HISTORY

Asia-Pacific Vincentian Formators’ Seminar on Formation

From Manila 1995 to Prigen 2007

Armada Riyanto CM
Chair of CCC

Asia-Pacific Vincentian Formators’ Seminar on Formation was initiated by Asia Pacific Visitors Conference. In 1994, the visitors of the provinces of Australia, China, Indonesia, India and Philippines met in Australia and organized the Asia-Pacific Visitors Conference (APVC) for purpose of carrying the spirit and charism of St. Vincent de Paul into the evangelizing of people and cultures of the Asia-Pacific region. In order to attain this purpose, they came up with several specific objectives. They are the following:

To foster interior renewal and on-going formation for the mission in our region

To search for common lines of formation and action

To foster inter-provincial cooperation

To exchange vocation and pastoral experiences

To foster meetings between provinces

To create an Asia-Pacific community conscience.

As a line of action flowing from these objectives, the Asia-Pacific Vincentian Formators’ Seminar on Formation was born.

Formation programs in the region vary so much, and despite the fact that generally the formators were doing a good job and efforts to form are being done, many formators are young and lack the adequate support for their ministry. To improve this situation, the Asia-Pacific Vincentian Formators’ Seminar was established so that formators may help each other and an on-going formation of formators may be facilitated.

These seminars are held every 18 months in different provinces on a rotation basis. The participants are the formators or confreres and students especially of the host Province. Since 1995 there have been eight seminar workshops: Manila-Philippines (1995), Prigen-Indonesia (1997), Giopalpur-on-she-India (2000), Nausori-Fiji (2001), Tainan-Taiwan (2003), Manila-Philippines (2004), Mysore-Southern India (2006), Prigen-Indonesia (2007).

The following expositions are merely excerpts of minutes written in the reports of the meetings. They are roughly selected to mark the main topic dealt with in the meetings of different places, and here are quoted without quotation mark (“…”) in order to present them in a flowing way.

1. Manila, Philippines (January 31 – February 14, 1995): What does it mean to be Vincentians Today?

Participants:

Philippines: Rolando Tuazon CM, Venerando Agner CM, Jojo Rendon CM, Nonong Fajardo CM, Marcelino Oabel CM, Bien Dulfo CM.

India: Raju Karickal CM, Joseph Maniangat CM, Thomas Enchakal CM, Cherian Varampath CM.

China-Taiwan: Dick Preuss CM, John Wang CM.

Indonesia: P.M. Handoko CM, Agustinus Sugiyanto CM

Australia: John Gaven CM, Kevin Canty CM, William Irwin CM, Brian Jackson CM.

Facilitator of the meeting: Robert Pereira (Australia).

This meeting is the first ever formators’ gathering of Asia Pacific. The first gathering of formators Asia Pacific reflects on the meaning of being Vincentian today.

First observation at a glance carved in “report to visitors” says clearly hope that dominates the beginning of the meeting. “As confreres gathered for the first time in Manila, most were able to spend a couple of days getting to know each other before serious work began at the Retreat House, Quezon City. We (participants) were led through a process which followed the program you received in December. It began in the first week with the question, What does it mean for us to be Vincentians today? What are we called to be and to do in our personal formation and in the formation of our candidates?”

St. Vincent and his early conversion experience became central to our experience and our conversion at that week [first week]. In the second week, we were able to take new insights and challenges with us as we examined the years of theology formation, the internal seminary and pre-seminary formation. As confreres were led through the process by the facilitator, we found ourselves in deep dialogue about formation issues which involved us on a personal level. As we shared and listened the two weeks were an experience of being formed and forming each other. It was an experience of evangelizing and being evangelized.

Paradigm shifts. As the seminar progressed we began to think more clearly about our formation programs. Should they produce agents of change? We experienced several paradigm shifts in our thinking in this and other areas as we challenged ourselves in unintended and unforeseen ways. We have, in effect, asked three things from ourselves and the members of our Provincial Formation Commissions: 1) to look at our various formation programs with new eyes, 2) to look a new at ourselves as modeling the outcomes of formation for our candidates and 3) to concretely place the candidate at the centre as under God the primary agent of his formation.

Some of the paradigm shifts identified (proposed by Roland Tuazon) were 1) a move from program orientation to people. In this the methodology of process emerged as key. 2) A move from overemphasis on the academic to human integration. This shift also emphasized the human development issue as the most neglected one. 3) A move from individual views of perfection to a community based understanding of vocation. 4) A move from formation for the status quo to formation of candidates as instruments of change. That this last change of emphasis was considered a paradigm shift in formation is revealing. It could be read as indicative of major failure in formation in all of our provinces.

Unfinished Business. Many of the shifts in perspectives and agreement about formation policy occurred in a meeting that was essentially exploratory. Many issues therefore need to be more fully analyzed and their consequences spelled out if they are to be implemented within our provincial formation programs. Some are offered here as an indication of the areas for further thought and definition:

The candidate is, under God, a chief agent of formation. Surfaced presuppositions reveal that this is not so in many of our houses of formation. Yet what do you do to make this a reality?

Programs must be centered on the person not on the formation structure. This may mean dismantling many structures that are implicitly condescending.

If adult freedom is a genuine reality in formation houses, greater trust is given and greater accountability asked. How is this trust and accountability to work in practice?

The manner candidates relate to the poor and their ability to address structural poverty in dialogue with people of influence suggests radical re-thinking.

Do our candidates acquire a vision of ministry that includes the clergy? How does a program/process address this?

The passive tense “being formed” is no longer appropriate.

Recommendations. There are three kinds of recommendations to the visitors concerning: (1) the region, (2) formation and (3) personnel. Regarding the region, these actions were said as concrete recommendations:

To create a regional team of experts (competent confreres) in different fields who would be available for formation in the region “on call”.

To establish a Vincentian Institute in the Region for a) Vincentian studies, b) ongoing formation and c) skills training of formators.

That there be a common language for the region: English.

To establish a Regional Formation Commission.

To appoint a Regional Director of Formation (and Chairman of the Regional Formation Commission).

To hold a formation seminar in the region every two years.

To promote mobility in the region: that provinces encourage sabbaticals, ongoing formation and vacations in the region.

An exchange of mature students within the region.

Concerning formation, there were twelve actions to be recommended to visitors:

Formation programs should respect and take into serious consideration the uniqueness of the individual person, his giftedness, situation, culture, background, expectations and experiences.

The formation program should allow each candidate to enter into the gradual journey and process of growth, maturity and integration of the different dimensions of his life.

The formation program should help develop in each candidate self-direction and exteriorization through personal prayer, theological reflection and discernment.

Formation programs should give attention to the human formation of the candidate especially in the area of his psycho-sexual development.

The formation program should be grounded in the history, traditions and spirituality of the Congregation through regular study and reflection on Vincentian themes.

The formation program should create genuine community by developing a deeper sense of initiative, co-responsibility and participatory leadership among candidates through the adoption of the values, structures and processes of the Basic Ecclesial Communities (BECs) and the like.

Formation programs should be open to more participative, creative and inculturated spiritual practices that are in keeping with the richness of the culture and traditions of the region.

Formation programs should promote interfaith dialogue with other Christian denominations and religions in the region.

Formation programs should recognize the importance of lay involvement in the process of formation and evaluation of our candidates.

Formation programs should be in keeping with the realities of society through direct contact and immersion with the life-situations of peoples, especially the poor, allowing the candidates to be evangelized by them.

Formation programs should form each candidates as an agent of change in our society by developing in him and analytical and critical mind as he studies the social sciences and as he participates in work for justice and social transformation.

Formation programs should develop candidates as educators, formators of lay organizations especially those with the CM charism.

Concerning personnel in formation, there are the following actions to be recommended:

Personnel be prepared for formation ministry

Formation houses be adequately staffed and roles clearly defined. Formators should exhibit the following qualities: ability to work as a team, men of integrity, ability to show respect, a man of prayer, being in touch with the reality of life situations, skills in and understanding of adult learning and process.

That each house of formation have one qualified director of spiritual formation and others who are available according to the number of students.

That all formators participate in a seminar of at least two weeks in spiritual direction.

That each province have in place a policy for ongoing formation and that the requirements of such a policy be adhered to.

That formation personnel should include lay men and women, religious and non-Vincentians.

2. Prigen, Indonesia (April 14-24, 1997): Growing sense of being Asian and Vincentian

Participants:

Australia: Brian Jackson CM, Doug Akehurst CM

Philippines: Roland Tuazon CM, Raymundo C. Regua CM, Tino Martin CM, Marcelino Oabel CM

China-Taiwan: Dick Preuss CM, Peter Solis CM.

Indonesia: P.M. Handoko CM, Eko Prasetyo CM, Paulus Suparmono CM, Stefanus Prio Oetomo CM, Agustinus Marsup CM, Abimantrono CM, Paulus Aryono CM

India: Bimal Joseph Singh, CM, Jose Manjally CM

Fasilitator: Roberto Pereira

The overall comments given in the seminar are made by Brian Jackson as follows: “A clear advantage of the seminar meetings which the visitors have mandated for our region is that our formation people get to know one another. A greater advantage is the bonding of the group as we work intensely together. It is one that powerfully transcends cultural boundaries. This felt-closeness was given moving voice by Peter Solis towards the end of the third day: ‘At the end of all the sharing by people here from different cultures, what do we see? Coming from different places they seemed so different from each other. Now the differences disappear and the commonality is clear. At the end of the day what we have in common may be the highest value. We recognize the universal desires and needs of the human family.’ No doubt the self-disclosure necessary for this process of learning allowed a more genuine intimacy to develop within the group, and being open to each other, we were more open to new insights and learning more about formation. The flip side of this is the intensity. The visitors need not worry that this group, or its Manila counterpart, wasted any time. As Fr. Abimantrono said at the end of the first week: ‘The rhythm is not Asian. Every day was called a week. This is terrible … it is very European. Yet it is an inspiring experience.’ And maybe each week felt like a year! I will concede something of this to Abi, but not everything. It was also very Asian, for we brought our gifts and offered them to each other.”

Recommendations. Provincial or local recommendations are strongly said as follows:

There should be a high degree of interaction between the formation houses and other members of the province.

The accompaniment model of formation is recommended as the most effective available. It is able to address many of the concerns voiced by our students.

It is recommended that structure be set up which ensure that the formators are in regular communication with students, as individuals and as a group.

Where there are a large number of candidates in a formation house, the visitors are strongly recommended to make more personnel available for formation work and to lift other burdens from existing formation personnel.

The lay element in formation: the recommendation comes from the Prigen Seminar as it did from the Manila Seminar, that more lay women and men be involved significantly in the formation of our candidates.

The institutional model of formation (too structured and too self-sufficient) should continue to be modified or dismantled with the objective that formation takes into account local cultural identity, with real sharing in the lives of the people, especially of the poor.

Human development issues within formation programs remain a primary concern. It is recommended that we develop personnel resources whether locally or regionally, to strengthen this axis of formation.

Leadership issue received exceptional attention. From this comes the recommendation that compassionate leadership be the model for the exercise of authority. This has particular relevance to formation personnel and to students.

It is recommended that there be regular meetings of the formation personnel of each province, especially to keep alive and to share and develop with others the insights of the first two regional seminars.

On the regional level three large projects are offered to the visitors:

A regional seminar on formation to be held every two years

A regional Vincentian Institute for: a). Vincentian studies, b). Ongoing formation and c). Skills training for formation personnel (The Institute was requested at Manila, and reserved by the Visitors to themselves. It surfaced again at Prigen)

Project 1999: It is proposed that the members of the Vincentian family meet at Prigen in 1999; that the participants be limited to 50. And be drawn from the Confreres, the DC sisters and the Vincent de Paul Society of the region as well as others, lay and religious who share our charism; Senior CM students, Lay formators Diocesan clergy.

Project 1999 is worthwhile (yet it has never been realized in a seminar). Its three objectives are excellent:

To identify, appreciate and evaluate the movement of the Vincentian charism in the Asia-Pacific Region.

To re-read the Vincentian charism within the cultural-historical realities of the Asia-Pacific Region and thus to develop appropriate inculturation of the Vincentian Identiy.

To provide a concrete experience of collaboration in formation and mission within the total vincentian family.

3. Gopalpur-on-sea, India (2000): Contextualized Vincentian formation

Participants:

No report is given on the participants. But, the delegates from the Philippines failed to get visa from the Indian Embassy.

The material of the meeting in India is arranged in the following headings: 1) Contextualized formation, 2) formators-formandi relationships, 3) human formation, 4) Vincentian formation programs and personnel, 5) formation for international mission.

Regarding contextualized formation there are three points mentioned in recommendations of Lines of action:

Review the formation programs by taking into account the rich cultural traditions and the social-pastoral needs of the people.

More exposure for the students to be in touch with the realities of the people.

To adapt the institutional image of our seminary to suit more to the local cultures and practices.

On formators-formandi relationship some essential considerations are recommended to be applied in formation programs:

Among formators create a conducive brotherly atmosphere by holding periodical formative meetings.

Hold more frequent informal gatherings among formators and formandi that the atmosphere of family/friends could be created.

Encourage the formators to dedicate more time for the students.

Convince the formators of the crucial importance of basic initial formation for the priesthood.

Set schedule of interview of the students.

The three way evaluation of other students (by self, peer group and the formators) to be kept up.

The final evaluation of the students to be made known to the students concerned.

Concerning human formation some points are underlined strongly in the recommendations for formation programs:

To continue this seminar on formation to facilitate the formation of formators.

Send capable persons to qualify for initial formation or some renewal needed in formation that are available in the province or region.

The help of experts in the field to be sought.

Provide a father figure (an experienced confrere) in our formation houses to guide our students.

More pastoral exposure to the students. Subjects taught to be made more relevant to their context of the students.

Appropriate attention to be given to students who have problems due to different backgrounds.

On Vincentian formation programs and personnel there are several ideas kept up in recommendations:

Our formation program be constantly reviewed and updated according to the need of the mission and the students.

More confreres to specialize in Vincentian spirituality.

More Vincentian literature be made available to our students.

Modern communication amenities to be made available to students to widen their horizon.

Update our formation programs and infrastructure regularly.

A manual for formators to be prepared in every province.

Prescriptions regarding formation programs, qualification of the formators, etc. to be included in it. The result of the formators meeting be made known to the visitors for further decisions and actions.

In this occasion of the meeting in India, formation for international mission is included as one of recommendations. Here are some points:

Inter-Provincial collaboration in providing personnel for our formation houses.

More members from other vincentian institutes and congregations be incorporated into the formation.

Inter-Provincial students’ seminar in Asia-Oceania Region be held.

Inter-Regional Collaboration between formators e.g. African Formators Meeting 2000.

A Regional Commission of Formation to be established by the Visitors. This commission to set up a Provincial Vincentian Family Seminar.

4. Nausori, Fiji-Australia (July 9-22, 2001): The goal of formation is the Integrated Vincentian Missionary

Participants:

Australia: Laurie McNamara CM, Greg Brett CM, Peter Reedy CM, Maurice Sullivan CM, Bill Irwin CM, Alan Gibson CM, Joeli Nabogi CM.

Indonesia: P.M. Handoko CM, Rudy Sulistijo CM, Adason Paing CM.

Philippines: Faustino Martin CM, Raymundo Regua CM.

India South: Devasia Pudussery CM

India North: Joseph Edathil CM, Mathew Nayak CM

Cina-Taiwan: Peter Solis CM

With presence of Fr. Ignacia Fernandez de Mendoza CM and Fr. Victor Bieler CM from General Curia, Rome.

The meeting started off with participant-engaging talks and process-oriented discussions on the two-pronged theme on Vincentian Particularity and Human Development in Formation. As the days progressed, the formators grappled with the bubbling cauldron of psycho-sexual issues experienced by formators and formandees alike viz-a-viz our Vincentian charism and local culture. The final days brought us to the wellspring of our collective wisdom as we struggled in homogeneous or mixed culture groups in finding connections and commonalities in Vincentian Formation. To wit:

The goal of formation is the Integrated Vincentian Missionary

Formation for Mission and Formation through Mission is central

The Dynamic of Reflection is central to formation

There is a need for one-to-one work with students (Accompaniment model of being with the student)

There is a call to make Changes to the formation process

Human Formation should be attentive to: culture and cross-cultural boundaries, relationality, opening ourselves to the divine transcendent through our humanity and culture.

Formator and Formation. The formator is also formed in and through the program of formation. This insight guided the sessions and activities through the two weeks. Again, there were three parts or levels within this dynamic of formation. There were three parts to our process. Firstly, we examined together what is particular to Vincentian Formation. Secondly, we explored the place and dynamic of human development in formation. Thirdly, we made connections between these two parts and our own formation programs and communities.

5. Tainan, Taiwan (February 9-19, 2003): Asian-Pasific Faces of Vincentian Formation

Participants:

Indonesia: Armada Riyanto CM, Petrus Handoko CM, Paulus Suparmono CM, Markus Rudy Hermawan CM.

Philippines: Faustino Martin CM, Marcelo Manimtim CM, Gerald Borja CM, Joselito Sarabia CM, Amado Caballero III CM, Rizalino Garcia CM.

North India: Francis Puthenthayil CM, Mathew Nayak CM, Prakash Tirkey CM

Australia: Maurice Sullivan CM, Laurie McNamara CM.

China Taiwan: Hugh O’Donnell CM, Charles Pan CM, Henricus Susilo CM, Peter Solis CM.

The formators’ meeting at Tainan (Taiwan), February 9-19, 2003 produced some important ideas concerning cultural aims to reach at each level of formation. The topic dealt with was “Asian-Pasific Faces of Vincentian Formation”. By level of formation we mean postulancy, internal seminary, academic phase, pastoral experience and on-going formation. The following are excerpts of the minutes of one of the meetings.

Postulancy. The mission focus in this phase is interiority. The formandi is expected to possess a certain openness to be accompanied by a mentor in his journey. Psycho-emotional face of a postulant: awareness and acceptance of his self identity in the face of his culture.

Internal Seminary. The mission focus is understanding and discernment. The formandi is expected to have an understanding of the Vincentian charism, a capacity for discerning and discovering God’s call as a gift, capacity to bond together into community, and a certain identity in the face of culture. Psycho-emotional face of a seminarian: ability to handle and process his life issues, problems, and challenges in a culturally appropriate way.

Academic. The mission focus is integration. The formandi is expected to be able to integrate faith and reason, prayerful life and service as a discerning disciple, love of truth or humility to accept the truth, lives the truth, and able to communicate the Good News. Psycho-emotional face of a student: nurtures healthy and mature relationship with others and intellectually well-equipped.

Pastoral. The mission focus is transformation and service. The formandi is expected to be creative and effective in his commitment to the mission. He is also expected to possess integration of prayer and action, mission and reflection. He should learn to listen to the needs of the Church and society in daily experiences. Psycho-emotional face: he becomes an integrated person for the mission.

On-going formation. The mission focus is growth. The confrere is expected to possess openness to personal and ministerial development and reverent love. He should not exclude himself from community as he is expected to involve actively in prayer and mission.

Regarding culturally appropriate criteria for the faces of formation, social communal face implies a servant-leader with responsibilities in community and in society, capacity to forgive, spirit of sacrifice, range of relationships (with family, confreres, the poor, laity, peers, friends, and so forth); he be able to community building, community life, teamwork, immersion to culture and social issues, preferential option for the poor; be able to communicate a common language, interreligious dialogue, the Word of God.

Spiritual-faith face of formation implies a vincentian with a sense of being called by God, of having basic knowledge of Christian doctrines, and of possessing directedness for interior life (Postulancy); Christ-centered life in, for, and with the poor, understanding vincentian charism and capacity to discern vocation in his spiritual journey (Internal Seminary); integration of faith and reason, life and service, becoming a discerning disciple who possesses basic understanding of other local religions and cultures (Academic); ability to integrate contemplation and action and living out the dynamism of mission-reflection-mission (Pastoral); openness to growth (Ongoing).

The Commission for Vincentian Charism and Culture. One of the important appointment set up in Taipei a week before the Formators’ Meeting was the first meeting of the so-called Commission of Vincentian Charism and Culture in Asia Pasific. The name is then abbreviated in the CCC (Commission for Charism and Culture). The ideas of setting up the Commission came from the APVC (Asia-Pacific Visitors Conference). It has been realization of a kind of Asia-Pacific Theological-Philosophical Forum of the Vincentians. One of the proposals of building up the commission says that this forum meet at intervals of 18 months (paralleling the Asia-Pacific Formators’ meetings).

This commission provides a forum for confreres to engage in and develop theological reflection with the priorities and emphases arising from our Vincentian mission and spirit, in an Asia-Pacific context and in ways sensitive to Asian and Pacifican concerns. The commission will contribute to the development of contextual theology for all Vincentians in the region, i.e. it will contribute to our being Church in Asia and the Pacific, and also provide in depth background material for formation matters especially in the area of ongoing formation (This could be a first step towards developing an Asian-Pacific formation centre for Vincentians and the Vincentian family).

The commission offers the possibility of providing reflection papers (to be published) on significant and foundational issues that each province might consider, discuss and respond to; facilitating an inter-provincial theological discussion as a background to other activities relating to Church and mission.[1]

6. Tagaytay, Philippines 2004 (August 25 – September 2004, 2004): Servant-leadership formation

Participants:

Philippines: Gerald Borja CM, Faustino Martin CM, John Era CM, Joselito Sarabia CM, Rizalino Garcia CM.

Indonesia: Armada Riyanto CM, Hardjodirono CM, Markus Rudy Hermawan CM.

India North: Francis Puthenthayil CM, Patras Lakra CM.

Australia: Alan Gibson CM

Solomon Islands: Marek Owsiak CM

Papua New Guinea: Rolando Santos CM

China-Taiwan: Richard Preuss CM

There are two parts of the meeting. The first was dedicated to the formation of formators and the second was a workshop where we had the opportunity to come up with concrete lines of action in response to what we had heard. Inputs, talks, individual reflections and sharings in small and large groups were the learning processes used.

In the first part, we had speakers who talked to us on servant leadership from the perspectives of Pastores Dabo Vobis, St. Vincent’s Theology of Priesthood and Vincentian Ministry in Contemporary Asia Pacific Socio-Cultural Contexts. In addition to the above-mentioned learning processes, we had the opportunity to dialogue with each speaker during these days and we appreciated what they had to offer us for our own reflection.

In the second part, we dealt with two sections. The first section dealt with “Forming collaborative servant-leaders in the church: Evaluating Vincentian Programs from the perspective of the vision of our local church and contemporary social movements.” The second section dealt with the role of both formators and formandi in collaborative servant-leadership. This section provided both formators and formandi with plenty of challenges and realization that the ideal has to be balanced with the real.

Bishop Luis Antonio Tagle, DD opened our mind with inspiring talk on Collaborative Servant Leadership in the Perspective of Pastores Dabo Vobis. Bishop remarks: “Some of these seminarians when they become priests relate more with money and position rather than with people. In evaluating, we need to check the capacity of our candidates to collaborate with others … Priests are called to prolong the presence of Christ, the one high priest, embodying his way of life and making him visible in the midst of the flock entrusted to their care. Therefore as priests configure with Christ, the mission is not theirs but Jesus’. How strong is this in our candidates?”

In group sharing there are blocks identified to communion and collaboration in our candidates. Some of them are “inability to let go of the family in favour of the Church”, “too superior-centered community structures, together with the negative examples of the formators”, “the spirit of competition and inability to appreciate and affirm the goodness in the person”, etc. And yet, there are also support to collaboration among our candidates, such as “awareness of the role and emerging participation of the lay people in formation and in the Church”, “atmosphere of acceptance and friendship in the community”, “strong emphasis on formation through regular dialogue, openness and frankness”, “ability to work with the lay in the Church and the desire to collaborate so as to form formators with a team spirit”, etc.

Besides, we have talks from Fr. Manuel Ginete CM (“The Priest as Servant Leader with Others. Reflections from St. Vincent’s Perspective”) and Danny Pillario CM (“Inculturating Vincentian Ministry in the Asia-Pacific Contexts: A Methodological Proposal. The Case of Collaborative Servant-Leadership). Both suggested some important issues to be reflected in days of dialogue, sharing, and prayer during the meeting in Tagaytay.

7. Mysore, Sothern India (February 13-25, 2006): Vincentian formation for mission

Participants:

 

There is no specific report regarding participants. But, all of Indonesian formators were not able to come due to difficulty of visa application.

 

Papers discussed in the meeting at Mysore then were published as a book entitled “Formation for Mission. In search of Inculturation of the Vincentian Formation and Charism in Asia Pacific Contexts.” They consist of those of both the Formators’ Meeting and of the Commission for Vincentian Charism and Culture (CCC). The meeting of the CCC was held in February 7-11, 2006 in Mysore, a week before the Formators’ meeting. Publication was sponsored by the General Curia of the CM and was arranged by the CCC in collaboration with Widya Sasana College of Philosophy and Theology at Malang, Indonesia as “Vincentian charism and culture series no. 1.

8. Prigen, Indonesia (July 1-15, 2007): The First Joint Meeting of the CCC and APRF on “Political Charity and Vincentian Formation”

Participants

 

It was called a “Joint Meeting” since two bodies in Asia Pacific, the CCC and APRF were providentially blended. The meeting was divided into two weeks (two parts). The first is the “inputs” week, whereas the second is implication to Vincentian formation. Besides, the program offers exposure to real charity of apostolate of Fr. Paul Jansen CM, visit to Islamic Pesantren and Budhist convent.

 

Participants of the first week were members of the CCC, formator delegates, and representatives from Indonesian Vincentian-family. They were 53 participants. It was considered as the biggest ever meeting in terms of number of participants so far in Vincentian Asia Pacific since 1995.

 

Participants of the second week were exclusively CM formators. They shared to each other their experiences in formation and produced concrete implications and recommendations. They were 27 participants:

 

China-Taiwan: Charles Pan CM, Robert Chap CM, Richard Preuss CM, Pawel Wierzbicki CM, Kusno Bintoro CM.

India South: Paul Bharati CM, Roy Joseph Peedieckal CM

India North: Jose Manjaly CM

Solomon Islands: Joseva N. Tuimavule CM, Emmanuel Prasetyono CM, Agustinus Marsup CM

Philippines: Serafin Peralta CM, Joselito Sarabia CM, Rex Fortes Fullente CM, Mark Estillore (diocesan), Bro. Henry Escurel CM, Bienvenido M. Disu CM

Thailand: Ramon Encinares CM, Danilo Abogado CM

Vietnam: Joseph Tien Dinh Tat, CM

Papua New Guinea: Tulio Cordero CM

Australia: Alan Gibson CM, Peter Reedy CM and Guy Hartcher CM (due to sad news from Fiji, the first two confreres were back after participation of two/three days of the first week).

Indonesia: Armada Riyanto CM, P.M. Handoko CM, Rafael Isharianto CM, Eko Prasetyo CM, Yustinus CM, Markus Rudy Hermawan CM, Hardjodirono CM, Gregorius Triwardoyo CM

Confreres actively involved themselves in assisting the meeting: Paulus Dwintarto CM, Agustinus Setyono CM, Tetra Ananta Vici CM, Alex Dwi Widiatna CM, and the students Priyambodo, Atmoko, Kurniawan, Wawancara, and Sapomo.

 

Papers presented, reflections shared and implications to Vincentian formation produced in group sharings during two weeks of gathering are partly disseminated in this site of cccaprf.wordpress.com and are all published in a book entitled “Political Charity and Formation. In search of a well rooted formation in the socio-political context and Vincentian charism” as Charism and Culture Series Number 2. The general curia made publication possible by granting financial donation. The CCC in collaboration with the Widya Sasana College of Philosophy and Theology edited the materials.

 

 


[1] The personnel of the Commission for Charism and Culture consisted of the confreres from Provinces of the Asia-Pacific Region: Charles Pan (Taiwan-China), Matthew Nayak (India), Greg Brett (Australia) who was represented by Laurie McNamara, Armada Riyanto (Indonesia) and Marcello Manimtim (Philippines). Marcello has been installed as visitor, so Danny Pillario came to substitute him as the representative of Philippines. Paul Bharati joins the commission as that of Southern India Province. The chairman: Marcello Manimtim (2003-2005), Armada Riyanto (2005-).

 

 

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