation on the side of the formators
q lack of motivations and spirituality; or the different motivations for entering the Institute
q lack of time for sharing
8. Other suggestions, observations, proposals…
Questionnaire:
q There should have been specific questions addressed to the Brother candidates and others to the priest candidates.
q It would be good to know the results of this questionnaire.
q The questionnaire cannot reveal the practical problems of formation. It is therefore important to form a commission of 5 or 6 members, rather than to make use of this questionnaire. The members would, then, visit the scholastics and organise a workshop with them. Alternatively, the commission could be formed within the province where the scholasticate is situated. After the workshop, the commission would sent its findings to the secretary general for formation. Such workshops would be organised during the holidays, when the scholastics are free from school work. I think that in this way it is possible to make a deeper reflection.
q Each scholasticate could send representatives to Rome to meet with the Secretary General for Formation. The possibility that such representatives may not truly represent the others’ opinion would be a disadvantage, so that it is better to have a commission to meet the individual members of the scholasticate.
q The idea of the questionnaire is good, but some of the questions are not clear. We are constantly encouraged to consult with the formators.
q This questionnaire is too compact; it could also have been made more appealing in its format.
q The answers are very personal and may not help the others.
q Not all of us are good in expressing ourselves in writing, some do better when talking. In this sense, the questionnaire cannot go deep into concrete questions and express everyone’s opinions. A questionnaire is good only for statistics.
q At times people answer the questions in an abstract way and it is difficult to understand the meaning.
q This questionnaire has helped me to review my past and to look at the future with t new vision.
Formators:
q The formators to be more ob the “prophetic” line and less “novice masters”; we need witnesses, not novice masters.
q The formators to have had mission experience so that their ideas can be based on concrete situations.
q To avoid changing formators half way through the formative journey.
q To select future formators among people in the last stages of formation, but not to make them formators straight away.
q The formators must not be afraid if challenged by the students.
q To encourage dialogue between formators and students.
q Greater trust in the students, by giving them more responsibility: there should be better collaboration.
q To avoid one’s own ideas about formation and and to keep in mind the Institute’s guidelines.
Formation:
q Formation is not really personalised. It is now a machine into which one enters and all he has to do is to go through the process.
q To give more space to the Word of God; there are too many “pious” devotions.
q To speak also about chastity and obedience, not only about simple living (sobriety).
q The places of mission we are sent too must be properly selected.
q To consider the possibility of a prolonged period of pastoral experience of at least one year before perpetual vows.
q Collaboration among the Comboni Institutes (Comboni Family).
q Fewer studies, more experiences. Also practical things should be taught to the scholastics, in view of the mission. They should be helped in finances, administration, how to present a project, how to run a parish, a work.
q They should be given the possibility of studying civil law and the social doctrine of the Church.
q To pay attention to the needs of a scholasticate: for instance, where there is only one formator.
q It is difficult to develop a sense of inculturation where there is no one of the country where the house of formation is situated.
q We truly need the example of our older confreres who are already in the mission. We need to see the values, instilled in us during formation, how they are practised in their life.
Structures, lifestyle:
q The houses of formation must be built in a simple style to avoid comparisons and misunderstandings.
q To keep as much as possible small communities of scholastics and to have a simple lifestyle. To achieve this, also the structures and means must be such as to achieve the aim. The houses should be in areas where less privileged people live.
q A constant invitation to all the communities, in particular to those in formation, to live a simple lifestyle in order to avoid comparisons. There must be a more radical living and a spirit of renunciation. To honestly know where the money that sustains us comes from.
q To be coherent about what we say concerning poverty, knowing that some confreres have their own private bank accounts. This is seen in the missions.
q There should be one single international scholasticate.
q To have a scholasticate in the generalate in not a good ideas.
Collated by
Secretary General for VP and BF
Rome, 16 June 2005
1. First priority: “A deep experience of God” (Pesaro ’99 n. 5)
“A deep Christian experience of God is the only real vocational motivation that can sustain the life and the work of a Comboni Missionary” (Pesaro ’99 n. 5). “The priority of spiritual life appears ever more as the axis that unites and vivifies the whole formative structure” (VdF 38).
Try to make a personal evaluation of your life with regard to the practice of the following means of growth in your spiritual life:
· Fidelity to the daily hour of personal prayer 1 (2) 2 (44) 3 (28)
· Daily Eucharist 1 (1) 2 (18) 3 (56)
· Frequent celebration of the sacrament of reconciliation 1 (1) 2 (40) 3 (32)
· Regular celebration of the liturgy of the hours 1 (4) 2 (22) 3 (47)
1. I have not acquired a habit in making use of such means and I don’t feel motivated to grow in that direction.
2. I think that I am making some progress towards fully acquiring this value.
3. I have acquired a regular and stable habit concerning the use of such means.
a. Which aspects of Comboni spirituality you think as more relevant in your journey?
q (35) Spirituality of the Sacred heart; The Pierced Heart of the Good Shepherd
q (20) Love for and solidarity with the poor and less privileged people
q (16) Daily prayer
q (15) Spirituality of the Cross, Christ crucified
q (15) To announce the Gospel
q (12) Faithfulness to the Eucharist
q (5) Justice and peace
q (4) Holiness
q (2) Love
q (2) Trust in God
q (2) Community life
q Perseverance and firmness of Comboni in his Plan
q Strong faith in God, strong feeling of God
q Obedience
q Poverty
q Humility
q Missionary witness
q Regular recitation of the breviary
q Regular attendance to the Eucharist and the sacrament of reconciliation
q The Immaculate Heart of Mary
q Weekly reading of the Writings of Comboni
b. How do you express concretely such aspects in your daily life?
q (18) Prayer, Breviary, Eucharist, Rosary
q (15) Mission promotion and missionary witness
q (14) Aware of people’s needs in my apostolate and in my community, of the reality of suffering in the world, of the need to become updated on the problems of justice, peace and humans’ dignity
q (10) Constant effort to listen to people in need (also to the confreres in the community)
q (10) Study and community services
q (10) Effort to persevere and be faithful to the daily activities
q (6) Formative talks
q (6) Devotion to the Sacred heart on Fridays
q (6) Love for sacrifice and sobriety
q (5) Welcoming attitude and openness, inculturation
q (4) Self limitation and to fight the instinct of owing things
q (2) Adoration (every Friday)
q (2) Patience with the confreres
q (2) To accept difficulties and frustrations when they come, and perseverance at such times
q To do the Station of the Cross Fare la Via Crucis (in Lent) on my own
q Reading of the Writings of Comboni
q Daily offering of myself (to the community and to people). Daily renewal of my commitment to consecrate myself for the mission
q Obedience to authority
q Effort to grow in the trust and love of God
c. In which concrete ways, in your personal and community formative journey, the Word of God has become your central reference point?
q (17) In the Eucharist
q (16) Reflection on the Word of God during my personal prayer, remembering a single word/sentence throughout the day, and eventually putting it into practice
q (13) It is a way to clarify my intentions and motivations
q (12) Breviary
q (11) Reference point in my formative talks
q (11) To forgive the confreres
q (10) Included in the apostolate
q (9) In the community prayer and sharing
q (8) In our days of recollection
q (3) In the planning of our community activities
q In the rosary
q Love of my vocation as a Brother
q Acceptance of my own shortcomings and of those of my confreres
q To tackle with serenity the community problems, living in sincerity with my confreres
q During adoration
d. What would you suggest to foster a “deep experience of God” in the formative stages?
q (15) To encourage personal prayer of at least one hour; to do it habitually and faithfully, without the need to be checked
q (15) Capability of deep listening and sharing
q (15) The need of spiritual directors with deep experience of God
q (11) Trust, responsibility and freedom to express oneself without threats
q (9) To pray with freedom, not on accounts of the timetable and structures
q (7) Personal and community prayer: has to be accompanied by a real experience of being simple and committed to the poor. Balance between prayer and action. To meet the needy in God
q (7) Personal witness of the formators: they should do what they wish those in formation to be doing. The formators should share their own experiences
q (6) Breviary for all, without making it an obligation
q (6) Fraternal love, forgiveness in the community, sincerity
q (6) To value the sacrament of reconciliation
q (5) To recall God’s action in one’s life, to abandon ourselves to God
q (5) Assimilation of values
q (2) A more radical pastoral experience
q Every day one hour adoration
q To encourage everyone to read St. Theresa of Avila as a classic author of spirituality
q Modern authors: Thomas Merton, Jean Vanier…
q To suggest the spirituality of liberation proposed by Gustavo Gutierrez without mixing it up with the theological methods of Boff, Sobrino or Galilea
q Popular reading of the Bible
q Education to silence to create an environment favourable to prayer and meditation
q Not to make of the formative talks a psychological evaluation
q To keep a personal diary (autobiography)
q To allow less freedom in formation, especially in the scholasticate
q To find a true link between formation and the real world
2. Third priority: To form community-focussed people (Pesaro ’99 n. 7)
a. Point out, beginning from your own experience, what in your formative journey has helped you grow in the attitude of living in community.
q (19) A feeling of being a family, of belonging; a feeling of communion and brotherhood
q (13) To open up and understand one another, sharing, truthfulness
q (12) Respect for and acceptance of the other, trust in the other, to see the good points in the other
q (10) Sensitivity towards the others; “attention to the person”
q (8) To work together
q (7) Transparency in our lifestyle; especially in the way we deal with money
q (5) Openness to fraternal correction
q (5) To learn how to forgive, to be reconciled with one another, to die a bit to oneself
q (3) Prayer
q (2) Friendship and trust on the side of the formators. Freedom given by the formators
q (2) Sharing concerning community goods and simplicity of lifestyle
q The fact that the house of formation is isolated from other communities
q One single official language
q Good formators
q The formative talks
q Knowing myself
q Internationality
q Commitment (witness) of some missionaries
b. What do you think has been a hindrance?
q (12) closing in oneself, little dialogue, misunderstandings, closed groups
q (6) prejudices
q (5) individualism, lack of trust, activism
q (4) groups too large
q (4) lack of openness towards other cultures, nationalism
q (3) discrimination (against African confreres); racism, superiority/inferiority complex
q (3) selfishness
q (2) favouritism
q (2) indifference
q (2) being against the use of the official language
q pride, gossip, inflexibility, dispersion
q the fact that the house of formation is in the same ground where other communities are
q when problems concerning the community are spread outside
q difficult personalities, to make use of one’s shortcomings as a threat
q double standard of life; not feeling accepted in the community one seeks it outside and in a concealed way
q lack of harmony/unity; lack of Christian charity, attitudes of confreres who do not show encouragement
q formators’ attitude, which treats the students as if they were children
q the rude interventions (comments, corrections) of the formator: fear of those in formation; imposition of ideas
q the wrong use of formative documents, like the Pesaro’s document
q some formators are inclined to do things according to an old mentality. Too many “rules for monks”
q lack of preparation in the formators
q change of formators in the middle of the formative journey
q lack of honesty on the side of the formators when referring to some problems of the community, the Institute or scholastics
q little accompaniment of those in formation on the part of spiritual directors for the discernment programme during the selection process.
c. What would you suggest to change?
q (8) from individualism to communion, interpersonal relationships, to learn to accept one another
q (7) lifestyle: house less comfortable would help us, less structures
q (5) personal responsibility to be valued more, attention to the person
q (5) community composition: there should be more space for nationality, inculturation and more room for the gifts and riches of each and everyone (RV 37)
q (4) negative, hostile and discouraging attitudes: heart conversion
q (3) there must be continuity in the formative stages
q (3) attitudes of closing into self and favouritisms must be avoided; more attention to the other; to trust the confrere
q (2) concerning encouraging and application of fraternal correction: to do it monthly; more frequently
q (2) to move from a generic formation to a more personalised one: to treat each one according to his particular progress in this journey, more self knowledge
q (2) in one’s speech and communication: honesty and sincerity, not accusations but dialogue, more freedom of expression without intimidations
q (2) to be encouraging: to give space to the various community challenges, better insertion in the reality we live
q formators’ attitudes:
: to be better listeners, show more trust and cause less fear to those in formation
: closer to those in formation (4)
: to avoid discrimination – European missionaries and missionaries from other continents
q formators’ qualities: to choose those who are responsible and available:
: to give them sufficient time to know the culture of the place they live
: to establish a continuous line of formators with people of experience
q formators’ preparation: a preparation focused on the specific level of formation
q to pay attention to the rotation of formators
q identification of future formators: already during the scholasticate try to identify future formators and train them
q attitude to have towards the formators: do not consider them as “gods”
q roles of spiritual directors in the selection process, they should have access to important information concerning the candidates, so that they may select people who have a communitarian attitude
q internationality: to be already introduce in the postulancy and novitiate
q more transparency on matters concerning the community, the Institute and the scholastics
q the community composition: to prefer small communities (consisting of 6 people at the most)
q to allow those who have asked to make an experience outside the Institute to come back only if they show to have assimilated the vocational values
3. Fifth priority: Personal assimilation of these values (Pesaro ’99 n. 9)
a. What would you suggest for improving the gradual growth and the continuity when passing from one formative stage to the next?
q (15) openness, commitment and personal responsibility, willingness to grow
q (12) to constantly strive for a better knowledge of self
q (11) the witness of other confreres is an encouragement
q (9) flexibility
q (6) in the last period of any stage there must be a more intensive preparation to the next stage
q (2) The novice master has to make an valuation on the areas the candidate has been working on during the novitiate, so that during the scholasticate he may carry on working on them
q the novitiate should prepare the novices to face the life in the scholasticate, by giving greater freedom, more responsibility in some areas (handling of pocket money) to help one’s evaluation and to purify one’s motivations
q to update the rigid and traditional set up of some novitiates to eventually facilitate community life in the scholasticate
q from postulancy to novitiate: to introduce the candidates to the important aspects of Comboni charism through pastoral work and missionary experience of insertion before the novitiate. During this period, to allow them to be responsible for themselves, even from the financial point of view, in order to teach them the values of responsibility and transparency
q to encourage those in formation to have a spiritual director from the postulancy
q in the postulancy extreme impositions are to be avoided
q to present right from the postulancy the aims and means of each stage; more time for introducing each stage
q preparation of formators, keeping in mind the stages of formation in which they will work
q collaboration with the formators on the part of candidates, trust between the formators and candidates
q better communication among the formators of the various stages
q objectivity in discernment
q the formators should take into account of the journey previously done by the candidate, to avoid imposing their own ideas
q greater attention not to repeat catechesis
q to avoid trained formators who focus on concrete situations, not on ideals
q to encourage the personal project rather than the personal growth
q introspection before moving on to another stage
q to carry the values that were taught and achieved in a previous stage forward onto the next one
q assistance from the other brothers in practical things
q to visit the house of formation of the next stage; for instance: the postulants to visit a novitiate, the novices to visit a scholasticate
b. In your experience, in what way were the gradual growth and the continuity lacking when passing from one stage to another?
q (4) different formative methods
q (2) lack of trust in the Africans
q the personal project is merely theoretical in the novitiate; now, in the scholasticate, I am unable to do it; it has to introduced at the beginning of the novitiate
q referring to previous evaluation, forgetting that people may change
q evaluation that do not take into account the points on which to carry on working
q lack of a sufficient self-knowledge
q little dialogue with the formators
q little support from the formators
q defence mechanisms for fear of being negatively judged
q to make the candidates more responsible; to treat them as adults, not children
q the number of candidates in a community
q the postulancy is totally different from the novitiate, and the latter from the scholasticate. I do not see a real connection from one to the other
q enormous jump from the novitiate to the scholasticate. To believe that one can have an experience of God only “outside the world” I feel that it is a poor missionary view of the reality
q it seems that there is no common method in the various novitiates
q presentation of the various stages as different realities
q in the approaches from one stage to the other; in the moments of evaluation
q in integration: because there is too much freedom, lack of structures and requirements in the following stage
q in the introduction to the new reality: done in a hurry. Difficulty of insertion into the new cultures, environment and languages
q there is a problem in the application of the values one wishes to inculcate in the candidates in their formative journey. The houses of formation are cut off from the reality of the world. The experiential approach is missing in the introduction to the Institute’s charism, so that the candidates are not prepared to deal with their freedom after their first profession
q in the use of money
c. Try to identify one or two values that have been presented to you in one of the formative stages and which were not there in the following stages? What do you think is the reason for this.
q Value: (5) one hour of prayer, relation with God as the centre of missionary life, Breviary, the Rosary
Cause: it is left to the decision of the scholastics, too many activities, rigid structures, too much school work
q Value: (5) sense of community life; brotherhood, communication, being together
Cause: money is a source of division; individualism, due to little interaction among the confreres; too little time for the relationships and meeting of cultures; lack of reciprocal encouragement
The number of candidates that decreases in the next stage; different (or even opposed) tastes
q Value: (4) sobriety, self limitation, work
Cause: different lifestyles, depending on the formators and on the structures
q Value: (2) freedom and responsibility
Cause: there is less freedom in the postulancy and in the novitiate; the formators do not trust the candidates
q Value: community prayer
Cause: it depends solely on the one who leads the prayer
q Value: self knowledge, human maturity
Cause: there is not enough time, more attention is given to study and structures
q Value: personalised accompaniment
Cause: too large a crowd in the scholasticates
B) From the 2001 document “Revision of Formation” (VdF)
4. First proposal: To focalise the formative stages
In the Novitiate: to stress Christian maturity.
In the Scholasticate/CIFs: to stress Comboni missionary maturity - attention to Mission.
a. In the formative method during your novitiate, scholasticate or CIF what was that helped you achieve the specific aim of that formative stage?
q (23) the support and example of the formators; the concrete witness of the formators in the way they live their consecration
q (20) the good experience of community life; sharing
q (18) deepening of my spiritual life; prayer
q (17) openness and dialogue with the formators
q (13) catechesis and retreats
q (11) Liturgy, daily Eucharist
q (11) the type of pastoral work
q (10) the structure and the means available (books, workshops, catechesis, accompaniment, psychological and anthropological formation)
q (9) sacrament of reconciliation
q (8) formative accompaniment
q (8) freedom to organise my own timetable for prayer and study, personal commitment and responsibility
q (7) fraternal correction
q (7) talks of missionaries (sharing about their experience)
q (3) justice and peace
q “apostolic works” of my own initiative
q mission experiences
q internationality
q identification with St. Daniel Comboni
q In the Novitiate: daily prayer, meeting with the formators, personal relationship with God, openness towards the others, the desert experience;
The Sacred heart of Jesus as the central motive for the love of mission;
Mary Immaculate as a precious gift and consolation of the missionaries;
the formators’ trust;
the correct introduction to the rhythm of life in the novitiate.
b. What do you consider was an obstacle?
q (13) lack of trust
q (11) to have had the formator also as spiritual director
q (11) too many meetings and activities
q (11) there are not enough studies made on the local cultures
q (10) too much value given to one’s own culture and lack of openness to others
q (6) lack of personal integration
q (2) too many school commitments, which make it difficult to take care of other aspects
q abuse of freedom and lack of self-control; lack of availability, laziness, little personal openness, comfort and inflexibility
q tediousness, favouritism, gossip, too much familiarity among the candidates
q community misunderstandings: quality of relationships
q lack of knowledge in the accompaniment; unresolved problems
q clash of values concerning religious life
q contradictions between the real mission and formation; lack of contact with the mission reality
q the manner of presenting the means is not always the best
q the venues of the houses of formation
q too much preoccupation with what is allowed, which dampens the scholastics’ enthusiasm
q not all the confreres arrive at the scholasticate at the same level of formation; a number of them behave in the same way some of my companions in the postulancy used to, but who were eventually sent away
q thee is no time to visit families except during pastoral work
q a tourist attitude in the places of stage
q flat celebrations of the Comboni feasts
c. Could you suggest one way or a practical initiative to help achieving such aim?
q (9) more sharing with the missionaries
q (8) study of the language of the place
q (6) to internationalise the formative team
q (6) to have a spiritual director who is not the formator
q (5) to listen to those in formation: openness; formators who can listen and dialogue with those in formation; friendships with experiences of multiculturalism; to lessen formality with the superior
q (5) to better communication (sharing) with those who work in the mission
q (5) to practice and do things out of conviction, commitment, courage
q (4) continuity in the presence of formators
q regular formative talk
q to dialogue with those in formation on the use of means, making of them active participants in the formative process, not just receivers; less emphasis on the time table and more room for initiatives
q not to impose gear on the candidates; they might cause attitudes like: what I cannot do in the postulancy I will do in the novitiate and scholasticate
q to encourage the scholastics to explore new possibilities to do mission in the context they live in; to be practical with the young confreres
q sharing of one’s experiences; not to impose one’s own will to others
q to work on the value of inculturation
q to trust in people
q to allow the scholastics to visit families during the holidays
q for the CIF: to allow the Brothers to practice their profession before entering the CIF, so that they do not lose their skills
5. Second proposal: To present the new values of Mission and to educate to simple living (sobriety) (VdF 54-60; see also the second priority at Pesaro ’99 n. 6)
a. In your novitiate, scholasticate or CIF how was the initiation to the forms of apostolate specific to the Comboni charism (commitment to justice and peace, missionary animation, solidarity with the poor first evangelisation…) implemented?
q (15) pastoral work in the slums, hospitals, prisons, in the streets, among the poor
q (10) to help in the Comboni parishes or others, commitment in catechesis, sacraments
q (7) formation of committees to animate the community according to the community charter
q (5) possibility of visiting various areas and eventually to choose some for pastoral work
q lectures on the reality concerning justice and peace
q simple and sober lifestyle
q we are still trying to find ways to put it into practice
q lack of implementation of a commitment for justice and peace
COMMENTS
q it is only theoretical
q focussing too much on ascetical aims and personal effort; it is not linked to the poor
q here pastoral work is very poor
b. Concerning this point, what would you suggest to change or to add in the formative method?
q (5) Greater emphasis on the commitment for justice and peace, greater contact with organisations and associations that work in this sector
q To improve mission promotion by keeping in contact with those who work in the mission
q To establish a programme to help the poor (solidarity with them): to evaluate the possibilities for each formation house, depending on where they are situated; direct mission experience
q In the scholasticate, to give the possibility to have a different type of pastoral work every year (though some are complaining because we change every year!)
q Also in the novitiate, to give importance to the practical application of expression that are typical of our Comboni charism; a longer period for pastoral work
q The candidates have to be involved from the beginning of their formation
q We could give the possibility, to those who are interested, to deepen their knowledge by studying some of these areas. We have to prepare people who are capable of working in the field of justice and peace (by studying also civil law)
q To help the candidate to discover and assimilate values, rather than imposing them
q To find a way to make a missionary experience by living with the people in the mission: Do the Comboni Missionaries have to be sedentary in the parishes? Too much attention is given to the parishes
q To try to follow what the formators and the other Comboni Missionaries are saying and doing
q What is saved up from our simple living is to be given to the poor, and not put away in our bank account or used for personal purpose; our lifestyle must follow greater simplicity
q To have small communities; the formation environment is very important
q For those who are not yet ready for ordination, to allow them to have one year of mission experience
c. In what sense is simple living (sobriety) a value to you? What practical value would help you to achieve?
q (7) it helps to stick to the essentials
q (4) it means to be free to get closer and share with the poor and people of all kinds
q (3) it favours detachment from material goods
q (3) simple living that becomes our way of being witnesses in a materialistic world
q (2) it helps me to become aware of people’s different situations
q (2) it is my lifestyle which indicates that I make common cause with the poor
q it is a way of showing joy and availability for the needy
q the use of material goods with responsibility, simplicity, humility and creativity
q it prepares the missionary to be able to live with poor as well as with the rich
q to grow in the vow of poverty
q it is to imitate the example of Christ
q an important way is to learn to distinguish between what is necessary and what is superfluous
q it is a value only if it is an “answer” to our encounter with the poor
d. What are the actual ways in which you practice this simple living (sobriety) at personal level?
q (12) transparency in our money report
q (10) sobriety in our clothes and food, and use of simple means
q (9) through the pocket money, which is to be spent only for essential things
q (9) to give from my little to the needy
q (9) responsibility in the use of personal and community means, and of time
q (9) to share what I have
q (9) by accepting what the community has to offer, in brotherhood
q (4) I fast during advent and lent: I make sacrifices
q (2) during the holidays I work and give the pay the community
q (2) by reflecting before acting and by not reacting emotionally
q to do my duties well
q to acquire things of quality in a small amounts to save money
q I try to meet the poor and live as much as possible like them
At community level?
q (4) by paying attention to how we use community goods and by taking care of them
q (3) by avoiding using cars unnecessarily
q (2) by deciding together on community things
q (2) by not having workers (employees) in the house
q (2) by manual labour
q (2) by limiting our expenses
q transparency in our money report
q by cooking in turns
q by doing our laundry
What more could be done at personal and community level?
q I would sell this house because we could live in the slums, where there is no need to have large structures
q By reducing the structures: smaller houses, less employees, less vehicles
q Attention about how we behave when we meet people outside the community
q Our savings must go to the poor; otherwise we cheat ourselves and the poor
q To speak not only of simple life, but also of chastity and obedience
e. The VdF (n. 60) foresees “a critical revision of the practice of giving ‘pocket money’ in the light of the vow of poverty.” What was done about it at the time you were in the novitiate, scholasticate or CIF?
q It is not really “pocket money” but an amount according to our needs
q It has been limited in order to encourage simplicity and responsibility
q In the novitiate there is no pocket money; we go directly to ask for money to the novice master every time we need it
q The praxis is to give a financial report
q Training in the use of money (pocket money), in problems connected with it, and in the common good
Would you have any suggestion concerning ‘pocket money’?
q (12) to introduce the pocket money also in the novitiate
q (11) when giving the pocket money we must take into account the situation of the place
q (6) to widen the bursars’ responsibility to the small life groups
q (5) to do away with the praxis of pocket money
q (4) we spend less
q (3) to encourage the students to present a financial report as a practice for the future
q instead of giving the same amount to all, there should be a detailed budget presented at the beginning of each month
q in the event of extraordinary expenses, we must agree with the bursar
q the pocket money should be fixed by the General Council
q to evaluate the occasional situations when one needs a larger amount
q to train ourselves to be transparent; we are aware of confreres having personal accounts
q each province has to establish guidelines for every formative stage to correspond to the standard of life in the country
q the confreres who have personal accounts must be told to stop this
q COMMENT: sometimes it seems that there is no trust given to students, while older confreres are not transparent in their reports
(3) I am not happy with the amount given as pocket money
We depend from the superiors: we may carry on like this
f. Try to examine yourself and your community concerning the following practical ways of living the type of poverty suggested at Pesaro ’99, n. 6.2.b:
· To respect “the law of work” 1 (6) 2 (30) 3 (31)
· To do manual labour 1 (6) 2 (15) 3 (42)
· Fasting and other forms of self-restraint 1 (9) 2 (47) 3 (13)
· Participation in supporting the community by getting involved in looking
for financial means and by sharing the offerings received 1 (14) 2 (38) 3 (17)
· Transparency in financial reports 1 (4) 2 (23) 3 (43)
· Co-responsibility in handling the community expenses 1 (5) 2 (40) 3 (26)
· Introduction to the basics of financial administration 1 (20) 2 (29) 3 (17)
· To offer a practical experience during the holidays 1 (19) 2 (25) 3 (23)
*1.This value is not present.
*2. Something is being done, but there is room for improvement.
*3. This value has been put into practice.
6. Third proposal: To improve the personal accompaniment (VdF 61-64)
Have you had the possibility of making use of the following resources foreseen by VdF?
Autobiography YES (69) NO (7)
Personal profile YES (72) NO (3)
Life project YES (69) NO (6)
a. If you have made use of the above resources, how have they helped you in your formative journey?
q (20) they have helped me to know myself, my history, my positive and negative points, to mature and grow
q (15) they are means to evaluate my growth or improvement
q (12) they help me to carry on working on areas that need improvement
q they have helped me to be charitable
q they have helped me to grow in my spiritual life
q they have helped me to grow as a Christian and a religious
q they have helped me to open up to others and to make myself known to others
q they have helped me to look back where I started off from to form a vision and an objective to achieve
b. How frequently do you make use of the formative talks?
q (69) (at least) once a month
q (13) 2 or 3 times a month if necessary
q (2) 2 times (during the first months of the scholasticate)
q (1) every three months
q (1) very often
q (1) every 3 weeks
c. Do you have a spiritual director who is not one of the formators?
q (44) yes
q (13) no
q I used to have
d. What would you suggest concerning the distinction between formative talks and spiritual direction?
Formative talks
q (2) it helps the formators to evaluate the confrere in formation and to make a decision whether to let him continue or not, according to his behaviour and attitude
q it is like a social encounter where one deepens his horizontal relationships with the others
q a moment to share in one’s vocation journey
q it deals with personal life, community life, spirituality of the Institute
q it is mainly for my formative journey
q the student is helped to see better how to grow to his maturity
q the formator helps me to grow in my Comboni identity
Spiritual direction
q (2) it is for my spiritual growth
q it is about my relationship with God, about the nourishment of the soul, and to see if one is still on the right track
q it deals with the prayer life
q there is the opportunity to celebrate the sacrament of reconciliation with the spiritual director
q it helps the person in formation to open up, to become aware of his growth and, consequently, to be guided
Comments
q (24) not to have the formator also as spiritual director
q (9) others, nevertheless, prefer that the formator be also the spiritual directors
q (2) I do not see the difference
q a good distinction
q to have the formative talk one month and spiritual direction the following month: not the two in the same month
q I feel the danger that the formator becomes a “controller”
q There should be more freedom and possibility to choose
e. Based on your experience of the personalised formative accompaniment, try to express:
- What has helped you?
q (17) my openness to the formator and to the spiritual director
q (13) knowledge of myself and acceptance of my own history
q (12) faithfulness to the formative talks and spiritual direction
q (9) transparency and sincerity
q (6) dialogue
q (5) capability an willingness to listen
q (5) trust on the side of the formator
q to be respected as a person
q their counsels
q a non-judgemental and imposing attitude of the formator
q to have had the same formator for over two years has helped a better knowledge of myself and, consequently, a more efficient accompaniment
q a certain distance
q support in moments of crisis
q friendship, which has helped me to open myself up
q a good relationship with the “teacher” is a great help
- What has caused uneasiness or difficulty?
q (10) when my formator did not believe what I was telling him; suspicious attitude of formators, misunderstandings, mistrust, lack of openness and of dialogue, prejudices
q (9) incomprehension of my culture
q (5) some formators do not express themselves clearly and/or he just talks and I have often to ask him to repeat his questions
q (5) my lack of openness and trust, lack of familiarity with the formator; inability to express clearly what is happening
q (4) instead of sharing the formative talk has became a time for arguing
q (3) to have the formative talk every week
q (2) the fact that the formators at times are so busy that they are not are not available
q (2) too much improvised psychological stuff, too much psychology
q suspected to be involved in betrayals; the fact that the formators has believed such gossip
q the formators “sermon”; to be ever judged by the formator; when the formator comes with his personal measuring tape
q they ask for too-quick personal changes
q the attempt of the formators to make of the candidates an image of himself, personalisms in the formative proposals; imposition rather than proposal of values
q instability (change) of formators
q foreign formators
q to the candidate is not given sufficient freedom to express himself
q to be forced to speak about something when there is nothing else to share
q the fact of being more in contact with one formator and less with the other
q not to have regular meetings with the formator and the spiritual director
q little possibility to choose the spiritual director
- What you would suggest to change?
q The way in which the formators do their work:
- (8) to encourage freedom to express oneself and to know how to dialogue
- (6) to avoid subjectivism and favouritisms towards the candidates
- (4) to show trust in the students and, vice versa, the students in the formators
- (3) to know how to listen and to say things without offending; to be amiable and friendly
- (2) more space for dialogue, fraternal love and fraternal encouragement
- (2) the formative talk should take place every two weeks, not every week
- to do their work in a professional manner
- whenever there is something of a particular nature, to inform immediately the person concerned
- the way of accompaniment: the formators should be creative, not boring; greater attention to reality more than to ideas
- the duties of the formators: the formators should only be formators; like, for instance, the superior is not also the bursar
- the formators should have the attitude of a father rather than the attitude of finding faults in order to attack and destroy
- there should be greater dialogue among the formators: they should take decisions together
q (9) the way the formators are appointed: not to change them every year
q (7) choice of formators: to train them first, and not to simply select any person on account of the need. They should have a good pastoral experience. They should be mature, humanly and spiritually
q in the CIF, to call him the “Brother-in-charge” or “senior Brother” instead of superior, for a better brotherly relationship
q those in formation must be challenged to have them share about their life
q the frequency of the formative talks: to leave up to those in formation - they must not be imposed to them
q attitudes of the candidates: to encourage all to be honest, faithful and regular to the formative talks; to be docile to the promptings of the Spirit
q particularly in the postulancy: to have a formator who comes from the country where the postulancy is situated
7. Fifth proposal: Inculturation in formation
(VdF 70-72; see also the fourth priority at Pesaro ’99 n. 8)
a. Could you suggest “new paths of inculturation in the field of formation?”
q (19) the formative teams should be international
q (13) to have cultural activities in the community (celebrations, cultural moments)
q (11) to give a better opportunity to the candidates to know the local culture
q (8) at least one of the formators should have worked in the province in which the house of formation is situated
q (7) to get to know one’s culture and to appreciate that of others
q (2) to learn the local language(1st or 2nd year of scholasticate, to help in pastoral work)
q to allow the candidates to express their own culture without imposing it on them
q to make use of the language of the candidates in the liturgical celebrations and other community activities
q to introduce local food in the community’s menu
q the postulancy and novitiate should be done in one’s own province
q there should be insertion experiences
q the formators should be impartial in questions of culture
q the formators should mix with the candidates
q an attitude of openness is important on the side of the formators
q the formators should be from the country where the house of formation is situated, so that they may understand the background of the students
q the foreign formators have to show understanding with regard to the young people and their culture, avoiding prejudices and allow them to have a pastoral experience
q in the formators’ assemblies there should be a representation of people in formation from all the provinces and delegations
b. In your experience, what helps one to grow in the sense of “acceptance of cross-culturalism”?
q (16) to learn to appreciate the other’s culture without loosing sight of one’s own, becoming aware of the value and uniqueness of each culture
q (15) to accept the positive and negative aspects of each culture, without imposing one’s own culture and ideas; acceptance of the other’s limitations
q (15) trust in other people, open attitude towards the other and the diversities, to learn the giving of oneself to the other
q (13) sharing (to make known) one’s culture and experiences
q (13) knowledge of the local language
q (6) to acknowledge that one’s culture is imperfect and to accept that we have to learn from other cultures
q equal approach to all the cultures: to get to know them, respecting and appreciating the differences
q humility expressed in a way that shows how we want to learn throughout our life
q interest on the side of the formators
q prayer, patience, availability and a lot of beer!
c. What could be an obstacle?
q (13) prejudices against people who come from certain areas of the world; to see only the negative aspects of other people’s culture
q (12) lack of cultural opening; inability to appreciate other people’s culture
q (11) superiority shown in respect to others; to be convinced that one’s culture is superior to that of others
q (11) to hide oneself behind one’s culture to justify mistakes
q (10) superiority over other cultures; the type of language, like “I”, my”
q (9) closing up with regard to others, inability to listen and to dialogue, inflexibility
q (8) the making of groups according to countries of origin
q (4) a not very good introduction of the newcomers to the local situation by the elders
q (2) fear of tension and criticism
q (2) jealousy, pride
q inability to adapt; a foreign mentality that rejects the local way of living
q lack of innovation on the side of the formators
q lack of motivations and spirituality; or the different motivations for entering the Institute
q lack of time for sharing
8. Other suggestions, observations, proposals…
Questionnaire:
q There should have been specific questions addressed to the Brother candidates and others to the priest candidates.
q It would be good to know the results of this questionnaire.
q The questionnaire cannot reveal the practical problems of formation. It is therefore important to form a commission of 5 or 6 members, rather than to make use of this questionnaire. The members would, then, visit the scholastics and organise a workshop with them. Alternatively, the commission could be formed within the province where the scholasticate is situated. After the workshop, the commission would sent its findings to the secretary general for formation. Such workshops would be organised during the holidays, when the scholastics are free from school work. I think that in this way it is possible to make a deeper reflection.
q Each scholasticate could send representatives to Rome to meet with the Secretary General for Formation. The possibility that such representatives may not truly represent the others’ opinion would be a disadvantage, so that it is better to have a commission to meet the individual members of the scholasticate.
q The idea of the questionnaire is good, but some of the questions are not clear. We are constantly encouraged to consult with the formators.
q This questionnaire is too compact; it could also have been made more appealing in its format.
q The answers are very personal and may not help the others.
q Not all of us are good in expressing ourselves in writing, some do better when talking. In this sense, the questionnaire cannot go deep into concrete questions and express everyone’s opinions. A questionnaire is good only for statistics.
q At times people answer the questions in an abstract way and it is difficult to understand the meaning.
q This questionnaire has helped me to review my past and to look at the future with t new vision.
Formators:
q The formators to be more ob the “prophetic” line and less “novice masters”; we need witnesses, not novice masters.
q The formators to have had mission experience so that their ideas can be based on concrete situations.
q To avoid changing formators half way through the formative journey.
q To select future formators among people in the last stages of formation, but not to make them formators straight away.
q The formators must not be afraid if challenged by the students.
q To encourage dialogue between formators and students.
q Greater trust in the students, by giving them more responsibility: there should be better collaboration.
q To avoid one’s own ideas about formation and and to keep in mind the Institute’s guidelines.
Formation:
q Formation is not really personalised. It is now a machine into which one enters and all he has to do is to go through the process.
q To give more space to the Word of God; there are too many “pious” devotions.
q To speak also about chastity and obedience, not only about simple living (sobriety).
q The places of mission we are sent too must be properly selected.
q To consider the possibility of a prolonged period of pastoral experience of at least one year before perpetual vows.
q Collaboration among the Comboni Institutes (Comboni Family).
q Fewer studies, more experiences. Also practical things should be taught to the scholastics, in view of the mission. They should be helped in finances, administration, how to present a project, how to run a parish, a work.
q They should be given the possibility of studying civil law and the social doctrine of the Church.
q To pay attention to the needs of a scholasticate: for instance, where there is only one formator.
q It is difficult to develop a sense of inculturation where there is no one of the country where the house of formation is situated.
q We truly need the example of our older confreres who are already in the mission. We need to see the values, instilled in us during formation, how they are practised in their life.
Structures, lifestyle:
q The houses of formation must be built in a simple style to avoid comparisons and misunderstandings.
q To keep as much as possible small communities of scholastics and to have a simple lifestyle. To achieve this, also the structures and means must be such as to achieve the aim. The houses should be in areas where less privileged people live.
q A constant invitation to all the communities, in particular to those in formation, to live a simple lifestyle in order to avoid comparisons. There must be a more radical living and a spirit of renunciation. To honestly know where the money that sustains us comes from.
q To be coherent about what we say concerning poverty, knowing that some confreres have their own private bank accounts. This is seen in the missions.
q There should be one single international scholasticate.
q To have a scholasticate in the generalate in not a good ideas.
Collated by
Secretary General for VP and BF
Rome, 16 June 2005