Religious Formation: The Way Ahead

Vocations to religious life are at the crossroads. In several cases the concern is not about numbers (some congregations certainly do not lack them). It is essentially about the quality of vocations and the formation that is being imparted to the 'formees'. Does religious formation meet the challenges and complexities of today? 

Are the formators sufficiently equipped to handle the heavy and changing demands for a relevant and meaningful formation? It goes without saying that religious formation in India needs to be revamped and made responsive to the signs of the times. For this, it will necessarily have to encapsulate the following:

Incarnational  

Formation must essentially be rooted in spiritual depth: in constant communion and encounter with God. Emphasis today is on ‘saying’ prayers, on rites and rituals; on externals and superficials. Prayers should not be ‘pharisaical’ (“not all who say ‘Lord, Lord’.... shall enter the Kingdom of Heaven”). A formation which is incarnational necessitates an attitude which is open to the workings of the Spirit; an intellect which is able to grasp and interpret the ‘signs of the times’ and an unflagging commitment to respond appropriately and effectively.

The question we need to ask ourselves is whether, as religious, we are motivated enough “to pitch one’s tent amidst the people of God” to smell of the sheep, to get out of our comfort zones, to get out of our CCM (Church/Convent Compound Mentalities) and attitudes? It calls for discernment that could demand a radical transformation of structures from the concrete monoliths that reflect our institutions to tarpaulin tents that are symbolic of vulnerability yet theologically deep enough to characterize the reality of the “pilgrim people”, a synodal Church, journeying towards the establishing of ‘God’s Kingdom’ on this earth.

We could take a cue from Pope Francis, who bluntly says in Evangelii Gaudium: “I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and then ends by being caught up in a web of obsessions and procedures.”  (EG # 49)

Serves

At the Last Supper, Jesus went down on his knees to wash the feet of his disciples.  The washing of another’s feet was the task of menials: the slaves, the lowliest, the servants. So, in fact, Jesus’ attitude of servanthood was in direct contrast to that of the disciples, who had been arguing among themselves as to which of them was the greatest. At the end of it all, Jesus gives his disciples the ‘mandatum’, the new commandment, which many refer to as the ‘sacrament of love’. “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. By this, everyone will know that you are my disciples, if you have love for one another” (13:34-35). It was Jesus who instituted the concept of ‘servant-leadership’. An example which we are called to emulate, to put into practise, as religious: formators and formees.

Fearless

Jesus consistently reminds us “to fear no one”; a fear psychosis seems to have gripped large sections of those in authority: hierarchy, priests, and religious. The fear is understandable because living under an authoritarian fascist regime, one is naturally concerned about privileges and powers, property and permissions, FCRA accounts and the undue harassment one can be subjected to. There are enough examples to evidence what is happening to Christians: personnel and institutions in the country today! We are afraid to speak truth to power; to stand up for what is right and just, to be visible and vocal.

We tend to forget the fact that Satan tempted Jesus, during his forty-day desert experience with the sins of power, position, possessions, privileges and pride (and let us not forget patriarchy too). Jesus shuns all of it and unequivocally tells Satan to get away. The authoritarianism that has permeated society enters the portals of our houses of formation too. Formation is often very rigid; formees are not encouraged to ask questions, to dissent, openly and fearlessly, so naturally this causes plenty of heartburn, backbiting, lack of transparency, gossiping, exclusivism, and insecurity. Ensuring that formation is fearless, open and transparent is the responsibility of all.

Inclusive

Many of us tend to become fundamentalists. Vatican II teaches us that “the Catholic Church rejects nothing of what is true and holy in other religions.” In ‘Evangelii Gaudium’, Pope Francis reminds us that “An authentic faith – which is never comfortable or completely personal – always involves a deep desire to change the world, to transmit values, to leave this earth somehow better than we found it.” (EG # 183) We need to critically analyze our way of proceeding, how we ‘proclaim’ Christianity. We cannot address other ‘fundamentalisms’ if we continue to maintain our fundamentalist, exclusive and rigid stand. Can we adopt newer approaches to Evangelisation?

On the tenth anniversary of the closing of the Vatican Council II, Paul VI, in his Apostolic Exhortation ‘Evangelii Nuntiandi’, states: “The conditions of the society in which we live oblige all of us therefore to revise methods, to seek by every means to study how we can bring the Christian message to modern man.  For it is only in the Christian message that   modern   man   can find the   answer to his questions and the energy for his commitment to human solidarity.” We are called to more challenging methods in theologizing: through experience, commitment and profound theological reflection. Inclusiveness must help us collaborate with all men and women of goodwill. We need to keep our houses of formation open for people’s movement and civil society.

Constitutionalism

Swiss theologian Karl Barth, one of the most influential theologians of the 20th century, once said, “Take your Bible and take your newspaper, and read both. But interpret newspapers from your Bible.” One needs to add the Constitution of India. The study of Constitutionalism should be an indispensable part of the formation. A systematic study of Constitutional Rights and the Universal Declaration of Human Rights must be undertaken at every possible level.

The Preamble of the Indian Constitution contains four key elements which are enshrined in the Gospels: Justice, Liberty, Equality and Fraternity. In his Encyclical ‘Fratelli Tutti’, Pope Francis states, “for these reasons, the Church, while respecting the autonomy of political life, does not restrict her mission to the private sphere.” On the contrary, “she cannot and must not remain on the sidelines” in the building of a better world, or fail to “reawaken the spiritual energy” that can contribute to the betterment of society. “We want to be a Church that serves, that leaves home and goes forth from its places of worship, goes forth from its sacristies, in order to accompany life, to sustain hope, to be the sign of unity… to build bridges, to break down walls, to sow seeds of reconciliation.”

Contextual

A formation which is contextual is the need of the hour, to listen to and to be exposed to the cries and struggles of the ordinary people. Even if some of the ‘formees’ come from the so-called disadvantaged sections of society, they must be sent back to their people to ‘conscientise’ them; to help them realise what is happening to them. Our ‘houses of formation’ do not empower our ‘formees’ to take their rightful place in the Church and in society. They are often cocooned/compromised within our Church compounds and institutions. They are contained in rituals and practices; they are given a ‘feel good’ therapy in comfort zones.

Prophetic

Formation should enable one to have the prophetic courage to speak out against the injustices and other evils of society; to be imbued with the vision and mission to fearlessly denounce evil in society in order to announce all that is good. Our formation house must become places of hope where those who are victimized and brutalized can find a safe and secure haven. It might involve allowing our fortified structures to even crumble. We do not have too many counter-arguments to this if we have totally understood the person and message of Jesus Christ and all that he has stood for. The social teaching of the Church has constantly stressed this dimension.

In his Apostolic letter (21 November 2014) ‘Witnesses of Joy’ for the ‘Year of Consecrated Life’, Pope Francis says, “I am counting on you “to wake up the world” since the distinctive sign of consecrated life is prophecy. As I told the Superior Generals: “Radical evangelical living is not only for religious: it is demanded of everyone. But religious follow the Lord in a special way, in a prophetic way.” This is the priority that is needed right now: “to be prophets who witness to how Jesus lived on this earth… a religious must never abandon prophecy”.

Are we listening?

(Fr. Cedric Prakash SJ is a renowned human rights, reconciliation, peace activist and writer. Contact: cedricprakash@gmail.com )

Blurbs

“I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security” – Pope Francis

Formation is often very rigid; formees are not encouraged to ask questions, to dissent openly and fearlessly. Ensuring that formation is fearless, open and transparent is the responsibility of all.

Our ‘houses of formation’ do not empower our ‘formees’ to take their rightful place in the Church and in society. They are often cocooned within Church compounds and institutions.