The Consecrated Life and Missionary Societies

44. In the Post-Synodal Apostolic Exhortation Vita Consecrata, I emphasized the intimate connection between the consecrated life and mission. Under its three aspects of confessio Trinitatis, signum fraternitatis and servitium caritatis, the consecrated life shows forth God's love in the world by its specific witness to the saving mission which Jesus accomplished by his total consecration to the Father. Recognizing that all action in the Church has its support in prayer and communion with God, the Church in Asia looks with profound respect and appreciation to the contemplative religious communities as a special source of strength and inspiration. Following the recommendations of the Synod Fathers, I strongly encourage the establishment of monastic and contemplative communities wherever possible. In this way, as the Second Vatican Council reminds us, the work of building up the earthly city can have its foundation in the Lord and can tend towards him, lest those who build labour in vain. ²¹⁰

The search for God, a life of fraternal communion, and service to others are the three chief characteristics of the consecrated life which can offer an appealing Christian testimony to the peoples of Asia today. The Special Assembly for Asia urged those in the consecrated life to be witnesses to the universal call to holiness and inspiring examples to Christians and non-Christians alike of self-giving love for everyone, especially the least of their brothers and sisters. In a world in which the sense of God's presence is often diminished, consecrated persons need to bear convincing prophetic witness to the primacy of God and to eternal life. Living in community, they attest to the values of Christian fraternity and to the transforming power of the Good News. ²¹¹ All who have embraced the consecrated life are called to become leaders in the search for God, a search which has always stirred the human heart and which is particularly visible in Asia's many forms of spirituality and asceticism. ²¹² In the numerous religious traditions of Asia, men and women dedicated to the contemplative and ascetical life enjoy great respect, and their witness has an especially persuasive power. Their lives lived in community, in peaceful and silent testimony, can inspire people to work for greater harmony in society. No less is expected of consecrated men and women in the Christian tradition. Their silent example of poverty and abnegation, of purity and sincerity, of self-sacrifice in obedience, can become an eloquent witness capable of touching all people of good will and leading to a fruitful dialogue with surrounding cultures and religions, and with the poor and the defenceless. This makes the consecrated life a privileged means of effective evangelization. ²¹³

The Synod Fathers recognized the vital role played by religious orders and congregations, missionary institutes and societies of apostolic life in the evangelization of Asia in past centuries. For this magnificent contribution, the Synod expressed to them the Church's gratitude and urged them not to waver in their missionary commitment. ²¹⁴ I join the Synod Fathers in calling on those in the consecrated life to renew their zeal to proclaim the saving truth of Christ. All are to have appropriate formation and training, which should be Christ-centred and faithful to their founding charism, with emphasis on personal sanctity and witness; their spirituality and lifestyle should be sensitive to the religious heritage of the people among whom they live and whom they serve. ²¹⁵ While maintaining respect for their specific charism, they should integrate themselves into the pastoral plan of the Diocese in which they work. The local Churches, for their part, need to foster awareness of the ideal of the religious and consecrated life, and promote such vocations. This requires that each Diocese should devise a pastoral programme for vocations, including the assignment of priests and religious to full-time work among the young to help them hear and discern the call of God. ²¹⁶

In the context of the communion of the universal Church, I cannot fail to urge the Church in Asia to send forth missionaries, even though she herself needs labourers in the vineyard. I am glad to see that in several Asian countries missionary institutes of apostolic life have recently been founded in recognition of the Church's missionary character and of the responsibility of the particular Churches in Asia to preach the Gospel to the whole world. ²¹⁷ The Synod Fathers recommended "the establishment within each local Church of Asia, where such do not exist, of missionary societies of apostolic life, characterized by their special commitment to the mission ad gentes, ad exteros and ad vitam".²¹⁸ Such an initiative is sure to bear abundant fruit not only in the Churches which receive the missionaries but also in the Churches which send them.