Foreword

The Ateneo Christian Life Community (ACLC) prides itself in its formation of members. However, despite the richness of ACLC’s formation resources gathered from its long history and traditions, and from the Ateneo de Manila University, the Society of Jesus, and the Christian Life Community of the Philippines, there has been no effort to consolidate these materials into a single and structured document that can aid the Leadership Community and the formators (unit guides and moderators) of the ACLC in the formation of its members. From this and in an effort to aid the growth of the members to become the best persons and Christians they can possibly become, EXPERIENCING GOD’S LOVE took shape and has now become a compilation of all formation resources of ACLC and an official formation guidelines of the organization. Being a manual of formation guidelines, this document is intended for the team of individuals responsible for the formation of ACLCers. In this case, this is for the formators of ACLC. The formators comprise of the moderators (both Jesuit and lay), prayer guides, area representatives, unit representatives and leadership community coordinators. Formators may also take the form of spiritual directors and ecclesiastical assistants. Although this document seems new to the organization, its contents are not. This document simply outlines the formation program that the ACLCers are going through, illustrating its different aspects and stages of its process of development. This document describes the different aspects of formation and how they are integrated. Also, this breaks down the stages of formation from its general characteristics, to its goals and objectives and to its content and suggested strategies. This covers the whole ensemble of ACLC’s period of formation. Thus, it will need supplementary documents and resources. In using this manual, we must understand that formation in the ACLC is an active growth process and it will need an interplay of the different factors affecting the individual. Thus, this manual is only a guide for the ACLC formation, which hopes to liberate members to become better witnesses to God’s love and not to tie down members to every word written in this document.
Nothing is more practical than finding God; that is, falling in love in a quite absolute, final way. What you are in love with, what seizes your imagination, will affect everything. It will decide what will get you out of bed in the morning, what you will do with your evenings, how you will spend your weekends, what you read, who you know, what breaks your heart, and what amazes you with joy and gratitude. Fall in love; stay in lvoe, and it will decide everything. - Pedro Arrupe, S.J.

The ACLC Formation Guidelines is a consolidation of the following:
• life experience of ACLCers and the ACLC tradition • the Scriptures, especially the life of Jesus • experience and knowledge of Ignatian Spirituality, particularly in the Spiritual Exercises • the CLC General Principles • the CLC Charism • the Survey of the Formation Process in the CLC • On the Road to Nazareth – manual of formation guidelines of the Christian Life Community of the Philippines by Veron Villegas • A Guide to Guides – guidelines for guiding ACLC by Sch. Eric Santillan, S.J., a former ACLC moderator • On the Road to God’s Dream – a handbook for forming YCLC Communities by Tinnah Dela Rosa • ACLC Formation Program, Appendix A of the Statutes of the Ateneo Christiain Life Community • Other pertinent World CLC and CLC-P formation documents

Identity explains what the Ateneo Christian Life Community is as an organization.

FORMATION
ACLC’s Core Competency
The Ateneo Christian Life Community is an organization of the Ateneo de Manila University and is a college community of the Christian Life Community of the Philippines. The ACLC is defined through its vision and mission. So, to understand better, in simple terms, ACLC’s vision aims that its members will, eventually, commit permanently to the CLC Way of Life. So how will ACLC be able to achieve this vision? By introducing the members to and forming them into the CLC Way of Life. This leads to the mission of ACLC. Formation is the mission of ACLC but it should be pointed out that the mission does not end with the community forming its members. It should be that the members, who are formed, are empowered and formed well enough to form those they meet – especially the poor and the marginalized. The ACLC’s vision and mission simplified means formation. It has to form its members so that it will be able to empower them to commit to the way of life permanently. Commitment to this way of life is being a true CLCer inside and outside ACLC. Moreover, this formation is not just meant for members within the community. It also extends to everyone else and thus, it moves the members to invite more individuals into this way of life – to this community of CLCers. To elaborate further as to where CLC formation is leading to, Fr. Patrick O’Sullivan, S.J. wrote a summary of what the CLC spirituality or the way of life is all about in an article written in CLC’s Progressio in 1987.To elaborate further as to where CLC formation is leading to, Patrick O’Sullivan, S.J. summarized the CLC Spirituality perfectly in the CLC’s Progressio.

A Brief Summary of CLC Spirituality, Progressio, Jan. 1987 Patrick O’Sullivan, S.J.
“CLC spirituality is a way of life which is missionary”
A Way Of Life • Ignatian spirituality is an integrated spirituality, i.e. a ‘process’ which brings together our faith and daily living, so that we may become more aware of Christ’s presence in our life, and respond to the Lord’s invitations to carry on the mission of Christ in our world today. • This process is based on the Spiritual Exercises of St. Ignatius: a. as a retreat experience; b. as a way of life on the personal and communal level. • As a retreat experience, the spiritual exercises ‘speak’ for themselves. However, the process takes a person through various prayer experiences that assist the person “to better love and serve God in all things.” > Through the sort of prayer that begins by surrendering to God and revealing every aspect of our lives. We surrender to the Lord and begin telling how we feel - we tell the Lord what is on our mind or in our heart. This may take all the time for prayer, or only part of it... but it is where we begin. We only grow in intimacy with a person to the extent that we reveal ourselves to that person and let him/her reveal himself/herself to us. This sort of prayer makes for the integration of our faith and daily living, and is a growing experience of ‘conversion’ - we begin to see life, and turn to it where before we saw nothing, or only some thing negative. > Through the daily examen of consciousness. There are various models for this - perhaps one of the best known in CLC is the model proposed by Fr. George Aschenbrenner, S.J. The aim of this exercise is, through a growing attentiveness to our inner ‘movements’ - e.g. our feelings, our motives, our inspirations - to come to know the well-springs of our actions, and the patterns of our behaviour, so that we may be attuned to the inspirations of the Holy Spirit, and more alert to the prompting of the forces of evil. • On the community level: the usual CLC process in a group reinforces the movement of integrating our faith and daily living. • There is a time for quiet prayer, from a passage of Scripture. (Sometimes this leads into shared prayer, depending on the group). • There is an exchange, on the level of experience, of some aspect of daily life (decided in advance). • Other ‘activities’ may follow, but these two ‘moments’ are essential. For what they do is to bring the light of faith, in a community context, to the different concerns of our life. Moreover, these moments further reinforce the movement of integration because they bring together prayer and listening. Prayer, basically, is surrender to the Father - to let God be God in my life. Listening is ‘surrendering’ to the other - to let the other freely be himself/herself. We know how real our prayer is by looking at the quality of our listening. … Which is Missionary • Mission is not so much what we do as the whole quality of presence we bring to the world in which we live. • Our mission is to carry on the mission of Christ, to be Christ-bearers, like Mary. Christ’s mission was not just what he did, but what he was, his whole life. And his whole life, in human terms, was the full revelation of the Father’s love. • His dying reveals that the Father’s love is unconditional and completely ‘vulnerable’ to creation, in the sense that when God’s love is fully revealed, what we see is a ‘man with a broken heart.’ And Christ’s rising reveals that the Father’s love is undying and unconquerable. • So, our mission is to carry on Christ’s mission, by being people who reveal the Father’s love. • We not only do this but are this - i.e., a revelation of the Father’s love - through seeking to build the sort of world in which people can live as brothers and sisters, children of the Father. • This is the CLC mission; and it is further specified by our experience as members of the Church; in the world today, we cannot be - live as - brothers and sisters: a. Unless we have a simple life-style - poor with Christ poor, for a better service. b. And unless we carry the spirit of evangelization, a concern for the service of faith and the promotion of justice. • This is the CLC mission in the world today - so to live as brothers and sisters that we reveal the Father’s love, and that the people around us may also come to believe that the Kingdom of the Father is both possible and true... a Kingdom of Justice, Peace and Love.

Formation Principles are the basis of ACLC’s formation program. These serve as the guidelines of the content and the direction we are taking in forming members and communities.

An adaptation of the Principle and Foundation of St. Ignatius of Loyola David Fleming, S.J.

The FOUNDATION: Fact and Practice

The goal of our life is to live with God forever. God gave us life because He loves us. Our own response of love allows God’s life to flow into us without limit. All the things in this world are gifts of God, presented to us so that we can know him more easily and make a return of love to him more readily. As a result, we appreciate and use all these gifts of God insofar as they help us develop as loving persons. But if any of these gifts become the center of our lives, they displace God and so hinder our growth towards our goal. In everyday life, then, we must hold ourselves in balance before all of these created gifts insofar as we have a choice and are not bound by some obligation. We should not fix our desires on health or sickness, wealth or poverty, success or failure, a long life or a short one. For everything has the potential of calling forth in us a deeper response to our life in God. Our only desire and our one choice should be this: I want and I choose what better leads to God’s deepening His life in me.
On Prayer: A Spirituality of Love

Ignatian Principles
Frank Holland, S.J.

On Apostolate:A Spirituality of Service

God’s grace is helpless without plenty of personal effort on the part of man’s free will. Man alone can open the door of his soul; God can only knock. Our work is to prepare and dispose our souls so that God can work directly with us. Once the foundation of the soul is cleared of the debris of self, God can build with His grace. We get what we desire in the spiritual life. Since we are completely dependent on God’s grace for everything, in prayer, BEG continually for grace and ask for nothing but the best. What hurts our prayer most is too much love for created things and persons. Because of this, creatures take us away from God when they should take us straight to God. Strive and pray for an interior, heartfelt knowledge in prayer, a realization of God that can be “tasted” and “felt,” as it were. This is essential for advancement in prayer. “Feelings” are important (though not necessary) in giving strength to the will in prayer. We ought to ask God to teach us to love Him with our whole human being, not merely the will. Growth in prayer means knowing God more intimately, loving Him more ardently and serving Him more faithfully. Is there something that your “feelings” tell you that you cannot give to Christ? Then act directly against feelings and beg God to take that precise thing. The most important part of prayer is the decision to do something for Christ. Everything else should prepare to confirm that. Love and service are in reality the same. Action must flow from prayer. Prayer must give itself in action. The more genuine our prayer, the more continual our self-denial. And the more continual our self-denial, the more genuine our prayer. No one can prepare his own soul for God unless he knows himself. Self-knowledge, therefore, is necessary in order that God may work with us.

Our life is a spirituality of service aimed at souls. This requires action. Whenever we are not giving, there is a deficiency somewhere. A strong, deep desire for a goal in life should permeate everything we do. This goal is to give God more and more glory and more and more love. This is His will. The apostle never says: “It is enough.” His motto is: What more can I do for Christ? How much more love can I pour into every act? Everything and everyone in life is meant to be a help to reach God. We must use each creature in so far as it leads us to God… and no more. We must use only those that BEST lead us to God. There is nothing in life that God and man cannot accomplish together. The success of our apostolate will be in direct proportion to the intimacy of our companionship with Him. The first task in the apostolate is to conquer self. One of the best means to this is a life of continual self-denial. True holiness lies in genuine humility: an interior and loving subordination to and dependence on God. Being poor and humiliated, and this alone, will bring about this state of soul. The Church is Christ and Christ is the Church. There is no difference. Thinking identically with the Church is a “must” for an apostle. There is one true value in life and that is Jesus Christ. Personal attachment to Him and to the life-ideals personified in Him is the most certain way of detachment from the one false value in life: Sin. Any serious attempt to work for and with Christ presupposes complete and continual generosity. Anything else is superficial. Words are an indication but certainly no valid proof of real love. True love proves itself in action. We can discover God right in and through persons and things. The more conscious we are of His presence therein, the better will we know God.

general principles of the christian life community
Approved by the General Assembly on September 7th, 1990 Confirmed by the Holy See on December 3rd, 1990

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

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

general principles of the christian life community Outline of the General Principles of CLC
Taken from CLC Canadian Manual Phase I CLC is Christian People A group of Christians including youth, with similar ideals who freely choose a WAY OF LIFE in a particular group in response to God’s call, praying and worshipping together, uniting their life with the fullness of their Christian faith, committing themselves to the service of the Church and of the world. CLC is a Community in Christ Centered in the Eucharist, a cell of Christ’s mystical body providing a concrete experience of unity in love and concern, bound together by a common commitment, responsible to all other CLC’s, to the whole Church, to all people. CLC’s Spirituality Centered in Christ, drawing strength from Scripture, from the Liturgy, from doctrinal development and personal prayer, from revelation of God in today’s needs, with the Spiritual Exercises of St. Ignatius of Loyola as a specific source. CLC is Apostolic Bearing witness to Christ in attitude, word and action for the establishment of justice and peace among all people, giving priority to renew and sanctify the temporal order by reforming structures of society, eliminating causes of injustice, winning liberation for victims of discrimination, striving to overcome differences between rich and poor. CLC Develops Sense of the Church Through unity in the visible and invisible Church community a sense of responsibility and mission, consious that all are members sharing concern for her problems and progress, collaborating with her leaders. CLC Maintains a Marian Nature Loving Mary in her role in the Church and the mystery of Christ, bound together in Christ by their filial love, giving themselves totally to God in union with Mary.

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

The person of the spiritual exercises can be understood through the six characteristics of the ideal ACLCer, which was discerned upon by the General Assembly during the evaluation seminar of 2005. These characteristics are the following: 1. 2. 3. 4. 5. 6. deeply rooted in the Catholic and Ignatian Spirituality knows, understands and practices discernment lives in a community called to and is responding to a personal apostolate called to and is responding to a communal apostolate is socially aware

Formation Framework is the structure of CLC Formation. This includes both individual formation and communal formation. Also, it describes the integration of all dimensions (spiritual, community, apostolate) in the formation program.

Essentials of CLC Formation (taken from the web resources of CLC New York and New Jersey) CLC members should have a clear understanding and ownership of the General Principles which give us the CLC Vision and the three pillars of Spirituality, Community and Mission. Integration of the 3 pillars. Apostolic Community for Mission Communities discern, send, support and evaluate personal and or communal mission. • Spirituality: Deeply grounded in the spiritual exercises, participation in faith sharing, annual retreat, regular prayer life, use of discernment and a discerning lifestyle, use of spiritual direction, and regular use of the awareness examen. • Sense of Community: CLC is part of the larger church. CLC is world and national community. Commitment accountability to CLC is lived out both in the local community and in the larger CLC. Communities grow through stages of development. This growth flows from individual and /or communal reality. Competent guides are essential to this growth. • Mission: Is the end for which community and spirituality exist. Flows from our Baptismal call to build the reign of God. This implies a fundamental option for the poor and an ability to read the signs of the times and a commitment of working toward a vision of a just world. A clear understanding that CLC is a specific vocation in the Church. Formation is ongoing and both flows from and leads to temporary/permanent commitment to the CLC way of life.
A growing community must integrate three elements: a life of silent prayer, a life of service and above all of listening to the poor, and a communiyt life through which all its members can grow in their own gift. it is by looking at these elements that a community can evaluate whether it is alive or not. (Jean Vanier, Community and Growth)

Formation Diagram

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

An active cycle of prayer and action should be present in the lives of each individual ACLCer. Prayer means a communication between an individual and God, in the hope of building a stronger relationship with Him. Action pertains to any concrete response to the love that God has given us, whether it is through service of God or service of others. Discernment or reflection binds these prayer and action life aspects together. It is the point when prayer is translated to an appropriate action and when any action is processed and is brought into better knowledge and appreciation of oneself and of God’s love through prayer and reflection. Aside from this individual level of formation, another aspect of formation is important in CLC, which is community life. This community life is represented by diagram below. It is the hope of ACLC formation to form its members into contemplatives-in-action who knows how to live in, who belongs to, and who shares his or her formation with a community. This aspect brings sharing and communion as now part of the cycle of prayer and action.

In forming communities, it is important that each individual member share common experiences that will create the connection with each other. In the same manner that we, in CLC, are not only a group of individuals that pray or a groups of individuals that serve the poor, we are a community that prays and serves the poor. These common activities that we share, together with the common desire to strengthen our relationship with God and to follow his will, connects us to each other and makes us a community. These experiences are called the CORE EXPERIENCES of ACLC. These are the specific activities that are essential to CLC formation. Therefore, all formation activities must be in line with these core experiences. The outline of the core experiences is based on the key areas of the ACLC formation framework. PRAYER
Spiritual Exercises or 5-day Ignatian Silent Retreat – This is the abbreviated form of the Spiritual Exercises of St. Ignatius of Loyola. To be able to understand the identity and charism of CLC, which is deeply rooted in the Ignatian spirituality, it is important that the core of this spirituality – the Spiritual Exercises – be experienced by CLCers at least once during his or her stay in the ACLC. Regular Prayer Sessions – The prayer sessions are regular spiritual formation activities by the different component units of ACLC. With direction from a prayer guide, the unit undergoes prayer and reflection, personal development and community building activities. In the prayer sessions, ACLCers learn more about the spirituality, practice it regularly, and experience prayer in a community. Eucharistic Celebrations – At the core of the authentic Christian community is the celebration or, as we know it, the Holy Eucharist. In this sacrament, we remember Christ as a community of believers. In this celebration, we keep Him alive in our hearts and His life in us strengthen our bonds of community.

ACTION
Area Insertions – Going to and serving in Payatas has been the discerned apostolic response of the ACLC community. Thus, experience-based formation asks the members to go to our mission area, discern and implement programs that will form other people as much as we receive formation. Input Sessions or Ed Sessions – Before coming up with a discerned response, pertinent data must be gathered. ACLCers keep themselves educated with issues that affect us and the society through such sessions. Inputs may be about societal issues that aim at enriching our social awareness and involvement. Inputs may also be about issues pertaining to the CLC Way of Life that aim at enlightening us with our identity, charism and general principles. It may also be about Christian Catholic faith life issues that aim at teaching us how to live a responsible Christian Life. Input sessions are not only for learning key knowledge, but also for skills-training for mission or imparting essential values. Exposure – Exposure is an experience-based input session. Depending on the issue, members get to experience it first hand through various exposure trips. Although it is similar to the input sessions as to what issues it can tackle, its delivery is more like the area insertions – the members have to uncover the learning through actual experience.

COMMUNITY
Community-building Activities – Despite common activities that link the members of the community together, there is still need for community-building activities especially for a community that is growing. Community-building activities may take the form of simple indoor activities to outdoor gimmicks and community parties. These CBAs are encouraged on four levels: a) unit, b) area, c) batch, and d) cluster, or the community as a whole. Sharing – ACLC also gives importance to the value of co-discerning. Discernment is not only done by an individual but it is also done by the community. For co-discernment to work, sharing is important. Sharing plays an essential role in all ACLC activities, whether it be formal faith-sharing in small groups or casual kumustahan or kwentuhan, and this serves as one of the tie that binds the individual members together.

DISCERNMENT
At the heart of every formation activity is discernment. This is the point when, after prayer or after acting, we ask ourselves, “Where is God leading me?” It is the time when we try to rid ourselves of all our attachments and pray to be free, to be indifferent so that we can be sensitive to God’s call. Then, we make a prayerful decision or election in response to His call. At the end of every formation session comes the point of reflection, of discernment, when we are asked to decide prayerfully. Also, ACLCers will encounter points of major discernment such as the Retreat, making a temporary commitment to ACLC, and discerning to be a member of the Leadership Community.

ACLC Formation Outcomes
It is important to specify the ACLC’s formation outcomes to aid formators of the community in coming up with what topic to choose, the strategies to use and how the formation session will be delivered. Therefore, from the six ideal characteristics of an ACLCer, the list of formation outcomes emerged as a list of specific and measurable outcomes that can be targeted by any formation session. These outcomes are further subdivided according to the different faculties of a person – knowledge (mind), skills (hands), and values (heart). Also, Specific outcomes are also mentioned to pinpoint particular areas under the general formation outcomes. In the spirit of discernment, formators of the ACLC should not be limited by nor pressured with this list of outcomes. This list is not final. It only outlines specific areas of formation, which means that the characteristics of an ideal ACLCer continues to grow. Outcomes can still be added to the list. On the other hand, ACLC formation does not aim at forming individuals strictly by every word on this list. This list serves as a guide in designing, directing and focusing our formation programs or sessions to the essentials of ACLC. Common Ideal: Formed CLC Individual – a Committed Contemplative-in-action Level Knowledge General Outcomes Has a good grasp of one’s strengths and weaknesses Has a good knowledge of one’s personality Knows and can explain the CLC Way of Life Specific Outcomes

Has read and understood the General Principles and Norms of CLC, History and Charism of the CLC, Vision and Mission of the CLC-P and the WCLC, General Directions of the CLC Can become a unit representative, area representative, project head, or leadership community coordinator Can peer guide, guide a YCLC unit or any other emerging community

Skills

Understands the value and the demands of commitment Can lead the ACLC community Can guide a small faith community, most especially according to the CLC formation Can commit oneself (permanent/temporary) fully to the CLC Way of Life Has an attitude of gratitude Has an attitude of commitment towards the Way of Life A good practicing Christian

Values

Fulfills roles of a responsible Christian

Ideal One: Deeply rooted in the Catholic and Ignatian Spirituality Level Knowledge General Outcomes Has experienced and understands the Spiritual Exercises of St. Ignatius Understands and can explain relevant church teachings and doctrines Knows and can explain the spirituality of St. Ignatius of Loyola Knows the person, the life and the teachings of Jesus Christ Is familiar with the Sacred Scriptures Understands the basic Catechism of the Catholic faith Understands how Mary is our model of becoming a true Christian Specific Outcomes Has undergone the 5-day Ignatian Silent Retreat

Skills

Can apply the dynamics in praying the Ignatian way Can silence oneself as disposition towards prayer Can pray using the Ignatian prayer methods Can pray using the Sacred Scriptures Can pray using formula prayers Can construct personal prayer spontaneously Receives the sacraments regularly Prays regularly Has a healthy image of and relationship with God Has a trusting disposition Finds God in all things

Knows the following: Beg for the Grace, Id Quod Volo, Repetition, Review of Prayer, Simplification of Prayer, Application of the Senses External Silence, Internal Silence Contemplation, Meditation, Consciousness Examen, Imagination, Colloquy Lectio Divina

Holy Eucharist, Reconciliation

Values

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

Values

Ideal Three: Lives in a community Level Knowledge General Outcomes Has experienced living with a community Knows the importance of being with a community Knows the value of Cura Personalis Understands the demands of living in a community Communicates effectively with fellow members of the community Shares faith experiences openly Listens actively to others Shows sensitivity and empathy towards other Specific Outcomes

Sensitivity, Openness

Skills

Faith-sharing Active Listening

Values

people Observes tact and diplomacy in relating with other people Has networking skills Can cooperate with other people in the community Practices Cura Personalis Can do fraternal correction with fellow members of the community Engages in activities with the community to strengthen one’s ties with every member Can manage conflict through revision of life Is very open and enjoys relating with others Feels a sense of belonging and acceptance Is sensitive to others’ needs Has genuine care and interest for the welfare of others Trusts the community

Ideal Four: Is called to and is responding to a personal apostolate Level Knowledge General Outcomes Can identify one’s personal apostolate(s) Understands the importance and the demands of lovingly responding to one’s personal apostolate Lives a balanced lifestyle in terms of one’s personal apostolates Prioritizes one’s commitments Has a positive disposition towards one’s personal apostolates Has an attitude of Magis Committed towards one’s personal apostolate(s) Knows one’s personal apostolate(s) Understands the importance of lovingly responding to one’s personal apostolate Specific Outcomes

Skills

Academics, Family life, Love life, Home life, School life, etc.

Values

Ideal Five: Is called to and is responding to a communal apostolate Level Knowledge General Outcomes Knows the apostolic mission of ACLC Knows the importance of the urban poor as ACLC’s communal apostolate Understands the value of Social Justice Understands the value of Preferntial Option for the Poor Understands the basic Catholic Social Teaching Knows that the formation of ACLC leads one to be able to form others Understands the idea behind the apostolate of presence Has an experience of immersion to the urban poor Can process one’s experience of area Specific Outcomes

Skills

Values

Goes to area regularly Embraces a simple lifestyle Can facilitate an area processing session Has a positive disposition towards the communal apostolate Has an attitude of Magis Is called to work for the upliftment of the lives of our poor brothers and sisters through structural change Has a preferential option for the poor Committed towards the community’s communal apostolate

Ideal Six: Socially Aware Level Knowledge Skills General Outcomes Understands and can explain international and national situations and issues Is actively updating oneself on what is happening in our society Is socially-involved Can discern the issues affecting the society Can make a stand regarding divisive issues in the country and the world Has a deep sense of what’s right and what’s wrong Has a deep sense of nationalism Has a deep sense of where is God calling us in the context of our present day society Has an attitude of involvement Specific Outcomes

Values

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

Pagmamasid

CLC Phase: Pre-community and Initiation Basis in the Spiritual Exercises: the Annotations Signposts of this Stage Trying-out. At this stage, members are at the “trying-out” phase. Their attitude towards the activities and the formation is usually from an observer’s point of view. They would like to taste, first, this so-called CLC Way of Life before fully immersing themselves to the ACLC. Attendance and interest levels of the members may vary per activity. Evaluation. Joining ACLC may be due to varying reasons, such as continuation of CLC from high school, referral by friends, etc. At the end of the semester, these members should be completely introduced to what ACLC is and what the CLC way of life stands for, and how we do things in the ACLC. After being presented with these data, members will evaluate if they would like to continue to be part of the community and to explore the CLC way of life for another semester. By the second semester, there will be observable changes that will occur to the group. Aside from experiencing the crucial ACLC activities, such as the silent retreat, these members will now be officially inducted into the ACLC membership. Thus, these characteristics of the group may take shape at this point: At home-ness. The members came to the group bringing with them different backgrounds, levels of formation, life and faith experiences, outlooks, expectations and needs. After one sem of formation, they have attained a level of trust, openness to each other, and bond specially after the retreat—in short, a level of being at-ease and at-home with one another. Initial formation of group identity. Members have begun to take on the identity of being a CLCer. Or being a member of a particular unit. Members, probably without them knowing it, do not just identify with the group, they also form the particular identity of the group by their membership.

Instability. Characterized by turn-over of members. Some of those who joined the group early on may have already left. There are movements within and among units. “Dynamics” have begun to be formed: irritation at some members, natural attraction to some sub-groups, repulsion from others, etc. Emergence of natural leaders. You may notice that particular persons beginning to help the group in organizing, planning and other details. As the group develops, leadership shifts to other persons and is eventually shared by all the members—specially those who have committed themselves to the group. Idealism. For those just beginning on the path of service, idealism is the natural response. You may notice that members become overly concerned with magis and service; this is so because a new world is opening up for them and they do not know as yet how to find a balance with regards this. Role of Guide Witness. The guide should be aware that he/she carries a lot of weight and influence with the group, especially with a group at this stage of formation. Thus, the witness of your life is important. As far as possible, nurture your faith-life and prayer as well. You cannot give what you do not have. Co-formator. A lot of formation happens in the unit. You are co-formator of your unit. Formation happens through: community-building, prayer, introduction to the SPEX, appreciation of Christian Catholic life, better appreciation of CLC way of life: mission, service, contemplation. Enabler. Enable members of the group by bringing out the best in them – challenge and stimulate them to greater service and apostolic involvement, maximize their God-given potentials, encourage them to try new things (with balance and discernment, of course!), and foster the growth of the group as a community. Observer. To be a guide is to work with the group from outside. You keep an eye in the progress of the group towards the end in view (i.e. goals for the sem). Being an observer gives you the added leverage to plot the group’s stage of development and adapt and appropriate this guideline to the situation of the group. You must also be aware of the dynamics and relations among members so you may be able to plot strategies in handling these in an appropriate manner. Discerner and Co-discerner. The guide should be able to live in creative tension – discerning between active helping vs. letting be/letting God; direct intervention vs. trusting decisions of members; results vs. process that brings growth. He should also be co-discerner: able to help his/her unit in common decision-making, as well as help members make personal decisions. (see Creative Tension) Bearer of Spirituality. One of the observations of members, early into this stage of formation, is that the CLC spirituality is not very clear to them. There is a clear need to clarify this. The challenge is to clarify this also among the guides because he/she is the bearer of spirituality.
n.b. You may have already begun to notice that even as you guide the members of CLC and bring them to greater awareness of God, you are also being brought to greater awareness of God as well. God does not only deal with your unit members, He also deals with you: notice parallelisms in your issues and your unit’s, (2) how you fit your unit (in terms of personalities, etc.), (3) healing of issues. See the bigger picture: To be a guide of CLC is to be in a ministry of forming young men and women for service to the Church!

Living in Creative Tension (Possible Sources of Tensions and Problems) Formation vs. Apostolic Activity See to it that group does not get too involved in apostolate/service with the result that little or no time is left for individual/group formation in other aspects. On the other hand, too much time given to formation leaves no room for service. Exclusivity vs. Disintegration Group members should be open to others – not closed in on themselves to form cliques. Inter-batch friendships, support-groups can be formed when members are open to others. At the same time, if the members are pulled away too much, they can lose their identity within the community (i.e. level of formation, batch support, etc.), and disintegrate. Integration of Different Roles Members can become so enthusiastic about the community that they spend too much time on its meetings and activities to the neglect of their other responsibilities. Help clarify priorities and roles: to family (as brother, sister, son or daughter), and specially to studies (as student). You’re no longer an ACLCer if you get kicked out of the Ateneo! Tradition vs. Innovation The Spirit of CLC One of the things special in CLC is its very strong hold on tradition (i.e. retreat, lingo, activities, etc.). Tradition is the x-factor in any community, group, society. But the challenge is to go deeper: to look into the spirit of CLC – what does it stand for, what do we want to do, what is the spirit behind the activities, the lingo, the retreat. If we are clear about the spirit, then we can innovate, try new things, create new traditions, without losing focus on the essentials. Graces to ask for 1. To be able to know my unit and my unit guide 2. To be introduced to the Christian Life Community and the CLC way of life 3. To be able to learn different Ignatian prayer methods and to learn the dynamics of the Spiritual Exercises 4. To be able to share my faith and prayer life to my community 2. To be able to look at my own personhood and personal history and deepen my knowledge of my self 3. To realize that our formation is for mission Proposed Game Plan
Key Areas Preparation for Retreat First Semester Contents Suggested Strategies Evaluation of Prayer Life Continued personal prayer Refresher and Review of Prayer Methods and Regular practice of consciousness examen SpEx Dynamics Prayer Exercises Grace Breathing Exercises Desires/Id Quod Volo Awareness Exercises Silence Fantasy Contemplation and Meditation Regular time for silent reflection, which is increased gradually. Review of Prayer Consciousness Examen Basic reflection after activities: “What struck me?” or Discernment – Experiences of “Where did I find Christ?” or “What graces did I receive?” Regular guided consciousness examen Consolation and Desolation Lights and Shadows during kumustahan Contemplation exercises Picture meditation Journal Writing Attend Mass on a regular basis

Selfdiscovery

Living the Way of Life Who am I? Personal Salvation History Seeing God in my life His personal call this year Building Community Openness Trust Sensitivity Fraternal Correction Principle and Foundation God’s Love Universe History Discipleship

Deepening Communal Bonds Praying God’s Love and Ignatian Spirituality Call to Discipleship

Self-awareness Exercises Personality Exams and Inventories Self-evaluation Exercise Graced History Personal Issues and Concerns Seeing God in my Personal History Community-building Activities Structured Learning Exercises Group Gimmicks Feedback Exercises Module on the Principle and Foundation Reflection on the Universe Reflection on Human History Module on Discipleship Meditation on the life of historical figures Biblical Characters Saints Heroes Listening to God’s call in my life Silent Retreat Second Semester Suggested Strategies Reflecting on the Real World Seeing Christ in the Current Events Developing a response to “What is the most loving thing to do?” Session on POFTP Contemplation or Meditation on Scripture, with emphasis on the preparation for the coming of Christ and the Gospels Image of God Christ’s lifestyle, identification with the poor Christ’s obedience to the father Deepening of the Principles and their infusion to the different sessions and activities Modules on the GP Reflection on the Common Mission of the CLC Reflection on the Apostolic Mission Revision of Life Experience of the Sacraments Reflection on Being Christian Infusion of Basic Catechetical Tenets in the Sessions Ten Commandments Beatitudes Apostle’s Creed Module on Mary as a Disciple Consciousness Examen of the whole school year Commitment Exercises Talks on Commitment Module for Discernment to a temporary commitment

Key Areas Reality from a Faith Point of View

Christ

Contents Signs of the Times Viewing Reality Being a disciple Reality of Poverty Seeing God in the Poor POFTP Life of Christ – person, lifestyle & mission Birth to Hidden Life Ministry

CLC Magis

General Principles Living out the Magis

Christian Catholic Faith Life

Value of Sacraments Eucharist Reconciliation Basic Catechism of Christian Life Mary as a disciple Examen of my ACLC experience Commitment Discernment towards temporary commitment

Discernment

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

Deepening one’s relationship with God through the CLC Way of Life Vision: Focused on and inspired by the first principle and foundation, this stage is centered on a positive view on life: on God’s goodness in us, in others and in events around us. In addition, this stage also focuses on His call for man to participate in Kingdom-building for which we have been created. The formation under this stage would highlight a deepened awareness and application of the CLC way of life in everyday, viewing reality from a faith point of view and a deepened integration of oneself towards the community and the unit. CLC Phase: Initiation Basis in the Spiritual Exercises: First Principle and Foundation Signposts of this stage A healthy level of balance is needed in order for the group to weather what is otherwise known in some communities as the “Sophomore Jinx”:
At home-ness. more trusting of one another, more able to share their problems, no longer feels the need to “explain him/herself”. Openness. members become very open to the members of the group. Attraction. to some members (romantic or otherwise), sub-grouping within unit or within community. Independence. the members feel more able to stand on their own two feet (i.e. their closest friends do not have to be there so that they will join the prayer session or the activity, etc.) Stronger group identity. Members are beginning to know what CLC is about. Healthy level of pride on being a CLC member and surviving the year. Idealism. Emergence of natural leaders. Familiarity breeding contempt. taking each other for granted, alaskahan, talking about others’ issues behind their backs, being judgmental of each other. Great Expectations. expecting everyone to share everything about their lives; guilt of some at not being more open to the unit. Irritation at some members, repulsion, tampo at some members, “history” in the relationship. Independence. the members feel constricted by the unit or by the community itself and they want to “find themselves” first by not joining community activites.

Pagbabad

The bank account. past consolations have taken root, allowing the group to weather problems. Feeling of responsibility and mentoring the new members.

No inspiration. feeling of tired-ness (i.e. area dryness, nothing’s happening in the prayer session, etc.) Floating members. some members are just contented with depending on the leaders. Need to challenge these members into personal responsibility. Nostalgia. inordinate attachment to past consolations. Comparing this year with last year. Superiority over new members: been-there done-that attitude.

Roles of the Guide – without losing sight of the roles from the previous stage Encourager. The guide is the primary encourager, especially personal prayer on a daily basis. Emphasize importance of reflection and listening skills. Challenger. Challenge members to growth. Now is the time to challenge members, especially those you see as slacking off, just floating. Notice sharings (Are they using their heads or their hearts? Challenge them to look deeper into themselves. Are they just making themselves sound good to others? Challenge them to be more truthful, more honest to themselves). Bearer of Spirituality. The CLC guides have been members of CLC. Let the members get it from you through osmosis and through actual discussions with the unit regarding CLC spirituality. The challenge for you therefore is to be more aware and more conscious that you are living the spirituality of CLC. Graces to ask for 1. To deepen communal bonds within my prayer group and the ACLC Community 2. To be able to recognize God’s personal call for me in general and in the ACLC 3. To be able to respond to the call to share God’s love 4. To be able to understand lay Ignatian spirituality 5. To be able to deepen my own personal graced history Proposed Game Plan
Key Areas Preparation for Retreat First Semester Contents Suggested Strategies Evaluation of Prayer Life Continued personal prayer Refresher and Review of Prayer Methods and Regular practice of consciousness examen Relaxation Exercises SpEx Dynamics Grace De Mello’s Sadhana Desires/Id Quod Volo Regular time for silent reflection, which is increased gradually. Silence Contemplation and Meditation Basic reflection after activities: “What struck me?” or “Where did I find Christ?” or “What graces did I receive?” Review of Prayer Consciousness Examen Regular guided consciousness examen Discernment – Experiences of Lights and Shadows during kumustahan Contemplation exercises Consolation and Desolation Anthony de Mello, SJ Rabindranath Tagore Joyce Rupp Picture meditation Journal Writing Attend Mass on a regular basis Living the Way of Life Self-awareness Exercises Who am I? Personality Exams and Inventories Personal Salvation History Self-evaluation Exercise Seeing God in my life Graced History His personal call this year Personal Issues and Concerns Seeing God in my Personal History Building Community Community-building Activities Openness Structured Learning Exercises Trust Group Gimmicks Sensitivity Feedback Exercises Fraternal Correction Principle and Foundation Module on the Principle and Foundation God’s Love Reflection on the Universe Universe Reflection on Human History History

Selfdiscovery

Deepening Communal Bonds Praying God’s Love and Ignatian Spirituality

Call to Discipleship

Discipleship Discernment Rules for the Discernment of Spirits

Key Areas Reality from a Faith Point of View

Christ

Contents Signs of the Times Viewing Reality Being a disciple Reality of Poverty Seeing God in the Poor POFTP Life of Christ – person, lifestyle & mission Birth to Hidden Life Ministry

Module on Discipleship Meditation on the life of historical figures Biblical Characters Saints Heroes Listening to God’s call in my life Silent Retreat Second Semester Suggested Strategies Reflecting on the Real World Seeing Christ in the Current Events Developing a response to “What is the most loving thing to do?” Session on POFTP Contemplation or Meditation on Scripture, with emphasis on the preparation for the coming of Christ and the Gospels Image of God Christ’s lifestyle, identification with the poor Christ’s obedience to the father Deepening of the Principles and their infusion to the different sessions and activities Modules on the GP Reflection on the Common Mission of the CLC Reflection on the Apostolic Mission Revision of Life Experience of the Sacraments Reflection on Being Christian Muldoon, Come to the Banquet Infusion of Basic Catechetical Tenets in the Sessions Ten Commandments Beatitudes Apostle’s Creed Module on Mary as a Disciple Consciousness Examen of the whole school year Commitment Exercises Talks on Commitment Module for Discernment to a temporary commitment

CLC Magis Christian Catholic Faith Life

General Principles Living out the Magis Value of Sacraments Eucharist Reconciliation Basic Catechism of Christian Life Mary as a disciple

Discernment

Examen of my ACLC experience Commitment Discernment towards temporary commitment

Examining how one has lived the CLC Way of Life Vision: Inspired by the first week, members are now brought into awareness of their sinfulness and the need for God’s redemption. This is an important step in any Christian’s journey in spirituality – it allows for a more hopeful yearning for God’s redemption brought about by a more realistic sense of self. In CLC, they further realize God’s redemption takes the form of following His will and sharing Christ to others. The formation under this stage would highlight a certain dependence on God and others, an examination of one’s life of faith and prayer, and deepening relationships. The experience of Philosophy and Theology will form the minds and hearts of the members. CLC Phase: Redemption I Basis in the Spiritual Exercises: First Week Signposts of this Stage More interior movements happen. Members tend to re-evaluate their reasons for commitment. Some find conviction and stay. Others get discouraged and leave. Leadership is established. Members begin to (if they have not done so already) assert their leadership in the bigger community. They become more vocal, more at home, more comfortable with the other members (and thus more giving of their opinions). Others tend to “lie low” after a physically busy and sometimes emotionally draining previous stage. Since third year is also a busy academic year, attendance is threatened. Members’ attendance dips. Be aware and wary of this since frequent absence leads to discouragement and laziness. Members begin to look for something they could not yet understand and explain. This is because life discernment usually begins at this stage. Members begin to look for “deepening” – “deeper” prayer sessions and meaningful points. Members feel a real and healthy discontent. Philosophical/existential questions take more hold in the discussions/prayer sessions sharings, especially due to the experience of Philosophy and Theology. The experience of powerlessness is also an important facet of this stage. Members begin to feel and realize that some things cannot be changed by their own personal efforts— whether in their personal lives, in the apostolate or in the unit—and therefore there is a great need for God’s redemptive love that allows for changes to take place. Role of Guide – without losing sight of the roles from the previous stages Clarifyer. Of motives. Of interior movements. Of discernment. More one-to-one sessions happen at this stage. Observer. To be attuned to conflicts among individuals in the group, or conflicts that the group may be experiencing. Companion. To be an understanding and compassionate companion to the members of the unit as they go through their life’s journey. Discerner and Co-discerner. The guidelines of discernment must be presented at this stage. If you feel the need, to introduce the process of Revision of Life in the group. Emphasizer. Of the importance of the Sacrament of Reconciliation. Of forgiveness. Of prayer and examen.

Pagsusuri

Graces to ask for 1. To be able to value and appreciate daily prayer as an integral component in one’s life 2. To be able to see how God has been calling me since birth 3. To deepen the understanding of my own Catholic faith 4. To realize that as ACLCers, we are given formation for a mission 5. To deepen my understanding of the CLC Way of Life 6. To begin discerning if I am called to the Way of Life Proposed Game Plan
Key Areas Preparation for Retreat First Semester Contents Suggested Strategies Refresher and Deepening of knowledge Modules on Principle and Foundation Consciousness Examen about forms of prayer Principle and Foundation Prayer Methods Examen Contemplation Discernment Meditation Silencing Application of the Senses Emphasis on Scripture as source of prayer Silence as part of reflection time (within the 15-30 min period) Sessions on Discernment Attend Mass on a regular basis Life of Christ Contemplation and Meditation on Scripture, especially the Gospels Ministry Passion and Death Contemplating Christ as Savior on the Cross Healthy Examination of my Life Deepest and Genuine Desires Inordinate Attachments Healthy Examination of my Faith Life Christianity Existence of God Healthy Examination of my CLC Life Sessions on Desires The Two Standards Sessions on Inordinate Attachments Sessions on Evaluating one’s Faith Life Faith Check – Unanswered Questions Challenging one’s Faith Session on CLC-check – “At this point, how am I in this way of life?” Reflection on one’s woundedness Reflection on one’s inordinate desires

Christ, savior

our

Healthy examination

Reality of Sin Salvation History

Key Areas Sin

God’s fidelity Growth in Developmental Issues

Christian Catholic Faith

Disorder in one’s faith life Times when we chose to refuse to receive God’s love Personal Salvation History Reflection on God’s presence in my life amidst the reality of Seeing God in my life sin in it. What is He calling me to this year? The Father’s plan of Salvation Silent Retreat Second Semester Contents Suggested Strategies Sin in the World Reflection on the Sin in the World Need for Social Justice Social Events POFTP Experience of Area Mary, as model of fidelity Session on POFTP Session on Mary, as model of fidelity God’s response amidst our sinfulness Contemplation or Meditation on Scriptures pertaining to God’s fidelity to man Relationships Sessions on Relationships Commitment Ideal partner Handling Conflict Myself in a relationship Sessions on Commitment Conflict-resolution Sessions Feedback Open Communication Fraternal Correction Examining my Life as Christian Experience of the Sacraments Infusion on the basic tenets of Catholic Life into life

Life

Preparation to discern – CLC way of life

CLC Way of Life General Principles CLC Charism Our Common Mission Discernment towards Commitment

experiences Commandments Beatitudes Creed Relishing the Graces Received for the Past Years as an ACLCer Recollection for Discernment Temporary

Discerning to commit to this vocation called the CLC Way of Life Vision: Inspired by the Second Week and while keeping in mind and in heart the experiences in ACLC, members are faced with the crucial decision to choose which path to take after graduation. This stage promotes a healthy discernment of the members’ state of life, which includes career, vocation, etc. CLC, here, is presented as a form of vocation that the graduating members can choose to temporarily commit to. Here, the model of Jesus Christ will serve as a template. Formation under this stage will involve discernment in various aspects of lives and the general examination of ACLC experience. CLC Phase: Redemption II Basis in the Spiritual Exercises: Second Week Signposts of this Stage Stronger interior movements happen at this stage. Members are currently relishing their experiences as an ACLCer. They tend to look at their reasons for staying and evaluate their reasons for commitment. Seniors are often feeling that this year is their last. Thus, they would try to give their best in all that they do. They would try to do the things that they have not before. Experimentation and busy-ness are prevalent in this stage. Leadership is established. Seniors are the leaders of the community. They take specific roles that require them to be active and present in the community. They are more outspoken regarding important CLC issues and matters. They know how ACLC works. They are more at home, and are more comfortable with the other members (and thus more giving of their opinions). Leadership is also established in many other endeavors, such as other organizations or projects. They are the exemplars of ACLC. The visible seniors are supposed to be the living testimonies of people who try to live out the CLC Way of Life after formation for four years. Presence, both in attendance and participation, is demanded from them. Attendance is threatened by the busy-ness of their academics. Many are doing their theses or final projects, which are integral to their graduation. Surely, some seniors’ attendance will dip. Be aware and wary of this since frequent absence leads to discouragement and laziness. Deepened prayer sessions characterize this stage. Further experience of philosophy and theology would require the deepening Sharing of experiences is strong in this stage given that they are on their final stage of college. They are relishing every experience not only for this year but also for their other years as a college student. Also, at this point, discernment towards a particular state of life, career and personal vocation, is real. Thus, this may cause undue pressure and uneasiness, especially when faced with uncertainty, to the members as they evaluate their options. They experience both the feeling of restlessness and powerlessness. Restlessness comes through the need to do something concrete, especially for others. However, there is this feeling of powerlessness, which is a key facet of this stage, knowing that they cannot do them on their own. Thus, the experience of Gods’ redemptive love becomes real at this stage, which they would need to effect change. A key realization at this stage is that they are mere instruments of God’s saving work and all things that they do

Pangingilatis

are not just for themselves or for others, they are doing them also for the greater glory of God. Role of Guide – without losing sight of the roles from the previous stages Discerner and Co-discerner. For this particular stage, this is the guide’s primary role. He/she will accompany the unit in both preparing and actual discerning of their personal vocation, career, state of life or commitment towards the CLC way of life. Clarifyer. Of motives. Of interior movements. Of discernment. One-to-one spiritual guidance sessions may occur more frequently at this stage. Observer. To be attuned to issues that members of the group, individually or as a group, are experiencing as they undergo discernment. Companion. To be an understanding and compassionate companion to the members of the unit as they undergo thorough discernment in their lives. Reviewer. To aid discernment, the guide assists in reviewing and relishing all the graces that members or the unit received during their formation in ACLC. Emphasizer. Of the importance of personal prayer and regular examen in their discernment. Graces to ask for 1. To be able to understand and live out my role as the leader and a senior ACLCer. 2. To be able to relish and process my ACLC and college experiences 3. To be able to discern my personal vocation 4. To be able to discern the best way I can live out the CLC Way of Life 5. To be able to discern whether I shall continue this Way of Life after college, through a temporary commitment Proposed Game Plan
Key Areas Preparation for Retreat First Semester Contents Suggested Strategies Refresher on Ignatian Spirituality & Prayer Regular Consciousness Examen Infusion of Principle and Foundation Methods Consciousness Examen Meditation on Principle and Foundation Principle and Foundation Contemplation & Meditation on Contemplation and Meditation Exercises Scripture, especially the life of Christ Relishing Graces Review of Prayer Graces Received vis-à-vis Graces Journal Writing asked for Attend Mass on a regular basis Mary, a model of Discernment Module on Mary Rules for the Discernment of Spirits Graces from ACLC Recollection in aid of Discernment Synthesis of ACLC experience Batch prayer session

Discernment Relishing the ACLC experience Vocation Deeper call to a partnership with Christ Key Areas Review of graces

Deepest Desires Where am I being called to? What have I done for Christ? What am I doing for Christ? What ought I do for Christ?

The Kingdom Exercise: The Call of the King

Contents Graces from ACLC Graces from stay at the Ateneo

Silent Retreat Second Semester

Suggested Strategies Review of graces in formation sessions Contemplation on the Love of God

Revision of life CLC Way of Life

Letting Go Communal Discernment Christian Catholic Faith Life CLC General Principles CLC Charism

Discerning for a personal vocation Discernment for temporary commitment

Personal Vocation Call to serve God and others Promotion of Faith and Justice POFTP Living out the Magis Confirmation of Career Discernment Discernment to this Vocation Commitment to the Kingdom

Sessions on Letting Go Revision of Life Experience of the Sacraments Basic Tenets of Christian Life Apostle's Creed Meditation and Reflection on the CLC Documents General Principles CLC Charism Common Mission Following Mary as a model of Christian vocation Career Development Sessions How can I be of service after graduation? Session on POFTP Understanding the “Kingdom” The Kingdom in the light of the current Philippine situation Sessions on Commitment Sessions on Decision Making Sessions on Discernment

Pagtugon at Pagtataya
Choosing to commit to the CLC Way of Life Vision: It is the hope of the ACLC formation that members reach this stage. This stage is the transition between the ACLC college group to the CLC Way of Life outside the constraints of the organization. Though it presents a lot of challenges since members often feel the uncertainty of life after college, this stage asks the individual to struggle with the challenges and to choose this way of life as one of the sure things he or she will commit to. This stage begins as the seniors of the community end their stay at the Ateneo and this will continue on, hopefully, until forever. CLC Phase: Deepening and Continuing Growth Basis in the Spiritual Exercises: Third and Fourth Week Grace to ask for: To be able to choose, through careful and prayerful discernment, to commit, permanently or temporarily, to this way of life – the CLC Way of Life.

ACLC Program Planning Guidelines
The first part of this document has outlined ACLC formation essentials to aid those who wish to understand the vision, goals, and framework of the formation in the community. This is very important, most especially, for those who will plan and design a program for forming our community or our members. So, to add to the formation aids, here is a step-by-step methodology in devising a specific formation program for members using the information outlined by this document and organizing and consolidating these information into a formation plan. CONCEPTUALIZE FORMATION TOPIC. The formator should conceptualize a topic, which is based on the Formation Principles of ACLC paired with the context of the members and the signs of the times. IDENTIFY CORE EXPERIENCES. The formator should determine the most suitable Core Experience for this topic. IDENTIFY TARGET FORMATION OUTCOMES. The formator should identify the specific end goals of this formation session. These outcomes serve as the instrument for making the formation sessions prioritize important strategies to carry out the program. CONTEXTUALIZE BASED ON FORMATION STAGES & YEAR LEVEL. The formator should design the program according to the context of his members. This guarantees that the members will be able to appreciate better the formation that is given to them. DETERMINE NECESSARY STRATEGIES OF FORMATION. The formator will, now, design the formation program and its strategies. Refer to the Proposed Game Plans at the end of every formation stage for the key areas and suggested strategies.

Here is a format of a regular formation session:

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

EXECUTE. EVALUATE. Using the desired formation outcomes as a reference point, evaluate members’ formation by looking at both measurable (knowledge, skills, and values) and immeasurable (behavior, personal judgment, fundamental option, etc) indicators. The next page is a sample planning template. Formators can come up with their own template.

FORMATION PLANNING TEMPLATE Activity Title: Designed by: Topic/Theme:

Core Experience

Knowledge

Formation Outcomes Skills

Values

Context Year Level: Formation Stage: Specific Context:

Formation Strategy Kumustahan: Opening Prayer: Activity/Matter: Faith Sharing Questions: Synthesis: Closing Prayer: Evaluation

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