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|Ioannes Paulus II. PP|
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II. CONTINUITY IN THE WORK OF THE SPIRIT: FAITHFULNESS IN THE COURSE OF CHANGE
59. The monastic life of women and the cloister deserve special attention because of the great esteem in which the Christian community holds this type of life, which is a sign of the exclusive union of the Church as Bride with her Lord, whom she loves above all things. Indeed, the life of cloistered nuns, devoted in a special way to prayer, to asceticism and diligent progress in the spiritual life, "is nothing other than a journey to the heavenly Jerusalem and an anticipation of the eschatological Church immutable in its possession and contemplation of God".In the light of this vocation and ecclesial mission, the cloister responds to the need, felt as paramount, to be with the Lord. Choosing an enclosed space where they will live their lives, cloistered nuns share in Christ's emptying of himself by means of a radical poverty, expressed in their renunciation not only of things but also of "space", of contacts, of so many benefits of creation. This particular way of offering up the "body" allows them to enter more fully into the Eucharistic mystery. They offer themselves with Jesus for the world's salvation. Their offering, besides its elements of sacrifice and expiation, takes on the aspect of thanksgiving to the Father, by sharing in the thanksgiving of the beloved Son.
Rooted in this profound spiritual aspiration, the cloister is not only an ascetic practice of very great value but also a way of living Christ's Passover.From being an experience of "death", it becomes a superabundance of life, representing a joyful proclamation and prophetic anticipation of the possibility offered to every person and to the whole of humanity to live solely for God in Christ Jesus (cf. Rom 6:11). The cloister brings to mind that space in the heart where every person is called to union with the Lord. Accepted as a gift and chosen as a free response of love, the cloister is the place of spiritual communion with God and with the brethren, where the limitation of space and contacts works to the advantage of interiorizing Gospel values (cf. Jn 13:34; Mt 5:3, 8).Even in the simplicity of their life, cloistered communities, set like cities on a hilltop or lights on a lampstand (cf. Mt 5:14-15), visibly represent the goal towards which the entire community of the Church travels. "Eager to act and yet devoted to contemplation",the Church advances down the paths of time with her eyes fixed on the future restoration of all things in Christ, when she will appear "in glory with her Spouse (cf. Col 3:1-4)",and Christ will deliver "the Kingdom to God the Father after destroying every rule and every authority and power ... that God may be everything to everyone" (1 Cor 15:24, 28).To these dear Sisters, therefore, I extend my gratitude and I encourage them to remain faithful to the cloistered life according to their particular charism. Thanks to their example, this way of life continues to draw many vocations, attracting people by the radical nature of a "spousal" existence dedicated totally to God in contemplation. As an expression of pure love which is worth more than any work, the contemplative life generates an extraordinary apostolic and missionary effectiveness.he Synod Fathers expressed great esteem for the cloistered life, while at the same time giving attention to requests made by some with respect to its concrete discipline. The Synod's suggestions in this regard and especially the desire that provision be made for giving Major Superiors more authority to grant dispensations from enclosure for just and sufficient reasons,will be carefully considered, in the light of the path of renewal already undertaken since the Second Vatican Council.In this way, the various forms and degrees of cloister — from papal and constitutional cloister to monastic cloister — will better correspond to the variety of contemplative Institutes and monastic traditions.As the Synod itself emphasized, associations and federations of monasteries are to be encouraged, as already recommended by Pope Pius XII and the Second Vatican Council,especially where there are no other effective forms of coordination or help, with a view to safeguarding and promoting the values of contemplative life. Such bodies, which must always respect the legitimate autonomy of monasteries, can in fact offer valuable help in adequately resolving common problems, such as appropriate renewal, initial and continuing formation, mutual economic support and even the reorganization of the monasteries themselves.