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Formation Process in the Congregation of Norbertine Sisters From Czech and Slovakia /Lk 5,4/ „Duc in altum!“ CONGREGATION OF PREMONSTRATENSIAN SISTERS.

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Presentation on theme: "Formation Process in the Congregation of Norbertine Sisters From Czech and Slovakia /Lk 5,4/ „Duc in altum!“ CONGREGATION OF PREMONSTRATENSIAN SISTERS."— Presentation transcript:

1 Formation Process in the Congregation of Norbertine Sisters From Czech and Slovakia /Lk 5,4/ „Duc in altum!“ CONGREGATION OF PREMONSTRATENSIAN SISTERS

2 Short history  The Beginning of our Congregation During 22 years – 170 new vocations  Strong persecution during forty years In 1950 our superiors had to send home 30 novices.  After 18 years - in Three of them came back.

3  During the period of a weaker communist regime - It was possible to enter the orders again. In our Congregation during this time 34 young sisters entered.  But in 1973 the regime became strong again, and some sisters had to take off their habits. There were 25 sisters. Our superior decided to send them to live secretly two or three in small communities. Short history

4  During period of the “Velvet” Revolution ( , 21 sisters secretly entered our congregation. No family memebers knew that they were religious sisters.  Formation during this time was very secret. Vestitions and professions were made secretly at night in the province house. No sisters knew, only the priest and the superior... Then they took off the habit and went back to the community in the world... Short history

5  There was a big help in this time and a big impact on our secret formation by the Norbertine priest from Strahov, Father Tadeas Rehak, O.Praem He was our assistant for almost 20 years.  Now, we can see this was also a blessed period with a great protection from God. After communism, all sisters, except one, came back, received the habit, and started to live in classic communities. Short history

6  In 1990, after communism, new vocations came. We were not prepared for this. We had10 candidates, 7 novices... About 40 entered the Congregation, and 26 stayed until now.  We had to prepare new formators quickly.  In 1991 we sent one sister to study in Roma. First she studied theology for three years in Regina Mundi. After that she took a 3-month course for formators in the Salesianum Institute in Rome.  In 1994 another sister was sent to study at the Claretianum in Rome for two years, and she also took the course for formators. It was good and very enriching. The Sisters brought some nice knowledge, and their horizons were enlarged. We had contact with Norbertines from abroad – especially from St. Michael Abbey, Orange. They were studing in Rome, and during their holidays they visited our communities. After communism

7  We were also very blessed with some help from Rome. The sisters had contact with some good priests. They came and gave our formators of the Congregations in Slovakia some very concrete end useful conferences. (Cardinal Špidlik SJ and Father Rupnik SJ with others from the Centro Aleti in Rome.  We start to prepare our formation program for candidates, novices and junior sisters. We learned slowly, and made some mistakes also.  Ratio institutions – In 2004 we prepared our Ratio Institutionis with the help of a priest from the Salesian Institute in Rome, Don Gambino. It was approwed at the General Chapter of And then the formation program was made according to this document. After communism

8 Ratio Institutionis - scheme „Duc in altum!“ I. part Origins II. part Spirituality of the order III. part Stages of formation IV. part Agents of Formation 1. God´s Word 2.Church St. Augustine tradition 3.Magisterium documents about formation 4.Founder, history of congregation charism 5.Rule St. Augustine Constitutions 1.Meaning of norbertine identity 2.Mystical experience 3.Ascetic way 4.Mission and norbertine apostolate StageContens of stageMethodologyContents of methodology 1.Holy Spirit 2.Person in formation 3.Resposibile superior 4.Responsibile formator 5.Community 1.Ongoing formation 2.Pastoral vocation 3.Postulancy 4.Noviciate 5.Juniorate 1.Goal 2.Theoretical picture 3.Situacion those in formation 4.Place of formation 5.Criteria 1.Human 2.Intelectulal 3.Spiritual 4.Comunity life 5.Apostolic 1.Goal 2.Means 3.Evaluation Goal of formation

9 The goal of the entire formation process, as it is expressed in this Ratio Institutionis, is to be the living image of Jesus Christ. In the spirit of Saint Norbert, the Norbertine sister is a woman with a deep relationship with God, who is sustained by adoration of Eucharistic Christ, And deep listening to Gospel and liturgical prayer. As a real and steady advocate of values, that are eternal and transcendental, she is an example of the demands and seriousness of religious life. All this is performed in the life of community with a permanent effort to be one heart and soul in God. “According to the teaching of Saint Augustine, there is unity in our communities which overflows into love that embraces all people.” “Let Virgin Mary teach us to be completely devoted to God and the service for people.“ Our religious life finds in her “Fiat” and “Magnificat“ all its devotion to God’s redeeming work and finds joy in them.

10 Stages of formation in our Congregation  Ongoing formation  Pastoral work for vocations  Postulancy – candidates  Novitiate – canonical and second year  Juniorate

11 Ongoing formation „Duc in altum!“ Lk.5,4 Formation means growing in God. It is the Holy Spirit who forms us. If we cooperate we never stop growing  We can only give what we have. The new sisters will be only as we are. Young peple, our candidates, novices, juniors can only learn what they experience and see in the community - prayer, spirituaity, our life-style, our relationships and the atmosphere of the house.  Extraordinary ongoing formation Every year - regular meetings  Ordinary ongoing formation is our daily life. We have this scheme for stages and place of responsibility

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13 Extraordinary ongoing formation  Responsibility for ongoing formation is assigned to the province superiors and general superior. Because we have a small Czech province, we help them; and our ongoing formation meetings are together.  At the Congregation level, there is each year three days of ongoing formation meeting  Program for ongoing formation meetings: Materials about a theme are prepared (human formation, our vows, new directorium, Ratio...) - Work in groups - Common sharing - Recreation in the evening - Possibility to meet and speak with sisters - Evaluation and feedback  Feedback is very open and critical, but very nice and helpful. It also fosters our communio.

14 Extraordinary ongoing formation

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16 Province day – each year

17 Extraordinary ongoing formation – Conference about Norbertine spirituality – Abbot General Thomas Handgrätinger O.Praem.

18 Ongoing formation of superiors  Ongoing formation of superior from communities : Every year two meetings – 2-3 days Also province superiors and a member of council are present. Some meetings are also with a priest.  Examples of themes: our constitution, documents about authority some parts from our Directorium real life and problems in communities how to listen carefuly to sisters non-violent communication

19 Ongoing formation of superiors

20 Pastoral work for vocations „Come and you will see!“ John 1:39 The main goal of shepherding of vocatiosn is:  to help a young girl to find God’s plan in her life  to rouse in young people the interest in knowing Jesus Christ so that they will be fascinated by his personality  to follow Christ leading to a decision to follow Christ as an apostle, a priest, a religious, a nun, or just like a lay person who is consecrated in the world

21 Situation of young people as we see it  Young people are badly influenced by culture of consumerism and secularism. It came very quickly to our country. This caused disorientation in our system of values.  Families are in crisis. Many young people come from broken families, and the consequence of this is their emotional fragility. They do not have basic elements of their faith from their families.  Problems of respect for authority  Incapacity to make definitive decisions  Very weak motivation of faith  Internet, mobil, music, and films are big temptations for youth. On the one hand it positively influences young people on the other hand it lowers their ability to communicate.  We also see that young people are open for spiritual values, but we have to find the right way to introduce them.

22 Place of formation  Each community and all members of the congregation are called to take on themselves the task of contact with young people. Our communities have to have a friendly and hospitable atmosphere.  A sister has the concrete responsibility for vocation promotion. She is the vocation recruiter who is appointed by province superior and approved by the province council. She has the help of pastoral team constituted by the sister responsible for formation in the province.

23 Young people want to see our real life  Relations among the sisters, inside and outside  They love to listen and speak to sisters about their own vocation and life decisions as religious  They feel be attracted by the liturgy and Bible shearing  They need to see real witnesses of happy religious and happy communities

24 What we can do...  The first task of shepherding of vocations - the prayer. Every Thursday there is a mass offered for new vocations in the formation house in our province, and in the other communities there are masses and adorations every first Thursday. Elderly and ill sisters through accepting of their suffering and permanent prayer do an essential service in field of vocation work.  “Come and you will see!” In the effort to reach this goal in shepherding of vocation we regularly invite young people to our communities: Summer camps, Spiritual renewals before Christmas and Easter. We offer them the participation in life of community: in mass, adoration, liturgical prayer, teaching how to work with the Gospel – Lectio Divina, personal conversations. Simultaneously they are led in the practice of silence and knowing of our charism.  We also participate in various activities for vocation recruitment along with dioceses and local churches.

25 Pastoral work for vocations

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27 Initial formation

28 Postulancy or candidates  Our candidates live with us in community  One sister is responsible, but a group of sisters can work together. Regular meetings with talks and listening sessions, spiritual guidance, to help self knowledge, and corrections.  They have a lessons with the mistress of candidtres or other sisters  usually tree, four times for week.  They work in the comunity - kitchen, garden, along with old sisters.  They need more time - this time was extended for one complete year.  Just for example I can show you the structure of formation program for a candidate. It was made according to our Ratio Institutionis.

29 Postulancy for candidates

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31 Postulancy - Plan of formation „So they went and saw where he was staying...“ John 1:39

32 General guidelines  „The aim of the postulancy is to evaluate the vocation of a candidate for religious life. She is offered a possibility to gradually participate on our life. At this time it is investigated whether the candidate has physical and moral qualities and human maturity that are necessary for performing religious responsibilities. We also need to clarify whether there is hope to reach the expected goal during the time of novitiate and temporary vows. “ Const. 72  “The candidates are acquainted with the openness of our life and about things that belong only to us. We discuss with them about the Catechism and the introduction to the spiritual life in a way that corresponds with their education. The candidate that already lives in the community can depart from it, but it should be without disturbing the life in the community.” Guidelines 73/2  “The main goal of candidacy is to recognize God and his personal love to be called as a person, to know herself better and her answer God’s call while experiencing life in community. The called person should also learn the basic religious manners (participation in common activities such as prayer, housework, responsibility, and order).” RI 71

33 Methodology 1) Human formation: Goal:  Education begins with human formation and consists in realization of one’s own dignity. This consciousness and appreciation of dignity is expressed by the acceptance and evaluation of our personality, pluses and limits as well. So that the candidate is able develop in the human sphere, she has to know herself, the main motivations of her life and her emotions. The balance of emotional life means the sexual balance which supposes accepting the other gender with full respect his differences. Very important are also human relations that need to be satisfactory. Thus human formation of candidate must allow her to reach the degree of maturity that the religious vocation requires. RI 76 Means:  Means that help candidate, who is accompanied with the mistress of candidates, to mature in human sphere are: knowledge of one’s own personality, pluses and minuses, one’s own past with emphasize on good human virtues. Leading to mutual respect and acquiring the rules of proper behaviour. The candidate is gradually led to mature in competence and independence to decide freely. She learns to hold a dialogue in which she has her own place also the acceptance of correction of the sisters. Openness and trust are layed before her as a necessary condition for her future human growth. The integration into housework of community helps her to acquire ordinary skills and teaches her to cooperate and to be responsible. The mistress of candidates helps her to discover her own gifts and talents and to develop them for the good of community. She realizes the importance of helping the candidate with the change from secular to religious life. According to needs we can employ a psychologist. RI 77 Evaluation:  A good indicator is the willingness and courage to begin the way of self-knowing and self-accepting, to discover one’s own immaturity and childish attitudes which make the vocations less authentic and free. Self-control and personal commitment of the candidate is a good sign of progress in her human formation. Also the acceptance of her past, the ability to forgive and accept the forgiveness which in the end will lead her to be grateful for her own life story. All this is possible only in a fundamental attitude of being open to formation. RI 78

34 Goal:  Education to a new form of life requires at first adequate educational background so that we could help the candidate to gain a true view of herself with respect to her vocation and help her to gain integrity. If this educational foundation is missing, the lack of motivation to live out the vocation can appear later. All can break down in consequence of a lack of foundation. There are three goals that need to be reached: to know the values of religious vocation, to appreciate them, and to change the hierarchy of values in life. The goal of intellectual formation in candidacy is to saturate the mind and heart, to show wisdom as well as beauty. Knowing the visible marks of God in our life through intellect and with humility allows us to accept that the presence of God exceeds our rational knowledge. RI 79 Means:  The means which allow candidates to reach intellectual formation are the study of Catechism of Catholic Church and a brief introduction to the history of Congregation and charism. Through education to critical selection and difficulties, we implant into her the ability to see daily experiences in the light of Gospel. The basic condition of her participation in liturgical prayers is the need to initiate her into the liturgical year and liturgical books. It’s important so that she is aware of the sense of religious life and its position in Church. “Candidates are taught openness of our life style and about what from this life belongs only to us. We go over Catechism and the introduction to religious life with them in the way that fits their education.” RI 80 Evaluation:  In evaluation we emphasize how we helped the candidate to understand the values of religious life, how she appreciates them and whether the time of her candidacy helped her to change the hierarchy of values in her life in right way. Increasing ability to decide according to Gospel values and the ability to understand and evaluate everyday events are also the signs of her intellectual maturation. RI 81 Methodology 2) Intellectual formation:

35 Goal:  The goal of spiritual formation of a candidate is to continue in knowing Jesus Christ as well as to find God’s plan within her life and to accept it generously and with gratitude. It is important to encourage and support the candidate to live what she believes in, so that it could be concretely reflected in her attitudes, acts, and thinking. To experience the feeling to be loved by God is the privileged way of building up a spiritual human being. RI 82 Means:  Religious life of the candidate is developed by means that are presented to her in appropriate way. It is especially achieved through the study and contemplation of Gospel, and we teach her how to connect it with her everyday life. Through accepting the authority at various stages – the mistress of candidates, superiors, and Church authority - we help her to realize that she needs help on her spiritual path. Searching for and discovering God’s truth and will is possible only in faith and humility. The function of the mistress of candidates is also to help the candidate find the value of sacrifice and the bigness of self-denial out. She helps her to work through to conviction that the Lord our God has the right to have her and that she is worthy of her entire love for Him. RI 83 Evaluation:  We expect from a candidate in religious life that she will grow up to a more personal relationship with God. This is displayed by love to prayer, adoration and by deepening of faith view. At the end of candidacy a candidate is able, with some clarity and certainty, to realize her vocation. She expresses her life choice by resolute leaving of the world. RI 84 Methodology 3) Spiritual and religious formation:

36 Goal:  The goal of communitarian formation is to acquire the initial knowledge about common life. It has to show the candidate that a community is a gift which requires an answer, patient effort, and the struggle to overcome everything that stands in the way of unification. When we gradually let her participate in the life of the community, we help her to set herself free from subjectivism and wrong understanding of self-realization. According to our spirituality, the common life is for us a basic norm, and it is our task to witness that Church is a community of brothers and sisters. The world which is stricken by individualism needs community, and the community needs the candidate who has come from this world. RI 85 Means:  A privileged place of common life is community. Here a candidate can find the sorrows and joys of life. She learns here to live with those who have placed God beside her, and she has to accept their positive virtues as well as their differences and limits. She learns to share with received gifts for the good of all people. Here she acquires basic religious manners: participation in common activities, prayer, dining, relaxation, housework, responsibility and respecting the daily schedule. She learns how to live under authority of superiors, how to accept correction, commendation, and encouragement. We lead her to be attentive towards needs of other people. Through all this we try to develop good relationships that are characteristic for life in community. RI 86 Evaluation:  The candidate has to have clear knowledge that the self-realization of a consecrated person to God is realized in the way of community. The formation of a candidate has to be oriented to awareness of sacrifice as it requires common life, and to accept it with fixed look at the joyful and real relationship between sisters. We should not forget that solitude and emptiness that have been caused by the rejection to love with human love become now the school of greater love for God and people. The basic criteria are also the growing ability to cooperate, spontaneous participation to community initiatives, and creativity. The candidate gradually knows that every Christian effort builds upon human weakness and that community cannot exist without forgiveness and reconciliation. Just like this we can feel the joy which is the shining witness of that the religious community living according to the Gospel. RI 87 Methodology 4) Comunity life formation:

37 Goal:  The main goal is to show the candidate that our common life is the first form of apostolate. We want also to show her that the most important expression of mission is not only external works but especially the presence of Christ by personal witness in the world. We participate on Christ’s mission through coexistence in community based on mission. That means – learn how to cooperate from one’s own conviction; to serve other people, to be loyal to community in deciding despite that these decisions don’t always correspond with my own opinions. RI 88 Means:  The means that help the candidate to understand our apostolate are to acquaint her with the life and mission of our Congregation and actual activities of sisters. It’s also important for candidate to meet sufferings and human poverty. We occasionally let her to participate in smaller tasks of apostolic service. RI 89 Evaluation:  For candidate it is essential to realize the primacy of personal witness and life in community as a privileged place of our apostolate. To be generous with sisters and apostolic duties along with the growing interest in tasks of our Congregation are clear signs of integration of a candidate into our Norbertine community. RI 90 Methodology 5) Apostolic formation:

38 1) Human formation: During the postulancy help to maturity and integrity of the personality, its development, self-knowledge, self-acceptance, open communication of attitudes, thoughts and feelings The rules of courteous behavior Do you know your character? Knowledge and acceptance of my own limits Self - control and personal commitment Dialogue Common life Emotional and sexual maturity Silence LITERATURE: Pravidlá slušného správania Akú máš povahu (kniha a audiokazeta) Gogola J. Řeholní formace – Ľudská formácia v kandidatúre Forgan V.I. Cesta k pravde – Čnosti Hudák P. Láska (CD) Postulancy – Content of lessons: 2) Spiritual formation: LITERATURE: Catechism of the Catholic Church - selected chapters Holy Bible Liturgical prayer – Introduction part of the Breviary Gerčák F. - Vierouka, sviatosti, morálka 3) Premonstratensian formation: LITERATURE: Rule of St. Augustine History of the Congregation of Norbertine sisters from Holy Hill

39 Entrance into postulancy: The postulant has to bring: certifiction about baptism and confirmation recommendation from a priest health card curriculum vitae with giving reason for entering the community copy of birth certificate and identity card copy of school certificate of education completed She need to arrange: provision of health insurance deregistration from her local doctor and dentist registration to a new local doctor and dentist temporary address Entering the postulancy: conversation about the principles and program of postulancy, about the entrance ceremony (superior of province and the mistress oc candidates), let the candidate express her wishes one day spiritual renewal entrance ceremony to postulancy within Vespers candidate obtains the medal of Saint Norbert and Holy Scripture Postulancy – Practice notes:

40 During the postulancy: We explain basic priorities in the postulancy. She gets a month of pocket money of amount 10 euro, we explain the significance and use of pocket money She writes a diary of religious reading according to recommended literature She has the spiritual renewal few times a year – it is prepared by postulancy mistress She visits home: All Saints, Christmas, before Easter, two weeks before the Novitiate – beginning of July, in serious cases Psychological examination Common final evaluation of postulancy (superior of province, the postulancy mistress and candidate) – program, content of education, common life, knowledge about our Congregation, positives, negatives, suggestions (We observe her knowledge and understanding.) At the end of postulancy: It is necessary to submit written evaluation that was worked out by the postulancy mistress so to help: the candidate in her development the Congregation in distinguishing of vocation The candidate writes self-evaluation. The sisters help in teaching candidates what must be learned by commission of the Superior of the Province. Postulancy – Practice notes:

41 Those who accept from the community the immediate responsibility for formation should have skill in the necessary fields, as well as experience so that the responsibility given to them so that it may be faithfully carried out. They should know well the mentality and the values of the social milieu from which the candidates come. The responsibility of forming members is an apostolic responsibility which may be carried out by a group of persons whose qualities, working together, can increase the effectiveness of formation. The mistress should frequently call the novices in, listen to them, inspire them, correct their negligence and lead those to more perfect things by her counsel. (Const. 94) Mistress of postulancy – her task:  Her first task is to be with candidates - at prayer, dining, work.  She has regular conversations at least once every two weeks.  She regularly reports on the formation of candidates to the Superior of the Province.  She cooperates with mistress of novices.  At the end of candidacy she assesses the ability of candidate for entrance to the novitiate and writes an evaluation with a clear viewpoint – yes or no. Mistress of postulancy

42 Novitiate - in our Congregation is for two years. The first year is canonical.  They have a novice mistress. They have lessons every day in the morning with the novice mistress, another sister, and also some with province superior. The afternoon reqquires work in community.  They have an obligatory conversation with the novice mistress every month, but if they need it could be more often. Also they have some conversation with the province superior.  They have a trip every month.  Also at the day of the Holy Innocents they became a superior and superiors have the postion of novices. This is very nice, and all community like this.  In the second year they have a mission expereince for one or three months. They live and work in another of our comunities to see real life. The same structure is for the formation program for the novitiate on an appropriate level. Novitiate

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46 Novitiate – plan of formation „...they stayed with him that day“ John 1: 39

47 “The life in the Congregation begins with the novitiate. The aim of the novitiate is to acquaint the candidate with the main and basic requirements of the religious life and common life according to the Gospel of Christ to which the candidate will bend herself at an appropriate time. The novice participates on our common life to grow gradually into the life of the Congregation and to show a willingness to integrate into the Congregation. “ Const. 74 General guidelines

48 1)HUMAN FORMATION 2) INTELLECTUAL FORMATION 3)SPIRITUAL FORMATION 4)COMMUNITARIAN FORMATION 5)APOSTOLIC FORMATION Methodology

49 Entering the Novitiate: preliminary conversation before entering the Novitiate – the superior of province, the postulancy mistress, novice mistress, candidates spiritual exercises meeting with parents – goal, function of Novitiate, duty of parents acceptance ceremony into Novitiate during the Vespers When there are elder novices in Novitiate, they hand over the Novitiate to the younger novices social and health security / provision –religious students Beginning of Novitiate: - familiarization with the rules of Novitiate – superior of province, novice mistress, novices - explain the main priorities in Novitiate - Novitiate day for community Capitulum culparum is on the day of retreat. For the mssion of novices in the second year of Novitiate the novices participate in novice practice in one of our communities. It begins in February and lasts about two months. The superior of community has to write report about novice. Novices have lessons every day of week. Sisters who help in teaching of novices candidates must be commissioned by the superior of the province. Before the temporary vows, a novice has two-week of preparation and retreat. Novitiate – Practice notes:

50 Rule of novitiate: At the beginning of novitiate the novice mistress has to explain to novices how important is use time of novitiate with their own convictions to accept the conditions novitiate (not "I must" but "I want") for their journey with the Lord and a deeper rootedness it.  Visits – younger novices - parents 2x a year, (before Christmas and before Easter, in agreement with the superior of the community). Mistress of novices notify novices about three periods, from which parents can choose. Novices notify parents of the dates in a letter. Older novices - parents and siblings 2x a year. Novices do not accept other visits. In exceptional cases they need permission of the novice mistress. Novices enter the rooms of sisters only by request. Also they do not enter rooms of others in the novitiate.  Phone calls – With all telephone calls to novices, the sister from the reception desk has to notify to novice mistress. Calls for younger novices are handled by the novice mistress. If there is something serious, or if is name day, Christmas, or Easter, a novice may responds to the phone, when parents call. It is important to guide novices to make a calls to parents at a reduced a minimum. Novices do not accept other calls.  Writen letters – Younger novices write oncer a month to parents; name day and birthday cards can be written to siblings. Older novices can write letters to siblings. Other correspondence novices do not maintain. Novices writing group letters to sisters in their religious name, can write to communities, and other novitiates at Christmas and Easter. Official mail is signed by first name not by nickname. In Advent and Lent novices do not write or receive mail. Novices have to save souls through prayer and sacrifice, not through letters. St. Teresa  Cultural events – Novices of the canonical year do not attend cultural events. Older novices according to discretion of novice mistress or superior of province can do so.  Permission – Exception from the daily schedule can be done for accepting or donating a small gift, for getting rid of clothes and shoes or for buying clothes and shoes.  Silence - It is strictly observed for night prayer, after the morning prayer, and during the day of spiritual renewal. Silence is strictly kept in front of chapel, in the hallways, and in the workplace. Novices are taught to talk more quietly.  Dressing – On Sundays and holidays black skirts with white blouse, pullover or sweater are worn. On weekdays let be clothing simple and proper, without unnecessary decoration. The styling should be similar. Novices should not wear any jewelry except finger rosaries and necklaces with a cross or medal of Mary. Clothing for work is also simple. They can wear trousers and pants only with permission of the novice misteress. Novices do not go barefoot, and do not wear dresses with bright colors. Walking and behavior are decent in order to see that they want to consecrate thenmselves to God.  Common work – As we learn from St. Augustine in his Rule, we prefer common to personal things. With the love of God and of the sisters there is no hard work. Strive to work carefully, conscientiously, and accurately while not waste time with unnecessary standing around and talking.

51 Mistress of novices – her task:  Her first task is to be with novices at prayers, dining and when it is possible also at work  She holds regular conversations with novices once every two weeks and also when it is necessary.  She reports monthly to the superior of province about the formation of novices.  At the end of novitiate she considers if novices are able and well prepared for the second year of the novitiate or for temporary vows. Then she writes an evaluation with a clear viewpoint - yes or no

52 The Juniorate in our Congregation is from 3 to 6 years  After first profession they go usually to other communities.  Every month they have a meeting in the province house.  More sisters have a classes with them  Juniors have an oportunity to study theology for sisters – or some courses – languge, music, computers etc.  We also discovered that our young sisters need more time to before solemn profession. So we use this opportunity to extend this for 6 years. It was also a big problem, it was taken as a punishment when we did not give permission for solemn profession. But later some young sisters asked for this time. Juniorate

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54 General guidelines: “First duty of a sister with temporary profession is spiritual development and to continue to form into the regular life because the Lord has called her particularly to regular life and just after that to a different mission..“ Const. 88

55 Metodology „...followed Jesus.“ John 1:40 1)HUMAN FORMATION 2) INTELLECTUAL FORMATION 3) SPIRITUAL FORMATION 4) COMMUNITARIAN FORMATION 5) APOSTOLIC FORMATION

56 Juniorate – Practice notes: „...followed Jesus.“ John 1:40 Juniores:  After a junior takes temporaryl vow, she is fully integrated into the community;  The local superior is in charge of her.  She participates in apostolic activities of community and the province – summer activities for girls, meetings with youth, spiritual renewals for girls etc.;  If there is a necessity to repeat the temporary vows, a junior has to prepare herself for two weekends; and then she has the spiritual exercises;  Before the final vows she prepares herself for month, and then she has the spiritual exercises Education during juniorate:  Juniors meet by themselves once a month atna formation meeting.  Also other sisters help them with the education under the leadership of mistress of juniores  The time of the juniorate is used as well for further education according to personal gifts and needs of province.  We occasionally invite the specialists from various fields of study to our juniorate meetings.

57 Mistress of juniores and her task:  She has a personal conversation with each junior every month;  She monthly informs (after junior meeting) the superior of province about the formation.  She visits juniors in community twice a year;  She writes an evaluation about each junior to superior of province and council of province once a year;  At the end of juniorate she considers the competence of junior to take her final vows and writes the evaluation with clear attitude – yes or no.

58 „Duc in altum!“ Lk 5,4

59  Three types or models of formation in our Congragation: 1.Before communism and before the Second Vatican Council 2.During communism – in clasic the community and in small communities without habit 3.Post communism formation This was not easy and we felt tensions....  The qualification and preparation for this task as formators – important - but more important is the is experience in religious and spiritual life  Very important is a good relationship between province superior and the formator  Sisters in the comunity - example and to acceptance of formation rules

60  A problems arising later in religious life The most important thing is to show Jesus. Interiority. What was weak, superficial, not good fundation – problems are arising. Subjectivism Individualism Problems with proper use of media Superficial relationship and not good understanding of friendship We need to deepen and to foster our religious and norbertine identity

61 I try to share with you our experience and our form of formation. But is very sad to do it, when now we are in a crisis of vocations. We have had no vocations for 5 years. Some sisters left.

62 Our hope  When I started with the history I thought that I would like to finish with hope. We are thankfull to our Lord, we have the opportunity to send a small branch of three sisters from our Congregation to USA, California. We are also very thankful to the Norbertine fathers from the St.Michael Abbey Orange, for their invitation, confidence and support. And we hope, we pray to our Lord, for new vocations there. I ask you also for your prayer.

63 We are happy for the hope, that during this General Chapter there will be work on the Norbertine “Ratio Institutions” which can give to us also new impulses and especially more Norbertine spirutuality in our own formation process. Thank you


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