Jaime Del Rosario, OMI
The dwindling number of Oblates of Mary Immaculate (OMI) college-level seminarians proceeding to their novitiate in the Philippines prompted this researcher’s study of both the situation of these seminarians and contextualizing principles – scriptural, philosophical, and theological – of a ministerial response.
The Pastoral Situation and Method of the Study
The aforementioned “formands” (those in formation) begin with a good number in their first-year in the college-level seminary, ranging from fifteen to forty-five freshmen formands in the recent five academic years since 2010. About a quarter of this number continue unto their senior college seminary year and a postulancy year after their college graduation; but those entering the novitiate after postulancy from each of these classes ranged from zero for two consecutive academic years to one to two novices for the more recent three years.
The contemporary Filipino young persons’ characteristics strongly influence the OMI college-level seminarians themselves, as these formands usually depict their seminary formative experience whereby they decide whether to proceed into the next stages of the OMI seminary formation. What are the qualities of the present generation of Filipino young persons to whom the said formands belong that the formation program can recognize and respond to appropriately, also taking into account the formands’ expressed needs in formation? What meaning does a formand place on his stay in this formation? What scriptural, philosophical, theological understanding, and what principles of the Oblate charism can serve as bases for supporting them in their needs? These are essential questions to which this study brings responses, insights, and recommendations.
Paul Ricoeur’s hermeneutical philosophy provided this researcher with a reflective process for reappropriating the scriptural text of the Shepherd (John 10:1-21) as inspiration for a pastoral response. Ricoeur explains the hermeneutical “distantiation” that allows the pastoral situation to be expressed through a narrative text. Ricoeur explains that when an episode became expressed through a narrative (biblical) text, this sets the text free “to enter into relation with all the other texts that come to take the place of the circumstantial reality referred to by living speech” in other times and places and circumstances.[1] An interplay of Filipino philosophical principles and scriptural hermeneutics of the Shepherd with theologizing and reflections on the OMI congregational charism contextualized this study in the pastoral situation. This study has been facilitated by this researcher’s Doctorate of Ministry studies and dissertation at the Oblate School of Theology in San Antonio, Texas, USA; the work was completed in 2015.
The course of this study was guided by the qualitative research method of Richard Osmer’s practical theologizing through descriptive empirical, interpretive, normative, and pragmatic tasks. The method moves flexibly back and forth between tasks that have already been explored while interrelating them, since “it is helpful to think of practical theological interpretation as more like a spiral than a circle.”[2] The phenomenological method of inquiry was utilized for interviews and surveys, mainly with the formands and former formands, as well as with the Oblate formators and other relevant respondents.
The descriptive empirical task involved priestly listening and attending to other persons with openness, attentiveness, and prayerfulness.[3] This researcher employed informal, semiformal, and formal attending. Informal attending included observations on ordinary activities to bring out spontaneous experiences of the respondents. Semiformal attending used specific methods and activities providing structure and regularity first through plenary and group sessions on relevant formative themes with the formands, and then through follow-up surveys or interviews with them and the formators. Formal attending investigated particular episodes, circumstances, and contexts through data regarding the seminary’s enrollment and the Filipino socio-cultural environment; this research was correlated with experiences of other seminary programs’ formators in other congregations and elsewhere in the diocese.
Oblate Formation and TRENDS AMONG Filipino Youth
Oblate formation respects the dialogue between God in His love and the formand who freely responds in love to the call of Christ. While the formand discerns Christ’s call, he develops acceptance of himself.[4] Utilization of the just-mentioned resources necessarily includes an understanding of the Oblate formation process, specifically in the Oblate college-level seminary program, which is part of the prenovitiate. The formands are to be prepared for aspirancy (the next level of postulancy) and the novitiate according to criteria in a number of important categories: community life; academics; spiritual growth; discernment; physical, affective and social life; and pastoral development.[5] These aspects of seminary formation provide a process for the formands to transition from their previous family life, from which they mostly come as recent high school graduates. Formators can help formands be more attentive to their personal experiences in order to respond to their call in discernment.[6] A unified personality is formed through integration of such elements as the human, intellectual, pastoral-missionary and spiritual.[7] Transitioning from the wider Filipino socio-cultural milieu requires serious personal involvement.
Oblate formation is an ongoing process.[8] At the first stage of Oblate formation, the prenovitiate, certain signs of an Oblate vocation are considered essential: maturity, knowledge of the faith and Christian teaching, practice of the faith, intention to follow Christ, continuously seeking God’s will, and some attraction to the Oblate life.[9] As this stage, emphasis is on the human and Christian preparation of the prenovices.[10] Challenges faced by the young formands can be daunting, considering their transition from their previous socio-cultural environment into an ecclesial environment marked by expectations of those discerning vocation to priestly and/or religious life.
Research on current trends among Filipino young persons’ characteristics and concerns provide a background of such a socio-cultural environment.
Fr. Catalino Arevalo, SJ, a noted Filipino theologian, describes the Filipino youth of today as needing support in their faith:
The well-known shortage of priests and even religious; the lack of religious and catechetical formation (it has been estimated that less than 10% of Filipino children receive adequate catechetical instruction) especially in the urban areas, but increasingly in rural areas as well; the massive population movements toward the cities, where traditional family structures break down, and with them the handing-on of traditional Christian belief and values; the moral impossibility for traditional parishes to reach the majority of children and teen-agers in the massive slums which are rising around big cities—all these factors contribute to the erosion of faith among the youth in the Philippines.[11]
In a 2009 congress on Filipino youth, a gathering sponsored by a leading Catholic institution, Xavier School in Metro Manila, the keynote speaker Emily Abrera, chairperson emerita of McCann Worldgroup, characterized the Filipino youth as living their lives more virtually through text messaging and the Internet than physically through interaction with other persons. “The lifestyles of our youth have increasingly become sedentary.”[12] The cellphone is indispensably used. On the positive side, Abrera observed that the youth devoted time for study. This, however, was directed to earning much and quickly. She noted: “Jobs and careers that promise a quick return on their educational investment – financially and physically – provide a more tangible realization of an improved lot in life. Call center and OFW (overseas Filipino worker) jobs seem to be the new ‘aspirational’ professions.”[13]
Abrera noted more contemporary challenges. Most Filipino youth do not live with both parents due to the need of one parent to work and live elsewhere. Some youth have divorced or separated parents. There is generally no sense of a need for silence. “This young generation has a high tolerance for noise, having also spent a great deal of time in malls where one must shout to be heard.” There is a relative loss of a sense of the sacred. Hector Teodoro Miranda, coordinator for Career Education at the De La Salle University Office of Counseling and Career Services in Manila in 2010, wrote on the Filipino youth for the Annual Conference of the Anthropological Association of the Philippines. He asserted that expectations from parents and family are one source of pressure among the Filipino youth, along with competition faced at pursuing a career.[14] He referred to Donald Super’s study of the reasons for career anxiety: lack of self-understanding, occupational information, and resources; absence of social expectations, social adjustment, adjustment to authority and to coworkers; and deficiency of adjustment to demands of family and community.[15] Factors that influence the goals and aspirations of the Filipino youth are (in rank order): “monetary remunerations, desire to help family members, self-actualization needs, influence of significant others and lastly, awareness of the needs of the community.”
Fr. Martin Macasaet, SDB, in his presentation at the Asia Oceania Formation Conference, described the Filipino youth of today as tending to be individualistic.[16] Fr. John Sakai, SJ, described the stage of youth in his contribution at the same conference.[17] He views emerging adulthood among the youth as characterized by change and an exploration of possible life directions. The youth need a community that provides them a means of becoming aware of their vocation in life and that offers opportunities for deeper prayer life. Discernment here brings greater clarity regarding the priesthood or religious life as one’s true vocation.
In the same meeting Archbishop (now Cardinal) Orlando Quevedo, OMI, of the Archdiocese of Cotabato described the situation of the young Filipinos.[18] The young people are in the world where they must face the challenges of materialism by professing to be not of this world. The Oblate charism entails communion of mind and heart so that valuable dialogue with the world can happen. Part of the challenge of formation is the formands’ background of poverty, and for some, lack in faith background. Other formands come from families with problems. The evangelical counsels, which for the Oblates are vows, can be means to challenge technological trends.
These presentations of the 2009 congress imply that both self-awareness and social awareness can help Filipino youth in general, and formands in particular, to become more integrated persons.
Understanding the Young Formands
Understanding the young Oblate college-level Filipino formands as they face socio-cultural challenges can help make their formation a relevant ministry. Their awareness of their contemporary situation as young persons has been seen as an engaging starting point.[19] And the faith formation that they received prior to entering the seminary can serve to gauge at what level their lives can be discussed.
In a survey they were asked what words or imagery describe the Filipino young people of today and what these meant. A complementary question was what they viewed as positive and negative characteristics of the Filipino youth of today, themselves included. Their responses would provide understanding of challenges they face.
All of the fifty-five formands in academic year 2012-2013 responded to the questionnaires. Among their descriptions of Filipino youth, there were more negative ones than positive. Even their positive responses were mixed with negative elements.
On the positive side, eight formands responded in the first major area of attention by dwelling on Filipino youth as technological, namely as fast learners in “computers, cellphones, and sex.” Dependence on technology veers towards the fashionable. They find technology, not traditions, as developing their talents faster. Their time to attend Mass competes with time for technology like Facebook, Twitter, and Google. They enjoy themselves despite worries and concerns because of technology. Along with this, they are also metrosexual, which means being markedly occupied with their looks. In the second major area of attention six formands used words such as: enthusiastic, joyful, relaxed, and hospitable while noting the influence of foreign youth or figures and explaining, “I am not looking on the bad side of reality today because it will make things difficult.” They also wrote that they are thirsty for the Word of God but “find Sunday worship as not fulfilling because it is boring, or the approach is not fit to their time.” Three formands in the third major area describe themselves as “modernized.” They are adapting to the fast changes in the society; and they even have the capacity to change their present culture. This, however, included a sense that they could do what they wish.
On the negative side, in the first major area of attention thirteen formands wrote of being stubborn or being different only for the sake of being different. Along these lines, they become independent-minded because of technology, especially social media, but with negative implications. They interpret being more liberated as uncritically imitating other youth in other countries. They described the choices of these youth as akin to predilections for “food,” meaning variability in daily choices “because different personalities have different tastes.” Ten formands wrote in the second major area that being modern means being adventurous and curious, but in ways that get one into trouble. They are not content as they try to acquire the same kind of gadgets their friends have. Nine formands wrote the third major area that they are “materialistic and selfish or self-centered,” “consumerist,” and “highly secular/hedonistic.” Three formands spoke of themselves in the fourth major area as “worldly.” “Filipino values are dying/diminishing.” “Many young get easily addicted to worldly things like gadgets which are part of the trends and can also include sex.” They are “socializers,” as “young Filipinos nowadays are prone to social occasions or parties that give the idea that they are not ready for knowledge yet.” Three other formands wrote in a fifth area about bad attitudes. They are “positively active and friendly, however, ill-mannered and insensitive,” “disrespectful,” and “conceited, insistent, and trendy” in ways that lead to negative experiences.
This researcher complemented the foregoing data, first, with another questionnaire he designed to corroborate the initial research and, secondly, through an interview with the formands’ rector.[20]
This researcher asked the formands to rate ten sentences whereby they depicted positive characteristics of Filipino young persons today, including themselves, and ten sentences likewise depicting these youths’ negative characteristics. The formands used a Likert-scale of 1 to 5 with the following levels: rating 1 for not real; rating 2 for somewhat real; rating 3 for moderately real; rating 4 for very real; and rating 5 for extremely/most real, with real designating the degree of truthfulness or the degree experienced by the formands.[21] The salient points of the perceived trends are qualitatively presented and analyzed in the following averaged results.
The most prominent characteristics of the Filipino youth today – rated as very real by the formands – are their creativity in approaching society and rapidity in appropriating information technology for good purposes. Somewhat less, the youth look for persons to imitate; and they tend to relate to God by finding His will for their way of life. Even less characteristic is the youths’ inclination to base their decisions in life on Church teachings and authority. Least characteristic are the youth’s propensities to be open and sincere about themselves, to giving importance to community and family, to prioritizing studies, and to engaging in sincere and open relationships with other people.
Negative statements had higher average ratings than the previous positive statements. A most prominently negative characteristic is the young Filipino’s tendency to be influenced by popular celebrities or athletes, imitating them without evaluating their moral values. The negative statement on the use of information technology rated higher than its previous positive counterpart, depicting Filipino young as using technology to the detriment of studying or work, even to the point of addiction. A third highest priority is given to material success and to independent pursuit of a career. Still rating as very real are characteristics of enjoying the shifting moment, meeting other people’s expectations, especially those of peers, being free for many choices, wanting to be different while staying away from traditions or authorities, and making decisions based on their personal opinions. Closely related to this last statement and still close to very real was their dependence on their parents or family while meeting expectations of the latter. This corroborates one salient point: that the Filipino young can be influenced by parents or family when it comes to deciding on their career. If parents are not faith-inclined though, youth tend to prefer materially oriented careers consonant with the social environment.
In comparison with the characteristics earlier given by the respondents in their own words, the foregoing results indicate a less positive perception of Filipino youth. This researcher still finds it valuable to mark their positive characteristics, like their being creative, fast-learners, friendly, and somewhat considerate listening to their parents or family in a traditional way. Being malleable can be conducive to profitable reflection.
Prominent among the negative characteristics noted in the two surveys tools is the youths’ freedom that requires guidance. Information technology could get them attached activities less worthwhile than their studies, spiritual life, or formation. The modern world tends to be immediately identified with materialism and consumerism. Values are diminished by concern for the self. Even the sense of relating with other persons is depicted as a tendency towards fashion, competition, and adventurous fun. In spite of this highly negative perception, though, this researcher still senses the formands’ longing – evident by their moderately real ratings – to belong to a community in their commonality of concerns, including electronic socializing, praying, and reflecting on their way of life. The same can be said of their desire to be open and sincere in relating with other people, and of their desire to achieve, which could facilitate discernment of a vocation.
As to the formands’ faith formation prior to their entering the Oblate college-level formation, most of the formands had their family as the immediate influence on their learning to pray, attending Mass, talking about God, and becoming catechized. Through elementary school, only half of them – sometimes fewer – of their total attended catechesis and/or religious education. Fewer than half were involved in their parishes. For a little more than half the Mass was the source of faith formation. Through high school, most had catechesis and/or religious education, but about eight formands had none at all. A large number were involved in parishes or religious organizations, though not all. A large number attended Mass as source of faith formation, though not all. Less than half went regularly to Confession. A large number however had attended days of recollections or retreats.
These responses from the formands needed to be balanced with formators’ perceptions of the formands, namely with perceptions of Oblate college-level formators in conjunction with other formators of selected congregations in Mindanao having similar missions and interests, or with the archdiocesan formators of Cotabato City. All of these provided a provocative comparison of common trends and essential similarities.
Perceptions of Oblate College-level Formators
The Oblate college-level rector explained that formands not proceeding to the next levels of formation were mainly affected by unclarity regarding their vocation and direction in life. He saw a great need for more conferences on the formands’ main concerns, and for measures to enhance their awareness of the Oblate charism. He saw that alone he could not answer these needs and provide all the rest that formation requires. Thus this researcher could assist the formation program by providing support for such elements.[22]
The rector further explained that many formands did not have enough religious background when they entered the seminary. Many wait for their formators to delineate their vocations or directions in life – something the formands themselves should declare as their motivation for entering the seminary. Some formands eventually admit that their vocations to the priesthood really represent the desires of their mothers.
A formator of the Oblate college-level formation program described the formands positively as hungering for God and religious experience. They are willing to learn. They have creativity. They show excitement in activities. Negatively, though, they show indifference, insensitivity, lack of initiative, and lack of correct priorities. They show very little clarity of purpose regarding their stay in formation. They are ambivalent concerning their call. Only a very few of them manifest enthusiasm for Oblate life. They lack maturity and are not ready to make a commitment. They still want to experience much pertaining to affectivity and to integrating their human growth with their spiritual life. They need more regular time for spiritual direction. He also expressed the need for informative sessions to make the formands aware of the meaning and purpose of their formation, of integrating the human and spiritual aspects of their lives, and of the Oblate charism.[23]
A formator of the OMI college-level formation program from 1999 to 2001 observed that the emergence of information technology influenced a change in the mentality of the young people, making it more consumeristic. So the young formands eventually experienced a diminished sense of the Oblate vocation and mostly opted for life outside the seminary; very few returned to formation. Many of the formands were more concerned with graduating with the college degree than with pursuing religious life. With consumerism in the society there is less time for reflection. Their decisions in life tended to be temporary, alien to a lifetime commitment. They were competitive with their skills but more concerned with external appearances.
He suggested that the formands today could be assisted in finding worthy purposes in life; they need to see that its essentials involve more than material gain.[24]
Perceptions of Formators in Other Seminaries
The present Marist Brothers’ director of novices, with experience as a rector at the college-level formation program from 2003 to 2009, explained why their candidates do not proceed to the higher levels of formation after their second-year college (which includes aspirancy and then postulancy) before their two-year novitiate. Many were motivated by studies only in order eventually to pursue a career. Some did not perform well academically. He characterized their formands as restless and looking for technology, like use of the Internet. They are visual in utilizing images from the Internet for learning but find reading to be a challenge. They look for the joy of the moment, for companionship, and for friendship. They are connected with others through the computer and cell phones; however, they are concerned with their families, which could pull them back. Some are able to experience conversion as a result of. God’s grace, which they consider essential to their decision concerning their call.[25]
The Capuchin formator of postulancy at the first-year college level explained a main factor in the dwindling number of their college-level formands proceeding to the next stages of formation being difficulty in adjusting to the community life in the seminary. Many formands remained disposed to the lax social life they had before entering the seminary. They could not give up their previous way of life when they enjoyed individualized and spontaneous choices. Many were willing to become religious in the beginning but had difficulty adjusting to community.[26]
The Franciscan formator explained that the usual factors for their college-level formands’ not proceeding to the next levels of formation were violations of their seminary rules and regulations, academic failure, and family problems. He further explained that youthful dispositions that affect their seminarians include being isolated from the community because of attachment to the use of technology like the cellphones and the Internet.[27]
The rector of the college-level seminary in the Archdiocese of Cotabato explained that lack of maturity is a factor in the dwindling number of graduating formands who proceed to the theology level.[28] Prayer, sanctity, and wholeness have to be integrated with human formation. The seminarians usually have characteristics similar to most young Filipinos today. They are fond of using modern technology like computers and cell phones. They follow current fashion and fads. They lack, however, focus and stability in many aspects of life. A sense of sacrifice and charity is diminishing. Dedicating one’s entire life for the sake of other people does not seem to be their priority. On the positive side, they still have respect for prayers and the sacraments. They are obedient and diligent in work and study.[29]
A formator at the same seminary observed that other choices – like engagement for marriage or a desire for a big salary – are additional reasons why the seminarians do not proceed to theology. Computer games, social networking, and the use of cell phones also claim their attention. And many of them do not qualify for admission to theology.[30]
The foregoing information makes it clear to this researcher that the contemporary young Filipino formands face challenges which will be of significant influence unless the formands become aware of the real meaning of life and of the need in God’s presence to direct their freedom toward persevering in the way of life that Christ opens for them.
Questionnaire Responses from GRADUATING Lay Catechists and A Sister
This researcher asked graduating lay catechist students in a sisters-run catechetical training institution[31] on the university campus to write their responses to questionnaires regarding their experiences and observations on the faith formation being given to young people prior to entering college. This helped this researcher understand ordinary experiences in faith formation prior to entering the Oblate college-level seminary. Eighteen lay catechists from the Cotabato archdiocese and neighboring dioceses in Mindanao responded through surveys and group sessions. Their catechetical ministries were mostly located in areas from which most of the current Oblate college-level formands come.
Here are the highlights of their responses relevant to this study. They noted that in most dioceses and parishes in Mindanao there are more uncatechized young people than the catechetical ministry can serve. There are various reasons for this. Eight lay catechists said that young persons in areas far from the main parish church do not have catechists and are visited by priests only once a year for the fiesta Mass. Six lay catechists mentioned that there are many young people who are not active in the Church. Two lay catechists suggested that the parents at home should be the first catechists for their children; yet only one lay catechist wrote that there is catechetical instruction for the adults in their parish.
Moreover, twelve lay catechists wrote that there is no instruction in vocational discernment. Six lay catechists answered that this topic is not thoroughly discussed since only the priesthood and religious life are connected with vocation. They also remarked that there is no attention given to young persons in discerning a vocation to married life. Preparation for marriage instructions is reserved for those who have already set a date for marriage.
From the perspective of these lay catechists then, faith formation of young lay people gives little attention to discipleship and responding to a particular vocation.
In an interview with this researcher, a religious sister who is part of the Notre Dame University staff supervising retreats, days of recollections, and retreats for college-level students (including the OMI formands and nearby high school students) said that in casual conversation with young Filipinos in the area, she had observed their behavior and concerns.[32] She noted that the young persons from public high schools tend to be hungry for the word of God because of their lack of religious instruction. However, she described the young persons from the city as more distracted by the Internet and computer games than the rural youth. The young Filipinos from the rural areas are more focused on life itself than on entertainment, and more focused on prayer than those from the city. Even those from Catholic schools lack faith formation from their parents. She observed that the young focus on interpersonal relations during days of recollections but not so much on prayer. She sees that the youths’ attraction to vices – like excessive drinking of alcohol or distractive watching of movies on the Internet or playing computer games – can be redirected to focusing on their studies. She noticed the seminarians’ need to be helped in becoming more aware of their vocation in life and of their growth into maturity. They also need to attend to growth in their spiritual outlook on life.
From the data derived from the lay catechists and a sister, this researcher perceived an evident need for youth ministry to be enhanced in Oblate parishes and ministries. Family life ministry can also be enhanced so that there can be ongoing faith formation for parents. Unless the parents receive continuing faith formation, what guarantee can the Church have that faith is being nourished among the young and that attention is being given to vocations?
Formands’ Concerns for Their Formation
In order to gain better insight on their formative concerns, this researcher asked the formands themselves to write their responses to questions. The formands identified what they perceived as helpful activities or elements in their seminary program, their existing formative needs, and their recommendations/suggestions in regard to those needs. This researcher also asked them about their initial and current reasons for being in the formation program.
All of the fifty-five formands in academic year 2012-2013 responded to the questionnaires.[33] The results showed the spiritual component as most helpful for the formands, and which they suggested to be sustained. The intellectual component was second-most helpful in that it integrated knowledge with their life of faith. They valued pastoral formation and practice, particularly their teaching catechism. Community life in the seminary helps them relate with other seminarians while fostering unity and occasions to help one another. Only a relative few found the component of spiritual direction and vocational guidance as helpful. Though only one formand wrote of consultation with formators, it was deemed by this researcher as important for clarifying the formand’s vocation.
As to the question of formative needs, most formands expressed desire for a greater sense of belonging to the formation community. They needed community unity that fosters fraternal love and being valued as a person. One formand explained that even the weakest member can become a great disciple when there is sensitivity to the other person. Pastoral visits to the poor were also expressed as a need.
There were needs expressed regarding seminary facilities. One notable item was Internet access in the seminary. Their current access for research was in the university library and could be limited by the number of students needing to utilize the same computers. Their time for university Internet use was constrained also by their seminary schedule.
Most formands desired spiritual enrichment, which they expressed as being closer to God and becoming aware of His presence through a more personal communication with Him. Orientation sessions/conferences on vocation and self-awareness were second-most recommended. Third-most suggested were activities involving exposure to others in ways that strengthening their vocation. These included relating the Oblate charism to their pastoral contacts and having more human interactions with lay university students. Another important suggestion was for more understanding from formators of the formands’ situation. There were seemingly opposite suggestions of discretionary time in studying and more discipline with the seminary study schedule. Another couple of seemingly opposite suggestions pertained to discipline as a challenge for seminarians in formation, versus more time for rest, free days, and recreation. These were interpreted by this researcher as the formands’ need for a balance in their outlook on their formation process.
Supported also by Lonergan’s notion of intentionality – namely that in the conscious process there is unity and relatedness of the intelligent, reasonable, and responsible[34] – an area of the survey questions dwelt on the formands’ intentional reason for entering formation, on their sense of meaning and importance in their being part of the formation program, and on their purpose for continuing to stay in the formation program.
Knowing one’s true vocation in life is a fundamental reason for most formands. The second-most frequent significant reason is one’s development as a whole person, to be formed as a good Christian with greater self-knowledge and a determination to change oneself. Third-most frequent reason entails being closer to God while wanting God wholly, and to become like Christ.
There was a seeming point of contradiction, though, of the fourth categorized response of formands: “I want to be a seminarian.” Variations of this answer reflected just wanting to experience seminary life, not knowing what one’s course of life really is, and simply being curious. Directly opposite this response were two categories of a seeming clarity regarding response to a vocation from God to the consecrated and/or ordained life: either as one’s ambition, or as an offering one’s life to Jesus. This opposition appears to this researcher as a need for the spiritual directors and formators to provide more guidance and support in the formands’ discernment.
Further seemingly contradictory responses involved, on the one hand, entering formation because of being inspired by parental wants (expressed by five formands as: “my parents want me to be here; I need to please them as their child”), and on the other hand, entering formation for the basic practical reason of pursuing one’s studies.
It was noteworthy that one formand expressed a desire to become a religious brother. This will be taken up later in this article.
As to the meaning and importance of the formands’ being in formation, the most frequent response involved self-formation and character building, with emphasis tending to be on the development of their personality. The formands’ second most frequent response entailed being called by God. The third most frequent response involved knowing oneself and being with other people in and through the seminary community. A few of the formands mention preparation for the priesthood. A few expressed a need for support in clarifying the meaning of their being in formation, their need being reflected in such statements as: “I did not expect it, but it is God’s plan;” or “I don’t know and I am still discerning its meaning.”
Finally, knowing the purpose of continuing in formation could shed light on the direction that individual formands’ eventual lives beyond might take. The most frequent response was: in order to clarify their vocation and answer God’s call. Second-most frequent response was: to grow as individuals. Other responses were to know themselves more and to keep searching for their purpose in life generally.
There were thus a mixture of responses, whether clearly to become ordained, to generally become a disciple, to simply prepare for the next level of formation, or to change one’s old ways. A few felt they had no specific purpose.
For their sessions the formands mostly suggested topics or themes regarding God’s presence in one’s life, Christ’s call, the Oblate charism as evident in St. Eugene’s life, human growth, interpersonal relationships in a formation community, and discernment of vocation. Though spiritual direction was recommended by only two formands, this researcher sees it as essential in the matter of discernment.
Scriptural Hermeneutical Reflection
Having gathered and interpreted data from various significant sources, mainly formands and formators, regarding perspectives on the given situation, this researcher proceeded to conduct with the formands sessions to reflect on a normative scriptural resource, the narrative of the Good Shepherd (Jn 10:1-21). While Ricoeur’s method of hermeneutical distantiation, as cited earlier, opens the scriptural text for reappropriation of its meaning, the scriptural scholar Evelyn Thibeaux’s paradigm of literary characterization[35] also provided hermeneutically an understanding focused on the images of the shepherd and sheep. Thibeaux notes narratological categories of traits as character indicators through direct definition of the actual trait and the naming of it. This researcher applied this to the adjective in the good shepherd. The line, “I am the good shepherd, and I know mine and mine know me” (v. 14), thus presents both directly and indirectly the good quality of the bonding between Jesus, the shepherd who calls, and the sheep, who respond to His call. Thibeaux refers to Shlomith Rimmon-Kenan’s understanding that indirect presentation does not mention the trait but displays and exemplifies it by action, symbolism, speech, social comportment, or analogy.[36]
The formands have joined a formative community that seeks to personally respond to Jesus’ call, as the sheep to the shepherd, while being transformed themselves into shepherds as Christ to other persons in the Church community and in society. Centered in Christ he Shepherd, the formands would be able in the seminary to nurture into their formational growth in an apostolic community. They would accomplish this by integrating into communal life their studies, human-spiritual maturity, and immersion into the wider populace through various forms of Oblate pastoral care.
Thibeaux points out that a biblical text might present “another point of view . . . on what it means to be human in relation to God.”[37] The sheep are related to Jesus, the Good Shepherd, in a bond of intimacy similar to that between Jesus and the Father. So the more abundant life (v. 10) that Jesus speaks of is not only this earthly life, but also and especially life in the Jesus’ divine reality, mutually knowing and being known by the Father.
Transforming in this way into shepherds, the formands would understand themselves as called, away from their self-centered interests, to protect other persons from harm that modern-day thieves, robbers, strangers, and hired hands like the Pharisees could cause them.. Thus becoming shepherds[38] the formands would see themselves as called to defend other persons from the wolf that catches and scatters them, like the modern-day hindrances to communion in Christ, such as lack of faith or indifference to the sufferings of the poor, or false security in material benefits caused by human attachments to fleeting things. The formands could clarify their call to share in shepherding, even with self-sacrifice imitating Christ offering His life. Like the Good Shepherd also, the formands would respond to the call to lead other sheep not already “in the fold,” so that there will be one flock in the one shepherding of Christ (see vs. 13 and 16). Likewise, formation ministry calls formators and other support formators to care and self-sacrifice centered in Christ the Shepherd as they shepherd the formands.
John Goldingay complements the method of Thibeaux; in this article, their two methods are conjoined into one method of interpretation. In “How Stories Preach” he develops the method of preaching by stories. This method allows stories to be “a key means by which scripture communicates and therefore a key source for the preacher.”[39] Goldingay realizes the method by “retelling part of the story fairly straight, then reflecting on that part (perhaps talking about a modern experience that might be equivalent), then retelling more of the story, then reflecting again, then telling more of the story once again. . . .”[40] He points out that a “fictional story such as a parable needs to be preached in such a way that it works once more as a story.”[41]
Preaching brings “a message from God intended to change the faith and life of the hearers.”[42] One example Goldingay cited was a story that presents what can happen when the listener follows Jesus, i.e. undertakes discipleship. Retelling the story is “not only out of a concern that people come to the right act of faith in regard to the events of the past, but also so that they may see the story’s implications for ongoing life in the present.”[43]
This researcher thus utilized with the formands the conversational way of Goldingay by narrating the scriptural text of the Good Shepherd in order to evoke in them a personal response to the call.
The first session focused on Christ the Shepherd’s call within a community where there were vocations to various ways of life or discipleship, and to eventual shepherding of other persons. Formands’ sharing in groups of three elaborated personal experiences of their current intimacy with Christ in view of their vocations.[44]
Highlights during the open forum after their group sharing in this first session manifested that all of the formands in academic year 2012-2013 became aware of living their lives in the presence of Christ the Shepherd and of being guided towards the truth about themselves as they journey through life. They noted that they were encouraged to deepen their reflection on experiencing His presence so that they can listen more clearly to His voice as a personal call to each one of them. They became more aware that in a Trinitarian way they live in communion with, and are supported by, persons with various vocations. These positive manifestations of progress indicated for this researcher that succeeding sessions with group sharing and open forums could continue to be conducted.
Formands’ Examples of Good Shepherd in Filipino Society
For the Filipino people, Christ as the Good Shepherd is already a popular image. This researcher gave to fifty-four out of fifty-five formands in academic year 2012-2013 (one formand got sick) this task: “Give an example of a profession, work, person, or type of a person that best represents Christ the Good Shepherd in Filipino society.”[45] Their responses helped the formands look to the Filipino context for what to them was a real illustration of Christ the Good Shepherd. This researcher mentioned some of their examples later in the spontaneous reports that he made in succeeding growth sessions on discipleship.
The calibrated responses from higher to lower were: a teacher, a priest, a nurse/doctor/hospital person, a father/mother/parent, a religious/religious leader/missionary. A few formands named former President Corazon Aquino, a driver, a guidance counselor, “a poor farmer,” a good policeman or soldier. Named only once were a judge, a Red Cross worker, a non-governmental organization, a maid/helper, a potter, a tour guide, and a person who is faithful not just in words but in deeds.
The formands responses thus articulated for themselves how Christ the Good Shepherd could be contextualized in ordinary Filipino social life.
Filipino Philosophical Expressions of Communion in Christ the Shepherd
The foregoing reflections on the principle of communion in Christ the Shepherd as a model for His disciples’ shepherding of persons can be expressed in Filipino philosophical terms. Jaime Guevarra translates the Filipino notion of pakikipagkapwa into such English terms as shared identity, equality, and being with others. Other persons as not identified as different from oneself.[46] Empathy for common goodness brings about this notion of pakikipagkapwa. The notion moreover describes the Filipino person as mindful of other persons regarded as oneself in the notion of kapwa, meaning a fellow human person, as discussed by Natividad Dominique Manauat.[47] She adds pagkalinga as benevolence that brings about compassionate caring. This fits into the general Filipino value system of pakikipagkapwatao as shown by care for family members and others by way of Filipino hospitality. An ethics of care encompasses relational values, emotional sensitivity, and avoidance of hurting others.[48]
These Filipino philosophical notions characterize Christ the Shepherd emulated by all Christians as disciples and shepherds themselves. In an ecclesial and social sense the family transcends itself to include all persons in one family or communion in Christ the Shepherd.
The Filipino expression of the Good Shepherd’s character as mapagkalinga, the adjectival form of pagkalinga or benevolence, has to extend beyond attention to others’ physical life; such benevolence also cares for persons’ salvation, ginhawa, in treating one’s fellow human person as oneself. A good shepherd supports fellow persons’ human and spiritual growth in the life journey with Christ.
In Filipino culture another possible blending of philosophical and theological expressions of faith has to do with salvation. Jose De Mesa, a Filipino theologian, advances the word ginhawa, which refers to clear breathing or serenity, as conveying the theological notion of salvation. This contrasts with hirap, which means suffering, as the human condition out of which ginhawa is pursued.[49] This researcher finds these expressions as philosophically resonating with Filipino suffering, hirap, in this worldly life but overcome by the deeper life given as salvation, ginhawa, in Jesus as it is highlighted in the sacraments of initiation. Belonging to the faith community henceforth brings salvation, ginhawa, from suffering (hirap) alone in life’s worldly difficulties. These Filipino expressions then can blend with normative theological terminology regarding salvation and communion.
The Filipino notion of a community leader can contribute to understanding the role of an ordained priest. The earliest Filipino social institution, the barangay, is discussed by Felipe Landa Jocano, a Filipino anthropologist.[50] This was the term for the boats crafted through Filipino ingenuity to transport from fifteen to a hundred families seeking naturally greener pastures by migrating from one developed political community to a new settlement. This became the same name of a political system similar to the Greek polis. When a barangay had settled in a new place it had a well-developed political leadership entailing a pangulo (head or leader) and a council of elders as advisers to the chieftain. This sense of community was present among early Filipinos in the 14th century before the arrival of the Spanish in the 16th century. The pangulo oversaw the barangay more as a guide, gabay, and less as a ruler, pinuno.
From these perspectives this researcher suggests that in Filipino culture the image of a priest can be delineated more as a guide than as a ruler. Relating this reflection with the earlier discussion of the Good Shepherd as mapagkalinga, benevolent and compassionately caring, the ordained priest can thus be described as benevolent in guiding to others and supporting them in their growth while being sensitive to the ways of life to which they are called..
Another Filipino expression, inter-barangay, refers to forging peace and cooperation instituted through sandugo, the one blood or blood compact, a ritual of drinking native wine mixed with drops of blood shed from two barangay leaders.[51] They thereby committed to a comparable unity. Similarly, the ordained minister, by engaging the entire community as disciples and shepherds in their varied vocations, supervises caring for people as he forges communion into the wider human race through, for example, missionary endeavors among other religions, cultures, or localities.
A complementary Filipino philosophical-theological perspective on lay vocation in communion with others could be taken from De Mesa’s researches that correlate dignity, dangal, with the Filipino depiction of the Paschal Mystery, Christ’s unified passion, death and resurrection.[52] The suffering Christ is depicted as defeated or put to hiya or shame; however, the resurrection emphasizes pagbabangong-dangal, raising up one’s honor or dignity. Upon Jesus’ resurrection, His vision was proven right and His shame was taken away. The disciples who were afraid turned fearless after the Resurrection. Pagbabangong-dangal is not only physical but involves the totality of human life with its daily struggles.
Such reflection on this Filipino perspective depicts a person’s seeming defeat in the world as paradoxically a raising up of one’s dignity as one lives conjoined to the Resurrection of Christ. A faithful life growing in Christ’s self-giving on the cross overcomes even death amidst the ways of the world that turn away from Him. If the candidates in seminary formation could come to understand their dignity in becoming transformed in Christ, they would be helped to better understand and live their relationship with the world.
Vocation to consecrated life in community could be understood in the way that Dante Luis Leoncini explains the Filipino trait of pakikisama as a norm for achieving the broader virtue of pakikipagkapwa-tao alluded to earlier.[53] Tao is a specific Filipino term meaning a person. Pakikisama more deeply interiorizes and actualizes treating other persons as members of the same family. When practiced in a consecrated community, it witnesses to a life shared in common and fosters mutual love in communion with varied vocations as they are extended to society. It implies good companionship or accompaniment. It can suggest being protected when trouble comes one’s way. Leoncini further explains that pakikisama is a virtue characterized by that concern for every other person. As applied in this article then, pakikisama renders the consecrated community a new family in the wider human community.
Oblate Charism and A Broader Formative Perspective
Other needs connected with formation surfaced from surveys and interviews with various relevant persons. Philosophy students (including lay persons) graduating in academic year 2012-2013,[54] some of the formands’ philosophy professors,[55] some administrators,[56] and an originally lay alumnus of the philosophy program[57] revealed that more involvement by the formands in university activities would offer better opportunities for them to integrate their human growth with their more spiritual and seminary-community-oriented formation program. Their development would enjoy more advantages if the formands were freer to engage in: socio-cultural functions, university roles such as student leadership or organizations, friendships with more lay students in varied degree programs, and socialization through usual students’ activities like membership on varsity sport teams, on various newsletters’ editorial boards, or on campus ministry teams. Surveys from and interviews with former Oblate college-level formands who continued in life as lay persons,[58] those who proceeded to higher levels of Oblate formation who were formands at the time of this study,[59] and those who became Oblate priests[60] and Brothers[61] from varied decades provided deeper insights and recommendations that could broaden perspectives on the said formation program. Some issues in the personal lives of the formands can only be ongoing since they basically involve integrating human and spiritual elements. Many respondents suggested more frequent of consultation with formators about formands’ ongoing development; such dialogue should occur once or twice a month, not only once a semester as when many of the respondents were in the seminary. More assistance and personal support from formators were also suggested. There did not seem to be from the formators enough open and regular feedback about formands’ status during the latter’s seminary stay so as to provide them ample time for personal reflection on and adjustment to their increasing awareness. Many of those who continued in life as lay persons, or those they knew who likewise continued, harbored bitterness until their elderly years, given a social stigma of “not having made it as a priest or brother.” It is thus essential to address the formation process with a broader perspective since some formands later in their careers become lay disciples and shepherds in the Church and society.
More Oblates from neighboring ministries and some lay personnel can contribute, from their experiences, their specialized perspectives on the various aspects of formation and serve as nonresidential and informal support formators. A specific track for Oblate permanent brotherhood should begin at the college level of formation, it was suggested, since some already feel such a call. Along with the philosophy program, other fields of specialization could be made available to all formands to address the experienced need for various competencies. It was further suggested that, balanced with an equal need for attention to growth in personal maturity, diverse formats of the college-level formation program be explored, formats such as nonresidential aspirancy, residence in an Oblate apostolic community, or residence in a lay church community while studying as an aspirant with regularly scheduled formative sessions in the seminary.
Many of the Oblate priests and brothers who responded mentioned formands’ need to relate with people outside of the seminary. These respondents in formation had focused on studies but had very little or no interaction with other persons who were not formands. They were thus deficient in affectivity, particularly since emotions were not discussed. Every formand needs to know himself thoroughly. There needs to be freedom to make a lifetime commitment, one which during formation many of these respondents could not yet articulate clearly. Some noted that, as they later realized, they did not have an apostolate at the time which prepared them for interacting with people. Most of the Oblate respondents, including the formands in the next stages of the formation program, recommended more regularity in spiritual direction to assist them in vocational discernment.
Common to the varied respondents was a sense of being supported by the sustained community bond with their fellow formands, a sense felt even in their later years in life as lay, religious and/or priests. Spiritual intimacy with Christ that touches the core of one’s humanity also sustained their following His call to discipleship and supported their ministries to others in the respondents’ own ways of life. What characterized their ways of life was the charism of St. Eugene de Mazenod, the Oblate founder: evangelizing the most abandoned people.
These respondents felt that a balanced approach in the formation process necessarily must emphasize the discernment of one’s vocation, particularly recognizing that those with an inclination to the ordained and/or consecrated life will have specific functions, but ones that coexist in communion with varied other vocations to discipleship and shepherding. Such discernment is formands’ basic spiritual grounding. Further spiritual enrichment comes with human growth in self-awareness and with ongoing response to God’s will and call in order to find direction of one’s life.
Further surveys and interviews with other congregations’ formators disclosed a variety of perspectives on college-level formation which are worth considering.[62] The Marist Brothers require aspirants to live a year in a regular student dormitory prior to a year of residential seminary formation. The novitiate period later interrupts their years of study for the college degree. The Franciscan Capuchins also interrupt the college years of studies with their novitiate period and a prolonged mixture of apostolate and studies while living with a Capuchin religious community prior to earning a college degree. The Franciscans (OFM) have a continuous four-year college seminary track as do the Oblates. But with regular seminary processes and sessions, the Franciscans emphasize the formation of integral persons more than academic competency.
Aware that the challenge of introducing a broader perspective on formation, as a stage in practical theologizing, could profitably utilize Richard Osmer’s method involving normative reflection, this researcher found it helpful to note the interplay between the foregoing findings and the charism of St. Eugene de Mazenod as expounded in the research of some of the Oblate congregation’s members.
Eugene and his initial missionary companions saw that the people were becoming ignorant of the faith as a result of the French Revolution (1789) and its continued effects. Napoleon prevented whatever would threaten his power over the country and the minds of the people and thus ravaged the Church as his perceived powerful adversary.[63] Eugene and his missionary companions were deeply moved by the almost total loss of faith in the countryside of Provence. They thus were convinced that through parish missions this would be remedied. At the same time, the group could be useful to the diocese.[64]
Eugene renewed parish preaching by reaching out to those of the abandoned countryside and other marginalized communities and by speaking in the people’s own dialect.[65] From the beginning of his diocesan priesthood, Eugene made note of the shortage of priests. The Revolution exterminated them, or a number of them fled the country, married, or simply left the ministry. There were no new vocations to augment the number of aging clergy.
While serving as rector of a seminary, Eugene refashioned its formation program by inspiring renewed fervor of the faith and intensifying spiritual devotion among the students. He also maintained his membership, begun when he had been a seminarian himself, in the pious association “that aimed at the promotion of the spiritual progress of its members and, through them, of the whole seminary community.”[66]
Eugene felt that there was an urgent need to heal the spiritual wounds of the abandoning people’s callousness and indifference. Religion was practically extinct.[67] He echoed the conviction of the Pope that only missions could bring back the faith that the people abandoned. Preaching missions would continue to spread the Word of God among them. The missionaries were to travel through the rural areas of Provence preaching in Provencal (the language most easily understood by the people), thus drawing closer to those who were lowly and less-educated. The aim of the missionaries’ ministry was to work for conversion, which meant bringing back to God’s saving grace those who had strayed from the faith.[68] Thus the missionaries provided “spiritual assistance for the poor people scattered over the country districts, and for the inhabitants of the small rural villages deprived of spiritual help.”[69] Preaching of this kind conveyed the identity and meaning of Jesus, discouraged mortal sins, encouraged the practice of virtues, fostered rational behavior, nurtured authentic Christianity, and facilitated growth in sanctity.
Eugene was also involved in youth ministry. In his early years as a priest, besides meeting with other priests to converse with them about the priestly state, on Sunday evenings he gathered the youth of Aix together for instructions. These instructions were conversational but seasoned by divine faith.[70] Pastoral care of a youth congregation was his chief ministry until 1816. Thereafter it continued to claim a large part of his time until he moved to Marseilles in 1823. His goal was to form a corps of very pious young people. They were to address the state of godlessness in the society and to achieve their own sanctification as well. To these ends they sought to live exemplary lifestyles, offered counsel and guidance to others, and aspired to a life of prayer.
Contemporary Filipino youth, including the Oblate college-level formands, have similar goals. Thus these young people of today work to rekindle their communion with Christ and with one another in order to respond more cooperatively to His call. Such communion nurtures their greater adaptation to a specific way of discipleship and to serving increasingly as a Christ Shepherd to others.
THE Formative Setting Re-explored
From the combined surveys and interviews from the various respondents, the daily life of formands was re-explored looking into the seminary schedule which the formation program had included in this study in the five academic years until academic year 2014-2015. In almost all of their scheduled activities the formands are only with their fellow formands. This was among the significant observations made by various relevant persons from the surveys and interviews.
Even though seminary community life is emphasized along with time for prayer, notable areas of concern were: lack of freedom for growth in personal responsibility in life management and for enhanced relationships with young persons other than fellow formands; a need for more integration of the prescribed OMI formation components;[71] and a more frequent regular reflection upon their apostolate, particularly as related to the Oblate charism. This last element is not strongly required by the OMI General Norms, which mention only “some attraction, however vague, to ‘what Oblates are and do.’” [72] The requirement is even less articulated in the OMI Philippine formation directory, which states only that a fourth-year college level Oblate formand is expected to manifest “enthusiasm to know more about the congregation, its life and mission.”[73] Given these insights, communion of vocations – which we now examine – tends to be the direction emerging.
A Theological perspective on Communion of Vocations in Christ the Shepherd
Filipino philosophical, cultural, and theological notions grounding the formation program continue to be rerooted in the Church’s theological norms.
The Constitution on the Church speaks of Christ as the Shepherd and the entire Church as sheepfold, with human shepherds taking care of the sheep (LG, 6).[74] The sacraments of initiation communally celebrate communion of a person with Christ as His disciple being formed in His likeness (LG, 7).
John Markey expounds on the essential elements of communion theology according to Vatican Council II. “Communion almost always refers to a community that is filled with and empowered by the Spirit of God and lives through the sharing of gifts and charisms inspired by the Spirit in such a way that it acts as both a sign and instrument of God’s saving plan for the universal community.”[75] The Church embodies the relationship between the Spirit, a local community, the local community related to other local communities, and the sacramental relationship of all of these with the world.
The lay faithful have a role in the building up of communion in the Church. As one mystical body of Christ, the Church enjoys an organic communion, much like that of a living and functioning body. “In fact, at one and the same time it is characterized by a diversity and a complementarity of vocations and states in life, of ministries, of charisms and responsibilities.”[76] As baptized the lay are anointed as the “Body of Christ.” “In a certain way, then, it thus happens that with head and body the whole Christ is formed” (CL, 14). In sharing in the Eucharist the laity unite with Christ’s self-offering on the cross and they offer themselves and their daily activities which become united in His priestly sacrifice. This is termed the common priesthood of the faithful. The laity’s lives are a testimony through which they participate in Christ’s prophetic mission. The lay faithful share in His kingly mission by their spiritual combat against sin, and by promoting justice and charity, particularly for the least in society. They share in Christ’s power of “ordering creation to the authentic well-being of humanity in…activity governed by the life of grace.” They participate in this threefold mission of Christ deriving “from Church communion”; such participation “requires that it be lived and realized in communion and for the increase of communion itself” (CL, 14, original emphasis).
The conjugal bond of a woman and a man is the Christian communion of self-giving that represents the mystery of Christ’s covenant with the Church. “As a memorial, the sacrament [of matrimony] gives them the grace and duty of commemorating the great works of God and of bearing witness to them before their children.”[77] The married couple’s fidelity bears witness to the fidelity of Christ to the Church. With all the faithful of the Church the ordained minister helps the couple with this (see FC, 20).
Moreover, the conjugal communion builds up the larger communion of the family. The family serves as a sign of communion in evangelization. John Paul II understood that it is in the family that the culture of life is developed.[78] In the family a person learns the distinction between good and evil, life and death, love and its deficiency.[79] As in the Church and in society, evangelization has to take place in the family as well.
Not only the married but the single too, along with the ordained and those in consecrated life, share in the Church’s communion for the evangelization of society. Evangelization, Pope Paul VI wrote, begins with inner transformation of the person living according to the Gospel. Then the whole society is transformed.[80] “It may indeed be said that the only true form of evangelization is that by which the individual communicates to another those truths of which he [or she] is personally convinced by faith (EN, 46).” Evangelization responds to modern-day secularism and humanism by bringing back God as source and foundation of pleasure and activities in the world. The consumerist attitude of capitalism requires evangelization (see EN, 55). This evangelization in the modern world is the responsibility of everyone in the Church (see EN, 59).
John Paul II asserts in his apostolic exhortation Consecrated Life that by a charism from the Holy Spirit such a way of life contributes to the transformation of the world.[81] The gift of consecrated life converges with other gifts in the ecclesial communion, building up the Body of Christ so that the Church may better participate in Christ’s mission in the world (VC, 4). Evangelical detachment from one’s original family entails vows in joining a religious community that becomes one’s new primary family. Yet such bonding is a call for consecrated persons in their way of life to connect with other persons in a communion of evangelization.
The vow of poverty witnesses that only God is the person’s treasure. Christ, though rich, lived poverty (2 Cor 8:9) as an expression of total self-gift. Obedience witnesses full sustenance in doing the Father’s will (see Jn 4:34). The mutual trust and responsibility called for by the vow of obedience in consecrated life reflect the loving harmony of the three divine persons. The vow of chastity manifests dedication to God with an undivided heart, reflecting the infinite love of the Trinity (VC, 21). While apostolic activities in the world are urgently needed, the eschatological nature of the consecrated life remains a challenge to be lived. The expectation of the final coming of the Lord is intensely lived by consecrated persons with desire, anticipation, commitment, and witness to the utmost treasure of the final Reign of God. The vow of virginity has been understood by tradition as “an anticipation of the world to come, already at work for the transformation of man” (VC, 26).
Chastity in consecrated life for the sake of the Kingdom of God shows esteem for the vocation to marriage. Christ has made spouses witnesses and cooperators in the fruitfulness of Holy Mother Church as the Bride who brings forth and raises children in the love of Christ her spouse. Consecrated persons serve as a reminder to married couples and all the baptized to live the fundamental values of the Gospel; in turn the married by their own lives witness to and inspire those in consecrated life (VC, 33).
Consecrated life, though, is not just a collection of individual Christians. The Congregation for Religious Life’s Fraternal Life in Community asserts that communion in the Church is made visible in the fraternal dimension of consecrated community life as a sign and stimulus for all the baptized to grow in fraternal communion.[82] Consecration and mission are two facets of one reality.[83] Like teaching, preaching or administering, consecrated life is a way of being, life with a charism directed toward a mission. The distinctive character of consecrated life entails one’s public profession of Church’s mission.[84]
Pope John Paul II urges that in seminary formation the image of Jesus as Good Shepherd be recognized as especially applicable to the identity and role of the ordained priest. By the anointing and laying on of hands in the sacrament of ordination, the Holy Spirit configures the priest to Christ as head and shepherd of the community (PDV, 15).[85] Christ Himself, while wholly Son of God and as a priest, renders in His passion, death, and resurrection a salvific offering for His sheep. He gathers them together as one flock (PDV, 13). Jesus entrusted to the apostles the prolongation of His mission for humanity; these He called, gathering them into unity with Him, with one another, and with the Father, to be sent into the world (PDV, 14). Embodying Christ the Shepherd in their caring for the flock, the apostles in turn carried out the mission by calling other men as bishops, priests, and deacons,. The ordained person proclaims Christ’s word, continues His paschal meal, and gives his life in Christ’s service for the salvation of His people, who in turn strive to grow in the likeness of Christ (PDV, 15).
“[The priest] is a servant of the Church as communion because – in union with the bishop and closely related to the presbyterate – he builds up the unity of the Church community in the harmony of diverse vocations, charisms and services” (PDV, 16). In communitarian form, the ordained priest recognizes, upholds, and helps the laity in their specific roles as members of the common priesthood assisting in the Church’s mission (PDV, 17). The ordained tend to face increasing pastoral activities. The lay disciples and shepherds, however, have been asking for the ordained to commit to forming them to suitably fulfill their shared ecclesial mission. “The more the laity’s own sense of vocation is deepened, the more what is proper to the priest stands out” (PDV, 3). The ordained labors to make the Church community “a herald and witness of the Gospel” (PDV, 16). The ministry of the ordained priest thus complements the ministries of the laity in a communion of their vocations for discipleship and shepherding the flock while reaching out to others.
As life and love are emphasized in the relationship of the Good Shepherd and the sheep (Jn 10:1-30), it must be emphasized that shepherding is not only governing, and that even in that regard it is a specific style of governing. It gives importance to the “loving, life-giving, caring, nourishing, leading, protecting aspects of the image, to mention but the main ones. This image is also closely related to the service aspect of those who are given authority in the Christian community.”[86] Cachia asserts that the New Testament continues the heritage of the Old Testament image of the shepherd to refer to His ministers. It is “applied both to Jesus Christ and to those who will minister to the people in his name.”[87] This is for the well-being of the sheep. It is important that the formands become aware that the ordained way of life functions for the sake of the people. Cachia cites some Church Fathers in this regard.[88] He refers to Gregory Nazianzen who asserted that God shepherds through the pastors.[89] Cachia also refers to Augustine’s comment that Peter’s shepherding ministry represents Christ’s.[90] Cachia further notes John Chrysostom’s assertion that the ordained priest pleases God with his good action of caring for His sheep.[91]
Communion in the Church enjoys a complementarity between the ordained priesthood and the priesthood of all the baptized. “Though they differ from one another in essence and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless interrelated. Each of them in its own special way is a participation in the one priesthood of Christ” (LG, 10). In caring for one another and others, differing vocations thus share in the likeness of Christ the Shepherd.
A Filipino Perspective on Vocational Discernment
Filipino cultural concepts regarding dignity and worth interrelate in articulating essential principles that assist formands’ pursuit of a way of life.
Jocano provides a Filipino term for value as pamantayan, in English standard.” It encompasses halaga, or merit, significance, worth, or the price we give to objects, ideas, sentiments, and actions.”[92] Pamantayan further refers to traditionally established principles and rules that govern people’s behavior. Living out ideals will make one a person of karangalan, which means dignity, taken from the root word dangal.[93]
A Filipino formand can find fulfillment in dangal (dignity) when he opens himself to the halaga (worth or value) of God’s will to be pursued in one’s way of life. In freedom that cooperates with God’s will, the essential principle of the pamantayan (standard) calls for an attentive listening and responding to one’s vocation that comes from Christ. The formands’ hearts could become more open when they experience in themselves an integration of these vocational themes.
Discerning one’s vocation is a process of growth in human-spiritual integration. As an exercise in pragmatic pastoral fostering of such integration, ongoing sessions in “discipleship growth” were conducted with the formands. Here they deepened their understanding and involvement[94] in accord with their own age range, from sixteen to twenty-two years; only one twenty-six-year old formand, who was a college student-transferee. Most were recent high school graduates. The facilitator of the sessions, namely this researcher, developed the theme from various resources he gathered from his studies at the Oblate School of Theology in the U.S., mainly the work of Peter Feldmeier. “What we actually see is that a person’s sense of self constantly readjusts to the changing circumstances of life, both interiorly and exteriorly.”[95]
In the adolescent period, from twelve to eighteen years of age, the person’s self-identify is focused on being loved by God.[96] However, formation of one’s personality is also a process of reflective personal engagement. Expectations from peers challenge and expand one’s perspectives on assuming broadening roles in the family and the society. Formation fosters the formands’ reasonable perspective on their relationship to the world. Adolescents developing an identity do begin to make commitments; these are foundational for later adult life.[97] Formators need to generously view – and not find strange – formands’ emotional fluctuations, seeking freedom, and sensitivity to peer evaluations as efforts to establish personal autonomy while finding group or community belonging.[98]
As is typical of adolescents generally, formands’ parents and authority figures are also in this regard important as helpers and guides. Personal experience of the faith where there is emotional investment with the community can inspire a vision of authentic religiosity in the adolescent’s imagination. Feldmeier suggests, “Adults need to hang out with youth and engage in meaningful discussions about values, religion, relationships, and so on.”[99]
In early young adulthood, the period from eighteen to twenty-two years of age, a relatively set identity begins to be tested. Fidelity involves faithfulness to one’s identity and preparation for sustaining commitments, while preparing for adult roles. (Some sociologists suggest that some persons can remain in adolescence until up to twenty-two years old.)[100] At the end of early young adulthood a person becomes compelled to make permanent choices regarding a career or marriage and engages in these through much of her/his later periods of adulthood.[101] Leaving home involves reconstructing new relationships with the family and with others.
A critical expansion of consciousness comes with college education. Self-awareness and being self-critical facilitate a good transition from simple uncritical conformity.[102] Going beyond mere expectations of others, one cultivates self-definition, while clarifying one’s abilities and interests. Those who are free to determine self-definition will experience satisfactory and integrated selfhood in later adulthood. “Identity is not static, but shaped and reshaped by those interpretations and patterns of meaning . . .[as] a person’s sense of self constantly readjusts to the changing circumstances of life, both interiorly and exteriorly.”[103]
The later young adulthood period extends from the age of twenty-two until forty. Interdependence develops as continued appreciation of being in a community, but one’s identity is not fused into such relationships. Chronos, the ordinary passage of time, can blend with kairos, one’s sacred time of grace.[104] Inner freedom for God’s personal design for the person comes to central focus. Young adults in this later stage are both stable and open to new possibilities.[105] Now the young adult is an independent person with firm values and beliefs, entering into the arena of public participation in the community. For young adults vocation means that what God wants of me is myself, while being true to myself.[106]
Being consciously aware of typical issues in personal growth brings formands and formators clarity regarding changes that occur as formands move through subsequent stages of personal development during and immediately after their college years.
Marie Theresa Coombs and Kelly Nemeck contribute to an understanding of vocation by describing it as “a particular way of perceiving God’s purpose for us. It designates the divine will as it relates to who the Lord desires us to be, how we are to become that unique person and what we are sent forth to do for God and others.”[107] God transforms the person into the one He wills him/her to become, for accomplishing a mission. God responds to the human person’s use of freedom. Such freedom is exercised in relation to good. “We exercise our freedom to the extent that we act in view of the greatest good possible under the circumstances.”[108] For every person there is a particular vocation within the universal call to holiness. “A vocational lifestyle involves a fundamental way of becoming our true selves and of relating to others.”[109] The three vocational lifestyles of marriage, celibacy and singlehood are basic to our ways of living and acting. They are ways of living calling equally for commitment.
Marko Ivan Rupnik expounds on the discernment process which can be applied to one’s vocation.[110] By opening to the foundational loving encounter with God, discernment begins to take place in a person’s dialogue with God about one’s life. One listens regarding God’s gift particularly for confronting societal realities.[111] Then follows a stage of remaining with Christ while gaining a knowledge of one’s true self, as God sees him/her. Fulfillment of God’s will is strengthened as God shows the person how to live as a redeemed person within a culture and the world.[112] At the end of discernment comes a choice which one presents at prayer to the Lord. A spiritual guide may be necessary to help purify one’s image of carrying out the choice. With prayer that one is truly in loving communion with God, such a decision can become fruitful in one’s life.[113]
Conclusion and Recommendations
The scriptural, philosophical, and theological reflections that emerged from this study were adapted for discipleship growth sessions. The reflections were incorporated into the essential themes such as “Discipleship in a Communion of Vocations,” “St. Eugene and the Oblate Charism,” “ Growth in Human and Spiritual Integration,” and “Discernment of Vocation.” This researcher concluded that these themes were necessary for supporting the formands in their integral growth as persons and disciples so that they might gradually become Shepherds themselves centered in Christ and in communion with various other vocations.
What emerges as a contemporary depiction of ministry, including that of the ordained as exemplified by St. Eugene, involves bringing others closer to Christ, while not regarding ministry as something “done” merely by oneself. The Filipino philosophical understanding discussed above can be expanded by this researcher’s creative personal reflection that the space between (pagitan) the interiority (loob) of fellow persons (kapwa) is Christ the mediator (namamagitan), since He is at their center. In the Filipino language, relationship between persons (namamagitan sa kapwa) and mediator share the same root. The Filipino word for fellow-persons is contracted from two words, kapuwang tao. Literally in English these mean fellow person/s. The central syllables, puwang, mean an open space; and the prefix, ka, means shared. The shared open space then is tantamount to the interiority of one person’s inner space for God/Christ who is mediating or communing with one’s fellow persons. This implies that any ministry cannot find fulfilment unless God/Christ is in between two persons, the evangelizer and the evangelized, and for the sake of their fullness of life eternal in God/Christ, who is loyal to both of them, not merely to the evangelizer. Fullness of life thus involves universal communion in ways of life directed to other persons (kapwa).
Recommended for further studies are treatises on creative initiatives in youth ministry; these would serve youths’ need to understand their being disciples and would nurture them in becoming shepherds; in this regard they would be assisted by spiritual direction in discerning their vocations. Also to be explored would be family life ministry dealing with parents’ appropriate role in nourishing the growth of ordained and/or religious vocations while also basically supporting communion of vocations with married and single lay discipleship and ministries. Another need area of questioning would be: how can Oblate formands who are still lay faithful share their Oblate charism with others in society?
Christ the Shepherd continues to call every person in society and the world to draw closer to Him and one another in a communion of discipleship, in a respectful dialogue with other religions and cultures, and in a common outreach to the most abandoned. Thus Christ continues to be among His disciples in the contemporary world, and in such communion every person who heeds His call serves as both disciple and Christ’s shepherd.
Rev. Jaime del Rosario, OMI, received his D.Min. degree from Oblate School of Theology and is currently assistant professor of philosophy at Notre Dame University in Cotabato City, Philippines.