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Foreword

The Ateneo Christian Life Community (ACLC) prides itself in its formation of members.
However, despite the richness of ACLC’s formation resources gathered from its long his-
tory and traditions, and from the Ateneo de Manila University, the Society of Jesus, and
the Christian Life Community of the Philippines, there has been no effort to consolidate
these materials into a single and structured document that can aid the Leadership Com-
munity and the formators (unit guides and moderators) of the ACLC in the formation of
its members. From this and in an effort to aid the growth of the members to become the
best persons and Christians they can possibly become, EXPERIENCING GOD’S LOVE
took shape and has now become a compilation of all formation resources of ACLC and an
official formation guidelines of the organization.

Being a manual of formation guidelines, this document is intended for the team of indi-
viduals responsible for the formation of ACLCers. In this case, this is for the formators
of ACLC. The formators comprise of the moderators (both Jesuit and lay), prayer guides,
area representatives, unit representatives and leadership community coordinators. For-
mators may also take the form of spiritual directors and ecclesiastical assistants.

Although this document seems new to the organization, its contents are not. This docu-
ment simply outlines the formation program that the ACLCers are going through, illus-
trating its different aspects and stages of its process of development. This document de-
scribes the different aspects of formation and how they are integrated. Also, this breaks
down the stages of formation from its general characteristics, to its goals and objectives
and to its content and suggested strategies. This covers the whole ensemble of ACLC’s
period of formation. Thus, it will need supplementary documents and resources.

In using this manual, we must understand that formation in the ACLC is an active growth
process and it will need an interplay of the different factors affecting the individual. Thus,
this manual is only a guide for the ACLC formation, which hopes to liberate members to
become better witnesses to God’s love and not to tie down members to every word writ-
ten in this document.

Nothing is more practical than finding God;


that is, falling in love in a quite absolute, final way.
What you are in love with, what seizes your imagination, will affect everything.
It will decide what will get you out of bed in the morning, what you will do with
your evenings, how you will spend your weekends, what you read, who you know,
what breaks your heart, and what amazes you with joy and gratitude.
Fall in love; stay in lvoe, and it will decide everything.
- Pedro Arrupe, S.J.
The ACLC Formation Guidelines is a
consolidation of the following:
• life experience of ACLCers and the ACLC tradition
• the Scriptures, especially the life of Jesus
• experience and knowledge of Ignatian Spirituality, par-
ticularly in the Spiritual Exercises
• the CLC General Principles
• the CLC Charism
• the Survey of the Formation Process in the CLC
• On the Road to Nazareth – manual of formation guide-
lines of the Christian Life Community of the Philippines
by Veron Villegas
• A Guide to Guides – guidelines for guiding ACLC by Sch.
Eric Santillan, S.J., a former ACLC moderator
• On the Road to God’s Dream – a handbook for forming
YCLC Communities by Tinnah Dela Rosa
• ACLC Formation Program, Appendix A of the Statutes of
the Ateneo Christiain Life Community
• Other pertinent World CLC and CLC-P formation docu-
ments
Identity explains what the
Ateneo Christian Life Com-
munity is as an organiza-
tion.
FORMATION
ACLC’s Core Competency
The Ateneo Christian Life Community is an organization of the Ateneo de Ma-
nila University and is a college community of the Christian Life Community
of the Philippines. The ACLC is defined through its vision and mission. So, to
understand better, in simple terms, ACLC’s vision aims that its members will,
eventually, commit permanently to the CLC Way of Life. So how will ACLC
be able to achieve this vision? By introducing the members to and forming
them into the CLC Way of Life. This leads to the mission of ACLC. Formation
is the mission of ACLC but it should be pointed out that the mission does not
end with the community forming its members. It should be that the members,
who are formed, are empowered and formed well enough to form those they
meet – especially the poor and the marginalized.

The ACLC’s vision and mission simplified means formation. It has to form
its members so that it will be able to empower them to commit to the way of
life permanently. Commitment to this way of life is being a true CLCer inside
and outside ACLC. Moreover, this formation is not just meant for members
within the community. It also extends to everyone else and thus, it moves the
members to invite more individuals into this way of life – to this community
of CLCers.

To elaborate further as to where CLC formation is leading to, Fr. Patrick


O’Sullivan, S.J. wrote a summary of what the CLC spirituality or the way of
life is all about in an article written in CLC’s Progressio in 1987.To elaborate
further as to where CLC formation is leading to, Patrick O’Sullivan, S.J. sum-
marized the CLC Spirituality perfectly in the CLC’s Progressio.
A Brief Summary of CLC Spirituality, Progressio, Jan. 1987
Patrick O’Sullivan, S.J.

“CLC spirituality is a way of life which is missionary”

A Way Of Life
• Ignatian spirituality is an integrated spirituality, i.e. a ‘process’ which brings together our faith and daily living, so
that we may become more aware of Christ’s presence in our life, and respond to the Lord’s invitations to carry on
the mission of Christ in our world today.
• This process is based on the Spiritual Exercises of St. Ignatius:
a. as a retreat experience;
b. as a way of life on the personal and communal level.
• As a retreat experience, the spiritual exercises ‘speak’ for themselves. However, the process takes a person through
various prayer experiences that assist the person “to better love and serve God in all things.”
> Through the sort of prayer that begins by surrendering to God and revealing every aspect of our lives. We
surrender to the Lord and begin telling how we feel - we tell the Lord what is on our mind or in our heart.
This may take all the time for prayer, or only part of it... but it is where we begin. We only grow in intimacy
with a person to the extent that we reveal ourselves to that person and let him/her reveal himself/herself
to us. This sort of prayer makes for the integration of our faith and daily living, and is a growing experience
of ‘conversion’ - we begin to see life, and turn to it where before we saw nothing, or only some thing nega-
tive.
> Through the daily examen of consciousness. There are various models for this - perhaps one of the
best known in CLC is the model proposed by Fr. George Aschenbrenner, S.J. The aim of this exercise is,
through a growing attentiveness to our inner ‘movements’ - e.g. our feelings, our motives, our inspira-
tions - to come to know the well-springs of our actions, and the patterns of our behaviour, so that we may be
attuned to the inspirations of the Holy Spirit, and more alert to the prompting of the forces of evil.
• On the community level: the usual CLC process in a group reinforces the movement of integrating our faith and
daily living.
• There is a time for quiet prayer, from a passage of Scripture. (Sometimes this leads into shared prayer, depending
on the group).
• There is an exchange, on the level of experience, of some aspect of daily life (decided in advance).
• Other ‘activities’ may follow, but these two ‘moments’ are essential. For what they do is to bring the light of faith,
in a community context, to the different concerns of our life. Moreover, these moments further reinforce the move-
ment of integration because they bring together prayer and listening. Prayer, basically, is surrender to the Father
- to let God be God in my life. Listening is ‘surrendering’ to the other - to let the other freely be himself/herself.
We know how real our prayer is by looking at the quality of our listening.

… Which is Missionary
• Mission is not so much what we do as the whole quality of presence we bring to the world in which we live.
• Our mission is to carry on the mission of Christ, to be Christ-bearers, like Mary. Christ’s mission was not just what
he did, but what he was, his whole life. And his whole life, in human terms, was the full revelation of the Father’s
love.
• His dying reveals that the Father’s love is unconditional and completely ‘vulnerable’ to creation, in the sense that
when God’s love is fully revealed, what we see is a ‘man with a broken heart.’ And Christ’s rising reveals that the
Father’s love is undying and unconquerable.
• So, our mission is to carry on Christ’s mission, by being people who reveal the Father’s love.
• We not only do this but are this - i.e., a revelation of the Father’s love - through seeking to build the sort of world
in which people can live as brothers and sisters, children of the Father.
• This is the CLC mission; and it is further specified by our experience as members of the Church; in the world today,
we cannot be - live as - brothers and sisters:
a. Unless we have a simple life-style - poor with Christ poor, for a better service.
b. And unless we carry the spirit of evangelization, a concern for the service of faith and the promotion of
justice.
• This is the CLC mission in the world today - so to live as brothers and sisters that we reveal the Father’s love, and
that the people around us may also come to believe that the Kingdom of the Father is both possible and true... a
Kingdom of Justice, Peace and Love.
Formation Principles are
the basis of ACLC’s forma-
tion program. These serve as
the guidelines of the content
and the direction we are tak-
ing in forming members and
communities.
The FOUNDATION: Fact and Practice
An adaptation of the Principle and Foundation of St. Ignatius of Loyola
David Fleming, S.J.

The goal of our life is to live with God forever. God gave us life because He loves us. Our own response
of love allows God’s life to flow into us without limit.

All the things in this world are gifts of God, presented to us so that we can know him more easily and
make a return of love to him more readily.

As a result, we appreciate and use all these gifts of God insofar as they help us develop as loving
persons. But if any of these gifts become the center of our lives, they displace God and so hinder our
growth towards our goal.

In everyday life, then, we must hold ourselves in balance before all of these created gifts insofar as we
have a choice and are not bound by some obligation. We should not fix our desires on health or sick-
ness, wealth or poverty, success or failure, a long life or a short one. For everything has the potential
of calling forth in us a deeper response to our life in God.

Our only desire and our one choice should be this: I want and I choose what better leads to God’s
deepening His life in me.

Ignatian Principles
On Prayer: A Spirituality of Love Frank Holland, S.J. On Apostolate:A Spirituality of Service

God’s grace is helpless without plenty of personal effort on the Our life is a spirituality of service aimed at souls. This requires
part of man’s free will. Man alone can open the door of his soul; action. Whenever we are not giving, there is a deficiency some-
God can only knock. where.

Our work is to prepare and dispose our souls so that God can A strong, deep desire for a goal in life should permeate everything
work directly with us. Once the foundation of the soul is cleared we do. This goal is to give God more and more glory and more and
of the debris of self, God can build with His grace. more love. This is His will.

We get what we desire in the spiritual life. Since we are completely The apostle never says: “It is enough.” His motto is: What more
dependent on God’s grace for everything, in prayer, BEG con- can I do for Christ? How much more love can I pour into every
tinually for grace and ask for nothing but the best. act?

What hurts our prayer most is too much love for created things Everything and everyone in life is meant to be a help to reach God.
and persons. Because of this, creatures take us away from God We must use each creature in so far as it leads us to God… and no
when they should take us straight to God. more. We must use only those that BEST lead us to God.

Strive and pray for an interior, heartfelt knowledge in prayer, a There is nothing in life that God and man cannot accomplish to-
realization of God that can be “tasted” and “felt,” as it were. This gether. The success of our apostolate will be in direct proportion
is essential for advancement in prayer. to the intimacy of our companionship with Him.

“Feelings” are important (though not necessary) in giving strength The first task in the apostolate is to conquer self. One of the best
to the will in prayer. We ought to ask God to teach us to love Him means to this is a life of continual self-denial.
with our whole human being, not merely the will.
True holiness lies in genuine humility: an interior and loving subor-
Growth in prayer means knowing God more intimately, loving dination to and dependence on God. Being poor and humiliated,
Him more ardently and serving Him more faithfully. and this alone, will bring about this state of soul.

Is there something that your “feelings” tell you that you cannot The Church is Christ and Christ is the Church. There is no dif-
give to Christ? Then act directly against feelings and beg God to ference. Thinking identically with the Church is a “must” for an
take that precise thing. apostle.

The most important part of prayer is the decision to do some- There is one true value in life and that is Jesus Christ. Personal
thing for Christ. Everything else should prepare to confirm that. attachment to Him and to the life-ideals personified in Him is the
most certain way of detachment from the one false value in life:
Love and service are in reality the same. Action must flow from Sin.
prayer. Prayer must give itself in action.
Any serious attempt to work for and with Christ presupposes com-
The more genuine our prayer, the more continual our self-denial. plete and continual generosity. Anything else is superficial.
And the more continual our self-denial, the more genuine our
prayer. Words are an indication but certainly no valid proof of real love.
True love proves itself in action.
No one can prepare his own soul for God unless he knows him-
self. Self-knowledge, therefore, is necessary in order that God We can discover God right in and through persons and things. The
may work with us. more conscious we are of His presence therein, the better will we
know God.
general principles of the christian life community
Approved by the General Assembly on September 7th, 1990
Confirmed by the Holy See on December 3rd, 1990

PREAMBLE
1. The Three Divine Persons, contemplating the whole of humanity in so many sinful divisions, decide to
give themselves completely to all men and women and liberate them from all their chains. Out of love, the
Word was incarnated and born from Mary, the poor Virgin of Nazareth.
Inserted among the poor and sharing with them their condition, Jesus invites all of us to give ourselves
continuously to God and to bring about unity within our human family. This gift of God to us, and our re-
sponse, continues to this day through the influence of the Holy Spirit in all our particular circumstances.
Therefore we, members of the Christian Life Community, have composed these General Principles to aid
us in making our own the options of Jesus Christ and taking part through Him, with Him and in Him in this
loving initiative which expresses God’s promise of faithfulness forever.
2. Because our Community is a way of Christian life, these principles are to be interpreted not so much by
the letter of this text but rather by the spirit of the Gospel and the interior law of love. This law, which the
Spirit inscribes in our hearts, expresses itself anew in each situation of daily life. It respects the uniqueness
of each personal vocation and enables us to be open and free, always at the disposal of God. It challenges
us to see our serious responsibilities and to seek constantly the answers to the needs of our times and to
work together with the entire People of God and all those of good will for progress and peace, justice and
charity, liberty and the dignity of all people.
3. The Christian Life Community is a public world association whose executive centre is presently in Rome.
It is the continuation of the Marian Congregations, started by Jean Leunis S.J. and first officially approved
by Pope Gregory XIII’s bull, Omnipotentis Dei, of December 5, 1584. Going back beyond the Marian Con-
gregations we see our origin in those groups of lay people that developed after 1540 in different parts of
the world through the initiat¬ive of Saint Ignatius Loyola and his companions. We live this way of Christian
life in joyful communion with all those who have preceded us, grateful for their efforts and apostolic accom-
plishments. In love and prayer we relate to those many men and women of our spiritual tradition who have
been proposed to us by the Church as friends and valid intercessors who help us to fulfil our mission.
OUR CHARISM
4. Our Community is made up of Christians: men and women, adults and youth, of all social conditions
who want to follow Jesus Christ more closely and work with him for the building of the Kingdom, who have
recognized Christian Life Community as their particular vocation within the Church.
We aim to become committed Christians in bearing witness to those human and Gospel values within the
Church and society, which affect the dignity of the person, the welfare of the family and the integrity of
creation.
We are particularly aware of the pressing need to work for justice through a preferential option for the poor
and a simple life style, which expresses our freedom and solidar¬ity with them.
To prepare our members more effectively for apostolic witness and service, especially in our daily environ-
ment, we assemble people in community who feel a more urgent need to unite their human life in all its
dimensions with the fullness of their Christian faith according to our charism.
We seek to achieve this unity of life in response to the call of Christ from within the world in which we
live.
5. The spirituality of our Community is centered on Christ and on participation in the Paschal Mystery. It
draws from the Sacred Scriptures, the liturgy, the doctrin¬al development of the Church, and the revelation
of God’s will through the events of our times.
Within the context of these universal sources, we hold the Spiritual Exercises of St. Ignatius as the specific
source and the characteristic instrument of our spirituality.
Our vocat¬ion calls us to live this spirituality, which opens and disposes us to whatever God wishes in each
concrete situat¬ion of our daily life.
We recognise particularly the necessity of prayer and discernment, personal and commun¬al, of the daily
examination of consciousness and of spiritual guidance as important means for seeking and finding God in
all things.
general principles of the christian life community

6. Union with Christ leads to union with the Church where Christ here and now continues his mission of
salvation. By making ourselves sensitive to the signs of the times and the movements of the Spirit, we will
be better able to encounter Christ in all persons and in all situat¬ions. Sharing the riches of membership
of the Church, we participate in the liturgy, meditate upon the Scriptures, and learn, teach and promote
Christian doctrine.
We work together with the hierarchy and other ecclesial leaders, motivated by a common concern for the
problems and progress of all people and open to the situations in which the Church finds itself today.
This sense of the Church impels us to creative and concrete collaboration for the work of advancing the
reign of God on earth, and includes a readiness to go and serve where the needs of the Church so de-
mand.
7. Our gift of self finds its expression in a personal commitment to the World Community, through a freely
chosen local community. Such a local community, centered in the Eucharist, is a concrete experience of
unity in love and action. In fact each of our communities is a gathering of people in Christ, a cell of his mys-
tical Body. We are bound together by our common commitment, our common way of life, and our recogni-
tion and love of Mary as our mother. Our responsibility to develop the bonds of community does not stop
with our local community but extends to the National and World Christian Life Community, to the ecclesial
communities of which we are part (parish, diocese), to the whole Church and to all people of good will.
8. As members of the pilgrim People of God, we have received from Christ the mission of being his wit-
nesses before all people by our attitudes, words and actions, becoming identified with his mission of
bringing the good news to the poor, proclaiming liberty to captives and to the blind new sight, setting the
downtrodden free and proclaiming the Lord’s year of favour.
Our life is essentially apostolic. The field of CLC mission knows no limits: it extends both to the Church and
the world, in order to bring the gospel of salvation to all people and to serve individual persons and society
by opening hearts to conversion and struggling to change oppressive structures.
a) Each of us receives from God a call to make Christ and his saving action present to our surroundings.
This personal apostolate is indispensable for extending the Gospel in a lasting and penetrating way
among the great diversity of persons, places and situations.
b) At the same time, we exercise a corporate or group apostolate in a great variety of forms, whether
through group action initiated or sustained by the Community through suitable structures, or through
involvement of members in existing secular and religious organizations and efforts.
c) The Community helps us to live this apostolic commitment in its different dimensions, and to be al-
ways open to what is more urgent and universal, particularly through the “Review of life” and through
personal and communal discernment.
We try to give an apostolic sense to even the most humble realities of daily life.
d) The Community urges us to proclaim the Word of God and to work for the reform of structures of
society, participating in efforts to liberate the victims from all sort of discrimination and especially to
abolish differences between rich and poor. We wish to contribute to the evangelisation of cultures from
within. We desire to do all this in an ecumenical spirit, ready to collaborate with those initiatives that
bring about unity among Christians.
Our life finds its permanent inspiration in the Gospel of the poor and humble Christ.
9. Since the spirituality of our Community is centered on Christ, we see the role of Mary in relation to Christ:
she is the model of our own collaboration in Christ’s mission. Mary’s co-operation with God begins with her
“yes” in the mystery of the Annunciation Incarnation. Her effective service as shown in her visit to Elizabeth
and her solidarity with the poor as reflected in the Magnificat, make her an inspiration for our action for
justice in the world today. Mary’s co-operation in her Son’s mission, continued all through her life, inspires
us to give ourselves totally to God in union with Mary, who by accepting the designs of God became our
mother and the mother of all. Thus we confirm our own mission of service to the world received in baptism
and confirmation. We honour Mary, the Mother of God, in a special way, and we rely on her intercession in
fulfilling our vocation.
general principles of the christian life community

Outline of the General Principles of CLC


Taken from CLC Canadian Manual Phase I

CLC is Christian People


A group of Christians including youth, with similar ideals who freely choose a WAY OF LIFE in a particu-
lar group in response to God’s call, praying and worshipping together, uniting their life with the fullness
of their Christian faith, committing themselves to the service of the Church and of the world.

CLC is a Community in Christ


Centered in the Eucharist, a cell of Christ’s mystical body providing a concrete experience of unity in
love and concern, bound together by a common commitment, responsible to all other CLC’s, to the
whole Church, to all people.

CLC’s Spirituality
Centered in Christ, drawing strength from Scripture, from the Liturgy, from doctrinal development and
personal prayer, from revelation of God in today’s needs, with the Spiritual Exercises of St. Ignatius
of Loyola as a specific source.

CLC is Apostolic
Bearing witness to Christ in attitude, word and action for the establishment of justice and peace
among all people, giving priority to renew and sanctify the temporal order by reforming structures
of society, eliminating causes of injustice, winning liberation for victims of discrimination, striving to
overcome differences between rich and poor.

CLC Develops Sense of the Church


Through unity in the visible and invisible Church community a sense of responsibility and mission,
consious that all are members sharing concern for her problems and progress, collaborating with her
leaders.

CLC Maintains a Marian Nature


Loving Mary in her role in the Church and the mystery of Christ, bound together in Christ by their filial
love, giving themselves totally to God in union with Mary.
1. A person with a deep sense of God, as the absolute and highest value of his life, because
he is fully aware of God’s love and is captivated by his plan for mankind.
2. A sinner-person, conscious of his sin and of the sin of the world, but who also knows
that he is forgiven and hence has taken a clear stand against sin.
3. A person who has perceived the call from Christ and made an option to follow it in pov-
erty and humiliation in order to prove himself the better in service. This is a person who
has the psychology of a follower of Christ in his work to build the Kingdom.
4. A person who has an interior knowledge of Jesus and of His history; who has fallen in
love with Him and has assimilated His lifestyle.
5. A person of Discernment who has learnt the difference between the criteria of this
world and those of Christ and who now always makes decisions seeking the “more” for
the Kingdom (the more urgent and universal).
6. A person who sees the relative values of all the means and so uses them only in so far as
they help achieve the intended goal. For this, he keeps himself in an attitude of freedom
and detachment from whatever is not conducive to living and promoting the Kingdom.
7. A person who is ready to follow Christ in conflict – rejection, pain and death – a death
which is like that of the grain of wheat – a death that results in life.
8. A person whose life and behavior patterns radiate hope, even through failure, because
he has discovered for himself that Jesus lives.
9. A person who knows that, to live what is mentioned above, his strengths are not enough.
Therefore, he fosters a familiarity with God, in order to be a contemplative in action.
10. A person who knows that he cannot live these ideals in isolation. Hence, he seeks to live
and feel with the Church, made present in community. This is a cell of the great com-
munity which he also tries to transform.

The person of the spiritual exercises can be understood through the six charac-
teristics of the ideal ACLCer, which was discerned upon by the General Assembly
during the evaluation seminar of 2005. These characteristics are the following:

1. deeply rooted in the Catholic and Ignatian Spirituality


2. knows, understands and practices discernment
3. lives in a community
4. called to and is responding to a personal apostolate
5. called to and is responding to a communal apostolate
6. is socially aware
Formation Framework is
the structure of CLC For-
mation. This includes both
individual formation and
communal formation. Also,
it describes the integration
of all dimensions (spiritual,
community, apostolate) in
the formation program.
Essentials of CLC Formation
(taken from the web resources of CLC New York and New Jersey)

CLC members should have a clear understanding and ownership of the


General Principles which give us the CLC Vision and the three pillars
of Spirituality, Community and Mission.

Integration of the 3 pillars. Apostolic Community for Mission Commu-


nities discern, send, support and evaluate personal and or communal
mission.

• Spirituality: Deeply grounded in the spiritual exercises, participa-


tion in faith sharing, annual retreat, regular prayer life, use of dis-
cernment and a discerning lifestyle, use of spiritual direction, and
regular use of the awareness examen.

• Sense of Community: CLC is part of the larger church. CLC is world


and national community. Commitment accountability to CLC is
lived out both in the local community and in the larger CLC. Com-
munities grow through stages of development. This growth flows
from individual and /or communal reality. Competent guides are
essential to this growth.

• Mission: Is the end for which community and spirituality exist.


Flows from our Baptismal call to build the reign of God. This im-
plies a fundamental option for the poor and an ability to read the
signs of the times and a commitment of working toward a vision of
a just world.

A clear understanding that CLC is a specific vocation in the Church.


Formation is ongoing and both flows from and leads to temporary/per-
manent commitment to the CLC way of life.

A growing community must integrate three elements: a life of silent prayer, a


life of service and above all of listening to the poor, and a communiyt life through
which all its members can grow in their own gift. it is by looking at these ele-
ments that a community can evaluate whether it is alive or not.

(Jean Vanier, Community and Growth)


Formation Diagram
The formation of ACLC can be illustrated through diagrams. The first diagram
represents the formation of ACLC on an individual level. The goal of ACLC is
to form individual members to be contemplatives-in-action. This means that
each member, after receiving the full formation of ACLC, is an individual who
prays regularly, discerns God’s will, and responds lovingly to His call.

An active cycle of prayer and action should be present in the lives of each
individual ACLCer. Prayer means a communication between an individual
and God, in the hope of building a stronger relationship with Him. Action per-
tains to any concrete response to the love that God has given us, whether it is
through service of God or service of others. Discernment or reflection binds
these prayer and action life aspects together. It is the point when prayer is
translated to an appropriate action and when any action is processed and is
brought into better knowledge and appreciation of oneself and of God’s love
through prayer and reflection.
Aside from this individual level of formation, another as-
pect of formation is important in CLC, which is community
life. This community life is represented by diagram below.
It is the hope of ACLC formation to form its members into
contemplatives-in-action who knows how to live in, who
belongs to, and who shares his or her formation with a
community. This aspect brings sharing and communion
as now part of the cycle of prayer and action.
In forming communities, it is important that each individual member share common
experiences that will create the connection with each other. In the same manner that
we, in CLC, are not only a group of individuals that pray or a groups of individuals that
serve the poor, we are a community that prays and serves the poor. These common ac-
tivities that we share, together with the common desire to strengthen our relationship
with God and to follow his will, connects us to each other and makes us a community.
These experiences are called the CORE EXPERIENCES of ACLC. These are the specific
activities that are essential to CLC formation. Therefore, all formation activities must
be in line with these core experiences.

The outline of the core experiences is based on the key areas of the ACLC formation
framework.

PRAYER
Spiritual Exercises or 5-day Ignatian Silent Retreat – This is the abbreviated form of the Spiritual Exer-
cises of St. Ignatius of Loyola. To be able to understand the identity and charism of CLC, which is deeply
rooted in the Ignatian spirituality, it is important that the core of this spirituality – the Spiritual Exercises
– be experienced by CLCers at least once during his or her stay in the ACLC.

Regular Prayer Sessions – The prayer sessions are regular spiritual formation activities by the different
component units of ACLC. With direction from a prayer guide, the unit undergoes prayer and reflection,
personal development and community building activities. In the prayer sessions, ACLCers learn more
about the spirituality, practice it regularly, and experience prayer in a community.

Eucharistic Celebrations – At the core of the authentic Christian community is the celebration or, as we
know it, the Holy Eucharist. In this sacrament, we remember Christ as a community of believers. In this
celebration, we keep Him alive in our hearts and His life in us strengthen our bonds of community.

ACTION
Area Insertions – Going to and serving in Payatas has been the discerned apostolic response of the ACLC
community. Thus, experience-based formation asks the members to go to our mission area, discern and
implement programs that will form other people as much as we receive formation.

Input Sessions or Ed Sessions – Before coming up with a discerned response, pertinent data must be
gathered. ACLCers keep themselves educated with issues that affect us and the society through such ses-
sions. Inputs may be about societal issues that aim at enriching our social awareness and involvement.
Inputs may also be about issues pertaining to the CLC Way of Life that aim at enlightening us with our
identity, charism and general principles. It may also be about Christian Catholic faith life issues that aim
at teaching us how to live a responsible Christian Life. Input sessions are not only for learning key knowl-
edge, but also for skills-training for mission or imparting essential values.

Exposure – Exposure is an experience-based input session. Depending on the issue, members get to expe-
rience it first hand through various exposure trips. Although it is similar to the input sessions as to what
issues it can tackle, its delivery is more like the area insertions – the members have to uncover the learning
through actual experience.
COMMUNITY
Community-building Activities – Despite common activities that link the members of the community
together, there is still need for community-building activities especially for a community that is grow-
ing. Community-building activities may take the form of simple indoor activities to outdoor gimmicks
and community parties. These CBAs are encouraged on four levels: a) unit, b) area, c) batch, and d)
cluster, or the community as a whole.

Sharing – ACLC also gives importance to the value of co-discerning. Discernment is not only done by
an individual but it is also done by the community. For co-discernment to work, sharing is important.
Sharing plays an essential role in all ACLC activities, whether it be formal faith-sharing in small groups
or casual kumustahan or kwentuhan, and this serves as one of the tie that binds the individual members
together.

DISCERNMENT

At the heart of every formation activity is discernment. This is the point when, after prayer or
after acting, we ask ourselves, “Where is God leading me?” It is the time when we try to rid
ourselves of all our attachments and pray to be free, to be indifferent so that we can be sensi-
tive to God’s call. Then, we make a prayerful decision or election in response to His call. At
the end of every formation session comes the point of reflection, of discernment, when we are
asked to decide prayerfully. Also, ACLCers will encounter points of major discernment such
as the Retreat, making a temporary commitment to ACLC, and discerning to be a member of
the Leadership Community.
ACLC Formation Outcomes
It is important to specify the ACLC’s formation outcomes to aid formators of the community in coming up with what
topic to choose, the strategies to use and how the formation session will be delivered. Therefore, from the six
ideal characteristics of an ACLCer, the list of formation outcomes emerged as a list of specific and measurable
outcomes that can be targeted by any formation session. These outcomes are further subdivided according to the
different faculties of a person – knowledge (mind), skills (hands), and values (heart). Also, Specific outcomes are
also mentioned to pinpoint particular areas under the general formation outcomes.

In the spirit of discernment, formators of the ACLC should not be limited by nor pressured with this list of
outcomes. This list is not final. It only outlines specific areas of formation, which means that the characteristics of
an ideal ACLCer continues to grow. Outcomes can still be added to the list. On the other hand, ACLC formation
does not aim at forming individuals strictly by every word on this list. This list serves as a guide in designing,
directing and focusing our formation programs or sessions to the essentials of ACLC.

Common Ideal: Formed CLC Individual – a Committed Contemplative-in-action

Level General Outcomes Specific Outcomes


Knowledge Has a good grasp of one’s strengths and
weaknesses
Has a good knowledge of one’s personality
Knows and can explain the CLC Way of Life Has read and understood the General Principles
and Norms of CLC, History and Charism of the
CLC, Vision and Mission of the CLC-P and the
WCLC, General Directions of the CLC
Understands the value and the demands of
commitment
Skills Can lead the ACLC community Can become a unit representative, area
representative, project head, or leadership
community coordinator
Can guide a small faith community, most Can peer guide, guide a YCLC unit or any other
especially according to the CLC formation emerging community
Values Can commit oneself (permanent/temporary)
fully to the CLC Way of Life
Has an attitude of gratitude
Has an attitude of commitment towards the
Way of Life
A good practicing Christian Fulfills roles of a responsible Christian

Ideal One: Deeply rooted in the Catholic and Ignatian Spirituality

Level General Outcomes Specific Outcomes


Knowledge Has experienced and understands the Spiritual Has undergone the 5-day Ignatian Silent
Exercises of St. Ignatius Retreat
Understands and can explain relevant church
teachings and doctrines
Knows and can explain the spirituality of St.
Ignatius of Loyola
Knows the person, the life and the teachings of
Jesus Christ
Is familiar with the Sacred Scriptures
Understands the basic Catechism of the
Catholic faith
Understands how Mary is our model of
becoming a true Christian
Skills Can apply the dynamics in praying the Ignatian Knows the following: Beg for the Grace, Id
way Quod Volo, Repetition, Review of Prayer,
Simplification of Prayer, Application of the
Senses
Can silence oneself as disposition towards External Silence, Internal Silence
prayer
Can pray using the Ignatian prayer methods Contemplation, Meditation, Consciousness
Examen, Imagination, Colloquy
Can pray using the Sacred Scriptures Lectio Divina
Can pray using formula prayers
Can construct personal prayer spontaneously
Receives the sacraments regularly Holy Eucharist, Reconciliation
Prays regularly
Values Has a healthy image of and relationship with
God
Has a trusting disposition
Finds God in all things

Ideal Two: Knows, Understands and Practices Discernment

Level General Outcomes Specific Outcomes


Knowledge Knows when and how to discern
Understands the importance of discernment in
one’s life
Skills Can distinguish consolations and desolations in
one’s life
Knows how to identify inordinate attachments
in one’s life
Can scratch the surface as to where God is
calling one to be
Practices discernment regularly
Can practice discernment with one’s community
Values Has a feeling of being at peace with every
decision
Has developed an attitude of Ignatian
indifference
Is very open to whatever God’s plan for
him/her is
Is open to Agere Contra
Is open towards communal discernment

Ideal Three: Lives in a community

Level General Outcomes Specific Outcomes


Knowledge Has experienced living with a community
Knows the importance of being with a
community
Knows the value of Cura Personalis
Understands the demands of living in a Sensitivity, Openness
community
Skills Communicates effectively with fellow members
of the community
Shares faith experiences openly Faith-sharing
Listens actively to others Active Listening
Shows sensitivity and empathy towards other
people
Observes tact and diplomacy in relating with
other people
Has networking skills
Can cooperate with other people in the
community
Practices Cura Personalis
Can do fraternal correction with fellow
members of the community
Engages in activities with the community to
strengthen one’s ties with every member
Can manage conflict through revision of life
Values Is very open and enjoys relating with others
Feels a sense of belonging and acceptance
Is sensitive to others’ needs
Has genuine care and interest for the welfare of
others
Trusts the community

Ideal Four: Is called to and is responding to a personal apostolate

Level General Outcomes Specific Outcomes


Knowledge Can identify one’s personal apostolate(s)
Understands the importance and the demands
of lovingly responding to one’s personal
apostolate
Skills Lives a balanced lifestyle in terms of one’s Academics, Family life, Love life, Home life,
personal apostolates School life, etc.
Prioritizes one’s commitments
Has a positive disposition towards one’s
personal apostolates
Has an attitude of Magis
Values Committed towards one’s personal
apostolate(s)
Knows one’s personal apostolate(s)
Understands the importance of lovingly
responding to one’s personal apostolate

Ideal Five: Is called to and is responding to a communal apostolate

Level General Outcomes Specific Outcomes


Knowledge Knows the apostolic mission of ACLC
Knows the importance of the urban poor as
ACLC’s communal apostolate
Understands the value of Social Justice
Understands the value of Preferntial Option for
the Poor
Understands the basic Catholic Social Teaching
Knows that the formation of ACLC leads one to
be able to form others
Understands the idea behind the apostolate of
presence
Has an experience of immersion to the urban
poor
Skills Can process one’s experience of area
Goes to area regularly
Embraces a simple lifestyle
Can facilitate an area processing session
Values Has a positive disposition towards the
communal apostolate
Has an attitude of Magis
Is called to work for the upliftment of the lives
of our poor brothers and sisters through
structural change
Has a preferential option for the poor
Committed towards the community’s communal
apostolate

Ideal Six: Socially Aware

Level General Outcomes Specific Outcomes


Knowledge Understands and can explain international and
national situations and issues
Skills Is actively updating oneself on what is
happening in our society
Is socially-involved
Can discern the issues affecting the society
Can make a stand regarding divisive issues in
the country and the world
Values Has a deep sense of what’s right and what’s
wrong
Has a deep sense of nationalism
Has a deep sense of where is God calling us in
the context of our present day society
Has an attitude of involvement
Pagmamasid
Exploring and experiencing the CLC Way of Life

Vision: The basic goal of this stage is an orientation to the Christian Life Community and
the CLC Way of Life. The highlight of this development stage is in the experience of being
introduced to how it is to be an ACLCer. At the end of the year, members should have
gained an understanding, knowledge and experience of the CLC, at least on the basic level.
Also, the persons in the group would gradually integrate themselves into the community –
into CLC. Through building of community, they are gradually able to identify themselves
with the group. By identifying themselves with the group, they gradually integrate
themselves into CLC, its spirituality and its way of life. Through integration, they gradually
attain union of the mission of CLC. The formation under this stage would highlight
preparation for the Spiritual Exercises and community-building for service of God and
others.

Community building Ö Identification Ö Integration Ö Union of Minds and Hearts Towards Common Mission

CLC Phase: Pre-community and Initiation


Basis in the Spiritual Exercises: the Annotations

Signposts of this Stage


‰ Trying-out. At this stage, members are at the “trying-out” phase. Their attitude
towards the activities and the formation is usually from an observer’s point of view.
They would like to taste, first, this so-called CLC Way of Life before fully immersing
themselves to the ACLC. Attendance and interest levels of the members may vary per
activity.
‰ Evaluation. Joining ACLC may be due to varying reasons, such as continuation of CLC
from high school, referral by friends, etc. At the end of the semester, these members
should be completely introduced to what ACLC is and what the CLC way of life stands
for, and how we do things in the ACLC. After being presented with these data,
members will evaluate if they would like to continue to be part of the community and
to explore the CLC way of life for another semester.

By the second semester, there will be observable changes that will occur to the group.
Aside from experiencing the crucial ACLC activities, such as the silent retreat, these
members will now be officially inducted into the ACLC membership. Thus, these
characteristics of the group may take shape at this point:

‰ At home-ness. The members came to the group bringing with them different
backgrounds, levels of formation, life and faith experiences, outlooks, expectations and
needs. After one sem of formation, they have attained a level of trust, openness to
each other, and bond specially after the retreat—in short, a level of being at-ease and
at-home with one another.
‰ Initial formation of group identity. Members have begun to take on the identity of
being a CLCer. Or being a member of a particular unit. Members, probably without
them knowing it, do not just identify with the group, they also form the particular
identity of the group by their membership.
‰ Instability. Characterized by turn-over of members. Some of those who joined the
group early on may have already left. There are movements within and among units.
‰ “Dynamics” have begun to be formed: irritation at some members, natural attraction
to some sub-groups, repulsion from others, etc.
‰ Emergence of natural leaders. You may notice that particular persons beginning to
help the group in organizing, planning and other details. As the group develops,
leadership shifts to other persons and is eventually shared by all the members—specially
those who have committed themselves to the group.
‰ Idealism. For those just beginning on the path of service, idealism is the natural
response. You may notice that members become overly concerned with magis and
service; this is so because a new world is opening up for them and they do not know as
yet how to find a balance with regards this.

Role of Guide
‰ Witness. The guide should be aware that he/she carries a lot of weight and influence
with the group, especially with a group at this stage of formation. Thus, the witness of
your life is important. As far as possible, nurture your faith-life and prayer as well. You
cannot give what you do not have.
‰ Co-formator. A lot of formation happens in the unit. You are co-formator of your unit.
Formation happens through: community-building, prayer, introduction to the SPEX,
appreciation of Christian Catholic life, better appreciation of CLC way of life: mission,
service, contemplation.
‰ Enabler. Enable members of the group by bringing out the best in them – challenge and
stimulate them to greater service and apostolic involvement, maximize their God-given
potentials, encourage them to try new things (with balance and discernment, of
course!), and foster the growth of the group as a community.
‰ Observer. To be a guide is to work with the group from outside. You keep an eye in the
progress of the group towards the end in view (i.e. goals for the sem). Being an
observer gives you the added leverage to plot the group’s stage of development and
adapt and appropriate this guideline to the situation of the group. You must also be
aware of the dynamics and relations among members so you may be able to plot
strategies in handling these in an appropriate manner.
‰ Discerner and Co-discerner. The guide should be able to live in creative tension –
discerning between active helping vs. letting be/letting God; direct intervention vs.
trusting decisions of members; results vs. process that brings growth. He should also be
co-discerner: able to help his/her unit in common decision-making, as well as help
members make personal decisions. (see Creative Tension)
‰ Bearer of Spirituality. One of the observations of members, early into this stage of
formation, is that the CLC spirituality is not very clear to them. There is a clear need
to clarify this. The challenge is to clarify this also among the guides because he/she is
the bearer of spirituality.

n.b. You may have already begun to notice that even as you guide the members of CLC and bring them to
greater awareness of God, you are also being brought to greater awareness of God as well. God does not only
deal with your unit members, He also deals with you: notice parallelisms in your issues and your unit’s, (2)
how you fit your unit (in terms of personalities, etc.), (3) healing of issues.

See the bigger picture: To be a guide of CLC is to be in a ministry of forming young men and women for
service to the Church!
Living in Creative Tension (Possible Sources of Tensions and Problems)
‰ Formation vs. Apostolic Activity
See to it that group does not get too involved in apostolate/service with the result that
little or no time is left for individual/group formation in other aspects. On the other
hand, too much time given to formation leaves no room for service.
‰ Exclusivity vs. Disintegration
Group members should be open to others – not closed in on themselves to form cliques.
Inter-batch friendships, support-groups can be formed when members are open to
others. At the same time, if the members are pulled away too much, they can lose their
identity within the community (i.e. level of formation, batch support, etc.), and
disintegrate.
‰ Integration of Different Roles
Members can become so enthusiastic about the community that they spend too much
time on its meetings and activities to the neglect of their other responsibilities. Help
clarify priorities and roles: to family (as brother, sister, son or daughter), and specially
to studies (as student). You’re no longer an ACLCer if you get kicked out of the Ateneo!
‰ Tradition vs. Innovation Æ The Spirit of CLC
One of the things special in CLC is its very strong hold on tradition (i.e. retreat, lingo,
activities, etc.). Tradition is the x-factor in any community, group, society. But the
challenge is to go deeper: to look into the spirit of CLC – what does it stand for, what do
we want to do, what is the spirit behind the activities, the lingo, the retreat. If we are
clear about the spirit, then we can innovate, try new things, create new traditions,
without losing focus on the essentials.

Graces to ask for


1. To be able to know my unit and my unit guide
2. To be introduced to the Christian Life Community and the CLC way of life
3. To be able to learn different Ignatian prayer methods and to learn the dynamics of the
Spiritual Exercises
4. To be able to share my faith and prayer life to my community
2. To be able to look at my own personhood and personal history and deepen my
knowledge of my self
3. To realize that our formation is for mission

Proposed Game Plan


First Semester
Key Areas Contents Suggested Strategies
Preparation Evaluation of Prayer Life Continued personal prayer
for Retreat Refresher and Review of Prayer Methods and Regular practice of consciousness examen
SpEx Dynamics Prayer Exercises
¾ Grace ¾ Breathing Exercises
¾ Desires/Id Quod Volo ¾ Awareness Exercises
¾ Silence ¾ Fantasy
¾ Contemplation and Meditation Regular time for silent reflection, which is increased
¾ Review of Prayer gradually.
¾ Consciousness Examen Basic reflection after activities: “What struck me?” or
¾ Discernment – Experiences of “Where did I find Christ?” or “What graces did I receive?”
Consolation and Desolation Regular guided consciousness examen
Lights and Shadows during kumustahan
Contemplation exercises
Picture meditation
Journal Writing
Attend Mass on a regular basis
Self- Living the Way of Life Self-awareness Exercises
discovery Who am I? ¾ Personality Exams and Inventories
Personal Salvation History ¾ Self-evaluation Exercise
¾ Seeing God in my life Graced History
¾ His personal call this year Personal Issues and Concerns
Seeing God in my Personal History
Deepening Building Community Community-building Activities
Communal ¾ Openness ¾ Structured Learning Exercises
Bonds ¾ Trust ¾ Group Gimmicks
¾ Sensitivity Feedback Exercises
¾ Fraternal Correction
Praying Principle and Foundation Module on the Principle and Foundation
God’s Love God’s Love Reflection on the Universe
and Ignatian ¾ Universe Reflection on Human History
Spirituality ¾ History
Call to Discipleship Module on Discipleship
Discipleship Meditation on the life of historical figures
¾ Biblical Characters
¾ Saints
¾ Heroes
Listening to God’s call in my life
Silent Retreat
Second Semester
Key Areas Contents Suggested Strategies
Reality from Signs of the Times Reflecting on the Real World
a Faith Point ¾ Viewing Reality Seeing Christ in the Current Events
of View ¾ Being a disciple Developing a response to “What is the most loving thing
Reality of Poverty to do?”
¾ Seeing God in the Poor Session on POFTP
¾ POFTP
Christ Life of Christ – person, lifestyle & mission Contemplation or Meditation on Scripture, with emphasis
¾ Birth to Hidden Life on the preparation for the coming of Christ and the
¾ Ministry Gospels
¾ Image of God
¾ Christ’s lifestyle, identification with the poor
¾ Christ’s obedience to the father
CLC General Principles Deepening of the Principles and their infusion to the
different sessions and activities
Modules on the GP
Magis Living out the Magis Reflection on the Common Mission of the CLC
Reflection on the Apostolic Mission
Revision of Life

Christian Value of Sacraments Experience of the Sacraments


Catholic ¾ Eucharist Reflection on Being Christian
Faith Life ¾ Reconciliation Infusion of Basic Catechetical Tenets in the Sessions
Basic Catechism of Christian Life ¾ Ten Commandments
Mary as a disciple ¾ Beatitudes
¾ Apostle’s Creed
Module on Mary as a Disciple
Discernment Examen of my ACLC experience Consciousness Examen of the whole school year
Commitment Commitment Exercises
Discernment towards temporary commitment Talks on Commitment
Module for Discernment to a temporary commitment

n.b. As one can observe, the first stage of the formation is overwhelmingly rich in experience. The formators
must emphasize, though, the importance of introducing the new members to CLC and of preparing them for
the Spiritual Exercises. Given this stage’s richness, the experiences may overflow towards the next stage.
Tantum Quantum must be exercised especially in this stage. No need to rush the formation of our members.
Pagbabad
Deepening one’s relationship with God through the CLC Way of Life

Vision: Focused on and inspired by the first principle and foundation, this stage is centered
on a positive view on life: on God’s goodness in us, in others and in events around us. In
addition, this stage also focuses on His call for man to participate in Kingdom-building for
which we have been created. The formation under this stage would highlight a deepened
awareness and application of the CLC way of life in everyday, viewing reality from a faith
point of view and a deepened integration of oneself towards the community and the unit.

CLC Phase: Initiation


Basis in the Spiritual Exercises: First Principle and Foundation

Signposts of this stage


‰ A healthy level of balance is needed in order for the group to weather what is otherwise
known in some communities as the “Sophomore Jinx”:

At home-ness. more trusting of one another, Familiarity breeding contempt. taking each
more able to share their problems, no longer other for granted, alaskahan, talking about
feels the need to “explain him/herself”. others’ issues behind their backs, being
judgmental of each other.
Openness. members become very open to the Great Expectations. expecting everyone to
members of the group. share everything about their lives; guilt of some
at not being more open to the unit.
Attraction. to some members (romantic or Irritation at some members, repulsion, tampo
otherwise), sub-grouping within unit or within at some members, “history” in the relationship.
community.
Independence. the members feel more able to Independence. the members feel constricted
stand on their own two feet (i.e. their closest by the unit or by the community itself and they
friends do not have to be there so that they will want to “find themselves” first by not joining
join the prayer session or the activity, etc.) community activites.
Stronger group identity. Members are
beginning to know what CLC is about. Healthy
level of pride on being a CLC member and
surviving the year.
Idealism. No inspiration. feeling of tired-ness (i.e. area
dryness, nothing’s happening in the prayer
session, etc.)
Emergence of natural leaders. Floating members. some members are just
contented with depending on the leaders. Need
to challenge these members into personal
responsibility.
The bank account. past consolations have Nostalgia. inordinate attachment to past
taken root, allowing the group to weather consolations. Comparing this year with last
problems. year.
Feeling of responsibility and mentoring the new Superiority over new members: been-there
members. done-that attitude.
Roles of the Guide – without losing sight of the roles from the previous stage
‰ Encourager. The guide is the primary encourager, especially personal prayer on a daily
basis. Emphasize importance of reflection and listening skills.
‰ Challenger. Challenge members to growth. Now is the time to challenge members,
especially those you see as slacking off, just floating. Notice sharings (Are they using
their heads or their hearts? Challenge them to look deeper into themselves. Are they
just making themselves sound good to others? Challenge them to be more truthful, more
honest to themselves).
‰ Bearer of Spirituality. The CLC guides have been members of CLC. Let the members get
it from you through osmosis and through actual discussions with the unit regarding CLC
spirituality. The challenge for you therefore is to be more aware and more conscious
that you are living the spirituality of CLC.

Graces to ask for


1. To deepen communal bonds within my prayer group and the ACLC Community
2. To be able to recognize God’s personal call for me in general and in the ACLC
3. To be able to respond to the call to share God’s love
4. To be able to understand lay Ignatian spirituality
5. To be able to deepen my own personal graced history

Proposed Game Plan


First Semester
Key Areas Contents Suggested Strategies
Preparation Evaluation of Prayer Life Continued personal prayer
for Retreat Refresher and Review of Prayer Methods and Regular practice of consciousness examen
SpEx Dynamics Relaxation Exercises
¾ Grace ¾ De Mello’s Sadhana
¾ Desires/Id Quod Volo Regular time for silent reflection, which is increased
¾ Silence gradually.
¾ Contemplation and Meditation Basic reflection after activities: “What struck me?” or
¾ Review of Prayer “Where did I find Christ?” or “What graces did I receive?”
¾ Consciousness Examen Regular guided consciousness examen
¾ Discernment – Experiences of Lights and Shadows during kumustahan
Consolation and Desolation Contemplation exercises
¾ Anthony de Mello, SJ
¾ Rabindranath Tagore
¾ Joyce Rupp
Picture meditation
Journal Writing
Attend Mass on a regular basis
Self- Living the Way of Life Self-awareness Exercises
discovery Who am I? ¾ Personality Exams and Inventories
Personal Salvation History ¾ Self-evaluation Exercise
¾ Seeing God in my life Graced History
¾ His personal call this year Personal Issues and Concerns
Seeing God in my Personal History
Deepening Building Community Community-building Activities
Communal ¾ Openness ¾ Structured Learning Exercises
Bonds ¾ Trust ¾ Group Gimmicks
¾ Sensitivity Feedback Exercises
¾ Fraternal Correction
Praying Principle and Foundation Module on the Principle and Foundation
God’s Love God’s Love Reflection on the Universe
and Ignatian ¾ Universe Reflection on Human History
Spirituality ¾ History
Call to Discipleship Module on Discipleship
Discipleship Discernment Meditation on the life of historical figures
¾ Rules for the Discernment of Spirits ¾ Biblical Characters
¾ Saints
¾ Heroes
Listening to God’s call in my life
Silent Retreat
Second Semester
Key Areas Contents Suggested Strategies
Reality from Signs of the Times Reflecting on the Real World
a Faith Point ¾ Viewing Reality Seeing Christ in the Current Events
of View ¾ Being a disciple Developing a response to “What is the most loving thing
Reality of Poverty to do?”
¾ Seeing God in the Poor Session on POFTP
¾ POFTP
Christ Life of Christ – person, lifestyle & mission Contemplation or Meditation on Scripture, with emphasis
¾ Birth to Hidden Life on the preparation for the coming of Christ and the
¾ Ministry Gospels
¾ Image of God
¾ Christ’s lifestyle, identification with the poor
¾ Christ’s obedience to the father
CLC General Principles Deepening of the Principles and their infusion to the
different sessions and activities
Modules on the GP
Magis Living out the Magis Reflection on the Common Mission of the CLC
Reflection on the Apostolic Mission
Revision of Life
Christian Value of Sacraments Experience of the Sacraments
Catholic ¾ Eucharist Reflection on Being Christian
Faith Life ¾ Reconciliation ¾ Muldoon, Come to the Banquet
Basic Catechism of Christian Life Infusion of Basic Catechetical Tenets in the Sessions
Mary as a disciple ¾ Ten Commandments
¾ Beatitudes
¾ Apostle’s Creed
Module on Mary as a Disciple
Discernment Examen of my ACLC experience Consciousness Examen of the whole school year
Commitment Commitment Exercises
Discernment towards temporary commitment Talks on Commitment
Module for Discernment to a temporary commitment
Pagsusuri
Examining how one has lived the CLC Way of Life

Vision: Inspired by the first week, members are now brought into awareness of their
sinfulness and the need for God’s redemption. This is an important step in any Christian’s
journey in spirituality – it allows for a more hopeful yearning for God’s redemption brought
about by a more realistic sense of self. In CLC, they further realize God’s redemption takes
the form of following His will and sharing Christ to others. The formation under this stage
would highlight a certain dependence on God and others, an examination of one’s life of
faith and prayer, and deepening relationships. The experience of Philosophy and Theology
will form the minds and hearts of the members.

CLC Phase: Redemption I


Basis in the Spiritual Exercises: First Week

Signposts of this Stage


‰ More interior movements happen. Members tend to re-evaluate their reasons for
commitment. Some find conviction and stay. Others get discouraged and leave.
‰ Leadership is established. Members begin to (if they have not done so already) assert
their leadership in the bigger community. They become more vocal, more at home,
more comfortable with the other members (and thus more giving of their opinions).
‰ Others tend to “lie low” after a physically busy and sometimes emotionally draining
previous stage.
‰ Since third year is also a busy academic year, attendance is threatened. Members’
attendance dips. Be aware and wary of this since frequent absence leads to
discouragement and laziness.
‰ Members begin to look for something they could not yet understand and explain. This is
because life discernment usually begins at this stage. Members begin to look for
“deepening” – “deeper” prayer sessions and meaningful points. Members feel a real and
healthy discontent. Philosophical/existential questions take more hold in the
discussions/prayer sessions sharings, especially due to the experience of Philosophy and
Theology.
‰ The experience of powerlessness is also an important facet of this stage. Members begin
to feel and realize that some things cannot be changed by their own personal efforts—
whether in their personal lives, in the apostolate or in the unit—and therefore there is a
great need for God’s redemptive love that allows for changes to take place.

Role of Guide – without losing sight of the roles from the previous stages
‰ Clarifyer. Of motives. Of interior movements. Of discernment. More one-to-one sessions
happen at this stage.
‰ Observer. To be attuned to conflicts among individuals in the group, or conflicts that
the group may be experiencing.
‰ Companion. To be an understanding and compassionate companion to the members of
the unit as they go through their life’s journey.
‰ Discerner and Co-discerner. The guidelines of discernment must be presented at this
stage. If you feel the need, to introduce the process of Revision of Life in the group.
‰ Emphasizer. Of the importance of the Sacrament of Reconciliation. Of forgiveness. Of
prayer and examen.
Graces to ask for
1. To be able to value and appreciate daily prayer as an integral component in one’s life
2. To be able to see how God has been calling me since birth
3. To deepen the understanding of my own Catholic faith
4. To realize that as ACLCers, we are given formation for a mission
5. To deepen my understanding of the CLC Way of Life
6. To begin discerning if I am called to the Way of Life

Proposed Game Plan


First Semester
Key Areas Contents Suggested Strategies
Preparation for Refresher and Deepening of knowledge Modules on Principle and Foundation
Retreat about forms of prayer Consciousness Examen
¾ Principle and Foundation Prayer Methods
¾ Examen ¾ Contemplation
¾ Discernment ¾ Meditation
¾ Silencing ¾ Application of the Senses
Emphasis on Scripture as source of prayer
Silence as part of reflection time (within the 15-30 min
period)
Sessions on Discernment
Attend Mass on a regular basis
Christ, our Life of Christ Contemplation and Meditation on Scripture, especially the
savior ¾ Ministry Gospels
¾ Passion and Death Contemplating Christ as Savior on the Cross

Healthy Healthy Examination of my Life Sessions on Desires


examination ¾ Deepest and Genuine Desires ¾ The Two Standards
¾ Inordinate Attachments Sessions on Inordinate Attachments
Healthy Examination of my Faith Life Sessions on Evaluating one’s Faith Life
¾ Christianity ¾ Faith Check – Unanswered Questions
¾ Existence of God ¾ Challenging one’s Faith
Healthy Examination of my CLC Life Session on CLC-check – “At this point, how am I in this way
of life?”
Reality of Sin Disorder in one’s faith life Reflection on one’s woundedness
Times when we chose to refuse to receive Reflection on one’s inordinate desires
God’s love
Salvation Personal Salvation History Reflection on God’s presence in my life amidst the reality of
History ¾ Seeing God in my life sin in it.
¾ What is He calling me to this year?
The Father’s plan of Salvation
Silent Retreat
Second Semester
Key Areas Contents Suggested Strategies
Sin Sin in the World Reflection on the Sin in the World
¾ Need for Social Justice ¾ Social Events
¾ POFTP ¾ Experience of Area
Mary, as model of fidelity Session on POFTP
Session on Mary, as model of fidelity
God’s fidelity God’s response amidst our sinfulness Contemplation or Meditation on Scriptures pertaining to
God’s fidelity to man
Growth in Relationships Sessions on Relationships
Developmental Commitment ¾ Ideal partner
Issues Handling Conflict ¾ Myself in a relationship
Sessions on Commitment
Conflict-resolution Sessions
¾ Feedback
¾ Open Communication
¾ Fraternal Correction
Christian Examining my Life as Christian Experience of the Sacraments
Catholic Faith Infusion on the basic tenets of Catholic Life into life
Life experiences
¾ Commandments
¾ Beatitudes
¾ Creed
Preparation to CLC Way of Life Relishing the Graces Received for the Past Years as an
discern – CLC ¾ General Principles ACLCer
way of life ¾ CLC Charism Recollection for Discernment
¾ Our Common Mission
Discernment towards Temporary
Commitment
Pangingilatis
Discerning to commit to this vocation called the CLC Way of Life

Vision: Inspired by the Second Week and while keeping in mind and in heart the
experiences in ACLC, members are faced with the crucial decision to choose which path to
take after graduation. This stage promotes a healthy discernment of the members’ state
of life, which includes career, vocation, etc. CLC, here, is presented as a form of vocation
that the graduating members can choose to temporarily commit to. Here, the model of
Jesus Christ will serve as a template. Formation under this stage will involve discernment
in various aspects of lives and the general examination of ACLC experience.

CLC Phase: Redemption II


Basis in the Spiritual Exercises: Second Week

Signposts of this Stage


‰ Stronger interior movements happen at this stage. Members are currently relishing their
experiences as an ACLCer. They tend to look at their reasons for staying and evaluate
their reasons for commitment.
‰ Seniors are often feeling that this year is their last. Thus, they would try to give their
best in all that they do. They would try to do the things that they have not before.
Experimentation and busy-ness are prevalent in this stage.
‰ Leadership is established. Seniors are the leaders of the community. They take specific
roles that require them to be active and present in the community. They are more
outspoken regarding important CLC issues and matters. They know how ACLC works.
They are more at home, and are more comfortable with the other members (and thus
more giving of their opinions).
‰ Leadership is also established in many other endeavors, such as other organizations or
projects.
‰ They are the exemplars of ACLC. The visible seniors are supposed to be the living
testimonies of people who try to live out the CLC Way of Life after formation for four
years. Presence, both in attendance and participation, is demanded from them.
‰ Attendance is threatened by the busy-ness of their academics. Many are doing their
theses or final projects, which are integral to their graduation. Surely, some seniors’
attendance will dip. Be aware and wary of this since frequent absence leads to
discouragement and laziness.
‰ Deepened prayer sessions characterize this stage. Further experience of philosophy and
theology would require the deepening Sharing of experiences is strong in this stage
given that they are on their final stage of college. They are relishing every experience
not only for this year but also for their other years as a college student. Also, at this
point, discernment towards a particular state of life, career and personal vocation, is
real. Thus, this may cause undue pressure and uneasiness, especially when faced with
uncertainty, to the members as they evaluate their options.
‰ They experience both the feeling of restlessness and powerlessness. Restlessness comes
through the need to do something concrete, especially for others. However, there is
this feeling of powerlessness, which is a key facet of this stage, knowing that they
cannot do them on their own. Thus, the experience of Gods’ redemptive love becomes
real at this stage, which they would need to effect change. A key realization at this
stage is that they are mere instruments of God’s saving work and all things that they do
are not just for themselves or for others, they are doing them also for the greater glory
of God.

Role of Guide – without losing sight of the roles from the previous stages
‰ Discerner and Co-discerner. For this particular stage, this is the guide’s primary role.
He/she will accompany the unit in both preparing and actual discerning of their
personal vocation, career, state of life or commitment towards the CLC way of life.
‰ Clarifyer. Of motives. Of interior movements. Of discernment. One-to-one spiritual
guidance sessions may occur more frequently at this stage.
‰ Observer. To be attuned to issues that members of the group, individually or as a
group, are experiencing as they undergo discernment.
‰ Companion. To be an understanding and compassionate companion to the members of
the unit as they undergo thorough discernment in their lives.
‰ Reviewer. To aid discernment, the guide assists in reviewing and relishing all the
graces that members or the unit received during their formation in ACLC.
‰ Emphasizer. Of the importance of personal prayer and regular examen in their
discernment.

Graces to ask for


1. To be able to understand and live out my role as the leader and a senior ACLCer.
2. To be able to relish and process my ACLC and college experiences
3. To be able to discern my personal vocation
4. To be able to discern the best way I can live out the CLC Way of Life
5. To be able to discern whether I shall continue this Way of Life after college, through a
temporary commitment

Proposed Game Plan


First Semester
Key Areas Contents Suggested Strategies
Preparation Refresher on Ignatian Spirituality & Prayer Regular Consciousness Examen
for Retreat Methods Infusion of Principle and Foundation
¾ Consciousness Examen Meditation on Principle and Foundation
¾ Principle and Foundation
¾ Contemplation & Meditation on Contemplation and Meditation Exercises
Scripture, especially the life of Christ Relishing Graces
¾ Review of Prayer
¾ Graces Received vis-à-vis Graces Journal Writing
asked for Attend Mass on a regular basis
Discernment Mary, a model of Discernment Module on Mary
Rules for the Discernment of Spirits
Relishing the Graces from ACLC Recollection in aid of Discernment
ACLC Synthesis of ACLC experience Batch prayer session
experience
Vocation Deepest Desires
Where am I being called to?
Deeper call What have I done for Christ? The Kingdom Exercise: The Call of the King
to a What am I doing for Christ?
partnership What ought I do for Christ?
with Christ
Silent Retreat
Second Semester
Key Areas Contents Suggested Strategies
Review of Graces from ACLC Review of graces in formation sessions
graces Graces from stay at the Ateneo Contemplation on the Love of God
Revision of Letting Go Sessions on Letting Go
life Communal Discernment Revision of Life
CLC Way of Christian Catholic Faith Life Experience of the Sacraments
Life CLC General Principles Basic Tenets of Christian Life
CLC Charism ¾ Apostle's Creed
Meditation and Reflection on the CLC Documents
¾ General Principles
¾ CLC Charism
¾ Common Mission
Discerning Personal Vocation Following Mary as a model of Christian vocation
for a ¾ Call to serve God and others Career Development Sessions
personal ¾ Promotion of Faith and Justice How can I be of service after graduation?
vocation ¾ POFTP Session on POFTP
Living out the Magis
Confirmation of Career Discernment
Discernment Discernment to this Vocation Understanding the “Kingdom”
for Commitment to the Kingdom The Kingdom in the light of the current Philippine situation
temporary Sessions on Commitment
commitment Sessions on Decision Making
Sessions on Discernment
Pagtugon at Pagtataya
Choosing to commit to the CLC Way of Life

Vision: It is the hope of the ACLC formation that members reach this stage. This stage is
the transition between the ACLC college group to the CLC Way of Life outside the
constraints of the organization. Though it presents a lot of challenges since members often
feel the uncertainty of life after college, this stage asks the individual to struggle with the
challenges and to choose this way of life as one of the sure things he or she will commit to.
This stage begins as the seniors of the community end their stay at the Ateneo and this will
continue on, hopefully, until forever.

CLC Phase: Deepening and Continuing Growth


Basis in the Spiritual Exercises: Third and Fourth Week

Grace to ask for:


To be able to choose, through careful and prayerful discernment, to commit, permanently
or temporarily, to this way of life – the CLC Way of Life.
ACLC Program Planning Guidelines
The first part of this document has outlined ACLC formation essentials to aid those who wish to understand
the vision, goals, and framework of the formation in the community. This is very important, most
especially, for those who will plan and design a program for forming our community or our members. So,
to add to the formation aids, here is a step-by-step methodology in devising a specific formation program
for members using the information outlined by this document and organizing and consolidating these
information into a formation plan.

CONCEPTUALIZE FORMATION TOPIC. The formator should conceptualize a topic, which is based on the
Formation Principles of ACLC paired with the context of the members and the signs of the times.

IDENTIFY CORE EXPERIENCES. The formator should determine the most suitable Core Experience for this
topic.

IDENTIFY TARGET FORMATION OUTCOMES. The formator should identify the specific end goals of this
formation session. These outcomes serve as the instrument for making the formation sessions prioritize
important strategies to carry out the program.

CONTEXTUALIZE BASED ON FORMATION STAGES & YEAR LEVEL. The formator should design the program
according to the context of his members. This guarantees that the members will be able to appreciate
better the formation that is given to them.

DETERMINE NECESSARY STRATEGIES OF FORMATION. The formator will, now, design the formation program
and its strategies. Refer to the Proposed Game Plans at the end of every formation stage for the key areas
and suggested strategies.

Here is a format of a regular formation session:


1. Kumustahan or Check-in – each member is asked to share how they are since the last meeting (their daily
lives, prayer life, relationships, feelings, thoughts, etc.).
2. Opening Prayer – this may take any form (Scripture reading, spontaneous prayer, music, silence, etc.), as
long as the mood is set and the graces for the session are made known.
3. Activtity/Matter – may take the form of activities, readings, group dynamics, structured learning
exercises. Silent reflection may be included in this part.
4. Faith Sharing – allows the prayer to bear fruit in community, sharing the graces that one has received
through prayer and receiving the graces of others as well; thus, this part answers “what struck me?” or
“what have I discovered?”
5. Synthesis – summarizes the whole sharing by identifying similar themes and graces received through an
identification of convergence or divergence in prayer and graces. This should be in line with the
formation principles of ACLC.
6. Closing Prayer – this may take any form, as long as it gives thanks for the graces received and to continue
to ask for graces desired
7. Business – for announcements of the organization
8. Socials – Agape or unit dinner; CBA (optional)

EXECUTE.

EVALUATE. Using the desired formation outcomes as a reference point, evaluate members’ formation by
looking at both measurable (knowledge, skills, and values) and immeasurable (behavior, personal
judgment, fundamental option, etc) indicators.

The next page is a sample planning template. Formators can come up with their own template.
FORMATION PLANNING TEMPLATE

Activity Title:
Designed by:
Topic/Theme:

Core Experience

Formation Outcomes
Knowledge Skills Values

Context
Year Level:
Formation Stage:
Specific Context:

Formation Strategy
Kumustahan:

Opening Prayer:

Activity/Matter:

Faith Sharing Questions:

Synthesis:

Closing Prayer:

Evaluation

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