Assembly of Formators of Novitiates, Scholasticates and CIF

1. Introduction: “The journey in Palencia: one of challenges and hopes”

We can call the three-week meeting experience of formators in the Novitiates, Scholasticates and CIF a moment of grace, a kairos of the Spirit, built on brotherhood and communion, on comparison and sharing, on attentive reading, concrete reality and prophetic vision, so as to be able to respond to today’s expectations of Mission.

We have to thank with deep gratitude the Trinity, source and inspiration of Mission, for the gift of the Comboni missionary vocation: our own vocation as well as that of so many confreres, in particular that of many young people who, with generosity and commitment, wish even in our time to embody in their life the charismatic experience of St. Daniel Comboni.

We have met in Palencia precisely to be able to rediscover and live “the new”, suggested by the 2003 Chapter Acts, as an urgent challenge for the Comboni Institute.

The talk of Fr. Teresino Serra, our Superior General, has from the very beginning confronted us with this beautiful and difficult reality, filled also with complexity and problems.

“the renewal of religious Institutes will depend mainly on the formation of their members”,
“it is a matter of forming people to live the passion of Christ, so that this may be transformed into passion for humanity”,
“it is a matter of forming ourselves and of forming others to a culture of acceptance and communion, to a concrete spirituality incarnated into the reality”,
“the missionary is one who, throughout his life, says what God communicates to him. He is one who tells of his encounter with God. He is one who has a preference for the poor, because he has been filled with the passion of Christ”.

The above deep convictions were expressed with extreme clarity, plain and direct language, in no uncertain terms, and from a deep analysis of the Comboni formative reality and the life of the Institute.

Fr. Teresino has invited us to define what could nowadays be called “Achilles’ heel”, or what would describe the weak spot in our formative journey, and the factors that are slowing down, or have done so, a successful journey in the preparation for Mission and the giving of self, for ever.

2. With St. Daniel Comboni

We have desired to meet with St. Daniel Comboni, our Founder and Father. He has expressed his formative pedagogy in the following words:
“to form male and female saints to convert Africa” (W 6877),
“first of all saints, but it is not enough (…); we need charity that makes us able subjects: one without the other is of little worth” (W 6655).
Only if our eyes are fixed on the Crucified, Comboni tells us, we shall have the strength to suffer and die for Christ and the African people (W 6486, 2721, 2722).
At the present time the icon of the Samaritan woman and the icon of the good Samaritan remind us that our passion for Christ and our passion for humanity go hand in hand.

The language is different, but the lesson is the same.

3. Achilles’ heel

The reports from the formative communities, the contributions to the reflection sent by a number of Novices, Scholastics and Brothers in formation, have made it possible for us to evaluate what has being happening during the past years: a number of bright spots, undoubtedly, but also many shadows that have darkened our journey just by showing up.

We are immersed in a socio-cultural reality made of rapid changes, fragile and fragmented, dramatic in many parts of the world.
Spurned by such reality, the Church feels the need of a prophetic step forward deeply rooted in Christ and in a Gospel incarnated into the present historical situation at the beginning of this third millennium.
In unity with the Church, we too, the Comboni Institute, have begun a reflective process to rediscover the Mission that was given to us and to learn how to live it with joy by a strong and clear identity.
Often the poverty and limitation of our witness have prevented and are preventing our lives to be an indication of our passion for Christ and the very poor.

Achilles’ heel in the Comboni Missionaries’ formation is wrapped up in this reality.
• We are aware of the lack of the sense of “urgency” throughout the various stages of formation, accompaniment and discernment.
• The interiorisation of values does not reach our heart and life.
• We are facing a dichotomy, a separation of language and life.
• The gradualness and continuity in the formative journey are not easy to be implemented and bear fruit.
• The structures, and not just the material ones, the programmes, the moving on from one stage to the next, have to be thought over to provide new answers to our present situation.
• Formation and Mission do not express unity in people’s life: we feel the need of a comprehensive journey, where the human, Christian and Comboni growth finds in mission his natural “place” in order to reach a precise and mature identity.
• Also we formators feel the urgency of being better concerned about our own formation, so that our personal life may become the first witness, a sign of the gift of ourselves, to our youth on the journey.

The list could, certainly, be lengthened to underline other aspects that may explain why the formative method does function properly.

4. The journey started at Palencia goes on, among challenges and hopes, involving everyone!

We subscribe to the importance of the conclusions of Pesaro ’99 and of the document “Revision of Formation” (RoF). The proposals made during the assembly and worked out with enthusiasm by all the formators, intend to be an updated, sincere and practical response to a new formative journey in the Comboni Institute.
A number of them, in a particular way, are to be presented to the General Council, so that, through further discernment, they may be evaluated in view of a speedy implementation.

We the formators, in the first place, feel challenged to live out and better cultivate God’s gift in us: our missionary and Comboni vocation.
“To the challenge of urgency” we have answered by focusing on a few values that we have termed as fundamental, a “sine qua non”, not negotiable. It is we who have to implement and live them out in a personal way, convinced that there is no formation without the plain and joyful witness of our life.
We wish to thank the young confreres with whom we share a section of the way in the Comboni life, because they constantly remind us that we have to offer all that we are to them, in view of their preparation to the Mission.

To you young people in formation, we would like to express all our admiration and trust in carrying on together such a splendid Comboni adventure! To respond with generosity to the gift placed by the Lord in the heart of each one of you, so that it may grow and be modelled like clay in the hands of the potter. This is the meaning of the new formative proposal that we present to you as a gift.

We know that the Institute has accompanied us during the assembly with prayer and expectancy! We feel in communion with all the confreres throughout the world. We wish to share with all of you what we feel as most urgent for us today, namely that “it is the Comboni Institute, as a whole, which form us!” Everyone’s authentic witness is needed to cultivate and make the good soil of Comboni vocations grow!

To the confreres who in the various provinces and delegations work in vocation promotion, in minor seminaries, in propaedeutics and postulancies, we would like to say thanks for their commitment and service.
We are on the same journey of holistic formation, for which we are convinced that collaboration in the accompaniment and discernment of the candidates is essential.
We acknowledge that your task is, indeed, the most important one: to endeavour that the roots of a young person’s Comboni vocation become strong so that that the seed God has placed in his heart may truly grow.
In our conclusions we have wished to share a number of reflections, precisely to better qualify the service entrusted to us.

We wish to thank Fr. Teresino and the General Council, as well as the provincial and delegate superiors, for the trust you have placed in us all, for having asked this assembly to cooperate in the evaluation and search for a new journey in basic formation. We shall support your effort so that the conclusions of Palencia may be implemented within a short period of time for the renewal of the formative journey in the Comboni Institute.

Formation and Mission! Filled with this conviction, in humility and availability, we entrust to St. Daniel Comboni’s intercession the fruit of our work, so that it may become a practical experience at the service of the Comboni missionary vocations.

The journey in the Novitiates

1. Proposals concerning the organisation at the various stages

1.1 We accept the present guideline concerning the length of the novitiate, namely to last about two years, following the Rule of Life (93), the Ratio (357-360) and the Chapter Documents, with the possibility of adapting the model to the experience of the group and of the environment (11 in favour, 3 against, no abstention).

1.2 The proposal to follow the canonical norm of just one year was not accepted.

1.3 The proposal of Lusaka and Namugongo (see attachment to the Acts of the Assembly) was unanimously accepted ad experimentum, with the possibility of implementing it also in other novitiates, if considered opportune.

1.4 In line with the conclusions of Pesaro ’99 (9.4b), which underline the attitude of availability of the novices, we propose that, instead of the present system of expressing one’s preferences, the secretary general for formation, once he has received the list of the future professed and their nationality, will inform the concerned provincials and delegates about the availability of places in the various scholasticates and CIF. The provincials and delegates, in dialogue with the formators and novices, will send their suggestions concerning the destinations. The provincials will ask, through the formators, the area where the novice wishes to work as a missionary in the future.

2. Fundamental values to be taken into consideration

We intend to underline a number of fundamental values during the Novitiate:

2.1 The experience of God in Christ (RL 46). We acknowledge that our novices have in themselves an experience of God that they must learn to read, value and deepen (see 3.2 and 8.2). The Novitiate is the place where conditions are provided for the candidate to proceed further, to make a deeper personal experience of God and to verify the novice’s availability for this encounter. We find it important that there may be a refinement of the image of the God the novice carries with him. There is the need of a journey of conversion: see Revision of Formation 42, a journey that leads him to answer his vocation call. This experience of God will be “characterised by the ideal and experience of Daniel Comboni as they are lived in the Institute” (RL 81) and will be proposed at personal, community and apostolic level.

All this will have to be verified by his aptitude:

+ to personal prayer for discernment;
+ to reconciliation with others, oneself and God;
+ to face the moments of crisis and loneliness;
+ to not consider one’s vocation as a good to be protected, but as a gift to be accepted;
+ to maintain a sense of gratitude and service;
+ to live the daily routine in joy and simplicity;
+ to accept the climate of the ‘desert’ as a condition for having a deep experience of God
in Christ (see RoF 40).

2.2 Sense of belonging to the Institute
2.3 Fraternal life in the community
2.4 Zeal for the mission (one that is difficult and among the poorest)
2.5 Ability to accept and take up a community project
2.6 Ability to value and dialogue with a culture that is different from one’s own
2.7 Ability to be open and transparent in order to let himself be known by the formators
2.8 A certain level of human maturity, especially regarding knowledge of self and psycho-affective balance, which allows a serene interiorisation of the values of consecrated life. We stress again the validity and relevance of the proposals made in RoF 31-37, which deals in particular with the stage of the Postulancy.
2.9 Docibilitas, as the ability to change and willingness to learn in and from the daily context of life: is considered as the basic attitude to assimilate the essential values we have underlined.

3. Aspects of spirituality in the formative journey

3.1 In order to favour the formative journey, there must be continuity in the present spiritual values (e.g. daily Eucharist, RL 53).
3.2 To pay due attention to popular religiosity, integrating it into our spiritual and pastoral sensitivity.
3.3 In the Novitiate we take inspiration from two spiritual paths with their consequent methodologies: the path of the catechumenate, which we apply to the initiation to consecrated life (see RoF 29), and the Ignatian method, with its respective dynamics.
3.4 Concerning the Ignatian month, we have noticed that some do it in its entirety during the second year, others divide it into two periods and others subdivide it into three periods of directed retreats (8 days) throughout the Novitiate. We accept the validity of such a procedure and leave it open to other options, according to local situations and requirements. As for the contents, there are retreats during which the figure of Comboni is brought in as a meaningful point of reference. We hope to carry on with this type of experience.
3.5 As each spirituality is incarnated in a lived out historical context, it is desirable that, in certain situations of wounds and human immaturity, all forms of spiritualistic remedies are avoided. The formator has to approach the problem with an adequate formative accompaniment, even the recourse to human sciences, in view of making a discernment.
3.6 In presenting the Comboni spirituality, which is a spirituality of communion and sharing in the plurality of ministries (RL 10, 11.2¸ CA ’03 n. 122), one must stress the link that exists between evangelisation and human promotion, to which the Brother is called to give a specific contribution (RL 60, 61).

4. Evangelical poverty

4.1 To interiorise the value of evangelical poverty in order to follow Christ (RL 27).
4.2 Sobriety as a source of communion in the community and of growth in humility, also as an expression of our solidarity and sharing with the poor.
4.3 At times it will be important to review the experiences of poverty suffered in the past and integrate them with our free options.
4.4 To make the novices aware that material goods at our disposal do not belong to us, but that these were donated by benefactors to be used for the mission and that we have become their administrators. Their good use, therefore, is a form of respect and responsibility towards the benefactors and the mission.
4.5 We do not think that in the Novitiates we should speak of ‘pocket money’, but rather of educating the novices to administer and give an account of the little amounts given to them for their needs, after these have been submitted to and discussed with the formators. It is desirable that there is a continuity of this praxis also in the scholasticate.
4.6 Poverty implies willingness and capability to give of one’s time.
4.7 As a sign of our belonging to a formation community, we should get involved in manual work and in the responsible use of goods.
4.8 In this reflection we must not forget that poverty is also “the acceptance of oneself and others with the respective limitations, as well as painful situations and events, even when these seem to destroy one's own missionary work (RL 28.1).
4.9 Let us remember that from the time of Vocation Promotion we must make sure if the candidate is free from any financial responsibility, especially towards his immediate family. For this reason, during the novitiate we must explain to the candidate that he must be free from such a duty before taking the vow of poverty. The Institute and the candidates themselves have, from the very beginning, to make the Christian communities where the candidates come from and their families in particular, aware that they have to share in this ideal, by feeling involved in the novice’s consecration to mission. In situations of emergency for the restricted family, and which require a prompt financial contribution, one has to proceed openly, in dialogue with the Comboni community and the Provincial Superior.

5. The value of sexuality and the gift of chastity

5.1 The historical moment we are going through invites us to a more attentive and critical reflection on the experience of the value of one’s sexuality and the gift of chastity.
5.2 To create an environment of serenity and trust so that one may openly deal with it.
5.3 To present with clarity and depth the various biological, psycho-social, cultural and spiritual dimensions of sexuality and chastity, by means of the privileged moments of catechesis and community formation.
5.4 In the context of catechesis and other formative moments one must deal with the different topics, like pornography, masturbation, active sexuality, paedophilia and other forms of sexual abuse.
5.5 Especially at the level of personal accompaniment, one must explicitly deal with the topics of sexual orientation under the prospective of religious consecration.
5.6 The formative dialogue has to favour the integration of eventual past experiences.

6. The Comboni dimension

We have underlined, in the present situation, a few aspects that may help us in the process of identification and, in particular, of “Comboni identity”:

6.1 Close association with the Founder, also through the reading and study of his Writings.
6.2 To better value our Rule of Life through study, meditation and prayer.
6.3 To present meaningful biographies of our martyrs and confreres.
6.4 To encourage the reading of our missionary magazines and internal documents of the Institute.
6.5 To find practical ways of better knowing the situation in other provinces and delegations of the Institute.
6.6 To invite Comboni confreres and Sisters and Lay Comboni Missionaries to give witness about their missionary experiences.
6.7 To strengthen the ties with the local province by taking part in meaningful gatherings, like retreats, feasts and provincial assemblies (for the latter, just some representatives) and to keep in contact with the province of origin.
6.8 We stress the importance of the presence of other confreres (see also 7.2) in the community of the novitiate, due to the value of their witness.
6.9 To concretely consider further possibilities of getting the novices involved in mission and vocation promotion as part of their apostolic experience.
6.10 To follow more closely and evaluate the periods of apostolic work and community experience, so that these they become moments of particular consequence in their discernment journey.
6.11 To strengthen the novices’ contacts with and apostolic dimension for the very poor and most abandoned, and to make them better aware of the situations of justice and peace and the respect of creation.
6.12 We stress the importance and the need of highlighting the various meaningful moments of formation through appropriate symbols and rites of passage, linked to Comboni spirituality.

7. The presence of the Brother candidate in the novitiate

7.1 According to the Rule of Life and the Institute’s tradition, the novitiate is the same both for the priest candidates and the Brother candidates (RL 10-11).
7.2 To favour the formative journey, we must keep in mind the indications of the Ratio (376-378), where it says that possibly there should be a Brother in the community of the novitiate and that special moments are to be reserved to the preparation of Brother candidates, paying attention to their particular ministry.
7.3 The social ministry of the Brother has to be expressly presented in the novitiate, even if there are no Brother candidates.
7.4 In the event that a Brother candidate does not have the professional preparation required, before he enters the novitiate there must be an indication about his future preparation, in dialogue with the Provincial Superior, the Secretary for Formation and the General Assistant for Brothers.

8. Formators and their ongoing formation during the novitiate

8.1 Responsibility of the Novice Master and his collaborators:
The formative activity specific to the novitiate pertains exclusively to the Novice Master under the authority of his Major Superiors (CIC 650). He exercises his service also in collaboration with his collaborators (CIC 651.2; 652.1), with other community members (CIC 652.4; RL 86; 86.1; 94.1) and the novices themselves (CIC 652.3).

8.2 We put forward some points that may help in the ongoing formation of formators.

8.2.1 To offer updated contents, it is necessary to prepare well the catechesis.
8.2.2 To have an updated library.
8.2.3 To take part in courses and workshops with other formators organised at local or Institute level.
8.2.4 To take advantage of the possibility of communication (e.g. Internet) in order to exchange bibliographies and other material used in the formative programme.
8.2.5 Updated reading of the documents of the Church and of the Institute concerning formation in the Novitiate.

9. Culture and formation

The topic of culture is one of great importance due to the existence, now a common practice, of inter-provincial, actually international, novitiates. This situation requires in the candidate a great aptitude to appreciate his own culture, of entering in the dynamics of acculturation (assumption of new local cultural aspects) and of dialoguing with other cultures (interculturality).

9.1 We trust that we continue to deepen these aspects in the various meetings that are being organised for formation.
9.2 During the novitiate we have to value the sharing of the different forms of popular religiosity as expressions of an inculturated faith.
9.3 To encourage a critical reflection on the values and limitations of one’s culture in the light of the Gospel and of the requirements of consecration for mission.
9.4 The intercultural challenge must not make us forget difficulties that arise from people’s character differences.
9.5 The presence of formators coming from different cultures allows a better approach to the dimension of interculturality, which, nevertheless, always remains a challenge.
9.6 To favour the growth of a flexible and dynamic mentality so that inculturation is not understood as a limiting factor, but as something to be adapted to the different realities in which we will be called to work.
10. The Novitiate community

The Novitiate is a community on its own with its particular aims. Even when inserted in a local Comboni community it has to be guaranteed its own autonomy.
11. Relationship with one’s family

11.1 As the Rule of Life (44) reminds us: “The missionary maintains bonds of affection and gratitude towards his family, through prayer and regular contacts.”

11.2 Taking into account the detachment required by the Novitiate, going to visit the family is not foreseen. In special situations, one has to proceed in dialogue with the provincial superior.

11.3 For the visits to the Novitiate, one has to follow the educative charters and the community’s norms (RL 44.2).
12. First Religious Profession

12.1 The taking of temporary vows is to be celebrated with simplicity and sobriety; the solemn celebration is reserved for the final profession (see Ordo Professionis 5-6; Potissimum Institutioni 54).

12.2 We see the advantage if normally such a celebration takes place in the Novitiate’s house. If, nevertheless, requested by the respective major superiors, it may take place in a house of the province of origin.
13. Going from the Novitiate to the Scholasticate / CIF

13.1 The official evaluation, of which the candidate receives a copy, has to be clear and thorough, so as to help in the accompaniment and discernment of the candidate during this stage.

13.2 If anything serious should emerge after the First Profession, the information is to be passed on to the respective provincial superiors and formators.

13.3 When moving from the Novitiate to the Scholasticate or CIF, there must be a formative journey during the first year to help with the gradual insertion in the new situation (see Pesaro ’99, 9.4bc).

13.4 Concerning the “Last Will”, it has to be clarified the modus operandi of the Institute (RL 31.1), comparing it with Canon Law (668), the local laws, the tradition of the Rule of Life and of the Ratio (381).

The journey in the Scholasticates and CIF

14. Fundamental values

In the light of the difficulties we meet in the formative journey, we have tried to emphasise those values we consider essential in order to live with better authenticity our Comboni charism:

14.1 to acquire a habitus of spiritual life characterised by a daily discipline (sacramental life, personal and community prayer),
14.2 faithfulness and commitment in living out the values of consecration (for the Brothers there must be a deepening of the meaning of lay consecration),
14.3 to be in a constant process of conversion,
14.4 assimilation of the formative journey in its responsibility and transparency.

14.5 aptitude for relationship that is shown by an active and faithful presence in community,
14.6 collaboration with and openness to culturality,
14.7 sense of belonging to the Comboni Family (“combonianità”).

14.8 love for ministry, attitude of service and passion for the difficult mission (specific to being a Comboni missionary),
14.9 willingness to do common cause with the poor.

15. Continentality of the Scholasticates

We affirm the value of interculturality in the formative experience and in the life of the Comboni Institute.
For the past thirty years there have certainly been many positive aspects concerning the scholasticates’ intercontinental experience.
Faced with today’s situation, nevertheless, we give preference to the scholasticates’ continentality, still implementing the value of internationality in the Institute.

The reasons for this option are the following:

15.1 to favour the process of a deeper inculturation of the charism,
15.2 to favour continuity and gradualness in the formative stages,
15.3 to gather all the energies and attention of the candidates in process of growth in human, spiritual and pastoral maturity for greater perseverance,
15.4 to favour a formation that is more personalised and based on a common continental denominator,
15.5 to save on bureaucratic and logistic expenses when changing continent, and avoiding also a too frequent change of language,
15.6 to keep contact with the province of origin, as the presence on the same continent makes it easier for the accompaniment of the respective provincial,
15.7 to favour a more contextualised theological reflection.

Assembly’s vote results:

In favour of changing the present model: 33
In favour of the present model: 2
Abstentions: 1

What are the changes we want?

a) Intercontinentality without Scholasticates in the North?
In favour: 2 Against: 30 Abstained: 4

b) A move towards Continentality?
In favour: 27 Against: 1 Abstained: 8

16. Apostolic period as a formative stage in the Scholasticate

16.1 Besides the intellectual preparation, we wish to underline the value of the pastoral dimension in formation. We propose, therefore, that we introduce, as part of the scholasticate’s journey, a formative programme aimed at an apostolic service of two years after the first two years of theology, and, preferably, to be done in the province of origin. This period will help to deepen the missionary experience of the candidate, facilitate the strict relationship between formation and mission and stimulate the purification of vocational motivations. It should also strengthen on the whole the ties with the province of origin.

16.2 This apostolic period has to include the planning of holidays.
16.3 The academic programme of the Scholasticate is completed with the attainment of the bachelor’s degree (baccalaureate) in theology.

Assembly’s vote results:

Concerning the apostolic period:
In favour: 34 Against: 1 Abstentions: 1

To be done after the second year of theology:
In favour: 30 Against: 6

An apostolic period of two years:
In favour: 33 Against: 2 Abstentions: 1

Preferably in the province of the scholastic’s origin:
In favour: 32 Against: 4

17. To look at the periods in the scholasticates in its various stages

17.1 We feel important, during the stages of the scholasticate, to pay attention to the journey of each group with a suitable and personalised methodology.
17.2 At the end of each formative stage, there must be a detailed evaluation, as much as possible, of the journey made by the candidate.

18. Small communities inserted in an apostolic community

18.1 In answer to Chapter Acts ’03 (n. 64.3), we ask to begin the process by which we get rid of big structures. We believe that it is possible, and in a relatively short period of time, to start a number of realistic projects consisting of small formative communities set up in the following manner: one formator to accompany about ten scholastics who inserted in an apostolic Comboni community.
18.2 This system has to guarantee priority for their studies and, at the same time, real closeness to missionary work.

19. One or two CIF?

19.1 We keep two CIF, but change their venues, namely we modify them into small formative communities inserted in Comboni apostolic communities, where it is still possible for the Brother candidates to follow their academic and educational programme.

Assembly’s vote results:

To keep two CIF but modified according to the new model:
In favour: 35 Abstentions: 1

To carry on with the experience of intercontinentality for the Brother candidates:
In favour: 30 Against: 4 Abstentions: 2

20. The Brothers’ Profession and Ministry

20.1 We reiterate that the CIF prepares to ministry and to the immediate preparation for Mission, not to a profession.

21. The candidates’ evaluation for admission to vows and holy orders

21.1 The candidates’ evaluation for their time in the novitiate and scholasticate must be made in a complete, detailed and objective way, as much as possible, to better accompany them in their successive stages.
21.2 Normally there should be just one evaluation written by the formators. This will be the main point of reference for the admission of the candidate to vows and holy orders.
The candidate presents his own evaluation.
Further information of a more confidential nature may be passed on to the persons responsible, but not in writing, with the knowledge of the candidate.
21.3 The decision to admit one to the vows is made in agreement with the Formators, the Provincial responsible for the candidate and, if necessary, the General Council, respecting each one’s field of competence.
If it is not possible to come to an agreement among the competent authorities, we’ll have to take into consideration the possibility of a change in the candidate’s formative programme.
21.4 We are invited to read again the attachments to the document on the “Revision of Formation”, in which are mentioned the necessary tools (personal profile and autobiography) needed for the candidate’s better accompaniment. We suggest that all the documentation not needed in the scholasticate be kept in the provincial archives.

22. The formator’s role

22.1 The document “Revision of Formation” (n. 63) rather than of an “integral formator” speaks of a formator who is capable of integrating and unifying the different formative dimensions present in the process of growth of the individual. The formator has the responsibility of expressing a judgement on the candidate, one that is a synthesis of all the contributions of those who have taken part, in one way or another, in the candidate’s formative journey.
22.2 We give preference to a Comboni spiritual director, especially where this is possible. If not, we should make sure that that spiritual direction is made use of and applied in a way that is in harmony with the formative aims of the Institute.

23. Juridical belonging of Scholastics and Brothers

23.1 Taking into account the reflection made on scholastics’ continentality (n. 15) and the apostolic period to be preferably done in the province of origin (n. 16), we believe that it is better to continue along the present line, namely Scholastics and Brothers in the CIF belong to their respective province of origin.

Assembly’s vote results: unanimous agreement.

24. Relationship between the houses of formation and the Provincial Superiors

24.1 A good relationship between the houses of formation and the provinces is essential in the formative journey.
24.2 This relationship is to be encouraged and fostered both between the provincials and the scholastics and Brothers and between the provincials and the formation team.
24.3 We encourage a constant communication between the young people in formation and the province of origin, by keeping informed on its progress and development. The information may be even received in an informal, simple and direct way (by phone, by letter…).
24.4 The dialogue with the formators is to be open, regular and sincere, also outside the official moments. Trust and respect of the formator’s evaluation favour such type of relationship.
24.5 Official information between the provinces and candidates have to be first communicated to the formators, in order to facilitate dialogue and discernment.
24.6 The visit of the Provincial Superiors to the houses of formation helps to get to know one another better.
24.7 We ask the General Council to do their very best so that, on the occasion of the admission to Perpetual Vows, it can be made known to the confrere in question his missionary destination.

25. The value of sexuality

This topic would have required much more time than it was available, because of its complexity and because it concerns the whole person in his way of being and of relating to others.
We propose that in a future ongoing formation meeting we invite an expert to help us in deepening this topic in its various dimensions.

We underline some guidelines:

25.1 To openly discuss problems linked with sexuality at the level of personal as well as of community encounters.
25.2 To encourage a serene community environment where it is possible to talk plainly about such problems, with the contribution also of outsiders.
25.3 Due to the complexity of the problem of homosexuality and of its various interpretations, we follow the official directives of the Church and of the Institute (see the Letter of the GC 31.01.97).
To help deal with these and other problems, we hope that it will be soon made available the final document on the Code of Conduct.
25.4 We should pay special attention to the different cultural sensitivities, always remembering, though, that Consecrated Life calls us to move against the tide.
25.5 The community has the duty to foster fraternal sharing concerning personal projects and to avoid structures and programmes that encourage privacy.

26. The use of goods

We cannot fix norms to be applied to all Scholasticates and CIF, due to the diversity of the environment, financial situation, personal needs and differences in the process of growth of the person.
We realise, nevertheless, that the use of certain goods (for instance cellular phones, lap tops, cars, etc.) is often done more as a response to an affirmation of one’s own image, a search for comfort and an encouragement to an individualistic world.

For this, it is important to keep in mind the following criteria:

26.1 All the goods (also those received by benefactors) belong to the community and have to be used for a missionary service.
26.2 We must be transparent in our information and sharing of goods.
26.3 To educate to and encourage self-limitation as a missionary response.
26.4 Concerning personal expenses, each confrere will receive a sufficient sum of money according to his personal needs and the situation of the place.
26.5 To provide information and teach responsibility about the source of our financial income.
26.6 To encourage work and insist on the financial collaboration of scholastics and Brothers in order to obtain financial self-sufficiency.
26.7 To offer the possibility of being prepared and trained in the use and in the administration of goods and on the importance of correct administration in the mission.
26.8 To periodically programme and evaluate the community administration together.

27. Driving licence

27.1 The driving licence is a good that has to be used for the service of the community and of the mission. Where possible, one must try to get a driving licence in the period between his first profession and his leaving for the scholasticate or CIF.
27.2 Otherwise one has to evaluate the possibility of obtaining the driving licence according to the particular circumstances.

Assembly’s vote results:

In favour: 30 Against: 4 Abstentions: 2

28. Language study

28.1 The study of the language is a necessary tool for a good missionary service and we must seriously invest in it.
28.2 Some difficulties in learning a language may be due to lack of commitment or of interest. In this case there must be an evaluation of the vocational motivations or of the suitability to taking up a missionary commitment for life on the part of the candidate.
28.3 The study of a language should not require more than one year.

29. Norms concerning health

29.1 Before one enters the Scholasticate or CIF, there must be an updated medical record with all the necessary information on the health of the newly professed. The information has to be comprehensible and contain the results of the analysis and x-rays.
29.2 Care must be taken that certain medical treatments are not left to be dealt with in the Scholasticate/CIF (e.g. oculist, dentist…), but, as much as possible, should be taken care of in the previous stages.
29.3 For special situations concerning health, RL 98.3 has to be followed.

30. Scholasticates of Rome and Chicago

30.1 Rome: In answer to an inquiry made by the Superior General concerning the venue of the Scholasticate in Rome, we propose that it be relocated elsewhere, away from the Curia of Via Luigi Lilio.
The aspect of continentality will require further reflection.

30 2 Chicago: The social, juridical and financial difficulties of the place demand that we start thinking of closing this Scholasticate. We do not exclude, nevertheless, the possibility of carrying on with a small community of scholastics inserted in a Comboni pastoral contest.



31. Proposals for Vocation Promotion and Postulancy

Concerning the Scholasticate/CIF we find that there is a problem when we have to face difficulties related to social and family instability, war, immigrants, refugees… and to the lack of moral and Christian formation.
For this we wish to underline the importance of discernment made still during the time of vocation promotion and the accompaniment in the Postulancy.

It is important:

31.1 To apply more rigorously and firmly the criteria of admission to the Postulancy laid down in the document of RoF.
31.2 To enhance the experience of propaedeutics as a preparation to the Postulancy.
31.3 To assure the preparation and formation of the Vocation Promoters.
31.4 To find ways to guarantee personnel who is suitable for the postulancy, a key stage in formation, and its formation (CA ’03 n. 65).

32. For the Brothers

A. Vocation promotion:

32.1 Each province has to have a Charter for vocation promotion to deal with the following aspects:
• The required academic level for university studies.
• For those who have finished their studies for some years, to have had a working experience.
• Ability to learn a profession, if they do not have it yet.
• To apply the same criteria used for vocation promotion of the priest candidates.
• The candidates have to have had a community experience in ecclesial groups.
• To maintain a positive attitude towards their profession.

32.2 The Charter for VP has to clearly present the vocation to the Brotherhood, in line with the Institute’s guidelines.
32.3 A Brother, present in the province, is to be made responsible for following the Brother candidates.
32.4 Where such conditions are not possible, VP to the Brotherhood is not to be made.

B. Postulancy:

32.5 To ensure the presence of a Brother, duly prepared, in the formative team (where possible).
32.6 In the Educative Charter of the Postulancy there must be a clear reference to the Brothers.
32.7 To plan from the beginning the complete formative programme of each candidate: his professional university preparation is to be guaranteed in cooperation with the Brother Assistant General and the Secretary General for Formation.
32.8 To begin the professional formation of the candidates before the Postulancy, even with a financial contribution, if necessary.

C. Novitiate:

32.9 To pay special attention to the specific spirituality of the Brothers in order to assure a better identification with their ministry and lay consecration, based on the Social Doctrine of the Church.
32.10 To assure continuity in the personalised formative project begun in the Postulancy.


Participants at the assembly of Formators of Novitiates - Scholasticates - CIF
Palencia, 10 – 30 July 2005

Novitiates
1.P. Carmelo Casile (Venegono)
2.P. Jesús Villaseñor (Venegono)
3.P. John Baptist Opargiw (Lusaka)
4.P. Colleoni Enrico (Lusaka)
5.P. Pierpaolo Monella (Namugongo)
6.P. Enzo Bellucco (Kinshasa)
7.P. Stephane Kamanga (Kinshasa)
8.P. Sandro Cadei (Cotonou)
9.P. P. Victor Dias (Manila)
10.P. Rubén Padilla (Sahuayo)
11.P. Juan de Dios Martinez (Sahuayo)
12.P. Vicente Clemente (Sahuayo)
13.P. Angel Lafita (Huánuco)
14.P. Roy Zuñiga (Huánuco)
15.P. Tesfaghiorghis Hailé (Eritrea)

CIF
16.Fr. Binaghi Marco (Bogotà)
17.P. Ramón Orendain (Bogotà)
18.Fr. Claudio Bozza (Nairobi)
19.P. Antonio Guirao (Nairobi)

Scholasticates

20.P. Mario Malacrida (Chicago)
21.P. Raphael Wokorach (Chicago)
22.P. Tekié Hagós (Elstree)
23.P. Josef Altenburger (Innsbruck)
24.P. Aldo Sierra (Innsbruck)
25.P. Gaetano Montresor (Kinshasa)
26.P. Alessandro Bedin (Kinshasa)
27.P. Fernando Madaschi (Lima)
28.P. Giovanni B. Antonini (Nairobi)
29.P. Tomás Herreros (Pietermaritzburg)
30.P. Jeremias Dos Santos M. (PMB)
31.P. Vincenzo Percassi (Roma)
32.P. John Taneburgo (Roma)
33.P. Renato Lanfranchi (S. Paolo)
34.P. Vanderlei Bervian (S. Paolo)
35.P. Laureano Rojo B. (SP Spagna)
36.P. Tesfaye Tadesse (SP Etiopia)
37.Fr. Genesio Maroso (I, Padova)
38.Fr. Gilbert Pettersen (Malawi)

Generale Administration
39. P. Odelir Magri, ass. generale
40. Fr. Hernán Romero, ass. generale
41. P. Girolamo Miante (segr. Form.)

Attended only for a few days
42. P. Teresino Serra, Sup. Generale *
43. P. Joaquim Valente (Stud. Comb.) *
44. P. Danilo Cimitan (Coord. FP) *
45. P. Siro Stocchetti (Anno Comb.) *
46. P. Lwanga Guarda (Economo gen.) *