Transitioning from Formation to Mission: Dynamics and Challenges
Benjamin Okon, MSP
Introduction
In the light of contemporary challenges in formation and on the mission land, the theme of our Inaugural Lecture “Transitioning from Formation to Mission: Dynamics and Challenges” is very relevant and it calls for a profound introspective reflection as individuals, as a Missionary Society and as an Academic Institution. The two key terms in the theme are “Formation” and “Mission.” The word used to connect these two terms is “transitioning,” used in the present participle form, which indicates an “on-going” action, derived from the verb, “to transit”. Other terms that further express the nature of the relationship between “Formation” and “Mission” are “dynamics” and “challenges.” We shall explore the theme in five sub-headings. First, we shall seek to understand the profound meaning of “Formation” as well as “Mission” in the first two parts. In the third, we shall seek to explain the relationship between “Formation” and “Mission” from the perspective of lived experience. In the fourth, we shall explore the “dynamics” and “challenges” involved in transition from “Formation” and “Mission”. In the fifth, we shall examine the fundamental principles that enhance transition from “Formation” to “Mission.”
Our preferred method for this presentation is the Pastoral theological method of “See, Judge and Act.” In order to further deepen the discourse, we shall also employ the complex system and the interdisciplinary methods,[1] which seek to evaluate the theme from multi-dimensional perspective, making use of information available from diverse scientific, philosophical, and theological disciplines. Our exposition of the theme will be delimited to Seminary formation in preparation for the Missionary Priesthood and the eventual execution of the mission mandate. Particularly we shall use MSP[2] seminary formation and MSP mission as a case study.
The Significance of “Formation”
Meaning and Derivatives of “Formation”
Formation is derived from the Latin verb “formare,” which means “form,” “shape,” or “model.” As a noun, formation is an act of making or fashioning something with the aim of making it better from what it used to be.[3] On the one hand, formation is the realization of an already conceived ideas, as in creative artwork or invention. On the other hand, it is the process of reshaping of what is already in existence with the aim of enhancing its potential. Thus, formation is a whole process of training, educating, nursing, preparing and shaping of our potential missionaries for the mission. According to the Second Vatican Council Decree on Priestly Training, Optatam Totius, all forms of formation, training, spiritual, intellectual, disciplinary, are to be ordered with concerted effort towards pastoral end, i.e., mission and evangelization.[4] In order to achieve this, formators and teachers, on the one hand, are to work zealously and harmoniously together, faithfully in obedience to the Church’s authority.[5] On the other hand, students in formation are to “learn to live according to the Gospel ideal.”[6]Thus, formation is both the training of young men for the mission of Christ and the on-going formation of those who are already in the mission.
Some Magisterial Documents on “Formation”
We shall now examine some documents of the Church on formation.
- The New Ratio Fundamentalis Institutionis Sacerdotalis (On the Gift of the Priestly Vocation), describes the journey of priestly formation as consisting of four constitutive elements: one, integral, grounded in community and missionary in spirit.[7] According to the document, formation is one because it follows a singular journey of discipleship, which begins at baptism, becomes perfected through the sacraments of Christian initiation, culminates in the seminary formation and continues all through life. It is integral because it involves the training of the human person as a whole with all its constituent parts: human, intellectual, spiritual and pastoral. It is communitarian because it is discovered and accepted within a living community. It is missionary because it comes from the Christian Community, and will be sent back to it, to serve it and to guide it as a pastor. Its goal is the participation in the mission entrusted by Christ to his Church, i.e., evangelization.[8] Therefore, the task of formation is to help the seminarian to integrate his strength and weakness under the influence of the Holy Spirit, in a journey of faith and of gradual harmonious maturity, while avoiding fragmentation, polarization, excesses, superficiality or partiality.[9]
- Another important document, “Educating to Fraternal Humanism: Building a Civilization of Love,” seeks to explain and to describe the fundamental elements in formation.[10] According to this document, formation to the priesthood must have a human face, with a healthy culture of dialogue, globalizing hope, true inclusion and cooperative networks. This document affirms the teachings of Vatican II in Gravissimum Educationis (Declaration on Christian Education) on the goals and objectives of formation, which include harmonious and integral development of the physical, moral, intellectual and spiritual abilities of the human person “aimed at the gradual maturation of a sense of responsibility; the conquest of true freedom; and the positive and prudent sex education.”[11]
- The next important document is the Post-Synodal Apostolic Exhortation Pastores Dabo Vobis (On the Formation of Priests in the Circumstances of the Present Day), where four cardinal pillars of formation for the mission: human, spiritual, intellectual, and pastoral are elaborated. Human formation is the basis of all priestly formation, which deals with the process of training or educating potential missionaries on the acquisition and cultivation of personal good qualities, i.e., virtues, which forms the foundation of good behaviours and temperaments.[12] Spiritual formation, in communion with God and in search of Christ, is about training in holiness of life. It is a training to have the heart of Christ and the mind of the Church, which is the body of Christ and to discern the voice of the Holy Spirit.[13] Intellectual formation, understanding the faith, has to do with the training of the human mind especially in the study of philosophical “not only because of the links between the great philosophical questions and the mysteries of salvation which are studied in theology under the guidance of the higher light of faith, but also vis – a – vis an extremely widespread cultural situation which emphasizes subjectivism as a criterion and measure of truth.”[14] Pastoral formation, communion with the charity of Jesus Christ–the good Shepherd, involves training of the potential missionaries to become good shepherd to God’s people in the footsteps of Christ.[15]
MSP Statutory Documents on “Formation”
Having examined the documents of the Church on Formation, we shall also examine MSP statutory documents on formation.
- MSP Handbook on Formation
According to this document, formation cannot be learnt from a book because it is about the well-spring of life that lie deep in the soul of the human person and flows through various channels that cut into the personality of the individual’s unique experience of living. Such channels can be blocked by debris in the course of one’s life history and only authentic formation can access such hidden channels and unblock the flow of life for growth.[16]
- The Handbook on Formation
This is the blueprint of the MSP formation program. It is divided into three parts. The first part examines the focal points of seminary or the formation house and describes some of the most significant exercises and activities that take place here. The second part of the book is described as the map of the interior life, written in three sub-sections. The third deals with apostolic work outside of the Seminary. It points out the variety of tasks that the Church considers to be the work of evangelization.[17]
- The Handbook for Formators
This document is meant to be companion to the Handbook on Formation.[18] It seeks to share some insights and convictions concerning formation gathered from the experiences of the first two generations of students of St. Paul’s Missionary Society.[19] It is also divided into three parts. The first part deals with the selection of candidates’ personnel for formation. The second part deals with the necessity to sharpen the focus of the task of formation. The third part considers initiating candidates into the formation process.[20]
- Norms for Formation in the Missionary Society of St Paul
This document is divided into five chapters. The first chapter deals with the goal of formation in the Missionary Society of St Paul, which is formation into an “Ideal MSP,”[21] modelled on the example of St Paul, our Patron. The second chapter takes into consideration formation in the Society, which is the molding of an individual into a desired personality.[22] The third chapter deals with the content of MSP formation, which include discernment and admission, vocation retreat, interview, admission and formation for pastoral ministry.[23] The fourth chapter treats the agents of formation in the Society. The fifth chapter deals with discernment of vocation in the society.[24]
- Acts of the 5th General Chapter[25]
This is another relevant document. According to the Directive,[26] formation is to be given top priority, especially in funding and maintenance. It is also recommended[27] that MSP students in direct formation should be sent to MSP missions in Africa for a one-year pastoral experience after philosophical studies. In the effort to deepen the formation program, the Acts of the 5th General Chapter directs that the intellectual, spiritual, human and pastoral aspects of priestly formation should be integrated in the classroom, pastoral reflection and evaluations of candidates.[28]
The Significance of “Mission”
The Meaning and Derivatives of “Mission”
Mission is an act of sending derived from the Latin mittere, to send or dispatch. When used as a noun, it can mean either a purpose for which something is done or a command, i.e., specific task to be accomplished. As a purpose, mission can be used negatively or positively. One can have a mission to carry out a good or an evil act. As a command, mission can also be used positively or negatively depending on the act in question and also on the legitimate authority that issues the command. As applied to the Church’s activity, mission is a mandate, given by Christ in Mark 16:15.In this case, the act itself is good and the authority that issues the mandate is good. Thus, the missionary activity of the Church is a response to this good mandate, missio ad gentes, which according to Pope Benedict XV employs “the concepts and language of the time, in an effort to revive, particularly among the clergy, a sense of duty towards the missions.”[29]
The Purpose of “Mission”
The decree, Ad Gentes, furtherstresses that obedience to the missionary mandate of the church given by Christ to go and evangelize is not an option but her very essential task because the Church is missionary by nature.[30] Thus, the task of evangelization is the grace and vocation of the Church. I find this very interesting and significant. If the Church has a vocation, it means that she has a call from God which comes with its corresponding grace given for the accomplishment. Thus, the accomplishment of this task, i.e., evangelization, is the Church’s deepest identity because it is the very purpose of her existence. [31]
- The Content of the “Mission” Mandate
Mission is the point of arrival of a long TRIAD. It begins with Vocation, nourished in Formation and culminates in Mission. These three facets are intrinsically linked and connected to one another. After Jesus had called those whom, he wanted to himself, to be with him, he told them they were to be sent out with power to preach the Word and with authority to drive out evil spirits. After his resurrection, he commissioned them with the mandate to go out and carry the mission they were prepared for in these terms: “I have been given all authority in heaven and on earth. Go, therefore, to all peoples everywhere and make them my disciples: baptize them in the name of the Father and of the Son and of the Holy Spirit and teach them to obey everything I have commanded you. And I will be with you always to the end of age” (Mat 28, 18-20).
The first things to note here is that the mission of Christ has unlimited destination— they were sent out to go everywhere.The destination for mission is endless. Second, there is the call to discipleship—they were to make everyone become followers of Christ. Third, there is Baptism—all those who become followers of Christ were to be formally initiated into the life of God through baptism. Fourth, there is a baptismal formular, which not only give form to the sacrament of baptism but configures the baptized into the Trinitarian family. Fifth, there is didaché—they were to teach not what they wanted but everything they had learnt from the Master. Sixth, there is the promise of his presence with them eternally.
- Some Magisterial Documents on “Mission”
The decree Ad Gentes describes missions as “those particular undertakings by which the heralds of the Gospel, sent out by the Church and going forth into the whole world, carry out the task of preaching the Gospel and planting the Church among peoples or groups who do not yet believe in Christ… The basic aim of this missionary activity is evangelization, and the planting of the Church and the seed planted is the Word of God.”[32] The decree sees missionary activity as an epiphany, by means of which God is manifested and fulfilled in the world and in the history of human salvation.[33]
In his letter to Cardinal Filoni, Pope Francis in announcing the centenary celebration of the publication of Maximum Illud by Pope Benedict XV (1919),[34] expressed his ardent desire that the entire Church remains “permanently in a state of mission,” i.e., in faithful obedience to the missionary mandate of Christ in order to prevent her from falling into four temptations: “ecclesial introversion, self-referential retreat into comfort zones, pastoral pessimism and sterile nostalgia for the past.”[35]Thus the sole purpose of missionary activity understood as such is the proclamation of the Good News of Christ with passion and renewed commitment because such activity renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive.
In his Apostolic Exhortation, Evangelii Gaudium, Pope Francis brings out the social dimension of evangelization. According to him the mission of evangelization is rich, integral, complex and dynamic, which must not be reduced or fragmentalized. Such a mission has a clear social content, with special attention for the poor and the vulnerable.[36]
Having seen the profound meaning of formation and mission as well as the Church’s understanding and intention for both, we shall now look at the relationship between formation and mission.
3. The Relationship between “Formation” and “Mission” from the Perspective of Lived Experience
Taking a leap from Optatam Totius, all forms of formation are ordered with concerted effort towards pastoral end, i.e., mission and evangelization. This implies that the ultimate goal of formation is mission, i.e., formation is destined for the mission. From here it is evident that “formation” and “mission” are inextricably linked to one another. In the process of training for the priesthood, the relationship between “formation” and “mission” can be likened to the relationship between “philosophy” and “theology.” The former is propaedeutic for the latter. Similar to how philosophy is a necessary pre-requisite for theology, formation is a necessary pre-requisite for mission. Such a relationship is both formal and active.
This is biblically situated again in the context of vocation as we have seen before. “And Jesus went to the hills and called to himself the men he wanted.” Having called them, he said to them: “I have chosen you to be with me.” Then he told them the reason for which he called them to be with him. “I will send you out to preach,” i.e., to evangelize, to carry out mission (Mark 3, 13-15). Hence, we can say that the whole aspect of calling, choosing, being with Jesus was formation in preparation for the mission, i.e., to be sent out to evangelize. As such, mission gives the impetus for formation. Formation has purpose because of mission. Formation is the sine qua non, for mission. Without sound and profound formation, there can be no meaningful mission. The length of intense formation received affects the mission’s effectiveness or success. Mission is strengthened by formation. Mission is improved by formation. One becomes better equipped for the mission through formation. If there was no mission, there would be no need for formation. As a result, in order to carry out Christ’s command to practice pastoral evangelism, formation and mission must go hand in hand as two vital requirements.
From the theme of our lecture, “transitioning” is the action word used to describe the relationship between formation and the practice of mission. Derived from the Latin verb “transire”, it means “to go” or “to cross-over.” “Transire” refers to the process of crossing-over and not the end results. In this sense, transition is the process of bringing about transformation, either from one state of being to another or from one action to another. In our context, transitioning from “formation” to “mission” is the whole process of crossing-over from formation to mission. This action of crossing-over is transformatory in nature. It involves the whole process of formal and informal studies, by means of which one is formed and transformed and then sent out on mission. What then are the dynamics and challenges involved in this process of transformation and crossing-over from formation to mission?
4. The Dynamics and Challenges involved in the Transition from “Formation” and “Mission”
- Meaning and Derivatives of “Dynamics and Challenges”
Dynamics has its origin in Greek dunamis, i.e., “force or power.” It is the enabling condition for movement or change. It is the energy or power that drives things or bodies into motion and bring about change, which is very prominent in physics.[37] As a verb the word “challenge” means to confront boldly. As a noun it means a demanding task or difficulty. It refers to demands, problems and obstacles involved in the process of making the transition from formation to mission. Such demands can be both personal and communal. It can also be extrinsic to self. The subject who undergoes such change and challenges is the human person who is being formed to be become equipped for the Mission. The dynamics and challenges in the transition from formation to mission has to do with the condition or force that enables one to overcome difficulties in formation for the mission. It is the energy that enables one to be formed and transformed through active engagements in the formation program.
- Sources of“Dynamics”
There are three sources of this force or energy: the mind (the reservoir of mental power, which can be likened to legislative power), the will (carries out the activity proposed by the mind, which can be likened to executive power and mover of the appetites) and the physical body, which is the subsistence that carries both. From the mind comes mental dunamis; from the will comes emotional dunamis and from the physical body comes physical dunamis. Mental dunamis are the set of faculties that enables one to carry out cognitive activities and cope with studies and academic activities by means of which one is mentally formed and transformed. Emotional dunamis are the energies generated by hormones which enables one to check and cope with emotional drives and needs, such as anger, sex, food or drinks. Physical dunamis are the physical energies acquired through physical actions, which enables one to engage actively in activities such as sports, games, relationships, and interaction with peoples. Physical dunamis is of absolute importance because it is what sustains the other two: mental and will dunamis. In our situation, dunamis condition or force is embedded in the human agents of formation (formators and students), and in the formation program, i.e., activities of the students and the formators. So, it is both internal and external. These include, studies (teachers and students), prayers (private and communal), manual labour, sports, interpersonal relationship, conflict, responsibilities. One is shaped and transformed intellectually, socially, and physically by active engagement in these energy-dense activities, i.e., dunamis.
5.0. Fundamental Principles that Facilitate Transition from Formation to Mission
The first fundamental principle for a seamless transition from formation to mission is to be aware of, believe in, and be convinced that every component of the formation program is crucial, unavoidable, and indispensable. Thus, the internalization and appropriation of all the values of formation in one’s life is the key to transition from formation to mission.
The second fundamental principle is that formation and mission are not two realities that are separated and independent of one another. They are two sides of the same coin basically because it is about the human person who today is a missionary in the making and tomorrow is a missionary in practice. By implication, one begins to live the formation and the mission experience in the Seminary formation house.
The third principle is that prospective missionaries must be aware of the challenges in the mission field today. Pope Francis observes that in the prevailing culture of the modern world, priority is given to the outward, the immediate, the visible, the quick, the superficial and the provisional, as against the inward, the spiritual and the transcendental. The Catholic faith is challenged today by the proliferation of new religious movements and ideologies, some of which tend to fundamentalism, while other propose a spirituality without God (secular humanism). Human society is ruled by radical capitalistic materialism and consumerism. Radical secularization tends to reduce faith and the Church to the sphere of private and personal morality. By completely rejecting the transcendent and the spiritual the modern world has produced a growing deterioration of ethics, a weakening of the sense of personal and collective sin, and a steady increase in relativism. These have led to a general sense of disorientation, especially among the young people who are so vulnerable to change.[38] In other to confront this situation the Holy Father proposes a formation that is aimed at bringing into existence, “spirit-filled” evangelizers, i.e., those who are fearlessly open to the working of the Holy Spirit, like the early apostles on Pentecost (Acts 2, 1-10).[39]
The fourth principle consists in having the appropriate human mentorship. Mentoring is a very essential factor in the growth and development of any person in training. A mentor is a model that one looks up to being like. It could be someone who is already living the life that one is aspiring to live. In every mentorship, there are some important things to note: First, a mentor is human, thus, he is not perfect. He is likely to err or be subjected to mistakes. Therefore, one is advised to take what is good from the mentor and discard what is bad. Second, the mentor is not the end but the means to an end. Christ is the final end, the mentor per excellence. Every human mentor should lead one to Christ. Third, mentorship is a continuous cycle. The one who is being mentored today becomes a mentor tomorrow. Therefore, it is very important how one lives his life because a lot of people can be led astray by a mentor without knowing. Fourth, a mentor must be consistent with one’s vocation. For instance, an atheist cannot be a mentor for one who is preparing to become a future Catholic missionary. Fifth, mentorship is deeply spiritual. It connects one who is being mentored, at the level of spirit to the mentor. If one is mentored by the wrong person, surely, he or she will be connected spiritually to the wrong spirit, which might have deep spiritual consequences. In the final analysis one must know that one can never be his or her mentor. You are one, unique and unrepeatable. You can only be the best of yourself. So, know yourself, take what is helpful from your mentor and live your life.
The fifth principle is the awareness and acceptance of the impact of one’s culture and society on the potential missionary, who is a product of the society. In the Nigerian Society, for instance, failure is structured by the society and yet the society does not accept failure. Whatever, one sets out to do, he or she must be successful, because if not he or she is rejected by the society and considered a failure. The potential missionary feels enormous pressure to fulfill his calling no matter the cost because of this type of cultural viewpoint and attitude. For some, becoming a priest becomes a sure way to survival, which militates against the spirit of discernment and the openness to God’s will.
These are five useful areas of attention that if well appropriated and lived out, can help in the smooth transitioning from formation to mission, thereby resolving some of the inherent complexities identified in transformation process.
General Conclusion
In the course of this presentation, we have seen how Pope Francis expressed his ardent desire that the CHURCH must remain permanently in the state of mission to avoid the dangers of ecclesial introversion, self-referential retreat into comfort zones, pastoral pessimism, and sterile nostalgia for the past. In the light of this theme, we would also state that one sure way in which “pastoral agents” can ensure smooth transition from formation to mission is for all of us to remain permanently in the state of vocation, i.e., constant consciousness that everything done for formation and mission is in response to God’s call. This implies that no one calls himself. God calls everyone freely because that is what He wants. He calls us from our respective homes and places of origin. Therefore, all who are in formation, are technically in respond to God’s call to carry out a specific task. And we are all responsible for all we do and accountable to God. Infant even our salvation depends largely on how we carry out this mission mandate of Christ. If all formators and students remain in a permanent state of vocation, there will be mutual respect for each person’s vocation and mutual help for its accomplishment. If they remain in the permanent state of vocation, they will endeavour to create an enabling environment for everyone to thrive and bring out his best potential. If they remain in the permanent state of vocation, there will be neither fear nor have anxiety because they will know that God is in charge. If they remain in a permanent state of vocation they will engage in a formation program positively, openly and with love in view of getting the best from it.
Another eminent way to ensure smooth transition from formation to mission is to remain permanently in the state mission in order to also avoid falling into the temptation of ecclesial introversion, isolation into comfort zones, pastoral pessimism, and sterile nostalgia for the past. Ecclesial introversion does not refer to some external structure with hierarchy called the Church. The Church is the “people of God,” which consist of missionaries and missionaries in the making. Missionaries are sent on mission by legitimate church authority and when some get to some juicy missions, they become introverted and cut themselves off from friends, brothers and people they journeyed together. This is a clear instance of ecclesial introversion. In another instance missionaries become so busy with their little parish life that they cut themselves off from the brotherhood of the mission. They become so comfortable and refuse any attempt to be transferred. This is a clear instance of isolation into comfort zone. Also, missionaries could become too lazy and refuse any pastoral initiative on grounds that nothing works. This is an instance of pastoral pessimism. The life of some missionaries can become a long narration of past good experiences that has no relevance with the presence. This is an instance of sterile nostalgia for the past. To remain in the permanent state of mission implies constant consciousness that as members of the body of Christ, the mission mandate is an expression of the nature of the Church, the “people of God.” Missionaries who are sent on mission by legitimate Church authority can also be recalled by same. This has direct connection with the oath of obedience that Missionaries take. Therefore, remaining in the permanent states of “vocation” and “mission” will ultimately enable the transition from formation to mission. From our Lectures today, and following the example of Pope Francis, we can also express our deepest yearnings and desires for the 2022/23 academic year thus: “to remain permanently in the state of vocation and mission,” i.e., to remain in the state of constant awareness that we are here primarily because God has called us. Our being in formation either as formators and as seminarians is in response to God’s call, and that God’s grace is available for us to realize our vocation and to execute our mission. We are accountable to God for all we do and our mission mandate is an expression of our nature as Christians. Thus, our orientation and focus for this academic year could be termed as: “towards forming MSP seminarians to become authentic disciples and spirit-filled evangelizers for the mission of Christ.”
[1] A complex system is a didactic method in which there are multiple interactions between many different components. In recent times scientists employ the expression “complex system” to describe phenomena, structure, aggregates, organisms, disciplines, or problems that exhibit features such as: non-linearity, feedback, spontaneous order, lack of central control, emergence, hierarchical organization, numerosity, and remarks. See W. Brian Arthur, “Complexity and the economy,” Science, 284 (1999):107-109, cited in James Ladyman, James Lambert, and Karoline Wiesner, “What is Complex System,” (March 8, 2012), https://core.ac.uk/download/ pdf/148349402.pdf (accessed 30.5.2023). Interdisciplinary is also a didactic method whereby a student learns about a single topic from a variety of different viewpoint, i.e., learning a single subject from multiple perspectives.
[2] MSP signifies Missionary Society of St Paul of Nigeria, an indigenous African Clerical Society of Apostolic Life of the Diocesan Rite, founded in 1077 by Late Dominic Cardinal Ekandem and established by the Catholic Bishop Conference of Nigeria (CBCN).
[3] “Definition of Formation,” https://www.merriamwebster.com/dictionary/formation (accessed March 30, 2023).
[4] Second Vatican Council, Optatam Totius—Decree on Priestly Training (Vatican City: Vatican City Press, 1965), no. 4.
[5] Second Vatican Council, Optatam Totius—Decree on Priestly Training (Vatican City: Vatican City Press, 1965), no. 4.
[6] See Second Vatican Council, Optatam Totius, no 8.
[7] Congregation for the Clergy, Ratio Fundamentalis Institutionis Sacerdolatis, The Gift of Priestly Vocation, L’Osservatore Romano, Vatican City, 8 December 2016, no. 3.
[8] Congregation for the Clergy, Ratio Fundamentalis Institutionis Sacerdolatis,no. 3.
[9] Congregation for the Clergy, Ratio Fundamentalis Institutionis Sacerdolatis, no 28,
[10] The elements include the following: humanizing formation, having a healthy culture of dialogue in formation, globalizing hope, true inclusion, and cooperative networks. Cf. Congregation for Catholic Education, “Educating to Fraternal Humanism: Building a ‘Civilization of Love,’ 50 Years after Populorum progressio, (Vatican City, Vatican Press, 2017), nos. 7-31.
[11] Second Vatican Council, Declaration on Christian Education, Gravissimum Educationis, October 4, 1965, 1 B; cited in Congregation for Catholic Education, “Educating to Fraternal Humanism: Building a “Civilization of Love” 50 Years after Populorum Progressio, no. 7.
[12] Pope John Paul II, Pastores Dabo Vobis, (1992) https://www.vatican.va/content/john-paul-ii/en/apost _exhortations/ documents/hf_jp-ii_exh_25031992_pastores-dabo-vobis.htmlo. (accessed May 8, 2023), no. 43.
[13] Pope John Paul II, Pastores Dabo Vobis, no. 45.
[14] Pope John Paul II, Pastores Dabo Vobis, no. 52.
[15] Second Vatican Council, Optatam Totius, cited in Pastores Dabo Vobis, no. 52.
[16] Iperu Formation Community, A Handbook on Formation, (Iperu-Remo: The Ambassadors Publication, 1992), viii.
[17] Iperu Formation Community, A Handbook on Formation, x-xi.
[18] Iperu Formation Team, Formators Handbook (Iperu-Remo: The Ambassadors Publication, 1995), vii.
[19] Iperu Formation Team, Formators Handbook, viii.
[20] Iperu Formation Team, Formators Handbook, viii-ix.
[21] Norms of Formation in The Missionary Society of St Paul (Iperu-Remo: The Ambassadors Publication, 2017), 1.
[22] Norms of Formation in The Missionary Society of St Paul, 18.
[23] Norms of Formation in The Missionary Society of St Paul, 36-84.
[24] Norms of Formation in The Missionary Society of St Paul, 117-159.
[25] Acts of the Chapter refers to the document produced from the resolutions and policies of the Chapter.
[26] Directive as applicable to MSP statutory documents means a “concrete precept of the Chapter binding on the whole society or part of it.” Missionary Society of St Paul, Acts of the 5th General Chapter (Iperu-Remo: The Ambassador Publications, 2019), iii.
[27] Recommendation is a resolution of the Chapter which, according to the wise decision of the authorities, may or may not be implemented. See, Missionary Society of St Paul, Acts of the 5th General Chapter, iii.
[28] Missionary Society of St Paul, Acts of the 5th General Chapter, 12-13.
[29]Pope Benedict XV, cited in Pope Francis, “Message to Cardinal Fernando Filoni on World Mission Sunday, on the Memorial of St John Paul II, Vatican, 22 October 2017,” http://en.radiovaticana.va/news/2017/10/22/ pope_francis_letter_to_card_filoni_on_world_mission_sunday/1344549 (accessed: March 30, 2023).
[30] Second Vatican Council, Ad Gentes, Decree on the Missionary Activity of the Church, 7 December 1965, 2: AAS 58 (1966), 955.
[31]Pope Paul VI, Apostolic Exhortation Evangelii Nuntiandi, 8 December 1975, 14: AAS 68 (1976), 13.
[32] Second Vatican Council, Ad Gentes, no. 6.
[33] Second Vatican Council, Ad Gentes, no 9.
[34]Maximum Illud is the Apostolic Letter of Pope Benedict XV that sought to give new impetus to the missionary task of proclaiming the Gospel, in the wake of the first world war in 1919.
[35] Pope Francis, “Message to Cardinal Fernando Filoni on World Mission Sunday.”
[36] Pope Francis, Apostolic Exhortation, Evangelii Gaudium (Vatican City: Libreria Editrice Vaticana, 2013), nos. 176-238.
[37] See Newton’s law of motion: First states: “every object continues in its state of rest or of uniform motion in a straight line unless acted upon by an external force”; the second states: “the rate of change of momentum is proportional to the impressed force and takes place in the direction of that force”; the third states: “action and reaction are equal and opposite. Or to every action there is an equal and opposite reaction.” M. W. Anyakoha, New School Physics, for Senior Secondary School (Onitsha: Africana First Publishers, 2000), 181-183.
[38] Pope Francis, Evangelii Gaudium, nos. 62-64.
[39] Pope Francis, Evangelii Gaudium, nos. 259-261.
