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|Ioannes Paulus II. PP|
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New forms of the evangelical life
62. The Spirit, who at different times has inspired numerous forms of consecrated life, does not cease to assist the Church, whether by fostering in already existing Institutes a commitment to renewed faithfulness to the founding charism, or by giving new charisms to men and women of our own day so that they can start institutions responding to the challenges of our times. A sign of this divine intervention is to be found in the so-called new Foundations, which display new characteristics compared to those of traditional Foundations.
The originality of the new communities often consists in the fact that they are composed of mixed groups of men and women, of clerics and lay persons, of married couples and celibates, all of whom pursue a particular style of life. These communities are sometimes inspired by one or other traditional form adapted to the needs of modern society. Their commitment to the evangelical life also takes on different forms, while, as a general rule, they are all characterized by an intense aspiration to community life, poverty and prayer. Both clerics and lay persons share in the duties of governing according to the responsibilities assigned to them, and the apostolate focuses on the demands of the new evangelization.If, on one hand, there is reason to rejoice at the Holy Spirit's action, there is, on the other, a need for discernment regarding these charisms. A fundamental principle, when speaking of the consecrated life, is that the specific features of the new communities and their styles of life must be founded on the essential theological and canonical elements proper to the consecrated life.This discernment is necessary at both the local and universal level, in order to manifest a common obedience to the one Spirit. In dioceses, Bishops should examine the witness of life and the orthodoxy of the founders of such communities, their spirituality, the ecclesial awareness shown in carrying out their mission, the methods of formation and the manner of incorporation into the community. They should wisely evaluate possible weaknesses, watching patiently for the sign of results (cf. Mt 7:16), so that they may acknowledge the authenticity of the charism.In a special way, Bishops are required to determine, according to clearly established criteria, the suitability of any members of these communities who wish to receive Holy Orders.orthy of praise are those forms of commitment which some Christian married couples assume in certain associations and movements. They confirm by means of a vow the obligation of chastity proper to the married state and, without neglecting their duties towards their children, profess poverty and obedience.They do so with the intention of bringing to the perfection of chariry their love, already "consecrated" in the Sacrament of Matrimony.However, by reason of the above-mentioned principle of discernment, these forms of commitment cannot be included in the specific category of the consecrated life. This necessary clarification regarding the nature of such experiences in no way intends to underestimate this particular path of holiness, from which the action of the Holy Spirit, infinitely rich in gifts and inspirations, is certainly not absent.In view of such a wealth of gifts and creative energies, it seems appropriate to set up a Commission to deal with questions relating to new forms of consecrated life. The purpose of this Commission will be to determine criteria of authenticity which will help discernment and decision-making.Among its other tasks, this Commission will evaluate, in the light of the experience of recent decades, which new forms of consecration can, with pastoral prudence and to the advantage of all, be officially approved by Church authority, in order to be proposed to the faithful who are seeking a more perfect Christian life.New associations of evangelical life are not alternatives to already existing Institutions, which continue to hold the pre-eminent place assigned to them by tradition. Nonetheless, the new forms are also a gift of the Spirit, enabling the Church to follow her Lord in a constant outpouring of generosity, attentive to God's invitations revealed through the signs of the times. Thus the Church appears before the world with many forms of holiness and service, as "a kind of instrument or sign of intimate union with God, and of the unity of mankind".The older Institutes, many of which have been tested by the severest of hardships, which they have accepted courageously down the centuries, can be enriched through dialogue and an exchange of gifts with the Foundations appearing in our own day.
In this way the vigour of the different forms of consecrated life, from the oldest to the most recent, as well as the vitality of the new communities, will renew faithfulness to the Holy Spirit, who is the source of communion and unceasing newness of life.