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Bulletin de Saint-Sulpice No 2 (1976) La prière et le renouveau spirituel dans la formation sacerdotale. Prayer and Spiritual Renewal in Priestly Formation. Saint-Just-la-Pendue, Imprimerie Chirat, 1976, 269 p.

Le titre de chaque article est indiqué d’abord dans la langue de l’article. Suit la traduction du titre dans d’autres langues (anglais, espagnol ou français).

Certaines traductions des titres sont des liens hypertextes menant aux résumés des articles.

Les résumés n’existent pas dans la langue originelle de l’article.

SOMMAIRE CONTENTS

ÍNDICE

Auteur Titre Pages Claude Beauvalet Liminaire.

Foreword. Preámbulo.

11 12 ---

I. SOURCES ET HISTOIRE SOURCES AND HISTORY

FUENTES Y HISTORIA

Auteur Titre Pages Jean-Jacques Olier Anthologie des Mémoires inédits.

Some Pages from the Unpublished Mémoires. Antología de sus Memorias inéditas.

13-25 25-26

--- Gilles Chaillot La pédagogie spirituelle de M. Olier d’après ses Mémoires.

The Spiritual Teaching Method of Fr. Olier According to his Mémoires. La pedagogía espiritual de P. Olier según sus Memorias.

27-64 64-68

--- Michel Dupuy Quel rôle M. Olier donnait-il à la formation pastorale ?

What Role Did Fr. Olier Give to Pastoral Formation? ¿Qué rol P. Olier daba a la formación pastoral?

69-75 75 ---

Bruno Harel Jean-Baptiste Curatteau (1729-1790), prêtre de Saint-Sulpice, fondateur du Collège de Montréal. Jean-Baptiste Curatteau (1729-1790), Sulpician Founder of the Collège de Montréal. Jean-Baptiste Curatteau (1729-1790), fundador sulpiciano del Collège de Montréal.

76-87

88 ---

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II. NOTRE MINISTÈRE AUJOURD’HUI OUR MINISTRY TODAY

NUESTRO MINISTERIO DE HOY

Auteur Titre Pages Paul P. Purta Basic Orientations to Sulpician Ministry in the United States.

Orientations de base pour le ministère sulpicien aux États-Unis. Orientaciones de base para el ministerio sulpiciano en los Estados Unidos.

89-93 93-96

--- Melvin L. Farrell Reflections on the Future of St. Sulpice.

Réflexions sur l’avenir de Saint-Sulpice. Reflexiones sobre el futuro de la Compañía de San Sulpicio.

97-103 104 ---

Robert P. Waznak The Formation Process at the Theological College: A Response to Some Questions.

Méthode de formation au Séminaire Universitaire de Washington : réponse à quelques questions.

Método de formación en el Seminario Universitario de Washington: respuesta a algunas preguntas.

105-113

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Assises provinciales (Châteauguay, Canada, 1974) Provincial Assembly (Chateauguay, Canada, 1974) Congreso provincial (Chateauguay, Canada, 1974)

Auteur Titre Pages

René Bernard Le renouveau spirituel et notre mission de Sulpiciens. Spiritual Renewal and Our Mission as Sulpicians. El renovamiento espiritual y nuestra misión sulpiciana.

114-118 118-119

--- Lucien Martinelli « Est-il possible aujourd’hui de croire ? ».

“Is it Possible to Be a Believer Today?”. “¿Es posible creer hoy?”.

120-129 129 ---

Alfred Morin La conversion de Paul et la nôtre. Paul’s Conversion and Ours. La conversión de San Pablo y la nuestra.

130-136 136 ---

René Bernard Trois types actuels de prêtres. Three Types of Priest Today. Tres tipos actuales de sacerdotes.

137-148 148 ---

III. RÉFLEXIONS SUR LA PRIÈRE REFLECTIONS ON PRAYER

REFLEXIONES SOBRE LA ORACIÓN

A. Session sulpicienne sur la prière (Clermont-Ferrand, 1975) The Sulpician Session on Prayer (Clermont-Ferrand, 1975) Sesión sulpiciana sobre la oración (Clermont-Ferrand, 1975)

Auteur Titre Pages

Augustin Groz Présentation. An Account. Presentación.

149-150 151 ---

Guy Tilliette Critères et nécessité d’une prière authentique. Criteria and Necessity of an Authentic Prayer. Criterios y necesidad de una oración auténtica.

152-157 158 ---

Georges Morand « Renouveau charismatique » ou Néo-Pentecotisme catholique » ? “Charismatic Renewal” or “Catholic Neo-Pentecostalism”? ¿”Renovación Carismática” o “Neo-Pentacotista Católica”?

159-166 166 ---

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Pierre Bellego Renouveau de la prière : la prière dans la vie. Renewal in Prayer: Prayer in One’s Life. Renovación de la oración: la oración a partir de la vida.

167-176 176 ---

Paul Cochois La présence de l’Esprit Saint, méthodes et liberté dans l’Esprit Saint. Presence of the Holy Spirit: Methods and Freedom in the Holy Spirit. La presencia de el Espíritu Santo: métodos y libertad en el Espíritu Santo.

177-193 193-194

--- Louis Monloubou La prière selon Saint Luc.

Prayer According to St. Luke. La oración según San Lucas.

195-201 201 ---

Jean Alberti L’Eucharistie, rite et prière des vivants. The Eucharist, Rite and Prayer of the Living. Eucaristía, rito y oración de los vivientes.

202-213 215 ---

Henri Cazelles Note. A Note. Nota.

213-214 --- ---

B. Session de l’I.F.É.C. sur la pédagogie de la prière (Merville, septembre 1974) The I.F.É.C. Session on Prayer (Merville, September 1974)

Sesión de l’I.F.E.C. sobre la pegagogía de la oración (Merville, septiembre 1974)

Auteur Titre Pages Jacques Gaillot L’année de formation de l’I.F.É.C.

A Presentation of I.F.É.C. El año de formación de l’I.F.E.C.

216-222 222 ---

Albert-Marie Besnard

Les grands courants actuels de la prière. The Main Trends of Prayer Today. Les grandes corrientes actuales de la oración.

223-235 236 ---

Joseph Roy Pédagogie de la prière en J.O.C. Education for Prayer in the Young Christian Workers. Pedagogía de la oración en la J.O.C.

237-247 247-248

--- Jean-Claude Guy Une pédagogie « inactuelle » de la prière.

An “Outdated” Method of Education for Prayer. Una pedagogía “inactual” de la oración.

249-255 255-256

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IV. BIBLIOGRAPHIE BIBLIOGRAPHY BIBLIOGRAFÍA

Auteur Titre Pages

--- Bibliographie francophone sur la prière. A French Language Bibliography on Prayer. Bibliografía francófona sobre la oración.

257-266 --- ---

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Liminaire Dans la vie actuelle de l'Église et dans les 'milieux de formation sacerdotale, beaucoup d'observateurs notent, avec étonnement ou avec soulagement, un regain de faveur pour la prière personnelle, et en général pour la formation spirituelle. Il n'est pas rare que des responsables de formation constatent une demande accrue de temps de prière, même si elle est inégale ou ambiguë, et une conviction retrouvée en la valeur de la prière, même si elle porte sur des formes qui se cherchent ou se renouvellent. Ce n'est pas pour céder à cette mode, ni d'ailleurs pour récupérer un héritage, que de nombreux articles de ce numéro concernent la prière et le renouveau spirituel. Mais il se trouve que les sessions dont nous voulions rendre compte cette année avaient elles-mêmes choisi ce thème, ce qui est un signe supplémentaire de son actualité. Ainsi en France une session de l'I.F.É.C. (Institut de Formation pour les Éducateurs du Clergé), et une session de formation permanente pour les sulpiciens. Ainsi, au Canada, les Assises provinciales sur le renouveau spirituel. À défaut de comptes rendus complets, nous publions ici quelques interventions qui ont éclairé et jalonné ces sessions, et qui illustrent les préoccupations présentes en ce domaine. La Compagnie de Saint-Sulpice se sent interpellée par ces besoins renouvelés, notamment dans son rôle de formation sacerdotale qui a toujours été le sien, et qu'elle partage d'ailleurs avec beaucoup d'autres que nous espérons compter parmi nos lecteurs. C'est pourquoi, d'une part, quelques articles en provenance de l'Amérique se demandent quel est l'essentiel de la mission sulpicienne. Et c'est pourquoi, d'autre part, nous interrogeons en profondeur les intuitions originelles de M. Olier, pour tenter d'y retrouver des inspirations adaptées à notre temps. Ce faisant, nous n'avons pas le sentiment de nous adresser uniquement aux sulpiciens : il nous semble qu'en transposant les soucis internes à Saint-Sulpice tous ceux qui sont chargés de la formation sacerdotale pourront trouver là l'écho de leurs propres préoccupations. C'est du moins ce que cordialement nous souhaitons !

Claude Beauvalet, p.s.s. ññññ

Foreword In the life of the Church today and in seminary circles, many observers note, with surprise or with relief, a renewed interest in personal prayer, and, in general, in spiritual formation. It is not unusual for those in charge of formation to observe a heightened demand for prayer time even if it is uneven or ambiguous and a rediscovered conviction about the value of prayer, even if there appears to be a searching for or a renewing of its forms. It is neither to succumb to a fashion nor to recover a heritage that many articles in this issue deal with prayer and spiritual renewal. But it happens that the sessions we wished to cover this year themselves chose this theme. This itself is a sign of prayer's current fascination. Thus, we find in France a session of I.F.É.C. (The Institute for the Formation of the Educators of the Clergy) and a session on continuing education for Sulpicians. Likewise, in Canada, the provincial assembly on spiritual renewal. Lacking their complete transactions, we are publishing here some of the papers which highlighted these sessions and which illustrate current concerns in this area. The Society of St. Sulpice sees itself confronted by these renewed needs, notably in its role of priestly formation, which has always been its own, and which it shares, moreover, with many others whom we hope to count among our readers.

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This is the reason why, on the one hand, there are several articles from America which ask questions about the essence of the Sulpician mission. And this is why, on the other hand, we turn back to ask serious questions of the original insights of Fr. Olier, seeking there inspiration adapted to our own times. In doing this, we do not feel that we Sulpicians are talking solely to ourselves. It seems to us that in airing the concerns within St. Sulpice, all who are involved in priestly formation will be able to hear the echo of their own concerns. At least, this is what we sincerely hope!

Claude Beauvalet, p.s.s. ññññ

I. SOURCES ET HISTOIRE SOURCES AND HISTORY

FUENTES Y HISTORIA

Jean-Jacques Olier, Anthologie des Mémoires inédits. Some Pages from the Unpublished Mémoires. Fr. Chaillot's study, to be found further on, is composed of short citations from the Mémoires. You will find here some pages which, on four of the points that are discussed, present the thought of Fr. Olier in a wider context. It is also a good opportunity to carry on the presentation of extracts of these unpublished Mémoires. An introduction to them can be found in the B.S.S. no. 1, p. 7-9. MYSTICISM AND MINISTRY This text was written during the first week (March 16-21) of Lent, 1642. Emerging from his great testing period of the years 1639-1641, Fr. Olier became conscious of the mystical life which was growing within him by a sort of osmosis between contemplation and pastoral activity. EXPERIENCE OF THE SPIRIT These pages of the Mémoires must have been composed about the 23th of March 1642. Starting from the present experience of the life of the Spirit within him, Fr. Olier looked back over his past to trace how he had been led to this discernment and this mystical abandonment. RENEWING CHRISTIANITY We are at the beginning of July, 1642. Fr. Olier began to see the principal directions of his calling in the Church: to work to restore in its fullness the Christian life in all the baptized, due, above all, to the influence of the priests formed in the seminary. BIBLE AND EUCHARIST At the end of August, 1644, Fr. Olier was in the country for a few days of quiet, perhaps for a retreat. His personal experience of the Word of God as spiritual nourishment inspired him to give certain directions to the practice of the Lectio Divina in the seminary.

ññññ Michel Dupuy, Quel rôle M. Olier donnait-il à la formation pastorale ? What Role Did Fr. Olier Give to Pastoral Formation? Many of those engaged in formation work today call for a closer link than in the past between spiritual and pastoral formation during seminary training. Traditionally, as Faillon implies in his biography of Fr. Olier, Sulpician seminaries were looked upon as concerning themselves during the time of formation in the seminary, only with spiritual formation without any accompanying pastoral training. But the first seminary founded by Fr. Olier was joined to a parish. Was this an essential concern in the mind of Fr. Olier? Fr. Dupuy throws some light on this little known historical point.

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Actually, Fr. Dupuy asks if we are not going beyond what can be shown with certainty. It appears that Fr. Olier did not have any very precise theory on this question. Was the practice described here due purely to happenstance or was it planned that way? Whichever it may be, we can at least hold to the following conclusions: Fr. Olier's first seminary, which lasted only a year, put more emphasis on sanctification than on practical training. Its originality, nevertheless, was that it was linked to a parish, probably because of the formational opportunities that were to be found there.

ññññ Bruno Harel, Jean-Baptiste Curatteau (1729-1790), prêtre de Saint-Sulpice, fondateur du Collège

de Montréal. Jean-Baptiste Curatteau (1729-1790), Sulpician Founder of Collège de Montréal. The archivist of the Canadian Sulpicians, Fr. Bruno Harel, relying on the abundant documentation kept in the Major Seminary of Montreal, here outlines the principal stages in the life of Fr. Jean-Baptiste Curatteau: his beginnings, his youth in France at Nantes, his arrival in Canada in 1754, his ordination and early parish ministry in Montreal, later at Contrecœur and Longue-Pointe. It was here in 1767 that he opened an educational institution that, after its transfer in 1773, was to become first, the College St. Raphael and finally, the famous College de Montreal, one of the finest efforts of St. Sulpice in Canada.

ññññ

II. NOTRE MINISTÈRE AUJOURD’HUI OUR MINISTRY TODAY

NUESTRO MINISTERIO DE HOY

Melvin L. Farrell, Reflections on the Future of St. Sulpice. Réflexions sur l’avenir de Saint-Sulpice. La question de l'avenir de la Compagnie est liée à celle de sa situation présente en tant que réalité sociologique. Aujourd'hui la vie de la Compagnie est caractérisée par la prédominance de forces qui, tout en nous provoquant à rechercher des horizons plus vastes dans un esprit de créativité, menacent notre cohésion et notre unité. Ces forces, centrifuges, d'éclatement, elles existent à la fois à l'intérieur de la Compagnie et à l'intérieur du contexte plus large de l'Église contemporaine dans le monde. Pour faire face à cette situation, et rechercher ainsi un avenir viable, des facteurs certains doivent être pris en considération, tant négatifs que positifs. Un espoir existe pour que la Compagnie puisse renforcer son identité à l'avenir, et pour que se mettent en place les étapes nécessaires à ce processus de renforcement. Cet article se présente comme une réflexion personnelle pour stimuler une analyse plus approfondie et plus valable de la Compagnie face à son avenir.

ññññ Robert P. Waznak, The Formation Process at Theological College: A Response to Some Questions. Méthode de formation au Séminaire Universitaire de Washington : réponse à quelques questions. Le premier volume du Bulletin de Saint-Sulpice a donné une brève description de la méthode de formation au Séminaire Universitaire de Washington (cf. pp. 78, 80 et 85-87). A la suite de cet article, certains ont demandé une explication plus détaillée de cette méthode. L'exposé qui en est fait ici voudrait d'abord donner une description pédagogique de la méthode (« evaluation system ») en expliquant la tâche ministérielle et administrative du « conseiller » (« advisor »). Il répond ensuite à certaines questions au sujet de ce système pédagogique : cette méthode, ne viole-t-elle pas la liberté de conscience de l'étudiant qui était protégée par la

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relation traditionnelle confesseur-pénitent ? Ne compte-t-elle pas exagérément sur le développement psychologique ou professionnel plutôt que sur le discernement spirituel ? N'insiste-t-elle pas trop sur l'approche personnalisée de la formation au ministère ?

ññññ

Assises provinciales (Châteauguay, Canada, 1974) Provincial Assembly (Chateauguay, Canada, 1974) Congreso provincial (Chateauguay, Canada, 1974)

René Bernard, Le renouveau spirituel et notre mission de Sulpiciens. Spiritual Renewal and Our Mission as Sulpicians. The entire Sulpician Province of Canada gathered for one week in the Holy Year of 1975. The purpose of this important session was to rethink the Sulpician mission today in the context of the spiritual renewal we are witnessing and to which we are invited. More than a specific ministry, membership in St. Sulpice must be expressed by a common inspiration centering on the interior life. Fr. Rend Bernard reviews the year-long preparation for this conference as well as its successful realization. He reports how the Sulpician mission in today's Church was envisaged:

- the necessity for a solid and in-depth conversion to Christ, the “religious of the Father”, - the witness of priests in whom dwells the Word of God, - priestly brotherhood within the multiplicity of complementary ministries.

ññññ

Lucien Martinelli, « Est-il possible aujourd’hui de croire ? ».

“Is it Possible to Be a Believer Today?”. This paper conveys the personal witness of a “priest over 65” faced with the changes of the contemporary world and the spiritual crisis they have brought about. The first part describes, from his viewpoint, the present climate that is unhealthy for the theory as well as the practice of the faith within the Church. The second part gives a rapid survey of our Sulpician heritage, capable, if revived, of restoring a situation which has deteriorated. Toward this goal, the conclusion suggests three attitudes: Faith in God as the foundation for man, the necessity for an “intelligent” faith, fidelity to the Church's Magisterium.

ññññ Alfred Morin, La conversion de Paul et la nôtre. Paul’s Conversion and Ours. A reflection on St. Paul's conversion leads us to recognize the danger of a certain conservatism, which under the pretext of fidelity to the past, runs the risk of remaining deaf to new callings of the Holy Spirit. Such a danger is not absent in our society. In this period of crisis, our future depends on a fidelity which is innovative and capable of reading the signs of the times in the light of a renewed ecclesiology.

ññññ

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René Bernard, Trois types actuels de prêtres. Three Types of Priest Today. A plurality of factors condition the life of a man and qualify his particular life-style. For a priest, those factors would include his social and cultural environment, the ecclesial context of his times, the specific responsibilities assumed, the formation received and continued into his pastoral practice, the perception he maintains of his mission as a priest, the spiritual emphases adopted and effectively experienced, and finally the mysterious and forceful urgings of the Spirit remodeling the whole of his world of thoughts, motivations, attitudes and experiences. Considering the many factors affecting the priest today, it seems feasible to distinguish three main authentic modes of priestly existence, according to the focal point around which they integrate the elements of their life, namely the Eucharist, the Word of God or Christian fellowship.

ññññ

III. RÉFLEXIONS SUR LA PRIÈRE REFLECTIONS ON PRAYER

REFLEXIONES SOBRE LA ORACIÓN

A. Session sulpicienne sur la prière (Clermont-Ferrand, 1975)

The Sulpician Session on Prayer (Clermont-Ferrand, 1975) Sesión sulpiciana sobre la oración (Clermont-Ferrand, 1975)

Augustin Groz, Présentation. An Account. For its annual session on continuing education (July 1975, at Clermont-Ferrand), the French province chose as its theme: our prayer life and our life as educators in prayer. Here Fr. Groz gives a brief account of the method followed during this seminar and the general outline of the session. The pages which follow give the text of several of the talks.

ññññ Guy Tilliette, Critères et nécessité d’une prière authentique. Criteria and Necessity of an Authentic Prayer. In this introductory essay, the author limits himself to suggesting some general criteria which emerge from a rapid examination of certain human, spiritual and Christian aspects of prayer. Human criteria: an insistence on a turning away from desire which a purified prayer demands, Spiritual criteria: showing particularly that it accompanies and consecrates the progress of the spiritual life according to the example of the saints, Christian criteria: briefly explaining that it must reflect in a practical way, in complete union with the Church, the mystery of Christian existence in via, with neither exasperation with nor scorn for the world, directed towards that great encounter which is foreshadowed in an interior dialogue. The more these complementary perspectives are made one's own, the more clearly there appears the necessity of Christian prayer.

ññññ Georges Morand, « Renouveau charismatique » ou Néo-Pentecotisme catholique » ? “Charismatic Renewal” or “Catholic Neo-Pentecostalism”? Originating in the U.S.A., the “Charismatic Renewal” movement began in France in 1971 and has since then developed constantly. After briefly describing one of the sessions of this prayer movement, Fr. Morand indicates

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its basic spiritual characteristics. Aware of the theological problems involved, he then attempts to answer at least two questions that are often raised: baptism in the Spirit and charisms.

ññññ Pierre Bellego, Renouveau de la prière : la prière dans la vie. Renewal in Prayer: Prayer in One’s Life. The author of this article, a pastor in Paris and longtime confidant of many deeply Christian laypeople, attempt to describe the type of prayer which best fits these “committed” Christians, a prayer which is derived from their own experiences. Their basic conviction is that the world is still in the process of being constructed and that their task is to contribute to its communal completion. This is not only a human task but it is part of the work of Jesus Christ to transform the world into the Kingdom of God. The first means of prayer for these Christians is what is called in French “révision de vie”. Fr. Bellego describes this and shows that it can truly develop into a profound opening to the Spirit of God. Finally, he shows how this prayer is linked with the sacraments and thus concentrates what is diluted in life.

ññññ Paul Cochois, La présence de l’Esprit Saint, méthodes et liberté dans l’Esprit Saint. Presence of the Holy Spirit: Methods and Freedom in the Holy Spirit. The one who educates for prayer continually meets this problem of the necessity of methods of prayer vs. the no less essential freedom of the spiritual life. Fr. Cochois once again ponders this well-known paradox, situating it in the life of God's Spirit within the person who lets himself be captured by Him. The first part of this study proceeds from freedom to the methods. True Christian freedom consists in wishing to become a captive of God through love. Here is the eschatological purpose of the Christian life, in one sense already achieved, but in another sense, not yet realized, but for which we must use all the means of our personal cooperation. But the second part, which proceeds from methods to freedom, shows that no human means will ever be able to bring us to the point of laying hold of God. God is always the Free Gift, the Unexpected. Methods are justified, but they do not bring salvation by themselves. They can only introduce us into God's freedom, something we can receive only at the completion of a long process of self-emptying.

ññññ Louis Monloubou, La prière selon Saint Luc. Prayer According to St. Luke. Fr. Monloubou, who has just written a whole book on the same subject, notes first that the knowledge of God in the Bible is above all a recognition. Therefore, prayer is encounter and to encounter is to identify and recognize the one encountered. Hence the role of experience taken from life. To pray is also to look at, to contemplate, to ask for, to identify the gift of God. Further, to pray is to seek, i.e., to seek to recognize the mark of God in his works and in our existence and, starting from these, to discover who God is. Finally, to pray is, with and in Jesus Christ, to recognize God as Father.

ññññ

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Jean Alberti, L’Eucharistie, rite et prière des vivants. The Eucharist, Rite and Prayer of the Living. After having examined, by way of introduction, several general definitions of prayer, of sacrament and especially of the Eucharist, Fr. Alberti takes up and clarifies this very broad definition: the Eucharist is the memorial of the Easter Christ whom the prayer of Thanksgiving takes up and renders present for the communion of the faithful united in Jesus Christ. Thus understood, the Eucharist must be the high point of all prayer because it is the high point of the Gift t of Life, of its reception in the Church and of the mission of Christ in this world. In the central part of his theological expositions, Fr. Alberti develops two principal aspects of the Eucharist, namely, 1) memorial and 2) thanksgiving. The memorial evokes a past, makes this memory real by making it present and opens up the future to a coming communion of friendship. The thanksgiving means that the Eucharistic sacrament is first of all, an acknowledgement of gratitude (reconnaissance) to God, or more exactly, a recognition (re-connaissance) of Jesus living in the glory of the Father and efficacious source of salvation for the world. It is only in this union with the thanksgiving and mission of Christ that the Eucharist is the sacrament of mutual charity. In his conclusion, the author indicates several characteristics of this communion. To this theological study of Fr. Alberti, Fr. Henri Cazelles adds some exegetical comments.

ññññ

B. Session de l’I.F.É.C. sur la pédagogie de la prière (Merville, septembre 1974) The I.F.É.C. Session on Prayer (Merville, September 1974)

Sesión de l’I.F.E.C. sobre la pegagogía de la oración (Merville, septiembre 1974)

Jacques Gaillot, L’année de formation de l’I.F.É.C. A Presentation of I.F.É.C. For the past seven years, at the request of the French bishops and under their direction, there has been in operation in France an Institute for the Formation of the Educators of the Clergy (I.F.É.C.), in response to the wishes of the conciliar decree Optatam Totius. This institute has as its purpose the educational, spiritual and pastoral formation of future educators of the clergy, of priests already in this ministry who desire to update themselves and also priests who in their own dioceses are directors for continuing education of the clergy, vocations, or any other related responsibility. The principal activity of I.F.É.C. is the formation year which this article describes. It takes place at the Rue du Regard in Paris, for 15 weeks, about one week out of every two. The alternate week allows the carrying on of the usual ministry which is the basis of the I.F.É.C. experience. The weeks at I.F.É.C. are not intended to be an academic re-tooling, nor an introduction to the human sciences or to an apostolic method. It is a renewal within a group which encompasses the whole person and raises his consciousness with the help of theological, philosophical, sociological, pastoral, etc. reflections and through the analysis of concrete cases. In addition, this article gives a typical schedule for one of these weeks. Beyond the organizing of this formation year, I.F.É.C. holds as well shorter sessions for diocesan leaders (bishops, vicars general), for the alumni of I.F.É.C. or for seminary teachers. The three papers which follow are taken from one of these sessions on prayer.

ññññ

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Albert-Marie Besnard, Les grands courants actuels de la prière. The Main Trends of Prayer Today. Within today's world, Fr. Besnard finds four spiritual trends through which contemporary man expresses a renewed need for prayer. Each of these trends can be characterized by the sovereign demands that give meaning to existence. For the first trend, the sovereign demand is life, to which are linked freedom, purity, happiness. Its most striking features are: eroticism, naturism, the psychedelic; its typical illustration is the hippy movement. For a second trend, the sovereign demand is personal fulfillment, the affirmation of personal identity. Its characteristics are solitude, asceticism, the search for the self. An illustration would be found in Zen or Yoga. A third trend is founded on the sovereign demand for relations with others: man is fulfilled only in communicating. Whence comes the development of the community dimension, of collective responsibility, of “sharing” and “exchanges”. Examples of this are numerous in social and political groups. A fourth trend is based on the search for salvation as a sovereign demand. In this trend, man is conscious of being lost if he is not bought back, saved. Therefore he clings to a savior-figure. There grows up around this figure a demanding cult which brings with a sort of enlightenment, cf. the followers of Hari-Krishna, the “Jesus People”, and perhaps certain groups in the charismatic renewal. The remainder of the article looks for corresponding realities in Christianity which can exist with these contemporary tendencies. In reality, Christianity is also a religion of salvation. It is made up of love of neighbor and collective commitment. It stimulates the deepening of the person (for example in the monastic model). Finally, it is far from being alien to celebrating life. Thus there can arise from the trends of secularized society new needs for and new ways of prayer, which we must take care to cultivate.

ññññ Joseph Roy, Pédagogie de la prière en J.O.C. Education for Prayer in the Young Christian Workers. The Young Christian Workers (Y.C.W. or J.O.C.) are a movement of young workers who, on the one hand, seek to awaken, to raise the consciousness of workers and to promote collective action for the improvement of life and, on the other hand, seek to discover Jesus Christ at the heart of this liberating activity and, in this way, to experience the Church's life. This article tries to analyze the prayer of these young workers based on their own testimony.

1. The discovery of Jesus Christ starts with the rediscovery of the dignity of the person, with the re-valuing of life, with collective solidarity, by paying attention to the most neglected: that is where Christ is.

2. Prayer springs from this discovery of Christ in others and in collective action; it is rooted in daily life with others; it is enriched by the Word of God made relevant for today.

3. To sustain this prayer, the Y.CM. propose special methods: “révision de vie”, keeping a notebook of their experiences, times for celebration and recollection.

4. Priests who are Y.C.M. chaplains themselves find new meaning and new roots for their prayer life. ññññ

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Jean-Claude Guy, Une pédagogie « inactuelle » de la prière. An “Outdated” Method of Education for Prayer. Everything separates us from the first Egyptian monks: culture, language, economic and social structures. They are so “out-dated” that there is no danger that we will copy them in a slavish way. It is precisely for this reason that we can study them; perhaps they will teach us something essential about prayer. At first it is striking to note that these monks, who refer constantly to the contemplation of Scripture, are quite closemouthed about their prayer. The reason for this is that, for them, the school of prayer is located at the center of the school of living. How, then, do they interpret the Gospel precept: “Pray always”? How do they reconcile it with the necessities of sleep, activity, the apostolate, etc.? Dead ends lead to the only possible interpretation: Prayer, rather than a series of acts, is a state of mind, a direction for the whole of life, a way of existing. It is the fact of a man united with God and with others, beyond all distractions. We do not learn to pray, we learn to live the life of the Gospel, to become in everything a “true beggar of the Lord” (Cassian).

ññññ