GUIDELINES FOR REFLECTION

IN PREPARATION FOR THE

21ST GENERAL CHAPTER

Preparatory Commission of the 21st General ChapterRome, January 30th, 2009

INTRODUCTION

Dear Brothers, Marist Lay People and Youth,

The Preparatory Commission for the 21st General Chapter met from 28 November to 3 December 2008, to become acquainted with and analyse all the responses which you sent us at the end of the first phase of preparation.

We wish to thank you for your contribution to this important work. A quick calculation shows that nearly 6,000 people participated in the process of discernment to which we invited you (2,500 brothers, 2,100 lay people, 550 persons in the Marist Organisations and 820 young people) . These figures show the interest aroused by the next General Chapter and it is encouraging for all.

We want to thank you for the richness of the contributions that we have received. The sum total of the documents received from each province, documents which are already the fruit of a local synthesis, amounts to almost 400 pages.

This present document, is one of the three documents that proposed to you as tools for reflection for the second phase of preparation for the Chapter. The other two are the circular of Bro. Seán (New Hearts for a New World) and the Report of the General Council.To give you some guidance in the reading of the present document, here is its general organisation :

The first part is a summary of the responses from the initial consultation. The second part offers some means of reflection to deepen the reflection and encourage

dialogue arising from the ideas which appear in the summary. The third part presents a plan of action to help develop the second phase of the

consultation which extends from February 2009 up to the General Chapter.

At the time of the initial consultation, you participated in reflection through a process of group discernment and provincial synthesis. In the second phase, the Chapter members have the specific role of listening to each of you in the name of the Institute. For that, we have left to each province and each region the responsibility of organising itself in liaison with the regional co-ordinator who is himself a member of the Preparatory Commission. We invite you then to take part in this second phase according to the directions provided for you at the provincial level.

With the publication of the results of the initial consultation and the election of the delegates to the Chapter, we have now entered into the dynamic of the General Chapter. May it be for us all a time of listening to the Spirit. May Mary and Marcellin accompany us on this journey.

On behalf of the Preparatory Commission:

H. M. Berquet, C.G H. Teodoro GragedaCo-ordinator Secretary

Guidelines 2

PART IA review of the responses gathered from the Initial

Consultation

This first part offers a summary of the responses gathered from the initial consultation which took place in the Institute from July to October 2009.

Methodology * The first phase of the consultation was carried out in 4 different groups, each one with its own specific questionaire. The groups were, Communities of Brothers, Lay Marist Groups, Marist Organisations and Marist Youth Groups. A synthesis was made in each province by the provincial facilitator named by the Brother provincial and sent to Brother Teodoro Grageda, Secretary of the Preparatory Commission.

* In mid-November a small group of the Preparatory Commission members started to read the contributions from the Provinces and to prepare a modus operandi to be used by the Preparatory Commission for its meeting (28 November-3 December). We adopted the following process. We identified the four major themes raised by each group in each Administrative Unit. We used figures to show how many people or groups expressed the same opinion. When two ideas were very close, we put them together under the same heading. A final review offered the possibility to include other issues raised in some provinces which we ranked 5th, 6th and so on.

Guidelines 3

* From the synthesis at the Institute level, we identified seven major topics. In doing so, we were very careful to give voice to each continent. It seemed to us very important that the whole Institute be represented in our feedback. The internationality of our Institute is a key feature that Brother Seán has stressed on several occasions. The outcome of this synthesis is:

- a list of 7 themes from the communities of the Brothers: Identity and Vocation of the Brothers; Mission; Lay Marists and Partnership; Spirituality; Consecration and Community; Governance; Financial Autonomy.

- a list of 4 themes from the Lay Marists: Vocation of the Brothers; Mission; Partnership; Spirituality.

- a list of 6 themes proposed by Marist Organisations: Identity; Mission; Lay Marists; Consecration; Governance; Restructuring. (A special question directed to this group touched on the structures of governance and animation in the Institute.)

- A list of 5 themes for Marist Youth Groups: Identity; Lay Marists; Mission: Spirituality; Consecration.

The following pages offer a detailed review of the themes. Questions 1 (Topics/ Challenges) and 2 (Concrete Proposals) were common to all groups. We grouped together the answers from Brothers and Communities, Marist Organisations, Marist Laity and Youth. The given motivations that helped to identify topics and proposals are not presented in this summary. They have been useful to understand better the meaning of the challenges and plans of action which were suggested.

A. Review of questions 1-2: CONCERNS and LINES OF ACTION

In this paragraph we offer a short summary of the contributions from the Provinces to the initial consultation. The responses are classified under several headings, called themes. These are: Identity and vocation of the Brothers, Mission, Lay Marists and Partnership, Spirituality, Consecration and Community, Governance, Financial Autonomy.

1. IDENTITY AND VOCATION OF THE BROTHERS

1.1. There exists a kind of confusion between common and specific elements which characterize the Brothers and the Laity. There is a need to define the identity of the Brother and a need for clarification of our respective vocations as Brothers and Lay people. This view is expressed by the Brothers, the Laity and Marist Organizations in Latin America, Africa, Europe and Oceania.

1.2. Brothers from Africa and Asia indicate that there is a declining number of vocations in the Institute. Some suggest a new Year of Vocations in the Institute, along with other proposals including: more full-time vocations promoters, more Brothers in touch with young people and greater openness of communities. Key issues in relation to the vocation crisis as observed by the Brothers and Lay people from Africa and Latin America are fidelity and perseverance. Some propose better accompaniment of Brothers and renewal programs for Brothers and Laity.

1.3. According to the Brothers and Marist Organizations in Oceania, Asia and Africa, the vocation to brotherhood lacks relevance to the Church and the world. However, those from North America believe that the Marist Brothers have something to offer the Church.

1.4. Our current initial formation does not meet the challenges of religious life today. An example, the increasing number of the Lay Marist challenges us. Some suggest an updating of the formation guide. Latin American and African Brothers, Lay and Young People point this out.

2. MISSION

Guidelines 4

2.1. In Europe, the need to present an Incarnated Gospel more than a doctrine is stressed. The challenge is to be attentive to values in confronting a materialistic world, to really work for evangelisation. For Latin America and Asia, the need for a new evangelization in a new world is identified. According to what we gather from the Americas (North and South) we need to offer an experience of Church, while Asia added, to present Jesus Christ. All these views are from the two groups, Brothers and Young People.

2.2. Brothers, Laity, Marist Organizations and Young People all agree on solidarity as an important element of mission. The Americas speak of option for the poor, while Asia calls on the brothers and the laity to be present to the least favored. Europe proposes that youth movements be involved in social work. Caring for those most in need is the agenda of those from Latin America and Europe.

2.3. To develop informal educative presence – new and audacious was put forward by the Brothers, Marist Organizations and Young People in Europe. Latin America insists that rather than going places, there is a need for new forms of presence. This presence, in the Asian view, should take into account social realities.

2.4. The need for closeness to what is Marist was defined by Brothers, Laity and Young People from Latin America and Asia. Europe agrees with Latin America that Brothers must be close to the youth. Asia calls this “being Champagnat present in the spirit of friendship”. There is a danger in not knowing the challenges facing young people.

2.5. Lay Groups and Marist Organizations in Latin America and Asia emphasize the need for greater visibility in Marist mission and Marist institutions. We should not forget to make visible the Marist identity in our works, as suggested by North America.

2.6. The need to develop Advocacy for children is a view shared by Brothers, Laity and Marist Organizations in Europe, Latin America, Oceania and Asia.

2.7. Thinking about going beyond borders; Brothers, Lay and Young People in Europe, Asia and the Americas expressed the need to extend and support Mission ad Gentes. Furthermore, the Americas proposed the possibility of young people and Lay people participating in this mission. Africa asks for an evaluation of the current program.

2.8. Widening the scope of mission: Brothers, Lay and Young People in Latin and North America propose that Marist Mission be extended to families. Asia thinks it is a good idea to exchange personnel.

2.9 The four groups in Latin America and Asia, in talking about collaboration with the laity, believe that we need to develop a common vision of Marist mission among Brothers and Laity.

2.10. Part of the mission is formal education. The Brothers, Lay and Young People in Africa and Latin America, affirming the school as a privileged place for mission, say that there should be more quality universities and youth centers, offering critical education with a new pedagogy. Furthermore, voices from Africa tell us that schools need to be updated in the area of information technology. From Asia, we hear about promoting Marist education in a way that is relevant. They also suggest extending our education programs to include environment and peace. North America identifies the need for Marist schools to address young people coming from dysfunctional families. Africa, North America and Asia also articulate the need to make Marist education more affordable.

Guidelines 5

2.11. To keep alive the Marist charism in our apostolic works is a concern for many. Most suggest we continue and develop training in Marist spirituality and Marist charism for our staff. Some suggest an International Bureau for Marist Education, others to have a Champagnat center in each Administrative Unit.

3. LAY MARISTS AND PARTNERSHIP

3.1. The identity of the Lay Marist needs also to be defined just as the identity of the Brother needs to be defined. Brothers and Lay people from Africa and Latin America make this point. Europe suggests seeking legal recognition for the Lay Marists.

3.2. Some in Europe and Latin America propose we define new forms of commitment for Lay Marists while Africa suggests we explore new ways of sharing life and mission. Asia proposes a study around the question of people who are not Christian belonging to the Institute.

3.3. To clarify the extent of the participation in decision-making by the Laity was brought up by the Brothers, Lay and Young People in Latin America and Africa. From Oceania, we hear about evaluating present structures while Europe believes in being open to the idea of co-responsibility. Latin America and Oceania also agree that there are difficulties between the Brothers and the Laity in the area of decision-making.

3.4. All four groups from Latin America, Africa, North America and Asia think that there should be plans for joint formation, especially in the area of spirituality. The possibility of drawing up a Guide for better formation of the Brothers and the Laity was put forward. A special area, leadership, should be included.

3.5. The idea of mixed communities poses a challenge for us. This is the view of all four groups from Latin America and Oceania. But there is general agreement to support and extend these mixed communities, especially for a specific mission.

3.6. Brothers and Young People in Asia and Europe see the need to strengthen the Champagnat Movement and empower it.

3.7. There are different ways of living and actualizing the charism according to Brothers, Lay and Young People from Latin America, Oceania and Asia, while in Africa, it is observed that there is willingness to live it. Those in Oceania add the importance of prayer life and from Asia comes the reiteration about centering our lives on Jesus.

3.8. Lay People in Latin America observe that there is a need for Vocation Ministry for the Laity because according to them, the vocation of the Brothers and the Marist Laity seem not to be differentiated.

3.9. Solidarity, specifically a joint effort by the Brothers and the Laity in working with the least-favored, is an agenda coming from the Brothers of Latin America.

4. SPIRITUALITY

4.1.The place of Mary, according to Brothers in Oceania, does not appear often. From North America and Asia, we hear that Marist spirit has to be the source of inspiration in all we do.

4.2. Brothers from North America and Latin America talk about gradual growth in Marist Spirituality. To be drawn up, therefore, is a growth process which is modern in its approach.

Guidelines 6

Structures and resources that promote the Spirituality of the Brothers and the Laity along this line should be guaranteed. Furthermore, there has to be a unification and integration of all aspects of our life.

4.3. Europe and Latin America suggest we deepen our understanding of “Water from the Rock” using a variety of ways such as seminars, retreats.

4.4. Marist characteristics that Lay People from Asia find strong are simplicity, family spirit and following Jesus in the way of Mary.

4.5. Young People from Latin America claim formation in Marist Spirituality needs to be addressed.

5. CONSECRATION AND COMMUNITY

5.1. Prayer life was presented as an issue by Brothers and Marist Organizations from Africa and Asia. Furthermore, the responses from Africa indicate a weak faith. Jesus at the center is a theme shared by respondents from Latin America and Asia. There is a call to take greater care of personal and communal prayer life.

5.2. Brothers and Marist Organizations in Europe mentioned the call to witness to the Gospel. In addition, those from Latin America talked about a simple lifestyle and becoming people of God.

5.3. Vocational Accompaniment is an important matter to pay attention to as the Laity, Marist Organizations and Young People from Africa observe the reality of brothers leaving the Institute. Latin America and Asia see the need to strengthen the Brothers’ vocation as there is an ever-growing need for brothers. For this a new form of vocation animation should be designed. Likewise, voices from Latin America and Africa speak of intensifying the appeal of the vocation of the Brothers. Africa adds the need for Formators to be updated.

5.4. In the Brothers’ Communities, African Brothers, Laity and Marist Organizations observe a growing individualism and materialism and weak interpersonal relationships. From Latin America and Asia, we hear about a new Marist religious life that integrates community life project and personal project while emphasizing simplicity, and being centered on Jesus Christ. Latin American respondents share with those in Oceania the idea of being visible, fraternal, intimate and prophetic. It is a community with a new style, inserted into the Church and society as proposed by Latin America. This means, as Asia would remind us, that old traditions are not applicable now. Why not a “year of Community” at the Institute level, suggest people from Europe? America suggests the introduction of a discernment process at all levels.

5.5. Our brothers need new formative processes, while paying attention to academic training and on-going formation. Brothers and Lay people from Latin America speak of this. Asia and Europe stress the need for a formation program for community life and community leaders.

5.6. For a new world, Brothers in Asia indicate that upholding traditions may not help in living our consecration today.

6. GOVERNANCE

6.1. The reality of having few leaders and the need to promote life-giving leadership is articulated by Brothers and Marist Organizations in Africa and Asia. From Europe, we hear of coherence and

Guidelines 7

leaders who are role models. The voices from Asia add that we must encourage more lay people to participate in leadership.

6.2. Europe suggests we continue the model of the Extended General Council, but asks for structures which are more simple and cost effective.

6.3. Management structures need to be updated and the sustainability of the Marist works must be looked into. The Marist Organizations from Latin America and Africa present this point.

6.4. With regard to government structure, the Lay and Marist Organizations in Europe and Oceania observe the presence of the General Council in the regions is not strong enough. For this, a new model of general administration is needed. Europe also shares with Latin America the idea of creating new secretariates, for example, Education and Young People.

6.5. Oceania raised the issue of separate governing bodies for Mission/Charism and Religious life, as a way of clarifying responsibilities and decision making between Brothers and Lay Marists..

6.6. The restructuring, according to Marist Organizations in Africa, has made provincials inaccessible. The distances to be travelled have widened and the lack of communication poses difficulties in many areas. Asia points out that new structures should not burden provincials but give them more time. There are sugestions from Latin America, Africa and Europe that we revisit or evaluate the process of restructuring and its achievements.

7. FINANCIAL AUTONOMY

This point is stressed by both Africa and Asia.

7.1. Marist Organizations and some communities in Africa highlight the difficulty in reaching financial autonomy. They say that they are being too dependent. Some suggest the building of self-reliant projects that can sustain the Marist mission or income-generating projects for the needs of the province.

7.2. Marist organisations in Asia and Africa stress the need for stabilization in the area of finances. Restructuring has created huge Administrative Units and consequently some expenses have become very high.

B. Review of Question 3 (specific to each group)

Question 3 of the Initial Consultation was specific to each group. Here is a summary of the answers by region.

1. BROTHERS

The reasons that encourage us to commit our life every day as Marist Brothers

According to the responses, this question offered an opportunity for a deeper sharing among the Brothers. We give three major reasons offered in each region of the Institute.

Guidelines 8

In Europe, the Brothers stress the word Fidelity: fidelity to the call from God, God loves me and I want to respond. I’m sure that God has been always faithful. Also, as a consecrated person, I give myself to my community and to others.

In Africa, the three major reasons given are: To make Jesus known and loved through our educational and solidarity projects with youth and the poor. Responding to the love of God, of Jesus and Mary through the spiritual resources of life : prayer, sacraments (Eucharist), Marial devotion, recollections, retreats. We are encouraged by the testimony of the elder brothers and the martyrs, as well as by the support of a fraternal community life.

In Asia and Oceania, a deep faith is the major reason which encourages the Brothers. The conviction that this is where God wants me to be. The possibility for evangelisation is another reason. Finally, the joy in living life to the full, a life which is meaningful.

In the Americas, the main reason is the love for Jesus Christ and his Gospel - like Mary, Marcellin and Saint Joseph. Our mission of making Jesus known and loved by poor children and young people through education. Our faith and our answer to God’s call to live the Gospel as a Marist Brother 2. MARIST ORGANISATIONS

This question was not treated by all the provinces. As a consequence, what we present below does not reflect the opinion of the whole Institute. The replies are presented by regions.

The CHANGES OR MODIFICATIONS in the STRUCTURES OF ANIMATION and of the GOVERNMENT OF THE INSTITUTE which seem appropriate to us in order to respond better to these subjects or challenges, and to apply the proposals for action.

2.1. General Organisation

For Europe and Latin America, it is necessary to decentralise government by strengthening the regional level, having a general counsellor living in each region. The suggestion is to institutionalise the Enlarged General Council. For Europe, it is necessary to rethink the style of the visits of the General Council with regard to their length and their content.

2.2. General Administration

Concerning the general administration the approaches differ. For Europe, it is necessary to simplify the administration and reduce the number of secretariates. Two key words for this reorganisation: economy and simplicity. However one province suggests naming more General Counsellors rather than creating secretariates, or else creating international teams around a specific theme.In contrast, Latin America suggests maintaining the existing offices and secretariates and of assuring their continuity, especially those for mission and for the laity. Two other secretariates are proposed: one for youth and one for formation.

2.3. The place of the laity

For Latin America, the growing place of lay people in the Institute leads to developing co-responsibility and the formation of them in the structures of animation and of government. To meet this means to adapt our constitutions and our proper law to this reality. For Latin America and Europe, the lay people should be integrated into the structures of animation and of government.

Guidelines 9

One province of Oceania suggests setting up structures which make a greater distinction between what relates to the charism and the mission on the one hand and to the religious life on the other.

2.4. Vocation ministry

Latin America and Asia suggest that means and structures be found to develop a culture of vocations and new ways of vocation ministry.

3. MARIST LAITY AND YOUTH

This question was posed in the same way to the youth groups and to the lay Marists. But the reality of these groups differs greatly from one region to a

What do we ASK of the Institute of the Marist Brothers today?3.1. Sharing with lay people

For the lay Marists of Latin America, the question arises of the place of the laity in the structures of animation and of government in the Institute. The desires express: That the lay people take part in the decision making, that they exercise a leadership role, confide and delegate work to the lay people. This supposes a formation in Marist leadership (Asia) and a clarification of the level of participation of laity in terms of their ties with the Institute.

The lay Marists and youth of Latin America suggest the provision of more opportunities to promote exchange, the type of experience favouring the creation of mixed communities. More generally, they desire a greater participation of lay and young people in the life of the Institute. Some suggest promoting pilgrimages of brothers and lay people to the Marist places.

The lay Marists of Oceania suggest exploring possibilities for new forms of Marist community, new forms of vocation to the Brotherhood. In the same way, some lay Marists of Latin America suggest creating a form of committed lay life.

The lay Marists of Europe suggest the creation of new local entities (schools, communities) involving the whole Marist family.

The young people of Latin America suggest offering community experiences for brothers, lay Marists and young people together.

3.2. Promotion of the Lay Marists

In Europe and in Latin America, lay Marists desire that the Marist laity be valued and promoted at all levels of the Institute. This supposes the creation of places of human and spiritual formation to deepen the charism. A specific request was made for financial support for the Champagnat Movement. A formation guide was suggested for lay Marists. In Africa, the lay Marists insist on the necessity of the brothers being open to young people and to laity. For Oceania, it is important to continue to work positively with lay people.

The youth of Europe desire that a strong impulse be given to Marist youth movements. Those of Latin America suggest extending the Marist Youth Ministry to all the Administrative Units of the Institute and creating an international assembly of Marist youth.

Guidelines 10

For this to happen, it is necessary to promote the involvement of all the Marist organisations with these youth movements. Another desire is the international or regional co-ordination of all these Marist youth movements.

3.3. Religious consecration

For the youth of Africa and Latin America, it is necessary for the Brothers to walk in the steps of Marcellin Champagnat, to be role models.

The youth of Asia and of Europe expect of the Brothers an authentic witness of evangelical life, that they centre their life on Jesus Christ like Mary and that they do not hesitate to abandon their comfort zones to achieve this.

For the youth of Latin America and Asia, it is necessary to invest in the religious vocation of the Brother, to give meaning again to the vowed life in open communities, to explore new ways of developing vocations.

3.4. Marist mission

The youth of Africa express their need for an presence and support on the part of the Brothers. For their part, the lay people of Asia ask for the Brothers to provide a presence of quality and closeness. For this, the brothers should be freed from administrative tasks to be in contact with the young and to give them accompaniment. They further suggest that the communities be fully integrated into the local community.

The lay Marists of Latin America desire that Marist education be more accessible to the poor. The lay Marists of Oceania desire that the Marist Brothers continue to have a significant presence in the Marist schools, through their presence, participation and accompaniment.

The lay Marists of Asia invite the Institute to consecrate itself to young people at risk, to send still more Brothers into poor countries and even to explore other forms of education to respond to pressing social needs. Likewise, the youth of Latin America desire a presence in marginal places. In this they join the lay Marists of the same region who request more prophetic witness and action in the areas of justice and poverty.

Some lay Marists of Europe ask for a clearer definition of the concept of evangelisation. That the Institute offer a renewed vision in the plan of the Church. They desire that behind each Marist work there be a Marist community.

For the youth and the lay Marists of Latin America, there is a great desire to share Marist life and mission. For this, they recommend encouraging the voluntary mission experience of lay Marists, of creating opportunities for young people to work with the children and youth they do not normally encounter.

Finally, the youth of Latin America ask the Brothers to invest in the formation of Brothers and Lay Marist on behalf of the mission.

C. Review of question 4: SCENES from OUR PAST (Institute) and the BIBLE.

Guidelines 11

Note: In this summary, we report the two major responses from each region of the Institute.

1. The SCENE from OUR PAST (Institute) that most inspires us today in our commitment, and which leads us to renew our heart for a new world.

1.1. From Brothers

The scene of our past which has been most quoted is the “Montagne Experience”. It appears in first or second position in each region. The second scene, the “table of La Valla” is quoted by the Americas and Europe. This image is seen as a symbol of our family life. Asia and Oceania propose the figure of Champagnat and the first Brothers building the Hermitage. Africa puts the emphasis on the Spiritual Testament of Fr. Champagnat.

1.2. From Lay Marists

The same scene has been chosen by Lay Marists all over the world: the Montagne Experience. Moreover, La Valla is also proposed by Lay Marists from Europe while the Americas prefer the figure of Father Champagnat building the Hermitage with the first Brothers.

1.3. From Young People

For young people of the Americas, the Montagne Experience comes first and the Memorare second. For Europe, the Montagne Experience is in second position, the first choice being Br. Sylvester jumping on Marcellin’s shoulders. In Asia and Oceania, young Marists offer this phrase of Champagnat: to educate children you must love them.

2. The SCENE from the Bible that most inspires us today in our commitment, and which leads us to ‘renew our heart for a new world’

Note: In this summary, we report the two major inputs from each region of the Institute.

2.1. From Brothers

The Wedding at Cana is quoted by the Brothers of Asia, the Americas and Oceania. Also, the Brothers from the Americas and from Africa offer this phrase of Jesus: Let the children come to me. The Good Samaritan is quoted by the Brothers in Europe and the Brothers from Africa suggest a text connected to the mission: Go out to the whole world and make disciples…

2.2. From Lay Marists

In Europe Lay Marists propose the disciples on the road to Emmaus; in Africa the following quotation from Ezechiel “I shall remove your heart of stone and give you a heart of flesh”; in Asia and Oceania - the Wedding at Cana; in the Americas - the Annunciation.

2.3. From Young People

In Asia and Oceania, the young people offer the Beatitudes and the command of Jesus: “Seek first the kingdom”. In the Americas, they propose the scene of the Rich Young Man and the phrase from Saint Paul: “Love is patient…”

Guidelines 12

PART IISUGGESTIONS FOR DEEPENING THE REFLECTION

INTRODUCTION

While a man was visiting his daughter, she asked him to take care of two of his grandchildren while she went shopping. The two were doing homework on their computers. Wishing to make himself useful and to give them a break, grandfather offered to type out some of what his grandson was copying from a reference book.

“If you show me the basics of the computer,” he said, “I can help you with your work.” And so it was that he began his first computer lesson. His grandson spent almost an entire hour explaining to him the basics of “Word”. When the boy left to play outside with his sister, grandfather, alone now in the house, got down to business.

Later, at supper, he exclaimed with amazement: “Ah, what a smart machine!” The whole family gave him a curious look. He went on: “It even takes the initiative to tell me to close the window!” They all broke out laughing and tried to explain to him that the computer was referring to a “virtual” window, not a real window, since the computer doesn’t have the capability to measure the temperature.

Guidelines 13

Grandfather insisted and kept saying that the message had even disappeared from the screen as soon as he closed the window. He wasn’t aware that messages on the computer appeared only for a short time. There was no way to persuade or convince him that the computer wasn’t giving orders on its own when it asked him to close the window. But he had the most convincing proof: “as soon as I closed it, the message disappeared from the screen”. He was positive that his explanation made more sense. Of course it did…of that which he was sure!

It is clear that we are facing a rapidly emerging “New World”. New situations demand new ways of being present to make Jesus known and loved. The General Chapter is a renewing grace of God meant to help us all in our discernment and understanding of the new reality: “new wine into fresh wineskins” (Mk. 2:22). The changes are so universal that simple remedies no longer suffice (Cf. Mk. 2:21). We suspect that the new world into which God is inviting us will not be found in books or in updated theology, despite how much they might help us. The genuine answers will be found in our hearts, at the center of where we really live. Rearranging things won’t help. We need “New Hearts”, open to following this new road ahead. It is useless to want to arrive at a destination without having gone on the journey. The journey, not the destination, is what renews the heart and soul. The finish only shows the result; it adds nothing. And so, it should come as no surprise that Br. Seán repeatedly invites us to a revolution of the heart: to set out on the road towards a deep personal and institutional conversion. We have quite a journey to undertake!

In the pages that follow, we present for your consideration a guide for personal and shared reflection. By putting on the table the reality of our lives, we have the opportunity to find what we are really searching for, and, having found it, we can renew our hearts in such a way that this changing world might see in us a vibrant testimony that will lead it to see the power of the Gospel.

We center this process on four areas that, after closely analyzing the feedback received from the provinces and districts, we consider to be priorities for the Institute:

- The Brother’s Identity- The Lay Marist- Marist Mission- Marist Spirituality

These four areas demand our special attention and deep reflection so, focusing the attention of the majority of the Brothers and lay people, we can arrive at a clear understanding and consensus regarding their meaning and consequent implications. At the end of this section we list six other areas that had a prominent showing in the summaries sent to us in October by the provinces and districts:

- Structures of Animation and Government- Community- Formation- Vocation Ministry- Youth Ministry- Mission Ad Gentes

These six topics have already been widely discussed, both in the Church as well as the Institute, and now require clear action plans. The reflections that the General Chapter will conduct on the first four areas which we consider priorities will provide an important basis for action plans in these other six areas.

In presenting this agenda, our intent is to take another step forward in preparation for the Chapter. We invite everyone to reflect on, pray over and share our thoughts on these areas, as individuals and in community. These efforts at the local level will help us in turn to share with the capitulants in

Guidelines 14

the various administrative units. The capitulants are now the ears of the Institute for all of us. What we pass on to them will also prepare their hearts. And although they will be completely free to treat these topics as they wish, the road trod beforehand will assist them the better to carry out their task.

We will approach the reflection on each of the first four topics from five angles:

- Reasons for presenting this topic: why this topic was chosen.

- Historical context and the situation today: points of reference that can help us see today’s realities from a historical perspective.

- Consequences if we don’t move forward in this area: to encourage reflection and exchange of ideas. Some of the situations come from the contributions we received in the initial consultation. Even if we do not move forward, life does, and continues to evolve according to its own inertia. Imagining the resulting situation can help us see what we need to do now.

- Possible roads ahead: Here we find possible ways to move forward. Some of these also are from the initial consultation, others from the experiences of other groups in the Church. A word of caution: some of the suggestions may present conflicting choices. Since they are so varied, they don’t necessarily make sense when taken as a whole.

- The key question: We try to identify the central element or elements that go to the heart of the matter, that is, that key point which seems to be influencing everything at this moment and which, if properly dealt with, will provide solutions in many other areas.

Important note: Finally, we wish to stress that we have sought a style that will encourage your reflection and discussion. The statements and proposals in the following pages in no way represent the thinking of the Preparatory Commission, nor, of course, of the General Council or Superior General. What you have before you is simply a tool to stimulate meditation, and to the extent possible, dialogue and sharing at individual, community and province levels. Each community and province can decide on the best way to share its reflections, according to the time available, the type of group, etc.

A. THE FOUR MAJOR AREAS WE PROPOSE FOR REFLECTION BY THE BROTHERS

1. THE IDENTITY OF THE BROTHER

1.1. Reasons for presenting this area

The consultation carried out in each of the administrative units between June and October 2008 had for its working instrument the workbook “On the Road to the 21 General Chapter” and resulted in the sending of a summary to the preparatory commission, stressing interest in some traditional and apparently scattered areas (such as religious life, consecration, vows, fidelity, perseverance, vocation crisis, community, formation, vocation ministry, etc.). However on the whole they pointed to the same basic area that, at this moment in the life of the Institute, seems most relevant and critical: the Identity of the Brother. It is on how we respond to this that all those other areas above depend, and even more so, does our future .

Guidelines 15

The emerging force of the laity and the awareness of a truly shared mission, bring to the forefront the issue of the essence of being a consecrated religious brother: How do these two factors mutually complement, energize and enrich the life and mission of the consecrated Marist religious brother and that of the lay Marist? The question of identity becomes even more unavoidable with the presence of mixed communities (brothers and laity) or other more or less formal ways of association between the two groups.

On the other hand, the place of the consecrated religious brother in the ecclesial community and people’s understanding of it can be confusing in a Church which is ever more attentive to ministry and which usually identifies it with a function that others do not. What does the vocation of the consecrated religious brother have to offer the Church?

1.2. Historical context and the situation today

In the CHURCH

Before Vatican II:

Religious life received its identity from within the hierarchical structure of the Church.

This identity was grounded in the difference, in the consciousness of class or in the condition of set apart (= sacred, as opposed to profane).

Non-ordained religious stressed belonging to religious life before being a brother, because in the former they believed their identity to be more firmly guaranteed.

Since Vatican II:

The decree “Perfectae Caritatis” considered religious life to be marginal to the hierarchical structure of the Church.

In response to the postconciliar doubts and confusion, the clerical congregations took refuge in their priestly ordination; women religious were left out in the cold, supporting one another in their femininity, while religious brothers (VC 60) appeared to be an anomaly (neither women nor ordained).

The congresses of the Union of Superiors General and the apostolic exhortation “Vita Consecrata” (1996) have undertaken a new effort to situate religious life at the heart of a Church in communion, more a circle than a pyramid paradigm.

In the INSTITUTE

The Chapters subsequent to the Council (1968, 1976 and 1985) initiated and undertook a reflection on the condition of “brother” (e.g. “The Marist Brother Today” and the new Constitutions), but gradually, attention was focused on a new understanding of the key missions of solidarity and inclusion with respect to the laity (beginning with the document “Poverty and Justice” at the 1976 Chapter and continuing in 1985 and 1993). On realizing our shared mission, the question of the identity of the Brother again came to the fore. The call to “choose life” of the most recent Chapter (2001) led us to search for the sources of our “mission” and again we find ourselves facing the matter of our “being”.

1.3. Consequences if we don’t move forward in this area

Guidelines 16

To continue with this lack of a clear identity means continuing confusion with regard to vocations, especially damaging to that of the Brother. On the one hand the identity leans toward the laity, which by numbers and presence has an overwhelming influence, and on the other hand toward the ordained ministries.

This confusion and the loss of the unique identity of a Brother:

- will leave no reason for vocation ministry (“Why be a brother? I can live fully as a Marist without the vows, which only present difficulties”);

- can worsen the personal crises of some brothers regarding their identity and mission;

- risks an assimilation with the identity of the laity (an assimilation) that tends to assume for itself something foreign, something which dilutes what is specific to its original identity);

- religious life will lose its prophetic aspect and its special expression to continue being “the living memory of what the Church should be” (Br. Seán Sammon);

- and, finally, it will impoverish the Church if an alternative, complementary vocation disappears.

Without re-creating the basic meaning of our baptism, the identity of Brother:

- will tend toward clericalization seeking class privileges that will separate us from the rest of the Church and world community,

- or it will tend toward secularization, replacing its essential being with action, efficiency, availability or relationships.

1.4. Possible roads ahead

By observing the actual tendencies of institutions and religious movements, we could infer different paths to follow in seeking this still undiscovered, or weakened, identity:

1. The community, as the basic reference point providing a sense of belonging for its members through quality human relationships.

2. An intense life of prayer and meditation on the Word that progressively and truly transforms us into men of God.

3. A mission ever more in solidarity, available for whatever task, in the front line of the most extreme situations and ready to take risks.

4. The radicality of a simple and austere life that is seen in the manner of dress, of food, of work, of lodging, and whose witness can influence people’s consciences.

5. Public visibility via outward signs expressing connection to the transcendent (habit, symbols, practices, gestures, leisure activities).

6. Identification with our own institutional models (such as the Founder, the first brothers, the martyrs) and the whole of our spiritual patrimony.

Guidelines 17

- Possibly, all of these will be needed, but which is the best starting point?

- Any one of these approaches can be lived with the desire for self-affirmation set against others, and only because of this, its identity value would be placed as doubtful. Can we identify attitudes of self-affirmation in ourselves, and share them?

- We know that availability for dialogue with the other vocations in the Church is a must, since each one’s identity is lived and grows in relationship with others.How can we facilitate an ecclesial dialogue on religious life wherein the vocation of the religious brother takes on its special and vital meaning within the community of the Church?

- The phenomenon of the religious Brother, as a man consecrated to God in poverty, chastity and obedience, goes far beyond the reality of the Catholic Church. It is seen in the various Christian churches and in the great religions of the world. What fears do I have regarding believers of other religions? What does my heart tell me on seeing so many Buddhist and Orthodox monks dedicated wholly to contemplation and to solidarity with those who suffer?

1.5. The key question

The vocation of the Brother had a well-defined profile in the religious orders prior to the 19th century, but innovations such as those of initially of John Baptist de la Salle, and later of Father Champagnat, along with other foundations of the time, helped to change it substantially by offering a Christian re-reading of the emerging values of the era, liberty, equality and fraternity, among others.

Today we are witnessing a cultural change of epic proportions, comparable to that which occurred around the time of the birth of the Institute. Nothing is immune to this change, and because of it, many things will die, others will be born, and some will survive, though transformed. We ask ourselves, Which profile of a religious brother has the possibility of a future?

In these times of change, the weakest entities are the most vulnerable, but precisely because of that, they can also be the most flexible. This ability to adapt is decisive for survival. We have before us the challenge of discovering that image of the religious Brother needed by the Church and the world that is being born. Surely we must plumb the depths of “being” more than “doing”, while at the same time knowing that nothing comes into “being” without the involvement of “doing”.

Being among the baptized should offer us a solid foundation for our connection with the laity and, at the same time, be the essential point of reference for our being religious Brothers, that is, the source from which our vitality and the specific meaning of our vows are regenerated.

Expressed in another way, Is there a specific way the Brother lives out each of the religious vows? or Is the Brother’s living of the vows different from that of a religious priest? If so, a brother would be less of a religious and have fewer competences. What is the alternative to this perception?

In addition to the vows, can we find other ways to express the specific identity of the Brother?

It is not only with library research that will we find adequate answers, but above all by sharing our lived experience of being Brothers. It is there we will find the answers we seek.

2. THE LAY MARIST

Guidelines 18

2.1. Reasons for presenting this topic

Despite the diversity of lay Marists throughout the Institute, the initial consultation indicated the topic as an emerging and urgent one. The first concern is with identity, which is defined not only by what it is, but also, and increasingly, by the relationships that it establishes with others. In this sense, reflection on the identity of the Brother coincides directly with that of the lay Marist, and the two identities feed into each other.

With the laity approaching the Marist charism as a vocation we are invited to see our own vocation from a new perspective —as a gift for the entire Church— and to promote and accompany the lay Marists in their reflection on their mission, spirituality and expression of brotherhood. With the canonization of St. Marcellin Champagnat, the Church recognizes the Founder as part of its universal patrimony, not limited exclusively to a narrow circle of male religious.

Lay Marists have a desire to share more deeply with the Brothers. The nature of this sharing depends in great part on the personality of the sharers and on their expectations. As for the Brothers, there are some who wish to keep them at arm’s length, not to have them interfere; the majority want to count on their presence, even though symbolic, or on their support and active participation as equals; and finally there are those who would always prefer them as animators, advisors and organizers.

Another factor is the search for some type of formal commitment on the part of the Marist laity, which would have its own form of public expression (as, for example, the Champagnat Movement of the Marist Family). But the challenge still remains of seeing how that commitment might fit into the variety of Marist groupings, when it affects important aspects of the life of the Brothers, such as their formation, their communities, vocation ministry, joint responsibility, among others.

2.2. Historical context and the situation today

In the CHURCH

Before Vatican II, the prevailing image of the Church was hierarchical and clerical. Based on the ordained ministry, the laity were relegated to last place. The vocation and mission of the laity seemed ill-defined and confusing and their specific function was to be subject to the strict supervision of hierarchical authority.

After Vatican II, we see the rise of a Church of communion that rediscovers baptism and the universal call to holiness as the foundation of every Christian vocation, among which that of the laity makes a strong appearance. As an example, in the following paragraph we cite some processes of change in the Catholic West. Surely in other parts of the world there are also changes that follow their own pace of development.

One of the fruits of this first post-conciliar era is that the laity begin to take the initiative to create their own ‘movements’, open to participation by the whole ecclesial community (basic Christian communities, Focolare –Lopiano–, the Neocatechumenate, San Egidio, Taizé, Lion of Judah, Emmanuel, diocesan groups and others). The world is considered the specific field for the lay vocation. At the same time religious life opens itself to recognizing lay people as collaborators in their mission.

At the beginning of the ‘90s, there arises a stronger effort to find a specific niche for the laity within the Church, not just in the world. Vocations and ministries begin to lose their “exclusivity” and begin to be seen in relation, the one with the other, like a network, so that the ecclesial community

Guidelines 19

is no longer the field of competence of some but rather of all (and not only for its economic support). “Christifidelis Laici” (John Paul II, Synod Exhortation, 30 December 1988) and later the 1997 “Instruction on certain Questions Regarding the Collaboration of the non-Ordained Faithful in the Sacred Ministry of the Priests” attempt a response to these concerns. Religious life begins to see the layperson as an associate or “partner”, on an equal footing, especially in mission, but gradually, other facets of the charism also come to be shared: spirituality, brotherhood and others.

In recent years there has emerged a search for the unique contribution of each one in this “ecclesial network” of vocation and ministry. The plurality of the Church community is stressed, as greatly enriched by the varied and mutually supporting contributions. Not only mission, but the charism as a whole also becomes the arena of encounter between religious and laity, and it is shared by both.

In the INSTITUTE

The classic forms of being in contact with what is Marist were a direct result of our work in schools: students, parents and alumni.

The incorporation of lay people was seen, at first, as an unavoidable exception or a temporary situation. Our experience of working side by side, and the direction of the Church in recent years has opened our eyes to recognize the unexpected gift their presence has been for us.

Midway through the 1980s the Champagnat Movement of the Marist Family had its beginnings. Starting in 1993 they are invited to the General Chapter and also to many provincial chapters. Not to belittle the number of brothers visiting N.D. de l’Hermitage, the number of lay people who do so grows and practically exceeds it. The 2001 Chapter discovers a call to “open wide the tents”. Brothers and laity have shared equally the Marist mission, for example, at Mendes. And finally we have tried to put into writing our common spirituality in “Water from the Rock”.

2.3. Consequences if we don’t move forward in this area

We sense differing consequences depending on the region of the Institute and the particular situation of the laity in each region.

When we look to the future we can see clearly the urgency and the importance of a Marist laity strongly anchored in the spirituality and charism of St. Marcellin. It is a project that needs to be carried out in the coming years.

A lack of decisive action in this area can have regrettable consequences:

In some regions, lay people are assuming positions because there are no Brothers available to fill them, but with no greater motivation than to be the inheritors of an organization with a prestigious academic tradition. It is obvious that administrative cares will take their toll on the energy of these Brothers and lay Marists as well, with the subsequent tendency for the schools to turn into money-making enterprises. In these places, the Brothers will disappear almost at the same time as the Marist laity, and with them, the Marist charism and presence.

In other regions, the lack of a vision that encourages efforts toward greater commitment, together with routine and exhaustion will lead to burn-out among the lay Marists and drive them to look elsewhere for the sustenance of a spirituality and new ways of committing themselves. The Brothers will become isolated in their little world, disconnected from the real world around them. This isolation already begins prior to the situation described above, but the outcome is deferred because of the greater number of personnel presently available.

Guidelines 20

And finally, we can foresee that in other regions of the Institute, the chronic invisibility of local lay people will strongly contrast with the great number of lay people from other countries working in projects of international cooperation. If there is not an adequate response, these regions will tend to replicate the stories of the other places and, perhaps, at a faster rate.

Can we identify the situation in our region? Do we see alternatives to the situations described here?

2.4. Possible roads ahead

2.4.1. Many religious institutes are debating the place of the lay person within their charisms.

- Some prefer to respect the differences of state of life and clearly define what are common areas, such as mission or some aspect of spirituality, and lived separately (generally, in practically independent juridical entities).

- Others tend to stress common ground, defining the specifics of each vocation as a form of the same charism.

2.4.2. Whatever the profile that may be adopted for the identity of the lay Marist, formation seems to be a crucial necessity. Depending always on the basic content of the Christian faith, the direction that the specifically Marist formation takes may follow different paths:

- a formation directed more towards a deep understanding of Marist tradition and spirituality;

- or directed more towards the human and spiritual experience that leads to commitment to the apostolate;

- or directed more towards professional improvement and on the quality of our teaching ministry.

2.4.3. The call to share mission, spirituality and life implies the search for different developments in community:

- A community of shared life of Brothers and lay Marists under the same roof seems to be a time-limited experience with the purpose of discovering, experiencing and acquiring some specific elements. Only a search based on multiple experiences, well thought through and evaluated, will give us future direction for the formation of vital communities of Brothers and lay people over the long term.

- What is much more accessible is the creation of a common environment where we share some aspects of life (prayer, gatherings, leisure time, celebrations, meals): this sharing is a mutually agreed form of formation, with the objective of helping us re-create together our identities in a spirit of communion and respect.

2.4.4. Finally, it is necessary to see how to support the areas where this development is in its embryonic stage and is having difficulties moving forward. There are those who think it better not to force things, but rather to let them develop on their own as the situation develops. Others believe that would be to neglect the Kairos, to fail to grasp the grace of the moment.

We have alternatives in each one of these ways of searching. Towards which am I leaning and why?

Guidelines 21

2.5. The key question

A good part of one’s identity comes from the relationships that we establish. As long as we fail to come up with explicit descriptions of brothers-lay Marist relationship, it will remain difficult to clarify identity, to visualize what goes where and to explain the presence of lay Marists in our structures.

On our response to this challenge depend the type of support we should give to the formation of lay Marists, the environment we create, the nature of co-responsibility and the form and design of mixed communities of Brothers and lay Marists.

Today, then, in addition to continuing to deepen our knowledge of each other, and joint formation, it would seem necessary to begin reflecting on the forms of association. In general, experience already demonstrates that there are various models:- Sharing the same residence, that is, Brothers and lay people living in community, respecting one another’s differences, but sharing everything in common and having a project of community life arrived at by consensus.- Establishing separate areas in the same house, that is, Brothers and laity living in communion out of the same spirituality and charism and sharing the same mission but living in association, not mixed—brothers would form their communities and lay people would form their fraternities or their communities.- Building separate houses while setting up a common meeting place for mission, that is, brothers and lay people who share one mission but do not necessarily share life in a fraternity, community or other type of association.

Towards which am I leaning and why?

If we wish to work together, it is obvious that it should be done in a harmonious way —it is not a matter of a decision reached by the Brothers without consulting the lay Marists nor of a unilateral decision on the part of the lay Marists that the Brothers must follow.

At times doubts arise regarding who should take the initiative and regarding the role of the Institute in this process. For the time being, the Institute continues to be the historic and spiritual connection with the charism of Champagnat and the formal expression of its continuity. The participation of the Institute is needed to guarantee the authenticity of other forms of expression that might arise (without necessarily playing a governing role in them). Nevertheless, there might also arise new expressions inspired by the Marist tradition, but totally independent from the Institute. In these cases, Champagnat’s charism might be one element, among others, that would make up the character of a new charism in the Church. It would not be the first time this has happened in the history of spirituality and of the religious life.

3. AT THE HEART OF THE CHARISM: THE MARIST MISSION

3.1. Reasons for presenting this area

This combines similar ideas and contributions from all groups and regions, as is shown in Part 1 of this document. The backdrop is the conviction that our reasons for being part of a mission that brings together a community inspires a particular spirituality. We will point out elements from the initial consultation which have captured our attention, perhaps because of the way they resonate with us, or because of the passion with which they are mentioned.

Guidelines 22

3.1.1. We note in the first place, what are for a large group of participants in the initial consultation some SENSITIVE points which reflect their chief concerns in relation to mission:

- Dedication to the poor and least favored- Being truly present among today’s children and youth- Co-responsibility with the lay Marists for our mission - The presence of Gospel values in our work and apostolic tasks

3.1.2. Secondly, there are contributions which show that elements of our mission are in polarizing tension with each other: while some sort of equilibrium is being sought, it is not being achieved.

- The striving for quality of education with evangelizing and poverty: the desire to respond to new pedagogical demands and the responsibility to offer quality education tend to create a certain conflict with the quality of evangelization, our witness of poverty or our call to serve the poor.

- Diversity of tasks and the visibility and Marist identity in such tasks: that is, if our varied apostolates do not follow clearly defined guidelines and objectives, they could be detrimental to the witness and identity of our Marist mission, even though we may find admirable examples of self-giving in such apostolates.

- Vocational Reality viability of the works: the reality of the number of vocations to the Brothers is a source of unavoidable concern for the viability of our works, even if there were an extraordinary team of lay people. To put Brothers in new pastoral settings highlights the precarious situation of some of our works and it is not easy to find the balance between maintenance and growth.

3.1.3. Finally, there are responses which speak of new frontiers, which offer new reference points and suggestions from which to review our Marist mission today, as we question it and launch it towards new horizons. Some of these new frontiers are in harmony with emerging themes in our societies and they give rise to a new language and understanding of the mission:

- Children at risk- Refugees and displaced people- Immigrants in developing countries- Ecological victims- The affectively marginalized, from broken families- Exploited laborers- The rights of the child- Justice and Children

In the past, the Marist mission was established to offer needed charitable assistance through catechesis. Today it frequently presents itself in the form of a service, a mission or a charism. Nevertheless, restrictions to justice and human rights are appearing on the horizon and they offer us new reference points; our whole mission acquires new shades of meaning when viewed these perspectives.

3.2. Historical context and the situation today

In the Church

Guidelines 23

Let us briefly note the changes in the understanding of four goals associated with the Christian Mission.

3.2.1. Mission. In the old days, only the clergy had the mission, while secular works were done by the laity and were excluded from any sacred consideration. Vatican II asserted the rights of the secular/laity as part of the Christian mission in all its fullness.

3.2.2. Education. For centuries education was associated as something specific and complementary to the work of the clergy. The Church offered education as a means of catechesis and it rapidly evolved toward an assistant vision. Today it is simply seen as a human right, nothing more and nothing less.

3.2.3. Evangelization. Initially, the goal was strictly connected with conversion, understood as change of religion, and the baptism of pagans. Today it reminds us of the offer that emanates from the Gospel and that, above all, is transmitted by committed witness, open to sharing with others the precious gift that we have received. All of this takes on a new understanding when placed in the context of interreligious and intercultural dialogue.

3.2.4. Apostolic works. They took on a subsidiary function for us when the state still had not resolved how to offer those services to the people. Once society recognises the need for and creates its own network of social services, there is established a certain competition with the apostolic works, which need to claim their right to exist in a pluralistic democratic society. But today, the ecclesial community is starting to ask itself what prophetic challenges these works should offer to society, before launching itself into a fight for survival in a society of marketing and consumerism, induced by the marketing economy and the consumerism society.

In the Institute

Let us look at two examples of evolution in the life of the Institute.

- It is interesting to note that a word so current today, “mission” was practically unknown by our older Brothers and absent from the customary forms of reflection before Vatican II. In its place the words “apostolic work” or “pastoral action” were used; the “mission” and the “missionaries” were terms limited to the expansion of the faith into new lands. Our first post council Chapter (1968) dedicated a document to “the Apostolic Life”, in which “mission” acquired little or no relevance, and there was a distinct document on “The Missions”.

- It is sufficient to recall some of our official texts to understand the extraordinary evolution alive in our Institute: from the “Avis, Leçons, Sentences” (1869), to the document “The Apostolic Life” (1968), “Prayer, Apostolate and Community” (1976), concerned with the integration of these themes in our life, “The Mission of Marist Education” (1998): “Brothers and laity working together as planters of the seed of the Gospel“ (MEM, p. 5) and the proposals that have come from Mendes (2007): “Our Mission, formed and informed by our rich spiritual heritage, will demand transforming experiences that will develop and improve our different and complementary vocations” (Doc. Mendes, p. 1).

3.3. Consequences if we don’t move forward in this area

The passion for the Marist Mission: to make Jesus known and loved by children and poor young people was the fire that inspired our foundation. Our mission will be filled with life if we live it with that same passion and fire. If our faith weakens and the vitality of our spirituality and Marist

Guidelines 24

charism dissolves in our life and mission, we will cease being the light and salt of the earth for the youth of today.

How can we increase this fire in our lives and in our mission each day?

The call of Saint Marcellin: “We need Brothers!” is a call that we repeatedly hear today, particularly from our lay Marists.

Even if the vocation situation is not the same throughout the Institute, certainly in all parts we see a scarcity of the Brothers we need to meet the demands of the work we wish to accomplish. The accelerated aging of some regions accentuates this reality. If we do not take bold and clear decisions, inertia will inevitably bring us to the following situations in respect to both persons and works:

- Retired Brothers. Many brothers at the retirement age are not prepared for such and are suffering from withdrawing from the work of education. Some others may feel even “retired from mission”. By imitating society, one could see the possibilities that this step offers and the free time to use as each see fit: but not everyone uses such freedoms in the same way. How can we help each other so that retirement is seen as a new opportunity and situation to be a Marist apostle who attracts and inspires the youth of today?

- Active Brothers. If we do not correct this tendency, we may reach a time when we will remain prisoners of management, occupied with taking care of infirmaries, scattered in personal missions in which there is no collective project, alone and alienated from children, youth and from the poor. Such a scenario removes any argument about a vocation ministry! A situation to consider: Ageing female religious of a certain congregation decided to apply to public nursing homes so that all their younger religious would be free to follow commitments to the mission that they, the older sisters, had attended to before.

- Laymen and women. If they continue to just be helpers or subsidiaries, it will be difficult to prolong the Marist life and work. “Prosthesis does not extend life simply because it has no life of its own”.

- Diversity of Presence. The fruitfulness and life of the Marist mission has reached out to new frontiers. Without any proper guidance and criteria we may possibly enter into agreements and commitments which could strain our human resources. If such diversity is not collective and shared, the identity and public image of the mission could end up being diluted and even lost.

- Priorities in our Work. Without a clear definition of the goal of our task it will be difficult to escape from the spiral of competence. The educative quality will become the real justification of our work: evangelization and the sense of solidarity, only its compassionate motive.

- Quality of Works. Caught up in routine and sure of our own prestige, we will fail to update our educational, social and pastoral services.

- Management of Works. Without further guidelines, some Brothers and laypersons will have to assume the management of more than one work, establishing a method of remote control or virtual management that will alienate us once again from the people, their local realities and conditions.

- Viability of Works. In some places, the Institute could lose effective control of management, but could continue to assume all juridical responsibilities. That scenario could lead to

Guidelines 25

irresponsibility on the part of whoever is managing in its name and end up threatening the future of the said works.

3.4. Possible roads ahead

Within the context of mission, we have various considerations open to us. In the first place, it is necessary to listen attentively to what the process in Mendes has produced, as much at the province level as at the Institute level. A process consisting of these characteristics should tell us something. What do we see in it that will guide the next 8 years? Brothers and laypersons are able to progress together in the search for new openings that will permit us to recreate continually the vigor of the Marist mission.

The “mission” is not alien to the theme of the identity of brother. The difficulties of mission which many Brothers encounter on reaching retirement reveal our lack understanding of the “Marist Mission”. Where do we go to acquire a sense of “mission” that will embrace and encompass our entire life? What alternatives are we able to offer?

Another important aspect in respect to the Brothers is their relationship to their work. From the beginning, the work was an expression of the apostolic vitality of the Institute. It was clear that the life of the Brothers came first and that the work followed as a consequence. Gradually, we have been taking over more institutional commitments and their demands have made us very imperious, so that the life of each Brother became subordinate to such commitments to arguable extremes. How many times do we observe an agreed upon community reality that is not even minimally healthy but is maintained because of the work? What are the present priorities of mission, especially for our younger Brothers? It is evident that we feel responsible for our work, but surely we have to be aware of our limits and establish some balance if we do not want to convert ourselves into being just simple managers of apostolic works.

We must look for some alternative to the increasing concentration of responsibilities in fewer hands. We delegate intermediate positions, but usually reserve to ourselves the ultimate decision making, even at the local level. Are there not ways to share equally with our lay persons those responsibilities and their consequences?

Some of the suggestions that have reached us from the initial consultation point to the difficulty of many of us and of many of our institutions when it comes to living out our mission in serious communion with heart with the Church. Likewise, it has been noted that it is equally difficult to integrate ourselves in a satisfactory and efficient manner with the pastoral plans of a diocese and other Church structures. Have we arrived at a moment when we have to analyze this situation and the discomfort it brings to many of us? Do we truly understand the nature of our Church and the essential importance of our belongingness?

3.5. The key question

The importance of the questions that we have just raised and many others linked to mission do not allow quick patchwork solutions; we cannot wait eight more years before considering serious solutions. Where do we begin when there are so many and diverse questions?

The answer could be precisely this: disparity, dispersion… and the absence of a “shared vision”. Some sterile controversies about mission reveal that our view on an issue is often fragmented and dependent on the individual horizon or local viewpoint or one’s own individual work. Our myopia takes away the efficacy of joint effort, dilutes its significance, and weakens us all.

Guidelines 26

Consequently, we must insist on the development of a common vision that gives vigor, meaning and efficacy to the wide expanse of presence that the Marist life generates. It is not the intention to add more and more, but rather to search for the strength to support and justify what we are already doing. From that common vision we will be able to see with greater clarity how to approach with coherence the former challenges: laypeople and Brothers in mission, placement of Brothers, retired Brothers, relationship with our work, the future of our work, management structures, co-responsibility, even including such topics as “Ad gentes”.

Evidently, this common vision should go much further than traditional formulas such as simple human promotion through education or of evangelization through catechesis. The new world that is being born requires new responses. Are we able to suggest a course?

4. THE SOURCES OF THE CHARISM: MARIST SPIRITUALITY

4.1. Reasons for presenting this topic

Besides the numerous suggestions to the question 1-2 (topics or challenges and possibilities or plans of action), the Brothers have indicated their sources of spirituality in order to share question 3, which asked for the reasons to continue surrendering their own lives in order to be Marist Brothers (“Reasons that encourage us to give our life everyday as Marist Brothers”) – On the Road to the 21 General Chapter, p. 51 – Rome, May, 2008).

We realize that without spiritual roots, the Marist life would have no reason to exist. André Malraux said: “The 21st Century will be religious or will cease to be” or from Karl Rahner, “The Christian of the 21st Century will be a mystic or he will not be”.

We cannot postpone revitalizing our interior life; let us recapture the joy of a life truly founded on faith. Together with this, the contributions are sensitive to a great abundance of invitations to Marist spirituality: to rediscover the gift of baptism and of Mary, personal accompaniment as a suitable means in a depersonalized society, the communitarian and apostolic dimension of our spirituality, participation in the life of faith of the ecclesial community, formation among others. All these aspects of our being Marist with a solid spirituality require continuous and lasting processes; an intermittent spirituality will not serve us well, neither will short periods of intensive formation or times of sporadic prayer.

Finally, the appearance of lay Marists makes us more aware of the energy, richness, and attractiveness of Marist spirituality in spite of its humble appearance. It does not seem then, that the interior strength of our spirituality depends on publically achieved recognition.

4.2. Historical context and the situation today

In the Church

Three sensitivities live together simultaneously, expressed in three time periods:

- The traditional, centered on religious practices, acts of piety, individual devotions, etc.- The modern, which lives spirituality as an interpersonal relationship with God, ruled by

reason, and in which the unavoidable integration of man and society is a part.- The postmodern, which seeks new interior space more than mere rationality and in which

sensitivity, the emotional and the intuitive prevail, and in which the attentiveness to the other is more crucial than structures and groups.

Guidelines 27

In so called “advanced” societies we perceive the overcoming of the rejection of God (atheism) and agnosticism, in order to give way to a discrete but firm resurgence in the search for spirituality, especially the non-institutional kind.

In the Institute

The Brothers are sons of our time and we perceive among ourselves the same sensibilities. Our texts testify to this. From the “Spiritual Teachings” and “Avis, Leçons, Sentences”, eloquent testimony from a first phase, we jump to the chapter documents of 1968 and 1976 in which we find substantial reflections on prayer life, as an arena of relationship and personal integration.The expression “Marist spirituality” was almost unknown until the circulars “The Champagnat Movement of the Marist Family” (1991) and “Marist Apostolic Spirituality” (1992) of Brother Charles Howard changed forever into the expression “spirit of the institute”, which also has a chapter document from the year 1968 and a circular of Brother Basilio Rueda in 1975).

The Chapter of 2001 resounds again with a strong call to center our life on Jesus Christ. We have just lived the year of Marist Spirituality and we are open to the inclusive nature of the first version of the document on Marist spirituality called “Water from the Rock” (2007-2008) which is addressed to both Brothers and lay Marists.

In this short course of time perhaps two recent phenomena that have affected the life of many Brothers stand out:

- The Vatican II proclamation to return to our origins has signaled the rediscovery of the founder and the first Brothers with unusual force.

- The attachment to ecclesiastical church movements of spirituality in which many Brothers have nourished their interior life: The Movement for a Better World of Father Lombardi, Taizé, The Foccolare Movement, and The Charismatic Movement, among others.

4.3. Consequences if we don’t move forward in this area

- Without time for sharing our spirituality, the community will become once again more a professional residence, and with time, a residence of retirees.

- Without common ideals and sharing our lived spirituality the Brothers will go out looking for inspiration in other spiritual homes, each one by himself, abandoning what the Marist vocation should offer him.

- Without being attached to the mission and how we live day by day, our spirituality will emptied of the truth, and even though “we may drink wine, we will be preaching water”.

- Without Mary in our inner journey and our close models of holiness to guide us, like our Founder, the first brothers and our martyrs, our spiritual quest will have little to offer that we could not find elsewhere.

- Without a basic and radical reference to Faith or in other words, to the baptismal dimension, our spirituality will look for the sensational, for our own welfare, for personal equilibrium; all legitimate and respectable, but empty; in practice, a simple substitute for a personal encounter with Christ. Some searches, resisting or fleeing only reflect a latent but persistent “crisis of faith”.

Guidelines 28

4.4. Possible roads ahead

4.4.1. Should we emphasize a generic Christian spirituality, being especially attentive to what the local and universal Church suggests, or would we be better off with the spirituality offered to us through our Marist spiritual patrimony?

4.4.2. We can ask ourselves: When is it good to incorporate valuable ideas for spiritual life which come from other Christian spiritualities and when is it just an escape which shows the inability to blend with spiritual sources from our own Marist tradition?

4.4.3. It is interesting to identify the community attitudes that are an obstacle to the search for and development of shared opportunities for the spiritual growth of its members. Can we recognise those attitudes in our community?

4.4.4. The presence of Mary among us is not just limited to promoting some Marian devotion, a particular practice or image but, rather, the promotion of a vital attitude and manner of being Church. Are we able to explain this through examples?

4.4.5. Among us there are very spiritual Brothers who torment their community, and very submissive Brothers who cloak or hide their activism with an apostolic spirituality. How can we help ourselves recognize our “deviant” spiritualities?

4.5. The key question

The diversity of all these ingredients makes it difficult for us to see what is essential, without which, all the rest is irrelevant. How do we discover the essential in the midst of so many aspects all of which we consider important and necessary?

The global world invites us to honor without prejudice every seed God planted in the heart of whatever religious or cultural tradition. Spirituality is not able to change itself by an exercise of self affirmation compared with all the rest. It urges us to develop a living “holistic” Marist spirituality, understanding and integrating, founded on a serious option of faith in Christ. For us, that option must have a special seal, “In Mary’s Way”. It would be interesting then, to share which are the characteristics “of Mary’s Way” since it is there where the essence of our Marian character is.

To take for granted that the FAITH option is the basic motive for all our choices, becomes more problematic from day to day. There are external signs that make us doubt it. Would we be able to identify and share them? Expressed with the most simple and evangelical of words: “If you had the faith of a mustard seed…!” Are we ready to assume truly that risk of faith? Ultimately, what are the substitutes that sustain our choices and worthwhile decisions?

In the coming years, we could discover new ideas and even better gifts in our spiritual tradition if we travel this road together with our lay Marists. Together we will learn better how to integrate the different aspects of our spirituality, inasmuch as underlining some to the detriment of the others will seriously compromise all the rest. Together we will see with greater clarity what is specific for us.

B. OTHER THEMES FOR REFLECTION AND DIALOGUE

Guidelines 29

The initial consultation has highlighted other concerns and challenges of considerable importance. We place them here, together, acknowledging their importance, but we see them as issues whose resolution must be based on and inspired by the four major topics that we have discussed above.

The concerns and challenges are around the following:

- Structures of animation and government- Community- Formation- Vocation ministry- Youth ministry- Mission Ad Gentes

We also invite you to reflect, pray and share with each other about these very specific topics. If you are not able to consider all of them, it is obvious that we invite you to select those which are closer to your reality, or even to consider other topics which are also important and that are not listed here, as they don’t have the support of the people who participated in the initial consultation.

We would like to recommend particularly that the following topics could be addressed within the structures that are most closely related to them e.g. Formation Houses, Pastoral Animation Teams, Meetings of Community Superiors, Provincial Councils.

To deepen the reflection, you could follow the steps that we used for the presentation of the four major topics:

- Reasons for presenting this topic- Historical context and the situation today- Consequences if we don’t move forward in this area - Possible roads ahead - The key question

This is a proposed method but, obviously, you can come up with a better one and adapt it to suit your own situation

Guidelines 30

PART IIIPlan of action

The following Plan of Action presents the Second Phase of our preparation for the 21st General Chapter. This Phase is divided into four periods, each of two months. These periods are Preparation, Listening, Echo and Report.

Period 1: Preparation (January – February 2009)

The Second Phase is a process in itself; therefore, it is necessary that the members of the Chapter as well as the Brothers in the communities, Lay Marists and the young people be given this time of preparation. For this, there are three documents that will prove helpful. First is the Circular of Brother Superior General, Seán Sammon, Convoking the 21st General Chapter of Marcellin Champagnat’s Little Brothers of Mary. The second document is the Guidelines for Reflection in Preparation for the 21st

General Chapter prepared by the Preparatory Commission. And the third is the Report of the General Council.

It is basically up to the different Administrative Units to decide how to go about the Second Phase. However, we emphasize that this process is geared towards the formation of the Chapter members. The Regional Coordinators, all members of the Preparatory Commission, will schedule meetings with the Chapter members of their respective regions, possibly at the beginning and at the end of the process, to help them go about this particular phase. The website will also be an important resource particularly in this period, since we will be making available materials for celebrations, meditations, meetings and the like.

Guidelines 31

The communities of Brothers, Lay Marists and Young People will also receive the aforementioned documents. They, too, will embark on this period of preparation to be done in an atmosphere of prayer and shared reflection to set the scene for Period 2.

Period 2: Listening (March – April 2009)

Having gone through the Preparation Stage, the members of the Chapter will meet with the communities of Brothers, Lay Marists and Young People to hear their reflections on the documents made available to them.

The key task here is listening. We leave it to the members how to organize the meetings with the different groups. However, we insist that they be able to come into contact with as many, if not all, of these groups. The members, for example could go to the communities, or ministries, as the case may be, one each on a weekend. They could also schedule meetings by areas or zones. There might also be congresses already organized by the Administrative Units wherein the members could ask for specific times to have these particular meetings. This process of listening is not limited to meetings only, but could also be done in the form of retreats or prayer gatherings.

In some areas of the Institute, regional assemblies, if such were scheduled, could also be venues for this listening to take place. The respective regions could also arrange for a get-together of the key groups in order for them to meet with the Chapter members. Indeed, there is a wide range of possibilities.

Period 3: Echo (May – June 2009)

After the period of listening, Chapter members echo or give feedback to the Brothers, Lay Marists and young people. For this, we propose that each Chapter member writes an open letter, sharing his perception of what he has heard from the different groups in his Province.

After this, the members are to meet as a region, in order for them to exchange all they have heard. This will be a sort of a sharing of their personal letters, which actually puts together what the Brothers, Lay Marists and the young people are saying.

The expected outcome of this regional gathering of Chapter members is a letter which is to be the voice of the particular region. This letter would define the significant issues for each of the themes suggested in the present document Guidelines for Reflection in Preparation for the 21st General Chapter.

This regional letter is to be sent to the Preparatory Commission before the end of June 2009.

Period 4: Report (July – August 2009)

The Preparatory Commission will work on the Conclusion Document, based mainly on the letters from the regions. This process will mean that the significant issues for each of the proposed themes as listed in the Guidelines for Reflection will be named and the priorities will be clearly outlined. The outcome of this effort will be a general echo that gives a picture of the situation at the level of the Institute. The Chapter members will then be handed this document which hopefully will be among the main materials to be taken into the 21st General Chapter.

Objectives Strategies Resources Persons Involved

Time Line

Period 1:

Preparation

- To read and reflect on three documents

- Personal Reflection

- Community

- Convoking the 21st General Chapter of Marcellin Champa-gnat’s Little

- Regional Coordinators

- Chapter

January – February

2009

Guidelines 32

- To form the Chapter members

Meeting

- Recollection

Brothers of Mary - Guidelines for Reflection in Preparation to the 21st General Chapter

- Report of the General Council

- Website

Members- Brothers- Lay Marists- Young People

Period 2:

Listening

- To hear from the Brothers, Lay Marists and Young People their reflections and insights

- Community Meeting

- Meeting by Area/Zone

- AU Congress- Regional Assembly

- Retreats - Prayer Gatherings

AU or Regional Facilities - Chapter Members

- Brothers- Lay Marists- Young People

March – April 2009

Period 3:

Echo

- To give feedback to the Brothers, Lay Marists and young people

- To identify the significant issues and priorities for action

- Writing of personal open letter

- Regional meeting to share personal letters

- Writing of a Regional Letter to be sent to Rome

Documents mentioned above Chapter Members

May – June 2009

Period 4:

Report

- To gather the Regional Letters

- To write the Conclusion Document

Meeting Regional Letters Preparatory Commission

July – August 2009

Guidelines 33

CONCLUSIONIf the Lord does not build the house, in vain do the builders

labour. (Ps. 126)

The words of this psalm are very familiar to us. They were dear to Saint Marcellin Champagnat who repeated them frequently. As with Mary’s Magnificat, they are words which overflow the heart because they are rich in meaning and inspiration for the future.

We know that everything he undertook in the course of his life he had prayed for over a long time and recommended to God. Building the Hermitage was a project of this sort. For many of his contemporaries, he was presumptuous. For Father Champagnat, this project was first of all a summons of faith. It is our Hermitage today. We are proud of what he began and we want to continue it for the greater glory of God.

Our Lady of the Hermitage, a place apart, originally conceived as a place of formation, of rest, of prayer, of work, … It would be a place where the Founder would invite the Brothers to find rest away from the crowds, a place where he would willingly spend the night in prayer, a place where he would rise early in the morning to entrust his day to the Lord.

For Marcellin Champagnat, Our Lady of the Hermitage was a work of God to which he contributed all his strength and all his energy to offer to generations of Brothers and lay people a place of Marist resources. One can still find there the rock that he cut out, the silence of the surrounding hills, the water of the Gier which he drank and made use of.

The preparation for the 21st General Chapter invites us to have this bold faith, to change our hearts because the Marist mission is always of the present in our world, where the cries of children and the young in need of education and evangelization are becoming more acute.

May the Lord who has done such great things in the person of Saint Marcellin Champagnat give us the same audacious faith, a faith capable of discerning the interior summons and of entering without delay into the preparation of the 21st General Chapter for the good of the Church and of the world.

With Brother Seán, our Superior General, let us reclaim the spirit of the Hermitage.

Guidelines 34