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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.
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.
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
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.
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:
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.
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
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.
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.
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.
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.
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
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.
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.
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.
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.
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:
Synthesis:
Closing Prayer:
Evaluation