IV. Practical Proposals

The variety of cultural situations and of charismatic inspiration, as well as traditions both ancient and recent, was seen by the Assembly as a richness that must be recognized. It is from this that arises a certain diversity in the practical proposals which we have tried to put together and to respect. We cannot forget that there are already many documents from the Holy See and from the local churches with practical indications for vocations work; it would be well to know these and to put them into practice. Here we confine ourselves to some of the proposals which were put forward by the groups:

a) Common elements:

Commitment to a life of holiness and to a deep personal experience of God - total spiritual adherence to the Lord in following him, in our interior dispositions towards him, in a prayerful dialog with him, and in the service of charity - all of this is a primary, indeed central, point for all.

Equally, everyone considered that commitment to prayer for vocations is a fundamental and indispensable element, sustained by confidence that the Lord will never cease to "gift" his Church with the vocations needed for it to remain faithful in its witness and in spreading the Good News at this moment in time. Prayer must also be a form of "mentalization" for the whole Christian people about the importance of this term, and of the responsibility of everyone in the discernment and accompaniment of "those who have been called". By its own nature, the whole Church must be in a state of "vocation" and of "con-vocation".

Choosing "vocations promoters" who are qualified and active, is of great importance, and should be done by choosing them from among the best subjects. However, every community and the Institute as a whole should feel part of this activity, as well as in the setting up of conditions favourable to witness and "con-vocation". A deep and sincere conviction of the validity of one’s own vocation and charism is a privileged condition for attracting the attention of the young, of overcoming their feeling of lack of certainty, of "infecting" them, so to speak! Vocations do not grow into maturity in low temperatures!

Some of the Assembly thought that priority should be given to "brotherhood", bringing about "brotherly" communities which are truly significant, where it is possible to see the charism lived with loyalty, reality, enthusiasm. In such communities the opportunity should be offered to lay people, including women, to share the life, the mission, the spirituality, and welcoming the young who are seeking out their true identity.

Others insisted on a healthy and efficacious communication with the world of the young, which can respond to concrete needs, among which were mentioned: a new provoking language charged with enthusiasm for vocations; experience of living together and discerning together in places which have been carefully chosen; periods of voluntary work and of solidarity suited to their capabilities; accompaniment through spiritual direction, dialog and "orientation"; putting the proposal of a vocation to them in a courageous and direct way. In this atmosphere, it is helpful to have recourse to a healthy pedagogy which will allow them to face up positively to the resistance caused by fear of a definitive commitment, to psycho-affective needs, and to the discouragement they might have, faced with the sight of so many old people in the religious communities.

b) Individual points raised:

It was asked that some study be made from a positive viewpoint of the experiences of new forms of "aggregation" to the charism and the spirituality of an Institute (cf. the language of "the family") and the theme, which came up in the Synod (Proposition 33c) and later again in VC 56a, on the ways of participating in the consecrated life ad tempus. It would be good to enter into a dialog on this point with the appropriate Roman Dicasteries.

It was also considered important to analyse the influence of some "Church movements" on vocations promotion, whether they offer themselves as "models" of how to promote "vocations", or as schools of Christian maturity and spirituality, which begin to shape our Institutes from within when we receive young people who have taken part in this type of experience. A sizeable number of the youth entering Religious Institutes nowadays has taken part in that kind of experience.

The request was made that we enter into new dialog with other religious Institutes and with the Bishops, particularly those in some oriental countries, with the aim of safeguarding the identity of the consecrated life in the face of pastoral and organizational exigencies in the various dioceses.