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