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DRZWI ŚWIĘTE W DĘBOWCU OTWARTE

"Formation" is the word used to describe the study and training necessary to pursue a vocation. Since we live in an ever-changing world, we have come to realize that formation is a lifelong pursuit. We therefore speak of the period of preparation for profession and/or ordination as "initial formation;" "ongoing" or "continuing formation" is the updating and renewing of our understanding and pursuit of our vocation.
The actual program for formation varies from country to country, responding to the realities of the culture. Every program, however, will include formal studies, human development, spiritual practice, ministry training and community living. Of necessity, a program of formation will take into account the teachings of the Church, both universal and local.
There is also a component that is unique to La Salette, where one is expected to become familiar with the history of the Congregation, the story of the Apparition, Marian studies and the theology and praxis of reconciliation (cf. "Charism"). Also, because our Congregation is international in scope, there are expectations and/or opportunities that promote that awareness, both in initial and ongoing formation. For example, before Perpetual Profession, all the members requesting that step are expected to gather for a month's preparation together. Ongoing formation opportunities offered by the Congregation include those offered at the Shrine on the Holy Mountain (France) as well as those hosted by various provinces throughout the Congregation.
We acknowledge the profound truth that ultimately God is in control of whatever formation takes place. This is truly an exercise in faith where all involved attempt to discern the Holy Spirit at work. What is God saying? How do we recognize his voice? How do we respond? The task of those in the ministry of formation is to keep these questions before those participating. This is truly imitates what the Blessed Mother did for all God's people at La Salette, calling us to be aware and respond to God's voice. She assured us that this was the work of conversion, and that conversion was the way to fullness of life. This is what we work for in our own experience of formation. (JGB)

When the Second Vatican Council issued its call for the renewal of religious life (Perfectae Caritatis), it set into motion a process in which religious institutes were asked to return to their founders and rediscover what it was that gave birth to their institute. The founder(s) of a religious institute embodied a particular insight into the Gospel, the person of Jesus, and/or the church, and so was drawn to a particular course of action (caring for the poor, educating children, attending to the dying, retiring to the desert to pray, and so on) on behalf of others. This particular slant (insight and action) was called charism, following a term Saint Paul used in his letters [see, e.g., 1Cor 12:4]. Saint Paul refers to gifts (charisms) or graces given to individuals for the upbuilding of the church. Returning to their founders put religious in touch with the particular charism at their foundation.
We La Salettes, although acknowledging the role of the Bishop of Grenoble (Msgr. De Bruillard) in calling the Missionaries into existence, actually return to the event of the apparition of Our Lady on the mountain in order to understand what we are called to be and to do. Our Lady's message at La Salette certainly echoes that of Saint Paul in saying, "Be reconciled to God... Now is the acceptable time [2Cor 20b and 6:2]." While the Blessed Mother never used the word "reconciliation" in her message to the children, it is inherent in the call to conversion she so eloquently spoke. It was shortly after the apparition that she began to be referred to in prayer as "reconciler of sinners."
We La Salettes therefore claim reconciliation as our charism. It does not replace the Gospel or the Church for us, but it provides the lens through which we read the Scriptures, as well as the impetus for the ministry in which we engage. We know Jesus as the one who gave his life so that we might be reconciled to the Father. We engage in many kinds of ministerial activity, but we pay special attention to the need of reconciliation in people's lives. We are not the only religious community to claim this charism, and it is not meant to set us apart. Rather, coupled with the story of the apparition, our charism provides both motivation and focus for our lives and ministry.
(jgb)

Our mission as a religious congregation is no different from that of Jesus, or of the Church, which strives to incarnate Jesus's mission today: namely, to proclaim the Kingdom of God effectively, being conduits of God's saving love and messengers of hope in the world. A number of points should be mentioned in this light.
1. Being a La Salette Missionary does not call us to some mission differing from the Gospel or the Church, but it does focus our lives and our activities. We consider ourselves reconcilers and believe that the world desperately needs to learn of the hope that our message brings. We return in prayer and reflection to the event of La Salette in order to allow it to inform our way of life and our ministry.
2. "Mission" is a broader term than "ministry." As La Salette Missionaries we will engage in any number of diverse ministries. What we bring to any and all of them is the call to conversion and reconciliation, which echoes the call of Our Lady on the Holy Mountain.
3. As members of a religious community, we have come to realize that our mission is expressed not only in the ministerial works in which we engage, but also in the way we live as brothers. The way we treat one another, the way we interact with the people of God and the way we walk mindfully upon this earth – all this is subjected to the La Salette message for enlightenment. Witness, therefore, is an important part of our mission, and we seek not only to preach a message of reconciliation, but to express that in our community life.
4. One area of growing awareness for us is increased interaction with laity. We have come to know ourselves as partners in mission, and so the laity are not simply the "recipients" of the message we preach, but our fellow preachers. Many of our lay co-workers are as convinced as we of the importance of the message of reconciliation and so allow their lives to be formed by the spirituality, the charism and the mission of La Salette.
5. Being an international congregation, we hear Mary's parting words at La Salette ("Well, my children, you will make this known to all my children.") in a way that appreciates the world-wide application of our mission. While always engaged in our own culture and country in terms of ministry, we keep our hearts open to what is happening around the world. We may find ourselves drawn or called to work in a country not our own, so the culture and the ministry may be different; but the mission will always be the same.

The Religious and/or Priestly Way of Life in La Salette...My Vocation?

We accept candidates for the ordained ministry and the ministry of religious brother. We work for the Kingdom of God and the Church in a number of areas: for example, pastoral ministry, missions, retreat work, shrines, and publishing. We proclaim the Good News that God calls all people to reconciliation.

What is a vocation to the priesthood, religious or missionary life? What are the signs? How can you recognize that you are called? Here are some points to consideration:

There may be a strong attraction to the priesthood or religious life - or to related areas, such as liturgy, theology or missions. Sometimes it can also be a fascination with the religious lifestyle. This attraction may not yet provide a clear motivation, but it does suggest the possibility of a vocation.

A second sign is the desire to render glory to God by serving the Church and working for the salvation of souls. This reason refines the attraction mentioned above. This desire should encourage you to become familiar with the life of a priest, religious or missionary, learning of the difficulties associated with that vocation and still recognizing the desire to sacrifice yourself for others by serving Jesus in this way.

A third sign is the willingness to look seriously at one's spiritual life and its development. It is important to pursue growth in spirituality by the frequent use of the sacraments, and by engaging in a regular life of prayer ("Prayer is the first duty and the true path of sanctification of priests" - Benedict XVI, General Audience catechesis, 1.07.2009)

Another sign is emotional stability. The life of a religious, priest or missionary requires him to deal not only with his personal problems, but also to help others who are experiencing difficulties. This is not possible without emotional stability and a necessary self-control . You have to be able to handle your own personal problems and maintain an emotional balance so as to be able to help others with their difficulties.

A fifth sign would be the possession of at least average intellectual ability. This would allow for success in theological studies as well as in the future transmission of faith required in ministry. There would be other things to be learned for ministry that a good intellectual ability would assure.

People who have known you a long time - family members and close friends - will be very helpful in your discernment. They know you well and can give you feedback on how you interact with others and how well you are able to spend time in solitude - both of which are important in the life of a religious.

A final consideration is the requirement of good health, which would allow one to meet the challenges of ministry, which prove taxing at times, especially in the missions. Certain conditions, such as a mental illness, would be a countersign to pursuing a vocation.

More information on the subject of vocations can be found on our website: http://lasalette.org/

On Saturday, September 19, 1846, a "Beautiful Lady" appeared to two children, both from Corps, in France Alps: Maximin GIRAUD, eleven year old, and Mélanie CALVAT, almost fifteen, who were watching their herds on the slope of Mont Planeau (alt. approx 6,000 ft.), not far from the village of La Salette. In a little hollow, the suddenly noticed a globe of fire - "as though the sun had fallen on the spot." Within the dazzling light they gradually perceived a woman, seated, her elbows resting on her knees and her face buried in her hands. 
The Beautiful Lady rose, and said to the children in French: 

Come closer, my children; don't be afraid. I am here to tell you great news. 

She took a few steps towards them. Maximin and Mélanie, reassured, ran down to her and stood very close to her. The Beautiful Lady wept all the time she spoke. She was tall, and everything about
her radiated light. She wore the typical garb of the women of the area: a long dress, and apron around her waist, a shawl crossed over her breast and tied behind her back, and a close-fitting bonnet. Along the hem of her shawl she wore a broad, flat chain, and from a smaller chain around her neck there hung a large crucifix. Under the arms of the cross there were, to the left of the figure of Christ, a hammer, and, to the right, pincers. The radiance of the entire apparition seemed to emanate from this crucifix, and shone like a brilliant crown upon the Beautiful Lady's head. She wore garlands of roses on her head, around the edge of her shawl, and around her feet. The Beautiful Lady spoke to the two shepherds. first in French, in these words: 

If my people refuse to submit, I will be forced to let go the arm of my Son. It is so strong and so heavy, I can no longer hold it back. How long a time I have suffered for you! If I want my Son not to abandon you, I am obliged to plead with him constantly. And as for you, you pay no heed! However much you pray, however much you do, you will never be able to recompense the pains I have taken for you. I gave you six days to work; I kept the seventh for myself, and no one will give it to me. This is what makes the arm of my Son so heavy. And the, those who drive the carts cannot swear without throwing in my Son's name. These are the two things that make the arm of my Son so heavy. If the harvest is ruined, it is only on account of yourselves. I warned you last year with the potatoes. You paid no heed. Instead, when you found the potatoes spoiled, you swore, and threw in my Son's name. They are going to continue to spoil, and by Christmas this year there will be none left. 

Mélanie was intrigued by the expression, pommes de terre. In the local dialect, potatoes were called las truffas. She looked inquiringly at Maximin, but the Beautiful Lady anticipated her question. 

Don't you understand, my children? Let me find another way to say it.

Using the local dialect, she repeated what she had said about the harvest, and then went on: 

If you have wheat, you must not sow it. Anything you sow the vermin will eat, and whatever does grow will fall into dust when you thresh it. A great famine is coming. Before the famine comes, children under seven will be seized with trembling and die in the arms of the persons who hold them. The rest will do penance through the famine. The walnuts will become worm-eaten; the grapes will rot. 

At this point the Beautiful Lady confided a secret to Maximin, and then to Mélanie. then she went on:

If they are converted, rocks and stones will turn into heaps of wheat, and potatoes will be self-sown in the fields.Do you say your prayers well, my children? 

"Hardly ever, Madam," the two shepherds answered candidly. 

Ah, my children, you should say them well, at night and in the morning, even if you say only an Our Father and a Hail Mary when you can't do better. When you can do better, say more. In the summer, only a few elderly women go to Mass. The rest work on Sundays allsummer long. In the winter, when they don't know what to do, they go to Mass just to make fun of religion. In Lent they go to the butcher shops like dogs. Have you never seen wheat gone bad, my children? 

They answered, "No, Madam." The Beautiful Lady then spoke to Maximin. 

But you, my child, surely you must have seen some once, at Coin, with your father. The owner of the field told your father to go and see his spoiled wheat. And then you went, and you took two or three ears of wheat in your hands, you rubbed them together, and it all crumbled into dust. While you were on your way back and you were no more than a half hour away from Corps, your father gave you a piece of bread and said to you: "Here, my child, eat some bread while we still have it this year; because I don't know who will eat any next year if the wheat keeps up like that. 

"Oh, you," answered Maximin, "Now I remember. Just then, I didn't remember it." The Beautiful Lady then concluded, not in dialect but in French: 

Well, my children you will make this known to all my people. 

Then she moved forward, stepped over the stream, and without turning back she gave the injunction. Very well, my children make this known to all my people.The vision climbed the steep path which wound its way towards the Collet (little neck). Then she rose into the air as the children caught up to her. She looked up at the sky, then down to the earth. Facing southeast, "she melted into light." The light itself then disappeared. 

On September 19, 1851, after "a precise and rigorous investigation" of the event, the witnesses, the content of the message, and its repercussions, Philibert de Bruillard, Bishop of Grenoble, pronounced his judgment in a pastoral letter of instruction. He declared that "the apparition of the Blessed Virgin to two shepherds, September 19, 1846, on a mountain in the Alps, located in the parish of La Salette,....bears within itself all the characteristics of truth and that the faithful have grounds for believing it to be indubitable and certain."

W dniach od 7 do 12 stycznia odbyła się pierwsza Kapituła Prowincjalna w Angoli. Wybrana nowa rada Prowincjalna na zdjęciu nr. 12
Entre 7 et 12 Janvier, a eu lieu  le premier Chapitre Provincial en Angola. Nouveau Conseil Provincial dans l'image n. 12
Between 7 and 12 January, took place the first provincial chapter in Angola. New Provincial Council in the image no. 12

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