Evangelica Testificatio

EVANGELICA TESTIFICATIO, 1971, apostolic exhortation, Paul VI [Note: ET, along with ES, span the spectrum of post-Vatican documents from those clearly legislative to those which are normative in a direct appeal to conscience & warranted a conscientious response from readers.]. It states "...certain arbitrary transformations...exaggerated distrust of the past...a mentality excessively preoccupied with hastily conforming to the profound changes which disturb our times" (#2) with recourse to VAT II casting "doubt on…very principle of religious life" (#2). Cautioned against "too hardy" an experimentation intermingled with a worldly spirit (##4, 5, 6) & recalled the Church's role in authenticating the state of life by profession of the evangelical counsels (#7). Used "charisms" for the first time in an officially promulgated document regarding institutes of consecrated life (#11). Insisted on fidelity to charism of institute and adaptation of charism to "changing circumstances of time and place" while retaining their "touchstone of authenticity" (#12).

ET reaffirmed chastity as meaningful, singular witness in modern world "ever threatened by ravaging eroticism" (#13) and urged a poverty of conscious restraint (#19) using only goods "necessary for daily sustenance" (#17). It encouraged poverty plus non-violent concern for the poor to assure "compromise with any form of social injustice" is excluded from consecrated life (#18); notes necessity & dignity of work (#20), noted the importance of communal sharing (#21), and the significance of "a religious type of dress" (#22) as integral to authentic contemporary expression of the poverty of Christ. Cited obedience as complementary to authority in "service of the common good," requiring trustful dialogue and general agreement plus acceptance of decisions of superiors (#25); encouraged continued fidelity to demands of common life (#39); urged a lifestyle of "joyful, well-balanced austerity" (#30), and questioned a "flexibility and creative spontaneity" that considered even "minimal regularity" as rigid (#32). It affirmed appropriate recollection (#35), a rhythm of religious observance (#36), "fruitful rediscovery of the means essential for leading a life completely permeated with love of God and neighbor" (#37).

In ET Paul VI unequivocally asserted "faithfulness to prayer or its abandonment are the test of the vitality or decadence of religious life" (#42) and affirmed the need for intimacy with God in order to be humbly attentive to God's people (##43,44). Primacy of the interior life (#45), the importance of silence (#46), the centrality of liturgical worship and celebration of Eucharist (##47,48) were each noted as important for spiritual fruitfulness. He insisted that prayer and spirituality, individual and communal, were to be expressed according to the charism of each institute (#50).

In a reflective and summary fashion, Paul VI called all members of consecrated life to renewed awareness of the conciliar mandate for renewal and also (quite pointedly) indicated that the moment had come " for rectification, if need be, of conscience, and also a transformation of one’s whole life, in order to attain greater fidelity” (#53). Its closing imperatives were (are) quite demanding: "Be truly poor, meek, eager for holiness, merciful and pure of heart. Be among those who will bring to the world the peace of God" (#54). Finally, in recalling the inspiration and appeal that Christian life has for youth and of affirming the importance of spiritual joy, Paul cited PC #24 to remind religious that "The example of your life constitutes the finest recommendation of the institute and the most effective invitation to embrace the religious life." The document was highly criticized by some religious (primarily women’s communities).

Prepared by Sister Elizabeth McDonough, OP, JCD, STL