Claretian Formation

Chapter 2

Period between the years 1871-1899

This period corresponds to the incumbency of Fr. Xifré as General. He was the great promoter of the spreading of the Congregation and the person responsible for its consistency and stability in the fields of vocations and formation.

I. Fr. Joseph Xifre (1858-1899)
1. Fidelity to one’s vocation
One of Fr. Xifré’s great concerns was stimulating fidelity to one’s vocation. In his circular on “Ser fieles a la vocación”110 and in the Espíritu de la Congregación111 he exhorts to fidelity and gives orientations to help the brothers overcome some vocational difficulties:112

“It is fitting that you be always faithful and grateful to the grace of vocation you have received from God, as St. Paul tells you…. Hence you must infer how grateful you should be for the grace of vocation, how faithful to it and how perfect in the fulfillment of your high ministry.”113

1.1. Jesus Christ is the model we are to follow if we want to be faithful to our vocation, overcome the difficulties against it, and obtain true apostolic zeal.114

The Apostles and the disciples of Jesus Christ also give us an example we should follow.115 They were called by God, like us, to work for the salvation of souls throughout the world. They faithfully responded to their call, by carefully complying with the prescriptions of their Divine Master. Undeterred by difficulties, undaunted by threats or sacrifices, or even death, they made their voice resound throughout the world. And having complied with the demands of their vocation, they received the eternal reward that had been promised them.

1.2. Fidelity to one’s vocation transcends the idea of mere permanence in it till death. Being faithful is not just a concept of time, but of quality of life. Fidelity implies that the missionary lead a holy life, that he conform himself with it in accord with its most radical demands and be adorned with the virtues suitable to his vocation.116 Furthermore, the mission itself to which he has been called demands that he give witness of gospel life. The missionary, who should be light to the world and salt of the earth for all people, must be a saint. In his life he must be mirror and model of virtues, if he is to represent Christ, give witness to Him and be an instrument of salvation for the whole world.117

1.3. The indispensable means to attain fidelity and holiness of life are the exercise of virtues, assiduous prayer and frequency of the Sacraments, fidelity to the vows and observance of the rules. All this will imply “doing violence” upon oneself118 and even undergoing persecutions. If this should happen, the best thing is to manifest the situation, without delay, both to the Superior General and to the Prefect, in order to do what seems best.119
In a special way, religious obedience is to be placed within the frame of fidelity to vocation. As Fr. Xifré says, the Apostles were faithful to their vocation when, despite the difficulties, they kept the commandments of the Lord.120 Once vocation is discerned, the religious must remain faithful to it by being faithful to the congregational project. This implies, among many other things, acts of adhesion and obedience to persons, norms, structures, situations, etc… that are included or presupposed in the project itself. To this end, God, who calls and gives the grace of vocation, grants also to the person called the graces he needs to live in constant fidelity and to carry out the vocational demands, especially in matters of obedience.121

2. Vocational Temptations
Many and varied are the temptations that a missionary may experience throughout his life.122 However, there is a group of them that spin around the possibilities for a person to realise the vocational project, or its capacity to
give a fitting response to God’s call. Taking into consideration, on the one hand, the greatness of the missionary vocation and the radicalism of its commitment and demands and, on the other, the limitations of all kinds that every person finds in itself, it is but normal that doubts, questions, discouragement, lukewarmness, etc… should arise, to call into question one’s fidelity. To these should be added the snares of the enemy who would not cease in his effort
to ruin the greatest possible number of vocations.

2.1. One of the main temptations is sadness. It is the source of many evils for the person and, in a special way, for the missionary. In some cases it incapacitates for the ministry, since the Good News cannot be preached with a sad disposition; and in others it causes many to abandon their vocation. Hence the importance of making a serious discernment when the missionary is affected by this temptation.123

Sadness is the greatest enemy of the missionary.124 And this is so not only because it makes him personally unfit, but also because it hinders his ministry. A sad missionary is a sorry missionary.125 This is one of the great temptations, which appears with many faces.126

2.2. Another grievous temptation is lukewarmness. Fr. Xifré describes it as “a truly regrettable and highly detrimental evil” and, aware of it, he calls the attention of all the missionaries of the Congregation.127

Lukewarmness consists in a languor, negligence, disdain and boredom in the performance of prayer and other spiritual works or practices, easily postponing or omitting them.”128

The lukewarm person does not know or live the radicalism of his vocation, and is satisfied with the minimum in the fulfilment of his missionary commitments. He lives entrenched in his mediocre, comfortable and imperfect life. He goes through prayer and the reception of the sacraments reluctantly, out of routine, with no intention of improving or being converted; developing an egocentric tendency, he seeks in his acts only vanity, flattery, prestige, etc.129

The lukewarm person lacks a fundamental element for the apostolic mission – apostolic love. For this reason, he “lacks the unction, which is so indispensable for a missionary to move and to convert;” he may be able to please, but will not convince or convert.”130

2.3. Pride too, the lack of humility, may endanger vocation, particularly for lack of love for the Congregation and for Superiors. The proud person may lose it because of his lack of affection for the brethren. There are conceited, self-important persons, who despise others and want to become the centre of every one. These persons disdain the orientations of the Congregation131 and of the Superiors.132 In the long run, they will leave the Congregation, one way or the other.133

3. How to Overcome Vocational Temptations
In general, Fr. Xifré exhorts the missionaries to live their vocation with joy, following the advises of the Lord and the example of the Apostles, the first Missionaries; they came out happy because they were able to suffer for the sake of the Gospel.134 And he gives the missionaries some concrete, practical orientations to overcome the temptations that assail their vocation. Those orientations may be regrouped in motives for trust and in means.

3.1. Motives for trust
1st. The first is God’s mercy and faithfulness toward us. Even though temptations may be very strong, there is no reason to be discouraged. If we place our trust in God and not in ourselves, we will overcome temptation. God, who is almighty and merciful, is also faithful.135

2nd. The second is God’s providence, his way of dealing with humans. God who made prophets strong and victorious will also take care of the missionaries if they live in humility and trust. Just as He promised his disciples when he sent them to preach throughout the world, God has a very special providence over the missionaries and apostolic men.136

3.2. Advisable means:
1st. Vocational prayer. Following the orientations given to the persons in probation,137 the missionaries should ask the Lord for what they need in health, knowledge and virtue in order to be faithful.138

2nd. Renewal of vocational consciousness. In temptations against vocation, when fidelity to it is in crisis, we must turn to God’s call.139

3rd. Personal collaboration. The missionaries should do all they can to overcome vocational obstacles; they will have to struggle. They should prudently take care of their health as far as they can. They should make the best use of their intelligence by assiduous and constant application, along with an appropriate methodology.140

4th. According to Fr. Xifré, humility is the first means to persevere in one’s vocation.141 Humility “is the root and foundation of the other virtues” and, consequently, “it is what you should study and learn before all else.”142
Jesus Christ taught it, in word and in deeds, to his disciples. He wanted them to be humble ministers of the Gospel and rebuked them when they boasted of the fruit of their missionary works.

Humility consists in having the right knowledge of oneself. It is being aware of how little we have of our own, and how much, all indeed, we have received from God. It is knowing that all the gifts that God has given to us have been given to be well administered for our welfare and that of others. It is being aware that we have to render an account of them all to Him at the proper time.143

Vanity and vainglory are two ridiculous and not at all elegant vices contrary to humility. Sacred Scriptures and the history of the Church confirm that God rejects those who attribute to themselves the glory that belongs only to Him. On the other hand there is no reason to boast about oneself. All the missionary’s good qualities – voice, figure, poise, talent, capacity for work, missionary appeal, etc…, are all God’s gifts. We have received everything from Him, to bear fruit. We have to render an account of everything, as good administrators.144

Fr. Xifré proposes several means to obtain humility and overcome the vices that derive from the lack of it (vanity and vainglory). Among these means are: watchfulness over one’s feelings, meditating on the humility of Jesus Christ, asking God for it with confidence, upright intention and offering our actions to God, and the daily examen with repentance and penance for our faults.145