2.2. To continue making progress

            Because of the many changes brought about in community living and in the apostolate, our communities are experiencing a degree of distancing, setbacks and conflicts. What is happening to us? We must be realistic and admit the objective elements that are impeding good relations. On the one hand there is the diversity of gifts, the result of the action of the Spirit, which brings tension with itself. There are those who emphasise the charismatic gifts and others who emphasise the hierarchical gifts. This gives rise to a tension which is not necessarily a factor that is negative or divisive. There are contrasting values (universal Church - particular Church, service to the universal Church – insertion in the particular Church; autonomy – co-operation; belonging to a diocese – religious institute, diocesan priest – religious priest, etc.), that create situations of dialectics. On the other hand it is necessary to realise that conflicts are inherent in human life itself, which is filed with limitations and incompatibility, including selfishness and sin. We all know that conflicts arise when least expected due to the manner of interpreting facts and one’s own responsibilities, from the diversity of options in evangelisation, the differing viewpoints about the way to plan and put those plans into practice, and because of interests, at times unacknowledged, of power, prestige and prominence.

Although it helps, the disciplinary and normative way will not manage to overcome all the difficulties. However, no one has found this “new discipline,” which some people hoped for from the Synod on the consecrated life which, clearly delimiting the respective roles, would wipe away the irritating conflicts that are so greatly impeding the tranquillity of life in the Church. In VC John Paul II proposed, as a way of changing these inevitable contrasts into a fruitful contribution to the good of the Church, the path of the dialogue of truth in charity. This presupposes listening to the Spirit, the source of all gifts within the Church. Conscious of the challenges and the grave responsibility for the evangelisation of the contemporary world at the threshold of the third millennium¹⁷, he confirms, animates, guides and stimulates the consecrated life so that, by clearly living the mystery of the Trinity, it may foster a spirituality of communion so “that all may believe” (cf. Jn 17, 21) ¹⁸. 

Aspects such as autonomy, exemptions, service to the universal Church and participation in the particular Church must be faced from a more theological perspective, one that emphasises communion and mission. Many of the conflicts existing now are not going to disappear unless the new ecclesiology  developed by the Synods and the new spirituality into which they want to lead us are assimilated. We will now concern ourselves with these two aspects, taking into account the IL.

            First of all, I would like to ask a question: Could this Synod not be an opportune moment for thanking our Pastors for their concern for the consecrated life and for asking pardon for all the times we have failed to collaborate in their ministry? Our infidelities, our mediocrity, our lack of determination in preparing for the various ministries has impeded or diminished co-operation. We would do well to purify the memory. Beginning with gratitude and asking pardon will help to improve and make progress in our relations with our Pastors.