CHAPTER V now addresses what we Christians can share amongst ourselves and help one another in the deeper understanding of our faith. I thought it worth a look at this section as a whole, rather than split it into two posts. Buckle up; there’s a lot to digest in this final theme of Christifidelis Laici, which you can read in full here on the Vatican site.
The Reciprocal Formation Received and Given by All
63. Formation is not the privilege of a few, but a right and duty of all. In this regard the Synod Fathers have said: “Possibilities of formation should be proposed to all, especially the poor, who can also be a source of formation for all”; and they added: “Suitable means to help each person fulfill a full, human and Christian vocation should be applied to formation.” [Propositio 41]
This formation is grounded in Baptism. This is the source of our “right and duty.” I’m interested in the reference to “the poor.” Many charity and justice minded saints have preached this. We give lip service (at least) to Matthew 25:31ff, where Jesus tells his disciples they can find him. Few believers deny the importance of charity, even for the formation of the giver. What sort of formation can we expect?
John Paul II pivots to institutions, places where catechists, teachers, and theologians will be trained:
For the purpose of a truly incisive and effective pastoral activity the formation of those who will form others is to be developed through appropriate courses or suitable schools. Forming those who, in turn, will be given the responsibility for the formation of the lay faithful, constitutes a basic requirement of assuring the general and widespread formation of all the lay faithful.
These opportunities have taken a wide variety of forms, especially since Vatican II. Many dioceses have certification requirements (or at least strong suggestions) for catechists. Less common these days are degree programs. But they still exist.
John Paul II touches on culture, one of his favorite topics:
According to the explicit invitation of the Synod Fathers special attention ought to be devoted to the local culture in the work of formation: “The formation of Christians will take the greatest account of local human culture, which contributes to formation itself, and will help to discern the value, whether implanted in tradition or proposed in modern affairs. Attention should be paid to diverse cultures which can exist in one and the same people or nation at the same time. The Church, the mother and teacher of peoples, should strive to safeguard, where the need exists, the culture of a less numerous people living in large nations when the situation exists.”[Propositio 42]
The personal commitment to a life of faith is lauded, even mentioned as essential:
In the work of formation some convictions reveal themselves as particularly necessary and fruitful. First of all, there is the conviction that one cannot offer a true and effective formation to others if the individual has not taken on or developed a personal responsibility for formation: this, in fact, is essentially a “formation of self”.
For serious people, this means mentors, colleagues, and I would suggest, spiritual directors. At the very least, a committed minister of formation needs a spiritual friend to assist in sorting out the movements of the Holy Spirit in one’s life and ministry.
In addition, there is the conviction that at one and the same time each of us is the goal and principle of formation: the more we are formed and the more we feel the need to pursue and deepen our formation, still more will we be formed and be rendered capable of forming others.
This is an interesting barometer. The missing word here is curiosity. I think this is part of the disciple’s friendship with Jesus. The closer we draw to him, the more we want to know about him, his methods, his will. Exploring the faith through various avenues–not just academics–will mark a truly fruitful disciple.
It is particularly important to know that the work of formation, while having intelligent recourse to the means and methods available from human science, is made more effective the more it is open to the action of God. Only the branch which does not fear being pruned by the heavenly vinedresser can bear much fruit for the individual and for others.
Hence the importance of the spiritual life for the committed lay person, regardless of the ministry in which they might serve. Any thoughts, comments?
Catholic Sensibility 