Formation
Who goes through the Formation?
Stages and places of Formation:
community experience
Every community is an extension of a Formation House. Members help each other to live and witness to the life of the congregation – the Charism. Vocation promotion is at this stage.
Pre-Postulancy (Aspirancy)
At St. Agnes – the girls come for 8 months for “a come and see” program.
Postulancy
At Yerya Novitiate – for one year.
The Novitiate
Novitiate is done at Yerya Novitiate for 2 years. Life in the Congregation begins at this stage. Novices are helped to recognize their divine vocation; they experience the congregation’s manner of living; they are formed in mind and heart by the Congregation’s spirit; and their intention and suitability is tested.
Formation of the Temporarily Professed
St. Therese on-going Formation Centre at Nkuruba is available for the Senacle sisters – those preparing to make final profession of vows. (In future when the place is completed we can organize courses and retreats regularly). At this stage the formation of members with temporal vows is continued so that they may lead more fully the proper life of the congregation and carry out its mission more suitably.
On going formation
The candidate is admitted to Perpetual profession considering her life of faith and charity, dedication to work, sense of belonging to and identification with charism and service of the institute, observance of the vows, joy and happiness of being a member.
Who goes through the Formation?
An Attractive Call to Action
The call of Christ, which is the expression of a redemptive love, embraces the whole person, soul and body, whether man or woman, in that person’s unique and unrepeatable personal ‘I’. It assumes, in the soul of the person called, the actual form of the profession of the evangelical counsels. Under this form, those who are called by God give a response of love in their turn to Christ their Redeemer: a love which is given entirely and without reserve, and which loses itself in the offering of the whole person as “a loving sacrifice, holy, pleasing to God” (Rom 12:1). Only this love, which is of a nuptial character and engages all the affectivity of one’s person, can motivate and support the privations and trials which one who wishes “to lose his life” necessarily encounters for Christ and for the Gospel (cf. Mk 8:35).(24) This personal response is an integrating part of the religious consecration.