|Table of Contents | Words: Alphabetical - Frequency - Inverse - Length - Statistics | Help | IntraText Library|
|Ioannes Paulus II. PP|
IntraText CT - Text
60. According to the traditional doctrine of the Church, the consecrated life by its nature is neither lay nor clerical.For this reason the "lay consecration" of both men and women constitutes a state which in its profession of the evangelical counsels is complete in itself.Consequently, both for the individual and for the Church, it is a value in itself, apart from the sacred ministry.
Following the teaching of the Second Vatican Council,the Synod expressed great esteem for the kind of consecrated life in which religious brothers provide valuable services of various kinds, inside or outside the community, participating in this way in the mission of proclaiming the Gospel and bearing witness to it with charity in everyday life. Indeed, some of these services can be considered ecclesial ministries, granted by legitimate authority. This requires an appropriate and integral formation: human, spiritual, theological, pastoral and professional.According to the terminology currently in use, Institutes which, by reason of their founders' design or by legitimate tradition, have a character and purpose which do not entail the exercise of Holy Orders are called "Lay Institutes".Nonetheless the Synod pointed out that this terminology does not adequately express the particular nature of the vocation of the members of these Religious Institutes. In fact, although they perform many works in common with the lay faithful, these men do so insofar as they are consecrated, and thereby express the spirit of total self-giving to Christ and the Church, in accordance with their specific charism.For this reason the Synod Fathers, in order to avoid ambiguity and confusion with the secular state of the lay faithful,proposed the term Religious Institutes of Brothers.This proposal is significant, especially when we consider that the term "brother" suggests a rich spirituality. "These Religious are called to be brothers of Christ, deeply united with him, ?the firstborn among many brothers' (Rom 8:29); brothers to one another, in mutual love and working together in the Church in the same service of what is good; brothers to everyone, in their witness to Christ's love for all, especially the lowliest, the neediest; brothers for a greater brotherhood in the Church".By living in a special way this aspect of Christian and consecrated life, Religious Brothers are an effective reminder to Religious Priests themselves of the fundamental dimension of brotherhood in Christ, to be lived among themselves and with every man and woman, and they proclaim to all the Lord's words: "And you are all brothers" (Mt 23:8).In these Religious Institutes of Brothers nothing prevents certain members from receiving Holy Orders for the priestly service of the religious community, provided that this is approved by the General Chapter.However, the Second Vatican Council does not give any explicit encouragement for this, precisely because it wishes Institutes of Brothers to remain faithful to their vocation and mission. The same holds true with regard to assuming the office of Superior, since that office reflects in a special way the nature of the Institute itself.The vocation of Brothers in what are known as "clerical" Institutes is different, since, according to the design of the founder or by reason of legitimate tradition, these Institutes presuppose the exercise of Holy Orders, are governed by clerics, and as such are approved by Church authority.In these Institutes the sacred ministry is constitutive of the charism itself and determines its nature, purpose and spirit. The presence of Brothers constitutes a different form of participation in an Institute's mission, through services rendered both within the community and in the apostolate, in collaboration with those who exercise the priestly ministry.