On Consecrated Life
Preliminary Study for the 1994 Synod of Bishops

LINEAMENTA

Introduction

A Synod for the Consecrated Life

 1. "The Consecrated Life and Its Role in the Church and in the World" is the topic which His Holiness Pope John Paul II, after extensive consultation, has chosen for the ninth ordinary general assembly of the Synod of Bishops.

 

This choice is an indication of the esteem of the church for the consecrated life and serves as a grace-filled moment for all those called to follow Christ in a fundamental way through the evangelical councils of chastity, poverty and obedience On the threshold of the year 2000 the words of Christ resound with particular force: "If you wish to be perfect, go sell what you have, give to the poor and you will have a treasure in heaven; then come and follow me" (Mt 19:21). (1)

 

At the same time, this synod is of great interest to the entire people of God. The Second Vatican Council treats the theology of the consecrated life in chapter 6 of the constitution Lumen Gentium. The document mentions that where the state of life constituted by the profession of the evangelical counsels "does not belong to the hierarchical structure of the church, it nevertheless belongs inseparably to her life and holiness," and that it appears "as a 'sign' which can and ought to attract all the members of the church to an effective and prompt fulfillment of the duties of their Christian vocation." (2)

 

The precise aspects of the topic to betreated at the synod are thenature (identity) and the role (gift, mission, munus) of the institutes of consecrated life in their many church-approved forms. Nevertheless, the societies of apostolic life, because they are comparable to the institutes of consecrated life, (3) are also to be included in the topic chosen for the synod. In doing so, the particular character of their life and apostolate is to be borne in mind.

 

On February 2, 1992, at a eucharistic liturgy in St. Peter's Basilica for women and men religious, the Holy Father, Pope John Paul II, wished to present the topic and to accent the meaning of the approaching synod, giving some general features and inviting everyone to respond generously:

 "In lighting these candles which signify the light of Christ, we are also beginning preparations for the next assembly of the Synod of Bishops, which as you know will deal with the consecrated life and its involvement in the church and world. On the threshold of the year 2000, then, it will deal with your life, your consecration, your way of participating in evangelization and, as a consequence, the church's missionary activity. Support the preparations for it with your prayers! Actively participate in the consultations addressed to you." (4)

 

The preparation and celebration of the synod ought to serve as a providential occasion for the whole church to become more aware of the reality, nature and role of the consecrated life. Even though the synod's specific task is reserved to the pastors of the church in communion with the pope, the entire church is called to work together in the period of consultation preceding the synod. Bishops, priests, the lay faithful and especially members of the institutes of consecrated life and the societies of apostolic life are invited to devote themselves to prayer, study and discernment in a decided effort to contribute to the renewal of consecrated life in its spiritual, communal and apostolic aspects under the guidance of the Holy Spirit, who continually renews the church and guides her toward the fullness of the kingdom of Christ.

 2. Members of the institutes of consecrated life have offered their assistance at former synods in the study of justice in the world, evangelization, catechesis, the family, and penance and reconciliation. In fact, some post-synodal documents make explicit reference to the consecrated life and its specific contribution. An example in point is a citation from the apostolic exhortation Evangelii Nuntiandi, issued after the third ordinary general assembly, which spoke of the presence and role of religious in evangelization. Placing the consecrated life within the context of the mystery and mission of the church, Pope Paul VI spoke in the following manner: "In this perspective one perceives the role played in evangelization by religious men and women consecrated to prayer, silence, penance and sacrifice. Other religious, in great numbers, give themselves directly to the proclamation of Christ.... Who does not see the immense contribution that these religious have brought and continue to bring to evangelization? Thanks to their consecration they are eminently willing and free to leave everything and to go and proclaim the Gospel even to the ends of the earth. They are enterprising. And their apostolate is often marked by an originality and a genius that demands admiration. They are generous. Often they are found at mission outposts, taking the greatest of risks for their health and their very lives. Truly the church owes them much." (5) Even today these words stand as an appeal to those in consecrated life for a strengthened presence in the new evangelization.

 

The recent synods on the lay faithful and on priestly formation also witnessed the presence and contribution of members of the institutes of consecrated life and societies of apostolic life. Explicit references to them are made in the postsynodal documents Christifideles Laici and Pastores Dabo Vobis. With the specific treatment of the nature and role of the consecrated life at the next synod, the vision of the three major vocations in the mystical body of Christ will be complete: the ministerial priesthood, the lay faithful and the consecrated life.

 

In the Church and in the World

 

 3. The topic of the synod is specifically concerned with the mission and role (munus) of the consecrated life in the church and the world of today. On the one hand, the consecrated life is set in the mystery of church communion as a special gift of grace in the makeup of the people of God; on the other, through the richness of its charisms destined for service of the kingdom, it is called upon today to make an ever more generous contribution, with its variety of situations and diversity of persons, groups and cultures, to the new evangelization of today's world.

 

On February 2, the Holy Father, John Paul II, in presenting the meaning of the synod on consecrated life, used the following words to offer some initial points on the subject: "The successors of the apostles will meet to discuss your life, the contribution which your founders, foundresses and their respective spiritual families have made to the church's mission in the past and are making at the present moment. They want to understand the breath and depth of the plan of the Lord who sanctifies, enriches and also guides his people through the gifts and charisms of the communities of consecrated life and societies of apostolic life. The bishops want to help you to be Gospel leaven and evangelizers of the cultures of the third millennium and the social ordering of peoples." (6)

 

The Holy Father's words are an invitation to engage in discernment and renewal within the context of a profound dialogue of communion for the purpose of making the consecrated life shine forth according to the plan of God. This discernment should not be unmindful of the road which the consecrated life has already traveled with the church through the course of time, nor should it forget the precious nature of its presence in the church's life and works, nor the ongoing need which the church has of charisms inspired by the Spirit. The consecrated life, for its part, ought to maintain its strainingtoward perfection within an increasingly close-knit ecclesial communion.

 

The twofold perspective of the synod-"in the church and in the world"-indicates the concrete way in which the presence and role of the institutes of consecrated life and the societies of apostolic life ought to be approached. Those in consecrated life live in this church and in this world. They make themselves present in the church with the salvific testimony of Christ. And from this church and from this society come today's vocations. After a suitable initiation, these same vocations are sent forth into this church and into this society to be present there and to have an apostolic mission. Therefore, it must not be forgotten that many problems of the consecrated life today are a result of contact with and standing in opposition to the world of today. The growing socialization and secularization have had a significant effect on the equilibrium between spiritual values and apostolic works. The consecrated life, although not of the world, is unable to separate itself from the world or from the concrete experience of its cultural, economic and social settings. It is impossible to ignore the influence exercised by the development of the consecrated life by the profound changes which have taken place in society in the last decade. On the other hand, the very condition of today's world puts in stark relief the perception and witness of the age-old values of the Gospel.

 

The Doctrinal Legacy of the Magisterium

 

 4. In the last decade the church's magisterium has treated consecrated life in a rich body of teachings put forth in documentation from the popes, episcopal conferences and individual bishops. The constitution Lumen Gentium and the decree Perfectae Caritatis of the Second Vatican Council serve as the council's "Magna Carta" of theological and pastoral renewal of the consecrated life. These documents contain many authoritative interventions by the supreme pontiffs Paul VI and John Paul. Among others, it is well to recall the apostolic exhortation of Paul VI Evangelica Testificatio (1971) (7) and the apostolic exhortation of John Paul II Redemptionis Donum (1984). (8)

 

The Apostolic See, through the departments concerned, has followed and guided the course of the consecrated life in the last decade with appropriate documentation of great doctrinal and normative value. Among the various texts issued by these departments, certain documents from the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life ought to be considered, e.g., Mutuae Relationes (in collaboration with the Congregation for Bishops, 1978)9 concerning guidelines on the relationship between bishops and religious in the church, "Religious and Human Promotion" (1980) (10) and "The Contemplative Dimension of Religious Life" (1980). (11) Authoritative syntheses on the consecrated life have been recently presented by the same congregation in the document "Essential Elements on the Teaching of the Church on Religious Life in the Institutes Dedicated to Apostolic Works" (1983), (12) and in the instruction potissimum Institutions, which contains "Directives on Formation in Institutes of Consecrated Life" (1990). (13)

 

To these texts it is necessary to add the doctrinal and normative synthesis of the Code of Canon Law and the Code of Canon Law for the Oriental Church, which are the reference points of various institutes for their life and legislation.

 

Furthermore, it is well to note how much the life and role of the consecrated life in the church and in the world is at the center of the magisterium of the Holy Father, John Paul II, in his apostolic visitations and in the various meetings with individual religious families, especially on the occasion of their general chapters, during which he addresses various geographic areas. (14)

 

All this doctrinal material, embraced and incorporated in the foundational documentation of institutes of consecrated life and of societies of apostolic life, approved by the Apostolic See, constitutes the legacy and essential content of the church's thought in our times and therefore ought to guide the process of reflection in view of the next synod. Without having to repeat again how authoritatively the Magisterium has treated the subject, it must be borne in mind that the exposition presented in the following pages touches upon only the essential points of doctrine. They are to serve as a guide in the Lineamenta and are intended, in faithfulness to the topic proposed for the synod, to assist in the reflection on the nature and identity of the consecrated life (Part I), its present state (Part II) and its role (Part III).

 Part I. Nature and Identity of Consecrated Life

 

I. Fundamental Elements of the Consecrated Life

 

 5. For a proper understanding of the role of the consecrated life in the church and in the world, there is a need to recall essential elements which are common to all of its forms so as to clarify from the beginning its specific nature and identity.

 "Life consecrated by the profession of the evangelical counsels is a stable form of living by which the faithful, following Christ more closely under the action of the Holy Spirit,are totally dedicated to God, who is loved most of all, so that, having dedicated themselves to his honor, the upbuilding of the church and the salvation of the world by a new and special title, they strive for the perfection of charity in service to the kingdom of God, and having become an outstanding sign in the church they may foretell the heavenly glory." (15)

 

The above theological and canonical definition of the consecrated life in the church sets forth the fundamental traits of the consecrated life in terms of the doctrine found in the dogmatic constitution Lumen Gentium. When viewing these essential characteristics which determine the nature of the consecrated life and its distinction from the other vocations and forms of life in the church, it is necessary to accentuate certain aspects, particularly the unity existing among vocation, consecration and mission, the contents of virginity and sacred bonds, the communal and eschatological dimension, and the basic requirements of an authentic spiritual life. Added to these features is the charism proper to each institutes which will be treated later.

 

Vocation, Consecration and Mission

 

 6. The consecrated life bears the Trinitarian imprint of a divine vocation which originates in the Father. It is manifested in dedication to God, who is loved above all things, and is expressed in the following of Christ, the Lord and Master, through the profession of the evangelical counsels of chastity, poverty and obedience. Furthermore, it is guided by the constant action of the Holy Spirit, who leads a person to accept the call and to remain faithful to living in more perfect conformity to Christ and to making a total gift of self in service to the church.

 

In imitation of Jesus, the beloved of the Father who lived consecration to its perfection, religious consecration is a true covenant with God or homologhia pros Theon, to use a cherished expression in early church tradition. This consecration "is deeply rooted in the consecration from baptism and provides an ampler manifestation of it." (16) Through the public profession of the evangelical counsels it strives toward a more complete configuration to the mystery of Christ, chaste, poor and obedient. In this way consecration undertaken through the evangelical counsels expresses the grace of the call and the anointing of the Spirit with which God himself chooses and enables persons to make a total gift of themselves, and equips them to live a life of effective, free and total dedication to the Lord as the one supremely loved, and to his service. (17) The church authenticates the vocation and accepts the profession of the evangelical counsels, and through a liturgical celebration associates to the eucharistic sacrifice the unreserved offering of life made by those who are consecrated. (18)

 

Consecration, as God's choice and a person's dedicated response, implies mission. Both are aspects of the same reality. When the Lord consecrates persons. he gives them a special grace so that they can fulfill his will of love. As Christ "whom the Father consecrated and sent into the world" (Jn 10:36), and in imitation of him, all consecrated persons are, each according to the charism of the institute, engaged by necessity in mission. In fact, "by the charity to which they lead, the evangelical counsels join their followers to the church and her mystery in a special way Since this is so, the spiritual life of these followers should be devoted to the welfare of the whole church. From this source arises the duty of working to implant and strengthen the kingdom oœ Christ in souls, and to extend that kingdom to every land. This they do, according to the means at hand and their proper charism, both in prayer and in active undertakings." (19)

 

The Evangelical Counsels

 

 7. The counsels of chastity, poverty and obedience are not only founded on the words and example of the Lord, but they represent in the church the form of life which the Son of God chose for himself when he came into the world to do the Father's will. It is likewise the same form of life embraced by the Virgin Mother, and the one presented to the disciples ho became his followers. (20) They bring the grace of conformation to Christ, who was himself consecrated and sent, and require a personal and spousal love for him, the basis and ultimate reason which enables a person to live in communion with the Lord and in union with him to live in virginal chastity, voluntary poverty and total obedience to the Father and to his plan of salvation. The meaning and motivation for "following Christ," source of inspiration in the consecrated life for the churches of both the East and West, can be summarized in an old saying quoted by St. Benedict in his rule: "Prefer nothing to Christ." (21)

 

Among the evangelical counsels there stands out the precious gift made to some who more easily dedicate themselves to God alone through an undivided heart in virginity and celibacy. The evangelical counsel of chastity, assumed on behalf of the kingdom of God, and being a sign of the future life and the source of an abundant fruitfulness, bears with it the duty of perfect continence. (22) In the consecrated life it sets in relief the spousal character of one's gift of self and consequently the primacy of a lively fruitful charity toward God and toward others. (23)

 

The evangelical counsel of poverty, in imitation of Christ, who was rich, yet for our sake became poor, so that by his poverty we might become rich (cf. 2 Cor 8:9), requires of everyone, both individuals and whole communities, a life of poverty-in both spirit and fact-which is serious and fruitful, and which limits the use and disposition of goods according to the laws proper to each individual institute. (24)

 

The evangelical counsel of obedience conforms a person to Christ, who for our sake made himself obedient to the Father's will unto death, even death on a cross (Phil 2:8). It implies submission in a spirit of faith and love to the will of God as it is expressed through lawful superiors, according to the various church-approved constitutions, for the purpose of collaboration according to the design of God for the upbuilding of the body of Christ. (25)

 8. The demands of the evangelical counsels of chastity, poverty and obedience go to the core of human expression in a person's being and relationship with others. These counsels, which are always animated by and geared toward a life of faith, hope and charity in a progressive straining toward perfection, bring maturity to a life in Christ and foster purification of heart and spiritual liberty. They also lead those in consecrated life to service of the Gospel, to an effective love for others and to a collaboration in building up the earthly city according to the grace of various charisms.

 

The evangelical counsels manifest the fundamental character of the Gospel and bear testimony to it in that they are a "total yes" to the love of God and neighbor, and stand in forceful opposition to the negative tendencies of the world and sin, as witnessed in many sectors of society today. People today are suffering from an excessive seeking after pleasure and selfishness, which is contrary to chaste and universal love; they are subjected to a cult of having and of consumerism which is contrary to the seriousness of evangelical poverty and the communal sharing of goods; they are seeking to assert power to the point of oppressing others, which is so distant from the fellowship of communion and obedience to God's design. The evangelical councils are an affirmation in our world of the primacy of the love of God and neighbor-on a personal and social level-in the construction of an authentic civilization enlightened by the love of Christ. The counsels, grounded in the teaching and example of the Master, demand the full profession of the Gospel, the supreme rule for all institutes. (26)

 

Communal and Eschatological Dimension

 

 9. The consecrated life, almost from its first appearance, has been characterized in the church by a life of communion. In addition to the aspect of "following," the consecrated life expresses a kind of longing for the model of the early church community of Jerusalem (cf. Acts 2:42-47; 4:32-35) and a desire to live after the manner of the "apostolic life" which remains a constant point of reference throughout the centuries. It is the ideal expressed by the early cenobites of the East and is expressed at the outset in the Rule of St Augustine "The primary purpose for which you have gathered together in one community is to live in this house with unanimity, having but one mind and one heart in service to God." (27)

 

Making reference to the example of the early church, the Second Vatican Council has highlighted the profound evangelical sense and requirements of the common life, especially for religious. (28) Through a communal life all members, brought together by the love of Christ, form one single family. United in the name of the Lord and for love of him, they seek to fulfill their vocation, consecration and mission through the common profession of the evangelical counsels. On the basis of the same vocation, consecration, mission and charism, the common life is nourished through communion at the one table of the word, the eucharist and common prayer. This communal living is expressed in the common sharing of spiritual and material goods; it grows with the daily perseverance in charity and reciprocal service; and it tends to the perfect unity of hearts and minds. As a family united in the name of Christ, the community enjoys his presence (cf. Mt 18:20) according to the age-old ideal of the monks (29) and becomes an expression of the church, which is "a communion of life, charity and truth." (30) Furthermore, this unity points to the coming of Christ; it is a source of great dynamism for the apostolate; and it is a sign of the call to universal reconciliation. (31) The fraternal life in community, school of the Lord's at service and the evangelical virtues, is founded on the new commandment of Christ, to love one another as Christ has loved us, even to giving his life (cf. Jn 15.12-13). placed under authority, which is responsible for safeguarding its unity and enlivening everyone's fervent participation in consecration and mission, the common life ought to express and faithfully fulfill its unique and concrete communal purpose of life, according to the possibilities and circumstances of the situation and in keeping with the demands of each's charism. (32) As a reflection of church communion, the community is not a unit closed in upon itself. Rather, it is open to the multiplicity of relationships with others which are provided by prayer, apostolic service and collaboration with other members of the church, all of whom share in the same baptismal consecration and are called to holiness and mission in the variety and complementarity of each's vocation. In its communitarian aspect, the role of the consecrated life is to offer to all members of the people of God thesupreme value of the charity of Christ's disciples, lived in perseverance in fraternal communion.

 10. The consecrated life, besides expressing the earthly pursuit of the mystery of Christ, has an unmistakable eschatological dimension. It is to be "a resplendent sign of the kingdom of heaven" (33) which can and ought to attract in effect all members of the church to fulfill with renewed effort the duties of the Christian vocation, and to lead them onward toward the heavenly goods which are present even in this world. This is so because the consecrated life testifies to the new eternal life acquired by the redemption of Christ and "hearkens to the awaited resurrection and glory of the heavenly kingdom." (34) In church communion and mission, through which the diverse states and vocations express the universal call to holiness in a complementary and reciprocal manner, "the religious state bears witness to the eschatological character of the church, that is, the straining toward the kingdom of God that is prefigured and in some way anticipated and experienced even Now through the vows of chastity, poverty and obedience. " (35)

 

Essential Values and Demands of the Spiritual Life

 

 11. The conciliar decree Perfectae Caritatis, n. 5, clearly sets forth the fundamental elements which all forms of consecrated life have in common and the particular commitment in one's spiritual life required to put them into practice. According to this document the essential aspects are:

 

a) Renunciation of the world and the fundamental choice of God alone, finding its basis in baptismal consecration as well as a religious consecration which is a fuller manifestation of it.

 

b) The Christocentric meaning of consecration which is expressed in following the Master, leaving all to seek the one thing necessary for life, so as to listen to his word and put it into action, in total dedication to everything which is the Lord's.

 

c) The paschal dimension of consecration, seen in everything conforming to the person to Christ, who died and rose, and is the ideal model of perfect charity toward God and neighbor. Such participation in the mystery of Christ, crucified and risen, should manifest itself in every form of the consecrated life, in union with his voluntary emptying of self and fullness of life according to the Spirit, in his humility and obedience, in his fortitude and charity, and in his joy and newness of life, all in view of an authentic witness to the resurrection.

 

d) Total dedication to the service of the Lord in his church. It is not possible to choose Christ without choosing all that is his, i.e, the church and the kingdom. For this reason the apostolic dimension of the consecrated life is totally marked by the very mystery of salvation in Christ and is expressed according to the example of the Master through the proclamation of the Gospel, prayer, works of charity and mercy.

 

e) Unity of life in contemplation and action. The consecrated life is at one and the same time a permanent commitment to "seeking God" (quaerere Deum) above all things, clinging to him with all one's mind and heart, and a generous dedication to apostolic love so as to be one with him in the work of redemption and the spread of his kingdom.

 12. So that these elements might shine forth more fully, the church invites those in consecrated life to develop more intensely their personal and communal spiritual life under the constant guiding action of the Holy Spirit, the source of all interior renewal. (36) In the first place this includes:

 

a) The primacy of perfect charity toward God and neighbor. This is manifested through the evangelical counsels of chastity, poverty and obedience, as a particular commitment of love by Christ's disciples. This love, in turn, ought to enliven and inflame the actual practice of the evangelical counsels.

 

b) The consecrated life ought to be renewed daily at the source of Christian charity, especially in the church's liturgy. This ought to be done, according to the tradition and custom of each institute, through the celebration of the eucharist, the summit and source of the church's life and center of the community, and through communal liturgical prayer.

 

c) Furthermore, the spiritual life ought to be nourished constantly through diligent reading, meditation, contemplation and a lived experience of God's word, which is the pure and perennial font of the spiritual life, in accordance with the lawful traditions of lectio divina and other forms of contemplation, and personal and communal prayer. Various exercises of piety proper to each institute should likewise be given their due place in the program of personal and communal life.

 

d) The commitment to continual conversion proper to consecration demands self-denial according to the Gospel and a corresponding ascetical way of life, and also implies the frequent celebration of the sacrament of penance and the practice of spiritual retreat times necessary to recuperate strength of body and spirit.

 

e) Devotion to the Blessed Virgin Mary, mother of God, model and patron of the consecrated life, occupies a unique place in the spiritual life and ought to be nurtured with the liturgy and pious exercises recommended by the church.

 

These aspects make up the essential values of consecration to be confirmed and lived in the church according to the particular array of charisms proper to each form of consecrated life and each institute.

 13. The faithfulness of consecrated men and women in living the essential values briefly described above is a guarantee of fruitfulness within institutes themselves as well as within the universal church and the particular churches. At the same time, this witness serves as a sign and incentive for all members of the people of God and is a lively testimony for society of the truth and strength of the Gospel of Christ. Obscuring these values cannot help but cause harm to the very life of the church and to her mission in the world today. For this reason, the celebration of the synod is a timely occasion to take an attentive look at the values which determine the specific nature of consecrated life in the church. In this regard many questions immediately come to mind: How are these values of the consecrated life lived and perceived? How can a new vigor be acquired in witnessing to the Gospel and in the missionary spirit called for in the new evangelization? What means are necessary to keep alive the fruitfulness of the consecrated life, given that it essentially depends on the fervor of charity and the effective striving toward holiness? (37)

 II. Variety of Charisms and Plurality of Forms

in the Consecrated Life and the Societies of Apostolic Life

 

 14. In the mystery of the church, the mystical body of Christ, "there are a variety of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of workings, but it is the same God who inspires them all in every one" (1 Cor 12:4-6). The charisms are given for the common good, and for the communion and mission of the church. The apostle Paul exhorts the community to aspire to the higher gifts, pointing to the way of charity (cf. 1 Cor 12:31).

 

As mentioned above, the consecrated life, while not belonging to the hierarchy of the church, belongs unquestionably to the church's life and holiness. With this in mind one speaks of "the charism of the consecrated life." As such it is a gift of God to his church, as a universal reality in the church's makeup, as a particular vocation and mission of those called to follow Christ through the profession of the evangelical counsels or as a participation in the diverse expressions, recognized by legitimate church authority, which have come about and developed throughout history.

 

To grasp a sense of the charismatic nature of the consecrated life it is necessary to turn again to the magisterium of the Second Vatican Council and post-conciliar documents. These documents refer to the charismatic character of the consecrated life as a particular gift of the Spirit to his church and as a grace which was manifested in the course of history through foundational charisms.

 

To understand better the rich character of charisms, it is necessary to examine the variety of forms of consecrated life recognized by the church and see some of its forms which deserve particular attention, and view them from a theological and canonical perspective.

 

The Charism of the Consecrated Life

 

 15. The constitution Lumen Gentium teaches the total dedication to God in the celibate life for the sake of the kingdom of heaven and in the evangelical counsels "is a precious gift of grace." (38) In a more precise way: "The evangelical counsels of chastity dedicated to God, poverty and obedience are based upon the Lord's teaching and example. They were further commended by the apostles and the fathers, as well as by other teachers and shepherds of the church. The counsels are a divine gift which the church has received from her Lord and which she always preserves with the help of his grace." (39)

 

As graces coming from the Spirit, these charisms are ordered to the upbuilding of the church, to the good of humanity and to the needs of the world, and are to be received with gratitude. Nevertheless, the discernment of charisms and their proposed juridic approval belong to the pastors of the Church. This is recalled in a general way by the Second Vatican Council when it speaks of the evangelical counsels: "Church authority has the duty, under the inspiration of the Holy Spirit, of interpreting these evangelical counsels, of regulating their practice and finally of establishing stable forms of living according to them." (40)

 

At the basis of the variety of charismatic experiences in the consecrated life is a gift of grace which highlights a specific aspect of the mystery of Christ and the church's life, which thus manifests in the makeup of the mystical body, the multiform grace of Christ, the head of the church. "Religious should carefully consider that through them, to believers and nonbelievers alike, the church truly wishes to give an increasingly clearer revelation of Christ. Through them Christ should be shown contemplating on the mountain, announcing God's kingdom to the multitude, healing the sick and the maimed, turning sinners to a better way of life, blessing children, doing good to all and always obeying the will of the Father who sent him." (41) Furthermore, through the providential action of the Spirit the extraordinary variety of communities makes the church ready and equipped for every good work, embellishes her with the variety of her children's gifts as a bride is adorned for her spouse and manifests the manifold wisdom of God. (42)

 

Historic Dimension of Foundational Charisms

 

 16. To understand somewhat the historic development of these diverse forms of the consecrated life, the Second Vatican Council stated: "Thus it came about that various forms of solitary and community life, as well as different religious families, have grown up. Advancing the progress of their members and the welfare of the whole body of Christ, these groups have been like branches sprouting out wondrously and abundantly from a tree growing in the field of the Lord, from a seed divinely planted." (43) And the decree Perfectae Caritatis maintains: "From the very infancy of the church there have existed men and women who strove to follow Christ more freely and imitate him more nearly by the practice of the evangelical counsels. Each in his own way, these souls have led a life dedicated to God. Under the influence of the Holy Spirit, many of them pursued a solitary life or founded religious families to which the church willingly gave the welcome and approval of her authority." (44)

 

In the variety of inspirations and the particular features of each institute, the church acknowledges "the charisms of founders and foundresses," (45) which "are revealed as 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. It is for this reason that the distinctive character of various religious institutes is preserved and fostered by the church." (46)

 

Without taking away from the essential values of the consecrated life, each charism-which is to strive toward the perfection of charity-brings with it a particular manner of faithfully and intensely living the evangelical counsels. In addition, it implies a particular and concrete style of spiritual life, a determined form of apostolate, a specific experience of community life and a particular involvement in the world. Each institute's charism enriches the legacy of life, history and spirituality characterizing each family's identity, shared in common through the spirit of the founder or foundress and continually brought to life in the church through the presence of he children and disciples of the founder or foundress. No charism ought to be altered or destroyed, but ought to be conserved and renewed, in perfect docility to the legitimate authority of the church, which oversees its authenticity and ratifies "the intention and plan of the founders." (47)

 17. Through their particular experience of the Spirit, founders and foundresses have expressed in a unique way the essential elements of the consecrated life, so placing them as to highlight a certain aspect of the mystery of Christ, or a fundamental value of the Gospel, or a particular service to the church or others. In this way the diverse forms of life and the varieties of institutes came about. Today their vitality and ecclesial service depend on fidelity to the gift of the Holy Spirit poured out in their initial foundational charisms.

 

The history of the consecrated life offers profitable lessons on the subject. From the beginning of the Christian era to the present day, the consecrated life has witnessed the birth of individual and communal forms of following Christ and consecration, and their continued endorsement through diverse expressions of Eastern and Western monasticism; the flowering of the magnifant and contemplative orders? of clerics regular and of apostolic communities; the great diffusion of congregations and institutes of apostolic and missionary life for both men and women; and the phenomenon typical to our century of secular institutes. Even in these days the church is continuing to experience the establishment and renewal of various forms of consecrated life.

 

In the course of history various institutes have known periods of splendor and decline. Some forms which prospered in former times have disappeared. Other forms, after an interval of deep crisis and suppression, witnessed a rebirth. Many institutes have undergone "reform" and division. The church has always kept watch over the genuineness and vitality of the consecrated life. This is displayed in the call of the Second Vatican Council to renewal through a continual return to the basics of the Christian life, through a re-evaluation of the original inspiration of each institute and through an adaptation to the changing conditions of the time. (48)

 

The Variety of Forms of the Consecrated Life

 

 18. In the church today there are many forms of the consecrated life. The decree Perfectae Caritatis treats these forms with particular detail, setting forth the essential characteristics of institutes entirely dedicated to the contemplative life and the variety of families engaged in various works in the apostolate. Among these the document speaks of institutes of canonical and monastic life, the mendicant orders, lay institutes and secular institutes. (49)

 

Precise expression, however, to these unique church-recognized forms of consecrated life is to be found in the Code of Canon Law and the Code of Canon Law for the Oriental Churches, which divide them into certain fundamental categories:

 

a) In the first place, the Code of Canon Law treats religious institutes, "whose members, according to proper law, pronounce public vows, either perpetual or temporary, which are to be renewed when they have lapsed, and live a life in common as brothers and sisters." (50) The Code of Canon Law for the Oriental Churches, according to the ancient tradition in the East, puts particular emphasis on monks and various kinds of monasteries. (51) Religious institutes include a great variety of norms: I) orders (canons regular, monks, mendicant orders, religious clerics); 2) religious clerical congregations; and 3) religious lay congregations. Among these, it is necessary to mention also religious institutes who through a particular vow are bound either to the contemplative and monastic life or to evangelization and the mission ad gentes.

 

b) Listed among the forms of the consecrated life are secular institutes "in which the Christian faithful living in the world strive for the perfection of charity and work for the sanctification of the world, especially from within. (52)

 

c) "Comparable to institutes of consecrated life are societies of apostolic life whose members without religious vows pursue the particular apostolic purpose of society, and leading a life as brothers and sisters in common according to a particular manner of life strive for the perfection of charity through the observance of the constitutions." (53)

 

d) The church today acknowledges the eremitic or anchoritic life with which the faithful in a more strict separation from the world, in the silence of solitude and continual prayer, dedicate their lives to the praise of God and the salvation of the world, under the guidance of the bishop. (54)

 

e) Similar to these forms of consecrated life is the order of virgins, who hearkening to the sacred call to follow Christ more closely are consecrated to God by the diocesan bishop according to the approved liturgical rite, are mystically espoused to Christ, Son of God, and are dedicated to the service of the church. These persons can form associations to help each other observe their commitment more faithfully and to perform by mutual support service to the church, which is in harmony with their state. (55)

 

f) The Code of Canon Law provides as well for the existence of new forms of consecrated life which the Spirit inspires in the church. These are able to be approved by the Apostolic See in cooperation with the diocesan bishop, who should strive to discern them. (56)

 

The institutes of the consecrated life are of pontifical right or diocesan right, depending on their erection and approval by the Apostolic See or solely by the diocesan bishop. (57)

 

Some of these forms, as in the case of hermits and virgins, have a need of particular discernment and guidance by the pastors of the church.

 

The preparation and celebration of the next synod ought to be perceived as an opportunity to give all of these renewed attention.

 

Specific Aspects Internal to the Consecrated Life

 

 19. After treating the basic variety of forms in the consecrated life, certain qualifications arising from other factors deserve particular consideration.

 

a) The consecrated life for women. Today in light of the evolution of the role of women in society and in the church, particular importance is given to the subject of the consecrated life for women. The sheer number of women both in the contemplative life as well as of those in the active life make them highly visible. The church owes much to the presence of consecrated women in the area of the mission and the apostolate of education, social action and charity. The role of consecrated women and their growing potential to take part in the work of evangelization merits thorough examination, especially in light of the apostolic letter of John Paul II titled Mulieris Dignitatem. (58) The Holy Father speaks in a particular manner of a woman's dignity and mission, in reference to virginity for the sake of the kingdom and motherhood according to the spirit. (59) Their precious apostolic contribution has many times been put in relief. "In faithfulness to their vocation and in harmony with their distinctive character as women, they should find and propose new apostolic forms of service in response to the concrete needs of the church and of the world." (60)

 

b) Religious clerics and lay religious. While by its very nature the state of the consecrated life is neither clerical nor lay, some institutes are made up entirely of either clergy or the lay faithful. (61) At the same time, there are certain institutes which have both clergy and the lay faithful among their number. Their common religious vocation and the diversity of participation in the life, administration and apostolates of these institutes is determined by the institute's particular charism and laws. Religious priests and deacons are associated in the church's ministry in the manner proper to each institute. Today it seems necessary in both lay and clerical institutes to examine thoroughly and evaluate the dignity, formation, participation and apostolic service of lay brothers within the community and the church's apostolate. Their presence and work is esteemed both because of the testimony they give in living the consecrated life and because of the fundamental character and variety of their apostolic services.

 

c) The tradition of the Eastern churches. Finally, reference should be made to the monastic and eremitic tradition and the variety of forms of the consecrated life proper to the Eastern churches, and their respective richness in liturgical rites and their age-old traditions. Monastic life in the East, with its liturgical, ascetic and communal traditions so near to the experiences of the Eastern non-Catholic churches, deserves being strengthened and developed as an expression of the richness of the traditions of the fathers, as well as to foster a spiritual ecumenism with the monks and nuns of churches in the East, which have conserved the great patrimony of the first centuries. (62)

 

Institutes Totally Dedicated to the Contemplative Life

 

 20. The Second Vatican Council has clearly stated the importance of institutes totally dedicated to the contemplative life: "Members of those communities which are totally dedicated to contemplation give themselves to God alone in solitude and silence, and through constant prayer and ready penance. No matter how urgent may be the needs of the active apostolate, such communities will always have a distinguished part to play in Christ's mystical body, where 'all members have not the same function' (Rm 12:4). For they offer God a choice sacrifice of praise. They brighten God's people with the richest splendors of sanctity. By their example they motivate this people; by imparting a hidden, apostolic fruitfulness, they make this people grow. Thus they are the glory of the church and an overflowing fountain of heavenly graces." (63)

 

In recent documents the Holy See has emphasized the value of this kind of life and noted certain characteristics of the contemplative life especially the following: liturgy and prayer; the obligation of asceticism and work; the importance of the cloister according to the diverse monastic traditions of East and West, and the necessity of a particular vocational discernment and an appropriate formation of their members according to the demands of a personal, communal and ecclesial commitment. (64) Their belonging to "the diocesan family" (65) should lead to their increased presence in all dioceses, especially in the younger churches, (66) and to their inclusion, according to the charism proper to each, in the life of the particular churches. At the same time, it should permit people to esteem them more and be increasingly inclined to offer them concrete help in their necessities. Their particular witness to the transcendence of God should be a stimulus for all the faithful. While remaining faithful to their proper spirit, monasteries are invited in turn to offer timely help to the people of our time through prayer and the spiritual life, especially through an appropriate participation in liturgical prayer. (67)

 

Brothers

 

 21. The consecrated life of brothers is today the most visible form of consecration in the variety of its charisms, as exemplified in its rich diversity of apostolic and social services on behalf of humanity. The Second Vatican Council has stated: "The lay religious life constitutes a state which of itself is one of total dedication to the profession of the evangelical counsels." (68) Oftentimes the character of the lay consecrated life for men is not clearly perceived, given that many of the faithful think that it should be joined to the priesthood, while in fact it represents consecration in its utter simplicity.

 "Religious life began with a typically lay configuration. It grew out of a desire of some Christian faithful to 'derive more abundant fruits' from baptismal grace and, through profession of the evangelical counsels, to free themselves from those obstacles which might have drawn them away from the fervor of charity and the perfection of divine worship (cf. Lumen Gentium, n. 44).... Thus the lay religious life in the church, as an expression of total consecration for the kingdom, is an expression of the holiness of the spouse of Christ and contributes in an efficacious and original way to the fulfillment of the Church's mission of evangelization and her many apostolic ministries. We cannot imagine religious life in the Church without the presence of this particular lay vocation, still open to so many Christians who can consecrate themselves in it to the following of Christ and the service of humanity." (69)

 

The members of lay religious institutes are a sign of the multiplicity of the church's apostolic services, each according to its proper function in the pastoral mission of the church. The decree Perfectae Caritatis has emphasized the "high esteem of such a life, since it serves the pastoral work of the church so usefully by educating the young, caring for the sick and discharging other services." (70) Called in virtue of their vocation to evangelical service of persons and to collaborate in the work of salvation, lay religious, prompted by their proper charism, open themselves to everyone in the universal love of Christ through an integral education of children and young people, through alleviating the pains of the weak and sick, through their contact with the poor and emarginated, and through contributing to establishing true peace and justice in this world in universal brotherhood of communion, a fellowship which is inspired by the title they bear, that is "brother."

 

Secular Institutes

 

 22. "Secular institutes are not religious communities but they carry with them in the world a profession of the evangelical counsels which is genuine and total, and recognized as such by the church. This profession confers a consecration on men and women, the lay faithful and clergy, who reside in the world. For this reason they should chiefly strive for total self-dedication to God, one inspired by perfect charity. These institutes should preserve the character particularly and properly heirs-a secular one-so that they may everywhere measure up successfully to that apostolate which they were formed to exercise." (71)

 

Secular institutes have their own characteristics according o the charism of the founder or foundress, and assign different roles to the lay faithful and the clergy. While the life of the clergy is characterized for the most part by a priestly spirituality and apostolate as a sign of their special consecration, the life of the lay faithful has the sanctification of the temporal order as its point of reference.

 

Such "consecrated secularity," an experience of the consecrated life typical to our century, is found in a mystical crosscurrent of two powerful forces in the Christian life, and draws its richness from each. The lay members of secular institutes are consecrated by the sacraments of baptism and confirmation, but they also assume the profession of the evangelical counsels as an obligation, along with a permanent, recognizable bond as a way of emphasizing their onsecration to God. They remain laypersons committed to the secular values particular and proper to the lay faithful, but live a "consecrated secularity" insofar as they live as "consecrated persons in a secular world." (72) In this way the lay faithful, while living their consecration in the world and participating in the church's evangelizing work, commit themselves to work in the temporal order, performing their actions from within, as yeast in the dough, so that through their activities and witness the temporal order might be directed according to God's plan, and the world might be enlivened by the power of the Gospel. (73)

 

Societies of Apostolic Life

 

 23. Next to the institutes and other forms of consecrated life-but distinct from them-are the societies of apostoliclife. They are mentioned here because of their external similarity to religious institutes and the general principles they both have in common. The Second Vatican Council made note of their proper character without, however, giving a description of them. (74) The Code of Canon Law (75) and the Code of Canon Law for the Oriental Churches (76) give clarification in the matter by describing the fundamental elements which characterize them and by giving them a new title from what was set down in the Code of 1917 for the Latin church. The basic features of the societies of the apostolic life are derived from this description.

 

Societies of apostolic life have a specific purpose in the church's apostolic life; in fact, they were primarily founded for the work of the apostolate. Their legislation, including the lifestyle of their members, was composed with this purpose in mind. The members of these societies of apostolic life live in community according to their own rule of life and strive toward the perfection of charity, observing their constitutions, which offer them the corresponding means of perfection. The first of these means is the apostolate, since all of the faithful are sanctified each day through the conditions governing their lives, the duties of their proper state in life and the circumstances in which they live. (77) Added to the apostolate are the various counsels, proposed by the Lord to his disciples, (78) as well as the common life.

 

Some societies of apostolic life in the Latin church profess the three counsels of chastity, poverty and obedience through a bond defined in their constitutions. But in this case the practice of the evangelical counsels is essentially ordered to the apostolate, thus giving them a different emphasis from that of those who belong to the institutes of consecrated life, as described in chapter 6 of Lumen Gentium and in Canon 573 of the Code of Canon Law.

 

New Forms of Evangelical Life

 

 24. The church today, as in other times in her history, is fertile with stirrings of spiritual and apostolic renewal and is witnessing the rise of new forms of evangelical life. Coming about through the power of the Spirit, these new forms are founded on a practice of the counsels of chastity, poverty and obedience and have a specific style of spiritual life-individual and communal-which corresponds to the spiritual aspirations of persons today and the needs of the church and society.

 

Some of these new expressions are true and proper forms of consecrated life and have received church approval. Others, in collaboration with bishops, are in the process of receiving such approval in one of the canonical forms of consecrated life or as a totally new form. Canonical recognition of these new forms is reserved to the Apostolic See. (79)

 

Certain "new communities" are being formed today with special features similar to those of the consecrated life, but in reality are not such because they lack due canonical recognition or because they do not meet the established requirements of a form of consecrated life recognized by the church, e.g., forms which have married persons as their members. Many such experiences, sometimes developing with great enthusiasm, merit wise counsel and an authoritative guide so that they can find their proper place in the makeup of the people of God.

 

Today there are also many individuals and groups of Christ's lay faithful who have embraced the counsels of virginity or celibacy, and even voluntary poverty and obedience, without a commitment entailing a public profession of the evangelical counsels. Although these forms are not institutes of consecrated life or equal to them, they enrich the church through practicing an evangelical life according to the counsels and manifest the vocation open to all disciples of the Lord to holiness and to basic Gospel values. They are also a stimulus toward holiness in the world and a specific instance of new charisms and services for the renewal of society, not to mention an encouragement to those in the consecrated life.

 
Part II. Consecrated Life in the Church and in the World of Today

 

The Course of Consecrated Life

Approaching the Year 2000

 

 25. In the last decade the consecrated life in the church and in society has had a noticeable development because of both the changes which have taken place in the church and because of the social and cultural happenings which have rapidly come about in modern society.

 

It is generally agreed that as the year 2000 approaches consecrated life is facing a new phase in its evolution and has experienced a particularly significant moment in the last one hundred years. At the beginning of the century consecrated life underwent a spiritual reawakening, an expansion into new geographic areas and an increase in number; then, in the next fifty years it developed and became more consolidated in its life, laws and works; the Second Vatican Council called the consecrated life to a profound renewal in its spiritual life and apostolate. (80) Today, after the period of conciliar renewal and adaptation of legislative texts and structures, the consecrated life is experiencing a new moment in its history.

 

The celebration of the ninth ordinary general assembly of the Synod of Bishops is a propitious occasion to undertake an subjective discernment of the present situation, so that the consecrated life might receive from the pastors of the church, united in assembly, the necessary help to maintain the vibrancy of its life and works and to look confidently to the future.

 

The situation of the consecrated life is not the same everywhere. Certain points of reference are needed to help indicate the lights and the shadows which are to be found in the consecrated life, so as to prompt a courageous objective reflection. In this way, everyone might be helped to overcome what might be obstacles to living the consecrated life and to respond to new challenges.

 

Fruits of Renewal

 

 26. An evaluation of the situation of consecrated life in the last ten years ought to be done in light of the great principles of renewal and adaptation proposed by conciliar teaching and primarily set forth in the decree Perfectae Caritatis, nn. 2-4, with which the Second Vatican Council encouraged a renewal of the life and laws of institutes. Though a general assessment of the situation as to the faithfulness to these principles is difficult to make, it can be stated that in the last ten years the consecrated life has substantially advanced as the result of work and perseverance in prayer, study, communal dialogue and concrete commitment.

 

Generally speaking, the following are among the positive results which seem to have been concretely achieved:

 

a) A clearer awareness of the consecrated life's biblical and theological foundations, and its relationship to Christ, the Holy Spirit and the church. This awareness prompted a renewal in the theology of the consecrated life, beginning with the biblical fundamentals of consecration and of the evangelical counsels, and led to an effective renewal of the consecrated life and a greater perception of its values. On an individual basis there is a more personal awareness of the necessity of a diligent practice of turning to God's word, of lectio divina and of seeking silence so as to dedicate oneself to prayer and contemplation. These values find renewed application in initial and ongoing formation to the consecrated life.

 

b) A better understanding and celebration of the liturgy-in the context of the church's general liturgical renewal-which has helped the majority of those in consecrated life to appreciate better the celebration of the eucharist in common and the Liturgy of the Hours as essential moments of communal life.

 

c) A greater openness to the meaning of community life, with its Gospel demands and its forms of effective fraternal and spiritual interaction. This has resulted in the valuing of persons over structures, attention to the needs of individual members of the community, the sense of personal commitment and coresponsibility and reciprocal communion based on more mature, simple and genuine interpersonal relationships.

 

d) A greater awareness of the charismatic aspect of the life and work proper to each institute. This is witnessed in the study and rediscovery of each institute's foundational charism and historical sources, in each institute's spirituality and mission more inspired by its original spirit and adapted to the needs of the church.

 

e) A better ecclesial sense of the consecrated life, seen in the rediscovery of a sense of the church in the lives of founders and foundresses, and finding expression in a more generous participation of those in consecrated life in apostolic activity through the development of new relationships of community and collaboration with priests and the lay faithful.

 

f) The last decade has not been without signs of the presence of God in history, in genuine models of sanctity and the apostolic life and in the forceful witness of charitable efforts done on behalf of those who are most in need. An additional extraordinary sign in our times is the supreme witness of martyrdom which men and women religious have made, especially in the missions, as a result of their dedication to Christ and to others.

 

New Values and New Dimensions of the Consecrated Life

 

 27. In following the path taken by the church in the last ten years certain new tendencies emerge in the consecrated life which constitute the res novae of the present situation in the church. Among these new values and aspects it is only right to acknowledge certain elements of major importance:

 

a) With the emergence of a theology of the particular church and the awareness that the consecrated life belongs to the mystery of the universal church, which is made present in the particular church, new attitudes of participation and communion are developing among its members. Such attitudes are finding expression in a keener sense of belonging to the diocesan family, a more visible presence in it and a more active and concrete involvement in pastoral activity.

 

b) Over the last ten years communication and collaboration among the various institutes of consecrated life and societies of apostolic life have grown as a result of international, national, regional and diocesan bodies and a better understanding of the sense of communion among foundational charisms! Such collaboration is also shown in the particular initiatives being taken in spiritual and pastoral programs, including inter-congregation formation. If such formation is to be authentic and have a positive effect, i.e., to encourage the communion of all sharing the same ecclesial vocation to the consecrated life on the basis of the practical identity arising from one's own institute, it ought to be adapted to the directives published by the Holy See. (81)

 

c) The increase and growth of vocations in younger churches and in Eastern European countries is important to mention, not only because the charisms of the past are being further extended, but also because new charisms are arising in certain geographic areas in an abundant flowering of indigenous institutes which place a particular accent on the presence of consecrated life in service to the particular church.

 

d) New social sensitivity toward the oppressed and emarginated, greater attention being given to ethnic minorities and new situations of poverty in contemporary society have witnessed new participation and new choices in apostolic and missionary activity, in new fields and areas of the apostolate. This is seen as a concrete response to the requirements of evangelical charity and justice in fulfillment of a particular foundational charism and the desire to make the church present and operative among the "least," with which Christ himself is mystically identified (cf. Mt 25:35-40).

 

Negative Aspects

 

 28. A realistic assessment of the lights and shadows in the consecrated life should not be unmindful of the problems which still remain; nor can the preparation and celebration of the synod neglect to treat them.

 

a) In certain institutes or in certain geographic areas there are signs of a disorientation in persons and groups as a result of changes in constitutions and a divergence from past practices Many admit a disproportion among the various aspects of the consecrated life and a manner of living which is to be authentically renewed in its spiritual values, especially in the areas of liturgy and prayer, asceticism, obedience, poverty, the communal life and generous dedication to the apostolate.

 

b) In some sectors of the consecrated life for both men and women, there are indications of individualism and secularism, contrary to the sense of consecration and to the striving toward perfection. A certain leveling in behavior and in the tenor of the spiritual and communal life has brought a certain loss of practical identity in charism and works, and consequently a lessening of the public witness of the consecrated life in society.

 

c) Regretfully, there are some instances of tension with the hierarchy and manifestations of dissent in both theory and practice in relation to authority and the magisterium of the Apostolic See and bishops, or in liturgical practice, all of which is contrary to the ecclesial nature of the consecrated life the due communion with the pastors of the church and the submission owed to them.

 

d) Certain nations are undergoing a serious problem in vocations. The increasing decline in the number of those available for work in the apostolate and the consequent ending of certain apostolic activities is placing some institutes in danger of extinction. This situation ought to be faced with realism and discernment because of the series of problems which arise on the personal and pastoral level. In the area of vocations, young men and women at times display a lack of enthusiasm for present forms of consecrated life, while seeking to return to more traditional ones or to newer simpler forms of service to the particular church.

 

In light of these real problems it is right that inquiry be made into their causes and that action be taken to treat them.

 

Overcoming the Ambiguity and Challenges of Modern Society

 

 29. An assessment of the positive and negative aspects of the consecrated life might at first seem contradictory. However, such as assessment corresponds to the overall situation of consecrated life today and results in pan from the emergence of new situations in society which themselves have positive effects but a certain ambiguity. The following are a few instances:

 

a) The cult of freedom, movements promoting human rights and the increasing drive toward democracy today at all levels have had their influence on the consecrated life. Where on the one hand these phenomena have highlighted the centrality of the human person, on the other they also spawned attitudes of individualism and lessened esteem for authority and church discipline.

 

b) Movements of political and social emancipation, resulting in an awareness of economic inequality between the rich and the poor, and the existence of oppressive economic structures in certain capitalistic systems and totalitarian regimes, have made the consecrated life more deeply sensitive in certain areas to seek a preferential commitment to the poor, based on an assessment of facts and the concrete social situation. Nevertheless, such a commitment has not always been put into effect with due Gospel discernment; on the contrary, sometimes the situation itself and social demands are taken as the only basis for understanding the nature of consecrated life and its apostolic service in the church and in the world.

 

c) The emergence of new cultures and the consciousness of grounding the particular churches in a people's own culture have fostered a search for new forms of consecrated life which are more attentive to the traditional values of people. This leads to a desire to be among the poorer classes, cultures and indigenous communities-often times emarginated-so as to make the Gospel more present in these areas. This is taking place at a time when vocations are flourishing in a particular way in the younger churches. Nevertheless, in certain cases the thriving of new vocations in Third World countries where there is a great ecclesial vitality, combined with the scarcity of new vocations in the First World, has led some institutes to go in search of indigenous vocations, uprooting them from the environment proper to their life and apostolate, often causing problems in their formation.

 

d) The advancement of the status of women has had notable effects in the consecrated life of women, especially in certain countries. This is exemplified in the increasing presence of consecrated women in various areas more in keeping with their dignity and mission, as well as in a search to put their special gifts to greater use in the life of the church. However, in some cases a mistaken idea of feminism has laid claim to the right to participate in the life of the church in ways which are not in keeping with the hierarchical structure willed by Christ.

 

e) The growing secularization of life and structures, materialism and practical atheism which dominates in many nations, the misuse of the means of social communication, the weakening of the faith, the breakup of the family are all factors which have a negative effect on consecrated life. Often those in consecrated life feel themselves immersed in a world which is at odds with their ideals. In such a situation they are to give a positive and Gospel-inspired response to the new legitimate expressions of a modern age, but at the same time, on a personal and social level, they ought to resist the present evil in this world, without being conquered by it. They are called to bear witness to the Gospel and the glorious cross of the Lord, the one means to transform the world and its structures. Indeed, the consecrated life has the crucial problem today of confronting the impact of the modern age and the "post-modern" culture on society, an impact which is deeply contrary to evangelical values. This must be done without losing the fervor of one's consecration; on the contrary, those in consecrated life must draw from it the capacity to react in a manner which is faithful to the Gospel and the prophetic dimension which is manifested in the call to conversion. Today's world needs evangelizers of God's love and heralds of transcendence and the supernatural, with a decisive witness to the eschatological sense of life, culture, work and the obligation to do good for others, offering to this world the spirit of the Beatitudes and the charisms of the Holy Spirit, who leads history toward the kingdom.

 

f) The general search for religion and transcendence in life, the desire for God, the need of silence and prayer which is manifested in the young and often spent in a vague religious experience or ending in a proselytism by the sects, challenges those in consecrated life to respond forcefully to our world with a spiritual way of life which is genuinely evangelical and ecclesial. The great spiritual traditions of the consecrated life, especially those of the monastic and contemplative life, in an appropriate pastoral program of Christian spirituality, can make an invaluable contribution which can lead to the spiritual renewal of society. The spiritual life of the lay faithful, especially of those in certain movements and church associations, is a stimulus to renewal of the consecrated life in its specific values.

 

g) The charisms of the consecrated life are being called upon today-inspired by the spirit of the founder or foundress-to serve as the basis for making new commitments and responses in Christian charity to the new and old expressions of poverty in our world. The necessary preferential love for the poor, as set forth in the magisterium, is a constant call to those in the consecrated life to make renewed efforts in the field of charity and justice. The "new forms of poverty" call upon and challenge the consecrated life today. There are also many young people who are lost or deluded by modern culture, or who live without a future in the poverty of many Third World countries. These also have a need of education, someone in their midst, guidance, dialogue and communion to bring about a new culture of life and a future of hope.

 

The Variety of Geographic and Cultural Situations

 

 30. The consecrated life is not found in the same state everywhere. In fact, experiences and apostolic activity depend on the situation of the church in a particular place as well as on social and cultural conditions. Without intending to give an exhaustive description of the many varied geographic and cultural situations, some attention should be given to certain problems and constants which await supplemental information resulting from the consultation in preparation for the synod.

 

a) In certain Western countries serious problems need to be faced. Particularly dramatic in character is the void left by those who have left the consecrated life and the scarcity of new vocations. Research is under way on a reorganization of works and also on a new kind of presence in these areas where a growing socialization has caused certain apostolic works to be placed increasingly-either totally or partially-under the auspices of the state. This situation obliges many institutes to attempt a realignment of their works, to seek the collaboration of the lay faithful, to broaden their apostolic activity in the pastoral and missionary field into new kinds of presence and various other areas in the apostolate. In this context, thanks to international and national bodies of communion and collaboration among those in consecrated life, there is an increased sharing of information in a renewed sense of collaboration so as to face problems together and to discern concrete solutions.

 

b) Particular attention should be given to the very promising revival of the consecrated life in some nations of Eastern Europe which have emerged from totalitarian communism but have not yet reached a political, economic and social stability. Practically speaking, in many of these nations there is an actual rebirth of the consecrated life. New vocations are coming into religious communities which have remained faithful for so long and have often paid for their faithfulness in martyrdom. In certain instances there is a need for theological updating, ecclesial renewal and a search for new methods which, in a proper relationship with the bishops, can unite the communal life and commitment to the apostolate with a particular mission toward the renewal of life and living together in society. In those nations where there is a great number of people from other Christian churches, the consecrated life, bearing in mind the richness of Eastern monasticism, is called upon to make a due contribution in the area of ecumenical action.

 

c) Recognizing the diversity of situations, a particular interest needs to be given to the consecrated life in the younger churches. (82) New institutes are arising in specific cultures and often in the setting of the particular church. This flourishing activity holds much promise, and therefore ought to be fostered and cared for so that these new experiences might develop in a sound living and working environment, and might result in an openness toward the universal church, proper to the consecrated life. A basic problem today is the proper balance which should exist between the identity of consecration and one's own culture. In those places where traditional religion exists, there is also the problem of inculturation. In proclaiming the Gospel, in celebrating the liturgy and in practicing the great values of spirituality according to one's own ascetical traditions, a manner of fostering interreligious dialogue ought to be sought, yet without overlooking a proper Catholic identity.

 

d) Finally, in some nations there are many men and women religious still living today under adverse political situations because of a lack of true freedom to live in community, to profess publicly their faith and consecrated life, and to engage in their apostolic work on behalf of church and society. These brothers and sisters should not be forgotten in prayer and in fraternal help during the preparation and celebration of the synod.

 

Continuing in the Path of Renewal

 

 31. Today one of the fundamental church requirements of the consecrated life is the call to continuous spiritual renewal, with particular attention given to the following areas.

 

a) The as yet incomplete renewal in consecrated life is a reminder to all that consecration, "with its Gospel requirements of the love of Christ, imitation of his life and dedication to his kingdom, is a continuous journey and that it ought to be the basis for continually striving toward the holiness characteristic of the vocation to the consecrated life. Those in consecrated life are called upon to give thanks for the gift which they have received, with an attitude of continual "conversion" and according to the exhortation of St. Paul: "I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Rm 12:1-2).

 

b) Consecration and the public profession of the vows of chastity, poverty and obedience demand an appropriate lifestyle, authentic in its supernatural motivation, true in its ascetical demands, rich in its diverse complementary aspects and lived in communities with due communion and emulation. Public witness to being consecrated persons and acting as such includes the sign of religious dress according to the prescriptions of the church and each individual institute.

 

c) Most agree that a better understanding of the fundamental nature of conciliar teaching has led to a better awareness of the charism of founders or foundresses. This consciousness ought to find expression in a spiritual commitment and a working presence which effectively enlivens and makes operative for the good of the church the spirit of the founder or foundress and the legacy of each institute. To be avoided in this area is a theoretical and practical interpretation which is in contradiction to the genuine spirit of the charism.

 

d) The renewal of consecrated life is brought about through an intentification of communion and ecclesial service, according to the charism proper to each institute and the new necessities of the church and the world. Communion with the pope and bishops is the guarantee of authenticity, so that all can participate actively and responsibly in the many endeavors undertaken in the life of the universal church and in particular churches.

 

e) In this ongoing process of renewal the service of authority has a particular task: chapters of individual institutes, superiors who should be authentic animators of spiritual and apostolic renewal and individual communities. In this regard, however not to be overlooked is the undeniable obligation of each member to live in God's sight one's proper call, consecration and responsibility-equally personal and certain-and to promote the faithfulness of all to the institute's charism. An essential criterion in this task should be faithfulness to the church-approved constitutional directives which are the reference point and norm for adhering to the charism of each institute.

 

Some Important Problems

 

 32. In addition to the required process of continuous renewal, there are various problems existing within the consecrated life. A few are the following:

 

a) The promotion and formation of vocations. If the future of communities depends on renewal and the appropriate formation of their members, then the vitality of the consecrated life today depends on the promotion of vocations. This program should be accompanied by prayer to the Master of the Vineyard and the Giver of each vocation, and by initial and ongoing theological, moral and spiritual formation of candidates. In this regard, reference should be made to the instruction Potissimum Institutioni, which summarized in a practical way the doctrinal foundations of formation, the aspects which require special attention, pedagogical guidelines, specific contemporary problems and the demands of each progressive stage of the formation process, including ongoing formation which assumes particular importance today in the spiritual renewal of those in consecrated life. Because of the sometimes fragile character of vocations which frequently lack roots and a solid tradition, it is important to emphasize in formation: basic human values, the consistency of supernatural motivation, the integration of formative aspects, emotional maturity, the progressive assimilation of attitudes inspired by the Gospel, consecrated life and charisms, and the effective identification with the history and life of the institute. (83)

 

b) Unity of consecration and mission. The consecrated life, especially in institutes dedicated to the apostolic life, is in search today for a unity of life. This ought to permit a consistent living, without tensions and illusions, of all the values of one's existence for the sake of the apostolate. Such a harmony will guarantee that the consecrated life have the totality of its essential elements: consecration and mission, elements common to the consecrated life and each one's charism; personal responsibility, communion and obedience; and belonging to the universal church and service to the particular church. The secret of this unity of life, so as to fulfill the will of God in one's vocation, is always an ordered and committed spiritual life which coordinates the liturgy and personal prayer, asceticism and the appropriate use of the means necessary for life and the apostolate, the communal life and apostolic dedication, all done without damage to one or the other obligation. Such a unity of life calls for an intense theological life, founded on contemplation, with a strong adherence to the institute's ideal, and a constant authentic exercise of personal and communal discernment, exercised through the traditional or renewed forms of asceticism and fraternal correction.

 

c) Inculturation. Another fundamental problem today is inculturation, which is linked to the contemporary state of affairs in the church and to the increasingly significant presence of younger churches of indigenous peoples in the consecrated life. Women and men religious and members of other institutes have always promoted the grafting of the authentic values of peoples onto the richness of Gospel revelation. Today it is necessary to be aware of the changes taking place. In fact, while there was a time when the essential values and a way of life were spread by the First Worlds in these days the work of giving flesh to these ideals is being assumed by the new vocations of the younger churches who are seeking to incarnate and transmit their values. Dialogue and the mutual exchange of gifts internal to the catholicity of the church (84) are necessary so that in communion and unity their genuine richness might be seen by all. In this way, the diverse charisms can be rooted in various geographic and cultural situations, in the hope of a new flourishing of values and forms in the consecrated life. The instruction of John Paul II in the encyclical Redemptoris Missio offers clear sound teaching in this regard. (85)

 33. On the threshold of the third millennium the celebration of the synod provides an occasion for all members of the church, particularly the institutes of consecrated life, to reconsider the subject of their own renewal in light of the challenges and the opportunities of the present moment. Their dynamic communion with their founders and foundresses calls them to maximum generosity in putting themselves at the service of Christ, in harmony with the communal apostolic mission and with the "genuine originality and special working initiative" (86) which is proper to each authentic charism. If these founders and foundresses were alive today, nothing would be lacking in the church's appeal for a renewed endeavor toward evangelical life, toward a profound spirituality and toward a generous presence in the new evangelization.

 
 

Part III. The Role of the Consecrated Life

 

I. The Consecrated Life in Church Communion

 

 34. "The ecclesiology of communion is the central and fundamental concept in the conciliar documents." (87) The extraordinary synod of 1985, occurring twenty years after the conciliar event, recalled what the church proposed about herself in the Second Vatican Council. The celebration of the next synod ought to lead to a better understanding of the vocation and role of the consecrated life within the organic communion of the church where there are present diverse yet complementary vocations, conditions in life, ministries, charisms and responsibilities. In this way, the institutes of consecrated life and the societies of apostolic life, including each of their members, will be able to express their organic communion with the entire church community and place their unique charismatic gifts at its service.

 

Ecclesial Dimension of the Consecrated Life

 

 35. The Second Vatican Council has highlighted the ecclesial meaning of the consecrated life, that is, its belonging to the church's mystery and mission. Accordingly, in the mystery of church communion, the consecrated life "is a special way of participating in the sacramental nature of the people of God," (88) and in the mission of the church the consecrated life places all the graces of its life, its Gospel witness and unique apostolic works at the service of the Gospel.

 

Lumen Gentium states: "By the charity to which they lead, the evangelical counsels join their followers to the church and her mystery in a special way. Since this is so, the spiritual life of these followers should be devoted to the welfare of the whole church. This gives rise to their duty of working to implant and strengthen the kingdom of Christ in souls and to extend that kingdom to every land.... It is for this reason that the church preserves and fosters the special character of her various religious communities." (89)

 

The decree Perfectae Caritatis has often emphasized the duty of institutes to participate in the life of the church, in all her undertakings and in various areas of activity such as biblical, liturgical, dogmatic, pastoral, ecumenical, missionary and social. (90) Therefore, this consciousness of being a part of the communion of the church and of being at the service of the church ought to characterize the vocation, formation and the entire life of all consecrated persons in the variety of their contemplative and apostolic services, as the decree itself specifies. (91)

 

The ecclesial character of the consecrated life and its implications arising from church communion have been amply treated in a theological and practical way in the document Mutuae Relationes. The teaching and the norms expressed therein are still applicable today even if at present, given the understanding of church communion and mission as well as the proposals of the exhortation Christifideles Laici, there is a need to extend these "mutual relations" to include the lay faithful as well.

 

Men and women religious, as well as the others who live the consecrated life, develop and manifest a genuine ecclesial sense, not only in seeing themselves to be with and in the church, but also in feeling themselves to be the church, identifying themselves with her, in full communion with her doctrine, her life, her pastors, her faithful and her mission in the world. (92) In this way they will be "experts in communion," witnesses and builders in God's plan of communion, which is at the summit of all human history. All this will be obtained in virtue of that same communion of life, prayer and apostolate which renders them signs of fraternal communion in the midst of the People of God. (93)

 

Communion and Obedience Toward the Pope and Bishops

 

 36. The ecclesial character of the consecrated life is expressed and realized through a special bond with the Petrine ministry, which ought to be concretely manifested in a relationship of loving communion and obedience to the Roman pontiff, who is the "enduring and visible principle and foundation of unity both among the bishops and the multitude of the faithful." (94) "Institutes of consecrated life, inasmuch as they are dedicated in a special way to the service of God and of the entire church, are subject to the supreme authority of this same church in a special manner. Individual members are also bound to obey the supreme pontiff as their highest superior by reason of the sacred bond of obedience." (95)

 

In virtue of this particular bond: "In order to provide better for the good of institutes and the needs of the apostolate, the supreme pontiff, by reason of his primacy over the universal church and considering the common good, can exempt institutes of consecrated life from the governance of local ordinaries and subject them either to himself alone or to another ecclesial authority." (96) This special relationship to the Holy Father of those living the consecrated life ought to be translated into a deep spiritual communion with his person, submission to his magisterium, total and ready acceptance of his directives and a generous cooperation in his ministry as pastor of the universal church, which he exercises through the competent departments of the Apostolic See. (97)

 

A recent document from the Apostolic See has emphasized the importance of the universal dimension of the consecrated life in the ecclesiology of communion and highlighted its basis in relation to the Petrine ministry: "In the context of the church understood as communion, consideration should also be given to the many institutes and societies that express the charisms of consecrated life and apostolic life with which the Holy Spirit enriches the mystical body of Christ. Although these do not belong to the hierarchical structure of the church, they belong to her life and holiness. Given their supradiocesan character, rooted in the Petrine ministry, all these ecclesial realities are also elements at the service of communion among the various particular churches." (98)

 37. The members of institutes of consecrated life and societies of apostolic life "in fulfilling their duty to the church in accord with the special form of their life, ought to show toward Bishops the reverence and obedience required by canonical laws. For bishops possess pastoral authority over individual churches, and apostolic labor demands unity and harmony." (99) such a relationship supposes, on the one hand, the just autonomy of institutes which these same ordinaries ought to safeguard and protect, (100) and on the other, submission to the authority of the bishops, especially in that which regards the tenets of the faith, (101) the care of souls, the public exercise of divine worship and the other works of the apostolate according to the prescription of the law. (102)

 

The ministry of bishops too has particular tasks in promoting the consecrated life: "It is the duty of bishops as authentic teachers and guides of perfection for all the members of the diocese...to be the guardians likewise of fidelity to the religious vocation in the spirit of each institute. In carrying out this pastoral obligation, bishops in open communion of doctrine and intent with the supreme pontiff and the departments of the Holy See and with the other bishops and local ordinaries, should strive to promote relations with superiors.... Bishops, along with their clergy, should be convinced advocates of the consecrated life, defenders of religious communities, promoters of vocations, firm guardians of the specific character of each religious family, both in the spiritual and in the apostolic field." (103)

 

Structures for Coordination

 

 38. To foster communion among the institutes of consecrated life and societies of apostolic life and to establish opportune contacts and cooperation with episcopal conferences as well as with individual bishops, certain coordinating structures are very important.

 

Among these structures of coordination, mention needs to be made in the first place of the conferences, unions or councils of superiors general which exist on the world, regional or national level. Their task is to further the proper goal of each institute, while always safeguarding each one's autonomy; to foster each institute's nature and spirit; and to promote a more fruitful collaboration of each institute for the good of the church. Such conferences and councils are erected by the Apostolic See, which also approves their statutes. (104)

 

In relations between such conferences and councils, as well as with their respective episcopal conferences and individual bishops, much depends on a correct and exemplary sense of hierarchical communion, not only in the solution of common problems but also in the cooperation of all for the common good of the church.

 

The Consecrated Life in the Particular Church

 

 39. Dependence on the Roman pontiff by those living the consecrated life-which clearly manifests the universal dimension of the consecrated life, their necessary submission to bishops and their dedication to the service of particular churches gives a concrete character to the testimony and apostolic service which they render in the midst of the people of God. "The particular church is the historical space in which a vocation is exercised in the concrete and in which it realizes its apostolic commitment. Here, in fact, within the confines of a determined culture, the Gospel is preached and received." (105) On the other hand, the presence of the charisms of the consecrated life in the particular church assists everyone-clergy and faithful-to open themselves to the universal and missionary dimension of the church, and through the presence of the gifts of the Spirit makes the particular churches an image of the universal church.

 

From the very beginning of his pontificate Pope John Paul II expressed this relation in speaking to superiors general: "Wherever you are in the world, you are, with your vocation, for the universal church, through your mission, in a given particular church. Therefore your vocation for the universal church is realized in the structures of the particular church. Every effort must be made in order that 'consecrated life' may develop in the individual particular churches, in order that it may contribute to their spiritual upbuilding, in order that it may constitute their particular strength. Unity with the universal church, through the particular church, that is your way." (106)

 

The decree Christus Dominus describes a particular relationship between the consecrated life and the particular church in stating that religious priests belong according to their proper title to the diocesan presbyterate, as wise collaborators is the episcopal order. It further states that the rest of the members of institutes of consecrated life, both men and women, belong to the diocesan family and make a noteworthy contribution to the hierarchy. (107)

 40. To ensure an organic inclusion of the consecrated life in the particular church it is necessary to observe the recommendations in the decree Christus Dominus, the directives of the document Mutuae Relationes and the norms of canon law cited above. Among these recommendations, those in consecrated life should keep in mind the principle of obedience to the pastors of the church, faithfulness to the nature of one's institute and the necessary submission to one's proper superior. In reference to these recommendations, the bishops on their part ought to recall the legitimate autonomy of institutes, coordination and collaboration with the clergy and the faithful of the diocese, and an appropriate participation of religious in presbyterial and pastoral councils. (108)

 

A harmonious presence of consecrated persons in the life and programs of the particular church presupposes a mutual understanding which is fostered by a study of the theology of the particular church and an effective interest in her life, as well as an adequate knowledge of the theology and role of the consecrated life through an appreciation of its various charisms and apostolic services. (109)

 

The document Mutuae Relationes states; "Efforts should be made to renew the bonds of fraternity and cooperation between the diocesan clergy and communities of religious.... Great importance should therefore be placed on all those means, even though simple and informal, which serve to increase mutual trust, apostolic solidarity and 'fraternal harmony'.... This will indeed serve not only to strengthen genuine awareness of the particular church, but also to encourage each one to render and request help joyfully, to foster the desire for cooperation and also to love the human and ecclesial community, in whose life each one finds himself a part, almost as if it were the fatherland of his own vocation." (110)

 

For reasons of pastoral necessity, which have forced many institutes to accept parish ministry in dioceses, it is particularly urgent today to safeguard the necessary equilibrium between the parochial ministry and each institute's life, particular charism, spirituality and discipline This is true for the benefit not only of the institutes themselves but of the entire diocese. But this is not enough. It would be a grave impoverishment of the consecrated life, and of the particular church herself, to reduce the presence of institutes to the parochial ministry, without encouraging and welcoming the richness of their spirituality and their proper charismatic service. In reference to religious priests Pope John Paul II has recently stated: "Priests who belong to religious orders and congregations represent a spiritual enrichment for the entire diocesan presbyterate, to which they contribute specific charisms and special ministries, stimulating the particular church by their presence to be more intensely open to the church through the world." (111) Members of other institutes of consecrated life and of societies of apostolic life ought to offer their unique contribution to pastoral activity, in keeping with their proper charism and the needs of the particular church.

 

In Communion with the Lay Faithful

 

 41. As previously stated, a renewed ecclesiology of communion has brought about in consecrated life today a more intense communion between those in the consecrated life and those of the lay faithful. This was clearly seen during the celebration of the synod on the lay faithful and explicitly mentioned on several occasions in the apostolic exhortation Christifideles Laici.

 

It should be remembered that the consecrated life, particularly in some of its forms, has always had a notable character of lively contact with people, especially through the pastoral ministry, and an orientation toward service of the people. Today, the newness of the relationship with the lay faithful comes rather from a renewed experience of communion which arises from a commonly shared baptismal dignity, the universal call to holiness, the rediscovery of everyone's call to a new evangelization and from a more intense pastoral collaboration. The rediscovery of the vocation and mission of the lay faithful in the church, in turn, ought to lead to a more authentic living of the diverse yet complementary features of the consecrated life.

 

It can also be stated that the same theology of church communion and mission set forth in the exhortation Christfideles Laici can and ought to lead to a better understanding of the vocation to the consecrated life and its fulfillment in the church and in the world. In fact, the lengthy description of the participation of all the baptized in the priestly, prophetic and kingly office is awaiting further development in reflection and specific experiences within the context of the consecrated life. (112) The assertion of the universal call to holiness (113) serves as an incentive to those in consecrated life to respond faithfully to their proper vocation and to render appropriate assistance to all the baptized so that they can realize their call. The same secular nature of the lay faithful is, in turn, a reminder that "all the members of the church are participants in her particular dimension, but in different ways," (114) and the secular nature of the lay faithful also bears witness and recalls in its own way "the significance of the earthly and temporal realities in the salvific plan of God." (115)

 

In light of the principle of the complementarity of vocations and charisms in the church, the same exhortation states: "Priests and religious ought to assist the lay faithful in their formation.... In turn, the lay faithful themselves can and should help priests and religious in the course of their spiritual and pastoral journey." (116) It is right, therefore, that the members of institutes of consecrated life and of societies of apostolic life, by reason of this reciprocity, remain open to the just expectations of the lay faithful in that which concerns the special character of their life, testimony and service in the midst of the people of God.

 

On the basis of these principles, the diverse reciprocal relationship with the lay faithful in the church ought to be encouraged. Today there is a flourishing of lay groups whose members are bound under different titles to the spirituality and apostolic work of various institutes and participate in the same spiritual family (third orders, associations, volunteers). In this way the communion between the lay faithful and religious in the church is expressed. On the one hand, they are able to enrich their own lives with the spirituality proper to a religious family, and on the other, they contribute to spreading the spirit of its charism in society. These same principles ought to lead to a better understanding of the lay faithful's collaboration in apostolic and social works. Analogously speaking, the participation of men and women religious in lay movements, as well as in spiritual and apostolic groups of the lay faithful, ought to be seen in this same theological perspective, without detriment to the affiliation and discipline of these religious in relation to their proper institute. (117)

 

II. Consecrated Life in Church Mission

 

Consecrated Life and the New Evangelization

 

 42. In these days the call to the new evangelization is central to the mission of the church, involving everyone-clergy, religious and lay faithful. In the coming years it will require the greatest effort and the best planning to achieve this. In this regard, the institutes of consecrated life and the societies of apostolic life ought to render their cooperation, each one according to its unique charism and apostolic service.

 

As a result, one of the essential tasks of consecrated life at the present moment is to become involved enthusiastically in the new evangelization. Those who are called to live the Gospel experience ought to take upon themselves the work of making the Gospel known in today's world.

 

In a particular way, women and men religious who have given themselves totally to God for the sake of the kingdom ought to be the first to undertake the task of a new evangelization by putting into action, based on their deep communion with Christ, the best talents and energies coming from their spiritual and apostolic charisms. It must not be forgotten that the apostate of all religious consists first in their witness of a consecrated life which they are bound to foster by prayer and penance." (118)

 

The members of secular institutes, according to their specific form of consecration in the midst of the world, are called upon to put their most genuine apostolic efforts at the service of Christ and his kingdom.

 

Arising from the vitality of communion with Christ, the new evangelization demands a witness of life which can lead to a renewal of charismatic fervor. It requires a profound renewal in proclamation and works, done in perfect ecclesial communion, in such a way as to make the new evangelization really "new." The new evangelization today also urges adoption of that "enterprising apostolic character," (119) common to an authentic apostolic creativity and based precisely on the charisms of the Spirit, so that new methods might be brought about as well. In the first place, it calls for a commitment to live the Gospel which is preached and to incarnate it in one's personal life and in the life of the community in such a way that the proclamation of the good news might be sustained by the very strength of a life of witness to the Gospel. The more that those in the consecrated life are evangelizers by means of the dynamic and irresistible energy of the light and heat coming from the truth and charity of Christ, so much the more will their lives witness to the Gospel they profess.

 43. In this regard, it is well to remember, first of all, the call to the new evangelization ad gentes, explicitly given by John Paul II in the encyclical letter Redemptoris Missio and addressed to all institutes of both contemplative and apostolic life in virtue of their total dedication to the service of the church in accord with their proper nature and mission. (120) A still more pressing invitation was directed by the Holy Father to institutes of men and women whose special charism is related to mission. (121) The mission ad gentes is fundamental to proclaiming Christ, a work which has not yet been completely exhausted, not simply in nations still awaiting the proclamation of the Gospel of salvation, but also in nations which have for centuries accepted the proclamation of Christ. A renewed enthusiasm to be present and at work among people is necessary in these nations so as to bring the Gospel to bear on persons and places, according to particular situations and the needs of society.

 

There is no need to limit the new evangelization to the initial proclamation of the Gospel or to a pastoral program of Christian initiation. Everywhere there is a need to remake the Christian fabric of human society. In this work the consecrated life has an urgent task and serious responsibility. What is also needed today is a more thorough knowledge of catechetical teachings and a proclamation of the truth of the Gospel in the midst of the greatest problems of human existence, that is, the relationship of all to God, the creator and redeemer, respect for life, the dignity of the person and the universal destination of goods. This should be done in such a way that the truth of the Gospel might cast light on today's serious moral problems. Furthermore, it is also necessary to foster a better development of the Christian experience for persons and groups through pastoral programs of spirituality, rich in initiatives. The new evangelization ought to develop the Christian vocation of all the people of God, to favor the response to the universal call to holiness and to form authentic apostles of Christ for our world. The spiritual and apostolic legacy of institutes of consecrated life and of societies of apostolic life should be directed toward this particular service of the faithful as a contribution to the new civilization.

 

The promotion of the unity of all the baptized is the task of the new evangelization, so that the witness of all Christ's disciples, united according to his desire and priestly prayer, might prompt the return to the Father's house of all God's children scattered throughout the world. Those in the consecrated life have a special role in this ecumenical task, in dialogue with the spiritual experiences akin to those of other churches and Christian confessions, in a spiritual ecumenism of conversion, prayer, dialogue and mutual edification, always in keeping with their proper identity in the faith and their charism.

 

Depending on the diverse circumstances where the institutes of consecrated life and societies of apostolic life are called to work, such a task also includes dialogue with the followers of other religions, where experiences of "monastic" life, dedicated to asceticism and contemplation, are often found. The goal of the new evangelization is the will of God, "who desires all men to be saved and to come to the knowledge of the truth" (1 Tm 2:4). The institutes of consecrated life and societies of apostolic life are called to give themselves generously to the proclamation of Christ in word and action. This work, destined for all peoples and the fulfillment of each person individually, is measured by the very sentiments of Christ and on the fulfillment of his prayer, "that all may be one...so that the world may believe" (Jn 17:21, 23).

 

The Role of the Consecrated Life in the World

 

 44. The Second Vatican Council states, "Let no one think that by their consecration religious have become strangers to their fellow men and useless citizens of this earthly city. For even though in some instances religious do not directly mingle with their contemporaries, yet in a more profound sense these same religious are united with them in the heart of Christ and cooperate with them spiritually. In this way the work of building up the earthly city can always have its foundation in the Lord and can tend toward him. Otherwise, those who build this city will perhaps have labored in vain." (122) Great are the tasks of consecrated life in today's society. The church herself makes an appeal to undertake these tasks according to the spirit of the Gospel for the renewal of society. The question, then, is establishing an apostolic presence which is directed toward evangelization, the genuine expression of the church's pastoral activity.

 

a) A specific witness of God's love in the world. In addition to the spiritual presence of those in consecrated life, particularly that of contemplatives which brings beneficial fruits to society through prayer, it should be pointed out that society itself also needs the visible presence of those in consecrated life, as citizens of this world and pilgrims traveling toward the heavenly homeland (cf. Hb 13:14). With their charisms and services they seek to make operative the Gospel of the Beatitudes and the works of mercy. Today the consecrated life is present in society through the multiplicity of apostolic services rendered to others, each according to its diverse charisms, in one magnificent expression of the charity of Christ on behalf of the integral formation of persons, in the education of children and young people, in the care of the sick, the suffering, the elderly and those in want; in aid to persons with special needs and those marginated by society. To fulfill this work on behalf of others, some are engaged more in the professional work of society, each according to various callings in keeping with the spirit and laws of each institute. (123)

 

b) Attention to young people. A vast field open to the initiatives of those in consecrated life is that of young people, the future of the church and humanity. In some nations of the First World the young live today amid the search for great ideals; amid the profound disappointments resulting from the broken dreams of unrealized ideologies; and amid the yielding to fleeting idols from the world of entertainment and sports as substitutes to true ideals. As a result they often become the unwitting vi