he
introduction to the Instruction on the renewal of Religious
Life - Renovationis Causam reminds us of the need “to
make a better adaptation of the entire formation cycle
to the mentality of younger generations and modern living
conditions, as also to the present demands of the apostolate”
while recognizing the "irreplaceable and privileged
role" of the Novitiate "as the first initiation
into religious life". It suggests that its goal
cannot be attained, "unless the future novice possesses
a minimum of human and spiritual preparation which must
be verified but, very often also completed." "Most
of the difficulties encountered today in the formation
of novices are usually due to the fact that when they
were admitted they did not have the required maturity...
all institutes... must attach great importance to this
preparation for the novitiate." (RC4).
In
a more recent document the Congregation for Religious
reiterates the important role of the pre-novitiate.
"Formation is not achieved all at once. The journey
from the first to the final response falls broadly into
five phases: the pre-novitiate period in which the genuineness
of the call is identified as far as possible... ".
Here the pre-novitiate is recognized as an integral
part of the process of formation. (The Essential Elements
in the Church's Teaching on Religious Life as applied
to Institutes dedicated to Works of the Apostolate.
Sacred Congregation for Religious and Secular Institutes.
Rome 1983 No. 48.)
I
would like to share some reflections with you on this
initial period of formation, having discussed the matter
with the General Council during our meeting 11-13 November,
1986.
Experience
suggests that a number of those who enter our novitiates
are insufficiently prepared to benefit from it as they
ought. The novitiate should come at the moment when
the candidate "has reached that degree of human
and spiritual maturity which will allow him to respond
to this call with sufficient and proper responsibility
and freedom" (RC4). This needs careful reflection.
In this regard the advice of Fr. Vincent de Couesnongle
is instructive: "It is better to defer entry into
the novitiate if there are doubts about the maturity
of candidates, otherwise brothers will leave the order
in greater or lesser numbers during their first years
of formation, and this is good for nobody because the
fervour of the novitiate or studentate will inevitably
suffer."
Christian
Formation
Sometimes,
we assume in others our own pattern of belief. While
it is often true that young people have a much wider
knowledge than those of a similar age of ten or fifteen
years ago, it is not always accompanied by an equivalent
Christian formation. Their life of faith is often based
on an elementary knowledge of doctrine in contrast to
their knowledge of the secular.
This
is not only a concern regarding those entering religious
life. It is a concern of the whole Church, and should
be a concern for Dominicans as preachers.
To
enhance Christian formation and to impart doctrinal
knowledge must be one of the chief concerns of the pre-novitiate.
"Teach me goodness, and discipleship and knowledge."
"Perfectae
Caritatis" reminds us that the "fundamental
norm of religious life is a following of Christ as proposed
by the Gospel ." Meeting the Jesus of the Gospel
is basic to any formation that is called Christian.
The Gospel's Word shapes the thought, the behaviour
and action of the candidates and initiates them into
discipleship in Christ. It also initiates them into
the Jesus spirituality of the Order.
The
Rhythm and Tempo of Modern Life
The
rhythm and tempo of religious life, however carefully
adapted, and the rhythm and tempo of secular life are
different. Transition to the religious state needs a
certain delicacy of understanding of younger people
and their world. The Pre-Novitiate permits a gradual
transition from lay life allowing the time for a gradual
spiritual and psychological adjustment, and prepares
them for the necessary changes they must make on entering
religious life. It also gives them a period of independence
from their families and from the Order.
Development
of Human Values
One
of the important benefits of a pre-novitiate is the
opportunity it gives candidates to develop their human
values so that they begin to accept responsibility for
themselves and can appreciate their own strengths and
weaknesses.
This
leads me to reflect on the policy of recruiting candidates
immediately after schooling to the novitiate or directly
from apostolic schools or minor seminaries. “Renovationis
Causam”, has already questioned the wisdom of
such a policy. It asks, whether it is not more advisable,
" in order to assure better preparation for the
novitiate by a fitting period of probation in order
to develop the human and emotional maturity of the candidate."
(R.C.4).
Before
they enter the novitiate - young people need to develop
a certain independence in the responsible use of material
things. Secondly they need the space to develop the
power of decision making. Thirdly, they need the time
to develop normal relationships with others - both men
and women. It would be a mistake if candidates entered
the novitiate before these had been adequately developed.
There is a danger that premature recruitment to the
novitiate might leave unresolved the issues which ownership,
the exercise of personal autonomy and coming to terms
with one's sexuality imply. The Pre-novitiate year should
help to clarify these issues. Furthermore, in their
living together, it should help candidates in developing
on-going relationships as a preparation for community
life and help them to appreciate the gift of human friendship
and the choice of celibacy.
To
enable candidates to develop these qualities the climate
of the pre-novitiate must provide sufficient freedom
for them to do so. To overstructure the pre-novitiate
or turn it into a mini-novitiate would defeat the whole
purpose of the pre-novitiate programme.
Place
and Duration of the Pre-Novitiate
The
time, form and location of the pre-novitiate period
is to be determined by the Provincial Chapter or by
the Provincial and his Council cf. (LCO 167).
For
myself, I agree with the recommendation in R.C. that
it should not be in the novitiate house, and concur
with the suggestion, that it might be in a house other
than one in which the regular life of the Order is observed,
so that the pattern of life can be better adjusted to
the growth of the candidates and the needs of this transition
period.
The
thirty three replies which we have received from various
entities of the Order indicate a wide variety of pre-novitiate
programmes. For some the emphasis is on developing human
and spiritual maturity and a time to complete the Christian
education of candidates. For others it is a period used
to complete their formal education, study languages
and even study philosophy'. Still others put the emphasis
on choral office and initiation into Dominican Life.
All of these elements may be valid in a particular programme
but the emphasis must be on the human and christian
development of the candidate and the giving of space
to each individual to have a certain independence as
explained under the paragraph on human values. Hopefully,
a healthy independence will lead to a healthy interdependence.
I hope that what I have said above may help to clarify
any misunderstanding that may exist regarding pre-novitiate
formation. It is not religious life but a preparation
for same.
I
find it hard to see that the pre-novitiate can achieve
its purpose in less than a year. Likewise some form
of living together seems to be desirable. For many candidates,
it is their first experience of living and adjusting
to a 1ife lived with others in community.
Entrance
into the Novitiate
The
work of the pre-novitiate is completed by the procedures
which lead to entry into the novitiate. These are outlined
for us in LCO 170. Many of the requests for dispensation
from vows might have been avoided if greater care had
been taken at this stage. While it would be too much
to expect that all those who enter remain, there should
be positive signs of hope that those who join will remain.
At the same time, we should recognize that growth in
religious life is a gradual process. None of us became
religious overnight.
As
part of this process a number of provinces engage the
help of those qualified in psychology. This is a delicate
matter and the rights of the individual must be carefully
respected, (cf. Can. 646, 220). Such help can be extremely
useful in guiding candidates in their future growth
as human beings and religious and in guiding the admissions
board - the right of admitting candidates remains with
the province LCO 171.
LCO
155 clearly outlines the hope of the Order in the whole
process of formation when it says:
"To
engage in formation profitably, on the part of the candidate
the following qualifications are required: physical
health, psychological maturity proportionate to his
age, suitability for social life, a consistently sound
Christian life, aptitude, the right intention, and the
free will of consecrating himself to God and the Church
in the Dominican way of life."
Fostering
Vocations
The
work of fostering vocations is the duty of every member
of the Order. It is not to be left to the vocation promoters
alone. If we believe in ourselves we must promote vocations.
Fidelity to prayer, the witness of our lives, the witness
of preaching, all contribute to this. But we must also
actively pursue vocations. Dominic didn't wait for young
men to come to him. He went out to meet them, visiting
students in their hostels and calling young men to join
the Order, Frequently in his letters to Diana, Jordan
of Saxony, requested her prayers that "others will
join us"... and "for your part pray to the
Lord that he may turn hope into reality." Can we
do less?
To
be indifferent to vocations is to refuse life. Fr. Vincent
reminded us that "just as there are families who
do not want any children, there are also communities
who discourage the young because they are afraid they
will have to change their own life style." I repeat
his words.
Vocations
are slowly recovering in certain parts of Europe and
North America and continue to grow in Africa, Asia,
Central and South America and the Pacific. Indigenous
vocations must be encouraged and fostered everywhere.
Writing to the King of Spain in 1525 Rodrigo de Albornez
said that one indigenous vocation would be more effective
than fifty missionaries. An exaggeration? Perhaps. Yet,
no one understands the mind, the heart, the thought
patterns of a people like one of themselves. Every community
needs its own religious and priests. In countries where
there are different communities, based on culture, language...
we should have the courage to take the initiative in
fostering vocations from among these peoples.
The
Order still waits to be restored in countries where
it once flourished and in other countries it waits to
be established. It is sacrificial work but there is
no life worthy of the name, which does not demand sacrifice.
In
conclusion, many provinces have done a great deal and
made many sacrifices in money, personnel, in all kinds
of resources to discover what is best for initial formation
in the pre-novitiate, novitiate and years of study.
The experience of these past years shows that those
provinces which have developed carefully thought-out
formation programmes have stability in the Houses of
Formation and can face the future with confidence.
How
often we talk about our survival but do we have the
courage to ask - survival for what? Our response to
this question will determine the importance we give
to formation in all its stages. The quality of the next
generation of Dominicans will depend on the example
and training that is given those entering today. In
this process pre-novitiate formation has a key role.
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