SFO International Council - Weekly edition
Volume: 3 - N. 37 - 1997 - September - II
From: Letter to the Assistants, 1997, N. 3
Tom Purcell
The first three articles of the SFO Rule locate the role of formation as the human facilitation of a process set in train by the Holy Spirit. Article 1 begins: "The Franciscan family, as one among many spiritual families raised up by the Holy Spirit in the Church, unites... laity, religious, and priests - who recognise that they are called to follow Christ in the footsteps of Saint Francis of Assisi." Likewise, Article 2 states, "In these fraternities the brothers and sisters, led by the Spirit, strive for perfect charity in their own secular state." Article 3 adapts the process to the Church when it states, "The present Rule... adapts the Secular Franciscan Order to the needs and expectations of the Church in the conditions of changing times." Consequently, it may be said that we do not make people into Secular Franciscans; we simply facilitate the awakening of their charism which has already been planted by God through Jesus and the Holy Spirit, a charism which serves the needs of the whole Church and not simply of the SFO.
In this respect it is important to ensure that formation is not approached as a process of indoctrination. Formation values the unique human experience of the individual while indoctrination ignores such experience. In order to avoid an indoctrinational approach we need to operate within the framework of an adult religious educational programme and not a childish learning-by- rote approach. This attitude is borne out by the SFO General Constitutions (Art. 40.4) which states, "A pedagogy in the Franciscan style and corresponding to the mentality of the place should be adopted according to the suggestions which will be formulated by the persons at the national level responsible for formation." In practice, this means that formation programmes need to be tailored to suit the needs of individuals and not individuals being manipulated to change in accordance with the objectives of the formation programme. This means that formation programmes should not be set in stone.
Formation is a communal exercise, the responsibility for which does not rest with the unfortunate Formator alone. In fact the General Constitutions (Art. 37.2) are explicit in identifying those responsible for formation: "... those responsible for formation are: the candidate, the entire Fraternity, the Minister with the Council, the Master of formation and the Assistant as spiritual guide." It is interesting to note that the spiritual Assistant is mentioned only in the context of guide to all those mentioned first, starting with the candidate.
One method of facilitating formation in accordance with all of the foregoing is the method known as shared Christian praxis and advocated by Thomas H. Groome ( Christian Religious Education, Harper & Row Publishers Inc., New York, 1981). This method proposes five stages in sharing one's story and vision:
1. Present Action.
2. Critical Reflection.
3. Dialogue.
4. The Wider Story.
5. The Wider Vision.
What follows is merely a brief overview of a much deeper process.
1. The approach to a given topic is addressed first at the level of the individual's present attitude. This can be implemented by asking 'what'-type questions, for example, "What do you think of the SFO?" It is a questioning and listening stage.
2. After, or perhaps during, the questioning stage, the individual can be encouraged to reflect on what has influenced the present attitude to the topic. This may be represented by 'why'-type questions, for example, "Why do you hold that view of the SFO?" There is no attempt to criticise the individual's views and opinions. Rather, there should be a genuine interest in why the person is so inclined to hold the present view.
3. At this point, it should be possible to present what the formation programme has to contribute to the process. This can be done in varied forms: an invited speaker, a piece of literature, music, film, prayer, etc. What is needed is to awaken a dialogue in the individual. It may become explicit through greater vocal involvement or, of equal importance, the dialogue may be within the heart and carried out between the person and God.
4. As a consequence, those present are encouraged to look at their own experiences in relation to the experience of the wider Christian and Franciscan community. This will facilitate a dialogical approach among everyone involved in the formation process: questioning, listening, commenting, observing, etc.
5. Finally, there is a response to all the foregoing. "If our pilgrimage is to unfold the Vision rather than repeat the past, then the present cannot passively inherit and repeat the Story. We must appropriate the Story critically within the present experience, re-claim it, add to it with our own creative word, and in that sense 'change' it" (Groome, op.cit. p.194). Such an approach helps to develop a living, dynamic, tradition which can relate the topic under discussion to our present experiences. This is vastly different from simply passing on a static tradition which falls short of addressing the needs of the modern Church.
Such a methodology compliments and works well with another process used by the Church, namely, the Rite of Christian Initiation of Adults (RCIA). Both envisage facilitating a sense of progress in the individual's understanding, and awakening the calling initiated by the Holy Spirit.
Formation is directed towards a sense of interdependency and not a passive and childish dependency. This comment refers not only to the candidate but to all involved in the formation process. Such an understanding emphasises the importance of leadership training at all levels in the SFO. Collaborative relationships as described above aim at empowerment, not enslavement. It is also important to realise that formation includes social action in addition to intellectual development. Individuals should be encouraged to participate in some form of social action, sometimes referred to as an apostolate, if they are not already involved in such action.
Ideally, but it is not always possible, the formation of Secular Franciscans should be undertaken by Secular Franciscans, with the spiritual Assistant in a supportive role. Through such an approach, the SFO will be seen to become a distinct and a distinctive Order within the Franciscan Family. In this way, the charism of the Secular Franciscan will complement and assist the building up of the whole family of Francis and Clare and in so doing it will help to prepare the way for the coming of the Kingdom of God.