Vita Conscrata

2/11/2021 Vita Consecrata (March 25, 1996) | John Paul II
POST-SYNODAL
APOSTOLIC EXHORTATION
VITA CONSECRATA
OF THE HOLY FATHER
JOHN PAUL II
TO THE BISHOPS AND CLERGY
RELIGIOUS ORDERS AND CONGREGATIONS
SOCIETIES OF APOSTOLIC LIFE
SECULAR INSTITUTES
AND ALL THE FAITHFUL
ON THE CONSECRATED LIFE AND ITS MISSION
IN THE CHURCH AND IN THE WORLD
INTRODUCTION
1. The Consecrated Life, deeply rooted in the example and teaching of Christ the
Lord, is a gift of God the Father to his Church through the Holy Spirit. By the
profession of the evangelical counsels the characteristic features of Jesus — the
chaste, poor and obedient one — are made constantly "visible" in the midst of
the world and the eyes of the faithful are directed towards the mystery of the
Kingdom of God already at work in history, even as it awaits its full realization in
heaven.
In every age there have been men and women who, obedient to the Father's call
and to the prompting of the Spirit, have chosen this special way of following
Christ, in order to devote themselves to him with an "undivided" heart (cf. 1 Cor
7:34). Like the Apostles, they too have left everything behind in order to be with
Christ and to put themselves, as he did, at the service of God and their brothers
and sisters. In this way, through the many charisms of spiritual and apostolic life
bestowed on them by the Holy Spirit, they have helped to make the mystery and
mission of the Church shine forth, and in doing so have contributed to the
renewal of society.
Thanksgiving for the consecrated life
2. Because the role of consecrated life in the Church is so important, I decided to

convene a Synod in order to examine in depth its significance and its future
prospects, especially in view of the approaching new millennium. It was my wish
that the Synodal Assembly should include, together with the Bishops, a
considerable number of consecrated men and women, in order that they too
might contribute to the common reflection.
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We are all aware of the treasure which the gift of the consecrated life in the
variety of its charisms and institutions represents for the ecclesial community.
Together let us thank God for the Religious Orders and Institutes devoted to
contemplation or the works of the apostolate, for Societies of Apostolic Life, for
Secular Institutes and for other groups of consecrated persons, as well as for all
those individuals who, in their inmost hearts, dedicate themselves to God by a
special consecration.The Synod was a tangible sign of the universal extension of
the consecrated life, present in the local Churches throughout the world. The
consecrated life inspires and accompanies the spread of evangelization in the
different parts of the world, where Institutes from abroad are gratefully
welcomed and new ones are being founded, in a great variety of forms and
expressions.Consequently, although in some parts of the world Institutes of
Consecrated Life seem to be experiencing a period of difficulty, in other places
they are prospering with remarkable vitality. This shows that the choice of total
self-giving to God in Christ is in no way incompatible with any human culture or
historical situation. Nor is the consecrated life flourishing within the Catholic
Church alone. In fact, it is particularly vibrant in the monasticism of the Orthodox
Churches, where it is an essential feature of their life. It is also taking root or re-
emerging in the Churches and Ecclesial Communities which originated in the
Reformation, and is the sign of a grace shared by all of Christ's disciples. This
fact is an incentive to ecumenism, which fosters the desire for an ever fuller
communion between Christians, "that the world may believe" (Jn 17:21).
The consecrated life: a gift to the Church
3. Its universal presence and the evangelical nature of its witness are clear
evidence — if any were needed — that the consecrated life is not something
isolated and marginal, but a reality which affects the whole Church. The Bishops
at the Synod frequently reaffirmed this: "de re nostra agitur", "this is something
which concerns us all".In effect, the consecrated life is at the very heart of the
Church as a decisive element for her mission, since it "manifests the inner nature
of the Christian calling"and the striving of the whole Church as Bride towards
union with her one Spouse.At the Synod it was stated on several occasions that
the consecrated life has not only proved a help and support for the Church in the
past, but is also a precious and necessary gift for the present and future of the
People of God, since it is an intimate part of her life, her holiness and her
mission.The present difficulties which a number of Institutes are encountering in
some parts of the world must not lead to a questioning of the fact that the
profession of the evangelical counsels is an integral part of the Church's life and
a muchneeded incentive towards ever greater fidelity to the Gospel.The
consecrated life may experience further changes in its historical forms, but there
will be no change in the substance of a choice which finds expression in a radical
gift of self for love of the Lord Jesus and, in him, of every member of the human
family. This certainty, which has inspired countless individuals in the course of
the centuries, continues to reassure the Christian people, for they know that they
can draw from the contribution of these generous souls powerful support on
their journey towards the heavenly home.
Gathering the fruits of the Synod
4. In response to the desire expressed by the Ordinary General Assembly of the

Synod of Bishops which met to discuss the theme "The Consecrated Life and its
Mission in the Church and in the World", I intend to set forth in this Apostolic
Exhortation the results of the Synod processand to point out to all the faithful —
Bishops, priests, deacons, consecrated persons and laity, and to any others who
might be interested — the wondrous things which today too the Lord wishes to
accomplish through the consecrated life.
This Synod, coming after the ones dedicated to the lay faithful and to priests,
completes the treatment of the distinctive features of the states of life willed by
the Lord Jesus for his Church. Whereas the Second Vatican Council emphasized
the profound reality of ecclesial communion, in which all gifts converge for the
building up of the Body of Christ and for the Church's mission in the world, in
recent years there has been felt the need to clarify the specific identity of the
various states of life, their vocation and their particular mission in the
Church.Communion in the Church is not uniformity, but a gift of the Spirit who is
present in the variety of charisms and states of life. These will be all the more
helpful to the Church and her mission the more their specific identity is
respected. For every gift of the Spirit is granted in order to bear fruit for the
Lordin the growth of fraternity and mission.
The work of the Spirit in the various forms of the consecrated life
5. How can we not recall with gratitude to the Spirit the many different forms of
consecrated life which he has raised up throughout history and which still exist in
the Church today? They can be compared to a plant with many brancheswhich
sinks its roots into the Gospel and brings forth abundant fruit in every season of
the Church's life. What an extraordinary richness! I myself, at the conclusion of
the Synod, felt the need to stress this permanent element in the history of the
Church: the host of founders and foundresses, of holy men and women who
chose Christ by radically following the Gospel and by serving their brothers and
sisters, especially the poor and the outcast.Such service is itself a sign of how
the consecrated life manifests the organic unity of the commandment of love, in
the inseparable link between love of God and love of neighbour.
The Synod recalled this unceasing work of the Holy Spirit, who in every age
shows forth the richness of the practice of the evangelical counsels through a
multiplicity of charisms. In this way too he makes ever present in the Church and
in the world, in time and space, the mystery of Christ.
Monastic life in the East and the West
6. The Synod Fathers from the Eastern Catholic Churches and the
representatives of the other Churches of the East emphasized the evangelical
values of monastic life,which appeared at the dawn of Christianity and which still
flourishes in their territories, especially in the Orthodox Churches.
From the first centuries of the Church, men and women have felt called to
imitate the Incarnate Word who took on the condition of a servant. They have
sought to follow him by living in a particularly radical way, through monastic
profession, the demands flowing from baptismal participation in the Paschal
Mystery of his Death and Resurrection. In this way, by becoming bearers of the
Cross (staurophoroi), they have striven to become bearers of the Spirit
(pneumatophoroi), authentically spiritual men and women, capable of endowing
history with hidden fruitfulness by unceasing praise and intercession, by spiritual
counsels and works of charity.In its desire to transfigure the world and life itself
in expectation of the definitive vision of God's countenance, Eastern monasticism
gives pride of place to conversion, self-renunciation and compunction of heart,
the quest for hesychia or interior peace, ceaseless prayer, fasting and vigils,
spiritual combat and silence, Paschal joy in the presence of the Lord and the
expectation of his definitive coming, and the oblation of self and personal
possessions, lived in the holy communion of the monastery or in the solitude of
the hermitage.he West too from the first centuries of the Church has practised
the monastic life and has experienced a great variety of expressions of it, both
cenobitic and eremetical. In its present form, inspired above all by Saint
Benedict, Western monasticism is the heir of the great number of men and
women who, leaving behind life in the world, sought God and dedicated
themselves to him, "preferring nothing to the love of Christ".The monks of today
likewise strive to create a harmonious balance between the interior life and work
in the evangelical commitment to conversion of life, obedience and stability, and
in persevering dedication to meditation on God's word (lectio divina), the
celebration of the Liturgy and prayer. In the heart of the Church and the world,
monasteries have been and continue to be eloquent signs of communion,
welcoming abodes for those seeking God and the things of the spirit, schools of
faith and true places of study, dialogue and culture for the building up of the life
of the Church and of the earthly city itself, in expectation of the heavenly city.
The Order of Virgins; hermits and widows
7. It is a source of joy and hope to witness in our time a new flowering of the
ancient Order of Virgins, known in Christian communities ever since apostolic
times.Consecrated by the diocesan Bishop, these women acquire a particular link
with the Church, which they are commited to serve while remaining in the world.
Either alone or in association with others, they constitute a special eschatological
image of the Heavenly Bride and of the life to come, when the Church will at last
fully live her love for Christ the Bridegroom.
Men and women hermits, belonging to ancient Orders or new Institutes, or being
directly dependent on the Bishop, bear witness to the passing nature of the
present age by their inward and outward separation from the world. By fasting
and penance, they show that man does not live by bread alone but by the word
of God (cf. Mt 4:4). Such a life "in the desert" is an invitation to their
contemporaries and to the ecclesial community itself never to lose sight of the
supreme vocation, which is to be always with the Lord.Again being practised
today is the consecration of widows,known since apostolic times (cf. 1 Tim 5:5,
9-10; 1 Cor 7:8), as well as the consecration of widowers. These women and
men, through a vow of perpetual chastity as a sign of the Kingdom of God,
consecrate their state of life in order to devote themselves to prayer and the
service of the Church.
Institutes completely devoted to contemplation
8. Institutes completely devoted to contemplation, composed of either women or

men, are for the Church a reason for pride and a source of heavenly graces. By
their lives and mission, the members of these Institutes imitate Christ in his
prayer on the mountain, bear witness to God's lordship over history and
anticipate the glory which is to come.
In solitude and silence, by listening to the word of God, participating in divine

worship, personal asceticism, prayer, mortification and the communion of
fraternal love, they direct the whole of their lives and all their activities to the
contemplation of God. In this way they offer the ecclesial community a singular
testimony of the Church's love for her Lord, and they contribute, with hidden
apostolic fruitfulness, to the growth of the People of God.hus there is good
reason to hope that the different forms of contemplative life will experience
continued growth in the younger Churches as an evident sign that the Gospel
has taken firm root, especially in those areas of the world where other religions
predominate. This will make it possible to bear witness to the vitality of the
traditions of Christian asceticism and mysticism and will contribute to
interreligious dialogue.
Apostolic religious life
9. The West has also known, down the centuries, a variety of other expressions
of religious life, in which countless persons, renouncing the world, have
consecrated themselves to God through the public profession of the evangelical
counsels in accordance with a specific charism and in a stable form of common
life,for the sake of carrying out different forms of apostolic service to the People
of God. Thus there arose the different families of Canons Regular, the Mendicant
Orders, the Clerics Regular and in general the Religious Congregations of men
and women devoted to apostolic and missionary activity and to the many
different works inspired by Christian charity.
This is a splendid and varied testimony, reflecting the multiplicity of gifts

bestowed by God on founders and foundresses who, in openness to the working
of the Holy Spirit, successfully interpreted the signs of the times and responded
wisely to new needs. Following in their footsteps, many other people have
sought by word and deed to embody the Gospel in their own lives, bringing anew
to their own times the living presence of Jesus, the Consecrated One par
excellence, the One sent by the Father. In every age consecrated men and
women must continue to be images of Christ the Lord, fostering through prayer
a profound communion of mind with him (cf. Phil 2:5-11), so that their whole
lives may be penetrated by an apostolic spirit and their apostolic work with
contemplation.
Secular Institutes
10. The Holy Spirit, who wondrously fashions the variety of charisms, has given
rise in our time to new expressions of consecrated life, which appear as a
providential response to the new needs encountered by the Church today as she
carries out her mission in the world.
One thinks in the first place of members of Secular Institutes seeking to live out
their consecration to God in the world through the profession of the evangelical
counsels in the midst of temporal realities; they wish in this way to be a leaven
of wisdom and a witness of grace within cultural, economic and political life.
Through their own specific blending of presence in the world and consecration,
they seek to make present in society the newness and power of Christ's
Kingdom, striving to transfigure the world from within by the power of the
Beatitudes. In this way, while they belong completely to God and are thus fully
consecrated to his service, their activity in the ordinary life of the world
contributes, by the power of the Spirit, to shedding the light of the Gospel on
temporal realities. Secular Institutes, each in accordance with its specific nature,
thus help to ensure that the Church has an effective presence in society. valuable
role is also played by Clerical Secular Institutes, in which priests who belong to
the diocesan clergy, even when some of them are recognized as being
incardinated in the Institute, consecrate themselves to Christ through the
practice of the evangelical counsels in accordance with a specific charism. They
discover in the spiritual riches of the Institute to which they belong great help for
living more deeply the spirituality proper to the priesthood and thus they are
enabled to be a leaven of communion and apostolic generosity among their
fellow clergy.
Societies of Apostolic Life
11. Also worthy of special mention are Societies of Apostolic Life or of common
life, composed of men or women. These pursue, each in its own particular way,
a specific apostolic or missionary end. In many of them an explicit commitment
to the evangelical counsels is made through sacred bonds officially recognized by
the Church. Even in this case, however, the specific nature of their consecration
distinguishes them from Religious Institutes and Secular Institutes. The specific
identity of this form of life is to be preserved and promoted; in recent centuries it
has produced many fruits of holiness and of the apostolate, especially in the field
of charity and in the spread of the Gospel in the Missions.
New expressions of consecrated life
12. The perennial youth of the Church continues to be evident even today. In
recent years, following the Second Vatican Council, new or renewed forms of the
consecrated life have arisen. In many cases, these are Institutes similar to those
already existing, but inspired by new spiritual and apostolic impulses. Their
vitality must be judged by the authority of the Church, which has the
responsibility of examining them in order to discern the authenticity of the
purpose for their foundation and to prevent the proliferation of institutions
similar to one another, with the consequent risk of a harmful fragmentation into
excessively small groups. In other cases it is a question of new experiments
which are seeking an identity of their own in the Church and awaiting official
recognition from the Apostolic See, which alone has final judgment in these
matters.These new forms of consecrated life now taking their place alongside the
older ones bear witness to the constant attraction which the total gift of self to
the Lord, the ideal of the apostolic community and the founding charisms
continue to exert, even on the present generation. They also show how the gifts
of the Holy Spirit complement one another.In this newness however the Spirit
does not contradict himself. Proof of this is the fact that the new forms of
consecrated life have not supplanted the earlier ones. Amid such wide variety the
underlying unity has been successfully preserved, thanks to the one call to follow
Jesus — chaste, poor and obedient — in the pursuit of perfect charity. This call,
which is found in all the existing forms of consecrated life, must also mark those
which present themselves as new.
Purpose of the Apostolic Exhortation
13. Gathering together the fruits of the Synod's labours, in this Apostolic
Exhortation I wish to address the whole Church in order to offer not only to
consecrated persons but also to the Bishops and the faithful the results of a
stimulating exchange, guided by the Holy Spirit with his gifts of truth and love.
During these years of renewal, the consecrated life, like other ways of life in the
Church, has gone through a difficult and trying period. It has been a period full
of hopes, new experiments and proposals aimed at giving fresh vigour to the
profession of the evangelical counsels. But it has also been a time of tension and
struggle, in which well-meaning endeavours have not always met with positive
results.The difficulties however must not lead to discouragement. Rather, we
need to commit ourselves with fresh enthusiasm, for the Church needs the
spiritual and apostolic contribution of a renewed and revitalized consecrated life.
In this Post-Synodal Exhortation I wish to address religious communities and

consecrated persons in the same spirit which inspired the letter sent by the
Council of Jerusalem to the Christians of Antioch, and I am hopeful that it will
meet with the same response: "When they read it, they rejoiced at the
encouragement which it gave" (Acts 15:31). And not only this. I also hope to
increase the joy of the whole People of God. As they become better acquainted
with the consecrated life, they will be able with greater awareness to thank
Almighty God for this great gift.In an attitude of heartfelt openness towards the
Synod Fathers, I have carefully considered the valuable contributions made
during the intense work of the Assembly, at which I made a point of being
present throughout. During the Synod, I also sought to offer the entire People of
God a number of systematic talks on the consecrated life in the Church. In them
I presented anew the teachings found in the texts of the Second Vatican Council,
which was an enlightening point of reference for subsequent doctrinal
developments and for the reflections of the Synod during the busy weeks of its
work. I am confident that the sons and daughters of the Church, and
consecrated persons in particular, will receive this Exhortation with open hearts.
At the same time, I hope that reflection will continue and lead to a deeper
understanding of the great gift of the consecrated life in its three aspects of
consecration, communion and mission. I also hope that consecrated men and
women, in full harmony with the Church and her Magisterium, will discover in
this Exhortation further encouragement to face in a spiritual and apostolic
manner the new challenges of our time.
CHAPTER I
CONFESSIO TRINITATIS
THE ORIGINS OF THE CONSECRATED LIFE

IN THE MYSTERY OF CHRIST
AND OF THE TRINITY
Icon of the Transfigured Christ
14. The evangelical basis of consecrated life is to be sought in the special

relationship which Jesus, in his earthly life, established with some of his disciples.
He called them not only to welcome the Kingdom of God into their own lives, but
also to put their lives at its service, leaving everything behind and closely
imitating his own way of life.
Many of the baptized throughout history have been invited to live such a life "in
the image of Christ". But this is possible only on the basis of a special vocation
and in virtue of a particular gift of the Spirit. For in such a life baptismal
consecration develops into a radical response in the following of Christ through
acceptance of the evangelical counsels, the first and essential of which is the
sacred bond of chastity for the sake of the Kingdom of Heaven.This special way
of "following Christ", at the origin of which is always the initiative of the Father,
has an essential Christological and pneumatological meaning: it expresses in a
particularly vivid way the Trinitarian nature of the Christian life and it anticipates
in a certain way that eschatological fulfilment towards which the whole Church is
tending.n the Gospel, many of Christ's words and actions shed light on the
meaning of this special vocation. But for an overall picture of its essential
characteristics, it is singularly helpful to fix our gaze on Christ's radiant face in
the mystery of the Transfiguration. A whole ancient spiritual tradition refers to
this "icon" when it links the contemplative life to the prayer of Jesus "on the
mountain."ab ipso Domino familiarissime celebrata, ab eius discipulis ipso
praesente concupita: cuius transfigurationis gloriam cum vidissent qui cum eo in
monte sancto erant, continuo Petrus ... optimum sibi iudicavit in hoc semper
esse" (Ad Fratres de Monte Dei, I, 1: PL 184, 310).] Even the "active" dimensions
of consecrated life can in a way be included here, for the Transfiguration is not
only the revelation of Christ's glory but also a preparation for facing Christ's
Cross. It involves both "going up the mountain" and "coming down the
mountain". The disciples who have enjoyed this intimacy with the Master,
surrounded for a moment by the splendour of the Trinitarian life and of the
communion of saints, and as it were caught up in the horizon of eternity, are
immediately brought back to daily reality, where they see "Jesus only", in the
lowliness of his human nature, and are invited to return to the valley, to share
with him the toil of God's plan and to set off courageously on the way of the
Cross.
"And he was transfigured before them ..."
15. And after six days Jesus took with him Peter and James and John his brother,
and led them up a high mountain apart. And he was transfigured before them,
and his face shone like the sun, and his garments became white as light. And
behold, there appeared to them Moses and Elijah, talking with him. And Peter
said to Jesus, "Lord, it is well that we are here; if you wish, I will make three
booths here, one for you and one for Moses and one for Elijah". He was still
speaking, when lo, a bright cloud overshadowed them, and a voice from the
cloud said, "This is my beloved Son, with whom I am well pleased; listen to him".
When the disciples heard this, they fell on their faces, and were filled with fear.
But Jesus came and touched them, saying, "Rise, and have no fear". And when
they lifted up their eyes, they saw no one but Jesus only.
And as they were coming down the mountain, Jesus commanded them, "Tell no
one the vision, until the Son of man is raised from the dead" (Mt 17:1-9).The
event of the Transfiguration marks a decisive moment in the ministry of Jesus. It
is a revelatory event which strengthens the faith in the disciples' hearts, prepares
them for the tragedy of the Cross and prefigures the glory of the Resurrection.
This mystery is constantly relived by the Church, the people on its way to the
eschatological encounter with its Lord. Like the three chosen disciples, the
Church contemplates the transfigured face of Christ in order to be confirmed in

faith and to avoid being dismayed at his disfigured face on the Cross. In both
cases, she is the Bride before her Spouse, sharing in his mystery and surrounded
by his light.This light shines on all the Church's children. All are equally called to
follow Christ, to discover in him the ultimate meaning of their lives, until they are
able to say with the Apostle: "For to me to live is Christ" (Phil 1:21). But those
who are called to the consecrated life have a special experience of the light
which shines forth from the Incarnate Word. For the profession of the
evangelical counsels makes them a kind of sign and prophetic statement for the
community of the brethren and for the world; consequently they can echo in a
particular way the ecstatic words spoken by Peter: "Lord, it is well that we are
here" (Mt 17:4). These words bespeak the Christocentric orientation of the whole
Christian life. But they also eloquently express the radical nature of the vocation
to the consecrated life: how good it is for us to be with you, to devote ourselves
to you, to make you the one focus of our lives! Truly those who have been given
the grace of this special communion of love with Christ feel as it were caught up
in his splendour: he is "the fairest of the sons of men" (Ps 45:2), the One beyond
compare.
"This is my beloved Son": listen to him!
16. The three disciples caught up in ecstasy hear the Father's call to listen to
Christ, to place all their trust in him, to make him the centre of their lives. The
words from on high give new depth to the invitation by which Jesus himself, at
the beginning of his public life, called them to follow him, to leave their ordinary
lives behind and to enter into a close relationship to him. It is precisely this
special grace of intimacy which, in the consecrated life, makes possible and even
demands the total gift of self in the profession of the evangelical counsels. The
counsels, more than a simple renunciation, are a specific acceptance of the
mystery of Christ, lived within the Church.
In the unity of the Christian life, the various vocations are like so many rays of
the one light of Christ, whose radiance "brightens the countenance of the
Church."The laity, by virtue of the secular character of their vocation, reflect the
mystery of the Incarnate Word particularly insofar as he is the Alpha and the
Omega of the world, the foundation and measure of the value of all created
things. Sacred ministers, for their part, are living images of Christ the Head and
Shepherd who guides his people during this time of "already and not yet", as
they await his coming in glory. It is the duty of the consecrated life to show that
the Incarnate Son of God is the eschatological goal towards which all things
tend, the splendour before which every other light pales, and the infinite beauty
which alone can fully satisfy the human heart. In the consecrated life, then, it is
not only a matter of following Christ with one's whole heart, of loving him "more
than father or mother, more than son or daughter" (cf. Mt 10:37) — for this is
required of every disciple — but of living and expressing this by conforming one's
whole existence to Christ in an all-encompassing commitment which foreshadows

the eschatological perfection, to the extent that this is possible in time and in
accordance with the different charisms.By professing the evangelical counsels,
consecrated persons not only make Christ the whole meaning of their lives but
strive to reproduce in themselves, as far as possible, "that form of life which he,
as the Son of God, accepted in entering this world."By embracing chastity, they
make their own the pure love of Christ and proclaim to the world that he is the
Only-Begotten Son who is one with the Father (cf. Jn 10:30, 14:11). By imitating
Christ's poverty, they profess that he is the Son who receives everything from
the Father, and gives everything back to the Father in love (cf. Jn 17:7, 10). By
accepting, through the sacrifice of their own freedom, the mystery of Christ's
filial obedience, they profess that he is infinitely beloved and loving, as the One
who delights only in the will of the Father (cf. Jn 4:34), to whom he is perfectly
united and on whom he depends for everything.By this profound "configuration"
to the mystery of Christ, the consecrated life brings about in a special way that
confessio Trinitatis which is the mark of all Christian life; it acknowledges with
wonder the sublime beauty of God, Father, Son and Holy Spirit, and bears joyful
witness to his loving concern for every human being.
I. IN PRAISE OF THE TRINITY
"A Patre ad Patrem": God's initiative
17. Contemplation of the glory of the Lord Jesus in the icon of the
Transfiguration reveals to consecrated persons first of all the Father, the Creator
and Giver of every good thing, who draws his creatures to himself (cf. Jn 6:44)
with a special love and for a special mission. "This is my beloved Son: listen to
him!" (cf. Mt 17:5). In response to this call and the interior attraction which
accompanies it, those who are called entrust themselves to the love of God who
wishes them to be exclusively at his service, and they consecrate themselves
totally to him and to his plan of salvation (cf. 1 Cor 7:32-34).
This is the meaning of the call to the consecrated life: it is an initiative coming
wholly from the Father (cf. Jn 15:16), who asks those whom he has chosen to
respond with complete and exclusive devotion.The experience of this gracious
love of God is so deep and so powerful that the person called senses the need to
respond by unconditionally dedicating his or her life to God, consecrating to him
all things present and future, and placing them in his hands. This is why, with
Saint Thomas, we come to understand the identity of the consecrated person,
beginning with his or her complete self-offering, as being comparable to a
genuine holocaust.
"Per Filium": in the footsteps of the Son
18. The Son, who is the way which leads to the Father (cf. Jn 14:6), calls all
those whom the Father has given to him (cf. Jn 17:9) to make the following of
himself the whole purpose of their lives. But of some, those called to the
consecrated life, he asks a total commitment, one which involves leaving
everything behind (cf. Mt 19:27) in order to live at his sideand to follow him
wherever he goes (cf. Rev 14:4).
In the countenance of Jesus, the "image of the invisible God" (Col 1:15) and the
reflection of the Father's glory (cf. Heb 1:3), we glimpse the depths of an eternal
and infinite love which is at the very root of our being.Those who let themselves
be seized by this love cannot help abandoning everything to follow him (cf. Mk
1:16-20; 2:14; 10:21, 28). Like Saint Paul, they consider all else as loss "because
of the surpassing worth of knowing Jesus Christ", by comparison with which they
do not hesitate to count all things as "refuse", in order that they "may gain
Christ" (Phil 3:8). They strive to become one with him, taking on his mind and
his way of life. This leaving of everything and following the Lord (cf. Lk 18:28) is
a worthy programme of life for all whom he calls, in every age.The evangelical
counsels, by which Christ invites some people to share his experience as the
chaste, poor and obedient One, call for and make manifest in those who accept
them an explicit desire to be totally conformed to him. Living "in obedience, with
nothing of one's own and in chastity,"consecrated persons profess that Jesus is
the model in whom every virtue comes to perfection. His way of living in
chastity, poverty and obedience appears as the most radical way of living the
Gospel on this earth, a way which may be called divine, for it was embraced by
him, God and man, as the expression of his relationship as the Only-Begotten
Son with the Father and with the Holy Spirit. This is why Christian tradition has
always spoken of the objective superiority of the consecrated life.Nor can it be
denied that the practice of the evangelical counsels is also a particularly profound
and fruitful way of sharing in Christ's mission, in imitation of the example of Mary
of Nazareth, the first disciple, who willingly put herself at the service of God's
plan by the total gift of self. Every mission begins with the attitude expressed by
Mary at the Annunciation: "Behold, I am the handmaid of the Lord; let it be done
to me according to your word" (Lk 1:38).
"In Spiritu": consecrated by the Holy Spirit
19. "A bright cloud overshadowed them" (Mt 17:5). A significant spiritual
interpretation of the Transfiguration sees this cloud as an image of the Holy
Spirit.Like the whole of Christian life, the call to the consecrated life is closely
linked to the working of the Holy Spirit. In every age, the Spirit enables new men
and women to recognize the appeal of such a demanding choice. Through his
power, they relive, in a way, the experience of the Prophet Jeremiah: "You have
seduced me, Lord, and I have let myself be seduced" (Jer 20:7). It is the Spirit
who awakens the desire to respond fully; it is he who guides the growth of this
desire, helping it to mature into a positive response and sustaining it as it is
faithfully translated into action; it is he who shapes and moulds the hearts of
those who are called, configuring them to Christ, the chaste, poor and obedient
One, and prompting them to make his mission their own. By allowing themselves
to be guided by the Spirit on an endless journey of purification, they become,
day after day, conformed to Christ, the prolongation in history of a special
presence of the Risen Lord.With penetrating insight, the Fathers of the Church
have called this spiritual path philokalia, or love of the divine beauty,which is the
reflection of the divine goodness. Those who by the power of the Holy Spirit are
led progressively into full configuration to Christ reflect in themselves a ray of the
unapproachable light. During their earthly pilgrimage, they press on towards the
inexhaustible Source of light. The consecrated life thus becomes a particularly
profound expression of the Church as the Bride who, prompted by the Spirit to
imitate her Spouse, stands before him "in splendour, without spot or wrinkle or
any such thing, that she might be holy and without blemish" (Eph 5:27).The
same Spirit, far from removing from the life of humanity those whom the Father
has called, puts them at the service of their brothers and sisters in accordance
with their particular state of life, and inspires them to undertake special tasks in
response to the needs of the Church and the world, by means of the charisms
proper to the various Institutes. Hence many different forms of the consecrated
life have arisen, whereby the Church is "adorned by the various gifts of her
children ... like a bride made beautiful for her spouse (cf. Rev 21:2)"and is
enriched by the means necessary for carrying out her mission in the world.
The evangelical counsels, gift of the Trinity
20. The evangelical counsels are thus above all a gift of the Holy Trinity. The
consecrated life proclaims what the Father, through the Son and in the Spirit,
brings about by his love, his goodness and his beauty. In fact, "the religious
state reveals the transcendence of the Kingdom of God and its requirements over
all earthly things. To all people it shows wonderfully at work within the Church
the surpassing greatness of the force of Christ the King and the boundless power
of the Holy Spirit."The first duty of the consecrated life is to make visible the
marvels wrought by God in the frail humanity of those who are called. They bear
witness to these marvels not so much in words as by the eloquent language of a
transfigured life, capable of amazing the world. To people's astonishment they
respond by proclaiming the wonders of grace accomplished by the Lord in those
whom he loves. To the degree that consecrated persons let themselves be
guided by the Spirit to the heights of perfection they can exclaim: "I see the
beauty of your grace, I contemplate its radiance, I reflect its light; I am caught
up in its ineffable splendour; I am taken outside myself as I think of myself; I
see how I was and what I have become. O wonder! I am vigilant, I am full of
respect for myself, of reverence and of fear, as I would be were I before you; I
do not know what to do, I am seized by fear, I do not know where to sit, where
to go, where to put these members which are yours; in what deeds, in what
works shall I use them, these amazing divine marvels!"The consecrated life thus
becomes one of the tangible seals which the Trinity impresses upon history, so
that people can sense with longing the attraction of divine beauty.
Reflection of Trinitarian life in the evangelical counsels
21. The deepest meaning of the evangelical counsels is revealed when they are
viewed in relation to the Holy Trinity, the source of holiness. They are in fact an
expression of the love of the Son for the Father in the unity of the Holy Spirit. By
practising the evangelical counsels, the consecrated person lives with particular
intensity the Trinitarian and Christological dimension which marks the whole of
Christian life.
The chastity of celibates and virgins, as a manifestation of dedication to God with

an undivided heart (cf. 1 Cor 7:32-34), is a reflection of the infinite love which
links the three Divine Persons in the mysterious depths of the life of the Trinity,
the love to which the Incarnate Word bears witness even to the point of giving
his life, the love "poured into our hearts through the Holy Spirit" (Rom 5:5),
which evokes a response of total love for God and the brethren.Poverty
proclaims that God is man's only real treasure. When poverty is lived according
to the example of Christ who, "though he was rich ... became poor" (2 Cor 8:9),
it becomes an expression of that total gift of self which the three Divine Persons
make to one another. This gift overflows into creation and is fully revealed in the
Incarnation of the Word and in his redemptive death.Obedience, practised in
imitation of Christ, whose food was to do the Father's will (cf. Jn 4:34), shows
the liberating beauty of a dependence which is not servile but filial, marked by a
deep sense of responsibility and animated by mutual trust, which is a reflection
in history of the loving harmony between the three Divine Persons.The
consecrated life is thus called constantly to deepen the gift of the evangelical
counsels with a love which grows ever more genuine and strong in the Trinitarian
dimension: love for Christ, which leads to closeness with him; love for the Holy
Spirit, who opens our hearts to his inspiration; love for the Father, the first origin
and supreme goal of the consecrated life.The consecrated life thus becomes a
confession and a sign of the Trinity, whose mystery is held up to the Church as
the model and source of every form of Christian life.Even fraternal life, whereby
consecrated persons strive to live in Christ with "one heart and soul" (Acts 4:32),
is put forward as an eloquent witness to the Trinity. It proclaims the Father, who
desires to make all of humanity one family. It proclaims the Incarnate Son, who
gathers the redeemed into unity, pointing the way by his example, his prayer, his
words and above all his death, which is the source of reconciliation for a divided
and scattered humanity. It proclaims the Holy Spirit as the principle of unity in
the Church, wherein he ceaselessly raises up spiritual families and fraternal
communities.
Consecrated like Christ for the Kingdom of God
22. The consecrated life, through the prompting of the Holy Spirit, "constitutes a
closer imitation and an abiding re-enactment in the Church"of the way of life
which Jesus, the supreme Consecrated One and missionary of the Father for the
sake of his Kingdom, embraced and proposed to his disciples (cf. Mt 4:18-22; Mk
1:16-20; Lk 5:10-11; Jn 15:16). In the light of Jesus' consecration, we can see in
the initiative of the Father, the source of all holiness, the ultimate origin of the
consecrated life. Jesus is the One whom "God anointed ... with the Holy Spirit
and with power" (Acts 10:38), the One "whom the Father consecrated and sent
into the world" (Jn 10:36). Accepting his consecration by the Father, the Son in
turn consecrates himself to the Father for the sake of humanity (cf. Jn 17:19).
His life of virginity, obedience and poverty expresses his complete filial
acceptance of the Father's plan (cf. Jn 10:30; 14:11). His perfect offering confers
an aspect of consecration upon all the events of his earthly existence.
Jesus is the exemplar of obedience, who came down from heaven not to do his
own will but the will of the One who sent him (cf. Jn 6:38; Heb 10:5, 7). He
places his way of living and acting in the hands of the Father (cf. Lk 2:49). In
filial obedience, he assumes the condition of a servant: he "emptied himself,
taking the form of a servant ... and became obedient unto death, even death on
a cross" (Phil 2:7-8). 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. His full acceptance of the Father's plan is also seen in his
detachment from earthly goods: "though he was rich, yet for your sake he
became poor, so that by his poverty you might become rich" (2 Cor 8:9). The
depth of his poverty is revealed in the perfect offering of all that is his to the
Father.The consecrated life truly constitutes a living memorial of 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 Saviour's life and message.
II. BETWEEN EASTER AND FULFILMENT
From Tabor to Calvary
23. The dazzling event of the Transfiguration is a preparation for the tragic, but
no less glorious, event of Calvary. Peter, James and John contemplate the Lord
Jesus together with Moses and Elijah, with whom, according to the Evangelist
Luke, Jesus speaks "of his departure, which he was to accomplish at Jerusalem"
(9:31). The eyes of the Apostles are therefore fixed upon Jesus who is thinking
of the Cross (cf. Lk 9:43-45). There his virginal love for the Father and for all
mankind will attain its highest expression. His poverty will reach complete self-
emptying, his obedience the giving of his life.
The disciples are invited to contemplate Jesus raised up on the Cross, where, in
his silence and solitude, "the Word come forth from silence"prophetically affirms
the absolute transcendence of God over all created things; in his own flesh he
conquers our sin and draws every man and every woman to himself, giving to all
the new life of the Resurrection (cf. Jn 12:32; 19:34, 37). It is in the
contemplation of the Crucified Christ that all vocations find their inspiration. From
this contemplation, together with the primordial gift of the Spirit, all gifts, and in
particular the gift of the consecrated life, take their origin.After Mary, the Mother
of Jesus, it is John who receives this gift. John is the disciple whom Jesus loved,
the witness who together with Mary stood at the foot of the Cross (cf. Jn 19:26-
27). His decision to consecrate himself totally is the fruit of the divine love which
envelops him, sustains him and fills his heart. John, together with Mary, is
among the first in a long line of men and women who, from the beginning of the
Church until the end, are touched by God's love and feel called to follow the
Lamb, once sacrificed and now alive, wherever he goes (cf. Rev 14:1-5).
The Paschal dimension of the consecrated life
24. In the different forms of life inspired by the Spirit throughout history,
consecrated persons discover that the more they stand at the foot of the Cross
of Christ, the more immediately and profoundly they experience the truth of God
who is love. It is precisely on the Cross that the One who in death appears to
human eyes as disfigured and without beauty, so much so that the bystanders
cover their faces (cf. Is 53:2-3), fully reveals the beauty and power of God's love.
Saint Augustine says: "Beautiful is God, the Word with God ... He is beautiful in
heaven, beautiful on earth; beautiful in the womb, beautiful in his parents' arms,
beautiful in his miracles, beautiful in his sufferings; beautiful in inviting to life,
beautiful in not worrying about death, beautiful in giving up his life and beautiful
in taking it up again; he is beautiful on the Cross, beautiful in the tomb, beautiful
in heaven. Listen to the song with understanding, and let not the weakness of
the flesh distract your eyes from the splendour of his beauty."The consecrated
life reflects the splendour of this love because, by its fidelity to the mystery of
the Cross, it confesses that it believes and lives by the love of the Father, Son
and Holy Spirit. In this way it helps the Church to remain aware that the Cross is
the superabundance of God's love poured out upon this world, and that it is the
great sign of Christ's saving presence, especially in the midst of difficulties and
trials. This is the testimony given constantly and with deeply admirable courage
by a great number of consecrated persons, many of whom live in difficult
situations, even suffering persecution and martyrdom. Their fidelity to the one
Love is revealed and confirmed in the humility of a hidden life, in the acceptance
of sufferings for the sake of completing in their own flesh "what is lacking in
Christ's afflictions" (Col 1:24), in silent sacrifice and abandonment to God's holy
will, and in serene fidelity even as their strength and personal authority wane.
Fidelity to God also inspires devotion to neighbour, a devotion which consecrated
persons live out not without sacrifice by constantly interceding for the needs of
their brothers and sisters, generously serving the poor and the sick, sharing the
hardships of others and participating in the concerns and trials of the Church.
Witnesses to Christ in the world
25. The Paschal Mystery is also the wellspring of the Church's missionary nature,
which is reflected in the whole of the Church's life. It is expressed in a distinctive
way in the consecrated life. Over and above the charisms proper to those
Institutes which are devoted to the mission ad gentes or which are engaged in
ordinary apostolic activity, it can be said that the sense of mission is at the very
heart of every form of consecrated life. To the extent that consecrated persons
live a life completely devoted to the Father (cf. Lk 2:49; Jn 4:34), held fast by
Christ (cf. Jn 15:16; Gal 1:15-16) and animated by the Spirit (cf. Lk 24:49; Acts
1:8; 2:4), they cooperate effectively in the mission of the Lord Jesus (cf. Jn
20:21) and contribute in a particularly profound way to the renewal of the world.
The first missionary duty of consecrated persons is to themselves, and they fulfil
it by opening their hearts to the promptings of the Spirit of Christ. Their witness
helps the whole Church to remember that the most important thing is to serve
God freely, through Christ's grace which is communicated to believers through
the gift of the Spirit. Thus they proclaim to the world the peace which comes
from the Father, the dedication witnessed to by the Son, and the joy which is the
fruit of the Holy Spirit.Consecrated persons will be missionaries above all by
continually deepening their awareness of having been called and chosen by God,
to whom they must therefore direct and offer everything that they are and have,
freeing themselves from the obstacles which could hinder the totality of their
response. In this way they will become true signs of Christ in the world. Their
lifestyle too must clearly show the ideal which they profess, and thus present
itself as a living sign of God and as an eloquent, albeit often silent, proclamation
of the Gospel.The Church must always seek to make her presence visible in
everyday life, especially in contemporary culture, which is often very secularized
and yet sensitive to the language of signs. In this regard the Church has a right
to expect a significant contribution from consecrated persons, called as they are
in every situation to bear clear witness that they belong to Christ.Since the habit
is a sign of consecration, poverty and membership in a particular Religious
family, I join the Fathers of the Synod in strongly recommending to men and
women religious that they wear their proper habit, suitably adapted to the
conditions of time and place.Where valid reasons of their apostolate call for it,
Religious, in conformity with the norms of their Institute, may also dress in a
simple and modest manner, with an appropriate symbol, in such a way that their
consecration is recognizable.Institutes which from their origin or by provision of
their Constitutions do not have a specific habit should ensure that the dress of
their members corresponds in dignity and simplicity to the nature of their
vocation.
Eschatological dimension of the consecrated life
26. Since the demands of the apostolate today are increasingly urgent, and since
involvement in temporal affairs risks becoming ever more absorbing, it is
particularly opportune to draw attention once more to the eschatological nature

of the consecrated life.
"Where your treasure is, there will your heart be also" (Mt 6:21). The unique
treasure of the Kingdom gives rise to desire, anticipation, commitment and
witness. In the early Church, the expectation of the Lord's coming was lived in a
particularly intense way. With the passing of the centuries, the Church has not
ceased to foster this attitude of hope: she has continued to invite the faithful to
look to the salvation which is waiting to be revealed, "for the form of this world
is passing away" (1 Cor 7:31; cf. 1 Pet 1:3-6).t is in this perspective that we can
understand more clearly the role of consecrated life as an eschatological sign. In
fact it has constantly been taught that the consecrated life is a foreshadowing of
the future Kingdom. The Second Vatican Council proposes this teaching anew
when it states that consecration better "foretells the resurrected state and the
glory of the heavenly Kingdom."It does this above all by means of the vow of
virginity, which tradition has always understood as an anticipation of the world to
come, already at work for the total transformation of man.Those who have
dedicated their lives to Christ cannot fail to live in the hope of meeting him, in
order to be with him for ever. Hence the ardent expectation and desire to "be
plunged into the Fire of Love which burns in them and which is none other than
the Holy Spirit",an expectation and desire sustained by the gifts which the Lord
freely bestows on those who yearn for the things that are above (cf. Col
3:1).Immersed in the things of the Lord, the consecrated person remembers that
"here we have no lasting city" (Heb 13:14), for "our commonwealth is in heaven"
(Phil 3:20). The one thing necessary is to seek God's "Kingdom and his
righteousness" (Mt 6:33), with unceasing prayer for the Lord's coming.
Active expectation: commitment and watchfulness
27. "Come, Lord Jesus!" (Rev 22:20). This expectation is anything but passive:
although directed towards the future Kingdom, it expresses itself in work and
mission, that the Kingdom may become present here and now through the spirit
of the Beatitudes, a spirit capable of giving rise in human society to effective
aspirations for justice, peace, solidarity and forgiveness.
This is clearly shown by the history of the consecrated life, which has always
borne abundant fruit even for this world. By their charisms, consecrated persons
become signs of the Spirit pointing to a new future enlightened by faith and by
Christian hope. Eschatological expectation becomes mission, so that the Kingdom
may become ever more fully established here and now. The prayer "Come, Lord
Jesus!" is accompanied by another: "Thy Kingdom come!" (Mt 6:10).Those who
vigilantly await the fulfilment of Christ's promises are able to bring hope to their
brothers and sisters who are often discouraged and pessimistic about the future.
Theirs is a hope founded on God's promise contained in the revealed word: the
history of humanity is moving towards "a new heaven and a new earth" (Rev
21:1), where the Lord "will wipe away every tear from their eyes, and death shall
be no more, neither shall there be mourning nor crying nor pain any more, for
the former things have passed away" (Rev 21:4).The consecrated life is at the
service of this definitive manifestation of the divine glory, when all flesh will see
the salvation of God (cf. Lk 3:6; Is 40:5). The Christian East emphasizes this
dimension when it considers monks as angels of God on earth who proclaim the
renewal of the world in Christ. In the West, monasticism is the celebration of
memory and expectation: memory of the wonders God has wrought and
expectation of the final fulfilment of our hope. Monasticism and the
contemplative life are a constant reminder that the primacy of God gives full
meaning and joy to human lives, because men and women are made for God,
and their hearts are restless until they rest in him.
The Virgin Mary, model of consecration and discipleship
28. Mary is the one who, from the moment of her Immaculate Conception, most
perfectly reflects the divine beauty. "All beautiful" is the title with which the
Church invokes her. "The relationship with Mary most holy, which for every
believer stems from his or her union with Christ, is even more pronounced in the
life of consecrated persons ... Mary's presence is of fundamental importance both
for the spiritual life of each consecrated person and for the solidity, unity and
progress of the whole community".Mary in fact is the sublime example of perfect
consecration, since she belongs completely to God and is totally devoted to him.
Chosen by the Lord, who wished to accomplish in her the mystery of the
Incarnation, she reminds consecrated persons of the primacy of God's initiative.
At the same time, having given her assent to the divine Word, made flesh in her,
Mary is the model of the acceptance of grace by human creatures. Having lived
with Jesus and Joseph in the hidden years of Nazareth, and present at her Son's
side at crucial moments of his public life, the Blessed Virgin teaches
unconditional discipleship and diligent service. In Mary, "the temple of the Holy
Spirit,"all the splendour of the new creation shines forth. Consecrated life looks
to her as the sublime model of consecration to the Father, union with the Son
and openness to the Spirit, in the knowledge that acceptance of the "virginal and
humble life"of Christ also means imitation of Mary's way of life.In the Blessed
Virgin Mary, consecrated persons also find a Mother who is altogether unique.
Indeed, if the new motherhood conferred on Mary at Calvary is a gift for all
Christians, it has a specific value for those who have completely consecrated
their lives to Christ. "Behold your mother!" (Jn 19:27): Jesus' words to the
disciple "whom he loved" (Jn 19:26) are particularly significant for the lives of
consecrated persons. They, like John, are called to take the Blessed Virgin Mary
to themselves (cf. Jn 19:27), loving her and imitating her in the radical manner
which befits their vocation, and experiencing in return her special motherly love.
The Blessed Virgin shares with them the love which enables them to offer their
lives every day for Christ and to cooperate with him in the salvation of the world.
Hence a filial relationship to Mary is the royal road to fidelity to one's vocation
and a most effective help for advancing in that vocation and living it fully.
III. IN THE CHURCH AND FOR THE CHURCH
"It is well that we are here": the consecrated life in the mystery of the
Church
29. In the episode of the Transfiguration, Peter speaks on behalf of the other
Apostles: "It is well that we are here" (Mt 17:4). The experience of Christ's glory,
though completely filling his mind and heart, does not set him apart but rather
unites him more closely to the "we" of the Apostles.
This dimension of "we" invites us to consider the place which the consecrated life
occupies in the mystery of the Church. In recent years, theological reflection on
the nature of the consecrated life has deepened the new insights which emerged
from the teaching of the Second Vatican Council. In the light of that teaching it
has been recognized that the profession of the evangelical counsels indisputably
belongs to the life and holiness of the Church.This means that the consecrated
life, present in the Church from the beginning, can never fail to be one of her
essential and characteristic elements, for it expresses her very nature.This is
clearly seen from the fact that the profession of the evangelical counsels is
intimately connected with the mystery of Christ, and has the duty of making
somehow present the way of life which Jesus himself chose and indicated as an
absolute eschatological value. Jesus himself, by calling some men and women to
abandon everything in order to follow him, established this type of life which,
under the guidance of the Spirit, would gradually develop down the centuries
into the various forms of the consecrated life. The idea of a Church made up only
of sacred ministers and lay people does not therefore conform to the intentions
of her divine Founder, as revealed to us by the Gospels and the other writings of
the New Testament.
New and special consecration
30. In the Church's tradition religious profession is considered to be a special and

fruitful deepening of the consecration received in Baptism, inasmuch as it is the
means by which the close union with Christ already begun in Baptism develops in
the gift of a fuller, more explicit and authentic configuration to him through the
profession of the evangelical counsels.This further consecration, however, differs
in a special way from baptismal consecration, of which it is not a necessary
consequence.In fact, all those reborn in Christ are called to live out, with the
strength which is the Spirit's gift, the chastity appropriate to their state of life,
obedience to God and to the Church, and a reasonable detachment from material
possessions: for all are called to holiness, which consists in the perfection of
love.But Baptism in itself does not include the call to celibacy or virginity, the
renunciation of possessions or obedience to a superior, in the form proper to the
evangelical counsels. The profession of the evangelical counsels thus

presupposes a particular gift of God not given to everyone, as Jesus himself
emphasizes with respect to voluntary celibacy (cf. Mt 19:10-12).This call is
accompanied, moreover, by a specific gift of the Holy Spirit, so that consecrated
persons can respond to their vocation and mission. For this reason, as the
liturgies of the East and West testify in the rite of monastic or religious
profession and in the consecration of virgins, the Church invokes the gift of the
Holy Spirit upon those who have been chosen and joins their oblation to the
sacrifice of Christ.he profession of the evangelical counsels is also a development
of the grace of the Sacrament of Confirmation, but it goes beyond the ordinary
demands of the consecration received in Confirmation by virtue of a special gift
of the Spirit which opens the way to new possibilities and fruits of holiness and
apostolic work. This can clearly be seen from the history of the consecrated
life.As for priests who profess the evangelical counsels, experience itself shows
that the Sacrament of Holy Orders finds a particular fruitfulness in this
consecration, inasmuch as it requires and fosters a closer union with the Lord.
The priest who professes the evangelical counsels is especially favoured in that
he reproduces in his life the fullness of the mystery of Christ, thanks also to the
specific spirituality of his Institute and the apostolic dimension of its proper
charism. In the priest, in fact, the vocation to the priesthood and the vocation to
the consecrated life converge in a profound and dynamic unity.Also of
immeasurable value is the contribution made to the Church's life by religious
priests completely devoted to contemplation. Especially in the celebration of the
Eucharist they carry out an act of the Church and for the Church, to which they
join the offering of themselves, in communion with Christ who offers himself to
the Father for the salvation of the whole world.
Relationships between the different states of Christian life
31. The different ways of life which, in accordance with the plan of the Lord
Jesus, make up the life of the Church have mutual relationships which merit
consideration.
By virtue of their rebirth in Christ, all the faithful share a common dignity; all are
called to holiness; all cooperate in the building up of the one Body of Christ, each
in accordance with the proper vocation and gift which he or she has received
from the Spirit (cf. Rom 12:3-8).The equal dignity of all members of the Church
is the work of the Spirit, is rooted in Baptism and Confirmation and is
strengthened by the Eucharist. But diversity is also a work of the Spirit. It is he
who establishes the Church as an organic communion in the diversity of
vocations, charisms and ministries.he vocations to the lay life, to the ordained
ministry and to the consecrated life can be considered paradigmatic, inasmuch as
all particular vocations, considered separately or as a whole, are in one way or
another derived from them or lead back to them, in accordance with the richness
of God's gift. These vocations are also at the service of one another, for the
growth of the Body of Christ in history and for its mission in the world. Everyone
in the Church is consecrated in Baptism and Confirmation, but the ordained
ministry and the consecrated life each presuppose a distinct vocation and a
specific form of consecration, with a view to a particular mission.For the mission
of the lay faithful, whose proper task is to "seek the Kingdom of God by
engaging in temporal affairs and by ordering them according to the plan of
God",the consecration of Baptism and Confirmation common to all members of
the People of God is a sufficient foundation. In addition to this basic
consecration, ordained ministers receive the consecration of ordination in order
to carry on the apostolic ministry in time. Consecrated persons, who embrace the
evangelical counsels, receive a new and special consecration which, without
being sacramental, commits them to making their own — in chastity, poverty and
obedience — the way of life practised personally by Jesus and proposed by him
to his disciples. Although these different categories are a manifestation of the
one mystery of Christ, the lay faithful have as their specific but not exclusive
characteristic, activity in the world; the clergy, ministry; consecrated men and
women, special conformity to Christ, chaste, poor and obedient.
The special value of the consecrated life
32. Within this harmonious constellation of gifts, each of the fundamental states
of life is entrusted with the task of expressing, in its own way, one or other
aspect of the one mystery of Christ. While the lay life has a particular mission of
ensuring that the Gospel message is proclaimed in the temporal sphere, in the
sphere of ecclesial communion an indispensable ministry is carried out by those
in Holy Orders, and in a special way by Bishops. The latter have the task of
guiding the People of God by the teaching of the word, the administration of the
sacraments and the exercise of sacred power in the service of ecclesial
communion, which is an organic communion, hierarchically structured.As a way
of showing forth the Church's holiness, it is to be recognized that the
consecrated life, which mirrors Christ's own way of life, has an objective
superiority. Precisely for this reason, it is an especially rich manifestation of
Gospel values and a more complete expression of the Church's purpose, which is
the sanctification of humanity. The consecrated life proclaims and in a certain
way anticipates the future age, when the fullness of the Kingdom of heaven,
already present in its first fruits and in mystery,will be achieved, and when the
children of the resurrection will take neither wife nor husband, but will be like the
angels of God (cf. Mt 22:30).The Church has always taught the pre-eminence of
perfect chastity for the sake of the Kingdom,and rightly considers it the "door" of
the whole consecrated life.She also shows great esteem for the vocation to
marriage, which makes spouses "witnesses to and cooperators in the fruitfulness
of Holy Mother Church, who signify and share in the love with which Christ has
loved his Bride and because of which he delivered himself up on her behalf".In
this perspective, common to all consecrated life, there are many different but
complementary paths. Men and women Religious completely devoted to
contemplation are in a special way an image of Christ praying on the

mountain.Consecrated persons engaged in the active life manifest Christ "in his
proclamation of the Kingdom of God to the multitudes, in his healing of the sick
and the suffering, in his work of converting sinners to a better life, in his
solicitude for youth and his goodness to all".Consecrated persons in Secular
Institutes contribute in a special way to the coming of the Kingdom of God; they
unite in a distinctive synthesis the value of consecration and that of being in the
world. As they live their consecration in the world and from the world,"they strive
to imbue everything with an evangelical spirit for the strengthening and growth
of the Body of Christ".For this purpose they share in the Church's evangelizing
mission through their personal witness of Christian living, their commitment to
ordering temporal affairs according to God's plan, and their cooperation in
service of the ecclesial community, in accordance with the secular way of life
which is proper to them.
Bearing witness to the Gospel of the Beatitudes
33. A particular duty of the consecrated life is to remind the baptized of the
fundamental values of the Gospel, by bearing "splendid and striking testimony
that the world cannot be transfigured and offered to God without the spirit of the
Beatitudes".The consecrated life thus continually fosters in the People of God an
awareness of the need to respond with holiness of life to the love of God poured
into their hearts by the Holy Spirit (cf. Rom 5:5), by reflecting in their conduct
the sacramental consecration which is brought about by God's power in Baptism,
Confirmation or Holy Orders. In fact it is necessary to pass from the holiness
communicated in the sacraments to the holiness of daily life. The consecrated
life, by its very existence in the Church, seeks to serve the consecration of the
lives of all the faithful, clergy and laity alike.
Nor must it be forgotten that consecrated persons themselves are helped by the
witness of the other vocations to live fully and completely their union with the
mystery of Christ and the Church in its many different dimensions. By virtue of
this mutual enrichment, the mission of consecrated persons becomes more
eloquent and effective: this mission is to remind their other brothers and sisters
to keep their eyes fixed on the peace which is to come, and to strive for the
definitive happiness found in God.
The living image of the Church as Bride
34. In the consecrated life, particular importance attaches to the spousal

meaning, which recalls the Church's duty to be completely and exclusively
devoted to her Spouse, from whom she receives every good thing. This spousal
dimension, which is part of all consecrated life, has a particular meaning for
women, who find therein their feminine identity and as it were discover the
special genius of their relationship with the Lord.
A moving sign of this is seen in the New Testament passage which portrays Mary
with the Apostles in the Upper Room, in prayerful expectation of the Holy Spirit
(cf. Acts 1:13-14). We can see here a vivid image of the Church as Bride, fully
attentive to her Bridegroom and ready to accept his gift. In Peter and the other
Apostles there emerges above all the aspect of fruitfulness, as it is expressed in
ecclesial ministry, which becomes an instrument of the Spirit for bringing new
sons and daughters to birth through the preaching of the word, the celebration
of the Sacraments and the giving of pastoral care. In Mary the aspect of spousal
receptivity is particularly clear; it is under this aspect that the Church, through
her perfect virginal life, brings divine life to fruition within herself.The
consecrated life has always been seen primarily in terms of Mary — Virgin and
Bride. This virginal love is the source of a particular fruitfulness which fosters the
birth and growth of divine life in people's hearts.Following in the footsteps of
Mary, the New Eve, consecrated persons express their spiritual fruitfulness by
becoming receptive to the Word, in order to contribute to the growth of a new
humanity by their unconditional dedication and their living witness. Thus the
Church fully reveals her motherhood both in the communication of divine grace
entrusted to Peter and in the responsible acceptance of God's gift, exemplified by
Mary.God's people, for their part, find in the ordained ministry the means of
salvation, and in the consecrated life the incentive to make a full and loving
response through all the different forms of Christian service.
IV. GUIDED BY THE SPIRIT OF HOLINESS
A "transfigured" life: the call to holiness
35. "When the disciples heard this, they fell on their faces, and were filled with
fear" (Mt 17:6). In the episode of the Transfiguration, the Synoptic Gospels, with
varying nuances, point out the fear which overcomes the disciples. Their
fascination at the transfigured face of Christ does not prevent them from being
fearful before the divine Majesty which overshadows them. Whenever human
beings become aware of the glory of God, they also become aware of their own
insignificance and experience a sense of fear. Such fear is salutary. It reminds
man of God's perfection, and at the same time urges him on with a pressing call
to "holiness".
All the sons and daughters of the Church, called by God to "listen to" Christ,
necessarily feel a deep need for conversion and holiness. But, as the Synod
emphasized, this need in the first place challenges the consecrated life. In fact
the vocation of consecrated persons to seek first the Kingdom of God is first and
foremost a call to complete conversion, in self-renunciation, in order to live fully
for the Lord, so that God may be all in all. Called to contemplate and bear
witness to the transfigured face of Christ, consecrated men and women are also
called to a "transfigured" existence.The Final Report of the Second Extraordinary
General Assembly of the Synod of Bishops made a significant observation in this
regard: "Holy men and women have always been the source and origin of
renewal in the most difficult circumstances throughout the Church's history.
Today we have a tremendous need of saints, for whom we must assiduously
implore God. The Institutes of Consecrated Life, through the profession of the
evangelical counsels, must be conscious of their special mission in today's
Church, and we must encourage them in that mission".The Fathers of the Ninth
Assembly of the Synod of Bishops echoed this conviction: "Throughout the
Church's history, consecrated life has been a living presence of the Spirit's work,
a kind of privileged milieu for absolute love of God and of neighbour, for witness
to the divine plan of gathering all humanity into the civilization of love, the great
family of the children of God".The Church has always seen in the profession of
the evangelical counsels a special path to holiness. The very expressions used to
describe it — the school of the Lord's service, the school of love and holiness, the
way or state of perfection — indicate the effectiveness and the wealth of means
which are proper to this form of evangelical life, and the particular commitment
made by those who embrace it.It is not by chance that there have been so many
consecrated persons down the centuries who have left behind eloquent
testimonies of holiness and have undertaken particularly generous and
demanding works of evangelization and service.
Faithfulness to the charism
36. In Christian discipleship and love for the person of Christ there are a number
of points concerning the growth of holiness in the consecrated life which merit
particular emphasis today.
In the first place, there is the need for fidelity to the founding charism and
subsequent spiritual heritage of each Institute. It is precisely in this fidelity to the
inspiration of the founders and foundresses, an inspiration which is itself a gift of
the Holy Spirit, that the essential elements of the consecrated life can be more
readily discerned and more fervently put into practice.Fundamental to every
charism is a threefold orientation. First, charisms lead to the Father, in the filial
desire to seek his will through a process of unceasing conversion, wherein
obedience is the source of true freedom, chastity expresses the yearning of a
heart unsatisfied by any finite love, and poverty nourishes that hunger and thirst
for justice which God has promised to satisfy (cf. Mt 5:6). Consequently the
charism of each Institute will lead the consecrated person to belong wholly to
God, to speak with God or about God, as is said of Saint Dominic,so that he or
she can taste the goodness of the Lord (cf. Ps 34:8) in every situation.Secondly,
the charisms of the consecrated life also lead to the Son, fostering an intimate
and joyful communion of life with him, in the school of his generous service of
God and neighbour. Thus the attitude of consecrated persons "is progressively
conformed to Christ; they learn detachment from externals, from the tumult of
the senses, from all that keeps man from that freedom which allows him to be
grasped by the Spirit".As a result, consecrated persons are enabled to take up
the mission of Christ, working and suffering with him in the spreading of his
Kingdom.Finally, every charism leads to the Holy Spirit, insofar as it prepares
individuals to let themselves be guided and sustained by him, both in their
personal spiritual journeys and in their lives of communion and apostolic work, in
order to embody that attitude of service which should inspire the true Christian's
every choice.In fact it is this threefold relationship which emerges in every
founding charism, though with the specific nuances of the various patterns of
living. This is so because in every charism there predominates "a profound desire
to be conformed to Christ to give witness to some aspect of his mystery".This
specific aspect is meant to take shape and develop according to the most
authentic tradition of the Institute, as present in its Rule, Constitutions and
Statutes.
Creative fidelity
37. Institutes of Consecrated Life are thus invited courageously to propose anew
the enterprising initiative, creativity and holiness of their founders and
foundresses in response to the signs of the times emerging in today's world.This
invitation is first of all a call to perseverance on the path of holiness in the midst
of the material and spiritual difficulties of daily life. But it is also a call to pursue
competence in personal work and to develop a dynamic fidelity to their mission,
adapting forms, if need be, to new situations and different needs, in complete
openness to God's inspiration and to the Church's discernment. But all must be
fully convinced that the quest for ever greater conformity to the Lord is the
guarantee of any renewal which seeks to remain faithful to an Institute's original
inspiration.In this spirit there is a pressing need today for every Institute to
return to the Rule, since the Rule and Constitutions provide a map for the whole
journey of discipleship, in accordance with a specific charism confirmed by the
Church. A greater regard for the Rule will not fail to offer consecrated persons a
reliable criterion in their search for the appropriate forms of a witness which is
capable of responding to the needs of the times without departing from an
Institute's initial inspiration.
Prayer and asceticism: spiritual combat
38. The call to holiness is accepted and can be cultivated only in the silence of
adoration before the infinite transcendence of God: "We must confess that we all
have need of this silence, filled with the presence of him who is adored: in
theology, so as to exploit fully its own sapiential and spiritual soul; in prayer, so
that we may never forget that seeing God means coming down the mountain
with a face so radiant that we are obliged to cover it with a veil (cf. Ex 34:33); in
commitment, so that we will refuse to be locked in a struggle without love and
forgiveness. All, believers and non-believers alike, need to learn a silence that
allows the Other to speak when and how he wishes, and allows us to understand
his words".In practice this involves great fidelity to liturgical and personal prayer,
to periods devoted to mental prayer and contemplation, to Eucharistic adoration,

to monthly retreats and to spiritual exercises.
There is also a need to rediscover the ascetic practices typical of the spiritual
tradition of the Church and of the individual's own Institute. These have been
and continue to be a powerful aid to authentic progress in holiness. Asceticism,
by helping to master and correct the inclinations of human nature wounded by
sin, is truly indispensable if consecrated persons are to remain faithful to their
own vocation and follow Jesus on the way of the Cross.It is also necessary to
recognize and overcome certain temptations which sometimes, by diabolical
deceit, present themselves under the appearance of good. Thus, for example,
the legitimate need to be familiar with today's society in order to respond to its
challenges can lead to a surrender to passing fashions, with a consequent
lessening of spiritual fervour or a succumbing to discouragement. The possibility
of a deeper spiritual formation might lead consecrated persons to feel somehow
superior to other members of the faithful, while the urgent need for appropriate
and necessary training can turn into a frantic quest for efficiency, as if apostolic
service depended primarily on human means rather than on God. The
praiseworthy desire to become close to the men and women of our day,
believers and non-believers, rich and poor, can lead to the adoption of a
secularized lifestyle or the promotion of human values in a merely horizontal
direction. Sharing in the legitimate aspirations of one's own nation or culture
could lead to embracing forms of nationalism or accepting customs which instead
need to be purified and elevated in the light of the Gospel.The path to holiness
thus involves the acceptance of spiritual combat. This is a demanding reality
which is not always given due attention today. Tradition has often seen an image
of this spiritual combat in Jacob's wrestling with the mystery of God, whom he
confronts in order to receive his blessing and to see him (cf. Gen 32:23-31). In
this episode from the beginnings of biblical history, consecrated persons can
recognize a symbol of the asceticism which they need in order to open their
hearts to the Lord and to their brothers and sisters.
Fostering holiness
39. Today a renewed commitment to holiness by consecrated persons is more

necessary than ever, also as a means of promoting and supporting every
Christian's desire for perfection. "It is therefore necessary to inspire in all the
faithful a true longing for holiness, a deep desire for conversion and personal
renewal in a context of ever more intense prayer and of solidarity with one's
neighbour, especially the most needy".To the degree that they deepen their
friendship with God, consecrated persons become better prepared to help their
brothers and sisters through valuable spiritual activities such as schools of
prayer, spiritual exercises and retreats, days of recollection, spiritual dialogue
and direction. In this way people are helped to grow in prayer and will then be
better able to discern God's will in their lives and to commit themselves to the
courageous and sometimes heroic demands which faith makes of them.

Consecrated persons "at the deepest level of their being ... are caught up in the
dynamism of the Church's life, which is thirsty for the divine Absolute and called
to holiness. It is to this holiness that they bear witness".The fact that all are
called to become saints cannot fail to inspire more and more those who by their
very choice of life have the mission of reminding others of that call.
"Rise, and have no fear": a renewed trust
40. "Jesus came and touched them, saying, "Rise, and have no fear" (Mt 17:7).
Like the three Apostles in the episode of the Transfiguration, consecrated
persons know from experience that their lives are not always marked by the
fervour which makes us exclaim: "It is well that we are here" (Mt 17:4). But it is
always a life "touched" by the hand of Christ, a life where his voice is heard, a
life sustained by his grace.
"Rise, and have no fear". Obviously, the Master's encouragement is addressed to

every Christian. All the more does it apply to those called to "leave everything"
and thus to "risk everything" for Christ. This is particularly true whenever one
descends from the "mountain" with the Master and sets off on the road which
leads from Tabor to Calvary.When Luke relates that Moses and Elijah were
speaking with Christ about his Paschal Mystery, it is significant that he uses the
term "departure" (éxodos): "they spoke about his departure, which he was to
accomplish at Jerusalem" (9:31). "Exodus" is a basic term in Revelation; it
evokes the whole of salvation history and expresses the deep meaning of the
Paschal Mystery. It is a theme particularly dear to the spirituality of the
consecrated life and well expresses its meaning. It inevitably includes everything
that pertains to the mysterium Crucis. But this difficult "exodus journey", when
viewed from the perspective of Tabor, is seen to be a road situated between two
lights: the anticipatory light of the Transfiguration and the definitive light of the
Resurrection.From the standpoint of the Christian life as a whole, the vocation to
the consecrated life is, despite its renunciations and trials, and indeed because of
them, a path "of light" over which the Redeemer keeps constant watch: "Rise,
and have no fear".
CHAPTER II
SIGNUM FRATERNITATIS
CONSECRATED LIFE AS A SIGN

OF COMMUNION IN THE CHURCH
I. PERMANENT VALUES
In the image of the Trinity
41. During his earthly life, the Lord Jesus called those whom he wished in order
to have them at his side and to train them to live, according to his example, for
the Father and for the mission which he had received from the Father (cf. Mk
3:13-15). He thus inaugurated the new family which down the centuries would
include all those ready to "do the will of God" (cf. Mk 3:32-35). After the
Ascension, as a result of the gift of the Spirit, a fraternal community formed
around the Apostles, gathered in the praise of God and in a concrete experience
of communion (cf. Acts 2:42-47; 4:32-35). The life of that community and, even
more, the experience of complete sharing with Christ lived out by the Twelve,
have always been the model to which the Church has looked whenever she has
sought to return to her original fervour and to resume with fresh evangelical
vigour her journey through history.The Church is essentially a mystery of
communion, "a people made one with the unity of the Father, the Son, and the
Holy Spirit".The fraternal life seeks to reflect the depth and richness of this
mystery, taking shape as a human community in which the Trinity dwells, in
order to extend in history the gifts of communion proper to the three divine
Persons. Many are the settings and the ways in which fraternal communion is
expressed in the life of the Church. The consecrated life can certainly be credited
with having effectively helped to keep alive in the Church the obligation of
fraternity as a form of witness to the Trinity. By constantly promoting fraternal
love, also in the form of common life, the consecrated life has shown that
sharing in the Trinitarian communion can change human relationships and create
a new type of solidarity. In this way it speaks to people both of the beauty of
fraternal communion and of the ways which actually lead to it. Consecrated
persons live "for" God and "from" God, and precisely for this reason they are able
to bear witness to the reconciling power of grace, which overcomes the divisive
tendencies present in the human heart and in society.
Fraternal life in love
42. The fraternal life, understood as a life shared in love, is an eloquent sign of
ecclesial communion. It is practised with special care in Religious Institutes and
in Societies of Apostolic Life, where community living acquires special
significance.Nor is the dimension of fraternal communion alien to Secular
Institutes, or even to forms of the consecrated life lived individually. Hermits, in
their profound solitude, do not withdraw from ecclesial communion but serve
that communion by their specific charism of contemplation. Consecrated virgins
in the world live out their consecration in a special relationship of communion
with the particular and universal Church. The same is true of consecrated widows
and widowers.
All these people, by practising evangelical discipleship, commit themselves to

fulfilling the Lord's "new commandment", to love one another as he has loved us
(cf. Jn 13:34). Love led Christ to the gift of self, even to the supreme sacrifice of
the Cross. So too, among his disciples, there can be no true unity without that
unconditional mutual love which demands a readiness to serve others

generously, a willingness to welcome them as they are, without "judging" them
(cf. Mt 7:1-2), and an ability to forgive up to "seventy times seven" (Mt 18:22).
Consecrated persons, who become "of one heart and soul" (Acts 4:32) through
the love poured into their hearts by the Holy Spirit (cf. Rom 5:5), experience an
interior call to share everything in common: material goods and spiritual
experiences, talents and inspirations, apostolic ideals and charitable service: "In
community life, the power of the Holy Spirit at work in one individual passes at
the same time to all. Here not only does each enjoy his own gift, but makes it
abound by sharing it with others; and each one enjoys the fruits of the other's
gift as if they were his own".n community life, then, it should in some way be
evident that, more than an instrument for carrying out a specific mission,
fraternal communion is a God-enlightened space in which to experience the
hidden presence of the Risen Lord (cf. Mt 18:20).This comes about through the
mutual love of all the members of the community, a love nourished by the word
and by the Eucharist, purified in the Sacrament of Reconciliation, and sustained
by prayer for unity, the special gift of the Spirit to those who obediently listen to
the Gospel. It is the Spirit himself who leads the soul to the experience of
communion with the Father and with his Son Jesus Christ (cf. 1 Jn 1:3), a
communion which is the source of fraternal life. It is the Spirit who guides
communities of the consecrated life in carrying out their mission of service to the
Church and to all humanity, in accordance with their original inspiration.In this
perspective, special importance attaches to Chapters (or similar meetings),
whether particular or general, at which Institutes are called to elect Superiors
according to the norms set out in their Constitutions, and to discern, in the light
of the Spirit, the best ways to preserve and adapt their charism and their
spiritual patrimony to changing historical and cultural situations.
The task of authority
43. In the consecrated life the role of Superiors, including local Superiors, has
always been of great importance for the spiritual life and for mission. In these
years of change and experimentation, the need to revise this office has
sometimes been felt. But it should be recognized that those who exercise
authority cannot renounce their obligation as those first responsible for the
community, as guides of their brothers and sisters in the spiritual and apostolic
life.
In an atmosphere strongly affected by individualism, it is not an easy thing to

foster recognition and acceptance of the role which authority plays for the
benefit of all. Nevertheless, its importance must be reaffirmed as essential for
strengthening fraternal communion and in order not to render vain the
obedience professed. While authority must be above all fraternal and spiritual,
and while those entrusted with it must know how to involve their brothers and
sisters in the decision-making process, it should still be remembered that the
final word belongs to authority and, consequently, that authority has the right to
see that decisions taken are respected.
The role of the elderly
44. Caring for the elderly and the sick has an important place in the fraternal life,
especially at times like the present, when in some parts of the world the
percentage of elderly consecrated persons is increasing. The care and concern
which these persons deserve arises not only from a clear obligation of charity
and gratitude but also from an awareness that their witness greatly serves the
Church and their own Institutes, and that their mission continues to be
worthwhile and meritorious, even when for reasons of age or infirmity they have
had to abandon their specific apostolate. The elderly and the sick have a great
deal to give in wisdom and experience to the community, if only the community
can remain close to them with concern and an ability to listen.
More than in any activity, the apostolate consists in the witness of one's own
complete dedication to the Lord's saving will, a dedication nourished by the
practice of prayer and of penance. The elderly are called in many ways to live
out their vocation: by persevering prayer, by patient acceptance of their
condition, and by their readiness to serve as spiritual directors, confessors or
mentors in prayer.
In the image of the apostolic community
45. The fraternal life plays a fundamental role in the spiritual journey of
consecrated persons, both for their constant renewal and for the full
accomplishment of their mission in the world. This is evident from the theological
motivations which sustain it, and is amply confirmed by experience. I therefore
exhort consecrated men and women to commit themselves to strengthening
their fraternal life, following the example of the first Christians in Jerusalem who
were assiduous in accepting the teaching of the Apostles, in common prayer, in
celebrating the Eucharist, and in sharing whatever goods of nature and grace
they had (cf. Acts 2: 42-47). Above all I call upon men and women religious and
members of Societies of Apostolic Life to show generous mutual love, expressing
it in ways which are in keeping with the nature of each Institute, so that every
community will be revealed as a luminous sign of the new Jerusalem, "the
dwelling of God with men" (Rev 21:3).
The whole Church greatly depends on the witness of communities filled "with joy
and with the Holy Spirit" (Acts 13:52). She wishes to hold up before the world
the example of communities in which solitude is overcome through concern for
one another, in which communication inspires in everyone a sense of shared
responsibility, and in which wounds are healed through forgiveness, and each
person's commitment to communion is strengthened. The nature of the charism
in communities of this kind directs their energies, sustains their fidelity and
directs directs the apostolic work of all towards the one mission. If the Church is
to reveal her true face to today's world, she urgently needs such fraternal
communities, which, by their very existence, contribute to the new
evangelization, inasmuch as they disclose in a concrete way the fruitfulness of
the "new commandment".
"Sentire cum Ecclesia"
46. A great task also belongs to the consecrated life in the light of the teaching
about the Church as communion, so strongly proposed by the Second Vatican
Council. Consecrated persons are asked to be true experts of communion and to
practise the spirituality of communionas "witnesses and architects of the plan for
unity which is the crowning point of human history in God's design".The sense of
ecclesial communion, developing into a spirituality of communion, promotes a
way of thinking, speaking and acting which enables the Church to grow in depth
and extension. The life of communion in fact "becomes a sign for all the world
and a compelling force that leads people to faith in Christ ... In this way
communion leads to mission, and itself becomes mission"; indeed, "communion
begets communion: in essence it is a communion that is missionary". In founders
and foundresses we see a constant and lively sense of the Church, which they
manifest by their full participation in all aspects of the Church's life, and in their
ready obedience to the Bishops and especially to the Roman Pontiff. Against this
background of love towards Holy Church, "the pillar and bulwark of the truth" (1
Tim 3:15), we readily understand the devotion of Saint Francis of Assisi for "the
Lord Pope",the daughterly outspokenness of Saint Catherine of Siena towards
the one whom she called "sweet Christ on earth",the apostolic obedience and the
sentire cum Ecclesia of Saint Ignatius Loyola,and the joyful profession of faith
made by Saint Teresa of Avila: "I am a daughter of the Church".We can also
understand the deep desire of Saint Theresa of the Child Jesus: "In the heart of
the Church, my mother, I will be love".These testimonies are representative of
the full ecclesial communion which the Saints, founders and foundresses, have
shared in diverse and often difficult times and circumstances. They are examples
which consecrated persons need constantly to recall if they are to resist the
particularly strong centrifugal and disruptive forces at work today.A distinctive
aspect of ecclesial communion is allegiance of mind and heart to the Magisterium
of the Bishops, an allegiance which must be lived honestly and clearly testified to
before the People of God by all consecrated persons, especially those involved in
theological research, teaching, publishing, catechesis and the use of the means
of social communication.Because consecrated persons have a special place in the
Church, their attitude in this regard is of immense importance for the whole
People of God. Their witness of filial love will give power and forcefulness to their
apostolic activity which, in the context of the prophetic mission of all the
baptized, is generally distinguished by special forms of cooperation with the
Hierarchy.In a specific way, through the richness of their charisms, consecrated
persons help the Church to reveal ever more deeply her nature as the sacrament
"of intimate union with God, and of the unity of all mankind".
Fraternity in the universal Church
47. Consecrated persons are called to be a leaven of communion at the service

of the mission of the universal Church by the very fact that the manifold
charisms of their respective Institutes are granted by the Holy Spirit for the good
of the entire Mystical Body, whose upbuilding they must serve (cf. 1 Cor 12:4-
11). Significantly, "the more excellent way" (1 Cor 12:31), the "greatest of all"
(cf. 1 Cor 13:13), as the Apostle says, is charity, which brings all diversity into
one and strengthens everyone to support one another in apostolic zeal. This,
precisely, is the scope of the particular bond of communion which the different
Institutes of Consecrated Life and the Societies of Apostolic Life have with the
Successor of Peter in his ministry of unity and missionary universality. The
history of spirituality amply illustrates this bond and shows its providential
function both in safeguarding the specific identity of the consecrated life and in
advancing the missionary expansion of the Gospel. The vigorous spread of the
Gospel message, the firm rooting of the Church in so many areas of the world,
and the Christian springtime which the young Churches are experiencing today,
would be unthinkable — as the Synod Fathers observed — without the
contribution of numerous Institutes of Consecrated Life and Societies of Apostolic
Life. Down the centuries they have maintained strong bonds of communion with
the Successors of Peter, who found in them a generous readiness to devote
themselves to the Church's missionary activity with an availability which, when
necessary, went as far as heroism.
All this brings out the character of universality and communion proper to
Institutes of Consecrated Life and to Societies of Apostolic Life. Because of their
supra-diocesan character, grounded in their special relation to the Petrine
ministry, they are also at the service of cooperation between the particular
Churches,since they can effectively promote an "exchange of gifts" among them,
and thus contribute to an inculturation of the Gospel which purifies, strengthens
and ennobles the treasures found in the cultures of all peoples.Today too, the
flowering of vocations to the consecrated life in the younger Churches
demonstrates the ability of the consecrated life to make present in Catholic unity
the needs of different peoples and cultures.
The consecrated life and the particular Church
48. Again, a significant role is played by consecrated persons within the

particular Churches. On the basis of the Council's teaching on the Church as
communion and mystery, and on the particular Churches as portions of the
People of God in which "the one, holy, catholic and apostolic Church of Christ is
truly present and operative",this aspect of the consecrated life has been
systematically explored and codified in various postconciliar documents. These
texts bring out clearly the fundamental importance of cooperation between

consecrated persons and Bishops for the organic development of diocesan
pastoral life. The charisms of the consecrated life can greatly contribute to the
building up of charity in the particular Churches.
The various ways of living the evangelical counsels are in fact the expression and
fruit of spiritual gifts received by founders and foundresses. As such, they
constitute an "experience of the Spirit, transmitted to their disciples to be lived,
safeguarded, deepened and constantly developed by them, in harmony with the
Body of Christ continually in the process of growth".The identity of each Institute
is bound up with a particular spirituality and apostolate, which takes shape in a
specific tradition marked by objective elements.For this reason the Church is
concerned that Institutes should grow and develop in accordance with the spirit
of their founders and foundresses, and their own sound traditions.onsequently,
each Institute is recognized as having a rightful autonomy, enabling it to follow
its own discipline and to keep intact its spiritual and apostolic patrimony. It is the
responsibility of local Ordinaries to preserve and safeguard this autonomy.Thus,
Bishops are asked to welcome and esteem the charisms of the consecrated life,
and to give them a place in the pastoral plans of the Diocese. They should have
a particular concern for Institutes of diocesan right, which are entrusted to the
special care of the local Bishop. A Diocese which lacked the consecrated life
would not only be deprived of many spiritual gifts, of suitable places for people
to seek God, of specific apostolic activities and pastoral approaches, but it would
also risk a great weakening of that missionary spirit which is characteristic of the
majority of Institutes.There is a duty then to respond to the gift of the
consecrated life which the Spirit awakens in the particular Churches, by
welcoming it with generosity and thanksgiving.
Fruitful and ordered ecclesial communion
49. The Bishop is the father and pastor of the particular Church in its entirety. It
is his task to discern and respect individual charisms, and to promote and
coordinate them. In his pastoral charity he will therefore welcome the charism of
the consecrated life as a grace which is not restricted to any one Institute, but
which benefits the whole Church. Bishops will thus seek to support and help
consecrated persons, so that, in communion with the Church, they open
themselves to spiritual and pastoral initiatives responding to the needs of our
time, while remaining faithful to their founding charism. For their part,
consecrated persons will not fail to cooperate generously with the particular
Churches as much as they can and with respect for their own charism, working
in full communion with the Bishop in the areas of evangelization, catechesis and
parish life.
It is helpful to recall that, in coordinating their service to the universal Church

with their service to the particular Churches, Institutes may not invoke rightful
autonomy, or even the exemption which a number of them enjoy, in order to

justify choices which actually conflict with the demands of organic communion
called for by a healthy ecclesial life. Instead, the pastoral initiatives of
consecrated persons should be determined and carried out in cordial and open
dialogue between Bishops and Superiors of the different Institutes. Special
attention by Bishops to the vocation and mission of Institutes, and respect by the
latter for the ministry of Bishops, with ready acceptance of their concrete
pastoral directives for the life of the Diocese: these are two intimately linked
expressions of that one ecclesial charity by which all work to build up the organic
communion — charismatic and at the same time hierarchically structured — of
the whole People of God.
A constant dialogue animated by charity
50. Constant dialogue between Superiors of Institutes of Consecrated Life and

Societies of Apostolic Life and Bishops is most valuable in order to promote
mutual understanding, which is the necessary precondition for effective
cooperation, especially in pastoral matters. Thanks to regular contacts of this
kind, Superiors, both men and women, can inform Bishops about the apostolic
undertakings which they are planning in Dioceses, in order to agree on the
necessary practical arrangements. In the same way, it is helpful for delegates of
the Conferences of Major Superiors to be invited to meetings of the Bishops'
Conferences and, in turn, for delegates of the Episcopal Conferences to be
invited to attend the Conferences of Major Superiors, following predetermined
formats. It would be a great help if, where they do not yet exist, mixed
commissions of Bishops and Major Superiorswere set up at the national level for
the joint study of problems of common interest. Likewise, better reciprocal
knowledge will result if the theology and the spirituality of the consecrated life
are made part of the theological preparation of diocesan priests, and if adequate
attention to the theology of the particular Church and to the spirituality of the
diocesan clergy is included in the formation of consecrated persons.Finally, it is
reassuring to mention that, at the Synod, not only were there many interventions
on the doctrine of communion, but great satisfaction was expressed for the
experience of dialogue conducted in a climate of mutual trust and openness
between the Bishops and the men and women religious present. This led to a
desire that "this spiritual experience of communion and cooperation be extended
to the whole Church", even after the Synod.It is my hope too that all will grow in
the understanding and spirituality of communion.
Fraternity in a divided and unjust world
51. The Church entrusts to communities of consecrated life the particular task of
spreading the spirituality of communion, first of all in their internal life and then
in the ecclesial community, and even beyond its boundaries, by opening or
continuing a dialogue in charity, especially where today's world is torn apart by
ethnic hatred or senseless violence. Placed as they are within the world's
different societies — societies frequently marked by conflicting passions and
interests, seeking unity but uncertain about the ways to attain it — communities
of consecrated life, where persons of different ages, languages and cultures
meet as brothers and sisters, are signs that dialogue is always possible and that
communion can bring differences into harmony.
Consecrated men and women are sent forth to proclaim, by the witness of their
lives, the value of Christian fraternity and the transforming power of the Good
News,which makes it possible to see all people as sons and daughters of God,
and inspires a self-giving love towards everyone, especially the least of our
brothers and sisters. Such communities are places of hope and of the discovery
of the Beatitudes, where love, drawing strength from prayer, the wellspring of
communion, is called to become a pattern of life and source of joy.In an age
characterized by the globalization of problems and the return of the idols of
nationalism, international Institutes especially are called to uphold and to bear
witness to the sense of communion between peoples, races and cultures. In a
climate of fraternity, an openness to the global dimension of problems will not
detract from the richness of particular gifts, nor will the affirmation of a particular
gift conflict with other gifts or with unity itself. International Institutes can
achieve this effectively, inasmuch as they have to face in a creative way the
challenge of inculturation, while at the same time preserving their identity.
Communion among different Institutes
52. Fraternal spiritual relations and mutual cooperation among different

Institutes of Consecrated Life and Societies of Apostolic Life are sustained and
nourished by the sense of ecclesial communion. Those who are united by a
common commitment to the following of Christ and are inspired by the same
Spirit cannot fail to manifest visibly, as branches of the one Vine, the fullness of
the Gospel of love. Mindful of the spiritual friendship which often united founders
and foundresses during their lives, consecrated persons, while remaining faithful
to the character of their own Institute, are called to practise a fraternity which is
exemplary and which will serve to encourage the other members of the Church
in the daily task of bearing witness to the Gospel.
Saint Bernard's words about the various Religious Orders remain ever timely: "I
admire them all. I belong to one of them by observance, but to all of them by
charity. We all need one another: the spiritual good which I do not own and
possess, I receive from others ... In this exile, the Church is still on pilgrimage
and is, in a certain sense, plural: she is a single plurality and a plural unity. All
our diversities, which make manifest the richness of God's gifts, will continue to
exist in the one house of the Father, which has many rooms. Now there is a
division of graces; then there will be distinctions of glory. Unity, both here and
there, consists in one and the same charity".
Coordinating bodies
53. A significant contribution to communion can be made by the Conferences of

Major Superiors and by the Conferences of Secular Institutes. Encouraged and
regulated by the Second Vatican Counciland by subsequent documents,these
bodies have as their principal purpose the promotion of the consecrated life
within the framework of the Church's mission.
By means of these bodies, Institutes express the communion which unites them,
and they seek the means to reinforce that communion, with respect and esteem
for the uniqueness of their different charisms, which reflect the mystery of the
Church and the richness of divine wisdom.I encourage Institutes of Consecrated
Life to work together, especially in those countries where particularly difficult
situations increase the temptation for them to withdraw into themselves, to the
detriment of the consecrated life itself and of the Church. Rather, these
Institutes should help one another in trying to discern God's plan in this troubled
moment of history, in order better to respond to it with appropriate works of the
apostolate.In the perspective of a communion open to the challenges of our
time, Superiors, men and women, "working in harmony with the Bishops", should
seek "to make use of the accomplishments of the best members of each Institute
and to offer services which not only help to overcome eventual limits but which
create a valid style of formation in consecrated life". exhort the Conferences of
Major Superiors and the Conferences of Secular Institutes to maintain frequent
and regular contacts with the Congregation for Institutes of Consecrated Life and
Societies of Apostolic Life, as a sign of their communion with the Holy See. An
active and trusting relationship ought also to be maintained with the Episcopal
Conference of each country. In the spirit of the document Mutuae Relationes,
these contacts should be established on a stable basis, in order to provide for
constant and timely coordination of initiatives as they come up. If all of this is
done with perseverance and a spirit of faithful adherence to the directives of the
Magisterium, the organizations which promote coordination and communion will
prove to be particularly helpful in formulating solutions which avoid
misunderstandings and tensions both on the theoretical and practical levels.In
this way they will make a positive contribution not only to the growth of
communion between Institutes of Consecrated Life and the Bishops, but also to
the advancement of the mission of the particular Churches.
Communion and cooperation with the laity
54. In recent years, one of the fruits of the teaching on the Church as
communion has been the growing awareness that her members can and must
unite their efforts, with a view to cooperation and exchange of gifts, in order to
participate more effectively in the Church's mission. This helps to give a clearer
and more complete picture of the Church herself, while rendering more effective
the response to the great challenges of our time, thanks to the combined
contributions of the various gifts.
Contacts with the laity, in the case of monastic or contemplative Institutes, take
the form of a relationship that is primarily spiritual, while for Institutes involved
in works of the apostolate these contacts also translate into forms of pastoral
cooperation. Members of Secular Institutes, lay or clerical, relate to other
members of the faithful at the level of everyday life. Today, often as a result of
new situations, many Institutes have come to the conclusion that their charism
can be shared with the laity. The laity are therefore invited to share more
intensely in the spirituality and mission of these Institutes. We may say that, in
the light of certain historical experiences such as those of the Secular or Third
Orders, a new chapter, rich in hope, has begun in the history of relations
between consecrated persons and the laity.
For a renewed spiritual and apostolic dynamism
55. These new experiences of communion and cooperation should be

encouraged for various reasons. They can in fact give rise to the spread of a
fruitful spirituality beyond the confines of the Institute, which will then be in a
position to ensure the continuity in the Church of the services typical of the
Institute. Another positive consequence will be to facilitate more intense
cooperation between consecrated persons and the laity in view of the Institute's
mission. Moved by the examples of holiness of the consecrated members, lay
men and women will experience at first hand the spirit of the evangelical
counsels, and will thus be encouraged to live and bear witness to the spirit of the
Beatitudes, in order to transform the world according to God's design.The
participation of the laity often brings unexpected and rich insights into certain
aspects of the charism, leading to a more spiritual interpretation of it and helping
to draw from it directions for new activities in the apostolate. In whatever
activity or ministry they are involved, consecrated persons should remember that
before all else they must be expert guides in the spiritual life, and in this
perspective they should cultivate "the most precious gift: the spirit".For their
part, the laity should offer Religious families the invaluable contribution of their
"being in the world" and their specific service.
Associates and lay volunteers
56. A significant expression of lay people's sharing in the richness of the

consecrated life is their participation in various Institutes under the new form of
so-called associate members or, in response to conditions present in certain
cultures, as people who share fully for a certain period of time the Institute's
community life and its particular dedication to contemplation or the apostolate.
This should always be done in such a way that the identity of the Institute in its
internal life is not harmed.his voluntary service, which draws from the richness of
the consecrated life, should be held in great esteem; it is however necessary to
provide proper formation so that, besides being competent, volunteers always

have supernaturally motivated intentions and, in their projects, a strong sense of
community and of the Church.Moreover, it should be borne in mind that
initiatives involving lay persons at the decision-making level, in order to be
considered the work of a specific Institute, must promote the ends of that
Institute and be carried out under its responsibility. Therefore, if lay persons take
on a directive role, they will be accountable for their actions to the competent
Superiors. It is necessary for all this to be examined and regulated by special
directives in each Institute, to be approved by higher authority; these directives
should indicate the respective responsibilities of the Institute itself, of its
communities, associate members and volunteers.
Consecrated persons, sent by their Superiors and remaining subject to them, can
take part in specific forms of cooperation in lay initiatives, particularly in
organizations and institutions which work with those on the margins of society
and which have the purpose of alleviating human suffering. Such collaboration, if
prompted and sustained by a clear and strong Christian identity and respectful of
the particular character of the consecrated life, can make the radiant power of
the Gospel shine forth brightly even in the darkest situations of human life.In
recent years, many consecrated persons have become members of one or other
of the ecclesial movements which have spread in our time. From these
experiences, those involved usually draw benefit, especially in the area of
spiritual renewal. Nonetheless, it cannot be denied that in certain cases this
involvement causes uneasiness and disorientation at the personal or community
level, especially when these experiences come into conflict with the demands of
the common life or of the Institute's spirituality. It is therefore necessary to take
care that membership in these ecclesial movements does not endanger the
charism or discipline of the Institute of origin,and that all is done with the
permission of Superiors and with the full intention of accepting their decisions.
The dignity and role of consecrated women
57. The Church fully reveals her varied spiritual richness when she overcomes all
discrimination and welcomes as a true blessing the gifts lavished by God upon
both men and women, considering them in their equal dignity. By virtue of their
dedication lived in fullness and in joy, consecrated women are called in a very
special way to be signs of God's tender love towards the human race and to be
special witnesses to the mystery of the Church, Virgin, Bride and Mother.This
mission of theirs was noted by the Synod, in which many consecrated women
participated and made their voices heard. Those voices were listened to and
appreciated. Thanks also to their contribution, useful directions for the Church's
life and her evangelizing mission have emerged. Certainly, the validity of many
assertions relating to the position of women in different sectors of society and of
the Church cannot be denied. It is equally important to point out that women's
new self-awareness also helps men to reconsider their way of looking at things,
the way they understand themselves, where they place themselves in history and
how they interpret it, and the way they organize social, political, economic,
religious and ecclesial life.
Having received from Christ a message of liberation, the Church has the mission
to proclaim this message prophetically, promoting ways of thinking and acting
which correspond to the mind of the Lord. In this context the consecrated
woman, on the basis of her experience of the Church and as a woman in the
Church, can help eliminate certain one-sided perspectives which do not fully
recognize her dignity and her specific contribution to the Church's life and
pastoral and missionary activity. Consecrated women therefore rightly aspire to
have their identity, ability, mission and responsibility more clearly recognized,
both in the awareness of the Church and in everyday life.Likewise, the future of
the new evangelization, as of all other forms of missionary activity, is unthinkable
without a renewed contribution from women, especially consecrated women.
New possibilities of presence and action
58. It is therefore urgently necessary to take certain concrete steps, beginning

by providing room for women to participate in different fields and at all levels,
including decision-making processes, above all in matters which concern women
themselves.
Moreover, the formation of consecrated women, no less than that of men, should
be adapted to modern needs and should provide sufficient time and suitable
institutional opportunities for a systematic education, extending to all areas, from
the theological-pastoral to the professional. Pastoral and catechetical formation,
always important, is particularly relevant in view of the new evangelization,
which calls for new forms of participation also on the part of women.Clearly, a
more solid formation, while helping consecrated women to understand better
their own gifts, cannot but encourage within the Church the reciprocity which is
needed. In the field of theological, cultural and spiritual studies, much can be
expected from the genius of women, not only in relation to specific aspects of
feminine consecrated life, but also in understanding the faith in all its
expressions. In this regard, the history of spirituality owes much to Saints like
Teresa of Jesus and Catherine of Siena, the first two women to be given the title
"Doctor of the Church", and to so many other mystics for their exploration of the
mystery of God and their analysis of his action in believers! The Church depends
a great deal on consecrated women for new efforts in fostering Christian doctrine
and morals, family and social life, and especially in everything that affects the
dignity of women and respect for human life.In fact, "women occupy a place, in
thought and action, which is unique and decisive. It depends on them to
promote a new feminism' which rejects the temptation of imitating models of ?
male domination', in order to acknowledge and affirm the true genius of women
in every aspect of the life of society, and overcome all discrimination, violence
and exploitation".here is reason to hope that a fuller acknowledgement of the

mission of women will provide feminine consecrated life with a heightened
awareness of its specific role and increased dedication to the cause of the
Kingdom of God. This will be expressed in many different works, such as
involvement in evangelization, educational activities, participation in the
formation of future priests and consecrated persons, animating Christian
communities, giving spiritual support, and promoting the fundamental values of
life and peace. To consecrated women and their extraordinary capacity for
dedication, I once again express the gratitude and admiration of the whole
Church, which supports them so that they will live their vocation fully and
joyfully, and feel called to the great task of helping to educate the woman of
today.
II. CONTINUITY IN THE WORK OF THE SPIRIT: FAITHFULNESS IN THE

COURSE OF CHANGE
Cloistered nuns
59. The monastic life of women and the cloister deserve special attention
because of the great esteem in which the Christian community holds this type of
life, which is a sign of the exclusive union of the Church as Bride with her Lord,
whom she loves above all things. Indeed, the life of cloistered nuns, devoted in a
special way to prayer, to asceticism and diligent progress in the spiritual life, "is
nothing other than a journey to the heavenly Jerusalem and an anticipation of
the eschatological Church immutable in its possession and contemplation of
God".In the light of this vocation and ecclesial mission, the cloister responds to
the need, felt as paramount, to be with the Lord. Choosing an enclosed space
where they will live their lives, cloistered nuns share in Christ's emptying of
himself by means of a radical poverty, expressed in their renunciation not only of
things but also of "space", of contacts, of so many benefits of creation. This
particular way of offering up the "body" allows them to enter more fully into the
Eucharistic mystery. They offer themselves with Jesus for the world's salvation.
Their offering, besides its elements of sacrifice and expiation, takes on the
aspect of thanksgiving to the Father, by sharing in the thanksgiving of the
beloved Son.
Rooted in this profound spiritual aspiration, the cloister is not only an ascetic
practice of very great value but also a way of living Christ's Passover.From being
an experience of "death", it becomes a superabundance of life, representing a
joyful proclamation and prophetic anticipation of the possibility offered to every
person and to the whole of humanity to live solely for God in Christ Jesus (cf.
Rom 6:11). The cloister brings to mind that space in the heart where every
person is called to union with the Lord. Accepted as a gift and chosen as a free
response of love, the cloister is the place of spiritual communion with God and
with the brethren, where the limitation of space and contacts works to the
advantage of interiorizing Gospel values (cf. Jn 13:34; Mt 5:3, 8).Even in the

simplicity of their life, cloistered communities, set like cities on a hilltop or lights
on a lampstand (cf. Mt 5:14-15), visibly represent the goal towards which the
entire community of the Church travels. "Eager to act and yet devoted to
contemplation",the Church advances down the paths of time with her eyes fixed
on the future restoration of all things in Christ, when she will appear "in glory
with her Spouse (cf. Col 3:1-4)",and Christ will deliver "the Kingdom to God the
Father after destroying every rule and every authority and power ... that God
may be everything to everyone" (1 Cor 15:24, 28).To these dear Sisters,
therefore, I extend my gratitude and I encourage them to remain faithful to the
cloistered life according to their particular charism. Thanks to their example, this
way of life continues to draw many vocations, attracting people by the radical
nature of a "spousal" existence dedicated totally to God in contemplation. As an
expression of pure love which is worth more than any work, the contemplative
life generates an extraordinary apostolic and missionary effectiveness.he Synod
Fathers expressed great esteem for the cloistered life, while at the same time
giving attention to requests made by some with respect to its concrete discipline.
The Synod's suggestions in this regard and especially the desire that provision be
made for giving Major Superiors more authority to grant dispensations from
enclosure for just and sufficient reasons,will be carefully considered, in the light
of the path of renewal already undertaken since the Second Vatican Council.In
this way, the various forms and degrees of cloister — from papal and
constitutional cloister to monastic cloister — will better correspond to the variety
of contemplative Institutes and monastic traditions.As the Synod itself
emphasized, associations and federations of monasteries are to be encouraged,
as already recommended by Pope Pius XII and the Second Vatican
Council,especially where there are no other effective forms of coordination or
help, with a view to safeguarding and promoting the values of contemplative life.
Such bodies, which must always respect the legitimate autonomy of monasteries,
can in fact offer valuable help in adequately resolving common problems, such as
appropriate renewal, initial and continuing formation, mutual economic support
and even the reorganization of the monasteries themselves.
Religious brothers
60. According to the traditional doctrine of the Church, the consecrated life by its
nature is neither lay nor clerical.For this reason the "lay consecration" of both
men and women constitutes a state which in its profession of the evangelical
counsels is complete in itself.Consequently, both for the individual and for the
Church, it is a value in itself, apart from the sacred ministry.
Following the teaching of the Second Vatican Council,the Synod expressed great
esteem for the kind of consecrated life in which religious brothers provide
valuable services of various kinds, inside or outside the community, participating
in this way in the mission of proclaiming the Gospel and bearing witness to it
with charity in everyday life. Indeed, some of these services can be considered
ecclesial ministries, granted by legitimate authority. This requires an appropriate
and integral formation: human, spiritual, theological, pastoral and
professional.According to the terminology currently in use, Institutes which, by
reason of their founders' design or by legitimate tradition, have a character and
purpose which do not entail the exercise of Holy Orders are called "Lay
Institutes".Nonetheless the Synod pointed out that this terminology does not
adequately express the particular nature of the vocation of the members of these
Religious Institutes. In fact, although they perform many works in common with
the lay faithful, these men do so insofar as they are consecrated, and thereby
express the spirit of total self-giving to Christ and the Church, in accordance with
their specific charism.For this reason the Synod Fathers, in order to avoid
ambiguity and confusion with the secular state of the lay faithful,proposed the
term Religious Institutes of Brothers.This proposal is significant, especially when
we consider that the term "brother" suggests a rich spirituality. "These Religious
are called to be brothers of Christ, deeply united with him, ?the firstborn among
many brothers' (Rom 8:29); brothers to one another, in mutual love and working
together in the Church in the same service of what is good; brothers to
everyone, in their witness to Christ's love for all, especially the lowliest, the
neediest; brothers for a greater brotherhood in the Church".By living in a special
way this aspect of Christian and consecrated life, Religious Brothers are an
effective reminder to Religious Priests themselves of the fundamental dimension
of brotherhood in Christ, to be lived among themselves and with every man and
woman, and they proclaim to all the Lord's words: "And you are all brothers" (Mt
23:8).In these Religious Institutes of Brothers nothing prevents certain members
from receiving Holy Orders for the priestly service of the religious community,
provided that this is approved by the General Chapter.However, the Second
Vatican Council does not give any explicit encouragement for this, precisely
because it wishes Institutes of Brothers to remain faithful to their vocation and
mission. The same holds true with regard to assuming the office of Superior,
since that office reflects in a special way the nature of the Institute itself.The
vocation of Brothers in what are known as "clerical" Institutes is different, since,
according to the design of the founder or by reason of legitimate tradition, these
Institutes presuppose the exercise of Holy Orders, are governed by clerics, and
as such are approved by Church authority.In these Institutes the sacred ministry
is constitutive of the charism itself and determines its nature, purpose and spirit.
The presence of Brothers constitutes a different form of participation in an
Institute's mission, through services rendered both within the community and in
the apostolate, in collaboration with those who exercise the priestly ministry.
Mixed Institutes
61. Some Religious Institutes, which in the founder's original design were
envisaged as a brotherhood in which all the members, priests and those who
were not priests, were considered equal among themselves, have acquired a
different form with the passing of time. It is necessary that these Institutes,
known as "mixed", evaluate on the basis of a deeper understanding of their
founding charism whether it is appropriate and possible to return to their original
inspiration.
The Synod Fathers expressed the hope that in these Institutes all the Religious
would be recognized as having equal rights and obligations, with the exception of
those which stem from Holy Orders.A special Commission has been established
to examine and resolve the problems connected with this issue; it is necessary to
await this Commission's conclusions before coming to suitable decisions in
accordance with what will be authoritatively determined.
New forms of the evangelical life
62. The Spirit, who at different times has inspired numerous forms of
consecrated life, does not cease to assist the Church, whether by fostering in
already existing Institutes a commitment to renewed faithfulness to the founding
charism, or by giving new charisms to men and women of our own day so that
they can start institutions responding to the challenges of our times. A sign of
this divine intervention is to be found in the so-called new Foundations, which
display new characteristics compared to those of traditional Foundations.
The originality of the new communities often consists in the fact that they are
composed of mixed groups of men and women, of clerics and lay persons, of
married couples and celibates, all of whom pursue a particular style of life. These
communities are sometimes inspired by one or other traditional form adapted to
the needs of modern society. Their commitment to the evangelical life also takes
on different forms, while, as a general rule, they are all characterized by an
intense aspiration to community life, poverty and prayer. Both clerics and lay
persons share in the duties of governing according to the responsibilities
assigned to them, and the apostolate focuses on the demands of the new
evangelization.If, on one hand, there is reason to rejoice at the Holy Spirit's
action, there is, on the other, a need for discernment regarding these charisms.
A fundamental principle, when speaking of the consecrated life, is that the
specific features of the new communities and their styles of life must be founded
on the essential theological and canonical elements proper to the consecrated
life.This discernment is necessary at both the local and universal level, in order
to manifest a common obedience to the one Spirit. In dioceses, Bishops should
examine the witness of life and the orthodoxy of the founders of such
communities, their spirituality, the ecclesial awareness shown in carrying out
their mission, the methods of formation and the manner of incorporation into the
community. They should wisely evaluate possible weaknesses, watching patiently
for the sign of results (cf. Mt 7:16), so that they may acknowledge the
authenticity of the charism.In a special way, Bishops are required to determine,
according to clearly established criteria, the suitability of any members of these
communities who wish to receive Holy Orders.orthy of praise are those forms of
commitment which some Christian married couples assume in certain
associations and movements. They confirm by means of a vow the obligation of
chastity proper to the married state and, without neglecting their duties towards
their children, profess poverty and obedience.They do so with the intention of
bringing to the perfection of chariry their love, already "consecrated" in the
Sacrament of Matrimony.However, by reason of the above-mentioned principle of
discernment, these forms of commitment cannot be included in the specific
category of the consecrated life. This necessary clarification regarding the nature
of such experiences in no way intends to underestimate this particular path of
holiness, from which the action of the Holy Spirit, infinitely rich in gifts and
inspirations, is certainly not absent.In view of such a wealth of gifts and creative
energies, it seems appropriate to set up a Commission to deal with questions
relating to new forms of consecrated life. The purpose of this Commission will be
to determine criteria of authenticity which will help discernment and decision-
making.Among its other tasks, this Commission will evaluate, in the light of the
experience of recent decades, which new forms of consecration can, with
pastoral prudence and to the advantage of all, be officially approved by Church
authority, in order to be proposed to the faithful who are seeking a more perfect
Christian life.New associations of evangelical life are not alternatives to already
existing Institutions, which continue to hold the pre-eminent place assigned to
them by tradition. Nonetheless, the new forms are also a gift of the Spirit,
enabling the Church to follow her Lord in a constant outpouring of generosity,
attentive to God's invitations revealed through the signs of the times. Thus the
Church appears before the world with many forms of holiness and service, as "a
kind of instrument or sign of intimate union with God, and of the unity of
mankind".The older Institutes, many of which have been tested by the severest
of hardships, which they have accepted courageously down the centuries, can be
enriched through dialogue and an exchange of gifts with the Foundations
appearing in our own day.
In this way the vigour of the different forms of consecrated life, from the oldest
to the most recent, as well as the vitality of the new communities, will renew
faithfulness to the Holy Spirit, who is the source of communion and unceasing
newness of life.
III. LOOKING TO THE FUTURE
Difficulties and future prospects
63. The changes taking place in society and the decrease in the number of
vocations are weighing heavily on the consecrated life in some regions of the
world. The apostolic works of many Institutes and their very presence in certain
local Churches are endangered. As has already occurred at other times in history,
there are Institutes which even run the risk of disappearing altogether. The
universal Church is profoundly grateful for the great contribution which these
Institutes have made to building her up through their witness and service.The
trials of the present do not take away from their merits and the positive results
of their efforts.
For other Institutes, there is the problem of reassessing their apostolate. This
task, which is difficult and often painful, requires study and discernment in the
light of certain criteria. For example, it is necessary to safeguard the significance
of an Institute's own charism, to foster community life, to be attentive to the
needs of both the universal and particular Church, to show concern for what the
world neglects, and to respond generously and boldly to the new forms of
poverty through concrete efforts, even if necessarily on a small scale, and above
all in the most abandoned areas.he various difficulties stemming from the decline
in personnel and apostolates must in no way lead to a loss of confidence in the
evangelical vitality of the consecrated life, which will always be present and
active in the Church. While individual Institutes have no claim to permanence,
the consecrated life itself will continue to sustain among the faithful the response
of love towards God and neighbour. Thus it is necessary to distinguish the
historical destiny of a specific Institute or form of consecrated life from the
ecclesial mission of the consecrated life as such. The former is affected by
changing circumstances; the latter is destined to perdure.This is true of both the
contemplative and apostolic forms of consecrated life. On the whole, under the
ever creative guidance of the Spirit, the consecrated life is destined to remain a
shining witness to the inseparable unity of love of God and love of neighbour. It
appears as the living memory of the fruitfulness of God's love. New situations of
difficulty are therefore to be faced with the serenity of those who know that
what is required of each individual is not success, but commitment to
faithfulness. What must be avoided at all costs is the actual breakdown of the
consecrated life, a collapse which is not measured by a decrease in numbers but
by a failure to cling steadfastly to the Lord and to personal vocation and mission.
Rather, by persevering faithfully in the consecrated life, consecrated persons
confess with great effectiveness before the world their unwavering trust in the
Lord of history, in whose hands are the history and destiny of individuals,
institutions and peoples, and therefore also the realization in time of his gifts.
Sad situations of crisis invite consecrated persons courageously to proclaim their
faith in Christ's Death and Resurrection, that they may become a visible sign of
the passage from death to life.
Fresh efforts in the promotion of vocations
64. The mission of the consecrated life, as well as the vitality of Institutes,
undoubtedly depend on the faithful commitment with which consecrated persons
respond to their vocation. But they have a future to the extent that still other
men and women generously welcome the Lord's call. The problem of vocations is
a real challenge which directly concerns the various Institutes but also involves
the whole Church. Great spiritual and material energies are being expended in
the sphere of vocational promotion, but the results do not always match
expectations and efforts. Thus, while vocations to the consecrated life are
flourishing in the young Churches and in those which suffered persecution at the
hands of totalitarian regimes, they are lacking in countries traditionally rich in
vocations, including vocations for the missions.
This difficult situation puts consecrated persons to the test. Sometimes they ask
themselves: Have we perhaps lost the capacity to attract new vocations? They
must have confidence in the Lord Jesus, who continues to call men and women
to follow him. They must entrust themselves to the Holy Spirit, who inspires and
bestows the charisms of the consecrated life. Therefore, while we rejoice in the
action of the Spirit, who rejuvenates the Bride of Christ by enabling the
consecrated life to flourish in many nations, we must also pray unceasingly to
the Lord of the harvest, that he will send workers to his Church in order to meet
the needs of the new evangelization (cf. Mt 9:37-38). Besides promoting prayer
for vocations, it is essential to act, by means of explicit presentation and
appropriate catechesis, with a view to encouraging in those called to the
consecrated life that free, willing and generous response which carries into effect
the grace of vocation.The invitation of Jesus, "Come and see" (Jn 1:39), is the
golden rule of pastoral work for promoting vocations, even today. Following the
example of founders and foundresses, this work aims at presenting the attraction
of the person of the Lord Jesus and the beauty of the total gift of self for the
sake of the Gospel. A primary responsibility of all consecrated men and women is
therefore to propose with courage, by word and example, the ideal of the
following of Christ, and then to support the response to the Spirit's action in the
heart of those who are called.After the enthusiasm of the first meeting with
Christ, there comes the constant struggle of everyday life, a struggle which turns
a vocation into a tale of friendship with the Lord. In view of this, the pastoral
work of promoting vocations should make use of suitable help, such as spiritual
direction, in order to nourish that personal response of love of the Lord which is
the necessary condition for becoming disciples and apostles of his Kingdom.
Moreover, if the flourishing of vocations evident in some parts of the world
justifies optimism and hope, the lack of them in other areas must not lead either
to discouragement or to the temptation to practise lax and unwise recruitment.
The task of promoting vocations should increasingly express a joint commitment
of the whole Church.It calls for the active collaboration of pastors, religious,
families and teachers, as required in something which forms an integral part of
the overall pastoral plan of every particular Church. In every Diocese there
should be this common endeavour, which coordinates and promotes the efforts
of everyone, not jeopardizing, but rather supporting, the vocational activity of
each Institute.he effective cooperation of the whole People of God, with the
support of Providence, cannot but give rise to an abundance of divine gifts.
Christian solidarity should abound in meeting the needs of vocational formation
in countries which are economically poorer. The recruitment of vocations in these
countries should be carried out by the various Institutes in full accord with the
Churches of the region, and on the basis of an active and long-term involvement
in their pastoral life.The most authentic way to support the Spirit's action is for
Institutes to invest their best resources generously in vocational work, especially
by their serious involvement in working with youth.
Commitment to initial formation
65. The Synod Assembly paid special attention to the formation of those who
wish to consecrate themselves to the Lord,and recognized its decisive
importance. The primary objective of the formation process is to prepare people
for the total consecration of themselves to God in the following of Christ, at the
service of the Church's mission. To say "yes" to the Lord's call by taking personal
responsibility for maturing in one's vocation is the inescapable duty of all who
have been called. One's whole life must be open to the action of the Holy Spirit,
travelling the road of formation with generosity, and accepting in faith the means
of grace offered by the Lord and the Church.Formation should therefore have a
profound effect on individuals, so that their every attitude and action, at
important moments as well as in the ordinary events of life, will show that they
belong completely and joyfully to God.Since the very purpose of consecrated life
is conformity to the Lord Jesus in his total self-giving,this must also be the
principal objective of formation. Formation is a path of gradual identification with
the attitude of Christ towards the Father.If this is the purpose of the consecrated
life, the manner of preparing for it should include and express the character of
wholeness. Formation should involve the whole person,in every aspect of the
personality, in behaviour and intentions. Precisely because it aims at the
transformation of the whole person, it is clear that the commitment to formation
never ends. Indeed, at every stage of life, consecrated persons must be offered
opportunities to grow in their commitment to the charism and mission of their
Institute.For formation to be complete, it must include every aspect of Christian
life. It must therefore provide a human, cultural, spiritual and pastoral
preparation which pays special attention to the harmonious integration of all its
various aspects. Sufficient time should be reserved for initial formation,
understood as a process of development which passes through every stage of
personal maturity — from the psychological and spiritual to the theological and
pastoral. In the case of those studying for the priesthood, this initial formation
coincides with and fits well into a specific course of studies, as part of a broader
formation programme.
The work of those responsible for formation
66. God the Father, through the unceasing gift of Christ and the Spirit, is the
educator par excellence of those who consecrate themselves to him. But in this
work he makes use of human instruments, placing more mature brothers and
sisters at the side of those whom he calls. Formation then is a sharing in the
work of the Father who, through the Spirit, fashions the inner attitudes of the
Son in the hearts of young men and women. Those in charge of formation must
therefore be very familiar with the path of seeking God, so as to be able to
accompany others on this journey. Sensitive to the action of grace, they will also
be able to point out those obstacles which are less obvious. But above all they
will disclose the beauty of following Christ and the value of the charism by which
this is accomplished. They will combine the illumination of spiritual wisdom with
the light shed by human means, which can be a help both in discerning the call
and in forming the new man or woman, until they are genuinely free. The chief
instrument of formation is personal dialogue, a practice of irreplaceable and
commendable effectiveness which should take place regularly and with a certain
frequency.
Because sensitive tasks are involved, the training of suitable directors of

formation, who will fulfil their task in a spirit of communion with the whole
Church, is very important. It will be helpful to establish appropriate structures for
the training of those responsible for formation, preferably in places where they
can be in contact with the culture in which their pastoral service will later be
carried out. In the work of formation, the more solidly established Institutes
should help those of more recent foundation by contributing some of their best
members.
Formation in community and for the apostolate
67. Since formation must also have a communal dimension, the community is the
chief place of formation in Institutes of Consecrated Life and Societies of
Apostolic Life. Initiation into the hardships and joys of community life takes place
in the community itself. Through the fraternal life each one learns to live with
those whom God has put at his or her side, accepting their positive traits along
with their differences and limitations. Each one learns to share the gifts received
for the building up of all, because "to each is given the manifestation of the Spirit
for the common good" (1 Cor 12:7).At the same time, from the moment of initial
formation, community life must disclose the essential missionary dimension of
consecration. Thus, during the period of initial formation, Institutes of
Consecrated Life do well to provide practical experiences which are prudently
followed by the one responsible for formation, enabling candidates to test, in the
context of the local culture, their skills for the apostolate, their ability to adapt
and their spirit of initiative.
On the one hand, it is important for consecrated persons gradually to develop a

critical judgement, based on the Gospel, regarding the positive and negative
values of their own culture and of the culture in which they will eventually work.
On the other hand, they must be trained in the difficult art of interior harmony,
of the interaction between love of God and love of one's brothers and sisters;
they must likewise learn that prayer is the soul of the apostolate, but also that
the apostolate animates and inspires prayer.
The need for a complete and updated "ratio"
68. A definite period of formation extending up to final profession is

recommended both for women's Institutes, and for men's Institutes as regards
Religious Brothers. Essentially, this is also true for cloistered communities, which
ought to set up suitable programmes, aimed at imparting a genuine preparation
for the contemplative life and its particular mission in the Church.
The Synod Fathers earnestly asked all Institutes of Consecrated Life and
Societies of Apostolic Life to draw up as soon as possible a ratio institutionis, that
is, a formation programme inspired by their particular charism, presenting clearly
and in all its stages the course to be followed in order to assimilate fully the
spirituality of the respective Institute. The ratio responds to a pressing need
today. On the one hand, it shows how to pass on the Institute's spirit so that it
will be lived in its integrity by future generations, in different cultures and
geographical regions; on the other hand, it explains to consecrated persons how
to live that spirit in the different stages of life on the way to full maturity of faith
in Christ.While it is true that the renewal of the consecrated life depends
primarily on formation, it is equally certain that this training is, in turn, linked to
the ability to establish a method characterized by spiritual and pedagogical
wisdom, which will gradually lead those wishing to consecrate themselves to put
on the mind of Christ the Lord. Formation is a dynamic process by means of
which individuals are converted to the Word of God in the depths of their being
and, at the same time, learn how to discover the signs of God in earthly realities.
At a time when religious values are increasingly being ignored by society, this
plan of formation is doubly important: as a result of it, consecrated persons will
not only continue to "see" God with the eyes of faith in a world which ignores his
presence, but will also be effective in making his presence in some way
"perceptible" through the witness of their charism.
Continuing formation
69. Continuing formation, whether in Institutes of apostolic or contemplative life,

is an intrinsic requirement of religious consecration. As mentioned above, the
formation process is not limited to the initial phase. Due to human limitations,
the consecrated person can never claim to have completely brought to life the
"new creature" who, in every circumstance of life, reflects the very mind of
Christ. Initial formation, then, should be closely connected with continuing
formation, thereby creating a readiness on everyone's part to let themselves be
formed every day of their lives.Consequently, it will be very important for every
Institute to provide, as part of its ratioinstitutionis, a precise and systematic
description of its plan of continuing formation. The chief purpose of this plan is
to provide all consecrated persons with a programme which encompasses their
whole life. None are exempt from the obligation to grow humanly and as
Religious; by the same token, no one can be over-confident and live in self-
sufficient isolation. At no stage of life can people feel so secure and committed
that they do not need to give careful attention to ensuring perseverance in
faithfulness; just as there is no age at which a person has completely achieved
maturity.
In a constant search for faithfulness
70. There is a youthfulness of spirit which lasts through time; it arises from the
fact that at every stage of life a person seeks and finds a new task to fulfil, a
particular way of being, of serving and of loving.In the consecrated life the first
years of full involvement in the apostolate are a critical stage, marked by the
passage from a supervised life to a situation of full responsibility for one's work.
It is important that young consecrated persons be supported and accompanied
by a brother or sister who helps them to live to the full the freshness of their
love and enthusiasm for Christ.The next stage can present the risk of routine,
and the subsequent temptation to give in to disappointment because of meagre
results. Middle-aged consecrated persons must therefore be helped, in the light
of the Gospel and the charism of their Institute, to renew their original decision,
and not confuse the completeness of their dedication with the degree of good
results. This will enable them to give a fresh impulse and new motivations to
their decision. This is the time to search for what is essential.The stage of
maturity, while it brings personal growth, can also bring the danger of a certain
individualism, accompanied either by a fear of not being in line with the times, or
by forms of inflexibility, self-centredness or diminished enthusiasm. At this point
continuing formation is aimed at helping not only to bring back a higher level of
spiritual and apostolic life, but also at discovering the special characteristics of
this stage of life. For at this time, after refining certain features of the
personality, the gift of self is made to God more genuinely and with greater
generosity; it extends to others with greater serenity and wisdom, as well as with
greater simplicity and richness of grace. This is the gift and experience of
spiritual fatherhood and motherhood.Advanced age poses new problems, which
can be prepared for by a discerning programme of spiritual support. The gradual
withdrawal from activity, sometimes caused by sickness or forced immobility, can
be a very formative experience. Often a time of suffering, advanced age
nonetheless offers to elderly consecrated persons the chance to be transformed
by the Paschal experience,by being configured to the Crucified Christ who fulfils
the Father's will in all things and abandons himself into the Father's hands, even
to the surrendering of his spirit to him. This configuration represents a new way
of living one's consecration, which is not tied to effectiveness in carrying out
administrative responsibilities or apostolic work.When the moment finally comes
for uniting oneself to the supreme hour of the Lord's Passion, the consecrated
person knows that the Father is now bringing to completion the mysterious
process of formation which began many years before. Death will then be awaited
and prepared for as the supreme act of love and self-offering.It should be added
that, independently of the different stages of life, any period can present critical
situations due to external factors — such as a change of place or assignment,
difficulties in work or lack of success in the apostolate, misunderstandings and
feelings of alienation — or resulting from more directly personal factors such as
physical or mental illness, spiritual aridity, deaths, difficulties in interpersonal
relations, strong temptations, crises of faith or identity, or feelings of
uselessness. When fidelity becomes more difficult, the individual must be offered
the support of greater trust and deeper love, at both the personal and
community levels. At such times, the sensitive closeness of the Superior is most
essential. Great comfort can also come from the valuable help of a brother or
sister, whose concerned and caring presence can lead to a rediscovery of the
meaning of the covenant which God originally established, and which he has no
intention of breaking. The person undergoing such a trial will then accept
purification and hardship as essential to the following of Christ Crucified. The trial
itself will appear as a providential means of being formed by the Father's hands,
and as a struggle which is not only psychological, carried out by the "I" in
relation to itself and its weaknesses, but also religious, touched each day by the
presence of God and the power of the Cross!
Dimensions of continuing formation
71. If the subject of formation is the individual at every stage of life, the object
of formation is the whole person, called to seek and love God "with all one's
heart, and with all one's soul, and with all one's might" (cf. Dt 6:5), and one's
neighbour as oneself (cf. Lev 19:18; Mt 22:37-39). Love of God and of the
brethren is a powerful force which can ceaselessly inspire the process of growth
and fidelity. Life in the Spirit is clearly of primary importance. Living in the Spirit,
consecrated persons discover their own identity and find profound peace; they
grow more attentive to the daily challenges of the word of God, and they allow
themselves to be guided by the original inspiration of their Institute. Under the
action of the Spirit, they resolutely keep times for prayer, silence and solitude,
and they never cease to ask the Almighty for the gift of wisdom in the struggles
of everyday life (cf. Wis 9:10).
The human and fraternal dimensions of the consecrated life call for self-
knowledge and the awareness of personal limitations, so as to offer its members
the inspiration and support needed on the path towards perfect freedom. In
presentday circumstances, special importance must be given to the interior
freedom of consecrated persons, their affective maturity, their ability to
communicate with others, especially in their own community, their serenity of
spirit, their compassion for those who are suffering, their love for the truth, and
a correspondence between their actions and their words.The apostolic dimension
opens the hearts and minds of consecrated persons and prepares them for
constant effort in the apostolate, as the sign that it is the love of Christ which
urges them on (cf. 2 Cor 5:14). In practice, this will involve updating the
methods and objectives of apostolic works in fidelity to the spirit and aims of the
founder or foundress and to subsequently emerging traditions, with continuous
attention to changing historical and cultural conditions, at the general and local
levels where the apostolate is carried out.The cultural and professional
dimensions, based upon a solid theological training which provides the means for
wise discernment, involve continual updating and special interest in the different
areas to which each charism is directed. Consecrated persons must therefore
keep themselves as intellectually open and adaptable as possible, so that the
apostolate will be envisaged and carried out according to the needs of their own
time, making use of the means provided by cultural progress.Finally, all these
elements are united in the dimension of the charism proper to each Institute, as
it were in a synthesis which calls for a constant deepening of one's own special
consecration in all its aspects, not only apostolic but also ascetical and mystical.
This means that each member should study diligently the spirit, history and
mission of the Institute to which he or she belongs, in order to advance the
personal and communal assimilation of its charism.
CHAPTER III
SERVITIUM CARITATIS
CONSECRATED LIFE:
MANIFESTATION OF GOD'S LOVE IN THE WORLD
Consecrated for mission
72. In the image of Jesus, the beloved Son "whom the Father consecrated and
sent into the world" (Jn 10:36), those whom God calls to follow him are also
consecrated and sent into the world to imitate his example and to continue his
mission. Fundamentally, this is true of every disciple. In a special way, however,
it is true of those who, in the manner that characterizes the consecrated life, are
called to follow Christ "more closely", and to make him the "all" of their lives.
The task of devoting themselves wholly to "mission" is therefore included in their
call; indeed, by the action of the Holy Spirit who is at the origin of every vocation
and charism, consecrated life itself is a mission, as was the whole of Jesus' life.
The profession of the evangelical counsels, which makes a person totally free for
the service of the Gospel, is important also from this point of view. It can
therefore be said that a sense of mission is essential to every Institute, not only
those dedicated to the active apostolic life, but also those dedicated to the
contemplative life.
Indeed, more than in external works, the mission consists in making Christ
present to the world through personal witness. This is the challenge, this is the
primary task of the consecrated life! The more consecrated persons allow
themselves to be conformed to Christ, the more Christ is made present and
active in the world for the salvation of all.Thus it can be said that consecrated
persons are "in mission" by virtue of their very consecration, to which they bear
witness in accordance with the ideal of their Institute. When the founding
charism provides for pastoral activities, it is obvious that the witness of life and
the witness of works of the apostolate and human development are equally
necessary: both mirror Christ who is at one and the same time consecrated to
the glory of the Father and sent into the world for the salvation of his brothers
and sisters.eligious life, moreover, continues the mission of Christ with another
feature specifically its own: fraternal life in community for the sake of the
mission. Thus, men and women religious will be all the more committed to the
apostolate the more personal their dedication to the Lord Jesus is, the more
fraternal their community life, and the more ardent their involvement in the
Institute's specific mission.
At the service of God and humanity
73. The consecrated life has the prophetic task of recalling and serving the divine
plan for humanity, as it is announced in Scripture and as it emerges from an
attentive reading of the signs of God's providential action in history. This is the
plan for the salvation and reconciliation of humanity (cf. Col 2:20-22). To carry
out this service appropriately, consecrated persons must have a profound
experience of God and be aware of the challenges of their time, understanding
the profound theological meaning of these challenges through a discernment
made with the help of the Spirit. In fact, it is often through historical events that
we discern God's hidden call to work according to his plan by active and effective
involvement in the events of our time.Discerning the signs of the times, as the
Council affirms, must be done in the light of the Gospel, so as to "respond to the
perennial questions which people ask about this present life and the life to come,
and about the relationship of the one to the other".It is necessary, therefore, to
be open to the interior promptings of the Holy Spirit, who invites us to
understand in depth the designs of Providence. He calls consecrated men and
women to present new answers to the new problems of today's world. These are
divine pleas which only souls accustomed to following God's will in everything
can assimilate faithfully and then translate courageously into choices which are
consistent with the original charism and which correspond to the demands of the
concrete historical situation.Faced with the many and pressing problems which
sometimes seem to compromise or even overwhelm the consecrated life, those
called to it cannot fail to feel the commitment to bear in their hearts and in their
prayer the entire world's needs, while at the same time they work with zeal in
the fields determined by the founding charism. Clearly, their dedication must be
guided by supernatural discernment, which distinguishes what is of the Spirit
from that which is contrary to him (cf. Gal 5:16-17,22; 1 Jn 4:6). By means of
fidelity to the Rules and Constitutions, this discernment safeguards full
communion with the Church. In this way the consecrated life will not be limited
to reading the signs of the times but will also contribute to elaborating and
putting into effect new initiatives of evangelization for present-day situations. All
this will be done in the certainty of faith that the Spirit can give satisfactory
replies even to the most difficult questions. In this regard, we would do well to
remember what the great champions of apostolic activity have always taught,
namely, that we need to trust in God as if everything depended on him and, at
the same time, to work generously as if everything depended on us.
Ecclesial cooperation and apostolic spirituality
74. Everything must be done in communion and dialogue with all other sectors of
the Church. The challenges of evangelization are such that they cannot be
effectively faced without the cooperation, both in discernment and action, of all
the Church's members. It is difficult for individuals to provide a definitive answer;
but such an answer can arise from encounter and dialogue. In particular,
effective communion among those graced with different charisms will ensure
both mutual enrichment and more fruitful results in the mission in hand. The
experience of recent years widely confirms that "dialogue is the new name of
charity",especially charity within the Church. Dialogue helps us to see the true
implications of problems and allows them to be addressed with greater hope of
success. The consecrated life, by the very fact that it promotes the value of
fraternal life, provides a privileged experience of dialogue. It can therefore
contribute to creating a climate of mutual acceptance in which the Church's
various components, feeling that they are valued for what they are, come
together in ecclesial communion in a more convinced manner, ready to
undertake the great universal mission.
Institutes involved in one or other form of the apostolate must therefore foster a
solid spirituality of action, seeing God in all things and all things in God. In fact,
"it is necessary to know that, just as a well-ordered life tends to pass from the
active to the contemplative, so the soul generally returns with profit from the
contemplative life to the active life, in order more perfectly to sustain the active
life with the flame ignited in contemplation. Thus, the active life ought to lead to
contemplation and, sometimes, from what we see interiorly, contemplation
should more effectively call us back to action".Jesus himself gave us the perfect
example of how we can link communion with the Father to an intensely active
life. Without a constant search for this unity, the danger of an interior
breakdown, of confusion and discouragement, lurks always near. Today as
yesterday, the close union between contemplation and action will allow the most
difficult missions to be undertaken.
I. LOVE TO THE END
Loving with the heart of Christ
75. "Having loved his own who were in the world, he loved them to the end. And
during supper ... Jesus rose ... and began to wash the disciples' feet, and to wipe
them with the towel with which he was girded" (Jn 13:1-2,4-5).
In the washing of feet Jesus reveals the depth of God's love for humanity: in
Jesus, God places himself at the service of human beings! At the same time, he
reveals the meaning of the Christian life and, even more, of the consecrated life,
which is a life of self-giving love, of practical and generous service. In its
commitment to following the Son of Man, who "came not to be served but to
serve" (Mt 20:28), the consecrated life, at least in the best periods of its long
history, has been characterized by this "washing of feet", that is, by service
directed in particular to the poorest and neediest. If, on the one hand, the
consecrated life contemplates the sublime mystery of the Word in the bosom of
the Father (cf. Jn 1:1), on the other hand it follows the Word who became flesh
(cf. Jn 1:14), lowering himself, humbling himself in order to serve others. Even
today, those who follow Christ on the path of the evangelical counsels intend to
go where Christ went and to do what he did.He continually calls new disciples to
himself, both men and women, to communicate to them, by an outpouring of the
Spirit (cf. Rom 5:5), the divine agape, his way of loving, and to urge them thus
to serve others in the humble gift of themselves, far from all self-interest. Peter,
overcome by the light of the Transfiguration, exclaims: "Lord, it is well that we
are here" (Mt 17:4), but he is invited to return to the byways of the world in
order to continue serving the Kingdom of God: "Come down, Peter! You wanted
to rest up on the mountain: come down. Preach the word of God, be insistent
both when it is timely and when it is not; reprove, exhort, give encouragement
using all your forbearance and ability to teach. Work, spend yourself, accept
even sufferings and torments, in order that, through the brightness and beauty
of good works, you may possess in charity what is symbolized in the Lord's white
garments".The fact that consecrated persons fix their gaze on the Lord's
countenance does not diminish their commitment on behalf of humanity; on the
contrary, it strengthens this commitment, enabling it to have an impact on
history, in order to free history from all that disfigures it.The quest for divine
beauty impels consecrated persons to care for the deformed image of God on
the faces of their brothers and sisters, faces disfigured by hunger, faces
disillusioned by political promises, faces humiliated by seeing their culture
despised, faces frightened by constant and indiscriminate violence, the
anguished faces of minors, the hurt and humiliated faces of women, the tired
faces of migrants who are not given a warm welcome, the faces of the elderly
who are without even the minimum conditions for a dignified life.The
consecrated life thus shows, with the eloquence of works, that divine charity is
the foundation and stimulus of freely-given and active love. Saint Vincent de Paul
was deeply convinced of this when he explained to the Daughters of Charity this
programme of life: "The spirit of the Society consists in giving yourselves to God
in order to love our Lord and to serve him in the person of the materially and
spiritually poor, in their houses and elsewhere, in order to teach poor young
girls, children, in general anybody whom Divine Providence sends you".oday,
among the possible works of charity, certainly the one which in a special way
shows the world this love "to the end" is the fervent proclamation of Jesus Christ
to those who do not yet know him, to those who have forgotten him, and to the
poor in a preferential way.
The specific contribution of the consecrated life to evangelization
76. The specific contribution of consecrated persons, both men and women, to
evangelization is first of all the witness of a life given totally to God and to their
brothers and sisters, in imitation of the Saviour who, out of love for humanity,
made himself a servant. In the work of salvation, in fact, everything comes from
sharing in the divine agape. Consecrated persons make visible, in their
consecration and total dedication, the loving and saving presence of Christ, the
One consecrated by the Father, sent in mission.Allowing themselves to be won
over by him (cf. Phil 3:12), they prepare to become, in a certain way, a
prolongation of his humanity.The consecrated life eloquently shows that the
more one lives in Christ, the better one can serve him in others, going even to
the furthest missionary outposts and facing the greatest dangers.
The first evangelization: proclaiming Christ to the nations
77. Those who love God, the Father of all, cannot fail to love their fellow human
beings, whom they recognize as brothers and sisters. Precisely for this reason,
they cannot remain indifferent to the fact that many men and women do not
know the full manifestation of God's love in Christ. The result, in obedience to
Christ's commandment, is the missionary drive ad gentes, which every
committed Christian shares with the Church which is missionary by nature. This
drive is felt above all by the members of Institutes, whether of the contemplative
or of the active life.Consecrated persons, in fact, have the task of making present
even among non-ChristiansChrist who is chaste, poor, obedient, prayerful and
missionary.While remaining ever faithful to their charism they must know that
they have a special share in the Church's missionary activity, in virtue of their
interior consecration made to God.The desire so often expresssed by Theresa of
Lisieux, "to love you and make you loved", the ardent longing of Saint Francis
Xavier that many, "meditating on what the Lord God will expect from them and
from the talents he has given them, would be converted, using the right means
and the spiritual exercises to know and feel within themselves the divine will, and
so, adapting themselves more to that will than to their own inclinations, they
would say: Lord, here I am, what do you want me to do? Lead me wherever you
will'",and other similar testimonies of countless holy men and women, manifest
the unsuppressible missionary drive which distinguishes and ennobles the
consecrated life.
Present in every part of the world
78. "The love of Christ impels us" (2 Cor 5:14): the members of every Institute
should be able to repeat this truth with Saint Paul, because the task of the
consecrated life is to work in every part of the world in order to consolidate and
expand the Kingdom of Christ, bringing the proclamation of the Gospel even to
the most far-off regions.In fact, the history of the missions testifies to the great
contribution made by consecrated men and women to the evangelization of
peoples: from ancient monastic Families to recent Foundations committed
exclusively to the mission ad gentes, from Institutes of active life to those
devoted to contemplation.Countless consecrated persons have given their whole
lives in this primary activity of the Church, which is "essential and never-
ending"because it is addressed to the growing number of those who do not know
Christ.
Today too this duty continues to present a pressing call to Institutes of

Consecrated Life and Societies of Apostolic Life: they are expected to make the
greatest possible contribution to the proclamation of the Gospel of Christ. Also
those Institutes which are being established and are at work in the younger
Churches are invited to open themselves to the mission among non-Christians,
inside and outside their own countries of origin. Despite the understandable
difficulties which some of them will meet, it is good to remind everyone that just
as "faith is strengthened when it is given to others",so the mission strengthens
the consecrated life, gives it new enthusiasm and new motivation, and elicits
faithfulness. For its part, missionary activity offers ample room for all the
different forms of the consecrated life.The Church's mission ad gentes offers
consecrated women, religious brothers and members of Secular Institutes special
and extraordinary opportunities for a particularly fruitful apostolate. The
members of Secular Institutes, by their presence in fields more suited to the lay
vocation, can engage in the valuable work of evangelizing all sectors of society,
as well as the structures and the very laws which regulate it. Moreover, they can
bear witness to Gospel values, living in contact with those who do not yet know
Jesus, thus making a specific contribution to the mission.It should be emphasized
that in countries where non-Christian religions are firmly established, the
presence of the consecrated life is of great importance, whether through its
educational, charitable and cultural activities, or through the witness of the
contemplative life. For this reason the establishment of communities devoted to
contemplation should be encouraged in the new Churches, since "the
contemplative life belongs to the fullness of the Church's presence".It is
necessary, then, to use appropriate means to foster an equitable distribution of
the various forms of the consecrated life in order to give new momentum to
evangelization, either by sending missionaries or by Institutes of Consecrated
Life giving special help to poorer Dioceses.
The proclamation of Christ and inculturation
79. The proclamation of Christ "is the permanent priority of mission"and is

directed towards conversion, that is, to full and sincere allegiance to Christ and
his Gospel.In the context of missionary activity the process of inculturation and
interreligious dialogue have a role to play. The challenge of inculturation ought to

be taken up by consecrated persons as a call to fruitful cooperation with grace in
facing cultural diversity. This presupposes serious personal preparation, mature
gifts of discernment, faithful adherence to the indispensable criteria of doctrinal
orthodoxy, moral integrity and ecclesial communion.Supported by the charism of
their founders and foundresses, many consecrated persons have been able to
approach cultures other than their own with the attitude of Jesus, who "emptied
himself, taking the form of a servant" (Phil 2:7). With patient and courageous
efforts to initiate dialogue, they have been successful in establishing contact with
the most diverse peoples, proclaiming to all of them the way of salvation. Today
too, many consecrated persons are looking for and are finding in the history of
individuals and of entire peoples the traces of God's presence, a presence
guiding all humanity towards the discernment of the signs of his saving will. Such
a search proves to be advantageous for consecrated persons themselves: the
values discovered in the different civilizations can in fact prompt them to deepen
their own understanding of the Christian tradition of contemplation, community
sharing, hospitality, respect for persons and attention to the environment.
A genuine inculturation requires attitudes similar to those of the Lord when he

became man and walked among us in love and meekness. In this sense the
consecrated life makes its members particularly well suited to face the complex
work of inculturation, because it accustoms them to being detached from things,
even from many features of their own culture. Applying themselves with these
attitudes to the study and understanding of other cultures, consecrated persons
can better discern the real values in them, and the best way to accept them and
perfect them with the help of their own charism.However, it should not be
forgotten that in many ancient cultures religious expression is so deeply
ingrained that religion often represents the transcendent dimension of the
culture itself. In this case true inculturation necessarily entails a serious and open
interreligious dialogue, which "is not in opposition to the mission ad gentes" and
"does not dispense from evangelization".
The inculturation of the consecrated life
80. For its part, the consecrated life itself is the bearer of Gospel values and,
where it is authentically lived, it can make an innovative contribution in meeting
the challenges of inculturation. As a sign of the primacy of God and his Kingdom,
it can, through dialogue, elicit a positive reaction in people's consciences. If the
consecrated life maintains its prophetic impact, it serves as a Gospel leaven
within a culture, purifying and perfecting it. This is demonstrated by the lives of
many Saints who in different periods of history were able to immerse themselves
in their time without being overcome by it, but opening new paths to the people
of their generation. The Gospel way of life is an important source for proposing a
new cultural model. A great many founders and foundresses perceiving certain
needs of their time, with all the limitations which they themselves recognized,
have given these needs an answer which has become an innovative cultural
proposal.
Communities of Religious Institutes and of Societies of Apostolic Life can, in fact,

offer concrete and effective cultural proposals when they bear witness to the
evangelical manner of practising mutual acceptance in diversity and of exercising
authority, and when they give an example of sharing material and spiritual
goods, of being truly international, of cooperating with other Institutes, and of
listening to the men and women of our time. The manner of thinking and acting
of those who follow Christ more closely gives rise to a true and proper point of
reference for culture; it serves to point out all that is inhuman; it bears witness
that God alone strengthens and perfects values. In turn, a genuine inculturation
will help consecrated persons to live the radical nature of the Gospel according to
the charism of their Institute and the character of the people with whom they
come into contact. This fruitful relationship can give rise to ways of life and
pastoral approaches which can bring enrichment to the whole Institute, provided
that they are consistent with the founding charism and with the unifying action
of the Holy Spirit. In this process, which entails discernment, courage, dialogue
and the challenge of the Gospel, a guarantee of being on the right path is
offered by the Holy See, whose task it is to encourage the evangelization of
cultures, as well as to authenticate developments and to sanction results in the
area of inculturation.This is "a difficult and delicate task, since it raises the
question of the Church's fidelity to the Gospel and the Apostolic Tradition amidst
the constant evolution of cultures".
The new evangelization
81. If the great challenges which modern history poses to the new evangelization
are to be faced successfully, what is needed above all is a consecrated life which
is continually open to challenge by the revealed word and the signs of the
times.The memory of the great evangelizers, both men and women, who were
themselves profoundly evangelized, shows that in order to face the world of
today it is necessary to have people who are lovingly dedicated to the Lord and
his Gospel. "Consecrated persons, because of their specific vocation, are called to
manifest the unity between self-evangelization and witness, between interior
renewal and apostolic fervour, between being and acting, showing that
dynamism arises always from the first element of each of these pairs".The new
evangelization, like that of all times, will be effective if it proclaims from the
rooftops what it has first lived in intimacy with the Lord. It calls for strong
personalities, inspired by saintly fervour. The new evangelization demands that
consecrated persons have a thorough awareness of the theological significance
of the challenges of our time. These challenges must be weighed with careful
joint discernment, with a view to renewing the mission. Courage in proclaiming
the Lord Jesus must be accompanied by trust in Providence, which is at work in
the world and which "orders everything, even human differences, for the greater
good of the Church".mportant elements enabling Institutes to play a successful

part in new evangelization are fidelity to the founding charism, communion with
all those who in the Church are involved in the same undertaking, especially the
Bishops, and cooperation with all people of good will. All this requires a careful
discernment of the calls which the Holy Spirit makes to each Institute, whether in
areas where no great immediate progress is foreseen or in other areas where a
consoling rebirth is anticipated. In every place and circumstance, consecrated
persons should be zealous heralds of Jesus Christ, ready to respond with the
wisdom of the Gospel to the questions posed today by the anxieties and the
urgent needs of the human heart.
Preference for the poor and the promotion of justice
82. At the beginning of his ministry, in the synagogue at Nazareth, Jesus

announces that the Spirit has consecrated him to preach good news to the poor,
to proclaim release to captives, to give sight back to the blind, to set the
oppressed free, to declare a year of favour from the Lord (cf. Lk 4:16-19).
Taking up the Lord's mission as her own, the Church proclaims the Gospel to
every man and woman, committing herself to their integral salvation. But with
special attention, in a true "preferential option", she turns to those who are in
situations of greater weakness, and therefore in greater need. "The poor", in
varied states of affliction, are the oppressed, those on the margin of society, the
elderly, the sick, the young, any and all who are considered and treated as "the
least".
The option for the poor is inherent in the very structure of love lived in Christ. All
of Christ's disciples are therefore held to this option; but those who wish to
follow the Lord more closely, imitating his attitudes, cannot but feel involved in a
very special way. The sincerity of their response to Christ's love will lead them to
live a life of poverty and to embrace the cause of the poor. For each Institute,
according to its charism, this involves adopting a simple and austere way of life,
both as individuals and as a community. Strengthened by this living witness and
in ways consistent with their choice of life, and maintaining their independence
vis-à-vis political ideologies, consecrated persons will be able to denounce the
injustices committed against so many sons and daughters of God, and commit
themselves to the promotion of justice in the society where they work.In this
way, even in present circumstances, through the witness of countless
consecrated persons, there will be a renewal of that dedication which was
characteristic of the founders and foundresses who spent their lives serving the
Lord in the poor. Christ "is poor on earth in the person of his poor ... As God he
is rich, as man he is poor. With his humanity he has gone up to heaven and,
prosperous, is seated at the right hand of the Father, and yet, here on earth, still
poor, he suffers hunger, thirst and nakedness".he Gospel is made effective
through charity, which is the Church's glory and the sign of her faithfulness to
the Lord. This is demonstrated by the whole history of the consecrated life,
which can be considered a living exegesis of Jesus' words: "As you did it to one
of the least of these my brethren, you did it to me" (Mt 25:40). Many Institutes,
especially in modern times, were established precisely to address one or other of
the needs of the poor. But even when such a purpose was not the determining
factor, concern and care for the needy — expressed in prayer, assistance and
hospitality — was always a normal part of every form of the consecrated life,
even of the contemplative life. And how could it be otherwise, since the Christ
encountered in contemplation is the same who lives and suffers in the poor? In
this sense, the history of the consecrated life is rich with marvellous and
sometimes ingenious examples. Saint Paulinus of Nola, after distributing his
belongings to the poor in order to consecrate himself fully to God, built the cells
of his monastery above a hospice for the poor. He rejoiced at the thought of this
singular "exchange of gifts": the poor, whom he helped, strengthened with their
prayers the very "foundations" of his house, wholly dedicated to the praise of
God.Saint Vincent de Paul, for his part, loved to say that, when one is obliged to
leave prayer to attend to a poor person in need, that prayer is not really
interrupted, because "one leaves God to serve God".erving the poor is an act of
evangelization and, at the same time, a seal of Gospel authenticity and a catalyst
for permanent conversion in the consecrated life, since, as Saint Gregory the
Great says, "when charity lovingly stoops to provide even for the smallest needs
of our neighbour, then does it suddenly surge upwards to the highest peaks. And
when in great kindness it bends to the most extreme needs, then with much
vigour does it resume its soaring to the heights".
Care of the sick
83. Following a glorious tradition, a great number of consecrated persons, above

all women, carry out their apostolate in the field of health care, according to the
charism of their respective Institutes. Down the centuries, many consecrated
persons have given their lives in service to victims of contagious diseases,
confirming the truth that dedication to the point of heroism belongs to the
prophetic nature of the consecrated life.
The Church looks with admiration and gratitude upon the many consecrated
persons who, by caring for the sick and the suffering, contribute in a significant
way to her mission. They carry on the ministry of mercy of Christ, who "went
about doing good and healing all" (Acts 10:38). In the footsteps of the Divine
Samaritan, physician of souls and bodies,and following the example of their
respective founders and foundresses, those consecrated persons committed to
this ministry by the charism of their Institute should persevere in their witness of
love towards the sick, devoting themselves to them with profound understanding
and compassion. They should give a special place in their ministry to the poorest
and most abandoned of the sick, such as the elderly, and those who are
handicapped, marginalized, or terminally ill, and to the victims of drug abuse and
the new contagious diseases. Consecrated persons should encourage the sick
themselves to offer their sufferings in communion with Christ, crucified and

glorified for the salvation of all.Indeed they should strengthen in the sick the
awareness of being able to carry out a pastoral ministry of their own through the
specific charism of the Cross, by means of their prayer and their testimony in
word and deed.oreover, the Church reminds consecrated men and women that a
part of their mission is to evangelize the health-care centres in which they work,
striving to spread the light of Gospel values to the way of living, suffering and
dying of the people of our day. They should endeavour to make the practice of
medicine more human, and increase their knowledge of bioethics at the service
of the Gospel of life. Above all therefore they should foster respect for the person
and for human life from conception to its natural end, in full conformity with the
moral teaching of the Church.For this purpose they should set up centres of
formationand cooperate closely with those ecclesial bodies entrusted with the
pastoral ministry of health care.
II. A PROPHETIC WITNESS IN THE FACE OF GREAT CHALLENGES
The prophetic character of the consecrated life
84. The prophetic character of the consecrated life was strongly emphasized by
the Synod Fathers. It takes the shape of a special form of sharing in Christ's
prophetic office, which the Holy Spirit communicates to the whole People of God.
There is a prophetic dimension which belongs to the consecrated life as such,
resulting from the radical nature of the following of Christ and of the subsequent
dedication to the mission characteristic of the consecrated life. The sign value,
which the Second Vatican Council acknowledges in the consecrated life,is
expressed in prophetic witness to the primacy which God and the truths of the
Gospel have in the Christian life. Because of this pre-eminence nothing can come
before personal love of Christ and of the poor in whom he lives.The Patristic
tradition has seen a model of monastic religious life in Elijah, courageous prophet
and friend of God.He lived in God's presence and contemplated his passing by in
silence; he interceded for the people and boldly announced God's will; he
defended God's sovereignty and came to the defence of the poor against the
powerful of the world (cf. 1 Kg 18-19). In the history of the Church, alongside
other Christians, there have been men and women consecrated to God who,
through a special gift of the Holy Spirit, have carried out a genuinely prophetic
ministry, speaking in the name of God to all, even to the Pastors of the Church.
True prophecy is born of God, from friendship with him, from attentive listening
to his word in the different circumstances of history. Prophets feel in their hearts
a burning desire for the holiness of God and, having heard his word in the
dialogue of prayer, they proclaim that word with their lives, with their lips and
with their actions, becoming people who speak for God against evil and sin.
Prophetic witness requires the constant and passionate search for God's will, for
self-giving, for unfailing communion in the Church, for the practice of spiritual
discernment and love of the truth. It is also expressed through the denunciation
of all that is contrary to the divine will and through the exploration of new ways
to apply the Gospel in history, in expectation of the coming of God's Kingdom.
Significance for the contemporary world
85. In our world, where it often seems that the signs of God's presence have
been lost from sight, a convincing prophetic witness on the part of consecrated
persons is increasingly necessary. In the first place this should entail the
affirmation of the primacy of God and of eternal life, as evidenced in the
following and imitation of the chaste, poor and obedient Christ, who was
completely consecrated to the glory of God and to the love of his brethren. The
fraternal life is itself prophetic in a society which, sometimes without realizing it,
has a profound yearning for a brotherhood which knows no borders. Consecrated
persons are being asked to bear witness everywhere with the boldness of a
prophet who is unafraid of risking even his life.
Prophecy derives a particularly persuasive power from consistency between

proclamation and life. Consecrated persons will be faithful to their mission in the
Church and the world, if they can renew themselves constantly in the light of the
word of God.Thus will they be able to enrich the other faithful with the
charismatic gifts they have received and, in turn, let themselves be challenged by
the prophetic stimulus which comes from other sectors of the Church. In this
exchange of gifts, guaranteed by full harmony with the Church's Magisterium and
discipline, there will shine forth the action of the Holy Spirit who "gives [the
Church] a unity of fellowship and service; he furnishes and directs her with
various gifts, both hierarchical and charismatic".
Faithfulness to the point of martyrdom
86. In this century, as in other periods of history, consecrated men and women
have borne witness to Christ the Lord with the gift of their own lives. Thousands
of them have been forced into the catacombs by the persecution of totalitarian
regimes or of violent groups, or have been harassed while engaged in missionary
activity, in action on behalf of the poor, in assisting the sick and the
marginalized; yet they lived and continue to live their consecration in prolonged
and heroic suffering, and often with the shedding of their blood, being perfectly
configured to the Crucified Lord. The Church has already officially recognized the
holiness of some of these men and women, honouring them as martyrs for
Christ. They enlighten us by their example, they intercede that we may be
faithful, and they await us in glory.
There is a widespread desire that the memory of so many witnesses to the faith
will remain in the consciousness of the Church as an invitation to celebrate and
imitate them. The Institutes of Consecrated Life and the Societies of Apostolic
Life can contribute to this endeavour by gathering the names of all those
consecrated persons who deserve to be inscribed in the Martyrology of the

twentieth century, and by compiling testimonies about them.
The major challenges facing the consecrated life
87. The prophetic task of the consecrated life is brought into play by three major
challenges addressed to the Church herself: they are the same challenges as
ever, posed in new ways, and perhaps more radically, by contemporary society,
at least in some parts of the world. These challenges relate directly to the
evangelical counsels of chastity, poverty and obedience, impelling the Church,
and consecrated persons in particular, to clarify and testify to the profound
anthropological significance of the counsels. The decision to follow the counsels,
far from involving an impoverishment of truly human values, leads instead to
their transformation. The evangelical counsels should not be considered as a
denial of the values inherent in sexuality, in the legitimate desire to possess
material goods or to make decisions for oneself. Insofar as these inclinations are
based on nature, they are good in themselves. Human beings, however,
weakened as they are by original sin, run the risk of acting on them in a way
which transgresses the moral norms. The profession of chastity, poverty and
obedience is a warning not to underestimate the wound of original sin and, while
affirming the value of created goods, it relativizes them by pointing to God as the
absolute good. Thus, while those who follow the evangelical counsels seek
holiness for themselves, they propose, so to speak, a spiritual "therapy" for
humanity, because they reject the idolatry of anything created and in a certain
way they make visible the living God. The consecrated life, especially in difficult
times, is a blessing for human life and for the life of the Church.
The challenge of consecrated chastity
88. The first challenge is that of a hedonistic culture which separates sexuality
from all objective moral norms, often treating it as a mere diversion and a
consumer good and, with the complicity of the means of social communication,
justifying a kind of idolatry of the sexual instinct. The consequences of this are
before everyone's eyes: transgressions of every kind, with resulting psychic and
moral suffering on the part of individuals and families. The reply of the
consecrated life is above all in the joyful living of perfect chastity, as a witness to
the power of God's love manifested in the weakness of the human condition. The
consecrated person attests that what many have believed impossible becomes,
with the Lord's grace, possible and truly liberating. Yes, in Christ it is possible to
love God with all one's heart, putting him above every other love, and thus to
love every creature with the freedom of God! This testimony is more necessary
than ever today, precisely because it is so little understood by our world. It is
offered to everyone — young people, engaged couples, husbands and wives and
Christian families — in order to show that the power of God's love can
accomplish great things precisely within the context of human love. It is a
witness which also meets a growing need for interior honesty in human
relationships.
The consecrated life must present to today's world examples of chastity lived by
men and women who show balance, self-mastery, an enterprising spirit, and
psychological and affective maturity.Thanks to this witness, human love is
offered a stable point of reference: the pure love which consecrated persons
draw from the contemplation of Trinitarian love, revealed to us in Christ.
Precisely because they are immersed in this mystery, consecrated persons feel
themselves capable of a radical and universal love, which gives them the
strength for the self-mastery and discipline necessary in order not to fall under
the domination of the senses and instincts. Consecrated chastity thus appears as
a joyful and liberating experience. Enlightened by faith in the Risen Lord and by
the prospect of the new heavens and the new earth (cf. Rev 21:1), it offers a
priceless incentive in the task of educating to that chastity which corresponds to
other states of life as well.
The challenge of poverty
89. Another challenge today is that of a materialism which craves possessions,

heedless of the needs and sufferings of the weakest, and lacking any concern for
the balance of natural resources. The reply of the consecrated life is found in the
profession of evangelical poverty, which can be lived in different ways and is
often expressed in an active involvement in the promotion of solidarity and
charity. How many Institutes devote themselves to education, training and
professional formation, preparing young people and those no longer young to
become builders of their own future! How many consecrated persons give
themselves without reserve in the service of the most disadvantaged people on
earth! How many of them work to train future educators and leaders of society,
so that they in turn will be committed to eliminating structures of oppression and
to promoting projects of solidarity for the benefit of the poor! Consecrated
persons fight to overcome hunger and its causes; they inspire the activities of
voluntary associations and humanitarian organizations; and they work with public
and private bodies to promote a fair distribution of international aid. Nations truly
owe a great deal to these enterprising agents of charity, whose tireless
generosity has contributed and continues to contribute greatly to making the
world more human.
Evangelical poverty at the service of the poor
90. Even before being a service on behalf of the poor, evangelical poverty is a
value in itself, since it recalls the first of the Beatitudes in the imitation of the
poor Christ.Its primary meaning, in fact, is to attest that God is the true wealth
of the human heart. Precisely for this reason evangelical poverty forcefully
challenges the idolatry of money, making a prophetic appeal as it were to
society, which in so many parts of the developed world risks losing the sense of
proportion and the very meaning of things. Thus, today more than in other ages,
the call of evangelical poverty is being felt also among those who are aware of
the scarcity of the planet's resources and who invoke respect for and the
conservation of creation by reducing consumption, by living more simply and by
placing a necessary brake on their own desires.
Consecrated persons are therefore asked to bear a renewed and vigorous

evangelical witness to self-denial and restraint, in a form of fraternal life inspired
by principles of simplicity and hospitality, also as an example to those who are
indifferent to the needs of their neighbour. This witness will of course be
accompanied by a preferential love for the poor and will be shown especially by
sharing the conditions of life of the most neglected. There are many communities
which live and work among the poor and the marginalized; they embrace their
conditions of life and share in their sufferings, problems and perils.Outstanding
pages in the history of evangelical solidarity and heroic dedication have been
written by consecrated persons in these years of profound changes and great
injustices, of hopes and disappointments, of striking victories and bitter defeats.
And pages no less significant have been written and are still being written by
very many other consecrated persons, who live to the full their life "hid with
Christ in God" (Col 3:3) for the salvation of the world, freely giving of
themselves, and spending their lives for causes which are little appreciated and
even less extolled. In these various and complementary ways, the consecrated
life shares in the radical poverty embraced by the Lord, and fulfils its specific role
in the saving mystery of his Incarnation and redeeming Death.
The challenge of freedom in obedience
91. The third challenge comes from those notions of freedom which separate this
fundamental human good from its essential relationship to the truth and to moral
norms.In effect, the promotion of freedom is a genuine value, closely connected
with respect for the human person. But who does not see the aberrant
consequences of injustice and even violence, in the life of individuals and of
peoples, to which the distorted use of freedom leads?
An effective response to this situation is the obedience which marks the

consecrated life. In an especially vigorous way this obedience reproposes the
obedience of Christ to the Father and, taking this mystery as its point of
departure, testifies that there is no contradiction between obedience and
freedom. Indeed, the Son's attitude discloses the mystery of human freedom as
the path of obedience to the Father's will, and the mystery of obedience as the
path to the gradual conquest of true freedom. It is precisely this mystery which
consecrated persons wish to acknowledge by this particular vow. By obedience
they intend to show their awareness of being children of the Father, as a result
of which they wish to take the Father's will as their daily bread (cf. Jn 4:34), as
their rock, their joy, their shield and their fortress (cf. Ps 18:2). Thus they show
that they are growing in the full truth about themselves, remaining in touch with
the source of their existence and therefore offering this most consoling message:
"The lovers of your law have great peace; they never stumble" (Ps 118:165).
Carrying out together the Father's will
92. This testimony of consecration takes on special meaning in religious life

because of the community dimension which marks it. The fraternal life is the
privileged place in which to discern and accept God's will, and to walk together
with one mind and heart. Obedience, enlivened by charity, unites the members
of an Institute in the same witness and the same mission, while respecting the
diversity of gifts and individual personalities. In community life which is inspired
by the Holy Spirit, each individual engages in a fruitful dialogue with the others
in order to discover the Father's will. At the same time, together they recognize
in the one who presides an expression of the fatherhood of God and the exercise
of authority received from God, at the service of discernment and
communion.Life in community is thus the particular sign, before the Church and
society, of the bond which comes from the same call and the common desire —
notwithstanding differences of race and origin, language and culture — to be
obedient to that call. Contrary to the spirit of discord and division, authority and
obedience shine like a sign of that unique fatherhood which comes from God, of
the brotherhood born of the Spirit, of the interior freedom of those who put their
trust in God, despite the human limitations of those who represent him. Through
this obedience, which some people make their rule of life, the happiness
promised by Jesus to "those who hear the word of God and keep it" (Lk 11:28) is
experienced and proclaimed for the good of all. Moreover, those who obey have
the guarantee of truly taking part in the mission, of following the Lord and not
pursuing their own desires or wishes. In this way we can know that we are
guided by the Spirit of the Lord, and sustained, even in the midst of great
hardships, by his steadfast hand (cf. Acts 20:22-23).
A decisive commitment to the spiritual life
93. One of the concerns frequently expressed at the Synod was that the
consecrated life should be nourished from the wellspring of a sound and deep
spirituality. This is a primary requirement, inscribed in the very essence of the
consecrated life by the fact that, just as every other baptized person, and indeed
even more so, those who profess the evangelical counsels must aspire with all
their strength to the perfection of charity.This commitment is clearly evidenced in
the many examples of holy founders and foundresses, and of so many
consecrated persons who have borne faithful witness to Christ to the point of
martyrdom. To tend towards holiness: this is in summary the programme of
every consecrated life, particularly in the perspective of its renewal on the
threshold of the Third Millennium. The starting point of such a programme lies in
leaving everything behind for the sake of Christ (cf. Mt 4:18-22, 19:21,27; Lk
5:11), preferring him above all things, in order to share fully in his Paschal
Mystery.
Saint Paul understood this well when he said: "Indeed I count everything as loss
because of the surpassing worth of knowing Christ Jesus my Lord ... that I may
know him and the power of his resurrection" (Phil 3:8,10). This is the path
marked out from the beginning by the Apostles, as testified to in the Christian
tradition of the East and the West: "Those who now follow Jesus, leaving
everything for his sake, remind us of the Apostles who, in answer to his
invitation, gave up everything. As a result, it has become traditional to speak of
religious life as apostolica vivendi forma".The same tradition has also emphasized
in the consecrated life the aspect of a particular covenant with God, indeed of a
spousal covenant with Christ, of which Saint Paul was a master by his example
(cf. 1 Cor 7:7) and by his teaching, proposed under the Spirit's guidance (cf. 1
Cor 7:40).We may say that the spiritual life, understood as life in Christ or life
according to the Spirit, presents itself as a path of increasing faithfulness, on
which the consecrated person is guided by the Spirit and configured by him to
Christ, in full communion of love and service in the Church.All these elements,
which take shape in the different forms of the consecrated life, give rise to a
specific spirituality, that is, a concrete programme of relations with God and
one's surroundings, marked by specific spiritual emphases and choices of
apostolate, which accentuate and re-present one or another aspect of the one
mystery of Christ. When the Church approves a form of consecrated life or an
Institute, she confirms that in its spiritual and apostolic charism are found all the
objective requisites for achieving personal and communal perfection according to
the Gospel.The spiritual life must therefore have first place in the programme of
Families of consecrated life, in such a way that every Institute and community
will be a school of true evangelical spirituality. Apostolic fruitfulness, generosity
in love of the poor, and the ability to attract vocations among the younger
generation depend on this priority and its growth in personal and communal
commitment. It is precisely the spiritual quality of the consecrated life which can
inspire the men and women of our day, who themselves are thirsting for
absolute values. In this way the consecrated life will become an attractive
witness.
Listening to the word of God
94. The word of God is the first source of all Christian spirituality. It gives rise to
a personal relationship with the living God and with his saving and sanctifying
will. It is for this reason that from the very beginning of Institutes of Consecrated
Life, and in a special way in monasticism, what is called lectio divina has been
held in the highest regard. By its means the word of God is brought to bear on
life, on which it projects the light of that wisdom which is a gift of the Spirit.
Although the whole of Sacred Scripture is "profitable for teaching" (2 Tim 3:16),
and is "the pure and perennial source of spiritual life",the writings of the New
Testament deserve special veneration, especially the Gospels, which are "the
heart of all the Scriptures".It is therefore of great benefit for consecrated persons
to meditate regularly on the Gospel texts and the New Testament writings which
describe the words and example of Christ and Mary and the apostolica vivendi
forma. Founders and foundresses were inspired by these texts in accepting their
vocation and in discerning the charism and mission of their Institutes.
Meditation of the Bible in common is of great value. When practised according to

the possibilities and circumstances of life in community, this meditation leads to
a joyful sharing of the riches drawn from the word of God, thanks to which
brothers or sisters grow together and help one another to make progress in the
spiritual life. Indeed it would be helpful if this practice were also encouraged
among other members of the People of God, priests and laity alike. This will lead,
in ways proper to each person's particular gifts, to setting up schools of prayer,
of spirituality and of prayerful reading of the Scriptures, in which God "speaks to
people as friends (cf. Ex 33:11; Jn 15:14-15) and lives among them (cf. Bar
3:38), so that he may invite and draw them into fellowship with himself".s the
Church's spiritual tradition teaches, meditation on God's word, and on the
mysteries of Christ in particular, gives rise to fervour in contemplation and the
ardour of apostolic activity. Both in contemplative and active religious life it has
always been men and women of prayer, those who truly interpret and put into
practice the will of God, who do great works. From familiarity with God's word
they draw the light needed for that individual and communal discernment which
helps them to seek the ways of the Lord in the signs of the times. In this way
they acquire a kind of supernatural intuition, which allows them to avoid being
conformed to the mentality of this world, but rather to be renewed in their own
mind, in order to discern God's will about what is good, perfect and pleasing to
him (cf. Rom 12:2).
In communion with Christ
95. An indispensable means of effectively sustaining communion with Christ is

assuredly the Sacred Liturgy, and especially the celebration of the Eucharist and
the Liturgy of the Hours.
In the first place, the Eucharist "contains the Church's entire spiritual wealth,
that is, Christ himself, our Passover and living bread, who, through his very flesh,
made vital and vitalizing by the Holy Spirit, offers life" to the human family.This
is the heart of the Church's life, and also of the consecrated life. How can those
who are called, through the profession of the evangelical counsels, to choose
Christ as the only meaning of their lives, not desire to establish an ever more
profound communion with him by sharing daily in the Sacrament which makes
him present, in the sacrifice which actualizes the gift of his love on Golgotha, the
banquet which nourishes and sustains God's pilgrim people? By its very nature
the Eucharist is at the centre of the consecrated life, both for individuals and for
communities. It is the daily viaticum and source of the spiritual life for the
individual and for the Institute. By means of the Eucharist all consecrated
persons are called to live Christ's Paschal Mystery, uniting themselves to him by
offering their own lives to the Father through the Holy Spirit. Frequent and
prolonged adoration of Christ present in the Eucharist enables us in some way to
relive Peter's experience at the Transfiguration: "It is well that we are here". In
the celebration of the mystery of the Lord's Body and Blood, the unity and
charity of those who have consecrated their lives to God are strengthened and
increased.Alongside the Eucharist, and intimately connected with it, the Liturgy
of the Hours, celebrated in union with the prayer of the Church, either in
community or individually according to the nature of each Institute, expresses
the call proper to consecrated persons to raise their hearts in praise and
intercession.The Eucharist is also closely connected with the commitment to
continual conversion and necessary purification which consecrated persons bring
to maturity in the Sacrament of Reconciliation. By their frequent encounter with
God's mercy, they purify and renew their hearts, and through the humble
recognition of their sins achieve openness in their relationship with him. The
joyful experience of sacramental forgiveness, on the journey shared with one's
brothers and sisters, makes the heart eager to learn and encourages growth in
faithfulness.Confident and humble recourse to spiritual direction is of great help
on the path of fidelity to the Gospel, especially in the period of formation and at
certain other times in life. Through it individuals are helped to respond with
generosity to the movements of the Spirit, and to direct themselves resolutely
towards holiness.Finally, I exhort all consecrated persons, according to their own
traditions, to renew daily their spiritual union with the Blessed Virgin Mary,
reliving with her the mysteries of her Son, especially by saying the Rosary.
III. SOME NEW FIELDS OF MISSION
Presence in the world of education
96. The Church has always recognized that education is an essential dimension
of her mission. The Master of her inner life is the Holy Spirit, who penetrates the
innermost depths of every human heart and knows the secret unfolding of
history. The whole Church is enlivened by the Holy Spirit and with him carries
out her educational work. Within the Church, however, consecrated persons have
a specific duty. They are called to bring to bear on the world of education their
radical witness to the values of the Kingdom, proposed to everyone in
expectation of the definitive meeting with the Lord of history. Because of their
special consecration, their particular experience of the gifts of the Spirit, their
constant listening to the word of God, their practice of discernment, their rich
heritage of pedagogical traditions built up since the establishment of their
Institute, and their profound grasp of spiritual truth (cf. Eph 2:17), consecrated
persons are able to be especially effective in educational activities and to offer a
specific contribution to the work of other educators.
Equipped with this charism, consecrated persons can give life to educational
undertakings permeated by the Gospel spirit of freedom and charity, in which
young people are helped to mature humanly under the action of the Spirit.In this
way a community of learning becomes an experience of grace, where the
teaching programme contributes to uniting into a harmonious whole the human
and the divine, the Gospel and culture, faith and life.The history of the Church,
from antiquity down to our own day, is full of admirable examples of consecrated
persons who have sought and continue to seek holiness through their
involvement in education, while at the same time proposing holiness as the goal
of education. Indeed, many of them have achieved the perfection of charity
through teaching. This is one of the most precious gifts which consecrated
persons today can offer to young people, instructing them in a way that is full of
love, according to the wise counsel of Saint John Bosco: "Young people should
not only be loved, but should also know that they are loved".
Need for a renewed commitment in the field of education
97. With respectful sensitivity and missionary boldness, consecrated men and
women should show that faith in Jesus Christ enlightens the whole enterprise of
education, never disparaging human values but rather confirming and elevating
them. Thus do consecrated persons become witnesses and instruments of the
power of the Incarnation and the vitality of the Spirit. This task of theirs is one of
the most significant manifestations of that motherhood which the Church, in the
image of Mary, exercises on behalf of all her children.It is for this reason that the
Synod emphatically urged consecrated persons to take up again, wherever
possible, the mission of education in schools of every kind and level, and in
Universities and Institutions of higher learning.Making my own the proposal of
the Synod, I warmly invite members of Institutes devoted to education to be
faithful to their founding charism and to their traditions, knowing that the
preferential love for the poor finds a special application in the choice of means
capable of freeing people from that grave form of poverty which is the lack of
cultural and religious training.Because of the importance that Catholic and
ecclesiastical universities and faculties have in the field of education and
evangelization, Institutes which are responsible for their direction should be
conscious of their responsibility. They should ensure the preservation of their
unique Catholic identity in complete fidelity to the Church's Magisterium, all the
while engaging in active dialogue with present-day cultural trends. Moreover,
depending on the circumstances, the members of these Institutes and Societies
should readily become involved in the educational structures of the State.
Members of Secular Institutes in particular, because of their specific calling, are
called to this kind of cooperation.
Evangelizing culture
98. Institutes of Consecrated Life have always had great influence in the
formation and transmission of culture. This was true in the Middle Ages, when
monasteries became places for the study of the cultural riches of the past, and
for the development of a new humanistic and Christian culture. The same has
happened every time the light of the Gospel has spread to new nations and
peoples. Many consecrated persons have been promoters of culture, and
frequently have studied and defended indigenous cultures. The need to
contribute to the promotion of culture and to the dialogue between culture and
faith is deeply felt in the Church today.Consecrated persons cannot fail to feel
challenged by this pressing need. In their proclamation of the word of God, they
too are called to discover the methods most suited to the needs of the different
social groups and various professional categories, so that the light of Christ will
penetrate all sectors of society and the leaven of salvation will transform society
from within, fostering the growth of a culture imbued with Gospel values.At the
threshold of the Third Christian Millennium, such a commitment will enable
consecrated men and women to renew their response to the will of God, who
reaches out to all those who, knowingly or not, are searching for the Truth and
the Life (cf. Acts 17:27).But in addition to this service of others, within the
consecrated life itself there is a need for a renewed and loving commitment to
the intellectual life, for dedication to study as a means of integral formation and
as a path of asceticism which is extraordinarily timely, in the face of present-day
cultural diversity. A lessened commitment to study can have grave consequences
for the apostolate, by giving rise to a sense of marginalization and inferiority, or
encouraging superficiality and rash initiatives.With all respect for the diversity of
charisms and the actual resources of individual Institutes, the commitment to
study cannot be limited to initial formation or to the gaining of academic degrees
and professional qualifications. Rather, study is an expression of the
unquenchable desire for an ever deeper knowledge of God, the source of light
and all human truth. Consequently, a commitment to study does not isolate
consecrated persons in an abstract intellectualism, or confine them within a
suffocating narcissism; rather, it is an incentive to dialogue and cooperation, a
training in the capacity for judgment, a stimulus to contemplation and prayer in
the constant quest for the presence and activity of God in the complex reality of
today's world.When they allow themselves to be transformed by the Holy Spirit,
consecrated persons can broaden the horizons of narrow human aspirations and
at the same time understand more deeply people and their life stories, going
beyond the most obvious but often superficial aspects. Countless challenges are
today emerging in the world of ideas, in new areas as well as those in which the
consecrated life has traditionally been present. There is an urgent need to
maintain fruitful contacts with all cultural realities, with a watchful and critical
attitude, but also with confident attention to those who face the particular
difficulties of intellectual work, especially when, in response to the
unprecedented problems of our times, new efforts of analysis and synthesis have
to be attempted.A serious and effective evangelization of these new areas where
culture is developed and transmitted cannot take place without active

cooperation with the laity involved in them.
Presence in the field of social communications
99. Just as in the past consecrated persons successfully used all kinds of means
at the service of evangelization and skilfully met difficulties, today too they are
challenged anew by the need to bear witness to the Gospel through the
communications media. The media, thanks to impressive developments in
technology, have reached every corner of the earth. Consecrated persons,
especially those who have the institutional charism of working in this field, have
a duty to learn the language of the media, in order to speak effectively of Christ
to our contemporaries, interpreting their "joys and hopes, their griefs and
anxieties",and thus contributing to the building up of a society in which all people
sense that they are brothers and sisters making their way to God.
Nevertheless, it is necessary to be vigilant with regard to the distorted use of the

media, especially given their extraordinary power of persuasion. The problems
which can result for the consecrated life should not be ignored; instead they
should be faced with careful discernment.The Church's response is above all
educational: it aims at promoting a correct understanding of the dynamics
underlying the media and a careful ethical assessment of their programmes, as
well as the development of healthy habits in their use.In this work of education,
aimed at training discerning listeners and expert communicators, consecrated
persons are called to offer their specific witness regarding the relative nature of
all created realities. In this way they help people to use the media wisely and in
accordance with God's plan, but also to free themselves from an obsessive
interest in "the form of this world which is passing away" (1 Cor 7:31).All efforts
in this important new field of the apostolate should be encouraged, so that the
Gospel of Christ may be proclaimed also through these modern means. The
various Institutes should be ready to cooperate, by contributing resources and
personnel, in order to implement joint projects in all sectors of social
communications. Furthermore, consecrated persons, especially members of
Secular Institutes, should willingly lend their help, wherever pastorally
appropriate, for the religious formation of leaders and workers in the field of
public and private social communications. This should be done in order to offset
the inappropriate use of the media and to promote higher quality programmes,
the contents of which will be respectful of the moral law and rich in human and
Christian values.
IV. ENGAGED IN DIALOGUE WITH EVERYONE
At the service of Christian unity
100. Christ's prayer to the Father before his Passion, that his disciples may be
one (cf. Jn 17: 21-23), lives on in the Church's prayer and activity. How can
those called to the consecrated life not feel themselves involved? The wound of
disunity still existing between believers in Christ and the urgent need to pray and
work for the promotion of Christian unity were deeply felt at the Synod. The
ecumenical sensitivity of consecrated persons is heightened also by the
awareness that in other Churches and Ecclesial Communities monasticism has
been preserved and is flourishing, as is the case in the Eastern Churches, and
that there is a renewal of the profession of the evangelical counsels, as in the
Anglican Communion and in the Communities of the Reformation.
The Synod emphasized the close connection between the consecrated life and
the cause of ecumenism, and the urgent need for a more intense witness in this
area. 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. 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
between Christians can be broken down.
Forms of ecumenical dialogue
101. Sharing of the lectio divina in the search for the truth, a participation in
common prayer, in which the Lord assures us of his presence (cf. Mt 18:20), the
dialogue of friendship and charity which makes us feel how pleasant it is when
brothers dwell in unity (cf. Ps 133), cordial hospitality shown to brothers and
sisters of the various Christian confessions, mutual knowledge and the exchange
of gifts, cooperation in common undertakings of service and of witness: these
are among the many forms of ecumenical dialogue. They are actions pleasing to
our common Father, which show the will to journey together towards perfect
unity along the path of truth and love.Likewise, the knowledge of the history,
doctrine, liturgy, and charitable and apostolic activity of other Christians cannot
but help to make ecumenical activity ever more fruitful.I wish to encourage those
Institutes which, either because they were founded for this purpose or because
of a later calling, are dedicated to promoting Christian unity and therefore foster
initiatives of study and concrete action. Indeed, no Institute of Consecrated Life
should feel itself dispensed from working for this cause. My thoughts likewise
turn to the Eastern Catholic Churches with the hope that also through the
monastic life of both men and women — the flourishing of which is a grace to be
constantly prayed for — they may help to bring about unity with the Orthodox
Churches, through the dialogue of charity and the sharing of a common
spirituality, itself the heritage of the undivided Church of the first millennium.In a
special way, I entrust to the monasteries of contemplative life the spiritual
ecumenism of prayer, conversion of heart, and charity. To this end I encourage
their presence wherever Christian communities of different confessions live side
by side, so that their total devotion to the "one thing needful" (cf. Lk 10:42) — to
the worship of God and to intercession for the salvation of the world, together
with their witness of evangelical life according to their special charisms — will
inspire everyone to abide, after the image of the Trinity, in that unity which
Jesus willed and asked of the Father for all his disciples.
Interreligious dialogue
102. Because "interreligious dialogue is a part of the Church's evangelizing

mission",Institutes of Consecrated Life cannot exempt themselves from
involvement also in this field, each in accordance with its own charism and
following the directives of ecclesiastical authority. The first form of evangelization
in relation to our brothers and sisters of other religions should be the testimony
of a life of poverty, humility and chastity, imbued with fraternal love for all. At
the same time, the freedom of spirit proper to the consecrated life will favour
that "dialogue of life"which embodies a basic model of mission and of the
proclamation of Christ's Gospel. In order to foster reciprocal knowledge, respect
and charity, Religious Institutes can also promote appropriate forms of dialogue,
marked by cordial friendship and mutual sincerity, with the monastic
communities of other religions.
Another area for cooperation with men and women of different religious
traditions is that of a shared concern for human life, extending from compassion
for those who are suffering physically and spiritually to commitment to justice,
peace and the protection of God's creation. In these areas, Institutes of active
life especially will seek an understanding with members of other religions,
through that "dialogue of action"which prepares the way for more profound
exchanges.A particular field for successful common action with people of other
religious traditions is that of efforts to promote the dignity of women. In view of
the equality and authentic complementarity of men and women, a valuable
service can be rendered above all by consecrated women.hese and other ways in
which consecrated persons are engaged in the service of interreligious dialogue
require an appropriate training, both in initial formation and in continuing
formation. They require study and research,since in this very delicate area a
profound knowledge of Christianity and of other religions is needed,
accompanied by solid faith and by spiritual and personal maturity.
Spirituality as a response to the search for the sacred and the desire for
God
103. Because of the very nature of their choice, all who embrace the consecrated
life, men and women alike, 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. Today, in many places, this search is insistently
emerging as a response to cultural forces which tend to marginalize the religious
dimension of life, if not actually to deny it.
When consecrated persons live consistently and fully their freely assumed
commitments, they are able to offer a response to the longings of their
contemporaries, and can help to free them from solutions which are for the most
part illusory and often involve a denial of the saving Incarnation of Christ (cf. 1
Jn 4:2-3), such as those proposed, for example, by the sects. By practising a
personal and communal asceticism which purifies and transfigures their entire
existence, they bear witness, against the temptation to self-centredness and
sensuality, to the true nature of the search for God. They constitute a warning
against confusing that search with a subtle search for self or a flight into
gnosticism. Every consecrated person is committed to strengthening the interior
life, which in no way involves withdrawal from reality or a turning in upon
oneself. Listening in obedience to the word, of which the Church is the guardian
and interpreter, the consecrated person points to Christ loved above all things
and to the mystery of the Trinity as the response to the profound longings of the
human heart and the ultimate goal of every religious journey sincerely open to
transcendence.For this reason, 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.
CONCLUSION
Unbounded generosity
104. Many people today are puzzled and ask: What is the point of the
consecrated life? Why embrace this kind of life, when there are so many urgent
needs in the areas of charity and of evangelization itself, to which one can
respond even without assuming the particular commitments of the consecrated
life? Is the consecrated life not a kind of "waste" of human energies which might
be used more efficiently for a greater good, for the benefit of humanity and the
Church?
These questions are asked more frequently in our day, as a consequence of a

utilitarian and technocratic culture which is inclined to assess the importance of
things and even of people in relation to their immediate "usefulness". But such
questions have always existed, as is eloquently demonstrated by the Gospel
episode of the anointing at Bethany: "Mary took a pound of costly ointment of
pure nard and anointed the feet of Jesus and wiped his feet with her hair; and
the house was filled with the fragrance of the ointment" (Jn 12:3). When Judas,
using the needs of the poor as an excuse, complained about such waste, Jesus
replied: "Let her alone!" (Jn 12:7).This is the perennially valid response to the
question which many people, even in good faith, are asking about the relevance
of the consecrated life: Could one not invest one's life in a more efficient and
reasonable way for the betterment of society? This is how Jesus replies: "Let her
alone!"
Those who have been given the priceless gift of following the Lord Jesus more
closely consider it obvious that he can and must be loved with an undivided
heart, that one can devote to him one's whole life, and not merely certain actions
or occasional moments or activities. The precious ointment poured out as a pure
act of love, and thus transcending all "utilitarian" considerations, is a sign of
unbounded generosity, as expressed in a life spent in loving and serving the
Lord, in order to devote oneself to his person and his Mystical Body. From such a
life "poured out" without reserve there spreads a fragrance which fills the whole
house. The house of God, the Church, today no less than in the past, is adorned
and enriched by the presence of the consecrated life.What in people's eyes can
seem a waste is, for the individuals captivated in the depths of their heart by the
beauty and goodness of the Lord, an obvious response of love, a joyful
expression of gratitude for having been admitted in a unique way to the
knowledge of the Son and to a sharing in his divine mission in the world."If any
of God's children were to know and taste divine love, the uncreated God, the
incarnate God, the God who endured suffering, the God who is the supreme
good, they would give themselves completely to him, they would withdraw not
only from other creatures but even from their very selves, and with all their
being would love this God of love, to the point of being completely transformed
into the God-man, who is the supreme Beloved".
The consecrated life in the service of the Kingdom of God
105. "What would become of the world if there were no Religious"?Beyond all
superficial assessments of its usefulness, the consecrated life is important
precisely in its being unbounded generosity and love, and this all the more so in
a world which risks being suffocated in the whirlpool of the ephemeral. "Without
this concrete sign there would be a danger that the charity which animates the
entire Church would grow cold, that the salvific paradox of the Gospel would be
blunted, and that the ?salt' of faith would lose its savour in a world undergoing
secularization".The Church and society itself need people capable of devoting
themselves totally to God and to others for the love of God.
The Church can in no way renounce the consecrated life, for it eloquently
expresses her inmost nature as "Bride". In the consecrated life the proclamation
of the Gospel to the whole world finds fresh enthusiasm and power. There is a
need for people able to show the fatherly face of God and the motherly face of
the Church, people who spend their lives so that others can have life and hope.
The Church needs consecrated persons who, even before committing themselves
to the service of this or that noble cause, allow themselves to be transformed by
God's grace and conform themselves fully to the Gospel.The whole Church finds
in her hands this great gift and gratefully devotes herself to promoting it with
respect, with prayer, and with the explicit invitation to accept it. It is important
that Bishops, priests and deacons, convinced of the evangelical superiority of this
kind of life, should strive to discover and encourage the seeds of vocation
through preaching, discernment and wise spiritual guidance. All the faithful are
asked to pray constantly for consecrated persons, that their fervour and their
capacity to love may grow continually and thus contribute to spreading in today's
society the fragrance of Christ (cf. 2 Cor 2:15). The whole Christian community
— pastors, laity and consecrated persons — is responsible for the consecrated
life, and for welcoming and supporting new vocations.
To young people
106. To you, young people, I say: if you hear the Lord's call, do not reject it!
Dare to become part of the great movements of holiness which renowned saints
have launched in their following of Christ. Cultivate the ideals proper to your age,
but readily accept God's plan for you if he invites you to seek holiness in the
consecrated life. Admire all God's works in the world, but be ready to fix your
eyes on the things destined never to pass away.
The Third Millennium awaits the contribution of the faith and creativity of great
numbers of young consecrated persons, that the world may be made more
peaceful and able to welcome God and, in him, all his sons and daughters.
To families
107. I address you, Christian families. Parents, give thanks to the Lord if he has
called one of your children to the consecrated life. It is to be considered a great
honour — as it always has been — that the Lord should look upon a family and
choose to invite one of its members to set out on the path of the evangelical
counsels! Cherish the desire to give the Lord one of your children so that God's
love can spread in the world. What fruit of conjugal love could be more beautiful
than this?
We must remember that if parents do not live the values of the Gospel, the
young man or woman will find it very difficult to discern the calling, to
understand the need for the sacrifices which must be faced, and to appreciate
the beauty of the goal to be achieved. For it is in the family that young people
have their first experience of Gospel values and of the love which gives itself to
God and to others. They also need to be trained in the responsible use of their
own freedom, so that they will be prepared to live, as their vocation demands, in
accordance with the loftiest spiritual realities.I pray that you, Christian families,
united with the Lord through prayer and the sacramental life, will create homes
where vocations are welcomed.
To men and women of good will
108. To all the men and women who are willing to listen to my voice, I wish to
address an invitation to seek the paths which lead to the living and true God,
including the path marked out by the consecrated life. Consecrated persons bear
witness to the fact that "whoever follows after Christ, the perfect man, becomes
himself more of a man".How many consecrated men and women have bent
down, and continue to bend down, as Good Samaritans, over the countless
wounds of the brothers and sisters whom they meet on their way!
Look at these people seized by Christ, who show that in self-mastery, sustained
by grace and God's love, lies the remedy for the craving to possess, to seek
pleasure, to dominate. Do not forget the charisms which have shaped
remarkable "seekers of God" and benefactors of humanity, who have provided
sure paths for those who seek God with a sincere heart. Consider the great
number of saints who have flourished in this way of life; consider the good done
to the world, in the past and in the present, by those who have devoted
themselves to God! Does not this world of ours need joyful witnesses and
prophets of the beneficent power of God's love? Does it not also need men and
women who, by their lives and their work, are able to sow seeds of peace and
fraternity?
To consecrated persons
109. But it is above all to you, consecrated women and men, that at the end of
this Exhortation I appeal with trust: live to the full your dedication to God, so
that this world may never be without a ray of divine beauty to lighten the path of
human existence. Christians, immersed in the cares and concerns of this world
but also called to holiness, need to discover in you purified hearts which in faith
"see" God, people docile to the working of the Holy Spirit who resolutely press on
in fidelity to the charism of their call and mission.
You know well that you have set out on a journey of continual conversion, of
exclusive dedication to the love of God and of your brothers and sisters, in order
to bear ever more splendid witness to the grace which transfigures Christian life.
The world and the Church seek authentic witnesses to Christ. And the
consecrated life is a gift which God offers in order that everyone can recognize
the "one thing necessary" (cf. Lk 10:42). To bear witness to Christ by one's life,
works and words is the particular mission of the consecrated life in the Church
and in the world.
You know the one in whom you have put your trust (cf. 2 Tim 1:12): give him
everything! Young people will not be deceived: when they come to you, they
want to see what they do not see elsewhere. An immense task awaits you in the
future: in a special way young consecrated persons, by witnessing to their
consecration, can lead their contemporaries to a renewal of their lives.An
impassioned love of Jesus Christ is a powerful attraction for those other young
people whom Christ in his goodness is calling to follow him closely and for ever.
Our contemporaries want to see in consecrated persons the joy which comes
from being with the Lord.Consecrated women and men, old and young alike, live
faithfully your commitment to God, in mutual edification and mutual support!
Despite the difficulties you may occasionally encounter, and despite the lessening
of esteem for the consecrated life in certain quarters, you have the task of once
more inviting the men and women of our time to lift their eyes, not to let
themselves be overwhelmed by everyday things, to let themselves be captivated
by the fascination of God and of his Son's Gospel. Do not forget that you, in a
very special way, can and must say that you not only belong to Christ but that
"you have become Christ"!
Looking to the future
110. You have not only a glorious history to remember and to recount, but also a
great history still to be accomplished! Look to the future, where the Spirit is
sending you in order to do even greater things.
Make your lives a fervent expectation of Christ; go forth to meet him like the
wise virgins setting out to meet the Bridegroom. Be always ready, faithful to
Christ, the Church, to your Institute and to the men and women of our time.In
this way you will day by day be renewed in Christ, in order with his Spirit to build
fraternal communities, to join him in washing the feet of the poor, and to
contribute in your own unique way to the transfiguration of the world.As it enters
the new Millennium, may our world, entrusted to human hands, become ever
more human and just, a sign and anticipation of the world to come, in which the
Lord, humble and glorified, poor and exalted, will be the full and lasting joy for
us and for our brothers and sisters, together with the Father and the Holy Spirit.
Prayer to the Holy Trinity
111. Most Holy Trinity, blessed and the source of all blessedness, bless your sons
and daughters whom you have called to praise the greatness of your love, your
merciful goodness and your beauty.
Father Most Holy, sanctify the sons and daughters who have consecrated
themselves to you, for the glory of your name. Enfold them with your power,
enabling them to bear witness that you are the Origin of all things, the one
Source of love and freedom. We thank you for the gift of the consecrated life,
which in faith seeks you and in its universal mission invites all people to draw
near to you.Jesus our Saviour, Incarnate Word, as you have entrusted your own
way of life to those whom you have called, continue to draw to yourself men and
women who will be, for the people of our time, dispensers of mercy, heralds of
your return, living signs of the Resurrection and of its treasures of virginity,
poverty and obedience. May no tribulation separate them from you and from
your love!Holy Spirit, Love poured into our hearts, who grant grace and
inspiration to our minds, the perennial Source of life, who bring to fulfilment the
mission of Christ by means of many charisms, we pray to you for all consecrated
persons. Fill their hearts with the deep certainty of having been chosen to love,
to praise and to serve. Enable them to savour your friendship, fill them with your
joy and consolation, help them to overcome moments of difficulty and to rise up
again with trust after they have fallen; make them mirrors of the divine beauty.
Give them the courage to face the challenges of our time and the grace to bring
to all mankind the goodness and loving kindness of our Saviour Jesus Christ (cf.
Tit 3:4).
Invocation of the Blessed Virgin Mary
112. Mary, image of the Church, the Bride without spot or wrinkle, which by
imitating you "preserves with virginal purity an integral faith, a firm hope and a
sincere charity",sustain consecrated persons on their journey towards the sole
and eternal Blessedness.
To you, Virgin of the Visitation, do we entrust them, that they may go forth to
meet human needs, to bring help, but above all to bring Jesus. Teach them to
proclaim the mighty things which the Lord accomplishes in the world, that all
peoples may extol the greatness of his name. Support them in their work for the
poor, the hungry, those without hope, the little ones and all who seek your Son
with a sincere heart.To you, our Mother, who desire the spiritual and apostolic
renewal of your sons and daughters in a response of love and complete
dedication to Christ, we address our confident prayer. You who did the will of the
Father, ever ready in obedience, courageous in poverty and receptive in fruitful
virginity, obtain from your divine Son that all who have received the gift of
following him in the consecrated life may be enabled to bear witness to that gift
by their transfigured lives, as they joyfully make their way with all their brothers
and sisters towards our heavenly homeland and the light which will never grow
dim.We ask you this, that in everyone and in everything glory, adoration and
love may be given to the Most High Lord of all things, who is Father, Son and
Holy Spirit.
Given in Rome, at Saint Peter's, on 25 March, the Solemnity of the Annunciation

of the Lord, in the year 1996, the eighteenth of my Pontificate.
© Copyright 1996 - Libreria Editrice Vaticana
© Copyright - Libreria Editrice Vaticana

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2/11/2021 Vita Consecrata (March 25, 1996) | John Paul II

Thanksgiving for the consecrated life

2. Because the role of consecrated life in the Church is so important, I decided to

The consecrated life: a gift to the Church

Gathering the fruits of the Synod

4. In response to the desire expressed by the Ordinary General Assembly of the

Monastic life in the East and the West

The Order of Virgins; hermits and widows

Institutes completely devoted to contemplation

8. Institutes completely devoted to contemplation, composed of either women or

In solitude and silence, by listening to the word of God, participating in divine

Apostolic religious life

This is a splendid and varied testimony, reflecting the multiplicity of gifts

Societies of Apostolic Life

New expressions of consecrated life

Purpose of the Apostolic Exhortation

In this Post-Synodal Exhortation I wish to address religious communities and

THE ORIGINS OF THE CONSECRATED LIFE

Icon of the Transfigured Christ

14. The evangelical basis of consecrated life is to be sought in the special

"And he was transfigured before them ..."

Church contemplates the transfigured face of Christ in order to be confirmed in

"This is my beloved Son": listen to him!

whole existence to Christ in an all-encompassing commitment which foreshadows

I. IN PRAISE OF THE TRINITY

"A Patre ad Patrem": God's initiative

"Per Filium": in the footsteps of the Son

"In Spiritu": consecrated by the Holy Spirit

The evangelical counsels, gift of the Trinity

Reflection of Trinitarian life in the evangelical counsels

The chastity of celibates and virgins, as a manifestation of dedication to God with

Consecrated like Christ for the Kingdom of God

II. BETWEEN EASTER AND FULFILMENT

From Tabor to Calvary

The Paschal dimension of the consecrated life

Witnesses to Christ in the world

Eschatological dimension of the consecrated life

particularly opportune to draw attention once more to the eschatological nature

Active expectation: commitment and watchfulness

The Virgin Mary, model of consecration and discipleship

III. IN THE CHURCH AND FOR THE CHURCH

New and special consecration

30. In the Church's tradition religious profession is considered to be a special and

evangelical counsels. The profession of the evangelical counsels thus

Relationships between the different states of Christian life

The special value of the consecrated life

contemplation are in a special way an image of Christ praying on the

Bearing witness to the Gospel of the Beatitudes

The living image of the Church as Bride

34. In the consecrated life, particular importance attaches to the spousal

IV. GUIDED BY THE SPIRIT OF HOLINESS

A "transfigured" life: the call to holiness

Faithfulness to the charism

Prayer and asceticism: spiritual combat

to periods devoted to mental prayer and contemplation, to Eucharistic adoration,

39. Today a renewed commitment to holiness by consecrated persons is more

courageous and sometimes heroic demands which faith makes of them.