4. Perspectives for formation

4.1 - The Congress, as we have just said, has been a great formative experience, showing these inter-congregational gatherings’ advantages for developing, praying and being formed together, in sharing and in hope. An interesting observation was made by Sr. Anna Mary Mukamwezi, who said that there was a real evolution in the general attitude of the young people during the Congress. At the beginning they were fearful, often the "only" young member of congregations with little future and little hope, but then they came to live and were reinvigorated by the general atmosphere of trustful and hopeful optimism.

4.2 - The young religious spoke clearly and frankly about the need of having trained formators accompanying them. Some asked for an international congress just for them. Others spoke of "courageous guides who are not afraid to ask of us a profound conversion and who are themselves well trained for this task". I do not know whether this request may point to a rather weak, superficial formation, perhaps one directed to a group, and which does not demand one’s utmost. Personally, I was most impressed to see how the young people have grasped the concept of religious struggle, the struggle with God and his plans, a struggle which is won by the one who allows him/herself to be defeated; this type of struggle is not to be confused with futile psychological struggle.

4.3 - Undoubtedly there is need of new training strategies, new training courses and it is interesting to note that this need is felt by the young people themselves. There is a need for a transition from a preoccupation with a training program that brings out the best of the person so that he/she may find self-fulfillment, to a formative tension which proposes form for a norm and rule of life which is taking on the sentiments of Christ. It is necessary to develop the richness of this formula with concrete pedagogical methods. There are those who say in no uncertain terms that "real formation is lacking". Today the weak point is pedagogy, not theology.

What touches upon the superiors is the request that they see to it that the Ratio formationis is not simply a repetition of the theoretical content of the charism; it should rather translate the institute’s spirituality along pedagogical lines, according to the various phases of initial and ongoing formation.

4.4 - The need for integral formation was stressed repeatedly - at the level of the human (anthropological-psychological, affective-sexual) and theological (biblical and spiritual), in harmony with the mission. This should enable one to have a critical conscience when confronted with certain situations as well as the ability to dialogue with openness and good will with the surrounding culture.

4.5 - In attempting to summarize the insights and appeals which emerged from the Congress, I would suggest that the following "decalogue" be given greater attention in future formation programs.

Renewed listening to our young people: their world is one of movement and we cannot simply be content with sociological research, as we have seen, nor presume already know everything about them; nor can we take it for granted that the generation they represent is inferior to previous generations. Our young religious have significant and positive expectations and questions, but they require dialogue if they are to be understood. Our young people do not always feel that they are listened to or taken seriously. Obviously the ability to listen presupposes the courage to enter into certain modes of expression in order to attempt to understand and not reject them outright because they are "less religious". Listening to our young people is not merely a kind, simple gesture for us; it is a condition that is absolutely essential for keeping in touch with the present.

Guarantee real and personal accompaniment as well as an educational and formative environment: accompaniment in the profound meaning of a journey in faith with an elder brother/sister who shares the "food for the journey", i.e. faith and spirituality, with the young person in formation. There should also be the genuine possibility of sharing with a community which is "deep down" a fraternity of faith, giving a clear and unequivocal sign of a common charism.

Center the entire formation program on the solid basis of an act of faith, something which must not lightly be taken for granted. Rather a judicious explanation of the inner attitudes which lead to faith (trust, assent of heart and mind, abandonment of self...) as well as the dynamics that are characteristic of faith (received, and accepted, prayed and celebrated, experienced and personalized, studied and sweated, shared in community and proclaimed to others).

Keep alive the attraction and centrality of the person of Christ. Our young people need an exact point of reference, which is a person: it is He, the Lord of Life, the Master, the way, the truth and the life. It is not possible for them to remain without a center. They have seen the Lord, they need to see him again. Above all, they need to have at their side credible witnesses who have really met the Risen Lord. They must understand by experience what it means to have the same sentiments as Christ.

Accept in its Gospel roots the young people’s demand to live communal fraternity more intensely. This is a central point of renewal: our credibility is its state. Unless our communities are once again places of true fraternity, the young people will be less attracted to the consecrated life and less inclined to live it enthusiastically. Fraternity means first and foremost a common spiritual journey, sharing the gifts of the Spirit, a realization of the communion of saints and sinners, a witness to unity in diversity.

Fraternity is the consecrated life’s true prophecy to the Church and world of today. Be more daring in asking young people to "look up" to the ideal of holiness, to a life lived fully and intensely, towards Jerusalem where the Passover of death and resurrection is accomplished.

Unless the consecrated life is radical and total, it is no longer the perennially young soul of the Church and the young people will grow old prematurely, devoid of dreams and visions. Unless it is clear that Jerusalem is the destination, everything becomes ambiguous and suspect and life dissipates in a sordid, colorless mediocrity.

Present Jacob’s dream anew as the image of the consecrated life today, with the angels going up and down the ladder which leads people to God. Thus the young religious must understand that he/she is called to come down from God to people in order to manifest the love of the Father to his/her brothers and sisters, especially to those tempted by lack of faith. He/she is also called to climb up from the people of God or accompany people on the journey which leads to the vision of the face of God. These are like the two lungs of the consecrated life: charitable and spiritual activity, mission and contemplation, to be lived together in a unity which is possible only when the two polarities are lived to the full with no juxtapositions, least of all between the active and contemplative life.

Challenge the young people constantly to be able to profess their hope, to be able to express simply to everyone all the riches of their own spirituality. It is not something to be clung to for their own perfection, but they must be able to give it away, "translating" it into the language of the young. For this reason it is important that they know how to profess their faith with their own brothers and sisters, because no one can improvise "outside" what he or she has not learned to do "at home".

Urge them to pass from knowledge to experience and ultimately to wisdom. Knowledge and study are the first step but it is not enough to know or be informed. Many of our young people are knowledgeable but they do not resonate from within. We must offer experiences and possibilities of being directly involved, from the beginning of initial formation, in situations of direct involvement. They should have a personal experience of the formation program as something profound, something true, beautiful and good.

Nowadays people speak a great deal, sometimes even too much, about experience, and not enough about the last step, wisdom, which means an experience which is no longer episodic or only relative to certain times and situations. It must become stable, like something which gives rise to a new knowledge, a new desire for life, "a taste of the beatitudes", a knowledge of the cross, a new way of identifying oneself in the Word of God and in the charism. Foster and promote occasions for young religious to meet one another; this will allow them to encounter one another and develop broader relationships. This will allow them to profess their common faith together, although in the specificity and light of their own charisms. They can encourage one another in their joint ecclesial witness to the world.

Coming together opens minds and expands horizons beyond the small interests of the institute and it instills strength and a sense of being part of a group. This is something formative, not simply psychological comfort so as to avoid depression. Let us not forget that charisms seek and shed light on one another; if they remain closed and isolated, perhaps in some kind of senseless competition, they become empty and meaningless.

In his presentation to the Assembly, Fr Amedeo Cencini added in a written synthesis questions to be studied in groups. What formation are we giving to our young people given, the fact that often Potissimum Institutioni is not known. As for the charism, what clarity and model are proposing, what personal testimony are we giving to young people; concerning the relation between mission and missions, is our apostolate coherent with the charism and the challenge of the time ? What community are we offering to the young people ? When Fr Cencini finished his brilliant presentation, Fr Armand Veilleux gave his own; it was a rather stern presentation, like the one in the Congress, causing criticism of his input.