r e l i g i o u s f o r m at i o n c o n f e r e n c e
InFormation
in this issue
Letter from the
Executive Director..... 1
A Prophetic Vision.... 2
An Action Oriented
Initiative...................... 6
Congress 2011 ............ 7
Life Commitment
Program ...................... 8
Mary Daniel Turner
Scholarship Fund....... 9
Book Review...............10
Take Note ...................11
Vol. 19 | Iss. 4 | Winter 2010
nothing less than excellence
Letter from the Executive Director
As we prepare the 2010 winter issue of InFormation, and the final issue of TransFormation in its current form,
it is indeed, a privilege to review with you RFC happenings of this past year – a
year which has been gifted generously and blessed graciously by our magnani-
mous God and by your support and engagement as members.
In addition to ForMission (2 sessions), Life Commitment and Orientation to
Formation programs which received excellent reviews, the workshop Biblical
Foundations for Consecrated Life: A Prophetic Vision was offered in five hub
locations across the US. The attendance of close to four hundred attests to the
interest the topic held for women and men living consecrated religious life. The
lead article in this issue by van Thanh Nguyen, SVD offers a summary review
of the workshop content. While the article calls us to bold words and daring
actions as modeled by the prophets of the Hebrew and Christian Scriptures, we
are also aware that our individual and communal call to be prophetic reveals
itself in ordinary and daily communitarian ways distinguished by a steadfast
adherence to Gospel imperatives.
Our national Board and national office continue to focus on RFC’s 2007-2012 Goals and Strategies to “Re-
shape the organization’s governmental structures, processes, programs and practices to reflect present and
future realities affecting religious life.” With discerning hearts and trusting the nudging of God’s prophetic
Spirit, we attempt with courageous conviction to take “the next right step” in each situation and move forward
in hope.
Speaking of moving forward in hope, I encourage you to review on the NRVC website the documents from the
NRVC September 16-19 2010 symposium – Moving Forward in Hope Project. The project is a follow-up to
the NRVC/CARA 2009 Study.
The Transformation of Religious Life in North America: An Action-Oriented Initiative will be held in five
hub locations across the US January-March 2011 continues to draw significant numbers of participant registra-
tions and indicates the interest it holds for you, our members. For further information on this pilot project, see
advertisements in this issue and on the RFC website www.relforcon.org
May this Advent, this “in between” time be a blessed experience of patient waiting and joyful expectation as we
eagerly anticipate the coming of the Word made flesh among us. May we create a fitting dwelling place for
Him in our hearts, our Church and our world that cries out in need to see a human face of God.
Advent and Christmas blessings to each of you.
Violet Grennan, mfic
Executive Director

InFormation
_______________
Vol. 19 | Iss. 4 | Winter 2010
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2 Religious Formation Conference
Biblical Foundations for Religious Life:
A Prophetic Vision vanThanh Nguyen, SVD, Catholic Theological Union
Who are religious really? Through the centuries a lot of ink has been spilled over this question. While
some spiritual authors today are hesitant to call religious life “prophetic,” many have come to recognize
that being prophetic is the key hallmark of this vocation. Vita Consecrata, a post-synodal apostolic
exhortation on consecrated life by Pope John Paul II in 1996, clearly defines religious life as prophetic.
The document dedicates a whole section to this dimension of consecrated life entitled, “A Prophetic
Witness in the Face of Great Challenges” (#84-95). Paragraph 84, which is subtitled “The prophetic
character of the consecrated life,” states:
“There is a prophetic dimension which belongs to the consecrated life as such, resulting from the radical
nature of the following of Christ and of the subsequent dedication to the mission characteristic of the
consecrated life….”
Authors, including contemporary authors, writing on religious life would agree that the form of life
not only can but must be prophetic today in order to fulfill its true character. There is no better place to
explore and find inspiration for our prophetic way of life than the biblical landscape and in doing so
perhaps re-discover a model for religious life in our Church and world today. We might even be aston-
ished to discover that we are challenged and transformed in the process of retrieving and embracing
anew prophetic religious life.
A Biblical Prophetic Landscape
Old Testament
In turning the pages of the Bible, one may be fascinated by the sheer number of characters who are por-
trayed as prophets. Most Christians in general and most Catholics in particular are familiar with some
of the classical prophets. They might be able to name the four Major Prophets: Isaiah, Jeremiah, Ezekiel
and Daniel. Some could identify a few names from the twelve Minor Prophets: Amos, Hosea, Micah,
Zephaniah, Nahum, Habakkuk, Haggai, Zechariah, Joel, Jonah, Obadiah, and Malachi. Two other pop-
ular prophets might be familiar to others—namely, Elijah and Elisha—whose stories take up a large sec-
tion of First and Second Kings. Elijah and Elisha are leaders of a guild of prophets who dominated the
ninth century political and religious landscape of ancient Israel. Since their stories are often read in
liturgical celebrations, they are familiar to many believers.
Many other prophets existed before the ninth century BCE. Abraham was called a prophet by God
in Genesis (20:7). Moses too was regarded as a prophet (Deut 18:15-19). The story of his call in Exodus
3 is a traditional form of the commission of a prophet. The author of Deuteronomy idealized Moses as
a model prophet, stating: “Never since has there arisen a prophet in Israel like Moses, whom the LORD
knew face to face. He was unequaled for all the signs and wonders that the LORD sent him to perform
in the land of Egypt, against Pharaoh and all his servants and his entire land, and for all the mighty deeds
and all the terrifying displays of power that Moses performed in the sight of all Israel” (34:10-12). Aaron,
the spokes-person for Moses, was considered a prophet (Exod 7:1). Miriam too acted as a messenger for
God in leading the victory dance after the crossing of the sea (Exod 15:20). Later she challenged Moses’
exclusive exercise of the role of prophet: “Is it through Moses alone that the LORD speaks?” (Num 12:2).
During the period of the judges (1200-1020 BCE), Deborah was called both prophet and judge. She sat
under a palm tree settling disputes and pronouncing judgment for the people (Judg 4:4-5). Responding
to God’s invitation, she defeated the army of Hazor and helped liberate her people from foreign oppres-
sion. Two other female prophets are often unknown. During the reign of Josiah (640-609 BCE) a book
of the law was found in the Temple. The priests brought the book to the king who instructed them to
consult with the prophetess for authenticity. The prophetess Huldah reviewed the book and declared it
to be authentic (2 Kings 22:8-20). The newly discovered book is believed to have been the book of
Deuteronomy.
Samuel is another important Old Testament figure who helped Israel move from a loose tribal con-
federation to a monarchy. As prophet and judge, he first anointed Saul and then David and served as
the official “seer” under these kings. There are two other prophets who seemed to occupy an official
position in the court of King David: Gad and Nathan. Gad seemed to have been a close companion of
David during the early period of his life and helped him escape from Saul’s clutches. Gad also
announced God’s judgment upon David after the census and advised David concerning the purchase of
the threshing floor which later became the site of the temple (2
Sam 24:10-25). Nathan, on the other hand, appeared after David
had settled in his kingdom and courageously opposed the king,
saying that he should not build a house (temple) for God but
rather that God will build a house (dynasty) for him (2 Sam 7:1-
17). It was upon this prophetic word that all the hopes for the
Davidic messiah rested. Nathan also challenged David about the
sin he had committed with Bathsheba and brought an oracle of
judgment on his house (2 Sam 12:1-12). During the reign of
Solomon, the prophet Ahijah announced that the kingdom
would be divided (1 Kings 11:29-39), and during the reign of
Baasha, the prophet Jehu denounced Baasha’s rule and predicted
the fall of his dynasty (1 Kings 16:1-13). Many more prophets
continued to influence the political, religious and social life of
ancient Israel.
New Testament
When one turns to the New Testament, one is pleasantly sur-
prised by a cast of characters who are portrayed as prophets. In
the first two chapters of Luke’s Infancy Narrative, we find many
figures portrayed as prophets. First and foremost, in the
Magnificat, Mary of Nazareth announced a new world order
where the powerful will be brought down and the lowly will be
lifted up. Her message is good news to the downtrodden for there
will be a reversal of fortune favoring especially the poor.
Zechariah also spoke in the manner of a biblical prophet. His
Benedictus praises the God of Israel for fulfilling the ancient
promises of salvation and proclaims the imminent arrival of a
holy prophet who prepares the way of the Lord. Noticeably
Elizabeth, Simeon, and Anna were filled with the Holy Spirit and
acted in manner worthy to be called prophetic (Luke 2:41, 25,
36). All four Evangelists cast the character and role of John the
Baptist as a prophet whose primary role is to announce and pre-
pare the Lord’s advent.
Most New Testament historical critics agree that Jesus was
an eschatological prophet. His mission was to proclaim the good
news that was burning inside him; namely, God was coming now
to liberate God’s people from suffering and oppression. His first
words in the Gospel of Mark are, “The Kingdom of God is at
hand” (1:15). As an itinerant prophet, Jesus moved about from
place to place announcing and inaugurating God’s reign. He was
a man whose heart was “on fire”: “I came to bring fire to the
earth, and how I wish it were already kindled” (Luke 12:49). Jesus
believed that the Reign of God had already broken into the here
and now. To have a share in the banquet of the Kingdom, one
must repent and change. Jesus’ prophetic message was too trou-
blesome, radical and inclusive for many to accept, so they killed
him.
Early Church
In the early church period, prophets seemed to have played an
important role in the Christian communities. The Book of Acts
identifies many individuals who acted as prophets. Stephen, who
was supposed to wait on tables, preached and died in the manner
of a biblical prophet (7:1-60). The preaching and mission of Peter
and Paul, the two major characters of Acts, are examples of
prophetic witnesses for believers to imitate. Acts also presents
other individuals who functioned as prophets. Agabus acted as a
prophet by foretelling a severe famine all over world (11:28) and
Paul’s imminent imprisonment (21:10). There is also an interest-
ing mention of Phillip’s four unmarried daughters who had the
InFormation | Fall 2010
gift of prophecy (Acts 21:9). Examining Paul’s letters, readers will
notice that there is evidence in the Pauline churches where
prophets acted as leaders of the community (2 Cor 12:28). The
letter to the Ephesians gives us an historical glimpse of the role of
prophets in early Christianity: “So then you are no longer
strangers and aliens, but you are citizens with the saints and also
members of the household of God, built upon the foundation of
the apostles and prophets, with Christ Jesus himself as the cor-
nerstone” (2:19-20). Finally, it is worthy of note that the last book
of the Bible is written by a prophet and in a genre of prophecy.
John, from the island of Patmos, unveiled the sin of the Roman
Empire and called Christians in Asia Minor to resist its powerful
allurement. Typical of biblical prophets, John denounced the
Empire and announced its imminent destruction (Rev 18:2).
Functions of Biblical Prophets
The brief survey above demonstrates that many prominent fig-
ures found in the Bible are “prophets.” The number is indeed
awe-inspiring. Even though the dictum, “No prophet is accepted
in the prophet’s hometown” (Luke 4:24), often rings true, biblical
prophets nevertheless abounded and played a leading role in the
life of God’s people through the ages. They were often the
mouth-piece of God. As messengers, they spoke on behalf of God
with passion. Their hearts were usually on fire. As observant crit-
ics of their time, they unveiled the sinfulness of the people and
challenged the official structures of their epoch. As visionaries,
prophets saw a new world order while most were unable to see
beyond their immediate physical horizon. In a nutshell, biblical
prophets had a two-fold task: criticizing and energizing.
...
How was the founder/ foundress of
your community prophetic in his/her
own time? How did s/he criticize,
how did s/he energize?
...
Usually prophets appeared during moments of crisis and
announced disturbing messages that would challenge both the
people and their institutions. Amos for example vigorously
denounced the upper classes’ luxurious living based on an unjust
exploitation of the poor (8:4-7). Hosea criticized Israel’s unfaith-
fulness in worshiping other gods (2:7-15). Isaiah of Jerusalem,
also known as First Isaiah, condemned the ruling classes for their
greed and callous disregard for the poor, especially for confiscat-
ing their land (5:8-10). Micah, a contemporary of First Isaiah,
also condemned the rich urban landowners for devouring the
peasant farmers (2:2-3) and he opposed the king for permitting
such unjust practices. Micah declared that the city and the
Temple would be destroyed because of the sins of the people and
the institutions (3:9-12). Perhaps Jeremiah was the most critical
of Judah’s moral failures as they led to its impending punish-
ment. This great prophet who lived and ministered during
Israel’s most turbulent and traumatic period of history issued
pronouncements brimming with judgments and threatened
continued on next page
3
 Congregational Documents, continued from page 3
destruction because the king and the ruling elites abused the
poor and powerless.
An important function of the biblical prophets was to be the
conscience of Israel and often to act as a constant thorn in the
side of the established structure. However, classical prophets not
only highlighted the injustices and sinful practices but also called
people back to their original covenant, namely to faithfully wor-
ship God and love their neighbors. Consequently, prophets did
not only criticize but also energized the people of their time to
help their contemporaries imagine a different present and the
possibility of a new future.
...
How do we as community give
hope to God’s people and offer a
different vision to live one’s life?
...
While people were struggling to survive due to famine,
Amos, for example, imagined a new future where food will be so
abundant that even wine and milk will run down the Judean hills
(9:13). Facing imminent calamity, Isaiah of Jerusalem envisioned
perpetual peace and a new world order where the wolf will lie
down with the lamb (Isa 11:6-9). Even though salvation for Israel
might have seemed unattainable, Micah still hoped that God will
fling human sin into the depths of the sea (Mic 7:19-20). Despite the
impending disaster, Jeremiah still spoke about how God has a
future and a hope for Israel’s remnant (29:11). To the heart-broken
exiles in Babylon, Ezekiel spoke about how God will bless, renew,
and restore God’s people giving them a new heart of flesh and a new
temple (Ezek 36-47). When Israel’s exiles returned to the ruins of
the holy city and temple, and when hope seemed to have completely
vanished, Third Isaiah envisioned that all nations will come to wor-
ship God on the holy mountain (56:1-8) and there will be a new cre-
ation (65:17-25). Biblical prophets described here are essentially
hope-givers and visionaries.
Prophets are too often seen exclusively as fortune-tellers or
prognosticators of future history. While this might be part of
their prophecy, future prediction was not their primary task.
Rather than predicting events in a far-distant future, biblical
prophets announced God’s will in an immediate set of circum-
stances. Both prophetic tasks of criticizing and energizing are
directed primarily toward the prophet’s time using terms and
images comprehensible and relevant to their intended audience.
To make their message more effective, prophets used various
ways to convey their powerful message, at times becoming and
acting out the message themselves. Isaiah for example walked
around barefoot and naked for three years to dramatize the situ-
ation of exile that threatened Israel and to illustrate the city’s
imminent humiliation and ruin (Isa 20:2-4). Micah likewise
walked around barefoot and naked, lamenting and wailing like
the jackals and ostriches (Mic 1:8). To illustrate the broken rela-
tionship between God and the people, Jeremiah smashed a pot
(19:11) and buried his underwear (13:1-11). To symbolically
demonstrate the burden of the Babylonian oppression, Jeremiah
wore a yoke first of wood and then of iron parading through
4 Religious Formation Conference
Jerusalem’s streets (27:2). Among the biblical prophets, Ezekiel
was the most eccentric of them all. He began his vocation by lit-
erally eating the scroll to internalize God’s word (3:1-11). To
visually show what will happen as a consequence of Israel’s
wickedness, Ezekiel did a series of unusual things: lying bound
like a prisoner for 190 days on one side and then 40 days on the
other (4:4-9); building a little wall (4:1-3); cooking his food over
a fire of human excrement (4:12:15); burning and scattering his
hair (5:1-15); packing his belongings (12:1-16); and refusing to
mourn for his dead wife (24:15-27).
Strange as it might seem to us today, classical prophets pub-
licly acted out their message by dramatizing their visions through
sometimes strange and even outrageous behavior. If being
prophetic is a fundamental character of religious life, those living
consecrated religious life today must seek to imitate the biblical
prophets so as to live a life that identifies them as bearing
prophetic witness, namely by boldly criticizing the structures
(political, religious, social, and cultural) of their time and at the
same time by valiantly energizing people toward a new way of life
that is transforming and life giving. If women and men religious
consistently and faithfully live out their prophetic vocation, they
will not only give witness to their true character (understood as
transforming, shaping a way of life and its habitual way of living);
they will also provide a witness that has potential to transform
themselves and the world. For inspiration and guidance during
this Advent season I suggest we turn to a book of the Scriptures
that most Catholics tend to shy away from.
Messages to the Seven Communities:
A Vision from Patmos
The Book of Revelation, also known as the “Apocalypse,” which
in Greek means “unveiling,” was composed during a time of cri-
sis, probably in the mid-90s CE, when Christians in Asia Minor
(modern Turkey) were facing tremendous challenges and oppo-
sition. To the seven communities (ecclesia), John, who was prob-
ably a wandering Christian prophet (1:3, 10-11; 22:9, 18-19) and
now exiled on the island of Patmos (1:9), wrote to criticize those
who had lost their prophetic edge and energize those who were
experiencing hardships. His three-fold message to the seven
communities was: to resist cultural assimilation, to overcome
complacency, and to persevere in times of hardship.
Most scholars today agree that religious persecution was not
the main factor that threatened the existence of the seven
Christian communities. While there was minor local opposition,
the principal challenge for the early Christians who lived in the
midst of the Roman Empire was its attraction and allurement.
The commodities of Greco-Roman cities and its affluent
...
What do I/we as a community need
to fall in love again and embrace
our original covenant with our
God and God’s people?
...
lifestyles, public baths, theatrical entertainment and imperial
cults, had lured and seduced the Christian believers. Believers at
Ephesus, Pergamum, and Thyatira had compromised their faith
through cultural accommodation to the Empire; so much so that
the church barely existed anymore. To the Ephesians John writes,
“But I have this against you, that you have abandoned the love
you had at first. Remember then from what you have fallen;
repent, and do the works you did at first. If not, I will come to you
and remove your lampstand from its place, unless you repent”
(2:4-5). The message to communities in Pergamum (2:14-16)
and Thyatira (2:20-23) is one and the same, namely, to resist cul-
tural assimilation by refusing to eat food sacrificed to idols and
practicing fornication. For the prophet John, their assimilation
had compromised their Christian faith.
Believers at Sardis and Laodicea faced a different situation.
The danger did not seem to come from overt hostility but from
the kind of comfortable conditions that led to complacency. Both
of these communities were economically affluent and therefore
took pride in being self-sufficient. To the community in
Laodicea, Christ declares, “I know your works; you are neither
cold nor hot. I wish that you were either cold or hot. So, because
you are lukewarm, and neither cold nor hot, I am about to spit
you out of my mouth. For you say, ‘I am rich, I have prospered,
and I need nothing.’ You do not realize that you are wretched,
pitiable, poor, and blind, and naked” (3:15-17). The description
gives us a picture of a complacent and apathetic community.
While the community is not accused of any major heresy or
immoral practices, their self-satisfied complacency and half-
hearted commitment were enough to make Christ sick! Similarly,
Christ criticized the believers at Sardis, “I know your works; you
have a name of being alive, but you are dead” (3:1b). It seems that
both the communities at Sardis and Laodicea had no zeal or
intensity, and therefore they were ineffective and useless.
Among the seven communities, Smyrna and Philadelphia
are the only ones that Christ did not criticize. The messages
mainly contain words of commendation and encouragement in
times of suffering and persecution. To the community in
Smyrna, Christ says, “I know your affliction and your poverty,
even though you are rich. I know the slander on the part of those
who say that they are Jews and are not, but a synagogue of Satan”
(2:9). The community at Philadelphia apparently experienced a
similar situation. They too were expelled from the synagogue and
publicly denounced by the Jewish officials. Without the privi-
leges and protections afforded by the Jews, members of the
Philadelphian community were attacked and persecuted by the
Romans. Yet, despite suffering and hostility on all fronts, the
community remained zealous in their commitment and faith.
They did not waver in their resistance to the seduction of the
Empire but rather stood firm in their prophetic witness. While
the door of the local synagogue was closed to the Christian
believers, Christ nevertheless promised them a new passage: “I
know your works. Look, I have set before you an open door,
which no one is able to shut. I know that you have but little
power, and yet you have kept my word and have not denied my
name” (3:8). The principal message for these two communities is
to not be afraid (2:10) and patiently endure (3:10) during the
interim period. Christ assures them that he is coming: “I am
coming soon; hold fast to what you have, so that no one may
seize your crown” (3:11). Christ’s message to the suffering believ-
ers is incredibly hope-filled and powerfully reaffirming in the
dire straits of their situation.
InFormation | Fall 2010
...
In this time of Advent we are called
to “wake up” and “to be alert”.
Is there an area in our personal
and communal lives that could be
nudged into a different awareness
and increased prophetic action?
...
Conclusion: “An Advent of a Renewed
Religious Life?”
It is interesting to note that in our examination of the Book of
Revelation, John of Patmos criticized five of the seven communities
for having been seduced by the Empire. Perhaps some of our com-
munities have become too assimilated into our culture and accom-
modated ourselves too fully to criticize our social, political, eco-
nomic and religious institutions. Is it possible that our middle class
lifestyle has made us complacent and in the process lost some of our
original zeal and passion to radically follow Jesus’ life and mission?
For those of us for whom this may be so, John’s admonition is
resoundingly clear - “Come out” of the Empire and boycott it (18:2-
4). Perhaps by resisting the Empire, religious will re-energize their
prophetic identity. We need to act now!
In reviewing the brief survey of the Biblical prophetic land-
scape offered here, we may recognize that the biblical prophetic
tradition provides us with a solid foundation for establishing
who religious are called to be. (Notice that the Greek word
prophetes literally means “one who is called or summoned.”) To
be prophetic is indeed an essential character and function of our
way of life. Like all biblical characters, we are summoned to be a
prophetic voice and presence in our contemporary world and
Church. Our task is two-fold: to criticize the institutions of our
time and re-energize those of us who may have been overtaken
by its attraction and seduced by its riches.
Due to various factors, some say that religious life is in a
state of crisis. Others opine that it is at a crossroads. Still others
think that religious women and men are caught between the
“gaps” of the “betwixt and between state” of radical or liminal life
(Ruffing, 1). Whatever the case might be, there is definitely a
decline in religious vocations in many religious communities in
first world countries. While the decline in numbers is significant,
the quality of religious life for many has not been impacted by the
decline. After having traveled to various places in the U.S. to
present this talk to women and men on the topic of religious life
titled “Biblical Foundations for Consecrated Life: A Prophetic
Vision”, I have witnessed the lives and heard the prophetic voices
of many religious women and men. Most, if not all, testified that
religious life is not in “peril” but is in a “transforming stage.”
They have a heightened awareness of their prophetic vocation in
the world in the midst of being smaller in number and perhaps
less obviously visible than in previous generations. Is it possible
that this “betwixt and between time” holds within it the promise
of an advent of a renewed religious life for all of us? If religious
continue to model their lives on the biblical characters described
continued on page 8
5
 Congregational Documents, continued from page 5
above; if they can act prophetically in the church and in the world as their
founders and foundresses did, religious life will not only continue but flourish
well into the twenty first century and beyond.
Let me end with the reassuring words and transforming vision of Christ
to the faithful community at Philadelphia: “I am coming soon; hold fast to
what you have, so that no one may seize your crown. If you conquer, I will
make you a pillar in the temple of my God; you will never go out of it. I will
write on you the name of my God, and the name of the city of my God, the new
Jerusalem that comes down from my God out of heaven, and my own new
name. Let anyone who has an ear listen to what the Spirit is saying to the
churches” (Rev 3:11-13).
Noteworthy Websites
References All you ever wanted to know about Ignatian
Ruffing, Janet. “Going Up into the Gaps: Prophetic Life and Vision,” InFormation (Jan-Feb spirituality incl. discernment and more you will
1998)1-2; 8-9. finds at:
http://ignatianspirituality.com/
Vita Consecrata, http://www.vatican.va/roman_curia/congregations/ccscrlife/documents/
hf_jp-ii_exh_25031996_vita-consecrata_en.html and the blog to it:
[accessed on November 28, 2010]. http://ignatianspirituality.com/dotmagis-blog/

vanThanh Nguyen, S.V.D., S.T.D., is assistant professor of New Testament Looking for data to inform and support your
Studies and chair of the Department of Biblical Languages and Literature at
social analysis, prayer , reflection and action:
Catholic Theological Union, in Chicago, Illinois. He is a missionary of the
The World Bank
Society of the Divine Word. He is a member of the editorial board and the
Working for a World Free of Poverty
www.worldbank.org
book review editor of New Theology Review. He contributes regularly for dif-
ferent professional journals.

Life Commitment Program July 21-29, 2011

This program is for women and men preparing for
their final vow commitment. The daily schedule
includes prayer, Eucharistic liturgy, presentation,
reflection, discussion and leisure.

The presenters are carefully selected women and men

religious who have the academic background and per-
sonal lived experience to speak on the various aspects
of religious life, including but not limited to the vows
and communal life. All is presented in the context of
religious life as prophetic enterprise in the 21st century.

Location:
Marillac Center, Leavenworth, KS
Sisters of Charity of Leavenworth
4200 South 4th Street LCP participants June 2010 at the Franciscan Spiritual Center in Aston, PA
Leavenworth, KS 66048-5054
913-758-6552
www.MarrillacCenter.org

Registration Information:
Please call Yvonne DeBruin, RFC Program director after Jan 20th for an application packet.
Total Cost: $ 2,480 for non RFC members - $1,655 for RFC Member Congregations
Please watch the RFC web-site www.relforcon.org as well as e-mailings for more details.

8 Religious Formation Conference