FELICIAN

CALL
• The Felician call embraces the Charism of
Sophia Camille Truszkowska, our foundress.
• It is a call to walk in the Franciscan tradition so
loved by her:
– To live the Gospel in justice and in truth,
– To radiate joy as we live in poverty and simplicity,
– To become transformed into Christ through
contemplation and personal conversion,
– To persevere in penance as we journey in faith and
to share our diverse gifts with each other in
community and with our sisters and brothers.
• The Felician call challenges us:
– To live the evangelical counsels in the spirit
of the beatitudes,[Evangelical]
– To love the church and her mission,
[Ecclesial]
– To treasure the Eucharist,[Eucharistic]
– To deepen our love for mary ,our model of
faith. [Marian]
This are the four aspects of our religious
family.
We strive to balance prayer and service in our
lives. [contemplation and action ]

 We are enlivened and stimulated by our

personal love of Christ.

We are women of the church and our total

surrender to God impels us:-
to reach out to the needy, the lowly,
the poor and the marginal,
with joyful, compassionate hearts.
• St. Francis and many Franciscan saints offer
us hope for our journey as Felician sisters.
• [We follow the spirituality of St. Francis.]
• St. Felix of Cantalice ,our patron , lived his
humble life joyfully with a continuous ‘DEO
GRATIAS’ on his lips.
• St. Clare ,Blessed Honorat and our own
Blessed Mary Angela, as well as the countless
holy Felician sisters who have gone before
us , offer us courage and strength by the
example of their lives
• We look to St. Joseph ,the loving husband of
Mary ,the instructor and protector of the
Child Jesus, for inspiration and guidance.
• We entrust ourselves to the care of this
upright and faith – filled man.
• As Felician sisters animated by the spirit of BL
.Mary Angela, we live our motto:
• “All through the heart of Mary in honor of
the most blessed sacrament,” and respond to
the summons to cooperate with Christ in the
spiritual renewal of the world.
 Theology of religious vocation
Called to love
• We are called to love and serve God and his
people in a unique way, which was fashioned
by our father from all eternity.
• He continues to call in every age and waits
patiently for a response so that the kingdom
he build by be continually renewed.
• We have a mentor Christ , who was called and
responded wholeheartedly to his fathers will.
• He invites others to follow with a simple call
“come follow me”. He invites us to live in
trust ,simplicity, obedience and love.
• We respond to this divine love with faith, hope
and joy in our hearts. Also we are ready to suffer
for him just as he did for us who follow.

Called to baptismal commitment

• Through baptism each Christian is invited to
enter into Christ life and re-live the pattern of
his life story of love fully given even unto death.
• Christians through baptism promises to
enter and re-live the paschal mystery of his
death and ressurrection.
• The baptized dies to sin and becomes a new
creature in Christ through the waters of
baptism and the spirit.
• One is called daily to become more like Christ
through his life. He/she is to become more
rooted in Christ through the gifts of Faith,
Hope and Love received during baptism.
 Called to religious life
• In religious life , we are called to deepen our
baptismal commitments.
• This is one state of life to which some have being
invited to. “consecrated life, of dedication to god
and service to others lived in community”.
• Members of religious community seal their
commitment to god through profession of
evangelical counsels of chastity ,poverty and
obedience.
• The call to religious life is responded to in a
specific community to which one feels
attracted, called and accepted.
• Each religious community is called to life
gospel values just as Jesus . They are to do so
according to the vision and desire of their
founders/ foundress in response to the signs
and needs of the time.
 Called to Felician community
• Our foundress Blessed Mary Angela, followed
a call of god “to cooperate with Christ in the
spiritual renewal of the world”, by
ministering to those in need in her time.
• Following in the spirit of St. Francis of Assisi,
and St. Felix of Cantalice helped to shape
ideals which are :-
• Evangelical
• ecclesial
• Eucharistic
• Marian

• Those drawn to follow in the Felician

way are strengthened to love in a spirit
through the energizing source of love,
Jesus, present in the Blessed Sacrament
and through the intercession of the
Immaculate Heart of Mary.
MATURITY
 Christian maturity is the goal of all
Christian formation.
 To mature means to ripen
 A person, who is mature, is one whose
potentialities i.e. physical, psychological
and spiritual have reached their full
development.
Physical potentialities of person biological
and physiological powers. Psychological
powers are the intellectual volitional and
emotional (as well as imaginative).
Intellectual maturity
 Does not mean cleverness or brilliance, or
accumulation of knowledge.
 One can know much, and in every clever,
but is not mature intellectually.
 Intellectual maturity means the ability to
make judgment consistent with your
convictions or outlook on life.
[Communist and Christian can decide
about bloody revolution.]
 Communist if he is consistent with
his principles will fight for bloody
revolution ,while a Christian with
the true principles will condemn it.
 eg image of saint Paul, illustrates
the intellectual maturity
 As long as he was convinced that
Christianity was something evil, he
persecuted the Christians with ruthless
zeal. He felt happy in doing so.
 As soon as he became convinced that
Christianity was one true way, he labored
with an equal enthusiasm and zeal, to
spread the Good News despite the
hardships and persecutions
 Intellectual maturity has sense of
hierarchy of values. God, truth, fidelity,
fairness, compassion, mercy etc
 Ability to distinguish between essential
and the accidental is a sign of intellectual
maturity.
Traits of the intellectually mature, in the
capacity of distinguished facts from fancy,
objective truth from subjective assumption.
To give or change ones previously held
beliefs or convictions when evidence calls for
their change.
Volitional maturity [will]
 The will directs the other powers of the
mind. Eg imagination, the feelings
towards obtaining of the goal of its own
choice.
 The person who is able to keep an elected
goal, steadily is filled and make straight
for it with enthusiasm, in spite of
difficulties, set-backs, and failures, not
flitting from attraction to attraction,
not wavering in the face of adverse
opinions and pressure, has a firm
mature will’
 The immature will is governed by
moods which of their nature
fluctuate. A person of such will, if
he feels like working, he works, if
he is not in moods, he does not
work.
 His interest are unsteady, they appear,
the vanish, again they reappear. He goes
with wind. His choice of a thing, is
responds to a demand is not personal,
does not come from within , but is
suggested by the others, or is prompted
by fear, it does not proceed from
personal choice or attraction of inner
goodness.
 If one wants to achieve, or build up
volitional maturity, you must first be
interested in a thing (sound motivation
 Then you must really want it (internal and
personal choice) and finally spare no sacrifice in
obtaining it (necessary self-discipline)
 Another way of mature will is the ability to
make independent personal choice or decision
without being overly dependent.
Decision-making is always hard for when you
chose one thing you naturally have to sacrifice
another.
 Sacrifice is the price of every choice; it is the
price of a mature will
Emotional maturity
What are emotions?
 An emotion is the state of mind that
manifests its self through sensible
changes in the body” [a conscious mental
reaction]
 Emotional are feelings. Emotions cannot
be evil. They are only outwards signs of
what is going on within. E.g. flush of
anger on your face is an outward sign
that something I have said has offended
deep inside
 Emotions are part of our human
equipment.
 They are emotive power to the soul.
Jesus, the God man had emotions. E.g. he
looked with love on the rich young man, he
felt indignant at those selling in the temple,
he wept at the tomb of Lazarus. He felt
sadness and fear in the garden
Emotional immaturity

 It is the inability to control one’s

emotions or reacting to them
disproportionately.
 The emotionally immature person is
like a puppet on the strings of his
emotions. He is carried away by his
feelings
 He loses his temper at the slightest
provocations; he is paralyzed with fear at
the stern face of an authority figure. He is
embarrassed to show his emotions. He is
ashamed of sex feelings. Cannot bear to
admit that he has feelings of anger and
hate. Feels it is bad to express them.
 An emotionally mature person is aware of
his emotions but responds to them with
convictions. (has emotions control
Christian intellectual maturity
 Intellectual maturity is the ability to
make judgment consistent with
one’s convictions.
 Christian intellectual maturity is the
capacity to make judgments
consistently with one’s Christian
convictions
 This requires one to deepen his personal
understanding of and conviction about his faith.
Christian is intellectually mature when he knows his
faith, understands the reasons for it, values and lives
the faith out of personal conviction. Does not go by
what the priests tells him or by what books say.
 His religious conviction are the fruits of his
personal reflection on his faith, his judgments are
consistent with them.
 Intellectually mature Christian will respect the
truth and the good that there is in others, in other
people, in other religious. He will be open to
whatever is good and true in the other peoples,
communities and faiths’
Christian volitional maturity

 Volitional maturity is the ability to keep an

elected goal steadily in view and to make
straight for it.
 A Christian who is volitional mature will
keep his Christian goal – the law of Christ,
the values of Christ, the spirit of Christ.
Christian emotional maturity

 Emotional maturity is the ability to

make effective use of the feelings
without being ruled by them.
 It is the ability to handle our
emotions as Christ handled them,
using them to express his love for his
father and his father’s love for his
children
1. MATURE CHRISTIANS RECEIVE THE
TRUTHS OF THE GOSPEL AS IT WAS PASSED
DOWN TO THEM
 A faithful follower of Christ doesn't add to
or take away from the Word of God. You
are not the Message, and you play no part
in the Message. You are simply the
messenger. In the words of Greg Laurie,
"you are simply God's paperboy,"
delivering the newspaper the declares the
Message about Christ and His ways.
The Apostle Paul goes so far as to say
"But even if we or an angel from
heaven should preach a gospel other
than the one we preached to you, let
them be under God's curse!" (Galatians 1:8)
 Paul is literally saying that even if
he himself strays from the pure
message about Christ and His
teaching, stop listening to Him!
Clearly, he desired to pass on the
Message of Christ in all it's purity,
because that is where the power is.
We see this with denominations that are
moving away from core aspects of the
gospel - for instance, those who say it's
okay to live in sin and not repent. Their
adherents implode within just a few years,
because when you take away the core of
the Message, you take away the power of
the Holy Spirit to change hearts and lives,
and there is nothing left to stick around for.
 THERE IS HOLY SPIRIT POWER WHEN WE PREACH THE
GOSPEL AS IT WAS PASSED DOWN TO US THROUGH
THE SCRIPTURES.
Paul tells us to establish those foundational teachings
about Christ, and continue from there to grow to maturity:
"Therefore let us move beyond the elementary teachings
about Christ and be taken forward to maturity, not laying
again the foundation of repentance from acts that lead to
death, and of faith in God, instruction about cleansing
rites, the laying on of hands, the resurrection of the dead,
and eternal judgment. And God permitting, we will do so."
(Hebrews 6:3)
2. MATURE CHRISTIANS STOP POINTING
OUT EVERYONE ELSE'S SINS, AND START
CONFESSING THEIR OWN
 A former professor used to say, "I know I
am experiencing a fresh touch of God
when I stop confessing everyone else’s
sins and start confessing my own sins."
DL Moody said, "I've had more trouble with
myself than any other man I've ever met."
 Jesus spoke like this. He taught us: "Do not
judge others, and you will not be judged. You
will be treated as you treat others. The
standard you use in judging is the standard by
which you will be judged. Why worry about a
speck in your friend's eye when you have a log
in your own? How can you think of saying to
your friend, 'Let me help you get rid of that
speck in your eye,' when you can't see past the
log in your own eye? Hypocrite! First get rid of
the log in your own eye; then you will see well
enough to deal with the speck in your friend's
eye." (Matthew 7:1-5)
 A mature Christian comes to this
place where they finally see their
own glaring sins and continually focus
on repenting in their own lives, and
stop trying to be the watchdogs of
the world.
 They understand the weakness of
their own flesh.
 There are moments to speak truth to
others, and to the world, but those
should be much fewer and far between
as we focus on our own hearts foremost.
 Mature Christians are much more
gracious judges of others because those
words of Jesus have struck their heart,
and they will never be the same.
3. MATURE CHRISTIANS WATCH THEIR
WORDS, AND KNOW WHEN NOT TO
SPEAK
 Immature Christians can't help but
speak their opinions on everything
and everyone around them who goes
the wrong way.
 They think they are the world's
spiritual police.
 James, known as being one of the deeply
mature, early Christians says: "Indeed,
we all make many mistakes. For if we
could control our tongues, we would be
perfect and could also control ourselves
in every other way." (James 3:2)
This passage is extremely sobering - first,
because James calls it as it is - we all make
way more mistakes than we care to admit.
Secondly, spiritual maturity comes through
being more careful about the words we say.
Ephesians 4:29 4:2-3 take us further: "Do
not let any unwholesome talk come out of
your mouths, but only what is helpful for
building others up according to their needs,
that it may benefit those who listen." and
"Be completely humble and gentle; be
patient, bearing with one another in
love. Make every effort to keep the unity of
the Spirit through the bond of peace."
 If you long to mature in your faith in
Christ, live in these verses.
 Pass everything else that you do in
your Christian life through them.
Walking in humility, gentleness,
patience for others.
 Keep a careful guard over your
mouth and your online posts.
4. MATURE CHRISTIANS ARE LESS
DEPENDENT ON THEMSELVES, AND
INCREASINGLY DEPENDENT ON CHRIST
 Mature Christians do not make much
of themselves and their good works
and progress.
 They make much of Jesus.

 They believe Jesus when he said:

"I am the true vine, and my Father is the
gardener. Every branch in me that does not bear
fruit he takes away, and every branch that does
bear fruit he prunes, that it may bear more
fruit. Already you are clean because of the word
that I have spoken to you. Abide in me, and I in you.
As the branch cannot bear fruit by itself, unless it
abides in the vine, neither can you, unless you
abide in me. I am the vine; you are the branches.
Whoever abides in me and I in him, he it is that
bears much fruit, for apart from me you can do
nothing.
As the Father has loved me, so have I
loved you. Abide in my love. If you keep
my commandments, you will abide in
my love, just as I have kept my Father’s
commandments and abide in his love.
These things I have spoken to you, that
my joy may be in you, and that your joy
may be full.
 Even while mature Christians are
growing in faith and holiness, they do
not grow more dependent on
themselves, because they know their
growth comes through abiding in
Christ - dependency on Christ alone -
and obedience to His command to
love God and love others.
 Mature Christians don't take credit
for themselves, they humbly follow
Jesus.
5. MATURE CHRISTIANS MAKE EVERY
EFFORT TO BUILD ON THEIR FAITH
 we need to guard ourselves against a
fatalistic attitude in our faith.
The Bible says we can grow and take steps
closer to Christ. The good news is "Come
close to God, and God will come close to
you." (James 4:8) As we take steps closer to
God, we experience His goodness, grace and
glory in our lives in new ways.
THESE ARE QUALITIES THAT A
MATURE CHRISTIAN STRIVES FOR:
Faith, goodness, knowledge of God
from His Word, self-control,
perseverance through hardships,
godliness (imitating Christ), mutual
affection for other believers and for the
Church, doing our best to love other
people (both Christians and non-
Christians) 1 Corinthians 13.
 Mature Christians don't sit idle in
their faith, and assume God will
do all the work inside them, when
God has clearly called them to
"make every effort" to draw near
to Him.
FELICIAN FORMATION
 Formation is a continuous developmental
process directed towards guiding the person
responding freely to the call of God to the
Evangelical Life.
 This process requires openness to the action of
the Holy Spirit and constant joint efforts of the
called and of the religious community.
Aim of formation
 The aim of formation is to lead sisters to
maturity in Christ and to total commitment to
God, the church and the Congregation. (cf. RL,
Ch. V1)
Objectives of Formation
 The realization of the aim of formation is a
lifelong process of cooperation with grace of
God through:
 The following of Christ by living the Gospel in its
fullness
 Love of the Eucharist
 Devotion to and imitation of Mary
 Profession of love for and loyalty to the Church
 Attainment of the identity of a Felician Sister
rooted in Franciscan Spirituality
 Permeation of her whole life with the spirit of
the Congregation
The person Called
 Every sister is the subject of formation.
She accepts and benefits from all
Aids and means provided by the
Congregation.
 Through her cooperative efforts at self-
direction she not only ensures her own
spiritual growth but enriches the
community with her gifts of nature and
grace.
Elements of Formation
 The harmonious unfolding
/developing of the inner powers of
mind, will and emotions is essential
for religious life.
 To achieve this, formation places
emphasis for education and moral
guidance as well as the integration of
both.
EDUCATION Develops the intellect and
embraces the sacred Sciences, Christian Ethics,
Cultural Studies and Professional
reading
MORAL GUIDANCE Affords everything that is
useful and that is necessary for the discipline and
strengthening of the will, formation of a

right conscience, molding

INTEGRATION Helps to
strengthen the spirit of faith and to
inculcate General principles of Christian
perfection;
It leads to the attainment of emotional
stability and to an ever deeper
penetration into the mystery of interior
and religious life.
Duration of Formation
 The formal, basic period of formation
under the guidance of a director lasts
until final profession.
 Formation, however, is a lifelong process,
continuous and dynamic.
 It requires effort, determination and a
frequent, even daily renewal of the
commitment to God and to the
redemptive mission of Christ in the
Church.
PRINCIPLES OF FELICIAN FORMATION

Formation in the congregation is based

on the Christian principles contained in
the Gospel and on the principles of
pedagogy in accordance with the
Magisterium of the Church. They are
defined in the Felician ideals contained
in tradition and the Constitution.
Principles are understood as the general
norms which inspire action and tend towards:

Ideological principles – reaching the goal of

formation
Personalism and Christian humanism –
knowledge and use of rules governing the
development processes of a person
Principles of practical realization – practical
application
All these principles direct the growth process
toward the aim of
Formation and assure its effectiveness in
harmony with the rules governing the
developmental processes.
IDEOLOGICAL PRINCIPLES
Total Consecration to God
The essence of religious life is expressed in a total
consecration of oneself to God, loved beyond all
things. (cf . LG 44) Religious consecration is deeply
rooted in baptismal consecration and is a fuller
expression of it. It has its beginning in Him, who is
love, and finds its culmination in the perfect
fulfillment of love- union with God. This
consecration is based on the revealed truth that
“God is love…” and, “we …love because He first
loved us.” (1 Jn 4:8, 19)
 The relationship of a Felician sister to God is
expressed in the Motto of St. Francis, “my God and
my All.” By reason of her vocation, she has the
obligation to commit herself wholeheartedly to this
relationship of love is a radical and observable way of
life according to the counsel’s Mother Angela that
her whole being ought to serve the glory of God. Her
love, therefore, must be inseparably joined with
profound reverence for God. Thus, praise and glory
of God the Father is the central motive of very
sister’s life in her total consecration to Him through
vows.
A life of total dedication, loyalty, adoration, and
thanksgiving is an expression of the deep faith
and love with which she aspires to a perfect
union with God and dedicates herself to His
service so that He “may be known, loved and
glorified.” (RL, Ch. 1
Following of Christ
The principles of total consecration to the
Father join with it the principles of the
following of Christ. No one comes to the
Father only through Christ who is “the Way,
the Truth and the Life.” (Jn 14:6) Therefore,
the following of Christ shown in the Gospel is
the basic norm of religious life.
A Felician Sister, therefore, centers her love
on the person of Christ.
She lives His Mysteries and tries to
recreate His life in herself, after the
example of St. Francis, and in compliance
with the counsels of Pope Pius 1x, “let the
life of Christ be expressed in them as it was
in their Holy Father {Francis}. (Me#18)
The sisters particularly wishes to reproduce in
herself the humility and poverty emphasized in
the mystery of the incarnation, love reaching
to the heights of sacrifice revealed in the
mystery of the cross and the Eucharist. She
also desires to fulfill in everything the Will of
the Father following the example of Christ who
said about Himself, “My food is doing the will
of Him who sent me and bringing His work to
completion.” (Jn 4:34)
Mother Angela expresses the attitude of
Felician when she says, “We desire to seek
nothing but God’s Will.) (SW V0L. 1,P.26) A
Felician then gives herself to the disposition of
God. She recognizes His Will through the word
of God, through His church, superiors, through
the daily realities of life and the signs of the
times. She accepts it with humility and fulfills it
with love.
Religious vows, the Felician life of love,
poverty, humility, the hardships of community
life and apostolic service are occasions and
means of imitating Christ. The whole life of a
sister ought to be modeled on Christ and
realized “with Him, in Him and through Him
“so that the words of St. Paul, “I live now, not I,
but Christ lives in me,”(Gal . 2:20) would
become a reality in her.
Redemptive Mission of Christ
Sacrificing Himself until death on the cross,
Christ came upon earth to redeem man.
Concern for the redemption of mankind, is
expressed in the aim of the Congregation: “to
cooperate with Christ in the spiritual renewal
of the world.” (RL, Ch.1) Therefore, a Felician
Sister becomes incorporated in the redemptive
mission through prayer, sacrifice and apostolic
service. Following the example of Christ, she
engages her whole heart, her soul and all her
strength in the cause of service to her brothers
and sisters in Christ, bringing them closer to
God. Faith discloses Christ to her in every
person and prompts her to boundless
dedication in the service of the needy
Every contact to God, then serves as an
occasion to help man draw nearer to God,
deepen his faith and moral principles and
experience the goodness and love of God.
Love of the Eucharist
The relationship of a sister to Christ is
expressed also in profound adoration and
intense love for Eucharist, the sacrament of His
love. The Eucharist, then becomes to a Felician
“the heart” (RL, Ch. 11) of her consecrated life
and is manifested in fervent participation in
the Eucharistic sacrifice, in adoration, in
frequent visits to the Blessed Sacrament and in
solicitude for the honor and glory of God.
Her whole life, then, becomes permeated with
the Eucharistic spirits, that is, the spirit of love
and unity which is drawn from this Sacrament
of love which “signifies this charity, and
therefore recalls it, makes it present and at the
same time brings it about.” (EW #5) It is this
spirit, which guides her in her communal life
and in her apostolate.
in responding to her Eucharistic Lord with love
and devotion she deepens within her the
mystery of the presence of Christ which
strengthens her to share His love with all . in all
her undertakings she remembers the motto of
the Congregation, “All ……………in honor of the
Most Blessed Sacrament.”
Expiation and Atonement
Anyone who follows Christ has the obligation to
expiation and atonement, for Christ, “is an
offering for our sins and not for our sins only,
but for those of the whole world.” (1 Jn 2:2) A
Felician Sister, aware of her own sins and the
sins of all mankind, stands ready in union with
Christ for the work of reparation
Through the continual transformation of her
heart, the witness of her Heart, the witness of
her life and self – sacrificing apostolic service,
she brings “His message and grace to men,”
and penetrates “the world with the spirit of
the Gospel.” (RL, CH. V ) In this way, and
through prayer, expiatory adoration,
modification, acts of penance and a fervent life
she endeavors of reparation, therefore, she
performs every act and accepts sufferings,
hardships and difficulties life.
Loyalty to the church
Religious life belongs undeniably to the life and
holiness of the church and must be dedicated
to the good of the whole church. (cf. LG 44 )
The Congregation, through the realization of its
goals and objectives, unites itself with the
mission of the church.
From this union evolves a duty of respect and
loyalty to the Vicar of Christ on earth,
obedience to the directives of the Vicar of
Christ on earth, obedience to the directives of
the church, cooperation with Her actions and
initiatives and Service when and where
needed.
A Felician maintains a close relationship with
Church, shows interest in her needs and
problems, becomes acquainted her teachings,
prays for her intentions, shows concern for her
holiness and aids her in the proclamation of
the Good News of Christ. As a true daughter of
the Church she accepts the obligation and
responsibility to convey this attitude of respect
and royalty to all those whom she serves
Imitation of Mary
Mary as the mother of Christ, the beloved
daughter of God the Father and spouse of the
Holy Spirit, is a perfect model of faith, love and
union with Christ and His redemptive mission.
Mary was always considered the mother and
lady of the Congregation and that is why every
Felician develops a special love, for Her. In her
presence and under her protection, the sister
strives to achieve union with Christ and live in
His presence. She endeavors to recreate in
herself the virtues of mary‘s Immaculate Heart:
gentleness, humility, total consecration to God
and readiness to accept the will of the Father
in all circumstances of life. Modeling herself on
Mary, the Felician sister incorporates within
her life of dedicated chastity a maternal Heart
for all, particularly for those entrusted to her
care. With Mary, she performs her apostolic
duties and from her seeks help and guidance.
Her union with Mary in prayer, suffering, work
and apostolic service exemplifies the Motto of
the Congregation, “All Sacrament.”
PERSONALISM AND CHRISTIAN HUMANISM

From above mentioned ideological principles,

two other principles evolve; personalism and
Christian humanism. This also have an
evangelical character for man, made in the
image and likeness of God the Father, was the
primary object of concern and love of Jesus
Christ in his redemptive mission.
Personalism , in the christen sense, is concern
with man who is aspiring to the fullness of
Christian living. It recognizes the uniqueness of
every person and regards him as an
autonomous being, capable of spiritual
development, of perfectibility, and responsible
for his own progress. In practice, personalism is
concerned with the rights of man, his right to
freedom and respect for his greatness, dignity
and value
Closely woven into and united with personalize
is Christian humanism which promotes and
attests to the good of another always bearing
in mind the union with supernatural motives
and values. Such humanism embodies the
spirit of love and sacrifice expressed by the
church in the works of mercy both spiritual
and corporal
The intrinsic greatness of man, His natural and
super natural dignity, must be taken into
account in any consideration of human rights
and obligations. It is necessary, therefore, that
a Felician recognize the uniqueness of each
individual, respect the right to freedom ,
independence and creative initiative, offer
sympathetic understanding in effort toward
humanization and spiritualization, and help the
individual become more conscious of the
responsibility for spiritual , moral and
intellectual development. She should
cooperate and act with the church in her plea
for charity and justice on behalf of the poor
and those in greatest need (cf . c.s.5.1)
To achieve this the sister herself must possess
a profound awareness of her own personal
dignity and an honest appreciation of her own
humanity. She must also possess her deep
sense of responsibility for all creation which
makes her aware that the development of
human values whether material, cultural or
religious, is important and necessary.
Through a prayerful all embracing gaze upon
the whole world, the world which includes the
human family the Father loves and wishes to
save. She recognizes that human values are to
be advanced, gratefully appreciated, lived with
joy, but always subordinated to eternal values.
For humanity is open to and drawn toward the
Divine, particularly toward the final goal of all
human endeavors –union with God.
PRINCIPLES OF PRACTICAL REALIZATION

Individuality
Group formation, directed towards a common
goal and imbued with a common ideal, cannot
be stereotyped nor should it lead rigid in
uniformity. Respect for the dignity and
uniqueness of each person demand the
formation make use of the principle of
individuality. Each sister must be perceived as a
competent individual with physical ,
psychological and spiritual capabilities
. This principle of individuality must be taken
into consideration when presenting request
and giving assignments to the sisters. Such
concern for the person of each sister was
shown by Mother Foundress as is evident in
her letters to the sisters. (cf. sw. vol.1
Wholeness
Formation encompasses all the aspects of
religious life of every sister as well as a sensible
satisfaction of needs so necessary for the
development of the whole person. Proper
attention must be given to physical health,
strengthening the will, cultivating aesthetic
sensibilities and moral development. It is
important to lead the sister gradually to the
mysteries of spiritual life
teach respect for every person and acquaint
her with the requisites and demands of
common life with consideration for the rights
of each individual sister.
Such a complete and integral approach to
religious up bringing protect the sister from
distorted psychological development and
growth
Cooperation
The principle of cooperation flows not only
from the social aspect of human nature but
more so from the very nature of formation and
has wide application which lead to the
common good. In the formative task
cooperation between the sisters and those
who direct her is necessary condition and a
deciding factor in the end results. Cooperation
can only exists in a setting of mutual trust and
so both parties must strive for it through
sincere and effective dialogue. Such an
atmosphere is helpful in decision making, in
promoting healthy initiative for the
organization of common life which contribute
to the common good and depends the sense of
responsibility for the community and its
growth.
Development and Growth
Religious formation necessitates progressive
sequences for gradual development and
continuous growth. Unless the person called
satisfies the requirements of one state she
cannot take full advantage for the next.
Persons responsible for formation should place
the sister ever higher goals, encourage her to
greater efforts and affirm her in her
achievement. In the measure of maturity
greater demands should be placed on self -
discipline through intelligent planning and
organizations
Emphasis on responsibility and accountability
challenges each sister to expend optimal
efforts to attain a desired goal. This experience
will convince that the awakening and
actualization of latent capabilities is to be
achieved solely through conscious and
persevering endeavors
Proper Environment
It is the duty of formation personnel to create
a suitable environment and atmosphere of
harmony and unity with influences which are
consistent and uniform. The entire personnel,
that is those engaged directly of indirectly in
formation as well as the recipient play a part in
this task. This necessitates cooperation with all
and a frequent exchange of views among those
entrusted with formation. Together they
formulates plans, establish methods and
procedures, discern needs and search for
solutions to problems.
Awareness of the signs of the Times
Present day conditions requires that religious
be aware of and adequately be prepared to
live in and cope with the challenges of
contemporary world. This includes new trends
in education, advancement in technology, new
findings in psychology and sociology and
changes in value systems.