ACLC Formation Program

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Foreword

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

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

Although this document seems new to the organization, its contents are not. This docu-ment simply outlines the formation program that the ACLCers are going through, illus-trating its different aspects and stages of its process of development. This document de-

scribes the different aspects of formation and how they are integrated. Also, this breaksdown the stages of formation from its general characteristics, to its goals and objectivesand to its content and suggested strategies. This covers the whole ensemble of ACLCsperiod 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 growthprocess 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 tobecome better witnesses to Gods love and not to tie down members to every word writ-ten in this document.

Nothing is more practical than nding God;that is, falling in love in a quite absolute, nal 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 withyour 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.


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The ACLC Formation Guidelines is aconsolidation of the following:

life experience of ACLCers and the ACLC traditionthe Scriptures, especially the life of Jesusexperience and knowledge of Ignatian Spirituality, par-ticularly in the Spiritual Exercisesthe CLC General Principlesthe CLC Charismthe Survey of the Formation Process in the CLC

On the Road to Nazareth manual of formation guide-lines of the Christian Life Community of the Philippinesby Veron VillegasA Guide to Guides guidelines for guiding ACLC by Sch.Eric Santillan, S.J., a former ACLC moderatorOn the Road to Gods Dream a handbook for formingYCLC Communities by Tinnah Dela Rosa

ACLC Formation Program, Appendix A of the Statutes ofthe Ateneo Christiain Life CommunityOther pertinent World CLC and CLC-P formation docu-ments


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Identity explains what Ateneo Christian Life Comunity is as an organition.


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FORMATIONACLCs Core Competency

The Ateneo Christian Life Community is an organization of the Ateneo de Ma-nila University and is a college community of the Christian Life Communityof the Philippines. The ACLC is dened through its vision and mission. So, tounderstand better, in simple terms, ACLCs vision aims that its members will,eventually, commit permanently to the CLC Way of Life. So how will ACLCbe able to achieve this vision? By introducing the members to and formingthem into the CLC Way of Life. This leads to the mission of ACLC. Formationis the mission of ACLC but it should be pointed out that the mission does notend with the community forming its members. It should be that the members,who are formed, are empowered and formed well enough to form those theymeet especially the poor and the marginalized.

The ACLCs vision and mission simplied means formation. It has to formits members so that it will be able to empower them to commit to the way oflife permanently. Commitment to this way of life is being a true CLCer insideand outside ACLC. Moreover, this formation is not just meant for memberswithin the community. It also extends to everyone else and thus, it moves themembers to invite more individuals into this way of life to this communityof CLCers.

To elaborate further as to where CLC formation is leading to, Fr. PatrickOSullivan, S.J. wrote a summary of what the CLC spirituality or the way oflife is all about in an article written in CLCs Progressio in 1987.To elaboratefurther as to where CLC formation is leading to, Patrick OSullivan, S.J. sum-

marized the CLC Spirituality perfectly in the CLCs Progressio.


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A Brief Summary of CLC Spirituality, Progressio, Jan. 1987Patrick OSullivan, 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 Christs presence in our life, and respond to the Lords invitations to carry on

the mission of Christ in our world today.

This process is based on the Spiritual Exercises of St. Ignatius:a. as a retreat experience;

b. as a way of life on the personal and communal level.

As a retreat experience, the spiritual exercises speak for themselves. However, the process takes a person through

various prayer experiences that assist the person to better love and serve God in all things.> Through the sort of prayer that begins by surrendering to God and revealing every aspect of our lives. We

surrender to the Lord and begin telling how we feel - we tell the Lord what is on our mind or in our heart

This may take all the time for prayer, or only part of it... but it is where we begin. We only grow in intimacy

with a person to the extent that we reveal ourselves to that person and let him/her reveal himself/herself

to us. This sort of prayer makes for the integration of our faith and daily living, and is a growing experience

of conversion - we begin to see life, and turn to it where before we saw nothing, or only some thing nega-

tive.

> Through the daily examen of consciousness. There are various models for this - perhaps one of the

best known in CLC is the model proposed by Fr. George Aschenbrenner, S.J. The aim of this exercise is

through a growing attentiveness to our inner movements - e.g. our feelings, our motives, our inspira

tions - to come to know the well-springs of our actions, and the patterns of our behaviour, so that we may be

attuned to the inspirations of the Holy Spirit, and more alert to the prompting of the forces of evil.

On the community level: the usual CLC process in a group reinforces the movement of integrating our faith and

daily living.

There is a time for quiet prayer, from a passage of Scripture. (Sometimes this leads into shared prayer, depending

on the group).

There is an exchange, on the level of experience, of some aspect of daily life (decided in advance).

Other activities may follow, but these two moments are essential. For what they do is to bring the light of faith,

in a community context, to the different concerns of our life. Moreover, these moments further reinforce the move

ment of integration because they bring together prayer and listening. Prayer, basically, is surrender to the Father

- to let God be God in my life. Listening is surrendering to the other - to let the other freely be himself/herself.We know how real our prayer is by looking at the quality of our listening.

Which is Missionary Mission is not so much what we do as the whole quality of presence we bring to the world in which we live.

Our mission is to carry on the mission of Christ, to be Christ-bearers, like Mary. Christs 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 Fathers

love.

His dying reveals that the Fathers love is unconditional and completely vulnerable to creation, in the sense that

when Gods love is fully revealed, what we see is a man with a broken heart. And Christs rising reveals that the

Fathers love is undying and unconquerable.

So, our mission is to carry on Christs mission, by being people who reveal the Fathers love.

We not only do this but are this - i.e., a revelation of the Fathers 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 specied 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 Fathers 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.


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Formation Principlesthe basis of ACLCs formtion program. These servethe guidelines of the contand the direction we are ting in forming members acommunities.


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The FOUNDATION: Fact and PracticeAn adaptation of the Principle and Foundation of St. Ignatius of Loyola

David Fleming, S.J.

The goal of our life is to live with God forever. God gave us life because He loves us. Our own responseof love allows Gods life to ow 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 andmake 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 ougrowth towards our goal.

In everyday life, then, we must hold ourselves in balance before all of these created gifts insofar as wehave a choice and are not bound by some obligation. We should not x our desires on health or sick-ness, wealth or poverty, success or failure, a long life or a short one. For everything has the potentiaof 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 Godsdeepening His life in me.

On Prayer: A Spirituality of Love

Gods grace is helpless without plenty of personal effort on thepart of mans 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 canwork directly with us. Once the foundation of the soul is clearedof the debris of self, God can build with His grace.

We get what we desire in the spiritual life. Since we are completelydependent on Gods grace for everything, in prayer, BEG con-tinually for grace and ask for nothing but the best.

What hurts our prayer most is too much love for created thingsand 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, arealization of God that can be tasted and felt, as it were. Thisis essential for advancement in prayer.

Feelings are important (though not necessary) in giving strengthto 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, lovingHim more ardently and serving Him more faithfully.

Is there something that your feelings tell you that you cannotgive to Christ? Then act directly against feelings and beg God totake that precise thing.

The most important part of prayer is the decision to do some-thing for Christ. Everything else should prepare to conrm that.

Love and service are in reality the same. Action must ow fromprayer. 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 ourprayer.

No one can prepare his own soul for God unless he knows him-self. Self-knowledge, therefore, is necessary in order that God

may work with us.

On Apostolate:A Spirituality of Service

Our life is a spirituality of service aimed at souls. This requiresaction. Whenever we are not giving, there is a deciency some-

where.

A strong, deep desire for a goal in life should permeate everythingwe 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 morecan 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 to-gether. The success of our apostolate will be in direct proportion

to the intimacy of our companionship with Him.

The rst task in the apostolate is to conquer self. One of the bestmeans to this is a life of continual self-denial.

True holiness lies in genuine humility: an interior and loving subor-dination 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 dif-ference. Thinking identically with the Church is a must for an

apostle.

There is one true value in life and that is Jesus Christ. Personalattachment to Him and to the life-ideals personied in Him is themost certain way of detachment from the one false value in life:

Sin.

Any serious attempt to work for and with Christ presupposes com-plete and continual generosity. Anything else is supercial.

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. Themore conscious we are of His presence therein, the better will we

know God.

Ignatian PrinciplesFrank Holland, S.J.


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general principles of the christian life community

Approved by the General Assembly on September 7th, 1990Conrmed 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 togive themselves completely to all men and women and liberate them from all their chains. Out of love, theWord 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 ourselvescontinuously to God and to bring about unity within our human family. This gift of God to us, and our re-sponse, continues to this day through the inuence of the Holy Spirit in all our particular circumstances.

Therefore we, members of the Christian Life Community, have composed these General Principles to aidus in making our own the options of Jesus Christ and taking part through Him, with Him and in Him in thisloving initiative which expresses Gods promise of faithfulness forever.

2. Because our Community is a way of Christian life, these principles are to be interpreted not so much bythe letter of this text but rather by the spirit of the Gospel and the interior law of love. This law, which theSpirit inscribes in our hearts, expresses itself anew in each situation of daily life. It respects the uniquenessof each personal vocation and enables us to be open and free, always at the disposal of God. It challengesus 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 andcharity, 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 rst ofcially approvedby Pope Gregory XIIIs bull, Omnipotentis Dei, of December 5, 1584. Going back beyond the Marian Con -gregations we see our origin in those groups of lay people that developed after 1540 in different parts ofthe world through the initiative of Saint Ignatius Loyola and his companions. We live this way of Christianlife in joyful communion with all those who have preceded us, grateful for their efforts and apostolic accom-plishments. In love and prayer we relate to those many men and women of our spiritual tradition who havebeen proposed to us by the Church as friends and valid intercessors who help us to full 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 haverecognized 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 theChurch and society, which affect the dignity of the person, the welfare of the family and the integrity ofcreation.

We are particularly aware of the pressing need to work for justice through a preferential option for the poorand a simple life style, which expresses our freedom and solidarity with them.

To prepare our members more effectively for apostolic witness and service, especially in our daily environ-ment, we assemble people in community who feel a more urgent need to unite their human life in all itsdimensions 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. Itdraws from the Sacred Scriptures, the liturgy, the doctrinal development of the Church, and the revelationof Gods will through the events of our times.

Within the context of these universal sources, we hold the Spiritual Exercises of St. Ignatius as the specicsource and the characteristic instrument of our spirituality.

Our vocation calls us to live this spirituality, which opens and disposes us to whatever God wishes in eachconcrete situation of our daily life.

We recognise particularly the necessity of prayer and discernment, personal and communal, of the dailyexamination of consciousness and of spiritual guidance as important means for seeking and nding God inall things.


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6. Union with Christ leads to union with the Church where Christ here and now continues his mission ofsalvation. By making ourselves sensitive to the signs of the times and the movements of the Spirit, we willbe better able to encounter Christ in all persons and in all situations. Sharing the riches of membershipof the Church, we participate in the liturgy, meditate upon the Scriptures, and learn, teach and promoteChristian doctrine.

We work together with the hierarchy and other ecclesial leaders, motivated by a common concern for theproblems and progress of all people and open to the situations in which the Church nds itself today.

This sense of the Church impels us to creative and concrete collaboration for the work of advancing thereign of God on earth, and includes a readiness to go and serve where the needs of the Church so de -mand.

7. Our gift of self nds its expression in a personal commitment to the World Community, through a freelychosen local community. Such a local community, centered in the Eucharist, is a concrete experience ofunity in love and action. In fact each of our communities is a gathering of people in Christ, a cell of his mys-tical Body. We are bound together by our common commitment, our common way of life, and our recogni-tion and love of Mary as our mother. Our responsibility to develop the bonds of community does not stopwith our local community but extends to the National and World Christian Life Community, to the ecclesialcommunities of which we are part (parish, diocese), to the whole Church and to all people of good will.

8. As members of the pilgrim People of God, we have received from Christ the mission of being his wit-nesses before all people by our attitudes, words and actions, becoming identied with his mission ofbringing the good news to the poor, proclaiming liberty to captives and to the blind new sight, setting thedowntrodden free and proclaiming the Lords year of favour.

Our life is essentially apostolic. The eld of CLC mission knows no limits: it extends both to the Church andthe world, in order to bring the gospel of salvation to all people and to serve individual persons and societyby 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 wayamong 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, whetherthrough group action initiated or sustained by the Community through suitable structures, or throughinvolvement of members in existing secular and religious organizations and efforts.

c) The Community helps us to live this apostolic commitment in its different dimensions, and to be al-ways open to what is more urgent and universal, particularly through the Review of life and throughpersonal 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 ofsociety, participating in efforts to liberate the victims from all sort of discrimination and especially toabolish differences between rich and poor. We wish to contribute to the evangelisation of cultures fromwithin. We desire to do all this in an ecumenical spirit, ready to collaborate with those initiatives thatbring about unity among Christians.

Our life nds 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 Christs mission. Marys co-operation with God begins with heryes in the mystery of the Annunciation Incarnation. Her effective service as shown in her visit to Elizabethand her solidarity with the poor as reected in the Magnicat, make her an inspiration for our action forjustice in the world today. Marys co-operation in her Sons mission, continued all through her life, inspiresus to give ourselves totally to God in union with Mary, who by accepting the designs of God became ourmother and the mother of all. Thus we conrm our own mission of service to the world received in baptismand conrmation. We honour Mary, the Mother of God, in a special way, and we rely on her intercession infullling our vocation.


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Outline of the General Principles of CLCTaken rom CLC Canadian Manual Phase I

CLC is Christian People

A group o Christians including youth, with similar ideals who reely choose a WAY OF LIFE in a particu-lar group in response to Gods call, praying and worshipping together, uniting their lie with the ullnesso their Christian aith, committing themselves to the service o the Church and o the world.

CLC is a Community in ChristCentered in the Eucharist, a cell o Christs mystical body providing a concrete experience o unity inlove and concern, bound together by a common commitment, responsible to all other CLCs, to thewhole Church, to all people.

CLCs SpiritualityCentered in Christ, drawing strength rom Scripture, rom the Liturgy, rom doctrinal development and

personal prayer, rom revelation o God in todays needs, with the Spiritual Exercises o St. Ignatiuso Loyola as a specic source.

CLC is ApostolicBearing witness to Christ in attitude, word and action or the establishment o justice and peaceamong all people, giving priority to renew and sanctiy the temporal order by reorming structureso society, eliminating causes o injustice, winning liberation or victims o discrimination, striving toovercome dierences between rich and poor.

CLC Develops Sense of the ChurchThrough unity in the visible and invisible Church community a sense o responsibility and mission,

consious that all are members sharing concern or her problems and progress, collaborating with herleaders.

CLC Maintains a Marian NatureLoving Mary in her role in the Church and the mystery o Christ, bound together in Christ by their liallove, giving themselves totally to God in union with Mary.


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The person o the spiritual exercises can be understood through the six charac-

teristics o the ideal ACLCer, which was discerned upon by the General Assemblyduring the evaluation seminar o 2005. These characteristics are the ollowing:

deeply rooted in the Catholic and Ignatian Spiritualityknows, understands and practices discernmentlives in a communitycalled to and is responding to a personal apostolatecalled to and is responding to a communal apostolateis socially aware

1.2.3.4.5.6.

A person with a deep sense o God, as the absolute and highest value o his lie, becausehe is ully aware o Gods love and is captivated by his plan or mankind.

A sinner-person, conscious o his sin and o the sin o the world, but who also knowsthat he is orgiven and hence has taken a clear stand against sin.A person who has perceived the call rom Christ and made an option to ollow it in pov-erty and humiliation in order to prove himsel the better in service. This is a person whohas the psychology o a ollower o Christ in his work to build the Kingdom.A person who has an interior knowledge o Jesus and o His history; who has allen inlove with Him and has assimilated His liestyle.A person o Discernment who has learnt the dierence between the criteria o thisworld and those o Christ and who now always makes decisions seeking the more orthe Kingdom (the more urgent and universal).A person who sees the relative values o all the means and so uses them only in so ar asthey help achieve the intended goal. For this, he keeps himsel in an attitude o reedom

and detachment rom whatever is not conducive to living and promoting the Kingdom.A person who is ready to ollow Christ in confict rejection, pain and death a deathwhich is like that o the grain o wheat a death that results in lie.A person whose lie and behavior patterns radiate hope, even through ailure, becausehe has discovered or himsel that Jesus lives.A person who knows that, to live what is mentioned above, his strengths are not enough.Thereore, he osters a amiliarity with God, in order to be a contemplative in action.A person who knows that he cannot live these ideals in isolation. Hence, he seeks to liveand eel with the Church, made present in community. This is a cell o the great com-munity which he also tries to transorm.

1.

2.3.

4.

5.

6.

7.

8.

9.

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Formation Framework

the structure of CLC Fomation. This includes boindividual formation ancommunal formation. Alsit describes the integratioof all dimensions (spirituacommunity, apostolate) ithe formation program.


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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 theGeneral Principles which give us the CLC Vision and the three pillarsof Spirituality, Community and Mission.

Integration of the 3 pillars. Apostolic Community for Mission Commu-nities discern, send, support and evaluate personal and or communalmission.

Spirituality: Deeply grounded in the spiritual exercises, participa-tion in faith sharing, annual retreat, regular prayer life, use of dis-cernment and a discerning lifestyle, use of spiritual direction, and

regular use of the awareness examen.

Sense of Community: CLC is part of the larger church. CLC is worldand national community. Commitment accountability to CLC islived out both in the local community and in the larger CLC. Com-munities grow through stages of development. This growth owsfrom individual and /or communal reality. Competent guides areessential to this growth.

Mission: Is the end for which community and spirituality exist.Flows from our Baptismal call to build the reign of God. This im-plies a fundamental option for the poor and an ability to read thesigns of the times and a commitment of working toward a vision ofa just world.

A clear understanding that CLC is a specic vocation in the Church.Formation is ongoing and both ows from and leads to temporary/per-manent commitment to the CLC way of life.

A growing community must integrate three elements: a life of silent prayer, alife of service and above all of listening to the poor, and a communiyt life through

which all its members can grow in their own gift. it is by looking at these ele-ments that a community can evaluate whether it is alive or not.

(Jean Vanier, Community and Growth)


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Formation DiagramThe ormation o ACLC can be illustrated through diagrams. The rst diagramrepresents the ormation o ACLC on an individual level. The goal o ACLC isto orm individual members to be contemplatives-in-action. This means thateach member, ater receiving the ull ormation o ACLC, is an individual who

prays regularly, discerns Gods will, and responds lovingly to His call.

An active cycle o prayer and action should be present in the lives o eachindividual ACLCer. Prayer means a communication between an individualand God, in the hope o building a stronger relationship with Him. Action per-tains to any concrete response to the love that God has given us, whether it isthrough service o God or service o others. Discernment or refection bindsthese prayer and action lie aspects together. It is the point when prayer istranslated to an appropriate action and when any action is processed and isbrought into better knowledge and appreciation o onesel and o Gods lovethrough prayer and refection.

Aside rom this individual level o ormation, another as-

pect o ormation is important in CLC, which is communitylie. This community lie is represented by diagram below.It is the hope o ACLC ormation to orm its members intocontemplatives-in-action who knows how to live in, whobelongs to, and who shares his or her ormation with acommunity. This aspect brings sharing and communionas now part o the cycle o prayer and action.


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In orming communities, it is important that each individual member share commonexperiences that will create the connection with each other. In the same manner thatwe, in CLC, are not only a group o individuals that pray or a groups o individuals thatserve the poor, we are a community that prays and serves the poor. These common ac-tivities that we share, together with the common desire to strengthen our relationshipwith God and to ollow his will, connects us to each other and makes us a community.These experiences are called the CORE EXPERIENCES o ACLC. These are the specifc

activities that are essential to CLC ormation. Thereore, all ormation activities mustbe in line with these core experiences.

The outline o the core experiences is based on the key areas o the ACLC ormationramework.

PRAYER

Spiritual Exercises or 5-day Ignatian Silent Retreat This is the abbreviated form of the Spiritual Exer-cises of St. Ignatius of Loyola. To be able to understand the identity and charism of CLC, which is deeply

rooted in the Ignatian spirituality, it is important that the core of this spirituality the Spiritual Exercises be experienced by CLCers at least once during his or her stay in the ACLC.

Regular Prayer Sessions The prayer sessions are regular spiritual formation activities by the differentcomponent units of ACLC. With direction from a prayer guide, the unit undergoes prayer and reection,personal development and community building activities. In the prayer sessions, ACLCers learn moreabout 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 weknow it, the Holy Eucharist. In this sacrament, we remember Christ as a community of believers. In thiscelebration, 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 ACLCcommunity. Thus, experience-based formation asks the members to go to our mission area, discern andimplement 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 begathered. ACLCers keep themselves educated with issues that affect us and the society through such ses-sions. Inputs may be about societal issues that aim at enriching our social awareness and involvement.Inputs may also be about issues pertaining to the CLC Way of Life that aim at enlightening us with our

identity, charism and general principles. It may also be about Christian Catholic faith life issues that aimat teaching us how to live a responsible Christian Life. Input sessions are not only for learning key knowl-edge, but also for skills-training for mission or imparting essential values.

Exposure Exposure is an experience-based input session. Depending on the issue, members get to expe-rience it rst hand through various exposure trips. Although it is similar to the input sessions as to whatissues it can tackle, its delivery is more like the area insertions the members have to uncover the learningthrough actual experience.


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COMMUNITY

Community-building Activities Despite common activities that link the members of the communitytogether, there is still need for community-building activities especially for a community that is grow-ing. Community-building activities may take the form of simple indoor activities to outdoor gimmicksand 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 byan 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 groupsor 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 ridourselves of all our attachments and pray to be free, to be indifferent so that we can be sensi-tive to Gods call. Then, we make a prayerful decision or election in response to His call. Atthe end of every formation session comes the point of reection, of discernment, when we areasked to decide prayerfully. Also, ACLCers will encounter points of major discernment suchas the Retreat, making a temporary commitment to ACLC, and discerning to be a member ofthe Leadership Community.


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ACLC Formation Outcomes

It is important to specify the ACLCs formation outcomes to aid formators of the community in coming up with whattopic to choose, the strategies to use and how the formation session will be delivered. Therefore, from the sixideal characteristics of an ACLCer, the list of formation outcomes emerged as a list of specific and measurableoutcomes that can be targeted by any formation session. These outcomes are further subdivided according to thedifferent 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 ofoutcomes. 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 formationdoes not aim at forming individuals strictly by every word on this list. This list serves as a guide in designing,directing and focusing our formation programs or sessions to the essentials of ACLC.

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

Level General Outcomes Specific Outcomes

Knowledge Has a good grasp of ones strengths andweaknesses

Has a good knowledge of ones personalityKnows and can explain the CLC Way of Life Has read and understood the General Principles

and Norms of CLC, History and Charism of theCLC, Vision and Mission of the CLC-P and theWCLC, General Directions of the CLC

Understands the value and the demands ofcommitment

Skills Can lead the ACLC community Can become a unit representative, arearepresentative, project head, or leadershipcommunity coordinator

Can guide a small faith community, mostespecially according to the CLC formation

Can peer guide, guide a YCLC unit or any otheremerging community

Values Can commit oneself (permanent/temporary)fully to the CLC Way of Life

Has an attitude of gratitude

Has an attitude of commitment towards theWay of Life

A good practicing Christian Fulfills roles of a responsible Christian

Ideal One: Deeply rooted in the Catholic and Ignatian Spirituality


Knowledge Has experienced and understands the SpiritualExercises of St. Ignatius

Has undergone the 5-day Ignatian SilentRetreat

Understands and can explain relevant churchteachings and doctrines

Knows and can explain the spirituality of St.Ignatius of Loyola

Knows the person, the life and the teachings ofJesus Christ

Is familiar with the Sacred Scriptures

Understands the basic Catechism of theCatholic faith

Understands how Mary is our model ofbecoming a true Christian


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Skills Can apply the dynamics in praying the Ignatianway

Knows the following: Beg for the Grace, IdQuod Volo, Repetition, Review of Prayer,Simplification of Prayer, Application of theSenses

Can silence oneself as disposition towardsprayer

External Silence, Internal Silence

Can pray using the Ignatian prayer methods Contemplation, Meditation, ConsciousnessExamen, Imagination, Colloquy

Can pray using the Sacred Scriptures Lectio DivinaCan pray using formula prayers

Can construct personal prayer spontaneously

Receives the sacraments regularly Holy Eucharist, Reconciliation

Prays regularly

Values Has a healthy image of and relationship withGod

Has a trusting disposition

Finds God in all things

Ideal Two: Knows, Understands and Practices Discernment

Level General Outcomes Specific OutcomesKnowledge Knows when and how to discern

Understands the importance of discernment inones life

Skills Can distinguish consolations and desolations inones life

Knows how to identify inordinate attachmentsin ones life

Can scratch the surface as to where God is

calling one to be

Practices discernment regularly

Can practice discernment with ones community

Values Has a feeling of being at peace with everydecision

Has developed an attitude of Ignatianindifference

Is very open to whatever Gods plan forhim/her is

Is open to Agere Contra

Is open towards communal discernment

Ideal Three: Lives in a community


Knowledge Has experienced living with a community

Knows the importance of being with acommunity

Knows the value of Cura Personalis

Understands the demands of living in acommunity

Sensitivity, Openness

Skills Communicates effectively with fellow membersof the community

Shares faith experiences openly Faith-sharing

Listens actively to others Active Listening

Shows sensitivity and empathy towards other


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people

Observes tact and diplomacy in relating withother people

Has networking skills

Can cooperate with other people in thecommunity

Practices Cura Personalis

Can do fraternal correction with fellow

members of the communityEngages in activities with the community tostrengthen ones ties with every member

Can manage conflict through revision of life

Values Is very open and enjoys relating with others

Feels a sense of belonging and acceptance

Is sensitive to others needs

Has genuine care and interest for the welfare ofothers

Trusts the community

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


Knowledge Can identify ones personal apostolate(s)

Understands the importance and the demandsof lovingly responding to ones personalapostolate

Skills Lives a balanced lifestyle in terms of onespersonal apostolates

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

Prioritizes ones commitments

Has a positive disposition towards onespersonal apostolates

Has an attitude of Magis

Values Committed towards ones personal

apostolate(s)Knows ones personal apostolate(s)

Understands the importance of lovinglyresponding to ones personal apostolate

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


Knowledge Knows the apostolic mission of ACLC

Knows the importance of the urban poor asACLCs communal apostolate

Understands the value of Social Justice

Understands the value of Preferntial Option forthe Poor

Understands the basic Catholic Social Teaching

Knows that the formation of ACLC leads one tobe able to form others

Understands the idea behind the apostolate ofpresence

Has an experience of immersion to the urbanpoor

Skills Can process ones experience of area


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Goes to area regularly

Embraces a simple lifestyle

Can facilitate an area processing session

Values Has a positive disposition towards thecommunal apostolate

Has an attitude of Magis

Is called to work for the upliftment of the livesof our poor brothers and sisters through

structural changeHas a preferential option for the poor

Committed towards the communitys communalapostolate

Ideal Six: Socially Aware


Knowledge Understands and can explain international andnational situations and issues

Skills Is actively updating oneself on what ishappening in our society

Is socially-involvedCan discern the issues affecting the society

Can make a stand regarding divisive issues in

the country and the world

Values Has a deep sense of whats right and whatswrong

Has a deep sense of nationalism

Has a deep sense of where is God calling us inthe context of our present day society

Has an attitude of involvement


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PagmamasidExploring and experiencing the CLC Way of Life

Vision: The basic goal of this stage is an orientation to the Christian Life Community andthe CLC Way of Life. The highlight of this development stage is in the experience of beingintroduced 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 themselveswith the group. By identifying themselves with the group, they gradually integratethemselves into CLC, its spirituality and its way of life. Through integration, they graduallyattain union of the mission of CLC. The formation under this stage would highlightpreparation for the Spiritual Exercises and community-building for service of God andothers.

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

CLC Phase: Pre-community and InitiationBasis 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 observers point of view.They would like to taste, first, this so-called CLC Way of Life before fully immersingthemselves to the ACLC. Attendance and interest levels of the members may vary peractivity.

Evaluation. Joining ACLC may be due to varying reasons, such as continuation of CLCfrom 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 standsfor, 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 andto 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, thesemembers will now be officially inducted into the ACLC membership. Thus, thesecharacteristics 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 andneeds. After one sem of formation, they have attained a level of trust, openness toeach other, and bond specially after the retreatin short, a level of being at-ease andat-home with one another.

Initial formation of group identity. Members have begun to take on the identity ofbeing a CLCer. Or being a member of a particular unit. Members, probably withoutthem knowing it, do not just identify with the group, they also form the particularidentity of the group by their membership.


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Instability. Characterized by turn-over of members. Some of those who joined thegroup early on may have already left. There are movements within and among units.

Dynamics have begun to be formed: irritation at some members, natural attractionto some sub-groups, repulsion from others, etc.

Emergence of natural leaders. You may notice that particular persons beginning tohelp the group in organizing, planning and other details. As the group develops,leadership shifts to other persons and is eventually shared by all the membersspecially

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 andservice; this is so because a new world is opening up for them and they do not know asyet 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 ofyour life is important. As far as possible, nurture your faith-life and prayer as well. Youcannot 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 andstimulate them to greater service and apostolic involvement, maximize their God-givenpotentials, encourage them to try new things (with balance and discernment, ofcourse!), 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 theprogress of the group towards the end in view (i.e. goals for the sem). Being anobserver gives you the added leverage to plot the groups stage of development and

adapt and appropriate this guideline to the situation of the group. You must also beaware of the dynamics and relations among members so you may be able to plotstrategies 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 beco-discerner: able to help his/her unit in common decision-making, as well as helpmembers make personal decisions. (see Creative Tension)

Bearer of Spirituality. One of the observations of members, early into this stage offormation, is that the CLC spirituality is not very clear to them. There is a clear needto clarify this. The challenge is to clarify this also among the guides because he/she is

the bearerof spirituality.

n.b. You may have already begun to notice that even as you guide the members of CLC and bring them togreater awareness of God, you are also being brought to greater awareness of God as well. God does not onlydeal with your unit members, He also deals with you: notice parallelisms in your issues and your units, (2)how youfit 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 forservice to the Church!


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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 thatlittle or no time is left for individual/group formation in other aspects. On the otherhand, too much time given to formation leaves no room for service.

Exclusivity vs. DisintegrationGroup 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 toothers. At the same time, if the members are pulled away too much, they can lose theiridentity within the community (i.e. level of formation, batch support, etc.), anddisintegrate.

Integration of Different RolesMembers can become so enthusiastic about the community that they spend too muchtime on its meetings and activities to the neglect of their other responsibilities. Helpclarify priorities and roles: to family (as brother, sister, son or daughter), and speciallyto studies (as student). Youre no longer an ACLCer if you get kicked out of the Ateneo!

Tradition vs. Innovation The Spirit of CLCOne 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 thechallenge is to go deeper: to look into the spirit of CLC what does it stand for, what dowe want to do, what is the spirit behind the activities, the lingo, the retreat. If we areclear about the spirit, then we can innovate, try new things, create new traditions,without losing focus on the essentials.

Graces to ask for1. To be able to know my unit and my unit guide2. To be introduced to the Christian Life Community and the CLC way of life3. 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 community2. To be able to look at my own personhood and personal history and deepen my

knowledge of my self3. To realize that our formation is for mission

Proposed Game PlanFirst Semester

Key Areas Contents Suggested Strategies

Preparationfor Retreat

Evaluation of Prayer LifeRefresher and Review of Prayer Methods andSpEx Dynamics

Grace Desires/Id Quod Volo

Silence Contemplation and Meditation Review of Prayer Consciousness Examen Discernment Experiences of

Consolation and Desolation

Continued personal prayerRegular practice of consciousness examenPrayer Exercises

Breathing Exercises Awareness Exercises

FantasyRegular time for silent reflection, which is increasedgradually.Basic reflection after activities: What struck me? orWhere did I find Christ? or What graces did I receive?Regular guided consciousness examenLights and Shadows during kumustahanContemplation exercisesPicture meditationJournal WritingAttend Mass on a regular basis


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Self-discovery

Living the Way of LifeWho am I?Personal Salvation History

Seeing God in my life His personal call this year

Self-awareness Exercises Personality Exams and Inventories Self-evaluation Exercise

Graced HistoryPersonal Issues and ConcernsSeeing God in my Personal History

DeepeningCommunalBonds

Building Community Openness Trust Sensitivity

Fraternal Correction

Community-building Activities Structured Learning Exercises Group Gimmicks

Feedback Exercises

PrayingGods Loveand IgnatianSpirituality

Principle and FoundationGods Love

Universe History

Module on the Principle and FoundationReflection on the UniverseReflection on Human History

Call toDiscipleship

Discipleship Module on DiscipleshipMeditation on the life of historical figures

Biblical Characters Saints Heroes

Listening to Gods call in my life

Silent Retreat

Second Semester


Reality froma Faith Pointof View

Signs of the Times Viewing Reality Being a disciple

Reality of Poverty Seeing God in the Poor POFTP

Reflecting on the Real WorldSeeing Christ in the Current EventsDeveloping a response to What is the most loving thingto do?Session on POFTP

Christ Life of Christ person, lifestyle & mission Birth to Hidden Life Ministry

Contemplation or Meditation on Scripture, with emphasison the preparation for the coming of Christ and theGospels

Image of God Christs lifestyle, identification with the poor Christs obedience to the father

CLC General Principles Deepening of the Principles and their infusion to thedifferent sessions and activitiesModules on the GP

Magis Living out the Magis Reflection on the Common Mission of the CLCReflection on the Apostolic MissionRevision of Life

ChristianCatholicFaith Life

Value of Sacraments Eucharist Reconciliation

Basic Catechism of Christian LifeMary as a disciple

Experience of the SacramentsReflection on Being ChristianInfusion of Basic Catechetical Tenets in the Sessions

Ten Commandments Beatitudes Apostles Creed

Module on Mary as a Disciple

Discernment Examen of my ACLC experienceCommitmentDiscernment towards temporary commitment

Consciousness Examen of the whole school yearCommitment ExercisesTalks on CommitmentModule for Discernment to a temporary commitment

n.b. As one can observe, the first stage of the formation is overwhelmingly rich in experience. The formatorsmust emphasize, though, the importance of introducing the new members to CLC and of preparing them forthe Spiritual Exercises. Given this stages 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.


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PagbabadDeepening ones relationship with God through the CLC Way of Life

Vision: Focused on and inspired by the first principle and foundation, this stage is centeredon a positive view on life: on Gods goodness in us, in others and in events around us. Inaddition, this stage also focuses on His call for man to participate in Kingdom-building forwhich 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 faithpoint of view and a deepened integration of oneself towards the community and the unit.

CLC Phase: InitiationBasis 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 otherwiseknown in some communities as the Sophomore Jinx:

At home-ness. more trusting of one another,

more able to share their problems, no longerfeels the need to explain him/herself.

Familiarity breeding contempt. taking each

other for granted, alaskahan, talking aboutothers issues behind their backs, beingjudgmental of each other.

Openness. members become very open to themembers of the group.

Great Expectations. expecting everyone toshare everything about their lives; guilt of someat not being more open to the unit.

Attraction. to some members (romantic orotherwise), sub-grouping within unit or withincommunity.

Irritation at some members, repulsion, tampoat some members, history in the relationship.

Independence. the members feel more able tostand on their own two feet (i.e. their closestfriends do not have to be there so that they will

join the prayer session or the activity, etc.)

Independence. the members feel constrictedby the unit or by the community itself and theywant to find themselves first by not joining

community activites.Stronger group identity. Members arebeginning to know what CLC is about. Healthylevel of pride on being a CLC member andsurviving the year.

Idealism. No inspiration. feeling of tired-ness (i.e. areadryness, nothings happening in the prayersession, etc.)

Emergence of natural leaders. Floating members. some members are justcontented with depending on the leaders. Needto challenge these members into personalresponsibility.

The bank account. past consolations havetaken root, allowing the group to weatherproblems.

Nostalgia. inordinate attachment to pastconsolations. Comparing this yearwith lastyear.

Feeling of responsibility and mentoring the newmembers.

Superiority over new members: been-theredone-that attitude.


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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 usingtheir heads or their hearts? Challenge them to look deeper into themselves. Are theyjust making themselves sound good to others? Challenge them to be more truthful, morehonest to themselves).

Bearer of Spirituality. The CLC guides have been members of CLC. Let the members getit from you through osmosis and through actual discussions with the unit regarding CLCspirituality. The challenge for you therefore is to be more aware and more consciousthat you are living the spirituality of CLC.

Graces to ask for1. To deepen communal bonds within my prayer group and the ACLC Community2. To be able to recognize Gods personal call for me in general and in the ACLC3. To be able to respond to the call to share Gods love4. To be able to understand lay Ignatian spirituality5. To be able to deepen my own personal graced history




Evaluation of Prayer LifeRefresher and Review of Prayer Methods andSpEx Dynamics

Grace Desires/Id Quod Volo Silence Contemplation and Meditation Review of Prayer Consciousness Examen Discernment Experiences of

Consolation and Desolation

Continued personal prayerRegular practice of consciousness examenRelaxation Exercises

De Mellos SadhanaRegular time for silent reflection, which is increasedgradually.Basic reflection after activities: What struck me? orWhere did I find Christ? or What graces did I receive?Regular guided consciousness examenLights and Shadows during kumustahan

Contemplation exercises Anthony de Mello, SJ Rabindranath Tagore Joyce Rupp

Picture meditationJournal WritingAttend Mass on a regular basis

Self-discovery

Living the Way of LifeWho am I?Personal Salvation History

Seeing God in my life His personal call this year

Self-awareness Exercises Personality Exams and Inventories Self-evaluation Exercise

Graced HistoryPersonal Issues and ConcernsSeeing God in my Personal History

Deepening

CommunalBonds

Building Community

Openness Trust Sensitivity Fraternal Correction

Community-building Activities

Structured Learning Exercises Group GimmicksFeedback Exercises

PrayingGods Loveand IgnatianSpirituality

Principle and FoundationGods Love

Universe History

Module on the Principle and FoundationReflection on the UniverseReflection on Human History


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Call toDiscipleship

DiscipleshipDiscernment

Rules for the Discernment of Spirits

Module on DiscipleshipMeditation on the life of historical figures

Biblical Characters Saints Heroes

Listening to Gods call in my life

Silent Retreat

Second Semester


Reality from

a Faith Pointof View

Signs of the Times

Viewing Reality Being a discipleReality of Poverty

Seeing God in the Poor POFTP

Reflecting on the Real World

Seeing Christ in the Current EventsDeveloping a response to What is the most loving thingto do?Session on POFTP

Christ Life of Christ person, lifestyle & mission Birth to Hidden Life Ministry

Contemplation or Meditation on Scripture, with emphasison the preparation for the coming of Christ and theGospels

Image of God Christs lifestyle, identification with the poor Christs obedience to the father

CLC General Principles Deepening of the Principles and their infusion to thedifferent sessions and activitiesModules on the GP

Magis Living out the Magis Reflection on the Common Mission of the CLC

Reflection on the Apostolic MissionRevision of Life

ChristianCatholicFaith Life

Value of Sacraments Eucharist Reconciliation

Basic Catechism of Christian LifeMary as a disciple

Experience of the SacramentsReflection on Being Christian

Muldoon, Come to the BanquetInfusion of Basic Catechetical Tenets in the Sessions

Ten Commandments Beatitudes Apostles Creed

Module on Mary as a Disciple

Discernment Examen of my ACLC experienceCommitmentDiscernment towards temporary commitment

Consciousness Examen of the whole school yearCommitment ExercisesTalks on CommitmentModule for Discernment to a temporary commitment


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PagsusuriExamining how one has lived the CLC Way of Life

Vision: Inspired by the first week, members are now brought into awareness of theirsinfulness and the need for Gods redemption. This is an important step in any Christiansjourney in spirituality it allows for a more hopeful yearning for Gods redemption broughtabout by a more realistic sense of self. In CLC, they further realize Gods redemption takes

the form of following His will and sharing Christ to others. The formation under this stagewould highlight a certain dependence on God and others, an examination of ones life offaith and prayer, and deepening relationships. The experience of Philosophy and Theologywill form the minds and hearts of the members.

CLC Phase: Redemption IBasis 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) asserttheir 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 drainingprevious stage.

Since third year is also a busy academic year, attendance is threatened. Membersattendance dips. Be aware and wary of this since frequent absence leads todiscouragement and laziness.

Members begin to look for something they could not yet understand and explain. This isbecause life discernment usually begins at this stage. Members begin to look fordeepening deeper prayer sessions and meaningful points. Members feel a real and

healthy discontent. Philosophical/existential questions take more hold in thediscussions/prayer sessions sharings, especially due to the experience of Philosophy andTheology.

The experience of powerlessness is also an important facet of this stage. Members beginto feel and realize that some things cannot be changed by their own personal effortswhether in their personal lives, in the apostolate or in the unitand therefore there is agreat need for Gods 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 thatthe group may be experiencing. Companion. To be an understanding and compassionate companion to the members of

the unit as they go through their lifes 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.


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Graces to ask for1. To be able to value and appreciate daily prayer as an integral component in ones life2. To be able to see how God has been calling me since birth3. To deepen the understanding of my own Catholic faith4. To realize that as ACLCers, we are given formation for a mission5. To deepen my understanding of the CLC Way of Life6. To begin discerning if I am called to the Way of Life



Preparation forRetreat

Refresher and Deepening of knowledgeabout forms of prayer

Principle and Foundation Examen Discernment Silencing

Modules on Principle and FoundationConsciousness ExamenPrayer Methods

Contemplation Meditation Application of the Senses

Emphasis on Scripture as source of prayerSilence as part of reflection time (within the 15-30 minperiod)Sessions on DiscernmentAttend Mass on a regular basis

Christ, oursavior

Life of Christ Ministry Passion and Death

Contemplation and Meditation on Scripture, especially theGospelsContemplating Christ as Savior on the Cross

Healthyexamination

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 AttachmentsSessions on Evaluating ones Faith Life

Faith Check Unanswered Questions Challenging ones Faith

Session on CLC-check At this point, how am I in this wayof life?

Reality of Sin Disorder in ones faith lifeTimes when we chose to refuse to receiveGods love

Reflection on ones woundednessReflection on ones inordinate desires

SalvationHistory

Personal Salvation History Seeing God in my life What is He calling me to this year?

The Fathers plan of Salvation

Reflection on Gods presence in my life amidst the reality ofsin in it.

Silent Retreat

Second Semester


Sin Sin in the World Need for Social Justice POFTP

Mary, as model of fidelity

Reflection on the Sin in the World Social Events Experience of Area

Session on POFTPSession on Mary, as model of fidelity

Gods fidelity Gods response amidst our sinfulness Contemplation or Meditation on Scriptures pertaining toGods fidelity to man

Growth inDevelopmentalIssues

RelationshipsCommitmentHandling Conflict

Sessions on Relationships Ideal partner Myself in a relationship

Sessions on CommitmentConflict-resolution Sessions

Feedback Open Communication Fraternal Correction

ChristianCatholic Faith

Examining my Life as Christian Experience of the SacramentsInfusion on the basic tenets of Catholic Life into life


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Life experiences Commandments Beatitudes Creed

Preparation todiscern CLCway of life

CLC Way of Life General Principles CLC Charism Our Common Mission

Discernment towards TemporaryCommitment

Relishing the Graces Received for the Past Years as anACLCerRecollection for Discernment


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PangingilatisDiscerning 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 theexperiences in ACLC, members are faced with the crucial decision to choose which path totake after graduation. This stage promotes a healthy discernment of the members stateof 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 ofJesus Christ will serve as a template. Formation under this stage will involve discernmentin various aspects of lives and the general examination of ACLC experience.

CLC Phase: Redemption IIBasis in the Spiritual Exercises: Second Week

Signposts of this Stage

Stronger interior movements happen at this stage. Members are currently relishing theirexperiences as an ACLCer. They tend to look at their reasons for staying and evaluatetheir reasons for commitment.

Seniors are often feeling that this year is their last. Thus, they would try to give theirbest 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 specificroles that require them to be active and present in the community. They are moreoutspoken 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 thusmore giving of their opinions).

Leadership is also established in many other endeavors, such as other organizations orprojects.

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 fouryears. Presence, both in attendance and participation, is demanded from them.

Attendance is threatened by the busy-ness of their academics. Many are doing theirtheses or final projects, which are integral to their graduation. Surely, some seniorsattendance will dip. Be aware and wary of this since frequent absence leads todiscouragement and laziness.

Deepened prayer sessions characterize this stage. Further experience of philosophy andtheology would require the deepening Sharing of experiences is strong in this stagegiven that they are on their final stage of college. They are relishing every experiencenot only for this year but also for their other years as a college student. Also, at thispoint, discernment towards a particular state of life, career and personal vocation, is

real. Thus, this may cause undue pressure and uneasiness, especially when faced withuncertainty, to the members as they evaluate their options.

They experience both the feeling of restlessness and powerlessness. Restlessness comesthrough the need to do something concrete, especially for others. However, there isthis feeling of powerlessness, which is a key facet of this stage, knowing that theycannot do them on their own. Thus, the experience of Gods redemptive love becomesreal at this stage, which they would need to effect change. A key realization at thisstage is that they are mere instruments of Gods saving work and all things that they do


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are not just for themselves or for others, they are doing them also for the greater gloryof 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 guides primary role.

He/she will accompany the unit in both preparing and actual discerning of theirpersonal 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 experiences3. To be able to discern my personal vocation4. To be able to discern the best way I can live out the CLC Way of Life5. To be able to discern whether I shall continue this Way of Life after college, through a

temporary commitment




Refresher on Ignatian Spirituality & PrayerMethods

Consciousness Examen Principle and Foundation Contemplation & Meditation on

Scripture, especially the life of Christ Review of Prayer Graces Received vis--vis Graces

asked for

Regular Consciousness ExamenInfusion of Principle and FoundationMeditation on Principle and Foundation

Contemplation and Meditation ExercisesRelishing Graces

Journal WritingAttend Mass on a regular basis

Discernment Mary, a model of DiscernmentRules for the Discernment of Spirits

Module on Mary

Relishing theACLCexperience

Graces from ACLCSynthesis of ACLC experience

Recollection in aid of DiscernmentBatch prayer session

Vocation Deepest DesiresWhere am I being called to?

Deeper callto apartnershipwith Christ

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

Silent Retreat

Second Semester


Review ofgraces

Graces from ACLCGraces from stay at the Ateneo

Review of graces in formation sessionsContemplation on the Love of God


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Revision oflife

Letting GoCommunal Discernment

Sessions on Letting GoRevision of Life

CLC Way ofLife

Christian Catholic Faith LifeCLC General PrinciplesCLC Charism

Experience of the SacramentsBasic Tenets of Christian Life

Apostle's CreedMeditation and Reflection on the CLC Documents

General Principles CLC Charism Common Mission

Discerningfor apersonalvocation

Personal Vocation Call to serve God and others Promotion of Faith and Justice POFTP

Living out the MagisConfirmation of Career Discernment

Following Mary as a model of Christian vocationCareer Development SessionsHow can I be of service after graduation?Session on POFTP

Discernmentfortemporarycommitment

Discernment to this VocationCommitment to the Kingdom

Understanding the KingdomThe Kingdom in the light of the current Philippine situationSessions on CommitmentSessions on Decision MakingSessions on Discernment


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Pagtugon at PagtatayaChoosing to commit to the CLC Way of Life

Vision: It is the hope of the ACLC formation that members reach this stage. This stage isthe transition between the ACLC college group to the CLC Way of Life outside theconstraints of the organization. Though it presents a lot of challenges since members oftenfeel 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 willcontinue on, hopefully, until forever.

CLC Phase: Deepening and Continuing GrowthBasis in the Spiritual Exercises: Third and Fourth Week

Grace to ask for:To be able to choose, through careful and prayerful discernment, to commit, permanentlyor temporarily, to this way of life the CLC Way of Life.


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ACLC Program Planning Guidelines

The first part of this document has outlined ACLC formation essentials to aid those who wish to understandthe vision, goals, and framework of the formation in the community. This is very important, mostespecially, 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 programfor members using the information outlined by this document and organizing and consolidating theseinformation into a formation plan.

CONCEPTUALIZE FORMATION TOPIC. The formator should conceptualize a topic, which is based on theFormation 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 thistopic.

IDENTIFY TARGET FORMATION OUTCOMES. The formator should identify the specific end goals of thisformation session. These outcomes serve as the instrument for making the formation sessions prioritizeimportant 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 appreciatebetter the formation that is given to them.

DETERMINE NECESSARY STRATEGIES OF FORMATION. The formator will, now, design the formation programand its strategies. Refer to the Proposed Game Plans at the end of every formation stage for the key areasand 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 learningexercises. 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? orwhat have I discovered?

5. Synthesis summarizes the whole sharing by identifying similar themes and graces received through anidentification of convergence or divergence in prayer and graces. This should be in line with theformation principles of ACLC.

6. Closing Prayer this may take any form, as long as it gives thanks for the graces received and to continueto 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 bylooking at both measurable (knowledge, skills, and values) and immeasurable (behavior, personaljudgment, fundamental option, etc) indicators.

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


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FORMATION PLANNING TEMPLATE

Activity Title:Designed by:

Topic/Theme:

Core Experience

Formation Outcomes

Knowledge Skills Values

Context

Year Level:Formation Stage:Specific Context:

Formation Strategy

Kumustahan:

Opening Prayer:

Activity/Matter:

Faith Sharing Questions:

Synthesis:

Closing Prayer:

Evaluation