1.3.    Consecrated life indispensable element of the transmission of Christ’s revelation

            Consecrated life is an essential element of the Church because it is an indispensable element of the revelation of Christ and its transmission. In effect, looking more closely at the content of the ecclesial dimension of consecrated life, one becomes aware that the economy of revelation and its transmission is not only an economy of words. Works are an essential element of divine revelation (cf DV 2), which was accomplished progressively. It was the only-begotten Son of God who brought it to its fullness. And Jesus did not bring divine revelation to completion only with words, but also with his works and “with his whole presence”. (DV 4)

         The spiritual treasure of revelation that the Father consigned to the Church also includes the sublime value of his Son’s  “way of life”. (cf. LC 44; 46) Christ’s way of life, totally consecrated and missionary, is undoubtedly “revelatory”. The examples of his life are “revelatory”;  the characteristic features of his life, in which consecrated life finds its most solid foundation are “revelatory”; the kind of obedient, chaste and poor life chosen by Christ in the fullness of time in an attitude of docility to the Father is revelatory.

            In profound harmony with the Council, the Pope wants consecrated persons to be fully aware of the importance of the values revealed by the Father in Christ, because only in that way can the choice of consecrated life be adequately evaluated.  In order to contemplate the deep meaning of consecrated life, we must let ourselves be enlightened by the radiant light of Christ’s “way of life”.

The key for drawing up a genuine anthropology of consecrated life is found in the holy and revealing humanity of the incarnate Word.

            The Pope emphasizes, for example, that the choice of the “virginal way of life”, lived by Christ in an attitude of docility and total communion with the Father, is an important point of the revelation that must serve as criterion for establishing the anthropologic dignity of the virginal choice in Christian life: “In this attitude of submissiveness to the Father, Christ lives his life as a virgin, even while affirming and defending the dignity and sanctity of married life. He thus reveals the sublime excellence and mysterious spiritual fruitfulness of virginity.” (VC 22b)

            The values of Christ’s “way of life” are an inalienable part of the revelation and spiritual inheritance that, by will of the Father, the Church must pass on to all generations. (cf DV 7) The transmission of this spiritual treasure cannot be fulfilled through words alone. It is necessary that certain persons, consecrated by the Father, continually represent in the Church the “way of life” that Jesus embraced (cf VC 221; it is necessary that certain persons, enabled supernaturally by the  Spirit offer to the world through a “Christiform” (Christ-conformed) presence a typical and permanent visibility of the characteristic traits of Jesus. (cf VC 1a)

            At the last supper, while instituting the sacrament of his body and blood, Jesus confirmed the announcements of his redeeming death and gave to the Apostles the memorial of his sacrifice: “do this in memory of me”. (Lk 22:19; 1 Cor 11:24-25)

            In an analogous way , at the beginning of his public life, Jesus called the Apostles to a life of special following. Accepting his invitation, they left everything and followed him. Forming them with his examples and teachings to live with him and like him, Jesus handed on to them his way of being and acting, his “way of life”, as if saying: live this way in memory of me.

            “Life” has always been a necessary element for adequate transmission of the revelation of Christ: “ Now what was handed on by the Apostles includes everything which contributes toward the holiness of life and increase in faith of the People of God; and hands on to all generations all that she herself is, all that she believes.” (DV 8)  By duty of fidelity to Christ, the Church must fulfill her mission “by the example of life and preaching, by the sacraments and the other means of grace”. (GS 5)

            Precisely for this reason, also in our days, consecrated life is an “integral part of the Church” (VC 3b), as “one of her essential and characteristic elements”. (VC 29b) Like yesterday, and like tomorrow, also today, consecrated persons are called to pass on the special values of the Incarnate Word’s way of life by means of their own life.

            The life of special consecration and special mission of consecrated persons must be the ecclesial “living memory” and the ecclesial “living tradition” of the revealed way of Jesus’ being and acting:  “The consecrated life truly constitutes a living memoryof Jesus’ way of living and acting as the Incarnate Word in relation to the Father and in relation to the brethren.  It is a living tradition of the Savior’s life and message.” (VC 22c)

            Faithful to the divine will, the apostles passed on also by examples, and not only with words and sacraments, the spiritual heritage received from Christ: “This commission was faithfully fulfilled by the apostles who, by their oral preaching, by example and by ordinances, handed on what they had received from the lips of Christ, from living with Him, and from what He did…” (DV 7)

            The apostles transmitted, therefore, also through their exemplary life the inalienable heritage received.  The “apostolica vivendi forma” (VC 93c; 94a), renewed and re-invigorated after Pentecost with the light and the power of the Holy Spirit, was an indispensable element in the due consignment of values received.