Cap,  Par, Sottopar

 1 Int      |          CL), at the time when the person allows him/herself to be
 2 Int      |           where God is leading the person (therefore his own truth),
 3   1,  1  |        which forms the consecrated person (29-30);~ ~-                                                                   
 4   1,  1  |       ongoing only if and when the person has given a definite or
 5   1,  2  |           formation possible for a person’s entire life. Because it
 6   1,  2  |     responsible involvement of the person, primary protagonist of
 7   2      |        habitus, training the young person to follow precise routes,
 8   2,  1  |            e-voke the truth of the person, that which she/he is, at
 9   2,  1  |            of deaf-muteness in the person which prevents him not only
10   2,  1  |           one which puts the young person more in condition of “doing
11   2,  1  |            Here the freedom of the person always begins and re-begins
12   2,  1  |        about himself, impeding the person’s benefiting from others
13   2,  1  |          regard, for example, this person will react feeling offended
14   2,  1  |            healthy method that the person must learn: that of learning
15   2,  2  |        identity of the consecrated person, the one that is called
16   2,  2  | steadfastness and coherence to the person and his activities. A form
17   2,  2  |        education is evocative of a person’s truth, formation brings
18   2,  2  |       brings a pro-vocation of the person. It is a proposal which,
19   2,  2  |          sets the equilibrium of a person forward toward unthought-of
20   2,  2  |           of the young consecrated person?~It is very important, not
21   2,  2  |           in which the consecrated person recognizes in Christ his/
22   2,  2  |            sentiments of the young person. It is the crux of the whole
23   2,  2  |          the formation process the person ought slowly to replace
24   2,  2  |        birth and growth of the new person.~Formation, understood thus,
25   2,  2  |        asceticism. The consecrated person is an aesthete of the Divine
26   2,  3  |             forms the face of each person according to the image of
27   2,  3  |         fundamental that the young person feel the Spirit as a faithful
28   2,  3  |         make the young consecrated person ever more open to let himself
29   2,  3  |           live in contact with the person with an intelligent attention.
30   2,  3  |               Accompanying a young person toward consecration does
31   2,  3  |         out the faith of the young person, but in some way enters
32   2,  3  |            by accompanying a young person along the ways of the Spirit,
33   3      |         formation the truth of the person…. In fact the Father-God
34   3,  1  |           the truth of the praying person, his interweaving of good
35   3,  1,1|           God, as does the praying person, ought also to experience…
36   3,  1,2|           truth of the consecrated person above all because, and in
37   3,  2  |       precise configuration to the person and existence of the consecrated
38   3,  2  |       existence of the consecrated person, especially through sacramental
39   3,  3  |        attitude of the consecrated person, like a faithful companion
40   3,  3  |         especially when there is a person or the good of a person
41   3,  3  |            person or the good of a person in the middle of it, or
42   3,  3,1|        time and pervades the whole person, like a constantly praying