- Formative concerns today
- integral formation
- multicultural formation
Formative concerns today:
1. personalized and integral formation (goal oriented)
2. formation of affective maturity
3. Deepened Claretian formation
4. regarding poverty
Freedom and responsibility
The mystery of Human formation:
– grounded in the mystery of God:
– created in His image and likeness.
– a creature, in solidarity with all animals in many aspects.
– Created with a capacity and possibility of transcendence. To enter into communion and dialogue with God and one another.
– Jesus Christ, the image of the beloved to conform
– The Holy Spirit, the protagonist of human formation
The scenario of formative itinerary and pedagogy
Faith maturing into Obedience, love to Chastity, hope to poverty
Chastity: Outside and inside
Friendship and solitude
Words and silence
Relationships and prayer
Community and apostolate
Community and family
Obedience: autonomy and dependence, activity and passivity, initiative and listening, personal reflection and community involvement
Poverty: efficiency and soberness, lasting things and cheap things, use of time and use of money beauty and neceissity, inlovement and detachment
Firm faith to obedience: obedience and discernment: to whom to obey
Obedience and lay: why to obey
Obedience and dialogue: how to obey
From love to Chastity:
Fear and freedom
To educate the heart to grow towards other-centeredness
From hope to poverty:
Poverty of creature: to accept
Poverty as personal limit: to offer in use
Poverty as sin: to fight against
Poverty as life style: to choose
The dialectic context of human growth: struggle for balance or tendencies to avoid tension of growing into maturity and freedom.
Individual and social: interpersonal maturity
Unity and diversity: integral growth
stability and change: being and becoming (creativity)
Masculine and feminine: harmony
Active and passive: synchronization
Listening and talking: empowerment
Receiving and giving:
Being silent and sound
Autonomy and dependence
Aggressiveness and nurturing
Firmness and flexibility
Narcissism and altruism
Doubt and faith
Self-seeking and self giving
Ownership and surrender
Life and death
Action and contemplation
Attachment and detachment
Inner and outer
Identity and belongingness
Acceptance –responsibility-call (temporality)
Physical. Social and spiritual
Conative, cognitive and affective
See, judge and act
Know, love and serve
Past -present and future
- The model of Perfection:
- The goal of formation is seen a perfection as goal of priesthood was holiness. Congregations are institutes of perfection.
- the strategy used are canalization and exclusion. : instinctual energy is assumed in the measure they support the projectof reason. Hence those instincts that are not in tune with it are excluded. More assertive and directive strategy. Point to the final goal rather than the the formative itinerary. The instincts should be completely integrated or succumbed to the ideal and if they fail, they have to eliminated ad have no right to be present in the life of a young formandi.
- define the goal in an exalterd manner and ignore the means.
– Pretention (unrealistic) and risk (realistic)
The pretention is the impulses will immediately conform to the ideals at the cost of elimination.. The negated forces do not cese to exist and remain present as denied forces as intuded or irregular without citizenship. Their energy is not afore which a person can benefit from in order to live the ideals.
– but as an ugly force to fight with rendering life very dramatic and painful to live the ideals.
– A model of struggle and fight and unbearable in the long run.. a useless psychological struggle of frustration rather than renunciation with wasting enormous amount of energy.
– Many aspirants do not rresist the tension or leave themselves to a life of mediocrity or attracted to the extreme polarity. (ex.perfect), turning out to poor unbelivers or fall very low.
The prefect controller (and exhausted)
– The greater the control on the instincts, the greater will be the threat of eros and pathos. To the conscouness which is experienced as anxiety.
– The person makes a frontal attack on the whole throwing the baby with bath water. The shaow side is denied.
– Seek a perfect ideal and castigate and repress the passionate side.
– Obligation like a yoke
– Lot of good will and sincerity, but little interior freedom.
Without passions and with no passion
Some implications in formation.
-oriented to an itinerary which in the long run try to eliminate the less noble and humble part of oneself. By eliminating or uprooting them by intentionality to the inconcious from where it continuously disturb the conscious living of evangelical ideals subtle infiltration of the deep motivation creating unexplainable crisis.
– one lives with a contradictory image about oneself. A very negative zone, a black hole on the other a side of self sufficiency – result anger or guilt and a consequent depression or sense of loss-
Failre to know oneself and accept oneself. Not fre to be oneself.psychic life is impoverished. No passion, ithout energy.
– extreme clarity about the project of life, the values to inculcate and the discipline to be practiced. Distinction between good and bad and the inevitable renunciation. Give sense of security to the individual rather than on the road to take, instilling courage
– training to assume a certain discipline as a style of life.- with advantages of regularity, discipline, habits, certain order in life.
– To help the person to reach his best.
2. Model of common observance:
A variation of the perfection model. Emphasis on collective effort
-the perfect group. Group of persons gathered together with the same project of community perfection in a ertain way of activing praying, relating etc. logic of perfection.
-sift cfrom individual ambit to that of community. Observance on the part of everyone. Formation is more an exterior problem rather than internal and personal motivations.
-persons bound together common interests.
Consequence: certain internal contradiction. greater uniformity leading comty to a commy of observance. Bell is important. Rules observed literally.
Suffocate the individuality of the individual
Attract persons with an already weak self to depend on the group and become models.
Formal conception of religious life
Saints are copied.
Conformist obedience is ego centric-for one’s own image
3. Self fulfllment
Return to the subject.fulfillment of one’s talents and abilities as primary purpose and guarantee of self-respect-
Ego at the origin, centre and end of everything
Positively recovery of the centrality of the subject and emergence from group embeddedness.
Personal talents given too much importance. :
Dependence on role
Big problems in recognizing one0s own moral limitations and living an authentic awareness of sin.
Using gifts for God’s glory or narcissistic appropriation of them.
4. Model of self-acceptance:
Look at oneself with a kind eye, but with the same ego logic
On’w interior reality is recognized, negative components identified and given a name and understand where one is weak and identify areas of one’s slavery.
First thing is to know the inconsistencies
Existential limitations: make me to beon my knees and to ask for God’s mercy. Compassion to others.
– risks from the closure of ego within oneself. Practical assent to one’s negativity. Peaceful self-absolution
– loss of consciousness of sin and penitential conscience.
– Ethical indifference .does not distinguish between good and evil
– Do not ask for renunciation and sacrifice
- non-integrative unique module
excessive attention to one aspect of life or one level of formation at the cost of others.
Missing holistic perspective
Often it is related to the competence of the formator or his preferred area or personal taste.
Often related to the formation received.
– unilateralism. Damaging in formation
- spiritualism. eg. Affective spiritualism. When she entered my life, I pray better
- volontarismo (moralismo)
- pietism. Say a prayer
- do for yourself (subjectivism)
different dimensions are present but without mutual dialogue.
Self is holistic and hence not possible to deal a human being in different parts
To construct and reconstruct, compose or recompose around a vital and meaningful centre which is a source of light and warmth in which one finds the ture identity and truth and the possi, pasbility to give meaning and fulfilment to every fragment of one0s own history and on’s own person in good as well as bad, to the past as well as the present in a constant movement of progressive centripetal attraction. Sucha centre for a believer, is a Pasqual mystery, the cross of the Son who, elevated on the earth, attracts all thing to himself. (Jn.12.32)
– centrality of Christ
– not cancelling, but giving meaning