Publication of the World Christian Life Community

N 1 • 2017

The following persons collaborated to thispublication, Translators and Proof Readers:Marie Bailloux, Manrico Bugeja, Arielle Campin,Yves Cromphaut, Dominique Cyr, Marita DeLorenzi, Charlotte Dubuisson, David Formosa,Chartur Salvador Gonzalez-Ayala, MaryFernandez de Cofone, Maria C. Galli-Terra, MariaCecilia Gomez Pinilla, Barbara Hemon, AlbanLapointe, Cecilia McPherson, Liliana Ojeda,Maria Magdalena Palencia, Agnes Rausch,Heriminio Rico SJ, Solange-Marie Slack, CélineVielfaure, Veronica Villegas, Elena Yeyati

Lay out: Nguyen Thi Thu Van

This publication may be copied and redistributedin whole or in part, for non-commercial purposes,with the condition that proper attribution is given.For other uses, contact progressio@cvx-clc.net

Printed by: Tipografia Città Nuovavia Pieve Torina, 55, 00156 Roma

ABOUT OUR LOGO

We did not go too far to find inspiration for thelogo of the Christian Life Community (CLC).Countless books have been written about theSalvation history of CLC and its beginning inyear 1563. From that came the MarianCongregations and its symbol (shown on thetop right), having the “P” over the “X” (for theGreek Christus) and the inserted “M” illustratesthat the Congregations were put under thepatronage of Mary, the mother of Jesus.The blue curved line illustrates a movementforward to one World Community in 1967;hence the globe. From this new beginning camea new name: Communauté de Vie Chrétienne(CVX) in French; Comunidad de Vida Cristiana(CVX) in Spanish; Christian Life Community(CLC) in English.

Borgo Santo Spirito, 4 – 00193 Rome-ITALY • Web site: www.cvx-clc.net E-mail: progressio@cvx-clc.netEnglish, French and Spanish EditionsEditor: Alwin D. Macalalad

PHOTOS BACK COVER

1. Asian Youth Day 2. CLC World Day 2017 Colombia3. CLC World Day 2017 Kenya 4. CLC World Day 2017 Lebanon5. CLC World Day 2017 Cebu, Philippines 6. CLC World Day 2017 Luxembourg

Progressio is the official publication of theChristian Life Community (CLC). It seeks tobuild community, supplement formation, andpromote apostolic works. By publishing sto-ries, reflections, events and opinions, itendeavors to reinforce, challenge and deep-en the community’s understanding and livingof the CLC Charism, Ignatian Spirituality and thegospel values

Communal discernmentBénédicte Bosmans

Letter from the EditorAlwin Macalalad

Reflections on ESDAC FormationClare Chinyama Chimuka

CLC HOPE School YonginHeran Choi

How Amazing!Heejeong Nam

GPs: CLC’s Principle and FoundationHerminio Rico SJ

Amar & ServirAlexandre Tenório

Hildegard Ehrtmann

Far beyond CLCVeronika Jodlbauer

Hildegard’s EasterMaria Magdalena PalenciaGómez

Still AliveVeronica Villegas

The Centre IremeCamille Marara

The Mission

A Testimony

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Rico SJ, our Vice Ecclesiastical Assi-stant, identifies our General Princi-ples as CLC’s Principle andFoundation. It is the living anchor ofour way of life, a 50-year fruit andcontinuation of more than 450 yearsof tradition, borne of the Spirit. Andspend a moment of gratitude.

Fourth, allow yourself into a mysticalplace. A place where, if grace allows,you might hear the murmur of all thesaints that hold this communion-com-munity together, like a string vibra-ting with your heart, with yourprayer. This is us, and all who havegone before us, and all who will comeafter. Veronica Jodlbauer, MagdalenaPalencia and Veronica Villegas give ussome doorways into the life of Hilde-gaard Ehrtmann, a woman who wal-ked hand in hand with the newlyrenewed CLC, living it until the end.She easters on. 

Lastly, if you find it in your heart,leave with joy and gratitude. I hopeyou find some life in what you haveread, what you have witnessed, and inall of the moments you have spent inpraying, in striving with, in fightingfor, in cherishing past and present.And while finding meaning in a hi-story that is as alive as you are now,know that your life in CLC is a storyas well. And that we are all togetherin this one community, in this one wayof life. Thanks be to God.

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First, find a comfortable place,just as you would for a specialencounter. Settle yourself,

maybe catch your breath. 

Second, remember that you will bemeeting a real world community. Wewill be zooming into a few parts of theworld, and many of it might seem fa-miliar. You will find the unceasing in-teraction between  our Ignatianspirituality, our communal fellowship,and our apostolic life. You will findtools, and formation programs.  Youmay be holding this as a magazine, orbrowsing it as a page online, but  CLCmembers will be speaking to you,about their their passion, strife, andfreedom. Listen, because they arewith you now, in a community circle:

Clare Chinyama and Bénédicte Bo-smans share their experiences regar-ding the process of communaldiscernment in the ESDAC formationin Rome. Heejong Nam recounts theamazing growth and blossoming ofservice into fellowship and abun-dance! Alexandre Tenorio describesBrazil’s formation program foryouth, Amar y Servir.

We bear witness to how our missioncan change along with the rapidly-changing reality. Heran Choi sharesabout CLC Korea’s shift from runninga Center of Migrants to operatingHOPE School, along with the multi-year process that it entailed. We alsosee how another apostolic institutionfrom another part of the globe, theIREME Center in Rwanda, is chan-ging the reality around it, by accom-panying persons affected by HIV. 

Third, finding yourself in this space,inching beyond the familiar, reflect ona piece of the eternal. Fr. Herminio

How to Read ProgressioAlwin Macalalad

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Clare Chinyama Chimuka

Reflections on ESDAC Formation in Italy

ESDAC means Exercises forSpiritual Discernment onApostolate in Common. It con-

sists of facilitators who use the dis-cernment process inspired by StIgnatius of Loyola to reach differentgroups of people. The exercises are foreveryone: Those from various socialbackgrounds including youth, couples,and communities who seek to deepenthe communion that exists betweenthem. ESDAC can be tailored to suita given group’s needs as they discernthe call of the Lord and the need to re-spond to it favourably.

When I got the invitation for the ESDACformation, the Zambia National Execu-tive Committee decided that since I wasalready a member of the local formationteam, it would be good that I attend theformation course. I too felt the need andinspiration to be part of the formationprogramme.

Inspiring moments from theformation

Prayer and the Eucharist

During the formation period, I came tovalue most the attention allocated toprayer in the programme. Personalprayer time was allocated to allow forintrospection and reflection. The per-sonal and open sharing in smallergroups were very touching. I think itwas important that we had time tomeet in smaller groups before the ple-nary sessions.

I found it striking that as participantswe were encouraged to use our imagi-nation to enter into every situation ofour lives and to have conversationswith God the Father or the Son.TheHoly Eucharist was the centre andheart of our exercises, celebrations andformation!

Speaking, Listening, Learning

I thought the use of an Eagle’s featherduring our sharings was a great tech-nique. The method is derived from atradition of Native Americans: Theone with the feather in their hand isthe one who speaks.

They will not be interrupted and areallowed speak as long as they keepthe feather in their hand. Even whenone goes silent for a moment, thegroup will continue to be quiet for aslong as the feather has not beenplaced down. In the case of a heateddebate, the feather can be very useful.The bottom line is respect for the per-son speaking or making their sharing.In other words, everyone’s point ofview is important and valuable.

Our group sharings were done in aspirit of contemplative listening.First, we would share the fruit of ourprayer time as well as reflection. Thenin the second turn, the group had theopportunity to ask questions or react

The ESDAC group celebratingthe Eucharist at the Rooms ofSt. Ignatius. Collegio del Gesù,

Roma

Clare Chinyama is a CLCmember from Zambia. Sheattended the ESDAC Formationin Rome in April 2017

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to one’s sharing. Ifound the hands-onapproach to the for-mation interestingand educative. It waslearning by doing.Most of the forma-tion was practicaland thus relevant aswhat has beenlearned can almostimmediately be ap-plied.

The gems of the communaldiscernment process

For me, what is important is thatcommunal discernment has to be doneas an act of faith. Each member recog-nises and respects that the HolySpirit is in everyone. The communaldiscernment takes into considerationthe fact that, in the end, the HolySpirit will show us the way that weneed to follow. It follows then that ifwe are to be led by the Holy Spirit, wemust be conscious of the differentchoices available, and we must be freefrom all that inhibits these options.

Another gem was that the members ofthe community who are doing the dis-cernment process have to pray forlight and the purification of their in-tentions throughout the process, i.e.before, during and after.

The discerning group needs adequateinformation on the subject matter be-

fore embarking onthe discernment.This entails someprior research of thenecessary informa-tion. All the pros andcons of each possibledecision to be madewill be weighed.

I also learnt thatbeing a leader in myfamily and commu-

nity means that I have to discern thewill of God in my life continually. Ineed to constantly reflect on where theLord is leading me/ us as a family or asa group.

Graces from the learningexperience

One of the blessings I received is the re-alisation that the Lord is moved withwhatever is going on in my life or ourlives no matter how trivial. Jesus is al-ways there with me and feels the painwhenever I am troubled (John 11:34-35).

I was also inspired about the impor-tance of openness to the Lord to begrateful for His everlasting love andmercy. His love for me, propels him tosearch for me and welcome me backwhen I lose my way in life. (Luke 15)

With time, it became apparent thatour group had bonded well. We sharedat a deep level, had so much joy and

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For me, what isimportant is that

communaldiscernment has to be

done as an act offaith. Each member

recognises andrespects that the HolySpirit is in everyone

fun together. For a team coming from19 different countries, such bonding,joy and fun could only have been a giftof God’s grace to us during the forma-tion.

Another moment of grace for me wasthe visits to various IgnatianChurches and holy sites of Rome. Icannot explain the joy I experiencedwhen we went to the “Chiesa delGesu” which I believe is the motherchurch of the Society of Jesus; “LaStorta” the little chapel of St. Ignatiuswhich recalls the vision of Christ withthe cross; the Basilicas of St Peter andSt Paul. Praying at the tombs and feetof holy men and women such as theApostle Paul, Saint Pope John PaulII, St Ignatius, Fr. Arrupe and manyothers were very satisfying momentsthat I will carry in my heart for a longtime.

What CLC might learn frommy experience

It is necessary for the CLC leadershipalways to realise that the power tomake decisions lies with the group.The group can use different leader-ship models, but they must never for-get that the group should always beengaged in the discernment process.

Our CLC groups could learn to takenote and pay attention to the move-ments and stages of growth within thegroup. ESDAC encourages the ideathat every person is a master of theirexperiences and CLC has to remain adiscerning and apostolic body.

Challenges for communaldiscernment

There are many challenges to commu-nal discernment. Among them isavailability. Communal discernmentcannot take place in a vacuum. Itneeds people to be available. It is verychallenging if members do not listento each other. CLC members have tolearn to listen to each other regardlessof who is talking. When a communityhas some preconceived opinions aboutpeople and situations, it becomes dif-ficult to be open to the Holy Spirit wholeads the process of discernment.

I am glad that I attended the ESDACformation course. It was not just forma-tion, but it was also a pilgrimage ofsorts. Being on a pilgrimage with theLord was good; reflecting on God’s loveand going back to the places where Ifelt touched by his hand, made me feelprivileged and loved by the Lord.

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Visiting La Storta

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I t’s more than a method, or a setof techniques. It is a way of life. Itwas these two sentences that

made me subscribe to the ESDAC-course (Exercises for Spiritual Discer-nment on Apostolate in Common) inRome. I am familiar with the Spiri-tual Exercises and with discernment.But communal discernment, whatwould that mean? And how could thatbecome a way of life? How could I livethis in my own life? It touched some-thing in me, I needed to know.

That is how I, Bénédicte Bosmans, a 30year old Belgian woman, got involvedwith ESDAC. I am currently workingas a university chaplain (doing pastoralwork with students) and have been forseveral years member of a CLC-group,both in Belgium and the UK.

Looking back at the whole experience,I don’t think I could say that now Iknow. But I do feel it, I know it withmy heart. Because that is the way anESDAC-course works: learning bydoing. We didn’t simply receive thetheoretical knowledge, but wentthrough the process ourselves. As agroup of 26 people, from 19 differentcountries, that mostly didn’t knoweach other, this was very interesting.A variety of languages, cultures, ages,backgrounds, experiences and wisdom– there could not have been more dif-ferences between us. But after a fewdays I learnt how precisely that wasour gift, as we could really experiencethat even within these differences somuch was possible, and so much washappening. Within these differencesthe Spirit was, and is at work.

So let me try now, from my own ex-perience, to formulate an answer tomy initial question: how can com-munal discernment be a way of life?What tools or insights did ESDAC

provide me in this matter?

Openness to the Spirit

The crucial insight that I very happilyreceived from ESDAC is the impor-tance of being open to the Spirit. Aprocess of communal discernment isonly possible if at least one person inthe group is open to receive what theSpirit wants to give, what the Spiritis doing. The Spirit is at work, Hecreates communion, constantly. Andthis is not only the case during anESDAC-formation! So often in myown life I’m not aware of it, and evennot open to see what He is doing – lit-tle signs of communion, signs of hope,signs of the Kingdom. So being opento the Spirit is not an insight, but anattitude that I want to cultivate. It isnecessary for a process of communaldiscernment, and it is a gift in every-day life as well. It makes me look tothe world with different eyes, startingfrom my heart, freeing myself fromjudgments and resistances.

During the ESDAC-formation this isput into practice by giving time for in-dividual prayer before sharing abouta topic. It is time to open yourself towhat God tells you deeply, to how Hemoves or touches you.

The Spirit is at work in all of us

But there is more. The Spirit is notonly at work in the whole world, butalso in every one of us. I saw how star-ting from that conviction, having faiththat this is really the case, changedthe way we communicated and beha-ved towards each other. Instead ofbeing so caught up in your own pointof view, you listen carefully to whatthe other says, with an open heart.

The Spirit might have something to5

Communal discernment: a way of life?Bénédicte Bosmans

Bénédicte Bosmans is a 30 year oldwoman from Belgium. As amarried woman she is working asa student chaplain at the universityin Leuven (Louvain).

say to you or to the group, through theother! Even through the other thatyou might at first not like, or feel youcouldn’t agree with. It is not a matterof agreeing or not agreeing anymore,but of listening to the Spirit, and the-refore valuing the words and expe-riences of the other.

However, during the course, we que-stioned the power of this way of pro-ceeding a lot. What to do withcommunities that are not familiarwith the Spirit, or can’t (yet?) trustHim in the work He does? Is commu-nal discernment then not of use tothem?

Reflection and discussion brought usto the conclusion that also in more se-cular environments (companies,groups, etc.) it can be very valuable,and there is a possibility of ‘transla-ting’ the words used into a languagethat they will be able to identify with.To start the process you only need onemember to trust in the power of theSpirit, the rest is up to Him…

The power is in the group: apower to choose life

“The power is in the group” is one ofthe guiding principles of communaldiscernment. ‘Power’ is understoodhere in a very positive way, as the abi-

lity to react, evaluate, make recom-mendations and take decisions. Thegroup has, by means of all indivi-duals, the power to continuously growin authenticity and love for each otherand the world.

Every individual is important; his orher contribution is valuable. Andevery person is the expert in his/herown experience. At first I was some-what surprised to hear this principle,as it sounded a bit strange. But reflec-ting on it I realized that actually thatwas exactly what I felt myself in thegroup, what was happening. As one ofthe only few lay people present, being‘only’ 30 years old, it could have beena real challenge. But to my surprise Ifound that this all didn’t matter. I feltvalued, in the same way as a sisterfrom Nigeria or a somewhat older andwiser Jesuit from Malta.

But if the power is in the group, everyindividual is also responsible for hisor her contribution. It demands a com-mitment to do it seriously, to make themost of your personal prayer time,and involve your whole self in the pro-cess. It means individually becomingaware of, and choosing the path oflove and not the path of the bad spirit.That is where I learnt that a processof communal discernment does in-volve a process of discernment on theindividual level as well. I was surpri-sed, but I have to admit that in a waythe formation course became also anindividual retreat. The individual pra-yer times, the sharing in smallgroups, the process within the biggergroup: it touched me on a deeper leveland confronted me several times withthings I had to work on or wanted todeepen more. So the day of reconcilia-tion was to me very strongly also apoint of personal reconciliation – per-sonal reconciliation that made memore open to receive the communionthat the Spirit was creating betweenus. So strangely enough this power, whenused rightly according to its purpose,is a power that makes free. It is incre-dible how listening to the sharing of

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The group makes a review ofall tools helping communal

discernment.

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others, hearing the Spirit talking toyou through them, makes you freefrom all secondary thoughts and fee-lings. It directs you to the core of yourheart, to what you are called to as in-dividuals and as a group.

A community is formed tomake communion

So to conclude: is this a way of life?Yes, to me it can be. In an ever chan-ging world it is an indispensable wayof looking at each other and at theworld, to be able to respond in a properway. We are social creatures; we areinvolved in communities all the time.So inevitably discernment has to takeplace at the level of the community,not only at the level of the individual.What are we as a community called tobe, to do? And are we really doingthat? It is a way of life I can apply atwork, with my group of friends, in myCLC-community. But during the for-mation course I realized that even inmy marriage, my husband and I, weform a community. A community that

can grow towards communion, if weare open to the Spirit and have faiththat the Spirit is also at work throughthe other (even when he says some-thing that I don’t want to hear).

In concrete terms this would mean ta-king time for personal prayer, but alsotime to share with each other, to havespiritual conversations, more thanjust to talk about our daily concerns.It is being mindful to create a spacefor the Spirit to communicate with us,through us, and in this process alsoopening ourselves to the rest of theworld. It is constantly, in every groupwe are involved with, asking oursel-ves the following question: What willgive us more life and joy, here andnow, for you and me and for the wholeworld?

Thank you ESDAC for this wise lifelessons. I pray that more and morecommunities might have the chanceto discover communal discernment,and discover how the Spirit is at workamong them.

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The diverse group of participantsincluding several CLC-membersfrom different countries

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1. Background

◆ Opening the CLC Center for Mi-grants in Yongin (2002)- In 1998, many Asian countries ex-perienced economic difficulties dueto global financial crisis and manyworkers came to Korea from Asiancountries. As most of them were un-documented, they couldn’t get legalprotection. In many cases they suf-fered from discrimination at workand failed to receive their alreadylow wages. There were only few or-ganizations and groups to supportthem. They paid a lot of money tobrokers but some even died whileattempting to enter Korea.

Moved by empathy toward those mi-grant workers in dire situations,CLC Korea discerned to open a cen-ter for migrants in 2002 in order tohelp those migrant workers expe-riencing discrimination. The goalwas to restore their human dignitythrough diverse activities such asprotecting their human rights,changing policies and systems, andenhancing the awareness of Koreanpeople of this issue.

vActivities : labor counseling, legalsupport, Korean classes, dialoguesamong people from different cultu-ral backgrounds, vocational skillstraining, etc.

◆ Changes in Korean Society Re-garding Migrants (2004– 2011)§ As the number of migrant wor-kers grew and as support organiza-tions like CLC Korea workedtogether to demand the governmentto improve its policies regarding mi-grant workers, the Korean gover-nment started to change its

programs and policies. It enforcedthe Employment Permit System in2004 and abolished the IndustrialTraining System in 2007. It legali-zed undocumented migrant workerswith less than four year stay inKorea, helping 184,199 migrants. Italso made social insurance manda-tory and enacted a law to supportmulti-ethnic families and revisedthe immigration control law. In2011, it adopted a policy to allowloyal migrant workers to re-enter.(When they pass a special Koreantest, they can re-enter within sixmonths and get employed.)

§ Simultaneously, from the mid-1990s, many foreign women startedto come to Korea for internationalmarriage. (As part of the improve-ment program of rural living condi-tions starting in 1999, there beganan international marriage businessthrough which many women enteredKorea from China, Southeast Asia,Uzbekistan etc. to get married to Ko-rean men living in rural areas) Inthe 2000s, the government began toprovide legal support to them, esta-blishing multi- ethnic family sup-port centers and schools. With this,social as well as national concernsgrew with regard to these migrantwomen who married Korean menand raised children.

◆ Request from the ExecutiveCouncil of CLC Korea (2012)Against this backdrop, the Excoasked the CLC Center for Migrantsto form a team to answer the que-stions: Are migrants the people whoare in the most desperate situationseconomically and socially in our so-ciety? As an apostolic center of CLCKorea, does the CLC Center for Mi-

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Heran Choi

Heran is a permanentlycommitted member who isan ExCo member in charge ofsocial apostolate in CLC Korea.She is now the headmistressof the CLC HOPE school inYongin.

The Process of Communal Discernmenton CLC HOPE School Yongin

grants always try to meet the de-mands of the times that are chan-ging?

◆ Research Team, Its Purpose, Ac-tivities and Results§ Research Team 1: October 2012 -January 2013. v Purpose: Evaluation and reflec-tion on the 10 year activities of thecenter.§ Research Team 2: June 2012 –December 2012 v Purpose: Carrying out a rese-arch on the current situations of mi-grant workers and foreign migrantwomen by marriage in order to re-spond better to the medium andlong term calls of the times

v Result: The situations of mi-grant workers and migrant wiveshad greatly improved. There still re-mained some undocumented mi-grant workers but governmentagencies and civic organizationscontinued supporting them. The go-vernment provided a lot of servicesto migrant wives, so their situationswere expected to get better, whilemost of them appealed their difficul-ties and anxieties in raising andeducating their children. Althoughthe government as well as civic or-ganizations supported their infantsand school-age children, it was notclear whether the supports wereproper and sufficient. Considering

the fact that the number of themulti-ethnic family is growing rapi-dly (It is estimated that one-fifth ofchildren will be multi-ethnic in2030), it may become a serious so-cial issue.

◆ Request of the CLC Korea ExCo(2013)Based on the researches, CLCKorea decided to close the CLC Cen-ter for Migrants and change it intoan apostolic center to support themulti- ethnic families by educatingtheir children. The Exco requestedthe Department of Social Apostolateto organize a task force team to plana new apostolic center.

2. The Task Force Team toPlan a New Apostolic Centerv Goal: To draw up a concrete vi-sion to support multi-ethnic chil-dren. v Formation: Seven CLC mem-bersv Period: May 2013 - December2013◆ Data analysis (May – June, 2013)§ All kinds of accessible statistics,dissertations and various papersfrom the Education Office, YonginMunicipal Office, and the researchcenters on multi ethnic childrenwere collected. § In our weekly meetings on Satur-day mornings, we shared and di-scussed all the available materials

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we have read on the subject. Thesematerials became the basis for thefirst discernment.

v Result : When we started the re-search, we assumed that multi ethnicchildren would have difficulties withlanguage development, social and fa-mily relations, hyperactivity disorder,and depression. They did show someproblems when they were underaround nine, but as they grew older,no significant differences were notedbetween the multi-ethnic and the Ko-rean children. The longer the migrantmothers stayed in Korea, the betterthe economic situations of the familiesbecame. The older multi-ethnic chil-dren also improved in their develop-ment and showed less and lessdifferences from Korean children.Thus, we learned that poverty is thebasic problem for the multi-ethnic fa-milies and their children.

We also found out that a lot of supporthas been provided to multi ethnic ba-bies and elementary school students.In this regard, it seemed better tocarry out activities for young people(middle school and high school stu-dents). It seemed especially importantas the number of young juvenilesgrew who came to Korea as their mo-thers got married to Korean men.They suffered from a lot of difficultiesdue to the different language, diffe-rent culture, and poor financial situa-tion. However, there were feworganizations that could help them tosettle in Korea and study in alterna-tive schools for multi ethnic children.It seemed likely that this situation, ifnot handled properly, could lead to se-rious social problems like crimes.

◆ Carrying out Research on YonginRegion and Visiting Centers (July –October, 2013)§ To verify the result of the data ana-lysis, it was required to carry out afield study. We also needed to deter-mine whether it was proper to esta-blish our apostolic center in Yonginwhere the CLC center for Migrantshad operated. If so, for which agegroup should the center operate andexactly where should it be establi-shed? We needed to have a concreteground to discern.

l Visits of Related InstitutionsP About ten local community centersin the region which ranked high in thelist of the number of multi-ethnic chil-dren. (Singal-dong, Jukjeon 1-dong,Pogok-eup, Jungang-dong, Yurim-dong)P Yongin Municipal Office : Childrencare, welfare policy and Dream StartCenter, Cheoin-gu Distric Office : wel-fare department and other gover-nment officesP Schools : Yongin elementary school(Specialized elementary school formulti ethnic children), Pogok middleschool, which ranked 2nd in terms ofthe ratio of poor multi ethnic stu-dents. P About twenty of local children’scenters (Social welfare facilities) inthe region.

l Results and the first discernment.In the case of elementary school stu-dents, multi ethnic students didn’tmanifest serious differences from Ko-rean ones. Most of them didn’t expe-rience retardation in languagedevelopment or get bullied by peers.Multi ethnicity itself didn’t cause pro-

blems. Rather, it was the poor econo-mic conditions of the family that in-creased the cases of learningretardation, emotional instability, andproblems with peers, which concurredwith the results of the previous dataanalysis. Workers and teachers of the visitedinstitutions said that in the case ofmulti ethnic children born in Korea,many difficulties were resolved whenthey entered elementary school. Whenthey reached their third grade, theydidn’t show many differences fromothers. On the other hand, those whoentered Korea in their youth had dif-ficulties as there were no formal lan-guage courses for them (few, if any,only in Seoul).

We consequentially reached the con-clusion that our new apostolic centershould be not only for poor multiethnic youth but also for all pooryouth in general. The place should beone of the two, Singal and Pogokwhich has the 1st and 2nd highestratio of poor young students in Yonginrespectively. We discerned to open thecenter by February 2014, before thenew semester started.

l Last On-the-spot Visit to Discernthe Place of the CenterIn order to finalize our discernment,we reviewed the data and statisticsagain and visited Singal Pureunschool (a local children center for theyouth) and Pogok middle school. Wefound out that Singal is near big citieslike Suwon and Bundang, so residen-tial areas were shrinking while com-mercial areas were expanding. Thiscaused the number of young studentsto decrease. We also found out that

there were already more than 10 chil-dren’s centers so they had enoughsupport. On the other hand, a quarterof Pogok middle school students werefrom poor families who received thegovernment support and there was nochildren’s center in the region. The re-gion was in a remote rural area andpublic transportation was inconve-nient so it was not easy for volunteersto reach. There is a big amusementpark (Everland Yongin). So many poorpeople came to look for daily job, someof whom used to use the CLC Centerfor Migrants.

3. Final Discernment

We discerned to open an apostolic cen-ter to support the education of youngpeople from poor families includingmulti ethnic young children (inclu-ding migrant multi ethnic children).As they are in the period of prepara-tion for their future, we needed toestablish the center’s identity as aneducational institute, whose focus wasto be more than just providing protec-tion. We needed to establish an after-school institute which provideseducation necessary for them to breakthe vicious cycle of poverty. We discer-ned to open the center by February2014 so we formed a working groupwhich carried out practical work likerenting a house, interior decorating,hiring, furnishing as well as recrui-ting students.

For about two months, the workinggroup visited most of the CLC mem-bers from seven regions, sharing thewhole process and their experience ofGod’s presence with them as well astheir gratitude and joy. They also sha-

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red the required cost and asked mem-bers to participate as volunteers andto recruit financial contributors.

4. Things learned from thecommunal discernment process

1. At that time, the CLC center for mi-grants had worked quite well and wasrecognized as a reliable center in theregion. However the national ExCorealized that Korea has been chan-ging a lot with regard to migration is-sues. Thus, it raised the questions asto whether we needed to stick to iteven in this changed situation andwhether they still belonged to the nee-diest (desperate) people. CLC alwaysresponds to the call of the people inmore desperate need here and now. Inthat regard, our discernment is not aone-time decision but a continuingprocess and we need to be alert, openand flexible.

2. Accepting the call from the ExCo,the CLC members around the CLCMigrant Center went through a two-year long discernment process. Seve-ral working teams were formedduring that period, carrying out rese-arch using various data and on-the-spot visits. They trusted each otherfully, worked closely together and sha-red their process, information and the

fruits through the whole period.Thankfully in this way, we could keepthe same flow till the final communaldiscernment.

3. When we first discerned to open anew apostolic center to support multi-ethnic children, we carried out rese-arch on various aspects. We tried tocover as many statistics and data anddocuments as possible and carried outa field study for numerous times,which required lots of efforts and pa-tience. At every step where we werenot sure or did not agree with eachother, supplementary researches andcheckup processes were carried out,which led us to the concrete final di-scernment.

4. After making a united communaldiscernment within the team, we sha-red the process with the national com-munity members. We visited eachregion and had sessions, where weshared not only the whole process butalso the feelings and inner move-ments. We shared how much we feltconfused and discouraged, how slowlythe process moved, and how often wefelt at a loss. Despite all this, we ex-pressed how deeply we felt and expe-rienced God’s grace and how hecontinuously encouraged us and wal-ked with us. Everyone in the teamshared his or her own experiences sothat all the other CLC members couldfeel the grace, fully understand andaccept the communal discernment.Thus the communal discernment ofthe team became the communal di-scernment of the whole community,which inspired and encouraged eachmember to think about what theycould do in their place. They suppor-ted the establishment and operationof the center passionately by findingdonors and volunteers and of courseby volunteering as teachers and hel-pers themselves. We believe the sin-cere sharing process can make adiscernment of one team or one apo-stolate become a precious asset andgift of all the members in the commu-nity not just that of those in the team.

12

When asked to share our expe-rience with the world com-munity, I felt not only happy

but also burdened. Could it be possi-ble for me to properly deliver in wordsthe precious time, when our commu-nity felt fully united, expressing ourgratitude to the Lord and sharing lovewith each other? It seemed to me thatI was too little to do that. However, Ialso knew He always works throughsuch a limited person like me. So I de-cided to give all my heart includingsuch feelings to God and happily ac-cept the call.

Awakening Awareness

As a person from a farm village, I hadbeen interested in the environment.But I came to have an awakened atti-tude toward environmental issues 17years ago when I made my first com-mitment in CLC and when my localcommunity was trying to find a com-munal apostolic activity. At that time,the Korean government planned toreclaim a big tidal flat called “Sae-mangeum” in the western coast. Itwas a huge civil engineering projectto form a massive land area for gro-wing rice. The government insistedthat it would help the national eco-nomy. However, the project would ac-tually spell disaster and wouldcompletely destroy the tidal flat andthe local ecosystem. My local commu-nity joined an anti- Saemangeum mo-vement and actively carried outactivities to stop the project.

Unfortunately, however, the projectwas implemented as planned despitestrong resistance from many peopleand NGOs. Nevertheless, I learnedhow important it is to take care of theworld created by God. At that time, Iwas just a housewife with two sonsand my major had nothing to do withthe environment. But as a CLCer, Icame to see my personal vocation as a

mother and housewife from a new per-spective; my role is to take care of peo-ple and the environment. I joined ahealthy food movement and learnedabout it in earnest. I became an in-structor teaching eco-friendly healthyfood in schools, organizations and pu-blic offices. I wanted to communicatewith more people so opened an educa-tion center for a healthy dietary lifeand a green restaurant. Meanwhile,with some committed members in myregion - Seoul, I tried some activitiesto protect the environment and sup-port our apostolate. We made naturalcosmetics and sold them in CLC. Therevenue was used to support our apo-stolic centers. We worked hard but oureffort was not well-organized.

Coming Together, Fellowship,and Seeing a Deeper Reality

Then in 2013, members involved indifferent common apostolates fromdifferent regions who were interestedin the environment got together tocreate a small group within CLCnamed “Saving the Life”. One membermoved to a rural village so we couldgrow some vegetables there. We met

13

How Amazing!Heejeong Nam

She is a permanentlycommitted member, whotries to spread an eco-friendly lifestyle within thecommunity.She is the leader of an eco-group in CLC called “Savingthe life.”

once a month, eating meals made ofwhat we had grown together and sha-ring the gratitude and happiness of li-ving as a CLC. The abundance fromsuch a delicious and graceful commu-nity dining really healed us. Also, wemade healthy food like kimchi withthe vegetables we had grown and tra-ditional sauce like soybean paste andhot pepper paste. We kept making co-smetics and the revenue was used tosupport apostolic centers and environ-mental protection. Doing so, we feltthe call to operate our group morecommunally in a CLC way and webegan to think about doing activitieswith the whole CLC community.

We communicated with the workersin CLC HOPE School, which is anafter-school center to support poor ju-veniles, and members in Seoul whoaccompany them. Poor juveniles aremost directly affected by environmen-tal degradation, and have few adultswho love and encourage them. Theyusually eat unhealthy food. Based onthe conversation, we decided to pro-vide them with an opportunity to havean ecological experience where theycould grow in eco-sensitivity andlearn the importance of the environ-ment. By meeting and talking withCLC members who support and careabout them, they can learn about de-sirable adult life. Most of all, they canexperience one of the most vital life-sustaining activities - healthy eating.

On a sunny day in May 2016, about 40people including CLC HOPE schoolstudents, workers, CLC members inSeoul as well as the group “Saving theLife” got together in the small farm.We were divided into three groups:one was to sow seed, learning the har-dship of farming and appreciating theefforts of farmers; another was tomake soybean paste, learning the im-portance of traditional food; the otherwas to make mugwort gaetteok – Ko-rean rice cake with mugwort, learningthe importance of healthy food andthe happiness of eating together. Afterthat, we got together for lunch. It waslike a scene of a farm communitywhich is disappearing now. Some chil-dren took a nap in the shade while

others took a back shower and hadfun. The students looked so comforta-ble and happy. It wasn’t easy to pre-pare for a meeting of about 40members. But we could feel that theseyoung people really trusted us andthey tasted how happy it is to live to-gether with others so we really than-ked Jesus.

In the afternoon, we walked for about40 minutes to the truce line which di-vides the Korean peninsula into two.We could actually see the territory ofNorth Korea across the river and itwas the first time for many of the par-ticipants to actually see it. They reali-zed more clearly our divided reality.Feeling compassion for our brothersand sisters in North Korea who aresuffering from difficulties though theylive so closely to us, we reflected on ourhistory and prayed together for peace.

The sharing after the experience wasfull of grace. We talked about howpleasing and encouraging it was to bewith the community and how deeplyJesus was guiding us to overcome ourlimitations and difficulties. When wefirst designed the event, we thoughtthat it would end on the day. Theevent itself was a very interesting,pleasing and moving experience. Ho-wever, God’s plan was far more thanthis.

Multiplying Grace andExpanding Eco-Work

About a month later, the vegetablesgrew well enough to be made intokimchi. Then a new idea emerged wi-thin the group. Usually, we make kim-chi out of the vegetables and donatethe revenue to support our centers.However, the idea was to share it withall the centers and CLC members forfree so that they could experience asharing dining community. We discer-ned to make our experience everyone’sexperience.

To that end, we sent some kimchi toall three CLC HOPE schools and allthe local communities including thenational secretariat. We asked themto have time to experience a dining

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Poor juvenilesare mostdirectly

affected byenvironmental

degradation,and have few

adults who loveand encourage

them. Theyusually eat

unhealthy food.

community and to think about thestudents, the environment and heal-thy food. We also asked them to sharethe feelings with pictures and com-ments in CLC Korea’s online chattingroom. The results were far beyond ourexpectation.

There were so many beautiful com-ments: Jesus with our community.Happiness and pleasure from beingwith God who takes care of life andnature. One warm family where life isoverflowing. Pleasure from havingsuch a delicious meal even withoutdoing anything from sowing to gettingthe food ready. Happiness from beinggiven for nothing and deep gratitudeto everyone who had given so much ef-fort. Fullness coming from love whichfilled my hungry stomach while wrap-ping up a day with the community.Happy chattering in a large family.Warmth and friendliness.... and somany more. All experienced the timeto be one. We just sowed the seeds andthey grew for themselves. We justshared the vegetables and they crea-ted such richness. It was a time to di-rectly experience the miracle of FiveLoaves and Two Fish in the Gospel. Itcould be possible as the Lord was withus and led us. He made all thingsplentiful. Nothing else could explainit.

This year, the members in the groupplanned to make a project to help thestudents in HOPE school deepen theireco-sensitivity again. We want tomove one step further so we are plan-ning a program for their parents. Wealso plan to spread an eco-friendlyway of life in CLC and in our life. Tothat end, we try even small things torestore the broken ecosystem oursel-ves and will share the results with thewhole community. We continue tofarm in our small land and encouragethe Korean version of 3R movement(We call it CSER – Conserve, Share,Exchange, Reuse – movement.) withinCLC. We will continue our efforts tofind God working in the world and toparticipate in His efforts.

I’m sure that our Lord who alwaysmakes everything abundant will fully

bless and nourish this small effort ofours. Please grant us grace to be al-ways open to You who keeps calling usamidst this world.

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The pairing of two words to de-scribe an attitude or endeavourof prominent importance in our

spiritual experience is characteristi-cally Ignatian. It could show only a li-king for repetition, also typicallyIgnatian. However, if we look closely,they are never exact synonyms. Ratherthey are balanced in a slight tension.They set an interaction that challengesand complements the acting of eachone on the other. The dynamic sum ofboth movements points to the full ri-chness of the experience. Some exam-ples: take and receive, love and serve,seek and find; and the one I want to ex-plore here, principle and foundation.

Principle

The General Principles take us backin time, to the beginnings – so appro-priate as we celebrate 50 years of theGeneral Principles and CLC. “Princi-ple” also means starter of processes,source of movement, prompter of sto-ries and creator of history. In what theGeneral Principles have already ac-complished, we see the history ofgrace of CLC, the many blessings re-ceived. Then again, in our world, it isnot sufficient to start a movement, itneeds to be continually sustained.Principle is also this impulse that con-

stantly works against attrition andentropy. It is always the necessarymover, sustainer of development andgrowth. Without a permanent lifegi-ving connection to this vital sap, thereis no way to prevent stagnation, dry-ness, decay and death.

The General Principles outline theCLC charism, describing a style of li-ving and a path of personal and com-munal, human and spiritual growth.Visioning ideals and setting goals,they map the road for CLC, but theyalso provide the encouragement topersevere, the light to choose and de-cide, and the creativeness to deviseand to build the actual path that con-stitutes the vocational journey of eachmember and each community. All ofthat is there, in what they point andremind, teach and warn, challengeand propose, offer and promise. Toallow the General Principles to accom-plish their potential in our personaland communal life as CLC members,we must be familiar with them, revisitthem frequently. We need to develop arelationship with them. We let thementice us, surprise us and question usin new and ever surprising ways. Yes,they can always do that. Just trythem! The General Principles unset-tle, and may even cause some healthy

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Herminio Rico, SJ

Herminio Rico is a Jesuit fromPortugal. He was a CLCmember before he joined theSociety in 1981. In 1999, hereceived a Ph.D. in MoralTheology from Boston College. Hewas National EcclesiasticalAssistant for CLC-Portugalfrom 2004 to 2014. SinceDecember 2016, he is World CLCVice Ecclesiastical Assistant,residing in Rome.

General Principles: CLC’s Principle and Foundation

restlessness, but they are also capableof being a constant source of inspira-tion, progress and life.

Foundation

The General Principles are also foun-dation. Here and now, among all thechanges and uncertainties, before somuch complexity, feeling pressuredinto so many hasty decisions, a tru-sted foundation is such a valuablething. They tell us where to stand,give a sense of security, never let uslose heart or give up in our search fora deeper meaning under the surface ofthings. With their formal approval bythe Holy See, the Church confirmedour vision and desires, establishingCLC as a Charism of the Spirit, at theservice of the Kingdom of God, a relia-bly graced way of following Christ andserving his mission. No less than sucha stronghold is what the GeneralPrinciples offer us.

The GPs are the guardians of our iden-tity, the criteria for our discernments,the benchmark of our fidelity. Theyhelp us to move where we want to go,but they also tell us who we are al-ready. They define our vocation, and,therefore, they are constantly reassu-ring us in our identity, revealing to usthe kind of persons and communities itis possible for us to become. They are alighthouse, guiding us in our Christianjourney from the tradition received tothe future of our responsibility. Theyare a rock we can always rely upon andour stronghold of wisdom.

Do you love the GeneralPrinciples?

The General Principles challenge usand make us grow, but they also offerus reference and steadiness. Theyhelp us to discover who we are, andthey bring out the better in us, by dri-ving to fulfilment our deepest desires.They are a source of life and of stead-fastness in self-giving. Deep personalinvolvement, assurance of treasuredfruits, long term commitment to a de-velopmental process: these are traitsof a valuable love relationship.

Our love for the General Principles,though, does not happen by an easyfalling in love by a serendipitous en-counter with them. It may become thekind of love we pray for in the SecondWeek of the Spiritual Exercises: theresult of an intimate knowledge weneed to search for persistently, by li-stening, contemplating, meditating,reflecting on ourselves.

Most probably, the best way to cele-brate the fifty years of the GeneralPrinciples would be to get to knowthem better, in order to love them dee-ply. There are some good helps forthat in past issues of Progressio: Pro-gressio Supplement n. 38-39, September1992 http://bit.ly/Supplement38-39_en;and n. 36, January 1991http://bit.ly/GP-GN (comments afterhttp://bit.ly/Supplement36_en the textof the GPs and GNs); and a series of ar-ticles in the different issues of Progres-sio for the years 1968 to 1970.

Originally Published in Harvest(CLC USA) vol. 50 n. 1

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Brazil and the world today

There are currently 207 million peo-ple in Brazil, of whom 25% are bet-ween the ages of 15 and 29. There are,therefore, more than 50 million youngBrazilians, of which 56% have decla-red themselves Catholic in a recentsurvey conducted by the IBGE, Brazi-lian Institute of Geography and Stati-stics.

This huge Brazilian contingent, likeyoung people everywhere, are faced bya world in undergoing ever-accelera-ting changes, fluent, and characterizedby volatile concepts. In our current“global village,” human interaction isoften permeated – if not replaced – bytechnology. Our world is becomingmore varied, faster and has never beenso uncertain.

How do we evangelize in this scenarioof uncertainty and change which enve-lops the young? How must we adaptour language? How do we make our-selves heard? Which tools can we use?How do we make use of the new wi-thout discarding what is eternal? Howmight we formulate our good newsthat there is a singular vocation inJesus Christ, his Church, and CLC?Such apostolic challenge becomes ur-gent when we consider how manyyoung people are limited by the lack ofhuman and Christian education in ourworld. They are left vulnerable to easy

seduction from the values of consume-rism, immediate satisfaction and indi-vidualism: today’s social diseaseswhich undermine the Plan of the Fa-ther, as proclaimed by Jesus.

CLC in Brazil

Today CLC is present in 13 Brazilianstates, from the southern tip to thenorthern Amazon region. A total of 56local communities and 6 pre-CLC’sare organized in seven regions. TheBrazilian community only has a mino-rity of young people. Currently, ouraverage age is almost 55 years. Loo-king at the Brazilian Church as awhole, the situation is not much diffe-rent. Although the presence of youngpeople is more noticeable than inCLC, their numbers get smaller dayby day. We have been asking oursel-ves: are we failing in our pastoral ap-proach to youth?

CLC, following a discernment beguna few years ago in our National Com-munity and confirmed by the lastWorld Assembly in Beirut, has beentaking steps to make youth one of ourpriority fields of apostolic activity. Inresponse to these reflections, we have,in recent years, examined with discer-nment the issue and have taken someinitiatives. We tried to learn fromsome existing Ignatian programs foryoung people, such as the IgnatianEncampment in Brazil and Minima-nila in Chile, and after making somechanges, we set up a Youth Trainingprogram called Amar & Servir (ToLove and to Serve).

Amar & Servir Program

The Amar & Servir is offered by CLCBrazil, and its purpose is to formyoung leaders who through a processof deep reflection and discernmentcan live out one’s Christian vocation,using the tools of Ignatian spirituality.It is primarily aimed at young adultsbetween the age of 18 and 29 who

Alexandre Tenório

“Amar & Servir”A CLC-Brazil formation program for youth

Alexandre Tenório is thecoordinator of the NationalExecutive Council CVX Brasil

have already had some kind of Igna-tian experience, not necessarily inCLC. We are looking for young peoplewho:t desire more formation and deeper

knowledge, living in communitywith other young Christians fromtheir region and also from otherparts of the country and the wholeLatin America;

t are willing to make an eight-daysilent retreat, to get to know moreintimately Jesus’ way, and to hearthe calls that the Lord might bemaking in their own lives;

t are ready to design, by the end ofthe program, under the inspirationof the Holy Spirit, a “life project”for the living out of their Christianvocation;

t want to use the Spiritual Exercisesof Saint Ignatius of Loyola as ameans to follow Jesus Christ moreclosely and work with Him for thebuilding of the Kingdom of God.

The program lasts 15 days and is di-vided into two mandatory and comple-mentary modules. - First, the young participants expe-rience the Spiritual Exercises in aneight-day directed retreat.- Secondly, they take part in a seven-day course of human and Christianformation, where they are offered anintegrative vision of their role asyoung Christians, not only within thefamily and the Church, but also in thesociety of which they are part. Weseek to address topics that are rele-vant to contemporary youth, as wellas issues related to the needs of theChurch today, such as: volunteeringand Christian leadership; articulationbetween faith, culture and technology;sexuality, affectivity and diversity. Wealso speak about CLC itself and Igna-tian methodology.

The sequence of the two modules is notrandom. It is on the basis of the retreatand encounter with the Word of God,the experience of the Ignatian methodand the listening to the calls of theLord, who looks at us in love, and the-refore take the next steps. The trainingcourse constantly recalls the retreatand connects with its experience. Du-ring this time, the young participantslive in community and together under-take the usual house chores of the

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place where they are staying.

Also during the course, each one hasa day of missionary immersion, inwhich there is contact with the localenvironment and the actual needs ofthe local people. Usually, it consists ofvoluntary work with the poor, whichalways gives the young person astrong experience from close quartersof the true and real-life experience,often quite different from his or herdaily personal life. This encounterwith the other in suffering is often atransforming experience.

At the beginning of each evening,there is reflection on the experience ofthe day through an Ignatian reviewand the sharing of feelings in smallgroups.

At the end of the program, the “LifeProject”, which was developed duringall this second stage, is ready to be fi-nalized. Through it, each one makes acommitment to God, to the Church, tooneself and to society to work forGod’s plan in establishing a Kingdomof justice, fraternity and love.

There is also plenty of opportunity forrelaxation, fun activities and enter-tainment, such as watching movies,taking part in Ignatian games andother activities. Heartfelt joy is anever-present aspect of the character ofthe Brazilian people.

It is important to remember that theAmar & Servir program does not haveas a priority the aim to enlist youngpeople into CLC. That will be a welco-med bonus, if the young person iden-tifies himself with our own charismand vocation. Of course, we would loveto have them journey with us. Prima-

rily, however, the program wants tooffer young people, with the tools ofthe Spiritual Exercises, the skills todiscern in their own lives the ways tolove and to serve better in the Churchand in society. It is, therefore, a ser-vice that CLC provides to young peo-ple, to the Church and to society ingeneral.

We have already organised six Amar& Servir editions in several regions ofBrazil, reaching about 150 young peo-ple. The last one took place in Belém,in the Amazon, and the next one willbe in the city of Fortaleza, in January2018. Registration will open in Sep-tember 2017 on the websitewww.cvx.org.br and any young personfulfilling the conditions mentionedabove can participate.

In addition to the Amar & Servir pro-gram, we have also worked on otheryouth initiatives such as weekend re-treats for young people. Recently wehave created a national secretariat toresearch and implement strategies toact on this front, as well as to stren-gthen ties with Society of Jesus in itsvarious activities with youth, espe-cially in the Magis Houses and Spaces.

More and more we realize that youthis not only the future of the Church,but it is also its present. We need towork together so that they become theleaders of the building of their own hi-story, based on the calls that the Lordmakes to them right now. We want toexercise a new pastoral ethic in whichyoung people do not need to be“taught” by us, but are given the toolsand conditions to discern the move-ments that the Spirit raises in them,movements which always lead in allthings to love and to serve.

The theme of the Pan-African As-sembly 2016 which took placein Kigali from the 17th till the

21st November, was: “Choosing lifethroughout life”. During the visit tothe psycho-social centre IREME, themembers of the World ExCo met withone of the associations of beneficiariesof the services offered in this centre,with the staff of the centre and themembers of the apostolic mission ofCLC Rwanda.

The name Ireme is derived from theKinyarwandan verb “kurema”, mea-ning “to create” or “to give life”, sym-bolising here a setting which builds,restores meaning in life, and awakenshope and a desire to live. The centremakes the beneficiaries feel welcomedand assured that there is someonewilling to listen to them. Consequen-tly, this creates a bond of friendshipbetween them and the persons accom-panying them.

Presentation of the Centre

History of the CentreThe Centre Ireme is an initiative ofCLC Rwanda which fits in with its cal-ling to a “Common mission”. In 2005,the CLC Rwanda ExCo attempted tofind an area of common mission for thecommunity and, with the help of theHoly Spirit, the choice fell on accom-panying persons infected with and af-

fected by HIV/AIDS. A sending-forthmass was celebrated for the success ofthe project. At the beginning, it be-came just an individual mission whichdidn’t achieve the expected results.

A place to welcome people and coordi-nate activities was found and an orga-nisation with both permanent andtemporary staff was established. TheCentre Ireme was thus created and aperiod of informal and individual workmade way for a common missionwhich operated on a spiritual as wellas psycho-social level. The co-ordina-ted activities started in 2013. When itwas inaugurated, the Centre had 50beneficiaries. In October 2014, thenumber had reached 107. Taking intoaccount financial and human resour-ces as well as reasons of efficacy, theCentre had to limit itself to this num-ber, disappointing a good number ofpersons asking for help.

The Structure of IremeThe ExCo is the main organ represen-ting the General Assembly. The CLCPresident is its legal representative,the EA its spiritual director and theapostolic commission the organ of ori-gin and charged with monitoring andfollow-up.

The Centre’s co-ordinator oversees theco-ordination and implementation ofthe project. He is assisted by profes-

Camille MARARA

The Mission of the Centre IremeCLC Rwanda and its Edifying Testimonials

Below, from left to right:- Two beneficiaries in themiddle of companion Alvera(on the left) and coordinatorCamille (on the right).- Ribbon cutting andinauguration of the IremeCenter by Father Karekezi, latePere J.C. Michel and PresidentYvonne

Camille Marara is thecoordinator of the Centre Ireme

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sionals and voluntary companionswho receive the necessary formationfor the different areas of intervention.

Our Main Objectives:s Providing the beneficiaries with

moral and spiritual supportthrough spiritual conversation.

s Providing the beneficiaries withcounselling, enabling them to ac-cept the illness and to look positi-vely towards the future.

s Organising activities to educatethe beneficiaries and creating so-cial and communitarian networksfor mutual support.

s Providing material support foreducation, health and self-develop-ment for the beneficiaries.

Main activitiess The main activity is spiritual ac-

companiment. Trained CLCmembers meet the personsthey accompany and build

links of friendship and trustwith them. This process

opens the beneficiaries to a pro-cess of being open to God and

others.s The psychological accompaniment

touches the medical aspects (pre-vention, treatment and counsel-ling). The clinical-psychologistscare for the beneficiaries who showsigns of severe psychological trou-ble.s The socio-economic accompani-

ment covers health, educa-tion and the micro projectsaimed at generating reve-

nue.- The beneficiaries have access tohealth care through medical in-surance.- 37 students benefit from paidscholastic fees, materials and

complimentary food.- The beneficiaries are

organised in asso-ciations for reve-

nue-generating microprojects. These associations re-ceive start-up loans. 73 benefi-ciaries grouped in 7 associationshave been aided financially.

Experiences in Centre Ireme

Ibyiringiro Corunum Association ac-companied by Camille and AlveraJeanette NIRERE, member of the As-sociation was interviewed:We are an association of 10 people ledby the health centre of Kimisagaraunder the direction of a congregationof Catholic nuns. The NGO partnerscould not meet our needs anymore.

We found ourselves more vulnerableand poor. In 2013 we were approachedby CLC members. After some mee-tings and starting from our initiati-ves, the Centre Ireme trained us inaccounting and management in orderto help us start and manage a busi-ness of second-hand clothes. The Cen-tre also lent us funds to get ourbusiness going.

We rented a stall in a neighbourhoodmarket, we did well and then we expan-ded our market. We started to go andsell our merchandise in daily marketsin the outskirts of the city of Kigali.What we earned helped us meet our fa-milies’ basic needs and we felt re-inte-grated into society.

Our companion, Alvera, also taught ushow to prepare doughnuts and set up asmall restaurant where we sold food tothe sick people of the health centre.Apart from these activities we also re-ceived counselling from the clinical psy-chologist Muhire. We repaid the loanedamount within the set time limit.

The problem we now face is that thegovernment has prohibited the impor-tation of the type of clothes that weused to sell. We now need more finan-cing to sell locally-produced clothes orstart a different business.

Twiyubake Association accompaniedby ImmaculéeBeata UWANYIRIGIRA, president ofthe association:Widowed, I used to live with my twochildren in a semi-destroyed house,poor, sick, discouraged and margina-lised.

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I had the pleasure to come into contactwith the Centre Ireme, thanks to thevisit of Immaculée and another CLCmember.

At first, the centre financed my smallshop, but as this was not doing aswell as we needed, they offered me ajob as a gardener at the Jesuit schoolwhere my child could go to study withthe children of well-to-do families.From that day my life changed com-pletely. Thanks to my salary, I couldreconstruct our house; I became anormal woman once again to thegreat astonishment of my neighbourswho used to marginalise me.

The Centre gave our association aloan to cultivate mushrooms. Unfor-tunately the project was not feasibleand we returned the money. We areplanning to ask for another financingpackage to start another project.

Alexis KARUMUNA, student, accom-panied by AstridaI was born in 1993. As an orphan I livewith my grandmother who is 75 yearsold, diabetic and suffering from highblood pressure.

When I was 13, my uncle tested me forHIV/AIDS and when I tested positivehe hid the truth from me. In 2013,thanks to Astrida, my companion, Iwas introduced to Centre Ireme whereI could benefit from cure, advice andother forms of support. I was regularlyaccompanied and followed up by Mu-hire, the clinical psychologist.

Four years ago, my health – which bythat time had seriously deteriorated –improved considerably. My weight was30kg in 2017; I now weigh 59kg. I couldeven continue my studies at university-level. The bad memories I have are themarginalisation and stigma which Isuffered. The formation and support ofthe Centre pulled me out of the dar-kness and discouragement and I cannow see the light and hope of life. I re-ceived counselling formation and I amnow a voluntary worker at the healthcentre of Remera. I feel indebted to the

Centre and I want to help in raisingawareness and so help other youngpeople. I am worried about my gran-dmother.

Godeberthe MUKAGATERA, accompa-nied by SuzanneI was born in 1962. I learnt that I wassick in 2003 during a prenatal consul-tation for my 8th child. From that day,my life became a nightmare. First, I feltthe fear of dying slowly and leaving mychildren without any help becausetheir father had abandoned me imme-diately. Later, I was gripped by the fearof being stigmatised and marginalisedby those around me.

Thanks to my neighbour, a member ofCLC, I could be integrated into theCentre Ireme where I received support:moral, spiritual and material. Fromthere I rediscovered the joy of life. Un-

Below from the top to bottom:- Beneficiaries of the CenterIreme: Association ofbeneficiaries IBYIRINGIRO(HOPE)- Reception, joy and dance atCenter Ireme / Staff, WorldExCo and the beneficiaries ofthe Center.

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fortunately, to cope with the needs ofmy big family, I had to sell drugs, whichearned me a prison sentence.

After coming out of prison, I was com-pletely changed. I confided in my com-panion and wanted to be baptised intothe Catholic Church. Suzanne was mygod-mother at the church and all the bigfamily was reunited for the celebration.I became a new woman, and thanks tothe help of the Centre Ireme I am nowready to go on with my new life.

Best practices at the Centre

s The Ignatian-inspired CLC use theIgnatian approach of DSSE (Di-scerning, Sending, Supporting,Evaluating) which is the funda-mental tool for the philosophy ofthe Centre. Spiritual accompani-ment is the process which differen-tiates between the centre andother institutions intervening inthe domain of HIV/AIDS.

s The organisation of fundraising ac-tivities as a means for the mobili-sation of funds, lobbying andappeals to partners.

s The organisation of a monthly prayerof intercession for the common mission.

The challenges and expansionof activities of the Centre

s Human, material and financial re-sources are limited in relation tothe needs of the Centre as formu-lated in the strategic plan 2016-18.

s The Centre depends on the mem-

bership fees of CLC Rwanda anddonations of local partners.

s The vast majority of infected andaffected beneficiaries are poor andvulnerable.

s The Centre needs other partnersto be assured of its autonomy andcapability to meet the needs of thebeneficiaries.

s In view of the demand, the Centresees the necessity of extending itsapostolate to help struggling fami-lies and young people.

Conclusion

In 1990 Pope John Paul II issued thisstatement regarding the AIDS pande-mic: “The tragedy does not only threa-ten some nations or societies, but allhumanity. It knows neither border, ...nor social condition... Only a responsewhich takes into account the twoaspects of the sickness: medical aswell as the human, cultural, moraland religious dimensions of life, canoffer complete solidarity to its victimsand raise hope. It is then that the epi-demic can be fought and controlled.”

It is with this perspective that CLCRwanda took its humble steps in thisbattle, a journey which is still long.May the Holy Spirit, our Light, sourceof all Hope, continue to strengthen usand may Centre Ireme remain theoasis which waters a refuge of joy andhope for the thirsty, the tired and themarginalised.

Original in FrenchTranslated by Manrico Bugeja

Visit to the Center Ireme/World ExCo, Ibyiringiro

Beneficiaries Association, staffand accompanying staff of the

Center.

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Could you introduce yourself?

My name is Gadeberthe Mukagatare,and I was born January 1, 1962. I’ma farmer and I’ve been separated frommy husband since 2002. From 1993to that date, we weren’t legally mar-ried. I had seven children by him andwas pregnant with an eighth child, agirl. I’m bringing my children up bymyself.

Who is your accompanier?

Suzanne Ruboneka of the Peter Cla-ver community and Catherine Muka-kabaya of the John Paul IIcommunity.

When did you learn about your stateof health and how did you react?

I learned that I was sick in 2003 at aprenatal consultation for my lastchild. It was a shock; I fainted butthen thanks to medical care and coun-selling at the Health Centre, I pulledthrough, despite the challenges. Ikept my health problems secret, sinceI was afraid of being put aside, stig-matised, accused and judged by thecommunity. I waited until my chil-dren were older before telling themabout it. It was difficult.

How did you meet your accompanier?

She was my neighbour, and we had al-ways got along well. I went to see herone day, to tell her about the conflict

with my husband, and then trustedher enough to tell her that I hadHIV/AIDS and that my husband hadgiven it to me.

What pushed you to tell her aboutyour situation?

She was working for “Pro-femme/Twese Hamwe” (a collective forthe promotion of women and peaceand development). She was an acti-vist for women and children’s rights.I was sure that she could understandme and give me support, since I wasvery alone, and that’s what happened.She was a good neighbour, and shewould send me clothes, food andmoney. And at harvest time I wouldoffer her something. Little by littleshe became my confidante.

Camille MARARA

Conversation between GodebertheMukagatare and Camille Marara

Suzanne and Godeberthe

Mary, Immaculate Virgin, Woman of pain and hope, be benevolent to each person whosuffers and obtain for everyone fullness of life. Turn your maternal gaze especially tothose who in Africa are in extreme need, because afflicted by AIDS or by another fataldisease. Look at the mothers who weep for their children; look at the grandparents whoare without sufficient resources to support their grandchildren who have become or-phans. Clasp all of them to your Mother’s heart, Queen of Africa and the whole world,Most Holy Virgin, pray for us!

Pope John Paul II

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What hurt you the most?

First of all, to know that what I hadwould never heal, and then the de-spair to think of dying and leaving myeight children alone. And then thefear of being branded and excluded inthe neighbourhood. I was also afraidthat my children would catchHIV/AIDS;

What a relief, after my children weretested, to discover that they were allhealthy. They’re my reason for livingand they’ve given me the strength tofight for my life and to raise them.

How did you come to know about the“Centre Ireme” and its services?What memories do you have of it? Doyou have disappointments?

Suzanne, my accompanier, took me tothe “Centre Ireme” after explaininghow it works. On arriving, I wasgiven a warm welcome and was liste-ned to by a councillor. At each visit heoffered me a glass of milk and bus tic-kets. He always accompanied me re-spectfully to the roadside to take thebus. The Centre took care of healthinsurance for two of my children andI continued to go there for advice andmoral and spiritual support.

It was also a place where I met otherbeneficiaries of the programme, orneighbours who worked in the Jesuits’garden (but the state of their healthremained confidential). Little by littlethere was dialogue and we shared ourproblems, so that I no longer felt soalone.

At the Centre, my accompaniers oftenspoke of the force of prayer. I toldthem I prayed, but in fact I was livingin an obscure world (despair, the saleof illegal drinks, drugs, bad company).

What marked you the most? Werethere any disappointments?

My greatest disappointments were:l Separation from my husband, who

left me to legally marry anotherwoman;

l My two unmarried daughters hadunwanted pregnancies;

l I went to jail for drug-traffickingand selling illegal liquor. In theprison of Nyamagabe I was faraway from my family (200 kilomè-ters) and also was deprived of myantiretroviral medication for a fewdays, until the Health Centrecould transfer it to me.

What marked me the most:

l When you listen to the advicegiven by the doctor and the staff,when you come back to the Lord,life has meaning again. It changedme. I’m doing really well.

l I was in prison for six months, andduring all this time a member ofCLC and my accompaniers lookedafter my children.

l On returning, I was surprised thatthey didn’t condemn me, and onthe contrary they encouraged meto return to church and to receivethe sacraments.

l My accompanier also took me onpilgrimage to Kaguba, to the “San-ctuaire de la Miséricorde” (San-ctuary of Mercy). I was warybefore going, but during the pilgri-mage – as well as during my stayin prison and on returning home –I think I received a special forcefrom the Lord.

l She also accepted to be my godmo-ther, and I’m really proud of this.

What advice could you offer to otherpeople benefitting from “CentreIreme” or working there?

For people like me:l Accept your state of health, reco-

gnise that life goes on, scrupulou-sly respect the doctors’ and staff ’sadvice.

l Turn to the Lord; give up a disor-dered way of life.

To the staff of the Centre:l Carry on with the care and support

they give. Their work is exceptional.

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l Continue to help with school fees,health insurance and funding forprojects which can generate in-come.

l Youth education, to prevent un-wanted pregnancies and AIDS, isessential.

l Strengthen real friendship; my ex-perience taught me that hard timesshow us who our real friends are.

Do you have any particular problemsnow? How do you plan to resolve them?

l Poverty. I lost my land because ofurban development. I don’t wantto go back to illicit activities toearn money.

l I’m going to have to move from thecity, and the expropriation will beinsufficient.

l I’m still responsible for some of mychildren and grandchildren. Pa-ying their school fees and feedingthem is a worry.

l With my expropriation fee, I plan

to buy a small plot of land and ahouse, far from the city.

“The Church in Africa, the AfricanChurch, has a mission towards theuniversal Church. In her poverty andhumility, she must remind all her si-sters what’s essential to the Beatitu-des.” E. Mveng, sj.

« One of the best fields of applicationof the theology of consolation is wi-thout a doubt the ministry of peoplewho suffer from HIV/AIDS. Given themajor crises and catastrophes thattrouble the African continent, its chil-dren should work to develop theolo-gies of affliction and consolation, ofthe Cross and Glory.”

Thanks to Godeberthe Mukagatareand to her accompanier and godmo-ther, Suzanne Ruboneka.

In all things, to love and to servefor the greater glory of God

Original in Frenchtranslated by Cecilia McPherson

Godeberthe and her family

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Hildegard Ehrtmann, born in1931, grew up with seven si-blings in a Catholic family in the

days of the German Nazi regime. Her fa-ther was active in the resistance move-ment, had to spend some time in prison,the members of his resistance groupwere sentenced to death and subsequen-tly killed. Very much formed by thattime, Hildegard was highly committed totruth and justice for all her lifetime.

She was an active member of the MarianCongregation of her diocese. As a socialworker she went to the USA for a two-year master’s degree program and wasin touch with the renewal movement wi-thin the Marian Congregations thereand in Canada. Returning to Germany,her major concern was to promote CLCin Germany. This would shape herwhole life.

In 1964 Hildegard became secretaryand close collaborator of the Jesuit pro-motor for Marian Congregations in theNational Secretariat, set up by the Je-suits some years before. She began totravel through the country and to tellthe existing Marian Congregationsabout the renewal towards CLC. Thiswas work with a lot of heart blood, notwithout conflicts, because not everyonewas ready to share Hildegard’s enthu-siasm and catch this fire.

At the same time, she began to look forand find female companions to form asmall life community, as she had comeacross in Canada, entirely at the dispo-sal of CLC. This community became thecore of the newly formed and developingCLC in Germany. The little house thatthe community lived in, near Augsburgin the middle of a cemetery, became aplace of international hospitality, whe-never CLC members from around theworld came to Europe. Meanwhile Hil-degard had already become a member inthe World Executive Council (1970-79).

I met Hildegard in 1980, when she hadjust finished her activities on the CLCWorld ExCo, but continued to be theNational Secretary for CLC in Ger-many. I had just come back from a stayon the Philippines, where Stan Lee, aCLC member there, had referred me toher as a spiritual guide. Obviously, Ihad to travel to the Philippines to disco-ver the woman in my neighborhood!She should become very important formy life. She helped me to come to termswith experiencing poverty and my owninability to help, and to slowly find away towards the Spiritual Exerciseswhich made God and Jesus Christ thefoundation of my life. It was also hermerit that I became more and more en-gaged in CLC and eventually worked astheir full time employee for many years.

Hildegard played a main role in introdu-cing individually guided Spiritual Exer-cises to Germany. Accepted onlygradually by the Jesuits, an increasingnumber of lay people participated in in-dividually guided retreats. She and AlexLefrank SJ, who shared Hildegard’s pas-sion, began to train lay people as spiritualguides in the 1970s. Numerous two-yearseminars have been held so far, mean-while offered by second and third genera-tions. From here, a retreat movement hasspread throughout Germany, and has be-come manifold, far beyond CLC.

At the same time, Hildegard was con-stantly on the road spreading CLC and

Hildegard Ehrtmann: far beyond CLCVeronika Jodlbauer

Veronika Jodlbauer is a CLCmember from Germany.

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Hildegard with Pope John PaulII in 1979

supporting its development. Up to herretirement in 1991 and beyond she wasactive in various committees, but evenmore so in guiding formation groups forSpiritual Exercises and giving retreats.

María Magdalena Palencia Gómez.

Hildegard’s Easter

At this point in my life when I’m al-ready almost 81, I find new reasonsevery day to thank God for so much

good received. And in this sense the newsof Hildegard’s departure to the Father’shouse continues to be, every day, a sourceof deep gratitude for her, for her life, forwhat she meant in my life, and for whatshe gave to and enabled for many, parti-cularly in the Christian Life Community.Although I first met Hildegard in 1973, -in Rome and Augsburg - it was not thenthat our relationship really began, for Iwas a little inaccessible, very efficiency-conscious and busy, and I looked and ap-preciated only from a distance.Our ‘friendship in the Lord’ began threeyears later - Manila and the Manila As-sembly - during the trip from Manila toBaguio, in a small truck with few com-forts and driven by a capable but some-what daring driver. The trip affected hermore than me, probably because of thedifference in the driving habits of con-stantly careful German drivers and thequality of the roads they drive on. Withinjust over three hours we had the opportu-nity to begin to know each other. We sha-red about ourselves, our origins andfamilies, our previous and current activi-ties at that time, about our vocation to theMarian Congregation and the call to liveit fully in the CLC. We talked about ourexperiences of life, our illusions, ourstruggles, our sorrows and joys, of justeverything that came to mind. And yes,when we arrived in Baguio it felt like wereally knew each other and had knowneach other for a long time.I must mention here that this kind of ex-perience happened to me on many occa-sions. Meeting and getting to know CLCmembers from various parts of the world,having a little chat with them in a veryshort time often leads us to discover ourgreat affinity. We are able to share ‘faithand life’ in depth as true brothers and si-

sters and friends in the Lord, for what uni-tes us in the depths of our hearts does notknow borders, races, or even languages, aswe always find a way to communicate.One more great reason to thank the Lord!The closeness with Hildegard certainly en-riched my life in many ways. After our deepsharing during the trip to Baguio I foundout that she was the first “Lay Woman”whom I had met who was a Spiritual Di-rector of the Exercises. In the daily mee-tings of the Spiritual Directors to which Iwas invited, in view of the special servicethat I was asked to give during those days,I came to appreciate her deep knowledgeof the process of the Exercises and her ownexperience of the Spirituality emanatingfrom them, her respect for those whom sheaccompanied, and her total trust and al-most contemplative admiration for the ac-tion of God in each person. An immensegift from God for me was to be able to visitHildegard for the last time just last yearand to reminisce with her, forty yearslater, our first exchanges. Despite her ad-vanced age and the natural limitations ofit, during the days that I was stayingunder the same roof, she jealously guar-ded the times necessary to accompany in

During the last few years it had becomequieter around Hildegard and over thelast few months she had been waiting,full of longing, for the Lord to call her.On May 30th she received this grace.

Magdalena Palencia is a CLCmember from Mexico. She wasthe World ExCo Secretary from1976 to 1982

the Exercises a person who, under herguidance, was staying on the upper floorof the house. I therefore want to hi-ghlight, in the first place, her lifelong de-dication to this service or ministry, fromwhich came the continued spiritual ac-companiment for many from whom, onmore than one occasion, I heard testimo-nies of lived deep consolation.How could I miss the great contributionof Hildegard to CLC? Of course, the firstthing she could give to the Community,perhaps even unintentionally, was herwitness of a life as a lay woman fully com-mitted to the service of the world and theChurch, from the perspective of an Igna-tian spirituality fully rooted in her andlived by her. We shared service to Exco forthree years. I was her heir, since she ser-ved as Secretary during the two previousterms, and in this term together, she wasthe Vice President. It should be noted thatthese two previous terms occurred in theimmediate aftermath of the Assembly inSanto Domingo, where we experienced abig crisis that became a seed of truegrowth. Thanks to the dedication andright personality of those who were elec-ted, who, in a troubled situation, wereable to grow into a strong united Exco andto take on the reconstruction and reorien-tation of the then still World Federation!As always, as members of the Exco electedin Manila, we did our best not only to at-tend to the usual specific roles, but also, asa true community, to respond to the man-date received from the Assembly and to theneeds that were becoming evident fromthe world reality that we were experien-cing. We saw to the formation of appro-priate commissions for Spirituality,Education, Youth and Mission/Service wi-thin Exco and enriched them with the par-ticipation of some other members.Hildegard headed the commission on Mis-sion/Service. This gave me the opportunityto share closely with her a deep and fruit-ful work that since that time confirmed tome the importance of the Mission beingcarried in the context of Service and theneed for all Service to be rooted in the Mis-sion to avoid it becoming mere activism.During all the sessions of the Exco andthe Commission, Hildegard was always avery active participant and was especiallyattentive to the voice of the Spirit. On oneoccasion, she had the freedom and thestrength to make us stop a project for se-veral days, when she realized that the evilspirit had led us to hasty decisions. Her

31

alarm call helped us take a step back re-gardless of the time pressure and reviewthe path after a prayerful pause, and to li-sten and discern better our responses.The experiences we lived and gatheredduring the different contacts with the ‘na-tional federations’ led us to the convictionthat our essence, not only within Exco butalso at the universal level, was not that ofa federation but of a Community. I re-member with special admiration and gra-titude the feeling of joy and the greatconsolation that helped us arrive at thisrealization and the subsequent decision topropose to the Rome Assembly the greatstep that it took to contemplate and acceptthis realization. So, the World Federationof Christian Life Communities recognizeditself and accepted itself as a Single com-munity, called to serve a single world.I recall especially the serenity with whichHildegard knew when to take responsibi-lity when for personal reasons Marte Vi-zons, who was the World President at thetime, was unable to attend the World As-sembly Rome ‘79. His absence left Hilde-gard, late in the day, to exercise the roleof leader both in the Assembly and at theaudience that the Community had withPope John Paul II at the beginning of hispontificate. The Osservatore Romano, inthe next issue referred to “... signorinaHildegard, ha rivolto al Papa alcuneespressioni di saluto e ringraziamento perl’incontro ... “ [PS. Translated as: MissHildegard greeted and thanked the Pope

for the audience].These and many other memories promptme to give thanks for the life and presenceof Hildegard. I think it is important tomention as well another rich trait of herpersonality, which I would describe asa rich vein of childlike disposition,which she kept to the end, andgave her a sympathetic and verypleasing spontaneity in certainspecial moments. One such oc-casion was when I taught herto ‘drink tequila’ accordingto the Mexican ritual bycombining in the mouthlemon, salt and the drinkand to swallow them all to-gether. Other times werewhen someone made a jokeshe really liked, or when shereceived a small gift, or whenshe was contemplating a lan-dscape, a sunset, or when sheheard the testimony of some-thing or someone. Often there wasa pause, as if for her to withdraw in-side for a moment, before exclaimingwith an almost lit-up expression: wun-derbar! (Wonderful!)Borrowing a phrase, very dear to my fa-mily, I can only say: “Thank God whobrought me to her and thanks to her whobrought me to God,”

Original in SpanishTranslated by David Formosa

Veronica Villegas

Still Alive

At last, after crawling from Ger-many to the Philippines, snailmail delivered Hildegard’s obi-

tuary to my mailbox yesterday, June30. In the weeks before yesterday, Ioften caught myself waiting for thenext email update on Hildegard’s con-dition; though actually the news of herdeath reached me half an hour after ithappened on May 30. So in the nextbreath I would shake my head and tellmyself, “Hey, what’s the matter? It’sreal. Hildegard is dead.”

Still, I feel Hildegard alive.

I see her face aglow with enthusiasm.Hildegard was enthusiastic about al-

most everything. She was a WOW per-son, a Wonder Woman. She was full ofwonder even for what seemed to me oflittle value. When she was my spiritualguide in my early twenties, she saw me– with sparkling eyes – as a wonderfulperson. That’s how she taught me toappreciate myself; that’s how she sho-wed me how God sees me. That’s howshe taught me to see God and find Himin the whole sweep of creation – fromthe splendour of a human being to thelowliness of a snowdrop peeking frombeneath the winter debris.

I hear her laughter. It was easy tomake her laugh. In her I found so-meone who enjoyed even my silliest

Opposite page, from top tobottom- Hildegard wiht Fr. Arrupe SJand Patrick O'Sullivan SJ 1979- Hildegard and Walther Fincke,former pres CLC Germany.- Hildegard with VeronicaVillegas- HE and Alex Lefrank SJ hikingin the mountains.

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jokes. She laughed often out of wonder.And quite often I felt amazed to find outthat concealed behind the hearty laughwere bouts with severe migraine andother intense bodily pains. That’s howshe taught me to encounter God in painand, by His grace, to befriend suffering.

I watch her dance. During one of myspiritual direction sessions with Hil-degard, she gave me “The Dance ofObedience and the Straw Ark”, a bookabout Gomer’s conversion. Page bypage, Hildegard awakened me to thedance of life and led me to acceptGod’s invitation to dance with Him –on smooth paths and rugged terrain;in light and in darkness. She taughtme to stick it out with my Partnerthrough all the seasons and mysteriesof human existence. But came a timewhen I walked away from my Partner.Even then, Hildegard kept dancing onmy behalf.

I see her labouring. In GP 5 we read:“...we hold the Spiritual Exercises of St.Ignatius as the specific source and thecharacteristic instrument of our spiri-tuality.” As a greenhorn CLC memberin 1967, I swallowed this general prin-ciple in a state of ignorance. Butthrough Hildegard’s patient efforts(along with that of Fr. Alex Lefrank,SJ), the meaning gradually unfoldedduring my two year stay in Germany.Through retreats, international forma-tion courses, and long-term seminarsthat Hildegard and other resolute pio-neers laboured to design and facilitate,I learned to embrace the SpiritualExercises as the distinct fuel to the firewithin me.

Unwrapping the meaning of GP 5 wasa burning quest for Hildegard, parti-cularly in the first years of CLC. Iglimpsed how hard she worked to helpa newborn world community under-stand, accept and live out the SpExspirituality. She stayed the coursethrough difficulties. After 50 years, isit not evident that her labours haveborne fruit?

It is the 50th anniversary of CLC.What a fitting year for the end of Hil-degard’s earthly labour and for herentry into eternal rest! Yes, Hildegardis gone physically. Holding her obi-tuary, looking at her picture, readingthe text brings home that point. If everI visit Augsburg again, I will no longersee her in the familiar rooms of the Le-onhardsberg apartment. There willonly be a silent tombstone in Herrgott-sruh to see and touch.

But an obituary and a tombstone cannotdim the radiance of Hildegard’s legacy.In this golden jubilee of CLC, I claim herlife and death as part of what I cele-brate. I claim her legacy as part of theGold God has polished through theyears; as part of the precious Gold Godhas given to us to treasure and share.

I thank God for Hildegard. And Ithank Hildegard. She was mentor, spi-ritual mother, beloved friend. Shetaught me life – the CLC way of life.She hardly knew she was teaching me.She was just herself. But herself wasboth the message and the medium.And in death, she lives on as she conti-nues to give life to me and, I am sure,to many others. Hildegard with her CLC group

and with her Life Community

The following persons collaborated to thispublication, Translators and Proof Readers:Marie Bailloux, Manrico Bugeja, Arielle Campin,Yves Cromphaut, Dominique Cyr, Marita DeLorenzi, Charlotte Dubuisson, David Formosa,Chartur Salvador Gonzalez-Ayala, MaryFernandez de Cofone, Maria C. Galli-Terra, MariaCecilia Gomez Pinilla, Barbara Hemon, AlbanLapointe, Cecilia McPherson, Liliana Ojeda,Maria Magdalena Palencia, Agnes Rausch,Heriminio Rico SJ, Solange-Marie Slack, CélineVielfaure, Veronica Villegas, Elena Yeyati

Lay out: Nguyen Thi Thu Van

This publication may be copied and redistributedin whole or in part, for non-commercial purposes,with the condition that proper attribution is given.For other uses, contact progressio@cvx-clc.net

Printed by: Tipografia Città Nuovavia Pieve Torina, 55, 00156 Roma

ABOUT OUR LOGO

We did not go too far to find inspiration for thelogo of the Christian Life Community (CLC).Countless books have been written about theSalvation history of CLC and its beginning inyear 1563. From that came the MarianCongregations and its symbol (shown on thetop right), having the “P” over the “X” (for theGreek Christus) and the inserted “M” illustratesthat the Congregations were put under thepatronage of Mary, the mother of Jesus.The blue curved line illustrates a movementforward to one World Community in 1967;hence the globe. From this new beginning camea new name: Communauté de Vie Chrétienne(CVX) in French; Comunidad de Vida Cristiana(CVX) in Spanish; Christian Life Community(CLC) in English.

Borgo Santo Spirito, 4 – 00193 Rome-ITALY • Web site: www.cvx-clc.net E-mail: progressio@cvx-clc.netEnglish, French and Spanish EditionsEditor: Alwin D. Macalalad

PHOTOS BACK COVER

1. Asian Youth Day 2. CLC World Day 2017 Colombia3. CLC World Day 2017 Kenya 4. CLC World Day 2017 Lebanon5. CLC World Day 2017 Cebu, Philippines 6. CLC World Day 2017 Luxembourg

Progressio is the official publication of theChristian Life Community (CLC). It seeks tobuild community, supplement formation, andpromote apostolic works. By publishing sto-ries, reflections, events and opinions, itendeavors to reinforce, challenge and deep-en the community’s understanding and livingof the CLC Charism, Ignatian Spirituality and thegospel values

Communal discernmentBénédicte Bosmans

Letter from the EditorAlwin Macalalad

Reflections on ESDAC FormationClare Chinyama Chimuka

CLC HOPE School YonginHeran Choi

How Amazing!Heejeong Nam

GPs: CLC’s Principle and FoundationHerminio Rico SJ

Amar & ServirAlexandre Tenório

Hildegard Ehrtmann

Far beyond CLCVeronika Jodlbauer

Hildegard’s EasterMaria Magdalena PalenciaGómez

Still AliveVeronica Villegas

The Centre IremeCamille Marara

The Mission

A Testimony

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Publication of the World Christian Life Community

N 1 • 2017