Directives on Religious Formation

DIRECTIVES on RELIGIOUS FORMATION: POTISSIMUM INSTITUTIONI

Issued February 1990, these can be traced to 1969 and to other documents including the 1983 Code. It has a short introduction (§§1-5), treats religious consecration (§§6-18), common aspects of formation (§§19-41), stages of formation (§§42-71), formation in contemplative institutes (§§72-84), practical matters in formation (§§86-100), religious clerics (§§101-109) and a brief conclusion (§110).

Formation is "harmonious fusion" of "spiritual, apostolic, doctrinal and practical elements" of religious life (§1) for discovering, assimilating and deepening a "religious identity" in order to be "inserted into the world as a significant, effective and faithful witness (§6). Profession consecrates the person to God and simultaneously incorporates one in a religious institute (§§10). Specific aspects are listed to be addressed in formation for chastity (§13), poverty (§14), and obedience (§15). Diversity of religious charisms is affirmed stating "[T]here is no uniform way" to observe evangelical counsels (§16), so each institute must remain faithful to its character and purpose in the Church, and each religious must avoid a dichotomy between "consecration to God and mission in the world" (§17). The primary apostolate of religious is the witness of one's life. It affirms the need for humility and for knowledge and practice of spiritual discernment (§19). Because religious are part of the life and holiness of the Church (§21), PI affirms the need for religious to develop a sense of communion manifest both "with" and "within" the pilgrim people of God (§23-24). This sense of Church "does not accept being perceived or analyzed from merely a sociological or political point of view" and imparts a "feeling for ecclesial communion" emphasizing the importance of common life in formation (§§24-25).

Genuinely practical, PI states "a community will be what its member make it." Community does not exist or endure merely because members are "happy together due to an affinity in thought, character, or options, but because the Lord has brought them together and unites them by a common consecration" (§26). Since community must be formative for new members, interpersonal relationships should foster simplicity, confidence, faith and charity in the context of a spiritual atmosphere, an austerity of life and apostolic enthusiasm (§27). Prudently chosen periods of apostolic activity should be provided during formation (§28), and candidates should be aware the responsibility for interiorizing the values of religious life (§29). Those in charge of formation should assist candidates to discern the authenticity of one's vocation and to further one's dialogue with God (§30). Formation should provide solid doctrinal and practical nourishment in a serene and understanding context (§31). Aware that a firm foundation in human and Christian dimensions of the person is necessary (§33), PI reminds superiors and formation personnel that only those who live their baptismal promises in a manner consistent with their age should be admitted to the novitiate (§34). PI favors a perennial and contemporary asceticism related to the virtues of faith, hope, charity, prudence, justice, temperance, and fortitude efficaciously applied to all aspects of one's life as an integral part of formation (§36).

Those prior to the novitiate should not be reduced to the level of general information transmitted in the catechumenate (§43), and it should be clear that candidates are not members of the institute (§44). The novitiate must comprises a total initiation to consecrated life and to the charism of the institute. In addition to already existing legal requirements, institutes with a two year novitiate can provide opportunities for professional activities in keeping with their apostolate during the 2nd year (§48), but the demands of formation take precedence over apostolic involvement (§50). Novitiate formation should not merely be inserted between years of basically continued professional activity.

Temporary profession should be a genuine opportunity for living the daily life of one's religious community fully in prolonged preparation for perpetual profession (§56). During this time formation should continue under the direction of a specific professed religious (§60). Suggestions for this time include continuing studies in biblical, dogmatic, spiritual and pastoral theology as well as suitable philosophical studies and ongoing spiritual direction (§§61-63). In an event, it should not be reduced merely to achieving practical or theoretical goals for personal fulfillment, but should help meet requirements for apostolic commitments of in community in harmony with needs of the Church (§65).

Continuing formation after perpetual profession ought to be directed towards the whole person in relation to the spiritual mission of religious life (§66). PI suggests that specific opportunities for ongoing formation might fit well after initial experiences in community life, at completion of a certain number of years of profession , at a time of recognized greater maturity, at a time of distinct crisis, when a member withdraws from a particular activity, or at retiring from active ministry entirely (§70).

In a unique section entitled "Actual Questions Concerning Religious Formation," PI addresses: (a) effects of modernity on youth in relation to religious life; (b) relationship of religious formation and culture; (c) religious life in connection with current ecclesial movements; (d) religious in relation to the ministry of bishops; and (e) inter-institutional cooperation at various levels of formation. Briefly:

(a) RE: modernity, it affirms concerns of youth for justice, peace, fellowship, solidarity, freedom, authenticity, etc., while noting possible difficulties arising from various ideologies (§87). It notes a need to fill the gap between the secular knowledge and psychological and spiritual growth. PI laments the pervasive lack of philosophical and theological foundation in young people (§88-89).

(b) RE: culture, the instruction affirms general affinity of culture with religious life but notes it is the Gospel which "frees the ultimate thrust of the values contained in a culture" (§90), while cultures itself can also expresses new aspects of the Gospel (§91).

(c) Recognizing the growth and important contribution of lay ecclesial movements, PI emphasizes centrality of charism for each religious family for identity and unity.

(d) Relying on Mutuae relations, PI affirms the rightful autonomy of religious institutes in the context of the bishops' role as authentic teachers and witnesses of the faith (§§95-96). It notes the need for mutual understanding as well as for cooperation and communication between centers of religious formation and bishops of the dioceses in which these are located (§97).

(e) Finally, PI encourages collaborative efforts in formation but insists that responsibility for formation belongs with each institute (§§98-99). It reminds religious that "the novitiate community properly so-called must be a homogeneous community proper to each institute" (§100).
In sum, religious formation is seen as often both difficult to effect and difficult to experience. But there is no, real substitute for sound formation; and the quality of one's entire religious life is--in some sense--both dependent on the caliber of initial formation as well as an ongoing manifestation of it.

Prepared by Sister Elizabeth McDonough, OP, JCD, STL