PART IV. INITIAL FORMATION

RETURN TO INDEX

PART FIVE                      ONGOING FORMATION

We must all consider the formation houses the heart of the province. ⁴⁷

35. The purpose of initial formation is to foster human, Christian and vocational maturity. The central objective is the progressive assimilation of the sentiments of Christ in regard to the Father and the brothers and sisters. ⁴⁸

Initial formation extends from postulancy to solemn profession and includes three phases: ⁴⁹

- the postulancy: a time of preparation for entrance into the novitiate,
  of further vocational discernment and of knowledge of the
  postulant.

- the novitiate: a time of initiation in life in the Order, which ends
  with temporary profession.

- the period of temporary profession: a time of delving deeper into
  the religious consecration, of formation for the apostolate and of
  the preparation for solemn profession.

A. Objectives of initial formation
     concerning all the phases

36. The candidate must be helped in his human and Christian formation, and in his specific formation in the charism of the Order 50.

Each of the phases will have its own specific objectives. In all of them, however, the formative process - from the postulancy to solemn profession -should progressively achieve the following objectives, which are listed in accordance with the main dimensions of formation.

Human formation

37. Human formation is indispensable for the physical psychological and social balance, whereby a candidate acquires self-esteem, a mature sense of responsibility and the correct use of his own freedoms 51.

38. Therefore, in harmony with rest, work and prayer, care should be given to provide recreational, athletic and artistic activities, according to the inclinations and gifts of the individual 52:

- the candidates should learn the various skills that are necessary for the life of the community:

- special attention should be given to musical education.

39. In the human formation of a future religious it is essential and indispensable to have a thorough education in affectivity. This involves the proper balance between the fraternal life, in contacts with one's peers and, in relations with individuals of both sexes, in knowledge of and appreciation for matrimony, virginity and celibacy, so that later he may make a definitive, conscious and lasting choice 53.

40. Everything that can form the candidate in humility, simplicity, respect for justice, hospitality, fidelity, gentleness and courtesy, discretion in interpersonal relations, collaboration and personal discipline is to be fostered  54.

41. Due attention should be given to intellectual formation.

42. Intellectual and manual labor in daily life 55 form the basis of a culture of dialogue and of respect in the encounter with others, in the community and in the society, which is often a cultural and religiously pluralistic one.

43. The candidates are to be introduced to the life of the political community to which they belong and are to know the Church's social teaching, acquire sufficient knowledge of the means of social communication (massmedia) and learn how to use them properly. 56

44. They are to be introduced to the principles of economics and the use of the various technological means.

45. They are to be encouraged in their participation in the promotion of justice, reconciliation and peace as a witness for Christ and in participating in the safeguarding of creation according to Franciscan spirituality.

Christian formation

46. Christian formation is intended to gradually introduce him into a knowledge of the mysteries of salvation, to teach him to adore God in spirit and truth and to live his own life in conformity with the <<new man>> in justice and in true holiness 57

Due consideration is to be given to the doctrinal, moral and spiritual content of Christian formation.

47. At the center of all is to be put spiritual formation, which includes first and foremost: 58

- meditation on the word of God
- deepening of the theological virtues of faith, hope and charity
- liturgy; Eucharist and the sacrament of reconciliation
- personal and community prayer, Eucharistic adoration, diverse
  forms of popular piety
- docility to the Holy Spirit and acceptance of his gifts.

48. It is also necessary to create a climate that favors spiritual growth with:

-a suitable confessor and spiritual director 59
- times and places of silence, recollection and soltude 60
- spiritual, personal and communal discernment
- a genuine devotion to Our Lady, according to the teachings of the
  Church and of Franciscan tradition. 61
  Spiritual directors should be nominated from among the friars of
  the province.

Formation in the charism of the Order

49. Formation is to be inspired by the life, example and teaching of Saint Francis and all of Franciscan tradition; it always takes place within an atmosphere of joy and hope 62

50. The constitutive elements of Franciscan penitential spirituality are penance-conversion, prayer, humble and poor fraternal life and the works of mercy.

In addition to acquiring knowledge of the Rule, Constitutions and sound tradition of the Order and the province, these are to be put into practice.

51. The candidates are to know the Secular Franciscan Order, with whom we have a common historical and spiritual origin; they should have an introduction into spiritual assistance to the SFO. 63

Formation in fraternal life

52. Initial formation requires an atmosphere that is family-like and fraternal, one marked by the joyful and responsible sharing on the part of all. In formation in fraternal life the following values and content are especially to be taken into consideration: 64

- Eucharist, sacrament of fraternal communion 65
- Church, mystery of communion; unity and diversity in the ecclesial
  communion
- communication and dialogue

Apostolic formation

53. The Church is the mystery of communion and of mission. The religious life is per se missionary. 66 We express our consecration in the apostolate, giving pride of place to the works of mercy. Our evangelical Franciscan style is marked by a sense of community, of fraternity with all, and of good example. 67

God and the person

54. At the origin of the religious consecration is a call from God, who is Father, Son and Holy Spirit; through the mediation of the Church, this call requires the conscious free and responsible response of the person. 68

The fraternity in the formation house

55. Each province, vice-province and delegation should have a local fraternity whose life-style fosters the human, emotional and spiritual formation of the candidates, according to Franciscan tradition. 69

At least one spiritual director should be appointed for each formation house. 70

Directors

56. Furthermore, the directors should be well prepared and predisposed to educate and accompany the candidates".

C. Methodological principles

57. The formative process is to respect the centrality of the person and his uniqueness; the candidate is the protagonist and has primary responsibility for his own formation.

58. Doctrine and theory are always to be integrated with praxis, and vice-versa.

59. Keeping in mind that formation must be adapted to the candidates, 72 the formation directors are to draw up an annual program for their own stage of formation; it should also provide for times and criteria for evaluation, assuring its progressive effectiveness and fidelity to the guidelines that have been established.

60. A daily and weekly schedule is to be established, adapting it to the needs of the candidates. 73

61. Suitable books and other means of information and social communication are to be provided. 74

62. In evaluating the aspirants and candidates, due consideration is to be given to sound psychology and pedagogy. 75

D. Stages of initial formation

1. POSTULANCY

Those who through the Lord's inspiration come to us desiring to accept this way of life are to be received kindly .

a) Description

63. Postulancy is the first phase of initial formation in our Order. Its primary purpose is preparation for entrance into the novitiate (74). The aspirant is admitted to the postulancy on the basis of his freely and clearly expressed intention to enter our Order.

b) Admission to the postulancy

64. The Ratio formationis of every province, vice-province and delegation shall stipulate who has the right to admit a candidate to the postulancy.

Those whose duty it is should keep in mind that the Church examines the suitability of the candidates and receives the candidates through them, although the vocation itself is a gift of God (78).

Requirements for admission

65. Requirements for admission to the postulancy are as follows: - sufficient physical and psychological soundness - social suitability - the due personal maturity - suitable human and Christian formation - sacraments of Christian initiation

- the right intention - free will
- spiritual suitability (79).
- a written statement from the friar or priest who has worked with the
  aspirant.

Each province, vice-province and delegation may establish other requirements for admission to the postulancy (80).

66. The objectives of the postulancy are: - to consolidate human and Christian formation (82).

- to help the postulant know the obligations of religious life,
  Franciscan spirituality and the charism of our Order

- to offer opportunities for gradual participation in fraternal life and
  to get to know the life and apostolate of the Province (83).

- to help in the further discernment of his own vocation (84)

- to evaluate the postulant's suitability for entrance into the novitiate (85)

d) Content and methodological guidelines

Human formation

67. In addition to what has been indicated for all the phases, the postulancy is to insist on:

- self knowledge
- readiness to participate in the life and daily work in the house of
  the postulancy.

Furthering of Christian formation

68. Basic Christian formation, which is necessary for admission to the novitiate, means: (86)

- introduction to the Bible

- the fundamentals of Christian doctrine - introduction to the spiritual
  life - sacraments, liturgy - principles of Christian morality - a
  knowledge of other Christian confessions and denominations. (87)

The charism of the Order

69. In the postulancy this area of formation includes the concepts of: - the spiritual journey of Saint Francis - Franciscan spirituality, Secular Franciscan Order and the Franciscan family - the beginnings of the Order and the essential values of our charism (88).

Knowledge of fraternal life and apostolate

70. In this first experience, the following guidelines should be taken into consideration:

Fraternal life

- respect for the person and his own characteristics
- psychology and dynamics of the common life
- fraternal life in Franciscan spirituality and in the tradition of our
  Order
- life of the Province; visits to the local fraternities.

Apostolate

- participation in assistance to the Franciscan Youth or other groups
  of faithful
- participation in the various works of mercy
- common reflection on the apostolic experiences.

Discernment of the vocation

71. Since the ultimate aim of the postulancy is to discern if the postulant is called to religious life in our Order or to some other vocation, the following elements of the content are to be taken into consideration (89):

- the vocations of Biblical figures and the saints of the Church,
  especially those of the Franciscan tradition
- a correct concept of God, the world, the Church and religious life
- the specific characteristics of our Order
- a examination of the postulant's motivation.

e) Agents

The postulant

72. The postulant is characterized by an insistent request for admission to the Order.

Taking into account the Ratio fortnationis of the province, the postulant can prepare a personal formation plan, with the help of his director.

The fraternity in the house of the postulancy

73. The religious fraternity has a very important role in receiving the postulant, in the development of his vocation and in the examination of his suitability for entrance into the novitiate.

If circumstances require, it is possible to have more than one house for the postulancy.

Director of postulants

74. The director is appointed by the minister provincial, upon the advice of his council (90). The director's primary task is to follow the vocational journey of the postulant and help him in the first experiences of the common life. He is to work with the director of novices in order to ensure continuity in formation (91).

f) Procedural norms

75. The length of the postulancy is at least six months, and it is not to be unduly prolonged (92).

76. It is not to take place in the same house as the novitiate nor in a house of the temporary professed. It can take place in various houses of the province (93)

77. It begins with the prescribed ceremony of initiation (94).

79. In places where the minor seminary or similar structures exist, the Ratio formationis of the province or vice-province should stipulate the relationship between them and the postulant.

80. Other dispositions concerning the length and organization of the postulancy are to be stipulated in the statutes and Ratio formationis of the province, vice-province or delegation (95).

2. NOVITIATE

Those who through the Lord's inspiration come to us desiring to accept this way of life... are to be presented {at the appropriate time} to the ministers of the fraternity who hold responsibility to admit them . (96)

a) Description

81. The novitiate is the period of initiation to religious life in the Order (97).

b) Admission to the novitiate

82. Admission to the novitiate is the responsibility of the minister provincial, with the consent of his council (98), taking into consideration the report of the director of postulants and, where applicable, the recommendation of the professed friars in the fraternity (fraternities) of postulancy, and a written request of the postulant, with due observance of the norms of common and proper law.

Requirements for admission

83. Those admitting to the novitiate, respectful of what is established in the Code of Canon Law, the Constitutions (99) and the General Statutes (100), will take into account the following requirements as well:

- human and spiritual maturity that allows the person to respond to
  God's call with a free and responsible choice
- the capacity to live in community and relate to others - a basic level
  of general education (101).

c) The objectives

84. The objectives of the novitiate are (102):

- to develop a greater awareness of the divine call, that is that of the
  Order

- to deepen the spiritual life; the begin to acquire a deep and living
  knowledge of Christ and the Father

- initiation into the Paschal mystery of Christ

- initiation into the charism, history, spirituality and mission of the
  Order

- initiation into fraternal evangelical life

- an examination of the novice's intentions and suitability -
  preparation for temporary profession.

d) Content

Continuation of human formation

85. As concerns human formation particular attention should be devoted to:

 - a sense of sacrifice for the good of others and of the community -
   dialogue and collaboration.

Spiritual formation

86. Consists in the deepening of the following:

- study and meditation of the Sacred Scripture
- Eucharistic celebration
- mystery of the Church
- communion and mission
- love for the Church and her pastors (103)
- sacrament of reconciliation; penitential life and Christian
  asceticism (104)
- liturgy of the Hours, initiation to and thorough preparation
- liturgical hymns
- personal prayer, particularly in the Franciscan tradition (105)
- the examination of conscience as praise for the gifts received, as a
  study of one's fidelity to the inspirations of the Spirit and as a
  penitential act
- great authors of the Church's spiritual tradition, particularly of the
  Franciscan tradition; spiritual reading.

Initiation to religious life

87. The initiation to religious life requires:

- knowledge of the history and theology of religious life (106)
- initiation to the sentire cum Ecclesia, in identifying with the life and
  mission of the Church, following the example of Saint Francis (107).

Formation in the charism of the Order

88. For an initiation to Franciscan spirituality it is indispensable for us to know:

- the life and writings of Saint Francis and of St. Clare
- the history of Franciscanism
- the Secular Franciscan Order throughout its history and its place in
  the Franciscan family today.

89. Basic to the TOR charism are the following elements:

- the example and life of Saint Francis

- The first letter of Saint Francis to all the Faithful, the Second letter
  of Saint Francis to all the Faithful, the Memoriale propositi and the  
  Rule of Nicholas IV (108)

- the history of the Order; the patrons, St. Louis and St. Elizabeth of
  Hungary; the saints and blesseds and other important personages in
  the Franciscan Third Order

- The Rule, Constitutions, General Statutes and Ratio formationis of
  the Order

- the history of the province.

Formation in fraternal life

90. In the formation in fraternal life the following should be kept in mind:

- the theology and spirituality of the fraternal life (109)
- interpersonal relationships.
- fraternal life in the novitiate house, evaluation of positive and
  negative experiences
- the service of authority in the Franciscan fraternity - a sense of
  membership in the Order
- experience of the eremetical life.

91. In addition to the apostolic activities of the novitiate house, at the discretion of the director and with the consent of the minister provincial, the novice may effect one or more periods of apostolic experience outside the house of novitiate, as provided for in the Constitutions and the General Statutes; the final period of apostolic experience must end at least one month before making temporary professions (110) .

Such experiences, which must be evaluated in a discussion with the director, should teach the novices to achieve that �cohesive unit whereby contemplation and apostolic activity are closely linked together>> (111).

Preparation for temporary profession

92. Concerning preparation for temporary profession, attention should be paid to:

- the three evangelical counsels in Franciscan spirituality and
  tradition (112)
- free and responsible obedience
- initiation into a poor life-style at the personal and community level
- education in the virtue of religious chastity
- spiritual, anthropological, psychological and practical aspects of
  the religious vows
- challenges in living according to the evangelical counsels in the
  contemporary cultural context (113)
- the rite and formula of religious profession (114)

e) Agents

The Novice

93. Each novice may draw up his own personal formation plan, in collaboration with the director and in agreement with the Ratio formationis of the province.

The fraternity in the house of the novitiate

94. The novitiate must be made in a house duly designated for that purpose (115). In it there must be a unity of intent and a harmony of hearts, the fruit of sincere dialogue and of genuine communion, which are absolutely necessary for the formation of novices (116)

In order to achieve this, at the discretion of the director and of the local minister, the novices may participate in the friary chapter.

95. The novitiate, by its very nature, demands a certain degree of separation of the novices; therefore, they should have some space reserved for their use (117)

96. In order to guarantee a formation in community, the novitiate should be conducted, as far as possible, for at least three candidates.

Director of novices

97. The director of novices must be properly prepared, have the necessary qualities, and be legitimately designated (118) and free from other obligations that might impede him from fulfilling his role of educator (119)

He may avail himself of the collaboration of suitable experts - friars of the house and of the province, other religious, priests, lay faithful, men and women, members of the Secular Franciscan Order and others; he should maintain contact with the director of postulants and the director of temporary professed, in order to guarantee continuity in the formation process (120).

He will particularly provide for periodic discussions with the individual novices, especially to evaluate together the formation process and to help them in their vocational discernment (121).

f) Procedural norms

98. Since the time of the novitiate must be spent exclusively in formation, the director, taking into account the level of the candidates, should draw up in agreement with the novices and the fraternity, a daily and weekly

schedule, which should include prayer, silence, study, work, apostolate, leisure etc.. He should test out and verify the schedule and provide it to the fraternity and to the province (122).

99. The novitiate begins with the candidates being entrusted to the director (123) according to the rite of The initiation into religious life (124); it ends with temporary profession.

The provincial statutes should determine whether or not the candidates are to wear the habit of initiation (125).

100. The novitiate must last twelve months, to be spent in the fraternity

of the novitiate (cn 648,1); it is to be completed according to common and proper law (126); the reports on the conduct of each novice and the consultative vote of the fraternity must be sent ion the minister provincial according to what is stated in the General Statutes (127).

Leaving the Order during the novitiate

101. The novice may freely leave the Order at any time during the novitiate, informing the minister provincial in writing of his decision. He may be dismissed by the minister provincial with the consent of his council and prior consultation with the director.

If necessary, the province should help him in his transition to his new environment.

Temporary profession

When their initial formation is completed, they are to be received into obedience(128).

102. Towards the end of the year of the novitiate, the novice asks the minister provincial in writing to be admitted to profession. For admission he must declare that:

- he has an adequate knowledge of the requirements of religious
  life. in our Order
- he freely embraces that life - he has the firm intention of
  persevering in the Order for his whole life(129).

Particular consideration is to be given to his capacity for living community life; this capacity is one of the fundamental criteria for admission to profession (130).

3. THE PERIOD OF TEMPORARY PROFESSION

Let them willingly serve and obey one another with that genuine love which comes from each one's heart. This is the true and holy obedience of Our Lord Jesus Christ (131)

a) Description

103. The period of temporary profession is the phase for deepening the religious consecration and a time of preparation for the apostolate (132).

In rapport with the concrete reality of life and with their brothers, the candidates follow a program that is to aid in their human and spiritual maturation.

b) Objectives

104. The main objectives of this phase are:

- to assimilate in an integral manner the life of the Order and acquire
  the skills and capacities for fulfilling its mission (133)
- to acquire continuity and a personal style of spiritual life (134)
- to prepare himself for the apostolate (135)
- to develop a healthy sense of criticism and the ability to evaluate
  events in the light of faith
- to progressively achieve a unity of life, developing a balance
  among contemplation, fraternal life and apostolate (136)

Human formation

105. The goal to be pursued is human maturity, which in this period consists primarily:

Deepening of the religious consecration

106. The recommended contents of this phase are the following:

- theology and spirituality of the religious life
- the Church's documents on the religious life
- the life of the Church and of religious today; the current situation
  and outlook for religious life
- experiences of living according to the evangelical counsels
- obedience and responsible dialogue with the ministers.

107. Together with their director, the professed are to see to their:

- preparation of common prayer and liturgy
- retreats and monthly days of recollection; experience of the
  eremetical life
- personal conversations to verify their vocational development.

108. The professed are to have opportunities for individual conversations with their spiritual director (137).

Formation in the charism of the Order

109. Formation in the charism of the Order includes the following elements of content:

- deepening of Franciscan spirituality; a study of the Franciscan
  sources
- reflection on our Rule and Constitutions
- personal end communal penitential life
- the life and future prospects of the Order (138)
- the life and future prospects of the province
- important figures in the history of the province
- the communities that profess the Rule and Life of the Brothers and
  Sisters of the Third Order Regular of Saint Francis (139)
- participation in assistance to the SFO (140)
- The Franciscan family today and participation in its initiatives.

Experience of fraternal life

110. The various studies that begin after first profession frequently do not permit a gradual deepening of the religious life, especially of fraternal life.

In order to continue this growth in fraternal life, opportunities may be provided for the temporarily professed to spend a certain period of time outside the formation house, under the direction of the local minister of that fraternity, in collaboration with the director.

111. This formation should take into consideration the following values and content:

- a spirit of service and of collaboration
- shared responsibility for the well-being of the fraternity and the
  good of the apostolic activities
- listening to others, fraternal correction, forgiveness and
  reconciliation (141)
- times of communal recreation; fraternal celebrations
- active participation in the concrete life of the province.

Formation in theology, the works of
mercy and professional training

112. Since our Order is an institute dedicated to apostolic and charitable works, it is called to manifest Christ as he proclaimed the Kingdom of God to the masses and healed the sick and wounded, converted sinners to a better life, blessed the children and went about doing good (142). Bringing forth worthy fruits of penance the religious of the Order ex~ress them first and foremost in the corporal and spiritual works of mercy (143).

113. Efforts should be made so that each professed friar decides and prepares properly to live his own consecration either as a religious brother (144) or as a religious priest (145), offering everyone a common but differentiated preparation.

The vocation to the ministerial priesthood and to religious life converge in a profound and dynamic unity (146).

Candidates not preparing for the ministerial priesthood are to begin preparations for professions that serve the fraternity, the province and the Church.

The choice of the apostolate for which the candidate is being prepared is to be determined in a dialogue between the candidate and the director.

114. The theological, apostolic and professional formation through study and practical experience is to be organized with due consideration for the personal attitudes and aspirations, and the various forms of apostolate in the Order and the province, which are (147)

- the ministry of preaching and catechesis; evangelization ad gentes (148)
- interreligious dialogue, promoting the spirit of Assisi(149)

- the apostolate of the sacrament of reconciliation
- the ministry to the elderly, infirm, needy and marginalized
- the ministry of education
- parish ministry
- youth ministry
- other forms of the apostolate, according to the tradition and choices of the province

115. Arrangements should be made for periods of ecclesial, social and apostolic experiences outside the formation house; this is done with the collaboration of the minister of the fraternity in which the experience is taking place and the director of the temporary professed. Collaboration with the lay faithful should be fostered.

Guidelines concerning the length aAd organization of these experiences are to be established in the Ratio formationis of the province (150).

116. During this period of formation the professed may receive the ministries of acolyte and lector.

Studies

117. In the choice of philosophical, theological and professional studies, according to the vocation of the candidate, due consideration should be given not only to the intellectual aspect, but also to the formative factors of the environment and of the possibility of pursuing courses on Franciscan spirituality (151).

The student should seek to find in the materials he is studying the inspiration and orientation for his own religious life and for his future apostolic work.

Reflection on the experiences

118. In this stage care should be taken that the professed have both personal and communal reflection, in open and sincere dialogue with the director and the others, on the knowledge they have acquired through study and their experience of religious and apostolic life.

d) Agents

The temporary professed

119. The temporary professed is living in a period of great graces. In order to foster his insertion in the Order and in the province, it is good for him to participate actively in the life and chapters of the local fraternity (152) assuming tasks and responsibilities in its daily life (153).

The fraternity in the formation house

120. Even if, together with their director, the temporary professed constitute a group per se, for practical and educational reasons, they should live in a local fraternity to which they belong.

In order to foster their integration, the director and the local minister should dialogue and formulate together the programs for community life.

Director of the temporary professed

121. The director's task is to < companion> , orient, correct, support and help the temporary professed so that they may become fully inserted in the life of the local fraternity and of the province and prepare for solemn profession.

e) Procedural norms

122. In this phase the province may not delegate the formation in our charism to another institute. Therefore when the professed is studying outside of the formation house, provision must be made for time and opportune ways for integrating this.

123. Dispositions concerning the length and structure of the period of temporary profession are to be specified in the Ratio formationis of the

province, vice-province and delegation taking into consideration what is established in common and proper law (154)

124. At the end of every academic year the director sends the minister provincial a report on the individual candidates, including his own judgment on the professed and that of the fraternity (155)

The renewal of temporary profession is a propitious time for reflection and examination, in an open dialogue between the candidate and those in charge, taking into account the consultative judgement of the fraternity in the house of formation. Each time he is to renew his profession the friar should dispose himself through a serious and thorough preparation (156).

Solemn Profession

This a what I want, this is what I seek, this is what I long for with all my heart (157)!

125. With solemn profession the friar expresses his total abandonment to God and his readiness to serve the Church and the good of others; he is consecrated to God forever and is fully and definitively incardinated in the order (158).

126. At the moment of pronouncing his solemn vows the religious should have achieved that level of maturity considered necessary for making an informed and stable choice of the evangelical life (159)

127. Therefore, solemn profession should be preceded by a period of sufficient preparation, the length and methods of which are to be specified in the provincial statutes and in the Ratio formationis of the province (160).

128. At least three months in advance the candidate should present to the
provincial a written request for admission to solemn profession, declaring that he is fully aware of and willing to accept all the obligations deriving from the profession of solemn vows (161); everything specified in common law
and the Constitutions is to be done in due time (162).

129. Although he remains in the formation house after solemn profession the friar is a member pleno iure of the fraternity and is subject to the 1ocal minister.

Candidates for Sacred Orders

130. Candidates for sacred orders can be accompanied until diaconal and priestly ordination by the director of the professed.

131. For the reception of sacred orders the praxis required by common and proper law is to be followed (163)

132. Particular attention should be given to the newly professed friars' first assignment, especially for religious priests. They should have the opportunity to meet together and share their first experiences of religious life and of apostolic and pastoral work.

Consideration must be given to the fact that the first years of religious life and apostolate are very important for the well-balanced development of the friar. For each newly professed friar another friar should be chosen who can offer him fraternal companioning in the first five years of religious life.
 

RETURN TO INDEX

PART FIVE             ONGOING FORMATION

141 Cf. Const. 106; 239-242.
142 Cf. cn 577; VC 32.
143 Cf. Const. 120.
144 Cf. SG 11-12.
145 Cf SG 36; cn 659, 3; OT, PO, CD 34-35; PDV; Document on the ministerial priesthood from the 1971 Synod of Bishops Ultimis temporibus, 1971; Ratio fundamentalis institutionis sacerdotalis, 1971 and 1985; Directory for the ministry and life of priests, 1994.
146 Cf. PI 101-109; VC 30.
147 Cf. PI 105; VC 67.
148 SG 103; VC 77.
149 Cf. VC 102.
150 Cf. PI 62.
151 Cf. PDV51-59 (Intellectual and pastoral formation).

152 Cf. Const. 50; 232, � 1.
153 Cf. PI 93.
154 Cf. Cost 53; SG 37; cn 657,2.
155 Cf. SG 16.
156 Cf. SG 35; cn 657,1-2.
157 I Cel22. '58
158 Cf. Const. 56; cn 657,3.
159 Cf. Const. 57.
160 Cf. Const. 58; SG 38.
161 Cf. Const. 59.
162 Cf. Const. 60.97.

163 <<Candidates for the presbyterate can be promoted to the diaconate only after they have completed a five-year curriculum of philosophical and theological studies>> (cn 1032,1). <<Men destined for the presbyterate are to be admitted to the order of diaconate only after they have completed the age of twenty-three> (cn 1031,1); <<The presbyterate is not to be conferred upon those who have not yet completed the age of twenty-five and who do not possess sufficient maturity; an interval of at least six months is to be observed between the diaconate and the presbyterate>(cn 1031,1); cf. cn 1024-1054; cn 1032, 2.