-zeal and perseverance, to be +most zealous in this holy exercise+ (UR 120) and ready to encounter whatever fatigue or difficulty;

-humility, aware of the greatness, holiness and ex-cellence of this ministry (UR 127);

-fidelity and )'oy in one's vocation as an invitation to share with God his concern for the disad-vantaged (UR 128).

sphere of 64. The constant operative mode of this ministry

aetion and requires inserting ourselves into the proclamation

formation activity of the universal and local church, the stress ori formation and the identification of some areas to be privileged.

-The service of evangelization and of catechesis impels us ori one hand to appropriata for ourselves the Church's plan (GCD and local church docu-ments). Ori the other hand, to discover in the evan-gelizing mission our specific role, not as a monopo-ly but as a reminder of the exigencies of the commu-nication of faith.

-The concrete operative environment is being de-termined both by the beneficiaries experiencing greater difficulty with respect to their understanding and acceptance of the Christian message, (those who have not been reached by the Christian mese 1 age, catechumens, Christians needing to be re-evange-Ilzed or are uncertain about their belonging to the Church, the social marginallzed, immigrants ... ), and by the urgency of the formation of evange-lizers/catechists.

- The formation to this ministry certainly takes into account the eccella journey, but requires also care for the specific charismatic character. In the Canos-sian communities, formation takes place through the reciproca communication of the understanding of the contents of falth to be transmitted, of their meaning for their lives, of the reasons which call for our acceptance and adhesion. (Rss, p. 1, pg 214).

The fruit of this auto-formation is two-fold:

- it empowers each one to conscientlze and make one's faith avallable

- and it allows each one to appropriata the charis-matic operative-communicative model drawn up by Magdalene.

65. The whole operative, communicative and for-mative process allows us to recognize a fundamental harmony: everything is moved by the love of jesus, tends towards nourishing it, according to modalities which the same love inspires and which, in retro-spect, shapes the physionomy of this ministry.

- 41 -

-zeal and perseverance, to be +most zealous in this holy exercise+ (UR 120) and ready to encounter whatever fatigue or difficulty;

-humility, aware of the greatness, holiness and ex-cellence of this ministry (UR 127);

-fidelity and )'oy in one's vocation as an invitation to share with God his concern for the disad-vantaged (UR 128).

sphere of 64. The constant operative mode of this ministry

action and requires inserting ourselves into the proclamation

forniation activity of the universal and local church, the stress on formation and the identification of some areas to be privileged.

-The concrete operative environment is being de-termined both by the beneficiarles experiencing greater difficulty with respect to their understanding and acceptance of the Christian message, (those who have not been reached by the Christian mesgage, catechumens, Christians needing to be re-evange-Ilzed or are uncertain about their belonging to the Church, the social marginallzed, immigrants ... ), and by the urgency of the formation of evange-Ilzers/catechists.

- 40

- The formation to this ministry certainly takes into account the ecelesial journey, but requires also care for the specific charismatic character. In the Canos-sian communities, formation takes place through the reciproca communication of the understanding of the contents of falth to be transmitted, of their meaning for their lives, of the reasons which call for our acceptance and adhesion. (Rss, p. 1, pg 214).

The fruit of this auto-formation is two-fold:

- it empowers each one to conscientlze and make one's faith avallable

- and it allows each one to appropriata the charis-matic operative-communicative model drawn up by Magdalene.

65. The whole operative, communicative and for-mative process allows us to recognlze a fundamental harmony: everything is moved by the love of jesus, tends towards nourishing it, according to modalities which the same love inspires and which, in retro-spect, shapes the physionomy of this ministry.

-zeal and perseverance, to be +most zealous in this holy exercise+ (UR 120) and ready to encounter whatever fatigue or difficulty;

-humility, aware of the greatness, holiness and ex-cellence of this ministry (UR 127);

-fidelity and joy in one's vocation as an invitation to share with God his concern for the disad-vantaged (UR 128).

sphere of 64. The constant operative mode of this ministry

action and requires inserting ourselves into the proclamation

formation activity of the universal and local church, the stress ori formation and the identification of some arcas io be privileged.

-The concrete operative environment is being de-termined both by the beneficiarles experiencing greater difficulty with respect io their understanding and acceptance of the Christian message, (those who have not been reached by the Christian mess 1 age, catechumens, Christians needing to be re-evange-Ilzed or are uncertain about their belonging to the Church, the social marginallzed, immigrants ... ), and by the urgency of the formation of evange-lizers/catechists.

- The formation to this ministry certainly takes into account the eccella journey, but requires also care for the specific charismatie character. In the Canos-sian communities, formation takes place through the reciproca communication of the understanding of the contents of falth to be transmitted, of their meaning for their lives, of the reasons which call for our acceptance and adhesion. (Rss, p. 1, pg 214).

The fruit of this auto-formation is two-fold:

- it empowers each one to conscientlze and make one's falth avallable

- and it allows cach one to appropriata the charis-matic operative-communicative model drawn up by Magdalene.