Module _2_ : _9_

hrs.
THE VOCATION AND SPIRITUALITY TO THE PRIESTHOOD,
CONSECRATED AND RELIGIOUS LIFE

Course Instructor Sr. Josephine Mallorca Sugon

FM Messenger Josephine Mallorca Sugon

Contact Details Email Ad [email protected]
Phone No./s 09186335281
Consultation MWF TTH
Hours

Part I: TARGETED COURSE OUTCOMES AND LEARNING OBJECTIVES

Course Outcomes
1. Demonstrate understanding of the various ways by which the human person
experienced being called by God towards a deeper relationship with Him through his/her
vocation to Married Life, Consecrated or Religious Life and Blessed Single Life.
Learning Objectives
. The students must have:
1. Identified their talents and abilities that suit to this vocation;
2. Identified ways on how to respond to the vocation that God entrusted to their care
3. Appreciate the giftedness through their different talents and abilities

Part II: ASSESSMENT/S

Learning Evidence

A pen portrait of a priest/ nun/ brother interviewed. the following guide.

Rubric/Evaluation Tool

Biography Writing Rubric

Enter rubric description
A* A B
 
5 pts 4 pts 3 pts

Ideas & Content A* A B

 -Many highlights of the -Several highlights of Some highlights of
20% person’s life, shared in the person’s life, the person’s life,
an expressive, shared in an expressive shared in an
entertaining and and informative way informative way
informative way

Organization A* A B
-Organizational pattern -Organizational pattern -Organizational pattern
20% and layout are an and layout are a good and layout may not
excellent fit for the fit for the topic, match the task well
topic, purpose and purpose and audience -Introduction and/or
audience -Introduction is conclusion need some
-Introduction grabs appealing and the improvement
the reader’s attention conclusion ties up loose -Transitions are not
and conclusion is ends always present
strong -Transitions adequately
-Transitions smoothly connect ideas
connect sentences and
ideas

Voice A* A B
-The writer seems to -The writer seems to -The writer relates
15% be writing from be drawing on some of his own
knowledge or knowledge or knowledge or
experience of knowing experience of knowing experience of this
this person. The author this person, and there person, but there is
has taken the ideas and is some ownership of some lack of ownership
made them "his own." the topic. of the topic.

Word Choice A* A B
-Writer uses vivid -Writer attempts to -Writer uses some
15% words and phrases that use descriptive words words that
linger or draw pictures and phrases that draw communicate clearly,
in the reader's mind. pictures in the but the writing lacks
reader's mind. variety, punch or flair.

Sentence A* A B
Fluency
-The writing “flows” -An attempt has been -There is some fluency
because sentences made to begin in the writing and
begin in a variety of sentences differently, variety in sentence
15% interesting ways, and and there is evidence length, but several
there are a variety of of both longer and sentences begin the
longer and shorter shorter sentences. same way (e.g., “My
sentences. papa…”, “My papa…”).

Part III: TEACHING-LEARNING ACTIVITIES (TLA)

A. ENGAGE
What is your own understanding of a consecrated person? Name 1 or 2 persons that
you know.
 A consecrated person is_______________________________________________
Example: ___________________________________________________________

B. EXPLORE

Learning Task 1

Instruction: Recall a name of a consecrated person like a priest/brother/sister that you

had encountered or journeyed with you in your life known and answer the question
below:

NAME Mission/work Effects of the

encounter/journey

Learning Task 2 Gifts/ talents

Instruction:
1.Identify and list down at most 5 of your GIFTS/TALENTS

2. How do you use those gifts especially in this pandemic time

3. In what way you would be able to use that gifts to make the world a better
place to live?

MY GIFTS/ How they are use during How will it be used in the
TALENTS this pandemic future?
 C. EXPLAIN (EXCERPT FROM IRS3 HANDOUTS)

CHAPTER V
The Religious Life
“It’s universal presence and the evangelical nature of its witness are clear evidence-if any
wereneeded-that the consecrated life is not something isolated and marginal, but a reality
which affects the whole Church. The Bishops at the Synod frequently reaffirmed this ‘de re
nostra agitur’, this is something which concerns us all’. In effect the consecrated life is at the
very heart of the Church as a decisive element for her mission, since it manifests the inner
nature of the Christian calling and the striving of the whole Church as Bride towards union with
her one Spouse. “(Vita Consecrata #3)

A. The Religious
The religious are men and women who have dedicated their lives to God in imitation of
Christ for the salvation of the world. They live in community with the promises or vows of
poverty, chastity and obedience.
The religious consecration is rooted in the baptismal consecration and is a fuller
expression of it. A religious man or a religious woman is:
 A free person seeking to become the full person he/she is meant to be; seeking
joy, a meaning of life, by becoming a “person for others.”
 A Christian, one of the people of God, committed by his/her baptism to Christ
and his mission.
 A consecrated person answering the call of Christ in faith with the gift of his/her
whole life in total service for kingdom of God.
A religious vocation is a gift, a mystery, a free choice of God. It is a gift which demands a
response, freely given in faith. But it is not a blind, static type of response, for there is the
assurance that the God with whom we make this covenant is a God of fidelity.

B. Characteristics of Religious Life

From the early days of the church, some have heeded the call to follow Christ with a
greater freedom and to imitate him more closely by a vowed life of consecration.
At the beginning of the fourth century we find some events which are very important
for our understanding of religious life. Emperor Constantine declared Christianity, the
official religion of state. Christians were no longer persecuted. They came out of catacombs.
They preached and prayed in public. There were mass conversions. They started building
beautiful temples.
 Some Christians immediately perceived an enormous danger: The assimilation of a
worldly spirit. The enemies were no longer killing Christians, but they would kill the original
message of the gospel. The temptation of power, money and pleasure was very strong.
Religious life (namely “monastic life” or “life of perfection”) sprang up as a reaction of
evangelical authenticity. Men and women made promises to follow Christ in the steps of the
martyrs. Actually, religious life is a continuity of the spirit of martyrdom. The martyrs gave
their lives totally for the gospel. The ascetism and the going to the desert (Hosea 21:16) of
these religious persons are fruits of the same radicalism. They don’t accept idols. They don’t
compromise with evil. They are champions of freedom.
From these examples we learn the characteristics which will apply to religious life for
all time. As we can see in Basil, Augustine, Benedict, Francis of Assisi, Dominic, Charles de
Foucauld and other leaders of renewal in the church, religious life is:

1. A denunciation of any form of paganism in Christian Life

2. An announcement of the kingdom of God with all its values; forgiveness, a new
human relationships, justice and peace, service, truth, joy…

C. The Vows: Evangelical Counsels

A vow without profound friendship with Christ doesn’t make any sense. We want to
follow Jesus in his obedience, chastity and poverty. We want to love as he did. We want to
assume his mission: the proclamation of the kingdom of God. The religious has a place in the
church as “prophet” and “fighter” of the new kingdom implanted in Jesus’ death and
resurrection.
“The Religious vows, which we fulfill by following Jesus and sharing in his mission, are
unfolded and expressed in four dimensions: mystical, communitarian-fraternal, missionary-
political and ecological.” (Fr. José Cristo Rey Garcia Paredes, CMF Religious Vows: Charismatic
Gifts for Community Building)

1. The Vow of Poverty

Poverty is far more than a question of financial matters. Poverty is not a romantic idea
or an exotic way of living. Poverty is not disorder or dirt.
"Set your hearts on his kingdom first, and on his righteousness and all these things will
be given to you" (Lk. 12:22; 14:33; Mt. 6:19-21). It is solidarity with our brothers and sisters,
particularly with those who are suffering (Lk.7: 18-23). Poverty is fighting for human dignity,
responsibility in our daily work and an austere style of living (2 Thess. 3: 10-11). Poverty is
service. Poverty is freedom in the face of the idols of our world.
 Poverty means that persons come before things, that "being" matters more than
"having" (Acts 2:42-46; 4: 32-35). Poverty also means the acceptance of oneself and others with
the respective limitations, as well as acceptance of painful situations and events. Poverty is
simplicity of heart and joy. Poverty is chastity and obedience.
The model of all evangelical poverty is Jesus on the cross. "Although he was rich, he
made himself poor to make you rich through his poverty" (2 Cor. 8:9). He took on the nature of
a servant (Phil 2:6-8) to appropriate as his own the cause of the poor.
Poverty is the first of the Beatitudes (Lk. 6:20). Poverty is to become bread, as Jesus in
the Eucharist, broken to feed others.

The Communitarian dimension of religious Poverty: to have everything in common

(Excerpt from Fr. José Cristo Rey Garcia Paredes, CMF Religious Vows: Charismatic Gifts for
Community Building page11-12)
Community of goods and through the goods. The evangelical poverty where all my possessions,
material and spiritual, mediate nearness, encounter, service and friendship with my brothers or
sisters in the community. To possess something for myself is to withdraw something of my love
due to them. My possessions remain enslaved and subjected to corruption and they are unable
to transform themselves into mediations of love. When love and communion of spirit are not
present, in our houses or institutes emerge the powers and enslavement that money usually
produces.

An essential aspect of your poverty must be the one of witnessing the human sense of labor,
carried out in freedom of spirit and as a means of self-maintenance and service. Did not the
Council stress your necessary submission to the common law of work? To earn your livelihood
and that of your brothers and sisters, to help the poor with your work: these are fundamental
duties you must fulfill.

When everybody contributes through their work to the economy of the community, the whole
community benefits and besides the community could give a greater share to others. The one
who is aware of this makes of his/her work an instrument of love for all and makes the work
more dignified.

2. The Vow of Chastity

Chastity is not an incapacity to love. Chastity means more than something genital or
biological. And it is definitely not about prohibitions or fears.
 Chastity is a complete openness to the action of the Holy Spirit in our life. “I am the
servant of the Lord, let it be done to me as you have said,” said Mary. Our chastity is both
because of and in order to love. We want to follow Jesus who gave his life for his friends (Jn.
15:13) and at the same time “has nowhere to lay his head” (Lk. 9:58). Jesus was not married
because of his passion for the kingdom of heaven (Mt. 19:12).
Chastity embraced for the sake of the kingdom of God manifests the power of the risen
Christ, as a sign of the world to come and source of a greater service (1 Cor. 7:32-34) Our
chastity springs from prayer and becomes communion with our brothers and sisters. Chastity
generate concern for the less loved.
Chastity demands true friendship: sharing without possessing, one can never be forced
to love. Freedom is love’s energizer. Chastity comes to fulfillment only when the individual is
spiritually free. It is the offering of self based on love and joy. Chastity is fecundity of charity.
Reasons for the Choice (Joice Dirick, Treasures in Earthen Vessels: The Vows p. 48):
1. Christ our only Spouse
“He who renounces matrimony confesses publicly his trust to find in God
fulfillment of his needs of love; he attests with his life to treasure and to believe in
the promises of the Gospel; to demonstrate in his person that eternal life is a reality
which already has begun on this earth.”

2. For the Kingdom

“Chastity places before us and before the world a living constant sign of the
religious dimension. Virginity, then to be consecrated to God, must be chosen for
God’s sake. It is not enough that it be chosen as willed by God (I have to be celibate
since I chose religious life); it must be referred to Him far more directly, consecrated
specifically to Him (Mt 19:11-12), for the Kingdom’s sake. Celibacy should be
willingly chosen, joyfully lived as continuous breaking of one’s body, in love, for Him.
It must be an organic expression or manifestation of the love, of the interior bond,
of the unique intimacy between the virgin and God. Chastity is then the mastery of
human values, and to live it is to master the sexual condition, to master
sentimentalisms and their attractiveness, and to master them for a higher good.

3. The Vow of Obedience

Obedience does not mean to play the role of an eternal adolescent or to be attached to
a dictatorial regime.
Jesus came to the world “to do always the will of the Father” (Heb. 10:5-10) (Jn :34).
Because of his obedience he saved us (Phil. 2:8). His obedience brought pardon and life to all
people (Rom. 5:19).
Our obedience is a complete acceptance of the will of God. We commit ourselves to
fulfill the plan of God for us, always and everywhere, through persons, situations and events of
life.
We need the service of the authority and the support of the community to be able to
clarify and accept the presence of God calling us daily. In a living dialogue with the word of God
and the appeals of humanity, we learn how to obey with love.
Obedience expresses a special bond of unity with the church and with the evangelizing
mission. Our obedience becomes a pilgrimage under the same gospel and to the same Father.

THE PRACTICE OF OBEDIENCE IN ITS COMMUNITARIAN DIMENSION

Excerpt from Fr. José Cristo Rey Garcia Paredes, CMF Religious Vows: Charismatic Gifts for
Community Building page9-11)

It is the will of the Abbá and the Lord Jesus that is obeyed. To submit ourselves to
others is part of the searching and fulfilling of the will of God. For this reason, obedience to the
superiors is lived our as authentic obedience to the Lord. Saint Peter demanded from the
Chrsitans: “submit yourselves because of the Lord to any human institution, the king or the
rulers”(1Pt 2:13), but, he added: “Behave as free people, but do not speak of freedom as a
licence for vice; you are free men and God’s servants. Reverence each person, love your
brothers and sisters, fear God and show respect to the emperor” (1Pt 2:6-17).

The drive of obedience and the exercise of authority as a form of obedience have to be
always motivated by love. Only love makes obedience perfect and justifiable. The relation with
the superiors has to be ruled by love. The obedience of the missionary has to be joyous,
committed and disciplined. It is not enough just to obey. Diligence in our obedience demands
that we commit all our personal energies to the realization of the entrusted task.

Obedience does not imply renunciation of our own way of thinking, our own
truth(logos). It is very important that obedience is carried out in a climate of dialogue (dia-
logos), discerning tobether the truth. In principle we must defend, not oppose, the decisions of
the superiors, vluing the truth which is in them. However, by love for truth, when it is
necessary, it is right to express and reason our disagreement, in a climate of spiritual
discernment.

When a religious receives a ministry in the service of the brothers and sisters, of the
Church or society, he must place all the soul and charisms into the task. We cannot give just an
apparent or not real obedience to this ministry and such type of obedience blocks the
dynamism and creativity of our communities. It is better to resign to the task or the
responsibility given to us than an apparent and external obedience. As Jesus told us, it is better
to say no and to go to the vineyard than to say yes and not to go there. (Mt. 21:28-30)
D. The Variety of Forms of the Consecrated Life
1. Orders (canons regular, monks, mendicant orders, religious clerics)
2. Religious Clerical Congregations

E. The Nature and Mission of the Ministerial Priesthood

According to the late Pope John Paul's encyclical "Pastores Dabo Vobis" (On the
Formation of Priests), the nature and mission of the ministerial priesthood can only be defined
through direct relationship to the ecclesiology of communion. This teaching of the Church is
"decisive for understanding the identity of the priest, his essential dignity, and his vocation and
mission among the People of God and in the world" ( #12). The Church is a mystery, related to
Christ as His . . . " fullness, his body and his spouse". The priest is a living and "transparent
image of Christ" the High Priest (Heb. 8-9). He is the one source and essential model of all
Christians. Thus, to understand the reality of the priesthood, reference to Christ is absolutely
necessary.
 
1. The Priesthood of Christ
All members of the Church share in the mission of Jesus. The nature of participation in
this ministry depends on each member's calling and personal response. By Baptism, every
Christian is united with Jesus and is made a sharer in His divine life and mission - the common
and the ministerial priesthood.
The Sacrament of Holy Orders, however, offers the Christian a special participation in
the ministry of Jesus in the following manner:
 It makes the recipient a representative of Jesus in the Church. In this role the
ordained minister is commissioned to teach Church members all that Jesus said and did;
 It empowers the recipient to lead as a shepherd leads his sheep, to the practice
of applying the revelation of Jesus in their lives; and
 It offers to the ordained a participation in God's life by continuing the works of
Jesus in the community. Through this ministry, bishops, priests and deacons build up the
Church as the people of God, the Body of Jesus, and the temple of the Holy Spirit.
Holy Orders is the sacrament in which a Christian is called to act in the person of Jesus
for the fulfillment of His mission in the Church.
 
2. Holy Orders in Relation to Christ and the Church
 From the New Testament, Holy Orders appears as a gift of the Spirit, communicated
through the imposition of hands of the Apostles for the consecration of those who are called to
display in word and sacrament the work of salvation for the edification of the Church of God in
the world.
So, Orders does not come from below, by mere election or representation of the
community, but from above, from God's intervention who chooses, consecrates and sends
them to proclaim and actualize His plan of salvation. The Magisterium of the Church states
that "By divine institution some among Christ's faithful are, through the sacrament of orders,
marked with an indelible character and are thus constituted sacred ministers, thereby they are
consecrated and deputed so that each according to his own grade, fulfill, in the person of Christ
the Head, the offices of teaching, sanctifying and ruling, and so they nourish the people of
God."
 
3. The Origin of the Ministerial Priesthood
The origin of the ministerial priesthood should be placed in Christ, High Priest, and the
only Mediator between God and men: "for there is one God, and there is one who brings God
and mankind together, the man Christ Jesus, who gave Himself to redeem all mankind" (1 Tm
2:5-6). Ministerial priesthood is not a parallel ministry but a prolongation in time and
extension in space of the unique priesthood of Christ; it is a participation of the Priesthood of
Christ. The minister is a personal sign, an instrument of the risen Christ: the minister acts in the
person of Christ. "Those of the faithful who are consecrated by the Holy Orders are appointed
to feed the Church in Christ's name with the word and the grace of God" (Lumen Gentium #11).
 The sacrament of Orders is the act by which God the Father through a new pouring of
the Spirit confirms a baptized male to His Son, High and Eternal Priest, and consecrates him for
the ministry of the word (proclamation, Kerygma), grace (sanctification), and leadership
(catalyst) in order to build up in the world the people of the new and eternal covenant.
In summary, this ministry is defined in relation to Christ and His Church as thus:
 Christ: it is a vicarious participation of the unique and eternal priesthood of
Christ. The ministry is the prolongation and presence of the Kingdom of God.
 Church: it is an extension of her universal sacramentality for the service of the
common priesthood to the faithful and for the edification of the Kingdom of God.

9.2.1. Obligations and Rights of the Clerics

1. Clerics have a special obligation to show reverence and obedience to the Supreme
Pontiff and to their own Ordinary.

2. Clerics are to acknowledge and promote the mission which the laity, each for his or her
own part, exercises in the Church and in the world.

3. Clerics have special obligation to seek holiness in their lives, because they are
consecrated to God by a new title through the reception of orders, and are stewards of
 the mysteries of God in the service of His people.

4. Clerics are obliged to observe perfect and perpetual continence for the sake of the
Kingdom of heaven, and are therefore bound to celibacy. Celibacy is a special gift of God
by which sacred ministers can more easily remain close to Christ with an undivided
heart, and can dedicate themselves more freely to the service of God and their
neighbor.

5. Clerics are to behave with due prudence in relation to persons whose company can be a
danger to their obligation of preserving continence or can lead to scandal of the faithful.

6. Clerics are to continue their sacred studies even after ordination to the priesthood. They
are to hold to that solid doctrine based on sacred Scripture which has been handed
down by our forebears and which is generally received in the Church. They are to avoid
profane novelties and pseudo-science.

7. Clerics are to attend courses to be arranged for them after their ordination, in
accordance with the provisions of particular law. At times determined by the same law,
they are to attend other courses, theological meetings or conferences, which offer them
an occasion to acquire further knowledge of the sacred sciences and of pastoral
methods. They are to seek knowledge of other sciences, especially those linked to the
sacred sciences, particularly in so far as they benefit the exercise of the pastoral
ministry.

8. Clerics are to follow a simple way of life and avoid anything that smacks of worldliness.
Clerics are to shun completely everything that is unbecoming to their state, in
accordance with particular law. They are to avoid whatever is foreign to their state,
even when it is not unseemly.

9. Clerics are forbidden to assume public office whenever it means sharing in the exercise
of civil power.

10. Clerics are forbidden to practice commerce or trade, either personally or through
another, for their own or another’s benefit, except with the permission of the lawful
ecclesiastical authority.

11. As military service ill befits the clerical state, clerics and candidates for sacred orders are
not to volunteer for the armed services without the permission of their Ordinary

9.3. Ministry of the Deacon

In the ministerial perspective deacons are expression and animation of the proper vocation of
the Church. The prayer of ordination underlines its ecclesiological finality and service. It recalls
the task of the Levites in Israel and the vocation of the Seven deacons chosen by the Apostles
(Acts 6:1-6).

“At a lower level of the hierarchy are deacons, upon whom hands are imposed ‘not unto
the priesthood, but unto a ministry of service’. For strengthened by sacramental grace, in
communion with the bishop and his group of priests, they serve the people of God in the
ministry of the liturgy, of the word, and of charity. It is the duty of the deacon, to the extent
that he has been authorized by competent authority, to administer baptism solemnly, to be
custodian and dispenser of the Eucharist, to assist at and bless marriages in the name of the
Church, to bring viaticum to the dying, to read the Sacred Scripture to the faithful, to deliver the
sermon during the Eucharistic celebration, to instruct and exhort the people, to preside at the
worship and prayer of the faithful, to administer sacramental, and to officiate at funeral and
burial services. Deacons are dedicated to duties of charity and administration…” (LG, #29).

In the ordination of deacons, the matter is the imposition of the bishop’s hand upon the
individual candidates, which is done in silence before the consecratory prayer… The form
consists of the words of the consecratory prayer, of which the following pertain to the nature of
the Order and therefore are required for the validity of the act:

“Lord, we pray, send forth upon them the Holy Spirit so that by the grace of your seven
gifts they may be strengthened by Him to carry out faithfully the work of the ministry”.

10. Diocesan and Religious Priests

Diocesan priests are bound with service to the diocese under the leadership of the
bishop.They make a promise of obedience, take a vow of celibacy, and must live in the spirit of
evangelical poverty. Religious priests belong to a religious community as discussed in the last
part of the manual.

F. Mary the Model and Mother of the Consecrated Life

Under the action of the Holy Spirit those living the consecrated life in the Church
"choose the same kind of life of virginity and poverty chosen by the Lord himself and embraced
by his Virgin Mother", in union with St. Joseph, himself an exceptional teacher for those called
to the contemplative life and those called to the apostolate. Through her virginal consecration
and total dedication to the Lord, Mary supplies a unique dimension to the consecrated life and
expresses special features of the Church herself.
The Virgin Mary, Mother of God, through her unconditional response to the divine
vocation and her interior consecration by the Holy Spirit, is the model of vocation and total self-
giving to God. Through the perfection with which she lived her virginity for the sake of the
Kingdom, through her humility, evangelical poverty, and total obedience to the plan of God, she
is first among the Lord's disciples and an example without equal in following Christ the Lord.
Through her total dedication to the mystery and mission of her Son, she is a resplendent model
of apostolic and ecclesial service. The charisms of the consecrated life shine forth in her life as
in a mirror, making her the "rule of conduct for all".

D. Elaborate

WHAT DOES GOD WANT ME TO BE?

This activity will somehow provide you with “clues” of some LIFESTYLES which might help
you clarify and achieve your goals in life. Please feel free to check the following statements as
they describe your feelings right now.

______1. I’m more inclined to the married life.

______2. I would like to know more about religious Brothers/Sisters.
______3. I’m more interested in the priesthood.
______4. I would like to know more about the La Salle Brothers.
______5. I’m not sure at this time; I prefer to think about it later.
______6. I would like to be a La Salle Brother, but there seems to be an obstacle along the way.
______7. I’m thinking seriously of becoming a La Salle Brother.
______8. The life of a nun appeals to me.
______9. I’m thinking seriously of becoming a Sister.
______10. I’m thinking seriously of becoming a Priest.
______11. I would like to remain single for the rest of my life.
______12. I would like to speak to a Brother about my vocation.
______13. I would like to speak to a Sister about my vocation.
______14. I would like to speak to a Priest about my vocation.

EVALUATION:
Choose one of the consecrated person that you had encountered. Write
his/her vocation Journey: The ups and downs experiences.

OPTION A

Title: The Journey of a Priest

Format/Outline:
A. The Priest
1. Name
2. Order ( Secular or Religious), if Religious, include the congregation/order where he belongs
3. Parish Assignments/Missionary Works
4. Number of years as a priest
5. Name of Seminary/Formation House (Philosophy/Theology)

B. Understanding of Vocation
- Father, how do you understand the concept of vocation?
C. The Calling
1. Why did you choose to become a priest?
2. What are the common problems which priests do encounter?
3. What are your personal opinions on optional celibacy, and ordination of woman as priest/priestess?

D. Make a research (library/internet research) on the following:

1. Why does the Catholic Church uphold that priests should remain celibate?
2. Why does the Catholic Church not allow the ordination of a woman for priesthood?
E. Individual Opinions on the following: optional celibacy, and ordination of woman as
priest/priestess.

F. References

OPTION B

Title: The Journey of a Religious Brother/Nun

Format/Outline:
A. The Religious Brother/Nun
1. Name
2. Religious Order
3. Missionary Works
4. Number of years as a Religious Brother/Nun
5. Name of Seminary/ Formation House

B. Understanding of Vocation
- Brother/Sister, how do you understand the concept of vocation?
C. The Calling
 1. Why did you choose to become a Nun/Religious Brother/Monk?
2. What are the common problems which you encounter as a Nun/Religious Brother/Monk?
3. What are your personal opinions on optional celibacy, and ordination of woman as priest/priestess?

D. Make a research (library/internet research) on the History of his/her Religious

Order/Congregation

E. Individual Opinions on the following: optional celibacy, and ordination of woman as

priest/priestess.
E. References