|
Rediscovering the Meaning and Quality of Consecrated
Life
12. The difficulties which consecrated persons face
today take on many faces, especially if we take into account the different
cultural contexts in which they live.
The decrease in members in many
Institutes and their ageing, evident in some parts of the world give rise to
the question of whether
consecrated life is still a visible witness, capable
of attracting young people. If, as is affirmed in some places, the third
millennium will be the time of promotion of the laity, of associations, and of
ecclesial movements, we can rightfully ask: what place will be reserved for the
traditional forms of consecrated life? Consecrated life, John Paul II reminds
us, still has a history to be written together with all the faithful.42
We cannot however ignore that, at
times, consecrated life has not seemed to have been held in its proper
consideration. There have even been times when there was a lack of confidence
in it. Given the ongoing religious crisis which heavily confronts parts of our
society, consecrated persons, particularly today, are obliged to look for new
forms of presence and to raise not a few questions regarding
the meaning of their identity and future.
In addition to the life giving
thrust, capable of witness and self-sacrifice to the point of martyrdom,
consecrated life also experiences the insidiousness of mediocrity in the
spiritual life, of the progressive taking on of middle class values and of a
consumer mentality. The complex management of works, while required by new
social demands and norms of the State, together with the temptations presented
by efficiency and activism, run the risk of obscuring Gospel originality and of
weakening spiritual motivations. The prevalence of personal projects over
community endeavours can deeply corrode the communion of brotherly and sisterly
love.
These are real problems which should
not be taken lightly. Consecrated persons are not alone in living the tension
between secularism and an authentic life of faith, between the fragility of
humanity itself and the power of grace; this is the experience of all members
of the Church.
13.The difficulties and the questioning which religious
life is experiencing today can give rise to a new kairos, a time of grace. In these challenges lies hidden an
authentic call of the Holy Spirit to rediscover the wealth and potentialities
of this form of life.
Having to live in a society where a
culture of death often reigns can become a challenge to be stronger witnesses,
bearers and servants of life.
The evangelical counsels of
chastity, poverty and obedience, lived by Christ in the fullness of his human
nature as the Son of God and embraced for the love of God, appear as a way for
the full realization of persons opposed to dehumanization. They are a powerful
antidote to the pollution of spirit, life and culture; they proclaim the
liberty of the children of God and the joy of living according to the
evangelical beatitudes.
The impression which some have of a
decline of appreciation of consecrated life in some sectors of the Church can
be seen as an invitation to a liberating purification. Consecrated life does
not seek praise and human appreciation, it is repaid by the joy of continuing
to work untiringly for the kingdom of God, to be a seed of life which grows in
secret, without expecting any reward other than that which the Lord will give in the end (cf. Mt
6:6). It finds its identity in the call of the Lord, in following him, in
unconditional love and service, which are capable of filling a life to the brim
and giving it fulness of meaning.
If in some places consecrated
persons become little flocks because
of a decrease in numbers, this can be seen as a providential sign which invites
them to recover their very essential tasks of being leaven, sign and prophecy.
The greater the mass of dough to be raised, the greater the quality evangelical
leaven called for, and the more exquisite the witness of life and charismatic
service of consecrated persons.
The growing awareness of the
universality of the call to holiness on the part of all Christians,43
far from making the belonging to a state of life particularly adapted to
the realization of evangelical perfection superfluous can become an added
motive for joy for consecrated persons. They are now closer to the other
members of the People of God with whom they share a common path in the
following of Christ, in a more authentic communion, in mutual respect, without
being superior or inferior. At the same time this awareness challenges them to
understand the sign value of consecrated life in relation to the holiness of
all the members of the Church.
If in fact it is true that all
Christians are called “to the holiness and perfection of their particular
state”44 consecrated persons, thanks to a “new and special consecration”45 have as their
mission that of making Christ's way of life shine through the witness of the
evangelical counsels, thereby supporting the faithfulness of the whole body of
Christ. This is not a difficulty, it is rather a challenge to originality and
to the specific contribution of the charisms of consecrated life, which are at
the same time charisms of shared spirituality and of mission which fosters the
holiness of the Church.
Clearly these challenges can
constitute a powerful call to deepen the living of consecrated life itself
whose witness is needed today more than ever. It is fitting to remember the
ability of holy foundresses and founders to respond to the challenges and
difficulties of their times with a genuine charismatic creativity.
|