What kind of formation?

Therefore it is necessary that formation evaluate itself against the cultural changes and the underlying prospects that open.  New cultural paradigms, as a matter of fact, necessarily call into cause the initial and ongoing formation systems and urge an overall re-thinking of formation models and processes. Glancing at the technological and cultural changes deriving from globalization, the pervasiveness of new communications technologies, the increase of information and new knowledge, but also at the emerging of new facts, one wonders: “How face all of that, the results of the technological revolution and the overturning of traditional models of learning and of transmitting knowledge and values? How situate ourselves in face of the new ways of living together, of lifestyles, relationships more and more threatened by the invasion and fascination of virtual reality?” The question is of no small import.

To do formation in a world that changes continually, in a time of subjectivity and fragmentation is not easy.  We feel the need of new signals and new models that will help in a rather complex, often brand new journey, for religious life, especially that of women. 

Organizing formation itineraries, in tune with change, marked by mobility, newness and temporariness, is a hard undertaking, both for the Church and educational institutions, as well as for religious life, which until a couple of decades ago operated by paradigms of stability or steadiness, rather than on the dynamicity of a situation in continual and rapid evolution.  Many reasons of the present crisis, in fact, can be reduced to the difficulty of finding models, even mental ones, to live in the logic of processes and the precariousness of the human condition. Crisis is present in every transition, and today we are facing a transition toward new and fresh models, paths still unexplored which await courageous persons who do not fear the anxiety of uncertainty in face of change.