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Openness to the Great Dialogues
40. Starting afresh from Christ means, ultimately,
following him where he has made himself present in the work of salvation and
living within the vast horizons opened by him. Consecrated life cannot be
content living only in and for the Church. It reaches out with Christ to other
Christian Churches, to other religions and to every man and woman who do not
profess any religious conviction.
Consecrated life is thus called to
make its specific contribution in all of the great dialogues opened to the
Church by the Second Vatican Council. “Engaged in dialogue with everyone” is
the significant title of the last chapter of Vita Consecrata, the logical
conclusion to the entire Apostolic Exhortation.
41. The document recalls, above all, how the Synod on
Consecrated life highlighted the close connection between consecrated life and
ecumenism. “Since the soul of Ecumenism is prayer and conversion, Institutes of
Consecrated Life and Societies of Apostolic Life certainly have a special duty
to foster this commitment”.131 There is an urgent need for
consecrated persons to give more space in their lives to ecumenical prayer and
genuine evangelical witness so that by the power of the Holy Spirit the walls
of division and prejudice can be broken down. No Institute of Consecrated Life
should feel itself dispensed from working for this cause.
Speaking of various forms of
ecumenical dialogue, Vita Consecrata points out that
the sharing of lectio divina and
taking part in common prayers in which the Lord guarantees his presence (cf. Mt 18:20) are ways which are
particularly suitable for members of religious communities. Friendship, charity
and collaboration on common initiatives of service and witness will give life
to the experience of how pleasant it is where brothers and sisters dwell as one
(cf. Ps 133 [132]). Of equal
importance is the knowledge of the history, doctrine, liturgy, and charitable
and apostolic works of other Christians.132
42. Vita Consecrata poses two
fundamental requirements for interreligious dialogue: Gospel witness and
freedom of spirit. It also suggests some particular aids such as mutual
knowledge, respect for one another, cordial friendship and reciprocal sincerity
with monastic communities of other religions.133
Common concern for human life
ranging from compassion for those who suffer physically and spiritually to
commitment to work for peace, justice and the integrity of creation provides
another area for cooperation.134 John Paul reminds us that a
particular field for successful common action with people of other religious
traditions is that of the search for and promotion of the dignity of women
which consecrated women are called to contribute to in a special way.135
43. Finally, the dialogue with those who do not profess
any religious belief is brought to mind. Consecrated persons, by the very
nature of their choice, become privileged partners in the search for God which
has always stirred the human heart and has led to the different forms of
asceticism and spirituality. Their sensitivity to values (cf. Phil 4:8) and their willingness to meet
give witness to the characteristics of an authentic search for God. “For this
reason”, the document concludes, “consecrated persons are in duty bound to
offer a generous welcome and spiritual support to all those who, moved by a
thirst for God and a desire to live the demands of faith, turn to them”.136
44. This dialogue necessarily opens up to the
proclamation of Christ. In communion there is a mutual gifting. An authentic
listening to the other provides the proper occasion to share one's own
spiritual experiences and their evangelical content which nourish consecrated
life. Thus we give witness to the hope that is within us (cf. 1Peter 3:15). We should not fear that
speaking of our own faith might be seen as an offense to someone who professes
a different belief. It is rather an occasion for the joyful proclamation of the
gift which is for all and is offered to all with the greatest respect for each
person's freedom, the gift of revelation of the God of Love who “so loved the
world to give his only Son” (Jn 3:16).
The missionary obligation, on the
other hand, does not stop us from entering into dialogue with others fully open
to receive, since from among the resources and limits of every culture
consecrated persons can gather the seeds
of the Word in which they encounter precious values for their life and
mission. “The Spirit of God who 'blows where he wills' (Jn 3:8) not infrequently reveals signs of his presence which help
Christ's followers to understand more deeply the message which they bear”.137
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