Supplement to the Ratio Institutionis

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SUPPLEMENT TO THE RATIO INSTITUTIONIS

Presentation

The Ordinary General Chapter of 2007, which had as its theme The Renewal of Augustinian Life, asserted that "Renewal within the Order begins with formation," and underscored the important connection between the two moments of formation necessary in the life of every friar - initial and ongoing. Five determinations were issued in the Documents and Decisions of the Chapter (P8 - P12) which weredesigned to give formation and its relatedarea, Vocational Promotion, special attention andsupport. Among these, it called for a program of formation for formators which was subsequently conducted between May, 2010 and April, 2011 via the Order's web page, and which ended with a week-long Congress held in Cascia, Italy, in July, 2011. The content of the distance learning program, which was organized by the International Commission for Initial Formation, followed the methodology of the Order's Plan of Augustinian Formation.Friars from nearly every circumscription participated in the course and many of these took part in the concluding Congress.

As a result of this experience, and wishing to respond to requests for a revision of the Plan of Augustinian Formationwhich resulted from the Congress, but unable to do so thoroughly and appropriately before the Ordinary General Chapter of 2013, the Commission undertook the preparation of this supplement to the existing Plan. The desire and aim of the Commission in doing so was to provide additional guidance and resources in certain areas of formation that either had not been envisioned in 1993 when the Plan was written, or for which more direction had been requested. The Commission thusentrusts to the next General Council a more thorough review and updating of the entirePlan which is considered to be of great value by formators who participated in the on-line course and Congress.

It is our hope that this Supplement to the Plan of Augustinian Formationwill respond,to some degree, to the needs and requests of formators and will contribute, in part, to the renewal of Augustinian life.

The International Commission for Initial Formation

Rome, 2013

I. Aspirancy or Pre-Candidacy

1. Introduction

Though Aspirancyis not included in the Plan of Augustinian Formation as such (RI.85), the possibility of its existence is establishedinboth the Planitselfand theConstitutionsof the Order (RI. 91; Const.198, 200). Aspirancy can be understood as one of the stages of vocational discernment (Const.198),and is envisaged as that period in which an individual, and the Augustinian community,consider a request for admittance into a house of formation.Aspirancy is equivalent to the pre-candidate stage or the minor seminary. It is to be distinguished from the period known as pre-novitiate, postulancy or candidacy.

Presently,within the Order, Aspirancy existsin the residential form in India, Tanzania and Indonesia. There are basically two models of Aspirancy.The first exists where basic conditions for education are not easily available. Suitable candidates are recruited so as to provide them with adequate schooling in view of their possible entrance into a formation program.The secondcorresponds to a situation in which students whodo haveaccess to education are perceived as having a special fitness or inclination for religious life. This model arisesin response to the need for human and religious formation for potential candidates early in their development, especially wherereligious values and a Christian culture are severely challenged.

2. Some indications for a Possible Aspirancy Program

Purpose

In addition to providingappropriate intellectual and academictraining, students are accompanied in their Christian formation with a view towardsthe achievement of a healthy and balancedaffectivity and emotional equilibrium (Const. 200). Where the role of the family is considerablyweakened and the emotional and religious formation of youth is seriously compromised, the minor seminary can make a valuable contribution.

Means

As agents of formation, the Plancalls for “well-prepared and well-integrated formation teams,such as exist in the other stages of formation" (RI 91).This is indispensableas our Constitutionsrequire us to give the greatest importance to personal guidance at this stage (Const. 200).Where possible, professional counsellingbyexperts in the field, can be of great advantage to aspirants in their human, social and psycho-sexual development while still in the earliest stages of pre-formation.

Content and Age-group

A principal motivation for Aspirancy, where it exists, is to provide support and encouragement to potential candidates who may otherwise experience overwhelming challenges in their human, intellectual, affective or religious formation due to conditions of family, society or culture. Normally, aspirants will be limited to young men between the age of 15 and 18,[1] though perhaps as young as 12 where educational conditions in the area are very poor.Inadequate religious formation can be remedied with basic faith formation through elementary catechesis or theCatechumenate.

3. Evaluation

The Plan of Augustinian Formationinsists on care forthe human, religious and Augustinian formation of candidatesat this stage. The emphasis, however, should be on the first two aspects without excluding the latter completely[2]. The important aim is to evaluate the candidate'sdiscernmentof being called to the religious way of life,his growth in the desire to live for others, and his abilityto do so.

4. Other Considerations

Each circumscription should establish norms in its Statutes to govern the Aspirancy period (Cf. Const.198)

Aspirancy should be done exclusively in one's home country.

Aspirants should have significant and regular opportunities for contact with their families both by frequent communication and visits. They should be encouraged to participate in parish catechetical or liturgical activities, in youth group activities and works of social outreach.

Aspirants should be afforded opportunities for familiarity with modern means of communication and educated in their responsible use. The study of a foreign language can be profitably pursued at this level of formation.

5. Older Candidates

Some circumscriptions have found it appropriate and beneficial to provide a distinct program of preparation at the earliest level of formation - whether Aspirancy or Postulancy (Pre-Novitiate) - for candidates who are discerning a vocation at a more mature age, or following some period of professional work in society. These inquirers bring an experience different from others who may be approaching religious life directly after completing their pre-university or university studies. Thus, it can be beneficial in their discernment process to have them devote significant time at this initial stage to individual spiritual direction, spiritual reading and reflection and, particularly, to the sharing of life together in community according to our Augustinian charism. Formation directors should take particular care that these candidates are able to develop an attraction and capacity for communion of life and communion of goods.

II. Preparation For Solemn Vows

"A concern shared by all today in religious life is the particular situation of young religious, who have professed or been ordainedin recent years." [3]This concern arises partly from the incidence of departures in the early years following solemn profession and ordination, but also from the desire to give greater attention to a significant transition in the life of a friar from a formation community to one of active ministry. In this regard it is also an example of the necessary relationship between initial and ongoing formation.

One of the means adopted in recent years to assist young religious at a particular juncture of decision making, has been the preparation period preceding the profession of solemn vows. This is an opportune moment in which to devotespecial time and attentionto a more intense consideration of the decisive step of full and final incorporation into Augustinian religious life. The experience of programs introducedfor such a preparatory period in recent years has proven valuable and appreciated by participants where it has occurred. In some religious congregations this preparation period is regarded as a 'second novitiate'.

Elements Of A Program Of Preparation

1. The development of a program of immediate preparation for solemn profession can benefit from input from various sources. These might include among others: The International Commission for Initial Formation, The International Augustinian Spirituality Institute, Provincial and Regional Formation Commissions. A team of friars who will organize and oversee the program should call upon these groups for input and suggestions. It is especially important that the formation directors of the participants have been consulted.

2. It is recommended that wherever possible, friars be encouraged to participate in a program of preparation that is inter-circumscriptional, regional, or international. This will allow the possibility for a larger number of participants, thus providing a potentially richer community experience and a wider exchange among friars with a common focus, as well as a broader vision of the Order and a greater appreciation for its diversity and unity. For these reasons it is also suggested that programs be planned and advertised well in advance and be open to friars from any circumscription.

3. The location chosen for conducting the program should take into consideration, among other things, the opportunity for considerable periods of quiet reflection and prayer, and, where possible, accessibility to places and/or communities of significance in Augustinian history, spirituality and mission.

4. The duration of the program needs to take into consideration the desired content of the experience, the ordinary responsibilities of the participants, the availability of hospitality and other concerns of a practical nature. Ideally, it should be of approximately one month's duration in order to provide sufficient time for adjustment to the environment and the necessary bonding of participants.

5. It is particularly advantageous that the International Commission for Initial Formation take responsibility for designing, in consultation with the groups mentioned above in number 1, the contents of a program that can be used in various circumscriptions and regions, making allowances for more specific elements such as particular cultural concerns. Elements of the program should include the following:

- the theology of the consecrated life

- Augustinian identity as viewed from our history and documents (Rule, Constitutions, Ratio)

- Augustinian charism and mission

- the place of ongoing formation and spiritual accompaniment in the life of a friar

- issues and challenges in transitioning out of a formation community

- a retreat experience

6. Where possible, given the particular circumstances of individual candidates for solemn profession, formators and major superiors might consider the option of a friar's participation in the Order's three-month spirituality course in Rome.

III.The Use of TheInternet

The Church has the mission of educating its future ministers and religious in the new telematic techniques. For this reason, the Congregation for Catholic Education has prepared a draft on "Internet and training seminars." On awaiting its publication, the pope urges seminaries to have on staff formators prepared to accompany properly the candidates in the correct use of the media. The work, however, is not simple. It poses a challenge that cannot be analyzed solelyforpotential negative aspects, but must be considered for its positive aspects, completing their shortcomings and correcting errors.

1. The Positive

Internet is a channel of transmission of data and contents. It is a platform to carry out the pastoral work of interactive and dynamic evangelization attractive especially to young people. At the same time it is an instrument that brings together and allows greater communication between various individuals and communities of the Order. Therefore, our candidates and friars must have internet access for study, similarly provided in an atmosphere of freedom and trust, or a workplace that respects legitimate autonomy and privacy. Still, despite many advantages, there are negative aspects that occur in its use.

2. Possible problems associated with Internet

Addiction: Internet and social networking can be highly addictive, giving satisfaction in different areas -knowledge, curiosity, aesthetics, emotions, support, sexuality. These are achieved quickly and without effort. They can promote dissatisfaction, insecurity, fear, shyness, shame, and all of this from a world of self-constructed desires and fantasies, made to measure. Abuse of the internet can cause distraction and superficiality, interfering with daily activities, disrupting social relations, and may even lead to pathology. If the formation student is a techno-addict, that results in waste of time and negligence of basic tasks (study etc.), with a corresponding decline in academic, formative performance and commitment to community obligations. On the personal level, it can have an effect on deprivation of sleep and increased fatigue, with the consequences of apathy and lack of contact with companions. There exist criteria to detect this type of addiction (Kimberly Young, 1999) as well as corresponding therapies.

Addiction to cyber porn: This type of addiction exists, as studies show, in all periods of religious and clerical life. The power of this addiction is its being accessible, affordable and anonymous. Though pornography does not involve a crime against others (except in the case of pedophilia), still others may be "collateral" victims of the sexual difficulties of religious and clergy. One of the reasons for this addiction is the deficiency of healthy sexual education. Therefore, an integral sexual education of the person must be transmitted to the formation student. Loneliness, isolation, fears and complexes, spiritual immaturity, difficulty to interact with the opposite sex, all these lead the student to use the Internet in search of, in the virtual world, satisfaction that he does not have in real life, to the extent that he adopts a role and virtual personality in social networks which are quite distinct from real life, hiding himself under the cloak of anonymity.

Formators[4] should be familiar with the behavior patterns of those addicted to cybersex (cf. the use of Internet Sex Screening Test), and should dialogue with students about sex and internet use. It is important for the education of young friars and candidates to know how cybersex can interfere with spiritual formation and so prepare strategies to address this issue directly. It is recommended by some experts that seminaries and houses of formation create a document of "Fair Usage Policy" of Internet, identifying its appropriate and inappropriate use, which addresses its use for sexual purposes and the consequences of violating the internal regulation. The "Policy" even proposes that technicians might perform regular checks to ensure that students adhere to the norms established in the document. It should be made clear to the students that access to child pornography is an offense punishable by law in many countries, and should be sufficient cause for leaving the formation program.

Other possible Internet addictions are: addiction to Mobile (Smartphone), buying on-line, the proliferation of gambling over the Internet, which leads to waste of time and money.

3. Possible Solutions

The ideal is that each candidate, novice and friar be responsible, mature and intelligent in the use of the means of communication. The advice of formators and some rules are still necessary. Prudence and wisdom will be the best advice. Some rules about contact with other environments is appropriate in the formation house. Students should know what behavior is expected of them and why.

Sometimes, after repeated dialogue on Internet abuse, a common room with internet computers and schedules has been set up. Unfortunately these are restrictive measures and are not conducive to a formation in freedom.In places where inappropriate behavior for a religious in the use of the internet is detected, the institution has installed a central unit and a filter proxy between the input line and the points at which the students are connected. This does not mean a judgment on the intentions of users or a limitation to their freedom, but an understanding of the services that an institution must make available. It provides an instrument of work and information, but not access to places which are inappropriate.

Given the legal and juridical problems that can lead to the misuse of internet, some diocesan seminaries have decided to disclaim any institutional responsibilities by obliging their seminarians to sign a document. Thus the person assumes any responsibility resulting from the improper use of the internet. These documents often have sections which expressly prohibit access or sending immoral, obscene, unlawful, abusive, defamatory, racist, abusive, or pornographic material etc.

It is clear that the problem of Internet is the problem of its proper use. A comprehensive training of persons on its conscious and responsible use is needed. It is not firewalls and filters that ultimately insure proper behavior but free choice made throughout the life with sacrifice, perseverance and love. Formation for freedom cannot be replaced by any technical means or any restrictive measures.

Appendix to Section III

The following is a sample of a policy adopted in a diocesan seminary. It is offered here as containing elements which might be considered adaptable in some form to a house of formation. Other examples might be readily obtained from other seminaries or formation houses.

A Model of “Fair Usage Policy" of Internet