Thanksgiving for consecrated life
2.
Because the role of consecrated life in the Church is so
important, I decided to convene a Synod in order to examine in
depth its significance and its future prospects, especially in
view of the approaching new millennium. It was my wish that the
Synodal Assembly should include, together with the Bishops, a
considerable number of consecrated men and women in order that
they too might contribute to the common reflection.
We
are all aware of the treasure which the gift of the consecrated
life in the variety of its charisms and institutions represents
for the ecclesial community. <Together let us thank God> for the
Religious Orders and Institutes devoted to contemplation or the
works of the apostolate, for Societies of Apostolic Life, for
Secular Institutes and for other groups of consecrated persons
as well as for all those individuals who, in their inmost
hearts, dedicate themselves to God by a special consecration.
The
Synod was a tangible sign of the universal extension of the
consecrated life present in the local Churches throughout the
world. The consecrated life inspires and accompanies the spread
of evangelization in the different parts of the world, where
Institutes from abroad are gratefully welcomed and new ones are
being founded in a great variety of forms and expressions.
Consequently, although in some parts of the world Institutes of
Consecrated Life seem to be experiencing a period of difficulty,
in other places they are prospering with remarkable vitality.
This shows that the choice of total self-giving to God in Christ
is in no way incompatible with any human culture or historical
situation. Nor is the consecrated life flourishing within the
Catholic Church alone. In fact it is particularly vibrant in the
monasticism of the Orthodox Churches, where it is an essential
feature of their life. It is also taking root or reemerging in
the Churches and Ecclesial Communities which originated in the
Reformation and is the sign of a grace shared by all of Christ's
disciples. This fact is an incentive to ecumenism, which fosters
the desire for an ever fuller communion between Christians "that
the world may believe" (Jn. 17:21).
The consecrated life: a gift to the Church
3.
Its universal presence and the evangelical nature of its witness
are clear evidence—if any were needed—that the consecrated life
<is not something isolated and marginal>, but a reality which
affects the whole Church. The Bishops at the Synod frequently
reaffirmed this: "<De re nostra agitur>" ("this is something
which concerns us all").[1] In effect, <the consecrated life is
at the very heart of the Church> as a decisive element for her
mission, since it "manifests the inner nature of the Christian
calling"[2] and the striving of the whole Church as Bride toward
union with her one Spouse.[3] At the Synod it was stated on
several occasions that the consecrated life has not only proved
a help and support for the Church in the past, but is also a
precious and necessary gift for the present and future of the
People of God, since it is an intimate part of her life, her
holiness and her mission.[4]
The
present difficulties which a number of Institutes are
encountering in some parts of the world must not lead to a
questioning of the fact that the profession of the evangelical
counsels is <an integral part of the Church's life> and a
much-needed incentive toward ever greater fidelity to the
Gospel[5] The consecrated life may experience further changes in
its historical forms, but there will be no change in the
substance of a choice which finds expression in a radical gift
of self for love of the Lord Jesus and, in him, of every member
of the human family. <This certainty>, which has inspired
countless individuals in the course of the centuries, <continues
to reassure the Christian people>, for they know that they can
draw from the contribution of these generous souls powerful
support on their journey toward the heavenly home.
Gathering fruits of the Synod
4.
In response to the desire expressed by the ordinary general
assembly of the Synod of Bishops which met to discuss the theme
"The Consecrated Life and Its Mission in the Church and in the
World," I intend to set forth in this Apostolic Exhortation the
results of the Synod process[6] and to point out to all the
faithful—Bishops, priests, deacons, consecrated persons and
laity, and to any others who might be interested—the wondrous
things which today too the Lord wishes to accomplish through the
consecrated life.
This
Synod, coming after the ones dedicated to the lay faithful and
to priests, completes the treatment of the distinctive features
of the states of life willed by the Lord Jesus for his Church.
Whereas the Second Vatican Council emphasized the profound
reality of ecclesial communion, in which all gifts converge for
the building up of the Body of Christ and for the Church's
mission in the world, in recent years there has been felt the
need to clarify <the specific identity of the various states of
life>, their vocation and their particular mission in the
Church.
Communion in the Church is not uniformity, but a gift of the
Spirit, who is present in the variety of charisms and states of
life. These will be all the more helpful to the Church and her
mission the more their specific identity is respected. For every
gift of the Spirit is granted in order to bear fruit for the
Lord[7] in the growth of fraternity and mission.
The work of the Spirit in the various forms of
the consecrated life
5.
How can we not recall with gratitude to the Spirit <the many
different forms of consecrated life> which he has raised up
throughout history and which still exist in the Church today?
They can be compared to a plant with many branches[8] which
sinks its roots into the Gospel and brings forth abundant fruit
in every season of the Church's life. What an extraordinary
richness! I myself at the conclusion of the Synod felt the need
to stress this permanent element in the history of the Church:
the host of founders and foundresses, of holy men and women who
chose Christ by radically following the Gospel and by serving
their brothers and sisters, especially the poor and the
outcast.[9] Such service is itself a sign of how the consecrated
life manifests the <organic unity of the commandment of love>,
in the inseparable link between love of God and love of
neighbor.
The
Synod recalled this unceasing work of the Holy Spirit, who in
every age shows forth the richness of the practice of the
evangelical counsels through a multiplicity of charisms. In this
way too he makes ever present in the Church and in the world, in
time and space, the mystery of Christ.
Monastic life in the East and West
6.
The Synod Fathers from the Eastern Catholic Churches and the
representatives of the other Churches of the East emphasized
<the evangelical values of monastic life>,[10] which appeared at
the dawn of Christianity and which still flourishes in their
territories, especially in the Orthodox Churches.
From
the first centuries of the Church, men and women have felt
called to imitate the Incarnate Word, who took on the condition
of a servant. They have sought to follow him by living in a
particularly radical way, through monastic profession, the
demands flowing from baptismal participation in the Paschal
Mystery of his Death and Resurrection. In this way, by becoming
bearers of the Cross (<staurophoroi>), they have striven to
become bearers of the Spirit (<pneumatophoroi>), authentically
spiritual men and women capable of endowing history with hidden
fruitfulness by unceasing praise and intercession, by spiritual
counsels and works of charity.
In
its desire to transfigure the world and life itself in
expectation of the definitive vision of God's countenance,
Eastern monasticism gives pride of place to conversion,
self-renunciation and compunction of heart, the quest for
<hesychia>, or interior peace, ceaseless prayer, fasting and
vigils, spiritual combat and silence, Paschal joy in the
presence of the Lord and the expectation of his definitive
coming, and the oblation of self and personal possessions, lived
in the holy communion of the monastery or in the solitude of the
hermitage.[11]
The
West too from the first centuries of the Church has practiced
the monastic life and has experienced a great variety of
expressions of it, both cenobitic and eremetical. In its present
form, inspired above all by St. Benedict, Western monasticism is
the heir of the great number of men and women who, leaving
behind life in the world, sought God and dedicated themselves to
him, "preferring nothing to the love of Christ."[12] The monks
of today likewise strive to <create a harmonious balance between
the interior life and work> in the evangelical commitment to
conversion of life, obedience and stability, and in persevering
dedication to meditation on God's word (<lectio divina>), the
celebration of the Liturgy and prayer. In the heart of the
Church and the world, monasteries have been and continue to be
eloquent signs of communion, welcoming abodes for those seeking
God and the things of the spirit, schools of faith and true
places of study, dialogue and culture for the building up of the
life of the Church and of the earthly city itself in expectation
of the heavenly city.
The Order of Virgins; hermits and widows
7.
It is a source of joy and hope to witness in our time a new
flowering of <the ancient Order of Virgins>, known in Christian
communities ever since apostolic times.[13] Consecrated by the
diocesan Bishop, these women acquire a particular link with the
Church, which they are committed to serve while remaining in the
world. Either alone or in association with others, they
constitute <a special eschatological image of the Heavenly Bride
and of the life to come> when the Church will at last fully live
her love for Christ the Bridegroom.
<Men
and women hermits>, belonging to ancient orders or new
Institutes or being directly dependent on the Bishop, bear
witness to the passing nature of the present age by their inward
and outward separation from the world. By fasting and penance,
they show that man does not live by bread alone but by the word
of God (cf. Mt. 4:4). Such a life "in the desert" is an
invitation to their contemporaries and to the ecclesial
community itself <never to lose sight of the supreme vocation>,
which is to be always with the Lord.
Again being practiced today is the consecration of <widows>,[14]
known since apostolic times (cf. 1 Tm. 5:5, 9-10; 1 Cor. 7:8),
as well as the consecration of widowers. These women and men,
through a vow of perpetual chastity as a sign of the Kingdom of
God, consecrate their state of life in order to devote
themselves to prayer and the service of the Church.
Institutes completely devoted to contemplation
8.
Institutes completely devoted to contemplation, composed of
either women or men, are for the Church a reason for pride and a
source of heavenly graces. By their lives and mission, the
members of these Institutes imitate Christ in his prayer on the
mountain, bear witness to God's lordship over history and
anticipate the glory which is to come.
In
solitude and silence, by listening to the word of God,
participating in divine worship, personal asceticism, prayer,
mortification and the communion of fraternal love, they direct
the whole of their lives and all their activities to the
contemplation of God. In this way they offer the ecclesial
community a singular testimony of the Church's love for her
Lord, and they contribute, with hidden apostolic fruitfulness,
to the growth of the People of God.[15]
Thus
there is good reason to hope that the different forms of
contemplative life will experience <continued growth in the
younger Churches> as an evident sign that the Gospel has taken
firm root, especially in those areas of the world where other
religions predominate. This will make it possible to bear
witness to the vitality of the traditions of Christian
asceticism and mysticism, and will contribute to interreligious
dialogue.[16]
Apostolic Religious Life
9.
The West has also known down the centuries a variety of other
expressions of religious life in which countless persons,
renouncing the world, have consecrated themselves to God through
the public profession of the evangelical counsels in accordance
with a specific charism and in a stable form of common life,[17]
<for the sake of carrying out different forms of apostolic
service to the People of God.> Thus there arose the different
families of canons regular, the mendicant orders, the clerics
regular and in general the religious congregations of men and
women devoted to apostolic and missionary activity and to the
many different works inspired by Christian charity.
This
is a splendid and varied testimony, reflecting the multiplicity
of gifts bestowed by God on founders and foundresses who, in
openness to the working of the Holy Spirit, successfully
interpreted the signs of the times and responded wisely to new
needs. Following in their footsteps, many other people have
sought by word and deed to embody the Gospel in their own lives,
bringing anew to their own times the living presence of Jesus,
the consecrated one <par excellence>, the one sent by the
Father. In every age consecrated men and women must continue to
be images of Christ the Lord, fostering through prayer a
profound communion of mind with him (cf. Phil. 2:5-11), so that
their whole lives may be penetrated by an apostolic spirit and
their apostolic work with contemplation.[18]
Secular Institutes
10.
The Holy Spirit, who wondrously fashions the variety of
charisms, has given rise in our time to <new expressions of
consecrated life>, which appear as a providential response to
the new needs encountered by the Church today as she carries out
her mission in the world.
One
thinks in the first place of members of <Secular Institutes
seeking to live out their consecration to God in the world>
through the profession of the evangelical counsels in the midst
of temporal realities; they wish in this way to be a leaven of
wisdom and a witness of grace within cultural, economic and
political life. Through their own specific blending of presence
in the world and consecration, they seek <to make present in
society the newness and power of Christ's Kingdom>, striving to
transfigure the world from within by the power of the
Beatitudes. In this way, while they belong completely to God and
are thus fully consecrated to his service, their activity in the
ordinary life of the world contributes, by the power of the
Spirit, to shedding the light of the Gospel on temporal
realities. Secular Institutes, each in accordance with its
specific nature, thus help to ensure that the Church has an
effective presence in society.[19]
A
valuable role is also played by <Clerical Secular Institutes>,
in which priests who belong to the diocesan clergy, even when
some of them are recognized as being incardinated in the
Institute, consecrate themselves to Christ through the practice
of the evangelical counsels in accordance with a specific
charism. They discover in the spiritual riches of the Institute
to which they belong great help for living more deeply the
spirituality proper to the priesthood, and thus they are enabled
to be a leaven of communion and apostolic generosity among their
fellow clergy.
Societies of Apostolic Life
11.
Also worthy of special mention are Societies of Apostolic Life
or of common life, composed of men or women. These pursue, each
in its own particular way, a specific apostolic or missionary
end. In many of them an explicit commitment to the evangelical
counsels is made through sacred bonds officially recognized by
the Church. Even in this case, however, the specific nature of
their consecration distinguishes them from Religious Institutes
and Secular Institutes. The specific identity of this form of
life is to be preserved and promoted; in recent centuries it has
produced many fruits of holiness and of the apostolate,
especially in the field of charity and in the spread of the
Gospel in the missions.[20]
New Expressions of consecrated life
12.
The perennial youth of the Church continues to be evident even
today. In recent years following the Second Vatican Council,
<new or renewed forms of the consecrated life> have arisen. In
many cases these are Institutes similar to those already
existing, but inspired by new spiritual and apostolic impulses.
Their vitality must be judged by the authority of the Church,
which has the responsibility of examining them in order to
discern the authenticity of the purpose for their foundation and
to prevent the proliferation of institutions similar to one
another, with the consequent risk of a harmful fragmentation
into excessively small groups. In other cases it is a question
of new experiments which are seeking an identity of their own in
the Church and awaiting official recognition from the Apostolic
See, which alone has final judgment in these matters.[21]
These new forms of consecrated life now taking their place
alongside the older ones bear witness to the constant attraction
which the total gift of self to the Lord, the ideal of the
apostolic community and the founding charisms continue to exert,
even on the present generation. They also show how the gifts of
the Holy Spirit complement one another.
In
this newness, however, the Spirit does not contradict himself.
Proof of this is the fact that the new forms of consecrated life
have not supplanted the earlier ones. Amid such wide variety the
underlying unity has been successfully preserved, thanks to the
one call to follow Jesus—chaste, poor and obedient—in the
pursuit of perfect charity. This call, which is found in all the
existing forms of consecrated life, must also mark those which
present themselves as new.
Purpose of the Apostolic Exhortation
13.
Gathering together the fruits of the Synod's labors, in this
Apostolic Exhortation I wish to address the whole Church in
order to offer not only to consecrated persons but also to the
Bishops and the faithful <the results of a stimulating
exchange>, guided by the Holy Spirit with his gifts of truth and
love.
During these years of renewal, the consecrated life, like other
ways of life in the Church, has gone through a difficult and
trying period. It has been a period full of hopes, new
experiments and proposals aimed at giving fresh vigor to the
profession of the evangelical counsels. But it has also been a
time of tension and struggle in which well-meaning endeavors
have not always met with positive results.
The
difficulties however must not lead to discouragement. Rather, we
need to commit ourselves with fresh enthusiasm, for the Church
needs the spiritual and apostolic contribution of a renewed and
revitalized consecrated life. In this Post-Synodal Exhortation I
wish to address religious communities and consecrated persons in
the same spirit which inspired the letter sent by the Council of
Jerusalem to the Christians of Antioch, and I am hopeful that it
will meet with the same response: "When they read it, they
rejoiced at the encouragement which it gave" (Acts 15:31). And
not only this. I also hope to increase the joy of the whole
People of God. As they become better acquainted with the
consecrated life, they will be able with greater awareness to
thank Almighty God for this great gift.
In
an attitude of heartfelt openness toward the Synod Fathers, I
have carefully considered the valuable contributions made during
the intense work of the assembly, at which I made a point of
being present throughout. During the Synod, I also sought to
offer the entire People of God a number of systematic talks on
the consecrated life in the Church. In them I presented anew the
teachings found in the texts of the Second Vatican Council,
which was an enlightening point of reference for subsequent
doctrinal developments and for the reflections of the Synod
during the busy weeks of its work.[22]
I am
confident that the sons and daughters of the Church, and
consecrated persons in particular, will receive this Exhortation
with open hearts. At the same time I hope that reflection will
continue and lead to a deeper understanding of the great gift of
the consecrated life in its three aspects of consecration,
communion and mission. I also hope that consecrated men and
women, in full harmony with the Church and her Magisterium, will
discover in this exhortation further encouragement to face in a
spiritual and apostolic manner the new challenges of our time.
CHAPTER 1: "CONFESSIO TRINITATIS"
The Origins of
the Consecrated Life in the Mystery of Christ and of the Trinity
Icon
of the Transfigured Christ
14.
The evangelical basis of consecrated life is to be sought in the
special relationship which Jesus in his earthly life established
with some of his disciples. He called them not only to welcome
the Kingdom of God into their own lives, but also to put their
lives at its service, leaving everything behind and closely
imitating his own <way of life>.
Many
of the baptized throughout history have been invited to live
such a life "in the image of Christ." But this is possible only
on the basis of a special vocation and in virtue of a particular
gift of the Spirit. For in such a life baptismal consecration
develops into a radical response in the following of Christ
through acceptance of the evangelical counsels, the first and
essential of which is the sacred bond of chastity for the sake
of the Kingdom of Heaven.[23] This special way of "following
Christ," at the origin of which is always the initiative of the
Father, has an essential Christological and pneumatological
meaning: It expresses in a particularly vivid way the
<Trinitarian> nature of the Christian life, and it anticipates
in a certain way that <eschatological> fulfillment toward which
the whole Church is tending.[24]
In
the Gospel, many of Christ's words and actions shed light on the
meaning of this special vocation. But for an overall picture of
its essential characteristics, it is singularly helpful to fix
our gaze on Christ's radiant face in the mystery of the
Transfiguration. A whole ancient spiritual tradition refers to
this "icon" when it links the contemplative life to the prayer
of Jesus "on the mountain."[25] Even the "active" dimensions of
consecrated life can in a way be included here, for the
Transfiguration is not only the revelation of Christ's glory,
but also a preparation for facing Christ's Cross. It involves
both "going up the mountain" and "coming down the mountain." The
disciples who have enjoyed this intimacy with the Master,
surrounded for a moment by the splendor of the Trinitarian life
and of the communion of saints, and as it were caught up in the
horizon of eternity, are immediately brought back to daily
reality, where they see "Jesus only," in the lowliness of his
human nature and are invited to return to the valley, to share
with him the toil of God's plan and to set off courageously on
the way of the Cross.
"And He Was Transfigured Before Them."
15.
"<And after six days Jesus took with him Peter and James and
John his brother, and led them up a high mountain apart. And he
was transfigured before them, and his face shone like the sun,
and his garments became white as light. And behold, there
appeared to them Moses and Elijah, talking with him. And Peter
said to Jesus, 'Lord, it is well that we are here; if you wish,
I will make three booths here, one for you and one for Moses and
one for Elijah.' He was still speaking, when lo, a bright cloud
overshadowed them, and a voice from the cloud said, 'This is my
beloved Son, with whom I am well pleased; listen to him.' When
the disciples heard this, they fell on their faces, and were
filled with fear. But Jesus came and touched them, saying,
'Rise, and have no fear.' And when they lifted up their eyes,
they saw no one but Jesus only.>
"And
as they were coming down the mountain, Jesus commanded them,
'Tell no one the vision, until the Son of man is raised from the
dead"' (Mt. 17:1-9).
The
event of the Transfiguration marks <a decisive moment in the
ministry of Jesus.> It is a revelatory event which strengthens
the faith in the disciples' hearts, prepares them for the
tragedy of the Cross and prefigures the glory of the
Resurrection. This mystery is constantly relived by the Church,
the people on its way to the eschatological encounter with its
Lord. Like the three chosen disciples, the Church contemplates
the transfigured face of Christ in order to be confirmed in
faith and to avoid being dismayed at his disfigured face on the
Cross. In both cases, she is the Bride before her Spouse,
sharing in his mystery and surrounded by his light.
This
light shines on all the Church's children. <All are equally
called to follow Christ> to discover in him the ultimate meaning
of their lives, until they are able to say with the apostle:
'For to me, to live is Christ' (Phil. 1:21). But those who are
called to the consecrated life have <a special experience of the
light which shines forth from the Incarnate Word> For the
profession of the evangelical counsels makes them <a kind of
sign and prophetic statement>for the community of the brethren
and for the world; consequently they can echo in a particular
way the ecstatic words spoken by Peter: "Lord, it is well that
we are here" (Mt. 17:4). These words bespeak the Christocentric
orientation of the whole Christian life. But they also
eloquently express the <radical> nature of the vocation to the
consecrated life: How good it is for us to be with you, to
devote ourselves to you, to make you the one focus of our lives!
Truly those who have been given the grace of this special
communion of love with Christ feel as it were caught up in his
splendor: He is "the fairest of the sons of men" (Ps 45:2), the
one beyond compare.
"This is my beloved Son": listen to him!
16.
The three disciples caught up in ecstasy hear the Father's call
to listen to Christ, to place all their trust in him, to make
him the center of their lives. The words from on high give new
depth to the invitation by which Jesus himself at the beginning
of his public life called them to follow him, to leave their
ordinary lives behind and to enter into a close relationship to
him. It is precisely this special grace of intimacy which in the
consecrated life makes possible and even demands the total gift
of self in the profession of the evangelical counsels. The
counsels, more than a simple renunciation, are <a specific
acceptance of the mystery of Christ lived within the Church.>
In
the unity of the Christian life, the various vocations are like
so many rays of the one light of Christ, whose radiance
"brightens the countenance of the Church."[26] The <laity>, by
virtue of the secular character of their vocation, reflect the
mystery of the Incarnate Word particularly insofar as he is the
Alpha and the Omega of the world, the foundation and measure of
the value of all created things. <Sacred ministers>, for their
part, are living images of Christ the Head and Shepherd, who
guides his people during this time of "already and not yet," as
they await his coming in glory. It is the duty of the
<consecrated life> to show that the Incarnate Son of God is <the
eschatological goal toward which all things tend>, the splendor
before which every other light pales and the infinite beauty
which alone can fully satisfy the human heart. In the
consecrated life, then, it is not only a matter of following
Christ with one's whole heart, of loving him "more than father
or mother, more than son or daughter" (cf. Mt. 10:37)— for this
is required of every disciple— but of living and expressing this
<by conforming one's whole existence to Christ> in an
all-encompassing commitment which foreshadows the eschatological
perfection to the extent that this is possible in time and in
accordance with the different charisms.
By
professing the evangelical counsels, consecrated persons not
only make Christ the whole meaning of their lives, but strive to
reproduce in themselves as far as possible "that form of life
which he, as the Son of God, accepted in entering this
world."[27] By embracing <chastity>, they make their own the
pure love of Christ and proclaim to the world that he is the
Only Begotten Son, who is one with the Father (cf. Jn. 10:30,
14:11). By imitating Christ's <poverty>, they profess that he is
the Son who receives everything from the Father and gives
everything back to the Father in love (cf. Jn. 17:7, 10). By
accepting through the sacrifice of their own freedom the mystery
of Christ's filial <obedience>, they profess that he is
infinitely beloved and loving, as the one who delights only in
the will of the Father (cf. Jn. 4:34), to whom he is perfectly
united and on whom he depends for everything.
By
this profound "configuration" to the mystery of Christ, the
consecrated life brings about in a special way that <confessio
Trinitatis> which is the mark of all Christian life; it
acknowledges with wonder the sublime beauty of God, Father, Son
and Holy Spirit, and bears joyful witness to his loving concern
for every human being.
I. In Praise of the Trinity
"A
Patre ad Patrem": God's initiative
17.
Contemplation of the glory of the Lord Jesus in the icon of the
Transfiguration reveals to consecrated persons first of all the
Father, the creator and giver of every good thing, who draws his
creatures to himself (cf. Jn. 6:44) with a special love and for
a special mission. "This is my beloved Son: listen to him!" (cf.
Mt. 17:5). In response to this call and the interior attraction
which accompanies it, those who are called entrust themselves to
the love of God, who wishes them to be exclusively at his
service, and they consecrate themselves totally to him and to
his plan of salvation (cf. 1 Cor. 7:32-34).
This
is the meaning of the call to the consecrated life: It is an
initiative coming wholly from the Father (cf. Jn. 15: 16), who
asks those whom he has chosen to respond with complete and
exclusive devotion.[28] The experience of this gracious love of
God is so deep and so powerful that the person called senses the
need to respond by unconditionally dedicating his or her life to
God, consecrating to him all things present and future, and
placing them in his hands. This is why, with St. Thomas, we come
to understand the identity of the consecrated person, beginning
with his or her complete self-offering, as being comparable to a
genuine holocaust.[29]
"Per Filium": in the footsteps of the
Son
18.
The Son, who is the way which leads to the Father (cf. Jn.
14:6), calls all those whom the Father has given to him (cf. Jn.
17:9) to make the following of himself the whole purpose of
their lives. But of some, those called to the consecrated life,
he asks a total commitment, one which involves leaving
everything behind (cf. Mt. 19:27) in order to live at his
side[30] and to follow him wherever he goes (cf. Rv. 14:4). In
the countenance of Jesus, the "image of the invisible God" (Col.
1:15) and the reflection of the Father's glory (cf. Heb. 1:3),
we glimpse the depths of an eternal and infinite love which is
at the very root of our being.[31] Those who let themselves be
seized by this love cannot help abandoning everything to follow
him (cf. Mk. 1:16-20; 2:14; 10:21, 28). Like St. Paul, they
consider all else as loss "because of the surpassing worth of
knowing Jesus Christ, by comparison with which they do not
hesitate to count all things as "refuse, in order that they "may
gain Christ" (Phil. 3:8). They strive to become one with him,
taking on his mind and his way of life. This leaving of
everything and following the Lord (cf. Lk. 18:28) is a worthy
program of life for all whom he calls in every age.
The
evangelical counsels, by which Christ invites some people to
share his experience as the chaste, poor and obedient one, call
for and make manifest in those who accept them <an explicit
desire to be totally conformed to him>. Living "in obedience,
with nothing of one's own and in chastity,"[32] consecrated
persons profess that Jesus is the model in whom every virtue
comes to perfection. His way of living in chastity, poverty and
obedience appears as the most radical way of living the Gospel
on this earth, a way which may be called <divine>, for it was
embraced by him, God and man, as the expression of his
relationship as the Only Begotten Son with the Father and with
the Holy Spirit. This is why Christian tradition has always
spoken of the <objective superiority of the consecrated life.>
Nor
can it be denied that the practice of the evangelical counsels
is also a particularly profound and fruitful way of sharing in
<Christ's mission>, in imitation of the example of Mary of
Nazareth, the first disciple, who willingly put herself at the
service of God's plan by the total gift of self. Every mission
begins with the attitude expressed by Mary at the Annunciation:
"Behold, I am the handmaid of the Lord; let it be done to me
according to your word" (Lk. 1:38).
"In Spiritu": consecrated by the Holy
Spirit
19.
"A bright cloud overshadowed them" (Mt. 17:5). A significant
spiritual interpretation of the Transfiguration sees this cloud
as an image of the Holy Spirit.[33]
Like
the whole of Christian life, the call to the consecrated life is
closely linked to the working of the Holy Spirit. In every age
the Spirit enables new men and women to recognize the appeal of
such a demanding choice. Through his power, they relive, in a
way, the experience of the prophet Jeremiah: "You have seduced
me, Lord, and I have let myself be seduced (Jer. 20:7). It is
the Spirit who awakens the desire to respond fully; it is he who
guides the growth of this desire, helping it to mature into a
positive response and sustaining it as it is faithfully
translated into action; it is he who shapes and molds the hearts
of those who are called, configuring them to Christ, the chaste,
poor and obedient one, and prompting them to make his mission
their own. By allowing them selves to be guided by the Spirit on
an endless journey of purification, they become, day after day,
<conformed to Christ>, the prolongation in history of a special
presence of the risen Lord.
With
penetrating insight, the Fathers of the Church have called this
spiritual path <philokalia,> or <love of the divine beauty>,
which is the reflection of the divine goodness. Those who by the
power of the Holy Spirit are led progressively into full
configuration to Christ reflect in themselves a ray of the
unapproachable light. During their earthly pilgrimage, they
press on toward the inexhaustible source of light. The
consecrated life thus becomes a particularly profound expression
of the Church as the Bride who, prompted by the Spirit to
imitate her Spouse, stands before him "in splendor, without spot
or wrinkle or any such thing, that she might be holy and without
blemish" (Eph. 5:27).
The
same Spirit, far from removing from the life of humanity those
whom the Father has called, puts them at the service of their
brothers and sisters in accordance with their particular state
of life and inspires them to undertake special tasks in response
to the needs of the Church and the world by means of the
charisms proper to the various Institutes. Hence many different
forms of the consecrated life have arisen whereby the Church is
"adorned by the various gifts of her children ... like a bride
made beautiful for her Spouse (cf. Rv. 21:2)"[34] and is
enriched by the means necessary for carrying out her mission in
the world.
The evangelical counsels, gift of the Trinity
20.
The evangelical counsels are thus above all <a gift of the Holy
Trinity>. The consecrated life proclaims what the Father,
through the Son and in the Spirit, brings about by his love, his
goodness and his beauty. In fact, "the religious state reveals
the transcendence of the Kingdom of God and its requirements
over all earthly things. To all people it shows wonderfully at
work within the Church the surpassing greatness of the force of
Christ the King and the boundless power of the Holy Spirit."[35]
The
first duty of the consecrated life is <to make visible> the
marvels wrought by God in the frail humanity of those who are
called. They bear witness to these marvels not so much in words
as by the eloquent language of a transfigured life, capable of
amazing the world. To people's astonishment they respond by
proclaiming the wonders of grace accomplished by the Lord in
those whom he loves. To the degree that consecrated persons let
themselves be guided by the Spirit to the heights of perfection
they can exclaim:
"I
see the beauty of your grace, I contemplate its radiance, I
reflect its light; I am caught up in its ineffable splendor; I
am taken outside myself as I think of myself; I see how I was
and what I have become. O wonder! I am vigilant, I am full of
respect for myself, of reverence and of fear, as I would be were
I before you; I do not know what to do, I am seized by fear, I
do not know where to sit, where to go, where to put these
members which are yours; in what deeds, in what works shall I
use them, these amazing divine marvels![36]
The
consecrated life thus becomes one of the tangible seals which
the Trinity impresses upon history, so that people can sense
with longing the attraction of divine beauty.
Reflection of Trinitarian life in the
evangelical counsels
21.
The deepest meaning of the evangelical counsels is revealed when
they are viewed in relation to the Holy Trinity, the source of
holiness. They are in fact an expression of the love of the Son
for the Father in the unity of the Holy Spirit. By practicing
the evangelical counsels, the consecrated person lives with
particular intensity the Trinitarian and Christological
dimension which marks the whole of Christian life.
The
<chastity> of celibates and virgins as a manifestation of
dedication to God with <an undivided heart> (cf. 1 Cor. 7:32-34)
is a reflection of the <infinite love> which links the three
Divine Persons in the mysterious depths of the life of the
Trinity, the love to which the Incarnate Word bears witness even
to the point of giving his life, the love "poured into our
hearts through the Holy Spirit" (Rom. 5:5), which evokes a
response of total love for God and the brethren.
Poverty proclaims that God is man's only real treasure. When
poverty is lived according to the example of Christ who, "though
he was rich ... became poor" (2 Cor. 8:9), it becomes an
expression of that <total gift of self> which the three Divine
Persons make to one another. This gift overflows into creation
and is fully revealed in the Incarnation of the Word and in His
redemptive death.
Obedience, practiced in imitation of Christ, whose food was to
do the Father's will (cf. Jn. 4:34), shows the liberating beauty
of a <dependence which is not servile but filial>, marked by a
deep sense of responsibility and animated by mutual trust, which
is a reflection in history of the loving <harmony> between the
three Divine Persons.
The
consecrated life is thus called constantly to deepen the gift of
the evangelical counsels with a love which grows ever more
genuine and strong in the <Trinitarian> dimension: love <for
Christ>, which leads to closeness with him; love <for the Holy
Spirit>, who opens our hearts to his inspiration; love <for the
Father>, the first origin and supreme goal of the consecrated
life.[37] The consecrated life thus becomes a confession and a
sign of the Trinity, whose mystery is held up to the Church as
the model and source of every form of Christian life.
Even
<fraternal life>, whereby consecrated persons strive to live in
Christ with "one heart and soul"' (Acts 4:32), is put forward as
an eloquent witness to the Trinity. It proclaims <the Father>,
who desires to make all of humanity one family. It proclaims
<the Incarnate Son>, who gathers the redeemed into unity,
pointing the way by his example, his prayer, his words and above
all his death, which is the source of reconciliation for a
divided and scattered humanity. It proclaims <the Holy Spirit>
as the principle of unity in the Church, wherein he ceaselessly
raises up spiritual families and fraternal communities.
Consecrated Like Christ for the Kingdom of God
22.
The consecrated life, through the prompting of the Holy Spirit,
"constitutes a closer imitation and an abiding reenactment in
the Church"[38] of the way of life which Jesus, the supreme
consecrated one and missionary of the Father for the sake of his
Kingdom, embraced and proposed to his disciples (cf. Mt.
4:18-22; Mk. 1:16-20; Lk. 5:10-11; Jn. 15:16). In the light of
Jesus' consecration, we can see in the initiative of the Father,
the source of all holiness, the ultimate origin of the
consecrated life. Jesus is the one whom "God anointed ... with
the Holy Spirit and with power" (Acts 10:38), the one "whom the
Father consecrated and sent into the world" (Jn. 10:36).
Accepting his consecration by the Father, the Son in turn
consecrates himself to the Father for the sake of humanity (cf.
Jn. 17:19). His life of virginity, obedience and poverty
expresses his complete filial acceptance of the Father's plan
(cf. Jn. 10:30; 14:11). His perfect offering confers an aspect
of consecration upon all the events of His earthly existence.
Jesus is <the exemplar of obedience>, who came down from heaven
not to do his own will but the will of the one who sent him (cf.
Jn. 6:38; Heb. 10:5, 7). He places his way of living and acting
in the hands of the Father (cf. Lk. 2:49). In filial obedience,
he assumes the condition of a servant: He "emptied himself,
taking the form of a servant ... and became obedient unto death,
even death on a Cross" (Phil. 2:7-8). In this attitude of
submissiveness to the Father, Christ lives his life as a virgin
even while affirming and defending the dignity and sanctity of
married life. He thus reveals <the sublime excellence and
mysterious spiritual fruitfulness of virginity>. His full
acceptance of the Father's plan is also seen in his detachment
from earthly goods: "Though he was rich, yet for your sake he
became poor, so that by his poverty you might become rich" (2
Cor. 8:9). <The depth of his poverty> is revealed in the perfect
offering of all that is his to the Father.
The
consecrated life truly constitutes <a living memorial of Jesus'
way of living and acting> as the Incarnate Word in relation to
the Father and in relation to the brethren. It is a living
tradition of the Savior's life and message.
II. Between Easter and Fulfillment
From
Tabor to Calvary
23.
The dazzling event of the Transfiguration is a preparation for
the tragic but no less glorious event of Calvary. Peter, James
and John contemplate the Lord Jesus together with Moses and
Elijah, with whom, according to the evangelist Luke, Jesus
speaks "of his departure, which he was to accomplish at
Jerusalem" (9:31). The eyes of the Apostles are therefore fixed
upon Jesus, who is thinking of the Cross (cf. Lk. 9:43-45).
There his virginal love for the Father and for all mankind will
attain its highest expression. His poverty will reach complete
self-emptying, his obedience the giving of his life.
The
disciples are invited to contemplate Jesus raised up on the
Cross where, in his silence and solitude, "the Word come forth
from silence"[39] prophetically affirms the absolute
transcendence of God over all created things; in his own flesh
he conquers our sin and draws every man and every woman to
himself, giving to all the new life of the Resurrection (cf. Jn.
12:32; 19:34, 37). It is in the contemplation of the Crucified
Christ that all vocations find their inspiration. From this
contemplation, together with the primordial gift of the Spirit,
all gifts, and in particular the gift of the consecrated life,
take their origin.
After Mary, the Mother of Jesus, it is John who receives this
gift. John is the disciple whom Jesus loved, the witness who
together with Mary stood at the foot of the Cross (cf. Jn.
19:26-27). His decision to consecrate himself totally is the
fruit of the divine love which envelops him, sustains him and
fills his heart. John, together with Mary, is among the first in
a long line of men and women who, from the beginning of the
Church until the end, are touched by God's love and feel called
to follow the Lamb, once sacrificed and now alive, wherever he
goes (cf. Rv. 14:1-5).[40]
The Paschal dimension of the consecrated life
24.
In the different forms of life inspired by the Spirit throughout
history, consecrated persons discover that the more they stand
at the foot of the Cross of Christ, the more immediately and
profoundly they experience the truth of God, who is love. It is
precisely on the Cross that the One who in death appears to
human eyes as disfigured and without beauty, so much so that the
bystanders cover their faces (cf. Is. 53:2-3), fully reveals the
beauty and power of God's love. St. Augustine says:
"Beautiful is God, the Word with God.... He is beautiful in
heaven, beautiful on earth; beautiful in the womb, beautiful in
his parents' arms, beautiful in his miracles, beautiful in his
sufferings; beautiful in inviting to life, beautiful in not
worrying about death, beautiful in giving up his life and
beautiful in taking it up again; he is beautiful on the Cross,
beautiful in the tomb, beautiful in heaven. Listen to the song
with understanding, and let not the weakness of the flesh
distract your eyes from the splendor of his beauty."[41]
The
consecrated life reflects the splendor of this love because, by
its fidelity to the mystery of the Cross, it confesses that it
believes and lives by the love of the Father, Son and Holy
Spirit. In this way it helps the Church to remain aware that<
the Cross is the superabundance of God's love poured out upon
this world>, and that it is the great sign of Christ's saving
presence, especially in the midst of difficulties and trials.
This is the testimony given constantly and with deeply admirable
courage by a great number of consecrated persons, many of whom
live in difficult situations, even suffering persecution and
martyrdom. Their fidelity to the one Love is revealed and
confirmed in the humility of a hidden life, in the acceptance of
sufferings for the sake of completing in their own flesh "what
is lacking in Christ's afflictions" (Col. 1:24), in silent
sacrifice and abandonment to God's holy will and in serene
fidelity even as their strength and personal authority wane.
Fidelity to God also inspires devotion to neighbor, a devotion
which consecrated persons live out not without sacrifice by
constantly interceding for the needs of their brothers and
sisters, generously serving the poor and the sick, sharing the
hardships of others and participating in the concerns and trials
of the Church.
Witnesses to Christ in the World
25.
The Paschal Mystery is also the wellspring of the Church's
<missionary nature>, which is reflected in the whole of the
Church's life. It is expressed in a distinctive way in the
consecrated life. Over and above the charisms proper to those
Institutes which are devoted to the mission <ad gentes> or which
are engaged in ordinary apostolic activity, it can be said that
<the sense of mission is at the very heart of every form of
consecrated life>. To the extent that consecrated persons live a
life completely devoted to the Father (cf. Lk. 2:49; Jn. 4:34),
held fast by Christ (cf. Jn. 15:16; Gal. 1:15-16) and animated
by the Spirit (cf. Lk. 24:49; Acts 1:8; 2:4), they cooperate
effectively in the mission of the Lord Jesus (cf. Jn 20:21) and
contribute in a particularly profound way to the renewal of the
world.
The
first missionary duty of consecrated persons is to themselves,
and they fulfill it by opening their hearts to the promptings of
the Spirit of Christ. Their witness helps the whole Church to
remember that the most important thing is to serve God freely,
through Christ's grace which is communicated to believers
through the gift of the Spirit. Thus they proclaim to the world
the peace which comes from the Father, the dedication witnessed
to by the Son and the joy which is the fruit of the Holy Spirit.
Consecrated persons will be missionaries above all by
continually deepening their awareness of having been called and
chosen by God, to whom they must therefore direct and offer
everything that they are and have, freeing themselves from the
obstacles which could hinder the totality of their response. In
this way they will become <true signs of Christ in the world.>
Their lifestyle too must clearly show the ideal which they
profess and thus present itself as a living sign of God and as
an eloquent, albeit often silent, proclamation of the Gospel.
The
Church must always seek <to make her presence visible in
everyday life>, especially in contemporary culture, which is
often very secularized and yet sensitive to the language of
signs. In this regard the Church has a right to expect a
significant contribution from consecrated persons, called as
they are in every situation to bear clear witness that they
belong to Christ.
Since the habit is a sign of consecration, poverty and
membership in a particular Religious family, I join the Fathers
of the Synod in strongly recommending to men and women religious
that they wear their proper habit, suitably adapted to the
conditions of time and place.[42] Where valid reasons of their
apostolate call for it, religious, in conformity with the norms
of their Institute, may also dress in a simple and modest manner
with an appropriate symbol, in such a way that their
consecration is recognizable.
Institutes which from their origin or by provision of their
constitutions do not have a specific habit should ensure that
the dress of their members corresponds in dignity and simplicity
to the nature of their vocation.[43]
Eschatological dimension of the consecrated life
26.
Since the demands of the apostolate today are increasingly
urgent and since involvement in temporal affairs risks becoming
ever more absorbing, it is particularly opportune to draw
attention once more to the <eschatological nature of the
consecrated life.>
"Where your treasure is, there will your heart be also" (Mt.
6:21). The unique treasure of the Kingdom gives rise to desire,
anticipation, commitment and witness. In the early Church, the
expectation of the Lord's coming was lived in a particularly
intense way. With the passing of the centuries, the Church has
not ceased to foster this attitude of hope: She has continued to
invite the faithful to look to the salvation which is waiting to
be revealed, "for the form of this world is passing away" (1
Cor. 7:31; cf. 1 Pt. 1:3-6).[44]
It
is in this perspective that we can understand more clearly <the
role> of consecrated life as an <eschatological sign>. In fact
it has constantly been taught that the consecrated life is a
foreshadowing of the future Kingdom. The Second Vatican Council
proposes this teaching anew when it states that consecration
better "foretells the resurrected state and the glory of the
heavenly Kingdom."[45] It does this above all by means of <the
vow of virginity>, which tradition has always understood as <an
anticipation of the world to come> already at work for the total
transformation of man.
Those who have dedicated their lives to Christ cannot fail to
live in the hope of meeting him, in order to be with him
forever. Hence the ardent expectation and desire to "be plunged
into the Fire of Love which burns in them and which is none
other than the Holy Spirit,"[46] an expectation and desire
sustained by the gifts which the Lord freely bestows on those
who yearn for the things that are above (cf. Col. 3:1).
Immersed in the things of the Lord, the consecrated person
remembers that "here we have no lasting city" (Heb. 13:14), for
"our commonwealth is in heaven" (Phil. 3:20). The one thing
necessary is to seek God's "Kingdom and his righteousness" (Mt.
6:33), with unceasing prayer for the Lord's coming.
Active expectation: commitment and watchfulness
27.
"Come, Lord Jesus!"(Rv. 22:20). This expectation is <anything
but passive>: Although directed toward the future Kingdom, it
expresses itself in work and mission, that the Kingdom may
become present here and now through the spirit of the
Beatitudes, a spirit capable of giving rise in human society to
effective aspirations for justice, peace, solidarity and
forgiveness.
This
is clearly shown by the history of the consecrated life, which
has always borne abundant fruit even for this world. By their
charisms, consecrated persons become signs of the Spirit
pointing to a new future enlightened by faith and by Christian
hope. <Eschatological expectation becomes mission>, so that the
Kingdom may become ever more fully established here and now. The
prayer "Come, Lord Jesus!" is accompanied by another: "Thy
Kingdom come!" (Mt. 6:10).
Those who vigilantly await the fulfillment of Christ's promises
are able to bring hope to their brothers and sisters who are
often discouraged and pessimistic about the future. Theirs is a
hope founded on God's promise contained in the revealed word:
The history of humanity is moving toward "a new heaven and a new
earth" (Rv. 21:1), where the Lord "will wipe away every tear
from their eyes, and death shall be no more, neither shall there
be mourning nor crying nor pain any more, for the former things
have passed away" (Rv. 21:4).
The
consecrated life is at the service of this definitive
manifestation of the divine glory, when all flesh will see the
salvation of God (cf. Lk. 3:6; Is. 40:5). The Christian East
emphasizes this dimension when it considers monks as <angels of
God> on earth who proclaim the renewal of the world in Christ.
In the West, monasticism is the celebration of memory and
expectation: <memory> of the wonders God has wrought and
<expectation> of the final fulfillment of our hope. Monasticism
and the contemplative life are a constant reminder that the
primacy of God gives full meaning and joy to human lives,
because men and women are made for God, and their hearts are
restless until they rest in him.[47]
The Virgin Mary, model of consecration and
discipleship
28.
Mary is the one who from the moment of her Immaculate Conception
most perfectly reflects the divine beauty. "All beautiful" is
the title with which the Church invokes her. "The relationship
with Mary most holy, which for every believer stems from his or
her union with Christ, is even more pronounced in the life of
consecrated persons.... Mary's presence is of fundamental
importance both for the spiritual life of each consecrated
person and for the solidity, unity and progress of the whole
community.[48]
Mary
in fact is the <sublime example of perfect consecration>, since
she belongs completely to God and is totally devoted to him.
Chosen by the Lord, who wished to accomplish in her the mystery
of the Incarnation, she reminds consecrated persons of <the
primacy of God's initiative.> At the same time, having given her
assent to the divine Word made flesh in her, Mary is the <model
of the acceptance of grace> by human creatures.
Having lived with Jesus and Joseph in the hidden years of
Nazareth, and present at her Son's side at crucial moments of
his public life, the Blessed Virgin teaches unconditional
discipleship and diligent service. In Mary, "the temple of the
Holy Spirit,"[49] all the splendor of the new creation shines
forth. Consecrated life looks to her as the sublime model of
consecration to the Father, union with the Son and openness to
the Spirit, in the knowledge that acceptance of the "virginal
and humble life"[50] of Christ also means imitation of Mary's
way of life.
In
the Blessed Virgin Mary consecrated persons also find a <Mother
who is altogether unique>. Indeed, if the new motherhood
conferred on Mary at Calvary is a gift for all Christians, it
has a specific value for those who have completely consecrated
their lives to Christ. "Behold your mother!" (Jn. 19:27): Jesus'
words to the disciple "whom he loved" (Jn. 19:26) are
particularly significant for the lives of consecrated persons.
They, like John, are called to take the Blessed Virgin Mary to
themselves (cf. Jn. 19:27), loving her and imitating her in the
radical manner which befits their vocation, and experiencing in
return her special motherly love. The Blessed Virgin shares with
them the love which enables them to offer their lives every day
for Christ and to cooperate with him in the salvation of the
world. Hence a filial relationship to Mary is the royal road to
fidelity to one's vocation and a most effective help for
advancing in that vocation and living it fully.[51]
III. In the Church and for the Church
"It
is well that we are here": the consecrated life in the mystery
of the Church
29.
In the episode of the Transfiguration, Peter speaks on behalf of
the other Apostles: "It is well that we are here" (Mt. 17:4).
The experience of Christ's glory, though completely filling his
mind and heart, does not set him apart but rather unites him
more closely to the "we" of the Apostles.
This
dimension of "we" invites us to consider the place which the
consecrated life occupies in the <mystery of the Church>. In
recent years theological reflection on the nature of the
consecrated life has deepened the new insights which emerged
from the teaching of the Second Vatican Council. In the light of
that teaching it has been recognized that the profession of the
evangelical counsels <indisputably belongs to the life and
holiness of the Church.>[52] This means that the consecrated
life, present in the Church from the beginning, can never fail
to be one of her essential and characteristic elements, for it
expresses her very nature.
This
is clearly seen from the fact that the profession of the
evangelical counsels is intimately connected with the mystery of
Christ and has the duty of making somehow present the way of
life which Jesus himself chose and indicated as an absolute
eschatological value. Jesus himself, by calling some men and
women to abandon everything in order to follow him, established
this type of life which, under the guidance of the Spirit, would
gradually develop down the centuries into the various forms of
the consecrated life. The idea of a Church made up only of
sacred ministers and lay people does not therefore conform to
the intentions of her divine Founder, as revealed to us by the
Gospels and the other writings of the New Testament.
New and special consecration
30.
In the Church's tradition religious profession is considered to
be <a special and fruitful deepening of the consecration
received in Baptism>, inasmuch as it is the means by which the
close union with Christ already begun in Baptism develops in the
gift of a fuller, more explicit and authentic configuration to
him through the profession of the evangelical counsels.[53]
This
further consecration, however, differs in a special way from
baptismal consecration, of which it is not a necessary
consequence.[54] In fact, all those reborn in Christ are called
to live out with the strength which is the Spirit's gift the
chastity appropriate to their state of life, obedience to God
and to the Church, and a reasonable detachment from material
possessions: For all are called to holiness, which consists in
the perfection of love.[55] But baptism in itself does not
include the call to celibacy or virginity, the renunciation of
possessions or obedience to a superior, in the form proper to
the evangelical counsels. The profession of the evangelical
counsels thus presupposes a particular gift of God not given to
everyone, as Jesus himself emphasizes with respect to voluntary
celibacy (cf. Mt. 19:10-12).
This
call is accompanied, moreover, by <a specific gift of the Holy
Spirit>, so that consecrated persons can respond to their
vocation and mission. For this reason, as the liturgies of the
East and West testify in the rite of monastic or religious
profession and the consecration of virgins, the Church invokes
the gift of the Holy Spirit upon those who have been chosen and
joins their oblation to the sacrifice of Christ.[56]
The
profession of the evangelical counsels is <also a development of
the grace of the Sacrament of Confirmation>, but it goes beyond
the ordinary demands of the consecration received in
Confirmation by virtue of a special gift of the Spirit which
opens the way to new possibilities and fruits of holiness and
apostolic work. This can clearly be seen from the history of the
consecrated life.
As
for priests who profess the evangelical counsels, experience
itself shows that <the Sacrament of Holy Orders finds a
particular fruitfulness in this consecration>, inasmuch as it
requires and fosters a closer union with the Lord. The priest
who professes the evangelical counsels is especially favored in
that he reproduces in his life the fullness of the mystery of
Christ, thanks also to the specific spirituality of his
Institute and the apostolic dimension of its proper charism. In
the priest, in fact, the vocation to the priesthood and the
vocation to the consecrated life converge in a profound and
dynamic unity.
Also
of immeasurable value is the contribution made to the Church's
life by religious priests completely devoted to contemplation.
Especially in the celebration of the Eucharist they carry out an
act of the Church and for the Church, to which they join the
offering of themselves, in communion with Christ, who offers
himself to the Father for the salvation of the whole world.[57]
Relationships between states of Christian life
31.
The different ways of life which, in accordance with the plan of
the Lord Jesus, make up the life of the Church have mutual
relationships which merit consideration.
By
virtue of their rebirth in Christ, all the faithful share a
common dignity; all are called to holiness; all cooperate in the
building up of the one Body of Christ, each in accordance with
the proper vocation and gift which he or she has received from
the Spirit (cf. Rom. 12:3-8).[58] The equal dignity of all
members of the Church is the work of the Spirit, is rooted in
Baptism and Confirmation, and is strengthened by the Eucharist.
But diversity is also a work of the Spirit. It is he who
establishes the Church as an organic communion in the diversity
of vocations, charisms and ministries.[59]
The
vocations to the lay life, to the ordained ministry and to the
consecrated life can be considered paradigmatic inasmuch as all
particular vocations, considered separately or as a whole, are
in one way or another derived from them or lead back to them in
accordance with the richness of God's gift. These vocations are
also at the service of one another for the growth of the Body of
Christ in history and for its mission in the world. Everyone in
the Church is consecrated in Baptism and Confirmation, but the
ordained ministry and the consecrated life each presuppose a
distinct vocation and a specific form of consecration, with a
view to a particular mission.
For
the mission of the <lay faithful>, whose proper task is to "seek
the Kingdom of God by engaging in temporal affairs and by
ordering them according to the plan of God,"[60] the
consecration of Baptism and Confirmation common to all members
of the People of God is a sufficient foundation. In addition to
this basic consecration, <ordained ministers> receive the
consecration of ordination in order to carry on the apostolic
ministry in time. <Consecrated persons>, who embrace the
evangelical counsels, receive a new and special consecration
which, without being sacramental, commits them to making their
own—in chastity, poverty and obedience—the way of life practiced
personally by Jesus and proposed by him to his disciples.
Although these different categories are a manifestation of the
one mystery of Christ, the lay faithful have as their specific
but not exclusive characteristic activity in the world; the
clergy, ministry; consecrated men and women, special conformity
to Christ chaste, poor and obedient.
The special value of consecrated life
32.
Within this harmonious constellation of gifts, each of the
fundamental states of life is entrusted with the task of
expressing in its own way one or other aspect of the one mystery
of Christ. While <the lay life has a particular mission> of
ensuring that the Gospel message is proclaimed in the temporal
sphere, in the sphere of ecclesial communion <an indispensable
ministry is carried out by those in Holy Orders> and in a
special way by Bishops. The latter have the task of guiding the
People of God by the teaching of the word, the administration of
the sacraments and the exercise of sacred power in the service
of ecclesial communion, which is an organic communion,
hierarchically structured.[61]
As a
way of showing forth the Church's holiness, <it is to be
recognized that the consecrated life>, which mirrors Christ's
own way of life, <has an objective superiority>. Precisely for
this reason, it is an especially rich manifestation of Gospel
values and a more complete expression of the Church's purpose,
which is the sanctification of humanity. The consecrated life
proclaims and in a certain way anticipates the future age, when
the fullness of the Kingdom of Heaven, already present in its
first fruits and in mystery,[62] will be achieved and when the
children of the resurrection will take neither wife nor husband,
but will be like the angels of God (cf. Mt. 22:30).
The
Church has always taught the pre-eminence of perfect chastity
for the sake of the Kingdom,[63] and rightly considers it the
"door" of the whole consecrated life.[64] She also shows great
esteem for the vocation to marriage, which makes spouses
"witnesses to and cooperators in the fruitfulness of Holy Mother
Church, who signify and share in the love with which Christ has
loved his Bride and because of which he delivered himself up on
her behalf."[65]
In
this perspective, common to all consecrated life, there are many
different but complementary paths. Men and women Religious
<completely devoted to contemplation> are in a special way an
image of Christ praying on the mountain.[66] Consecrated persons
engaged <in the active life> manifest Christ "in his
proclamation of the Kingdom of God to the multitudes, in his
healing of the sick and the suffering, in his work of converting
sinners to a better life, in his solicitude for youth and his
goodness to all."[67] Consecrated persons in Secular Institutes
contribute in a special way to the coming of the Kingdom of God;
they unite in a distinctive synthesis the value of consecration
and that of being in the world. As they live their consecration
in the world and from the world,[68] "they strive to imbue
everything with an evangelical spirit for the strengthening and
growth of the Body of Christ."[69] For this purpose they share
in the Church's evangelizing mission through their personal
witness of Christian living, their commitment to ordering
temporal affairs according to God's plan and their cooperation
in service of the ecclesial community, in accordance with the
secular way of life which is proper to them.[70]
Bearing witness to the Gospel of the Beatitudes
33.
A particular duty of the consecrated life is <to remind the
baptized of the fundamental values of the Gospel>, by bearing
"splendid and striking testimony that the world cannot be
transfigured and offered to God without the spirit of the
Beatitudes."[71] The consecrated life thus continually fosters
in the People of God an awareness of the need to respond with
holiness of life to the love of God poured into their hearts by
the Holy Spirit (cf. Rom. 5:5), by reflecting in their conduct
the sacramental consecration which is brought about by God's
power in Baptism, Confirmation or Holy Orders. In fact it is
necessary to pass from the holiness communicated in the
sacraments to the holiness of daily life. The consecrated life,
by its very existence in the Church, seeks to serve the
consecration of the lives of all the faithful, clergy and laity
alike.
Nor
must it be forgotten that consecrated persons themselves are
helped by the witness of the other vocations to live fully and
completely their union with the mystery of Christ and the Church
in its many different dimensions. By virtue of this mutual
enrichment, the mission of consecrated persons becomes more
eloquent and effective: This mission is to remind their other
brothers and sisters to keep their eyes fixed on the peace which
is to come and to strive for the definitive happiness found in
God.
The living image of the Church as Bride
34.
In the consecrated life particular importance attaches to the
spousal meaning, which recalls the Church's duty to be
completely and exclusively devoted to her Spouse, from whom she
receives every good thing. This spousal dimension, which is part
of all consecrated life, has a particular meaning for women, who
find therein their feminine identity and as it were discover the
special genius of their relationship with the Lord.
A
moving sign of this is seen in the New Testament passage which
portrays Mary with the Apostles in the Upper Room, in prayerful
expectation of the Holy Spirit (cf. Acts 1:13-14). We can see
here a vivid image of the Church as Bride, fully attentive to
her Bridegroom and ready to accept his gift. In Peter and the
other Apostles there emerges above all the aspect of
fruitfulness as it is expressed in ecclesial ministry, which
becomes an instrument of the Spirit for bringing new sons and
daughters to birth through the preaching of the word, the
celebration of the Sacraments and the giving of pastoral care.
In Mary the aspect of spousal receptivity is particularly clear;
it is under this aspect that the Church, through her perfect
virginal life, brings divine life to fruition within herself.
The
consecrated life has always been seen primarily in terms of
Mary— Virgin and Bride. This virginal love is the source of a
particular fruitfulness which fosters the birth and growth of
divine life in people's hearts.[72] Following in the footsteps
of Mary, the New Eve, consecrated persons express their
spiritual fruitfulness by becoming receptive to the word, in
order to contribute to the growth of a new humanity by their
unconditional dedication and their living witness. Thus the
Church fully reveals her motherhood both in the communication of
divine grace entrusted to Peter and in the responsible
acceptance of God's gift, exemplified by Mary.
God's people, for their part, find in the ordained ministry the
means of salvation and in the consecrated life the incentive to
make a full and loving response through all the different forms
of Christian service.[73]
IV. Guided by the Spirit of Holiness
A
"transfigured" life: the call to holiness
35.
"When the disciples heard this, they fell on their faces and
were filled with fear (Mt. 17:6). In the episode of the
Transfiguration the synoptic Gospels, with varying nuances,
point out the fear which overcomes the disciples. Their
fascination at the transfigured face of Christ does not prevent
them from being fearful before the divine Majesty which
overshadows them. Whenever human beings become aware of the
glory of God, they also become aware of their own insignificance
and experience a sense of fear. Such fear is salutary. It
reminds man of God's perfection and at the same time urges him
on with a pressing call to "holiness."
All
the sons and daughters of the Church, called by God to "listen
to Christ, necessarily feel a <deep need for conversion and
holiness>. But, as the Synod emphasized, this need in the first
place challenges the consecrated life. In fact the vocation of
consecrated persons to seek first the Kingdom of God is first
and foremost a call to complete conversion, in
self-renunciation, in order to live fully for the Lord, so that
God may be all in all. Called to contemplate and bear witness to
the transfigured face of Christ, consecrated men and women are
also called to a "transfigured" existence.
The
<Final Report> of the Second Extraordinary General Assembly of
the Synod of Bishops made a significant observation in this
regard:
"Holy men and women have always been the source and origin of
renewal in the most difficult circumstances throughout the
Church's history. Today we have a tremendous need of saints, for
whom we must assiduously implore God. The Institutes of
Consecrated Life, through the profession of the evangelical
counsels, must be conscious of their special mission in today's
Church, and we must encourage them in that mission.[74] The
Fathers of the Ninth Assembly of the Synod of Bishops echoed
this conviction: "Throughout the Church's history, consecrated
life has been a living presence of the Spirit's work, a kind of
privileged milieu for absolute love of God and of neighbor, for
witness to the divine plan of gathering all humanity into the
civilization of love, the great family of the children of
God.[75]
The
Church has always seen in the profession of the evangelical
counsels a special path to holiness. The very expressions used
to describe it—the school of the Lord's service, the school of
love and holiness, the way or state of perfection— indicate the
effectiveness and the wealth of means which are proper to this
form of evangelical life and the particular commitment made by
those who embrace it.[76] It is not by chance that there have
been so many consecrated persons down the centuries who have
left behind eloquent testimonies of holiness and have undertaken
particularly generous and demanding works of evangelization and
service.
Faithfulness to the charism
36.
In Christian discipleship and love for the person of Christ
there are a number of points concerning the growth of holiness
in the consecrated life which merit particular emphasis today.
In
the first place, there is the need for <fidelity to the founding
charism> and subsequent spiritual heritage of each Institute. It
is precisely in this fidelity to the inspiration of the founders
and foundresses, an inspiration which is itself a gift of the
Holy Spirit, that the essential elements of the consecrated life
can be more readily discerned and more fervently put into
practice.
Fundamental to every charism is a threefold orientation. First,
charisms <lead to the Father> in the filial desire to seek his
will through a process of unceasing conversion, wherein
obedience is the source of true freedom, chastity expresses the
yearning of a heart unsatisfied by any finite love and poverty
nourishes that hunger and thirst for justice which God has
promised to satisfy (cf. Mt. 5:6). Consequently the charism of
each Institute will lead the consecrated person to belong wholly
to God, to speak with God or about God, as is said of St.
Dominic,[77] so that he or she can taste the goodness of the
Lord (cf. Ps 34:8) in every situation.
Second, the charisms of the consecrated life also lead <to the
Son>, fostering an intimate and joyful communion of life with
him in the school of his generous service of God and neighbor.
Thus the attitude of consecrated persons is progressively
conformed to Christ; they learn detachment from externals, from
the tumult of the senses, from all that keeps man from that
freedom which allows him to be grasped by the Spirit."[78] As a
result, consecrated persons are enabled to take up the mission
of Christ, working and suffering with him in the spreading of
his Kingdom.
Finally, every charism leads <to the Holy Spirit>, insofar as it
prepares individuals to let themselves be guided and sustained
by him, both in their personal spiritual journeys and in their
lives of communion and apostolic work, in order to embody that
attitude of service which should inspire the true Christian's
every choice.
In
fact it is this threefold relationship which emerges in every
founding charism, though with the specific nuances of the
various patterns of living. This is so because in every charism
there predominates a profound desire to be conformed to Christ
to give witness to some aspect of his mystery."[79] This
specific aspect is meant to take shape and develop according to
the most authentic tradition of the Institute as present in its
Rule, Constitutions and Statutes.[80]
Creative fidelity
37.
Institutes of Consecrated Life are thus invited courageously to
propose anew the enterprising initiative, creativity and
holiness of their founders and foundresses in response to the
signs of the times emerging in today's world.[81] This
invitation is first of all a call to perseverance on the path of
holiness in the midst of the material and spiritual difficulties
of daily life. But it is also a call to pursue competence in
personal work and to develop a dynamic fidelity to their
mission, adapting forms if need be to new situations and
different needs in complete openness to God's inspiration and to
the Church's discernment. But all must be fully convinced that
the quest for ever greater conformity to the Lord is the
guarantee of any renewal which seeks to remain faithful to an
Institute's original inspiration.[82]
In
this spirit there is a pressing need today for every Institute
<to return to the Rule>, since the Rule and Constitutions
provide a map for the whole journey of discipleship in
accordance with a specific charism confirmed by the Church. A
greater regard for the Rule will not fail to offer consecrated
persons a reliable criterion in their search for the appropriate
forms of a witness which is capable of responding to the needs
of the times without departing from an Institute's initial
inspiration.
Prayer and asceticism: spiritual combat
38.
The call to holiness is accepted and can be cultivated only <in
the silence of adoration> before the infinite transcendence of
God: "We must confess that we all have need of this silence,
filled with the presence of him who is adored: in theology, so
as to exploit fully its own sapiential and spiritual soul; in
prayer, so that we may never forget that seeing God means coming
down the mountain with a face so radiant that we are obliged to
cover it with a veil (cf. Ex. 34:33); in commitment, so that we
will refuse to be locked in a struggle without love and
forgiveness. All, believers and nonbelievers alike, need to
learn a silence that allows the Other to speak when and how he
wishes, and allows us to understand his words."[83] In practice
this involves great fidelity to liturgical and personal prayer,
to periods devoted to mental prayer and contemplation, to
Eucharist adoration, to monthly retreats and to spiritual
exercises.
There is also a need to rediscover the <ascetic practices>
typical of the spiritual tradition of the Church and of the
individual's own Institute. These have been and continue to be a
powerful aid to authentic progress in holiness. Asceticism, by
helping to master and correct the inclinations of human nature
wounded by sin, is truly indispensable if consecrated persons
are to remain faithful to their own vocation and follow Jesus on
the way of the Cross.
It
is also necessary to recognize and overcome certain temptations
which sometimes by diabolical deceit present themselves under
the appearance of good. Thus, for example, the legitimate need
to be familiar with today's society in order to respond to its
challenges can lead to a surrender to passing fashions, with a
consequent lessening of spiritual fervor or a succumbing to
discouragement. The possibility of a deeper spiritual formation
might lead consecrated persons to feel somehow superior to other
members of the faithful, while the urgent need for appropriate
and necessary training can turn into a frantic quest for
efficiency, as if apostolic service depended primarily on human
means rather than on God. The praiseworthy desire to become
close to the men and women of our day, believers and
nonbelievers, rich and poor, can lead to the adoption of a
secularized lifestyle or the promotion of human values in a
merely horizontal direction. Sharing in the legitimate
aspirations of one's own nation or culture could lead to
embracing forms of nationalism or accepting customs which
instead need to be purified and elevated in the light of the
Gospel.
The
path to holiness thus involves <the acceptance of spiritual
combat>. This is a demanding reality which is not always given
due attention today. Tradition has often seen an image of this
spiritual combat in Jacob's wrestling with the mystery of God,
whom he confronts in order to receive his blessing and to see
him (cf. Gn. 32:23-31). In this episode from the beginnings of
biblical history, consecrated persons can recognize a symbol of
the asceticism which they need in order to open their hearts to
the Lord and to their brothers and sisters.
Fostering holiness
39.
Today a renewed commitment to holiness by consecrated persons is
more necessary than ever, also <as a means of promoting and
supporting every Christian's desire for perfection>. "It is
therefore necessary to inspire in all the faithful a true
longing for holiness, a deep desire for conversion and personal
renewal in a context of ever more intense prayer and of
solidarity with one's neighbor, especially the most needy."[84]
To
the degree that they deepen their friendship with God,
consecrated persons become better prepared to help their
brothers and sisters through valuable spiritual activities such
as schools of prayer, spiritual exercises and retreats, days of
recollection, spiritual dialogue and direction. In this way
people are helped to grow in prayer and will then be better able
to discern God's will in their lives and to commit themselves to
the courageous and sometimes heroic demands which faith makes of
them. Consecrated persons "at the deepest level of their being
... are caught up in the dynamism of the Church's life, which is
thirsty for the divine Absolute and called to holiness. It is to
this holiness that they bear witness."[85] The fact that all are
called to become saints cannot fail to inspire more and more
those who by their very choice of life have the mission of
reminding others of that call.
"Rise, and have no fear": a renewed trust
40.
"Jesus came and touched them, saying, 'Rise, and have no fear"'
(Mt. 17:7). Like the three Apostles in the episode of the
Transfiguration, consecrated persons know from experience that
their lives are not always marked by the fervor which makes us
exclaim: "It is well that we are here" (Mt. 17:4). But it is
always a life "touched" by the hand of Christ, a life where his
voice is heard, a life sustained by his grace.
"Rise, and have no fear." Obviously, the Master's encouragement
is addressed to every Christian. All the more does it apply to
those called to "leave everything" and thus to "risk everything"
for Christ. This is particularly true whenever one descends from
the "mountain" with the Master and sets off on the road which
leads from Tabor to Calvary.
When
Luke relates that Moses and Elijah were speaking with Christ
about his Paschal Mystery, it is significant that he uses the
term <departure> (<exodos>): "They spoke about his departure,
which he was to accomplish at Jerusalem" (9:31). <Exodus> is a
basic term in revelation; it evokes the whole of salvation
history and expresses the deep meaning of the Paschal Mystery.
It is a theme particularly dear to the spirituality of the
consecrated life and well expresses its meaning. It inevitably
includes everything that pertains to the <mysterium crucis>. But
this difficult "exodus journey," when viewed from the
perspective of Tabor, is seen to be a road situated between two
lights: the anticipatory light of the Transfiguration and the
definitive light of the Resurrection.
From
the standpoint of the Christian life as a whole, the vocation to
the consecrated life is, despite its renunciations and trials,
and indeed because of them, <a path "of light"> over which the
Redeemer keeps constant watch: <"Rise, and have no fear.">
CHAPTER 2: "SIGNUM FRATERNITATIS"
Consecrated Life
as a Sign of Communion in the Church
I. Permanent Values
In
the image of the Trinity
41.
During his earthly life, the Lord Jesus called those whom he
wished in order to have them at his side and to train them to
live according to his example, for the Father and for the
mission which he had received from the Father (cf. Mk. 3:
13-15). He thus inaugurated the new family which down the
centuries would include all those ready to "do the will of God"
(cf. Mk. 3:32-35). After the Ascension, as a result of the gift
of the Spirit, a fraternal community formed around the Apostles
gathered in the praise of God and in a concrete experience of
communion (cf. Acts 2:42-47; 4:32-
35).
The life of that community and even more the experience of
complete sharing with Christ lived out by the Twelve have always
been the <model to which the Church has looked> whenever she has
sought to return to her original fervor and to resume with fresh
evangelical vigor her journey through history.[86]
The
Church is essentially a mystery of communion, "a people made one
with the unity of the Father, the Son and the Holy Spirit."[87]
The fraternal life seeks to reflect the depth and richness of
this mystery, taking shape as a human community in which the
Trinity dwells, in order to extend in history the gifts of
communion proper to the three divine Persons. Many are the
settings and the ways in which fraternal communion is expressed
in the life of the Church. The consecrated life can certainly be
credited with having effectively helped to keep alive in the
Church the obligation of fraternity as a form of witness to the
Trinity. By constantly promoting fraternal love, also in the
form of common life, the consecrated life has shown that
<sharing in the Trinitarian communion can change human
relationships> and create a new type of solidarity. In this way
it speaks to people both of the beauty of fraternal communion
and of the ways which actually lead to it. Consecrated persons
live "for" God and "from" God, and precisely for this reason
they are able to bear witness to the reconciling power of grace,
which overcomes the divisive tendencies present in the human
heart and in society.
Fraternal life in love
42.
The fraternal life, understood as a life shared in love, is an
eloquent sign of ecclesial communion. It is practiced with
special care in Religious Institutes and in Societies of
Apostolic Life, where community living acquires special
significance.[88] Nor is the dimension of fraternal communion
alien to Secular Institutes or even to forms of the consecrated
life lived individually. Hermits, in their profound solitude, do
not withdraw from ecclesial communion but serve that communion
by their specific charism of contemplation. Consecrated virgins
in the world live out their consecration in a special
relationship of communion with the particular and universal
Church. The same is true of consecrated widows and widowers.
All
these people, by practicing evangelical discipleship, commit
themselves to fulfilling the Lord's "new commandment," to love
one another as he has loved us (cf. Jn. 13:34). Love led Christ
to the gift of self, even to the supreme sacrifice of the Cross.
So too, among his disciples, <there can be no true unity without
that unconditional mutual love> which demands a readiness to
serve others generously, a willingness to welcome them as they
are, without "judging" them (cf. Mt. 7:1-2) and an ability to
forgive up to "70 times seven" (Mt. 18:22). Consecrated persons,
who become "of one heart and soul" (Acts 4:32) through the love
poured into their hearts by the Holy Spirit (cf. Rom. 5:5),
experience an interior call <to share everything in common>:
material goods and spiritual experiences, talents and
inspirations, apostolic ideals and charitable service: "In
community life, the power of the Holy Spirit at work in one
individual passes at the same time to all. Here not only does
each enjoy his own gift, but makes it abound by sharing it with
others; and each one enjoys the fruits of the other's gift as if
they were his own."[89]
In
community life, then, it should in some way be evident that,
more than an instrument for carrying out a specific mission,
fraternal communion is <a God enlightened space> in which to
experience the hidden presence of the Risen Lord (cf. Mt.
18:20).[90] This comes about through the mutual love of all the
members of the community, a love nourished by the word and by
the Eucharist, purified in the Sacrament of Reconciliation and
sustained by prayer for unity, the special gift of the Spirit to
those who obediently listen to the Gospel. It is the Spirit
himself who leads the soul to the experience of communion with
the Father and with his Son Jesus Christ (cf. 1 Jn. 1:3), a
communion which is the source of fraternal life. It is the
Spirit who guides communities of the consecrated life in
carrying out their mission of service to the Church and to all
humanity, in accordance with their original inspiration.
In
this perspective, special importance attaches to Chapters (or
similar meetings), whether particular or general, at which
Institutes are called to elect Superiors according to the norms
set out in their Constitutions, and to discern, in the light of
the Spirit, the best ways to preserve and adapt their charism
and their spiritual patrimony to changing historical and
cultural situations.[91]
The task of authority
43.
In the consecrated life <the role of Superiors>, including local
Superiors, has always been of great importance for the spiritual
life and for mission. In these years of change and
experimentation, the need to revise this office has sometimes
been felt. But it should be recognized that those who exercise
authority <cannot renounce their obligation as those first
responsible> for the community, as guides of their brothers and
sisters in the spiritual and apostolic life.
In
an atmosphere strongly affected by individualism, it is not an
easy thing to foster recognition and acceptance of the role
which authority plays for the benefit of all. Nevertheless, its
importance must be reaffirmed as essential for strengthening
fraternal communion and in order not to render vain the
obedience professed. While authority must be above all fraternal
and spiritual, and while those entrusted with it must know how
to involve their brothers and sisters in the decision-making
process, it should still be remembered that <the final word
belongs to authority> and consequently that authority has the
right to see that decisions taken are respected.[92]
The role of the elderly
44.
Caring for the elderly and the sick has an important place in
the fraternal life, especially at times like the present when in
some parts of the world the percentage of elderly consecrated
persons is increasing. The care and concern which these persons
deserve arises not only from a clear obligation of charity and
gratitude, but also from an awareness that their witness greatly
serves the Church and their own Institutes, and that their
mission continues to be worthwhile and meritorious even when for
reasons of age or infirmity they have had to abandon their
specific apostolate. <The elderly and the sick have a great deal
to give> in wisdom and experience to the community, if only the
community can remain close to them with concern and an ability
to listen.
More
than in any activity, the apostolate consists in the witness of
one's own complete dedication to the Lord's saving will, a
dedication nourished by the practice of prayer and of penance.
The elderly are called in many ways to live out their vocation:
by persevering prayer, by patient acceptance of their condition
and by their readiness to serve as spiritual directors,
confessors or mentors in prayer.[93]
In the image of the apostolic community
45.
The fraternal life plays a fundamental role in the spiritual
journey of consecrated persons, both for their constant renewal
and for the full accomplishment of their mission in the world.
This is evident from the theological motivations which sustain
it and is amply confirmed by experience. I therefore exhort
consecrated men and women to commit themselves to strengthening
their fraternal life, following the example of the first
Christians in Jerusalem, who were assiduous in accepting the
teaching of the Apostles, in common prayer, in celebrating the
Eucharist and in sharing whatever goods of nature and grace they
had (cf. Acts 2:42-47). Above all I call upon men and women
religious and members of Societies of Apostolic Life to show
generous mutual love, expressing it in ways which are in keeping
with the nature of each Institute, so that every community will
be revealed as a luminous sign of the new Jerusalem, "the
dwelling of God with men" (Rv. 21:3).
The
whole Church greatly depends on the witness of communities
filled "with joy and with the Holy Spirit" (Acts 13:52). She
wishes to hold up before the world the example of communities in
which solitude is overcome through concern for one another, in
which communication inspires in everyone a sense of shared
responsibility and in which wounds are healed through
forgiveness and each person's commitment to communion is
strengthened. The nature of the charism in communities of this
kind directs their energies, sustains their fidelity and directs
the apostolic work of all toward the one mission. If the Church
is to reveal her true face to today's world, she urgently needs
such fraternal communities, which by their very existence
contribute to the new evangelization inasmuch as they disclose
in a concrete way the fruitfulness of the "new commandment."
"Sentire Cum Ecclesia"
46.
A great task also belongs to the consecrated life in the light
of the teaching about the Church as communion so strongly
proposed by the Second Vatican Council. Consecrated persons are
asked to be true experts of communion and to practice the
spirituality of communion[94] as "witnesses and architects of
the plan for unity which is the crowning point of human history
in God's design."[95] The sense of ecclesial communion,
developing into a <spirituality of communion>, promotes a way of
thinking, speaking and acting which enables the Church to grow
in depth and extension. The life of communion in fact "becomes a
<sign> for all the world and a compelling <force> that leads
people to faith in Christ.... In this way communion leads to
<mission> and itself becomes mission"; indeed, "<communion
begets communion>: In essence it is a <communion that is
missionary.>"[96]
In
founders and foundresses <we see a constant and lively sense of
the Church>, which they manifest by their full participation in
all aspects of the Church's life and in their ready obedience to
the Bishops and especially to the Roman Pontiff. Against this
background of love toward Holy Church (1 Tm. 3:15), we readily
understand the devotion of St. Francis of Assisi for "the Lord
Pope,"[97] the daughterly outspokenness of St. Catherine of
Siena toward the one whom she called "sweet Christ on
earth,"[98] the apostolic obedience and the <sentire cum
ecclesia> of St. Ignatius Loyola[99] and the joyful profession
of faith made by St. Teresa of Avila: "I am a daughter of the
Church."[100] We can also understand the deep desire of St.
Theresa of the Child Jesus: "In the heart of the Church, my
mother, I will be love."[101] These testimonies are
representative of the full ecclesial communion which the Saints,
founders and foundresses have shared in diverse and often
difficult times and circumstances. They are examples which
consecrated persons need constantly to recall if they are to
resist the particularly strong centrifugal and disruptive forces
at work today.
A
distinctive aspect of ecclesial communion is allegiance of mind
and heart to the Magisterium of the Bishops, an allegiance which
must be lived honestly and clearly testified to before the
People of God by all consecrated persons, especially those
involved in theological research, teaching, publishing,
catechesis and the use of the means of social
communication.[102] Because consecrated persons have a special
place in the Church, their attitude in this regard is of immense
importance for the whole People of God. Their witness of filial
love will give power and forcefulness to their apostolic
activity which, in the context of the prophetic mission of all
the baptized, is generally distinguished by special forms of
cooperation with the Hierarchy.[103] In a specific way, through
the richness of their charisms, consecrated persons help the
Church to reveal ever more deeply her nature as the sacrament
"of intimate union with God and of the unity of all
mankind."[104]
Fraternity in the universal
Church
47.
Consecrated persons are called to be a leaven of communion at
the service of the mission of the universal Church by the very
fact that the manifold charisms of their respective Institutes
are granted by the Holy Spirit for the good of the entire
Mystical Body, whose upbuilding they must serve (cf. 1 Cor.
12:4-11). Significantly, "the more excellent way" (1 Cor.
12:31), the "greatest of all" (cf. 1 Cor. 13:13), as the apostle
says, is charity, which brings all diversity into one and
strengthens everyone to support one another in apostolic zeal.
This, precisely, is the scope of <the particular bond of
communion> which the different Institutes of Consecrated Life
and the Societies of Apostolic Life <have with the Successor of
Peter in his ministry of unity and missionary universality.> The
history of spirituality amply illustrates this bond and shows
its providential function both in safeguarding the specific
identity of the consecrated life and in advancing the missionary
expansion of the Gospel. The vigorous spread of the Gospel
message, the firm rooting of the Church in so many areas of the
world and the Christian springtime which the young Churches are
experiencing today would be unthinkable—as the Synod Fathers
observed— without the contribution of numerous Institutes of
Consecrated Life and Societies of Apostolic Life. Down the
centuries they have maintained strong bonds of communion with
the Successors of Peter, who found in them a generous readiness
to devote themselves to the Church's missionary activity with an
availability which, when necessary, went as far as heroism.
All
this brings out <the character of universality and communion>
proper to Institutes of Consecrated Life and to Societies of
Apostolic Life. Because of their supradiocesan character,
grounded in their special relation to the Petrine ministry, they
are also at the service of cooperation between the particular
Churches ,[105] since they can effectively promote an "exchange
of gifts" among them and thus contribute to an inculturation of
the Gospel which purifies, strengthens and ennobles the
treasures found in the cultures of all peoples.[106] Today too
the flowering of vocations to the consecrated life in the
younger Churches demonstrates the ability of the consecrated
life to make present in Catholic unity the needs of different
peoples and cultures.
The consecrated life and the particular Church
48.
Again, a significant role is played by consecrated persons
<within the particular Churches>. On the basis of the Council's
teaching on the Church as communion and mystery, and on the
particular Churches as portions of the People of God in which
the one, holy, catholic and apostolic Church of Christ is truly
present and operative,"[107] this aspect of the consecrated life
has been systematically explored and codified in various
postconciliar documents. These texts bring out clearly the
fundamental importance of cooperation between consecrated
persons and Bishops for the organic development of diocesan
pastoral life. The charisms of the consecrated life can greatly
contribute to the building up of charity in the particular
Churches .
The
various ways of living the evangelical counsels are in fact the
expression and fruit of spiritual gifts received by founders and
foundresses. As such, they constitute an "<experience of the
Spirit,> transmitted to their disciples to be lived,
safeguarded, deepened and constantly developed by them in
harmony with the Body of Christ continually in the process of
growth."[108] The identity of each Institute is bound up with a
particular spirituality and apostolate, which takes shape in a
specific tradition marked by objective elements.[109] For this
reason the Church is concerned that Institutes should grow and
develop in accordance with the spirit of their founders and
foundresses, and their own sound traditions.[110]
Consequently, each Institute is recognized as having <a rightful
autonomy>, enabling it to follow its own discipline and to keep
intact its spiritual and apostolic patrimony. It is the
responsibility of local Ordinaries to preserve and safeguard
this autonomy.[111] Thus Bishops are asked to welcome and esteem
the charisms of the consecrated life and to give them a place in
the pastoral plans of the Diocese. They should have a particular
concern for Institutes of diocesan right, which are entrusted to
the special care of the local Bishop. A Diocese which lacked the
consecrated life would not only be deprived of many spiritual
gifts, of suitable places for people to seek God, of specific
apostolic activities and pastoral approaches, but it would also
risk a great weakening of that missionary spirit which is
characteristic of the majority of Institutes.[112] There is a
duty then to respond to the gift of the consecrated life which
the Spirit awakens in the particular Churches by welcoming it
with generosity and thanksgiving.
Fruitful and ordered ecclesial communion
49.
The Bishop is the father and pastor of the particular Church in
its entirety. It is his task to discern and respect individual
charisms, and to promote and coordinate them. In his pastoral
charity he will therefore welcome the charism of the consecrated
life as a grace which is not restricted to any one Institute,
but which benefits the whole Church. Bishops will thus seek to
support and help consecrated persons so that, in communion with
the Church, they open themselves to spiritual and pastoral
initiatives responding to the needs of our time, while remaining
faithful to their founding charism. For their part, consecrated
persons will not fail to cooperate generously with the
particular Churches as much as they can and with respect for
their own charism, <working in full communion with the Bishop>
in the areas of evangelization, catechesis and parish life.
It
is helpful to recall that in coordinating their service to the
universal Church with their service to the particular Churches
Institutes may not invoke rightful autonomy, or even the
exemption which a number of them enjoy,[113] in order to justify
choices which actually conflict with the demands of organic
communion called for by a healthy ecclesial life. Instead, the
pastoral initiatives of consecrated persons should be determined
and carried out in cordial and open dialogue between Bishops and
Superiors of the different Institutes. Special attention by
Bishops to the vocation and mission of Institutes, and respect
by the latter for the ministry of Bishops with ready acceptance
of their concrete pastoral directives for the life of the
Diocese: These are two intimately linked expressions of that one
ecclesial charity by which all work to build up the organic
communion — charismatic and at the same time hierarchically
structured—of the whole People of God.
A constant dialogue animated by charity
50.
Constant dialogue between Superiors of Institutes of Consecrated
Life and Societies of Apostolic Life and Bishops is most
valuable in order to promote mutual understanding, which is the
necessary precondition for effective cooperation, especially in
pastoral matters. Thanks to regular contacts of this kind,
Superiors, both men and women, can inform Bishops about the
apostolic undertakings which they are planning in Dioceses, in
order to agree on the necessary practical arrangements. In the
same way, it is helpful for delegates of the Conferences of
Major Superiors to be invited to meetings of the Bishops'
Conferences and, in turn, for delegates of the Episcopal
Conferences to be invited to attend the Conferences of Major
Superiors following predetermined formats. It would be a great
help if, where they do not yet exist, <mixed commissions of
Bishops and Major Superiors>[114] were set up at the national
level for the joint study of problems of common interest.
Likewise, better reciprocal knowledge will result if the
theology and the spirituality of the consecrated life are made
part of the theological preparation of diocesan priests, and if
adequate attention to the theology of the particular Church and
to the spirituality of the diocesan clergy is included in the
formation of consecrated persons.[115]
Finally, it is reassuring to mention that at the Synod not only
were there many interventions on the doctrine of communion, but
great satisfaction was expressed for the experience of dialogue
conducted in a climate of mutual trust and openness between the
Bishops and the men and women religious present. This led to a
desire that "this spiritual experience of communion and
cooperation be extended to the whole Church," even after the
Synod.[116] It is my hope too that all will grow in the
understanding and spirituality of communion.
Fraternity in a divided and unjust world
51.
The Church entrusts to communities of consecrated life the
particular task of <spreading the spirituality of communion>,
first of all in their internal life and then in the ecclesial
community and even beyond its boundaries, by opening or
continuing a dialogue in charity, especially where today's world
is torn apart by ethnic hatred or senseless violence. Placed as
they are within the world's different societies — societies
frequently marked by conflicting passions and interests, seeking
unity but uncertain about the ways to attain it—communities of
consecrated life, where persons of different ages, languages and
cultures meet as brothers and sisters, are <signs that dialogue
is always possible> and that communion can bring differences
into harmony.
Consecrated men and women are sent forth to proclaim by the
witness of their lives the value of Christian fraternity and the
transforming power of the Good News,[117] which makes it
possible to see all people as sons and daughters of God, and
inspires a self-giving love toward everyone, especially the
least of our brothers and sisters. Such communities are places
of hope and of the discovery of the Beatitudes, where love,
drawing strength from prayer, the wellspring of communion, is
called to become a pattern of life and source of joy.
In
an age characterized by the globalization of problems and the
return of the idols of nationalism, international Institutes
especially are called to uphold and to bear witness to the sense
of communion between peoples, races and cultures. In a climate
of fraternity, an openness to the global dimension of problems
will not detract from the richness of particular gifts nor will
the affirmation of a particular gift conflict with other gifts
or with unity itself. International Institutes can achieve this
effectively inasmuch as they have to face in a creative way the
challenge of inculturation while at the same time preserving
their identity.
Communion among different Institutes
52.
Fraternal spiritual relations and mutual cooperation among
different Institutes of Consecrated Life and Societies of
Apostolic Life are sustained and nourished by the sense of
ecclesial communion. Those who are united by a common commitment
to the following of Christ and are inspired by the same Spirit
cannot fail to manifest visibly, as branches of the one Vine,
the fullness of the Gospel of love. Mindful of the spiritual
friendship which often united founders and foundresses during
their lives, consecrated persons, while remaining faithful to
the character of their own Institute, are called to practice a
fraternity which is exemplary and which will serve to encourage
the other members of the Church in the daily task of bearing
witness to the Gospel.
St.
Bernard's words about the various Religious Orders remain ever
timely: "I admire them all. I belong to one of them by
observance, but to all of them by charity. We all need one
another: The spiritual good which I do not own and possess, I
receive from others.... In this exile, the Church is still on
pilgrimage and is, in a certain sense, plural: She is a single
plurality and a plural unity. All our diversities, which make
manifest the richness of God's gifts, will continue to exist in
the one house of the Father, which has many rooms. Now there is
a division of graces; then there will be distinctions of glory.
Unity, both here and there, consists in one and the same
charity."[118]
Co-ordinating Bodies
53.
A significant contribution to communion can be made by the
Conferences of Major Superiors and by the Conferences of Secular
Institutes. Encouraged and regulated by the Second Vatican
Council[119] and by subsequent documents,[120] these bodies have
as their principal purpose the promotion of the consecrated life
within the framework of the Church's mission.
By
means of these bodies, Institutes express the communion which
unites them, and they seek the means to reinforce that communion
with respect and esteem for the uniqueness of their different
charisms, which reflect the mystery of the Church and the
richness of divine wisdom.[121] I encourage Institutes of
Consecrated Life to work together, especially in those countries
where particularly difficult situations increase the temptation
for them to withdraw into themselves, to the detriment of the
consecrated life itself and of the Church. Rather, these
Institutes should help one another in trying to discern God's
plan in this troubled moment of history in order better to
respond to it with appropriate works of the apostolate.[122] In
the perspective of a communion open to the challenges of our
time, Superiors, men and women, "working in harmony with the
Bishops," should seek "to make use of the accomplishments of the
best members of each Institute and to offer services which not
only help to overcome eventual limits, but which create a valid
style of formation in consecrated life."[123]
I
exhort the Conferences of Major Superiors and the Conferences of
Secular Institutes to maintain frequent and regular contacts
with the Congregation for Institutes of Consecrated Life and
Societies of Apostolic Life as a sign of their communion with
the Holy See. An active and trusting relationship ought also to
be maintained with the Episcopal Conference of each country. In
the spirit of the document <Mutuae Relationes>, these contacts
should be established on a stable basis in order to provide for
constant and timely coordination of initiatives as they come up.
If all of this is done with perseverance and a spirit of
faithful adherence to the directives of the Magisterium, the
organizations which promote coordination and communion will
prove to be particularly helpful in formulating solutions which
avoid misunderstandings and tensions both on the theoretical and
practical levels.[124] In this way they will make a positive
contribution not only to the growth of communion between
Institutes of Consecrated Life and the Bishops, but also to the
advancement of the mission of the particular Churches .
Communion and Cooperation With Laity
54.
In recent years, one of the fruits of the teaching on the Church
as communion has been the growing awareness that her members can
and must unite their efforts, with a view to cooperation and
exchange of gifts, in order to participate more effectively in
the Church's mission. This helps to give a clearer and more
complete picture of the Church herself, while rendering more
effective the response to the great challenges of our time,
thanks to the combined contributions of the various gifts.
Contacts with the laity, in the case of monastic or
contemplative Institutes, take the form of a relationship that
is primarily spiritual, while for Institutes involved in works
of the apostolate these contacts also translate into forms of
pastoral cooperation. Members of Secular Institutes, lay or
clerical, relate to other members of the faithful at the level
of everyday life. Today, often as a result of new situations,
many Institutes have come to the conclusion that <their charism
can be shared with the laity>. The laity are therefore invited
to share more intensely in the spirituality and mission of these
Institutes. We may say that, in the light of certain historical
experiences such as those of the Secular or Third Orders, a new
chapter, rich in hope, has begun in the history of relations
between consecrated persons and the laity.
For a renewed spiritual and apostolic dynamism
55.
These new experiences of communion and cooperation should be
encouraged for various reasons. They can in fact give rise to
the spread of a fruitful spirituality beyond the confines of the
Institute, which will then be in a position to ensure the
continuity in the Church of the services typical of the
Institute. Another positive consequence will be to facilitate
more intense cooperation between consecrated persons and the
laity in view of the Institute's mission. Moved by the examples
of holiness of the consecrated members, lay men and women will
experience at firsthand the spirit of the evangelical counsels
and will thus be encouraged to live and bear witness to the
spirit of the Beatitudes in order to transform the world
according to God's design.[125]
The
participation of the laity often brings unexpected and rich
insights into certain aspects of the charism, leading to a more
spiritual interpretation of it and helping to draw from it
directions for new activities in the apostolate. In whatever
activity or ministry they are involved, consecrated persons
should remember that before all else they must be expert guides
in the spiritual life, and in this perspective they should
cultivate "the most precious gift: the spirit."[126] For their
part, the laity should offer Religious families the invaluable
contribution of their "being in the world" and their specific
service.
Associates and lay volunteers
56.
A significant expression of lay people's sharing in the richness
of the consecrated life is their participation in various
Institutes under the new form of so-called associate members or,
in response to conditions present in certain cultures, as people
who share fully for a certain period of time the Institute's
community life and its particular dedication to contemplation or
the apostolate. This should always be done in such a way that
the identity of the Institute in its internal life is not
harmed.[127]
This
voluntary service, which draws from the richness of the
consecrated life, should be held in great esteem; it is however
necessary to provide proper formation so that, besides being
competent, volunteers always have supernaturally motivated
intentions and, in their projects, a strong sense of community
and of the Church.[128] Moreover, it should be borne in mind
that initiatives involving laypersons at the decision-making
level, in order to be considered the work of a specific
Institute, must promote the ends of that Institute and be
carried out under its responsibility. Therefore, if laypersons
take on a directive role, they will be accountable for their
actions to the competent Superiors. It is necessary for all this
to be examined and regulated by special directives in each
Institute, to be approved by higher authority; these directives
should indicate the respective responsibilities of the Institute
itself, of its communities, associate members and volunteers.
Consecrated persons, sent by their Superiors and remaining
subject to them, can take part in <specific forms of cooperation
in lay initiatives>, particularly in organizations and
institutions which work with those on the margins of society and
which have the purpose of alleviating human suffering. Such
collaboration, if prompted and sustained by a clear and strong
Christian identity and respectful of the particular character of
the consecrated life, can make the radiant power of the Gospel
shine forth brightly even in the darkest situations of human
life.
In
recent years many consecrated persons have become members of one
or other of the <ecclesial movements> which have spread in our
time. From these experiences, those involved usually draw
benefit, especially in the area of spiritual renewal.
Nonetheless, it cannot be denied that in certain cases this
involvement causes uneasiness and disorientation at the personal
or community level, especially when these experiences come into
conflict with the demands of the common life or of the
Institute's spirituality. It is therefore necessary to take care
that membership in these ecclesial movements does not endanger
the charism or discipline of the Institute of origin,[129] and
that all is done with the permission of Superiors and with the
full intention of accepting their decisions.
The dignity and role of consecrated women
57.
The Church fully reveals her varied- spiritual richness when she
overcomes all discrimination and welcomes as a true blessing the
gifts lavished by God upon both men and women, considering them
in their equal dignity. By virtue of their dedication lived in
fullness and in joy, consecrated women are called in a very
special way to be <signs of God's tender love toward the human
race> and to be special witnesses to the mystery of the Church,
Virgin, Bride and Mother.[130] This mission of theirs was noted
by the Synod, in which many consecrated women participated and
made their voices heard. Those voices were listened to and
appreciated. Thanks also to their contribution, useful
directions for the Church's life and her evangelizing mission
have emerged. Certainly the validity of many assertions relating
to the position of women in different sectors of society and of
the Church cannot be denied. It is equally important to point
out that women's new self-awareness also helps men to reconsider
their way of looking at things, the way they understand
themselves, where they place themselves in history and how they
interpret it, and the way they organize social, political,
economic, religious and ecclesial life.
Having received from Christ a message of liberation, the Church
has the mission to proclaim this message prophetically,
promoting ways of thinking and acting which correspond to the
mind of the Lord. In this context the consecrated woman, on the
basis of her experience of the Church and as a woman in the
Church, can help eliminate certain one-sided perspectives which
do not fully recognize her dignity and her specific contribution
to the Church's life and pastoral and missionary activity.
Consecrated women therefore rightly aspire to have their
identity, ability, mission and responsibility more clearly
recognized, both in the awareness of the Church and in everyday
life.
Likewise, the future of the new evangelization, as of all other
forms of missionary activity, is unthinkable without a renewed
contribution from women, especially consecrated women.
New possibilities of presence and action
58.
It is therefore urgently necessary to take certain concrete
steps, beginning by <providing room for women to participate> in
different fields and at all levels, including decision-making
processes, above all in matters which concern women themselves.
Moreover, the formation of consecrated women, no less than that
of men, should be adapted to modern needs and should provide
sufficient time and suitable institutional opportunities for a
systematic education extending to all areas from the
theological-pastoral to the professional. Pastoral and
catechetical formation, always important, is particularly
relevant in view of the new evangelization, which calls for new
forms of participation also on the part of women.
Clearly a more solid formation, while helping consecrated women
to understand better their own gifts, cannot but encourage
within the Church the reciprocity which is needed. In the field
of theological, cultural and spiritual studies, much can be
expected from the genius of women, not only in relation to
specific aspects of feminine consecrated life, but also in
understanding the faith in all its expressions. In this regard
the history of spirituality owes much to saints like Teresa of
Jesus and Catherine of Siena, the first two women to be given
the title "Doctor of the Church," and to so many other mystics
for the exploration of the mystery of God and their analysis of
his action in believers! The Church depends a great deal on
consecrated women for new efforts in fostering Christian
doctrine and morals, family and social life, and especially in
everything that affects the dignity of women and respect for
human life.[131] In fact, "<women> occupy a place in thought and
action which is unique and decisive. It depends on them to
promote a 'new feminism' which rejects the temptation of
imitating models of 'male domination' in order to acknowledge
and affirm the true genius of women in every aspect of the life
of society, and overcome all discrimination, violence and
exploitation.[132]
There is reason to hope that a fuller acknowledgment of the
mission of women will provide feminine consecrated life with a
heightened awareness of its specific role and increased
dedication to the cause of the Kingdom of God. This will be
expressed in many different works such as involvement in
evangelization, educational activities, participation in the
formation of future priests and consecrated persons, animating
Christian communities, giving spiritual support and promoting
the fundamental values of life and peace. To consecrated women
and their extraordinary capacity for dedication, I once again
express the gratitude and admiration of the whole Church, which
supports them so that they will live their vocation fully and
joyfully, and feel called to the great task of helping to
educate the woman of today.
II. Continuity in the Work of the Spirit:
Faithfulness in the Course of Change
Cloistered nuns
59.
The monastic life of women and the cloister deserve special
attention because of the great esteem in which the Christian
community holds this type of life, which is a sign of the
exclusive union of the Church as Bride with her Lord, whom she
loves above all things. Indeed, the life of cloistered nuns,
devoted in a special way to prayer, to asceticism and diligent
progress in the spiritual life, "is nothing other than a journey
to the heavenly Jerusalem and an anticipation of the
eschatological Church immutable in its possession and
contemplation of God"[133] In the light of this vocation and
ecclesial mission, the cloister responds to the need, felt as
paramount, <to be with the Lord>. Choosing an enclosed space
where they will live their lives, cloistered nuns share in
Christ's emptying of himself by means of a radical poverty
expressed in their renunciation not only of things but also of
"space," of contacts, of so many benefits of creation. This
particular way of offering up the "body" allows them to enter
more fully into the Eucharist mystery. They offer themselves
with Jesus for the world's salvation. Their offering, besides
its elements of sacrifice and expiation, takes on the aspect of
thanksgiving to the Father by sharing in the thanksgiving of the
beloved Son.
Rooted in this profound spiritual aspiration, the cloister is
not only an ascetic practice of very great value, but also <a
way of living Christ's Passover>.[134] From being an experience
of "death," it becomes a superabundance of life, representing a
joyful proclamation and prophetic anticipation of the
possibility offered to every person and to the whole of humanity
to live solely for God in Christ Jesus (cf. Rom. 6: 11). The
cloister brings to mind that <space in the heart> where every
person is called to union with the Lord. Accepted as a gift and
chosen as a free response of love, the cloister is the place of
spiritual communion with God and with the brethren, where the
limitation of space and contacts works to the advantage of
interiorizing Gospel values (cf. Jn. 13:34; Mt. 5:3, 8).
Even
in the simplicity of their life, cloistered communities, set
like cities on a hilltop or lights on a lampstand (cf. Mt.
5:14-15), visibly represent the goal toward which the entire
community of the Church travels. "Eager to act and yet devoted
to contemplation,"[135] the Church advances down the paths of
time with her eyes fixed on the future restoration of all things
in Christ, when she will appear "in glory with her Spouse (cf.
Col. 3:1-
4),"[136] and Christ will deliver "the kingdom to God the Father
after destroying every rule and every authority and power ...
that God may be everything to everyone" (1 Cor. 15:24, 28).
To
these dear sisters, therefore, I extend my gratitude and I
encourage them to remain faithful to the cloistered life
according to their particular charism. Thanks to their example,
this way of life continues to draw many vocations, attracting
people by the radical nature of a "spousal" existence dedicated
totally to God in contemplation. As an expression of pure love,
which is worth more than any work, the contemplative life
generates an extraordinary apostolic and missionary
effectiveness.[137]
The
Synod Fathers expressed great esteem for the cloistered life
while at the same time giving attention to requests made by some
with respect to its concrete discipline. The Synod's suggestions
in this regard and especially the desire that provision be made
for giving Major Superiors more authority to grant dispensations
from enclosure for just and sufficient reasons,[138] will be
carefully considered in the light of the path of renewal already
undertaken since the Second Vatican Council.[139] In this way,
the various forms and degrees of cloister—from papal and
constitutional cloister to monastic cloister—will better
correspond to the variety of contemplative Institutes and
monastic traditions.
As
the Synod itself emphasized, <associations> and <federations> of
monasteries are to be encouraged, as already recommended by Pope
Pius XII and the Second Vatican Council,[140] especially where
there are no other effective forms of coordination or help, with
a view to safeguarding and promoting the values of contemplative
life. Such bodies, which must always respect the legitimate
autonomy of monasteries, can in fact offer valuable help in
adequately resolving common problems such as appropriate
renewal, initial and continuing formation, mutual economic
support and even the reorganization of the monasteries
themselves.
Religious Brothers
60.
According to the traditional doctrine of the Church, the
consecrated life by its nature <is neither lay nor
clerical>.[141] For this reason the "lay consecration" of both
men and women constitutes a state which in its profession of the
evangelical counsels is complete in itself.[142] Consequently,
both for the individual and for the Church it is a value in
itself apart from the sacred ministry.
Following the teaching of the Second Vatican Council,[143] the
Synod expressed great esteem for the kind of consecrated life in
which religious brothers provide valuable services of various
kinds, inside or outside the community, participating in this
way in the mission of proclaiming the Gospel and bearing witness
to it with charity in everyday life. Indeed, some of these
services can be considered <ecclesial ministries>, granted by
legitimate authority. This requires an appropriate and integral
formation: human, spiritual, theological, pastoral and
professional.
According to the terminology currently in use, Institutes which
by reason of their founders' design or by legitimate tradition
have a character and purpose which do not entail the exercise of
Holy Orders are called "Lay Institutes".[144] Nonetheless the
Synod pointed out that this terminology does not adequately
express the particular nature of the vocation of the members of
these Religious Institutes. In fact, although they perform many
works in common with the lay faithful, these men do so insofar
as they are consecrated and thereby express the spirit of total
self-giving to Christ and the Church, in accordance with their
specific charism.
For
this reason the Synod Fathers, in order to avoid ambiguity and
confusion with the secular state of the lay faithful,[145]
proposed the term <Religious Institutes of Brothers>.[146] This
proposal is significant, especially when we consider that the
term "brother" suggests a rich spirituality. "These Religious
are called to be brothers of Christ, deeply united with him,
'the firstborn among many brothers' (Rom. 8:29); brothers to one
another in mutual love and working together in the Church in the
same service of what is good; brothers to everyone in their
witness to Christ's love for all, especially the lowliest, the
neediest; brothers for a greater brotherhood in the
Church."[147] By living in a special way this aspect of
Christian and consecrated life, Religious Brothers are an
effective reminder to Religious Priests themselves of the
fundamental dimension of brotherhood in Christ, to be lived
among themselves and with every man and woman, and they proclaim
to all the Lord's words: "And you are all brothers" (Mt. 23:8).
In
these Religious Institutes of brothers nothing prevents certain
members from receiving Holy Orders for the priestly service of
the religious community, provided that this is approved by the
General Chapter.[148] However, the Second Vatican Council does
not give any explicit encouragement for this, precisely because
it wishes Institutes of Brothers to remain faithful to their
vocation and mission. The same holds true with regard to
assuming the office of Superior, since that office reflects in a
special way the nature of the Institute itself.
The
vocation of Brothers in what are known as clerical Institutes is
different since, according to the design of the founder or by
reason of legitimate tradition, these Institutes presuppose the
exercise of holy orders, are governed by clerics and as such are
approved by Church authority.[149] In these Institutes the
sacred ministry is constitutive of the charism itself and
determines its nature, purpose and spirit" The Presence of
Brothers constitutes a different form of participation in an
Institute's mission, through services rendered both within the
community and in the apostolate in collaboration with those who
exercise the priestly ministry.
Mixed Institutes
61.
Some Religious Institutes, which in the founder's original
design were envisaged as a brotherhood in which all the members,
priests and those who were not priests, were considered equal
among themselves, have acquired a different form with the
passing of time. It is necessary that these Institutes, known as
mixed, evaluate on the basis of a deeper understanding of their
founding charism whether it is appropriate and possible to
return to their original inspiration.
The
Synod Fathers expressed the hope that in these Institutes all
the religious would be recognized as having equal rights and
obligations, with the exception of those which stem from Holy
Orders.[150] A special Commission has been established to
examine and resolve the problems connected with this issue; it
is necessary to await this Commission's conclusions before
coming to suitable decisions in accordance with what will be
authoritatively determined.
New Forms of the evangelical life
62.
The Spirit, who at different times has inspired numerous forms
of consecrated life, does not cease to assist the Church,
whether by fostering in already existing Institutes a commitment
to renewed faithfulness to the founding charism or by giving new
charisms to men and women of our own day so that they can start
institutions responding to the challenges of our times. A sign
of this divine intervention is to be found in the so-called <new
Foundations>, which display new characteristics compared to
those of traditional Foundations.
The
originality of the new communities often consists in the fact
that they are composed of mixed groups of men and women, of
clerics and laypersons, of married couples and celibates, all of
whom pursue a particular style of life. These communities are
sometimes inspired by one or other traditional form adapted to
the needs of modern society. Their commitment to the evangelical
life also takes on different forms, while, as a general rule,
they are all characterized by an intense aspiration to community
life, poverty and prayer. Both clerics and laypersons share in
the duties of governing according to the responsibilities
assigned to them, and the apostolate focuses on the demands of
the new evangelization.
If
on one hand there is reason to rejoice at the Holy Spirit's
action, there is on the other a need for <discernment regarding
these charisms>. A fundamental principle when speaking of the
consecrated life is that the specific features of the new
communities and their styles of life must be founded on the
essential theological and canonical elements proper to the
consecrated life.[151] This discernment is necessary at both the
local and universal level in order to manifest a common
obedience to the one Spirit. In Dioceses, Bishops should examine
the witness of life and the orthodoxy of the founders of such
communities, their spirituality, the ecclesial awareness shown
in carrying out their mission, the methods of formation and the
manner of incorporation into the community. They should wisely
evaluate possible weaknesses, watching patiently for the sign of
results (cf. Mt. 7:16), so that they may acknowledge the
authenticity of the charism.[152] In a special way Bishops are
required to determine, according to clearly established
criteria, the suitability of any members of these communities
who wish to receive Holy Orders.[153]
Worthy of praise are those forms of commitment which some
Christian married couples assume in certain associations and
movements. They confirm by means of a vow the obligation of
chastity proper to the married state and, without neglecting
their duties toward their children, profess poverty and
obedience.[154] They do so with the intention of bringing to the
perfection of charity their love, already "consecrated" in the
Sacrament of Matrimony.[155] However, by reason of the
above-mentioned principle of discernment, these forms of
commitment cannot be included in the specific category of the
consecrated life. This necessary clarification regarding the
nature of such experiences in no way intends to underestimate
this particular path of holiness, from which the action of the
Holy Spirit, infinitely rich in gifts and inspirations, is
certainly not absent.
In
view of such a wealth of gifts and creative energies, it seems
appropriate to <set up a Commission to deal with questions
relating to new forms of consecrated life>. The purpose of this
Commission will be to determine criteria of authenticity which
will help discernment and decision making.[156] Among its other
tasks, this Commission will evaluate in the light of the
experience of recent decades which new forms of consecration
can, with pastoral prudence and to the advantage of all, be
officially approved by Church authority in order to be proposed
to the faithful who are seeking a more perfect Christian life.
New
associations of evangelical life <are not alternatives> to
already existing Institutions, which continue to hold the
pre-eminent place assigned to them by tradition. Nonetheless,
the new forms are also a gift of the Spirit, enabling the Church
to follow her Lord in a constant outpouring of generosity,
attentive to God's invitations revealed through the signs of the
times. Thus the Church appears before the world with many forms
of holiness and service, as "a kind of instrument or sign of
intimate union with God, and of the unity of mankind."[157] The
older Institutes, many of which have been tested by the severest
of hardships, which they have accepted courageously down the
centuries, can be enriched through dialogue and an exchange of
gifts with the Foundations appearing in our own day.
In
this way the vigor of the different forms of consecrated life,
from the oldest to the most recent, as well as the vitality of
the new communities will renew faithfulness to the Holy Spirit,
who is the source of communion and unceasing newness of life.
III. Looking to the Future
Difficulties and future prospects
63.
The changes taking place in society and the decrease in the
number of vocations are weighing heavily on the consecrated life
in some regions of the world. The apostolic works of many
Institutes and their very presence in certain local Churches
are
endangered. As has already occurred at other times in history,
there are Institutes which even run the risk of disappearing
altogether. The universal Church is profoundly grateful for the
great contribution which these Institutes have made to building
her up through their witness and service.[158] The trials of the
present do not take away from their merits and the positive
results of their efforts.
For
other Institutes, there is the problem of reassessing their
apostolate. This task, which is difficult and often painful,
requires study and discernment in the light of certain criteria.
For example, it is necessary to safeguard the significance of an
Institute's own charism, to foster community life, to be
attentive to the needs of both the universal and particular
Church, to show concern for what the world neglects, and to
respond generously and boldly to the new forms of poverty
through concrete efforts, even if necessarily on a small scale,
and above all in the most abandoned areas.[159]
The
various difficulties stemming from the decline in personnel and
apostolates <must in no way lead to a loss of confidence in the
evangelical vitality of the consecrated life>, which will always
be present and active in the Church. While individual Institutes
have no claim to permanence, the consecrated life itself will
continue to sustain among the faithful the response of love
toward God and neighbor. Thus it is necessary to distinguish the
<historical destiny> of a specific Institute or form of
consecrated life from the <ecclesial mission> of the consecrated
life as such. The former is affected by changing circumstances;
the latter is destined to perdure.
This
is true of both the contemplative and apostolic forms of
consecrated life. On the whole, under the ever creative guidance
of the Spirit the consecrated life is destined to remain a
shining witness to the inseparable unity of love of God and love
of neighbor. It appears as the living memory of the fruitfulness
of God's love. New situations of difficulty are therefore to be
faced with the serenity of those who know that what is required
of each individual is <not success, but commitment to
faithfulness.> What must be avoided at all costs is the actual
breakdown of the consecrated life, a collapse which is not
measured by a decrease in numbers but by a failure to cling
steadfastly to the Lord and to personal vocation and mission.
Rather, by persevering faithfully in the consecrated life,
consecrated persons confess with great effectiveness before the
world their unwavering trust in the Lord of history, in whose
hands are the history and destiny of individuals, institutions
and peoples, and therefore also the realization in time of his
gifts. Sad situations of crisis invite consecrated persons
courageously to proclaim their faith in Christ's Death and
Resurrection that they may become a visible sign of the passage
from death to life.
Fresh efforts in the promotion of vocations
64.
The mission of the consecrated life, as well as the vitality of
Institutes, undoubtedly depend on the faithful commitment with
which consecrated persons respond to their vocation. But they
have a future to the extent that <still other men and women
generously welcome the Lord's call.> The problem of vocations is
a real challenge which directly concerns the various Institutes
but also involves the whole Church. Great spiritual and material
energies are being expended in the sphere of vocational
promotion, but the results do not always match expectations and
efforts. Thus, while vocations to the consecrated life are
flourishing in the young Churches and in those which suffered
persecution at the hands of totalitarian regimes, they are
lacking in countries traditionally rich in vocations, including
vocations for the missions.
This
difficult situation puts consecrated persons to the test.
Sometimes they ask themselves: Have we perhaps lost the capacity
to attract new vocations? They must have confidence in the Lord
Jesus, who continues to call men and women to follow him. They
must entrust themselves to the Holy Spirit, who inspires and
bestows the charisms of the consecrated life. Therefore, while
we rejoice in the action of the Spirit who rejuvenates the Bride
of Christ by enabling the consecrated life to flourish in many
nations, we must also pray unceasingly to the Lord of the
harvest that he will send workers to his Church in order to meet
the needs of the new evangelization (cf. Mt. 9:37-38). Besides
promoting prayer for vocations, it is essential to act, by means
of explicit presentation and appropriate catechesis, with a view
to encouraging in those called to the consecrated life that
free, willing and generous response which carries into effect
the grace of vocation.
The
invitation of Jesus, "Come and see" (Jn. 1:39), is <the golden
rule> of pastoral work for promoting vocations even today.
Following the example of founders and foundresses, this work
aims at presenting <the attraction of the person of the Lord
Jesus> and the beauty of the total gift of self for the sake of
the Gospel. A primary responsibility of all consecrated men and
women is therefore to propose with courage, by word and example,
the ideal of the following of Christ and then to support the
response to the Spirit's action in the heart of those who are
called.
After the enthusiasm of the first meeting with Christ, there
comes the constant struggle of everyday life, a struggle which
turns a vocation into a tale of friendship with the Lord. In
view of this, the pastoral work of promoting vocations should
make use of suitable help such as <spiritual direction> in order
to nourish that personal response of love of the Lord which is
the necessary condition for becoming disciples and apostles of
his Kingdom. Moreover, if the flourishing of vocations evident
in some parts of the world justifies optimism and hope, the lack
of them in other areas must not lead either to discouragement or
to the temptation to practice lax and unwise recruitment. The
task of promoting vocations should increasingly express <a joint
commitment of the whole Church.>[160] It calls for the active
collaboration of pastors, religious, families and teachers as
required in something which forms an integral part of the
overall pastoral plan of every particular Church. In every
Diocese there should be this <common endeavor>, which
coordinates and promotes the efforts of everyone, not
jeopardizing, but rather supporting, the vocational activity of
each Institute.[161]
The
effective cooperation of the whole People of God, with the
support of Providence, cannot but give rise to an abundance of
divine gifts. Christian solidarity should abound in meeting the
needs of vocational formation in countries which are
economically poorer. The recruitment of vocations in these
countries should be carried out by the various Institutes in
full accord with the Churches of the region and on the basis of
an active and long-term involvement in their pastoral life.[162]
The most authentic way to support the Spirit's action is for
Institutes to invest their best resources generously in
vocational work, especially by their serious involvement in
working with youth.
Commitment to initial formation
65.
The Synod Assembly paid special attention to the <formation> of
those who wish to consecrate themselves to the Lord[163] and
recognized its decisive importance. The <primary objective> of
the formation process is to prepare people for the total
consecration of themselves to God in the following of Christ, at
the service of the Church's mission. To say yes to the Lord's
call by taking personal responsibility for maturing in one's
vocation is the inescapable duty of all who have been called.
One's whole life must be open to the action of the Holy Spirit,
traveling the road of formation with generosity and accepting in
faith the means of grace offered by the Lord and the
Church.[164]
Formation should therefore have a profound effect on
individuals, so that their every attitude and action at
important moments as well as in the ordinary events of life will
show that they belong completely and joyfully to God.[165] Since
the very purpose of consecrated life is conformity to the Lord
Jesus in his <total self-giving>,[166] this must also be the
principal objective of formation. Formation is a path of gradual
identification with the attitude of Christ toward the Father.
If
this is the purpose of the consecrated life, the manner of
preparing for it should include and express <the character of
wholeness>. Formation should involve the whole person[167] in
every aspect of the personality, in behavior and intentions.
Precisely because it aims at the transformation of the whole
person, it is clear that <the commitment of formation never>
ends. Indeed, at every stage of life, consecrated persons must
be offered opportunities to grow in their commitment to the
charism and mission of their Institute.
For
formation to be complete, it must include every aspect of
Christian life. It must therefore provide a human, cultural,
spiritual and pastoral preparation which pays special attention
to the harmonious integration of all its various aspects.
Sufficient time should be reserved for initial formation,
understood as a process of development which passes through
every stage of personal maturity—from the psychological and
spiritual to the theological and pastoral. In the case of those
studying for the priesthood, this initial formation coincides
with and fits well into a specific course of studies as part of
a broader formation program.
The work of those responsible for formation
66.
God the Father, through the unceasing gift of Christ and the
Spirit, is the educator <par excellence> of those who consecrate
themselves to him. But in this work he makes use of human
instruments, placing more mature brothers and sisters at the
side of those whom he calls. Formation then is a sharing in the
work of the Father who, through the Spirit, fashions the inner
attitudes of the Son in the hearts of young men and women. Those
in charge of formation must therefore be very familiar with the
path of seeking God, so as to be able to accompany others on
this journey.
Sensitive to the action of grace, they will also be able to
point out those obstacles which are less obvious. But above all
they will disclose the beauty of following Christ and the value
of the charism by which this is accomplished. They will combine
the illumination of spiritual wisdom with the light shed by
human means, which can be a help both in discerning the call and
in forming the new man or woman until they are genuinely free.
The chief instrument of formation is personal dialogue, a
practice of irreplaceable and commendable effectiveness which
should take place regularly and with a certain frequency.
Because sensitive tasks are involved, the training of suitable
directors of formation who will fulfill their task in a spirit
of communion with the whole Church is very important. It will be
helpful to establish appropriate structures for <the training of
those responsible for formation>, preferably in places where
they can be in contact with the culture in which their pastoral
service will later be carried out. In the work of formation, the
more solidly established Institutes should help those of more
recent foundation by contributing some of their best
members.[168]
Formation in community and for the apostolate
67.
Since formation must also have a <communal> dimension, the
community is the chief place of formation in Institutes of
Consecrated Life and Societies of Apostolic Life. Initiation
into the hardships and joys of community life takes place in the
community itself. Through the fraternal life each one learns to
live with those whom God has put at his or her side, accepting
their positive traits along with their differences and
limitations. Each one learns to share the gifts received for the
building up of all, because "to each is given the manifestation
of the Spirit for the common good" (I Cor. 12:7).[169] At the
same time, from the moment of initial formation community life
must disclose the essential missionary dimension of
consecration. Thus, during the period of initial formation,
Institutes of Consecrated Life do well to provide practical
experiences which are prudently followed by the one responsible
for formation, enabling candidates to test in the context of the
local culture their skills for the apostolate, their ability to
adapt and their spirit of initiative.
On
the one hand, it is important for consecrated persons gradually
to develop a critical judgment based on the Gospel regarding the
positive and negative values of their own culture and of the
culture in which they will eventually work. On the other hand,
they must be trained in the difficult art of interior harmony,
of the interaction between love of God and love of one's
brothers and sisters; they must likewise learn that prayer is
the soul of the apostolate, but also that the apostolate
animates and inspires prayer.
The need for a complete and updated "ratio"
68.
A definite period of formation extending up to final profession
is recommended both for women's Institutes and for men's
Institutes as regards Religious Brothers. Essentially, this is
also true for cloistered communities, which ought to set up
suitable programs aimed at imparting a genuine preparation for
the contemplative life and its particular mission in the Church.
The
Synod Fathers earnestly asked all Institutes of Consecrated Life
and Societies of Apostolic Life to draw up as soon as possible a
<ratio institutionis>, that is, a formation program inspired by
their particular charism presenting clearly and in all its
stages the course to be followed in order to assimilate fully
the spirituality of the respective Institute. The <ratio>
responds to a pressing need today. On the one hand it shows how
to pass on the Institute's spirit so that it will be lived in
its integrity by future generations in different cultures and
geographical regions; on the other hand it explains to
consecrated persons how to live that spirit in the different
stages of life on the way to full maturity of faith in Christ.
While it is true that the renewal of the consecrated life
depends primarily on formation, it is equally certain that this
training is in turn linked to the ability to establish a method
characterized by spiritual and pedagogical wisdom, which will
gradually lead those wishing to consecrate themselves to put on
the mind of Christ the Lord. Formation is a dynamic process by
means of which individuals are converted to the Word of God in
the depths of their being and at the same time learn how to
discover the signs of God in earthly realities. At a time when
religious values are increasingly being ignored by society, this
plan of formation is doubly important: As a result of it,
consecrated persons will not only continue to "see" God with the
eyes of faith in a world which ignores his presence, but will
also be effective in making his presence in some way
"perceptible" through the witness of their charism.
Continuing formation
69.
Continuing formation, whether in Institutes of apostolic or
contemplative life, is an intrinsic requirement of religious
consecration. As mentioned above, the formation process is not
limited to the initial phase. Due to human limitations, the
consecrated person can never claim to have completely brought to
life the "new creature" who in every circumstance of life
reflects the very mind of Christ. <Initial> formation, then,
should be closely connected with <continuing> formation, thereby
creating a readiness on everyone's part to let themselves be
formed every day of their lives.[170]
Consequently, it will be very important for every Institute to
provide as part of its <ratio institutionis> a precise and
systematic description of its plan of continuing formation. The
chief purpose of this plan is to provide all consecrated persons
with a program which encompasses their whole life. None are
exempt from the obligation to grow humanly and as Religious; by
the same token, no one can be overconfident and live in
self-sufficient isolation. At no stage of life can people feel
so secure and committed that they do not need to give careful
attention to ensuring perseverance in faithfulness; just as
there is no age at which a person has completely achieved
maturity.
