Fraternal Life in Community

COMMUNITY LIFE: CONGREGAVIT NOS IN UNUM CHRISTI AMOR, 2 February 1994

"Fraternal Life in Community" is long but compact. The introduction (§§ 1-7) and first section (§§ 8-10) describe community as a place for becoming brothers and sisters (§§ 11-57) and as a place and subject of mission (§§ 58-70). Its tone is serious and sensitive; content is contemporary and important.

The introduction (§§1-7) is a realistic, non-defensive presentation of theological, canonical and social realities re: changes in community noting "positive" & "questionable" changes wherein common life has "suffered a certain loss of tone" when return to Gospel sources and to the original charism has been partial or weak (§1). Stark and honest, it notes religious communities can be a Gospel presence in society or can conform to values of the world (§1). It sees ecclesiology as most significant, citing conciliar affirmation in LG that religious life belongs to the Church’s life and holiness (§2). Community is participation in and witness to the mystery of the Church (§2a). Religious life is gift to it (§2b).

FLC points out "two aspects" of community: (1) the spiritual bond of communion of hearts united in Christ and animated by charity; (2) visible common life in lawfully constituted religious houses with fidelity to the same norms and collaborating in the same actions and services (§3). It recognizes difficulties from various causes such as: influence of Third World developments; emphasis on personal freedom and human rights; advancement of women; the contemporary communications explosion; and combined factors of secularism and consumerism and hedonism in modern society (§4). It addresses changes specific to religious life, such as: (a) emergence of smaller, more homogeneous communities; (b) practical responses to new needs beyond traditional apostolates; (c) the secularized context of professionalism, often considering common life as "an obstacle to the apostolate or merely a functional instrument"; (d) renewed awareness of interpersonal relationships; and (e) the new, more participative governance structures in religious institutes. FLC invites any who are distanced from the ideal of common life to consider its necessity for religious institutes and societies of apostolic life (§6).

Religious community is a vocation to communion with God and one another, which includes equality, forgiveness in love and unity but which is not without tension and sacrifice (§9). Community cannot be treated as having a single expression, but daily common life, prayer and apostolate are "essential and distinctive" to religious life (§10), and religious are "called to live together" as a sign of communion (§11). It acknowledges living in common can seem, at times, beyond human strength and a waste of energy in an "activist and individualistic culture" (§12). Prayer in common is central to the quality of community (§13) with emphasis on Liturgy of the Hours and the Eucharist (§14) Common life requires fidelity and perseverance (§16) despite commitments and overwork and fatigue (§17). It requires ascetical self-denial (§22), patience learning (§23) and a certain objectivity (§24).

Communities cannot avoid all conflict (§26) and must cultivate "respect, kindness, sincerity, self-control, tactfulness, a sense of humor and a spirit of self control" with a joyful simplicity, clarity, trust, capacity for dialogue, and sincere acceptance of mutual, beneficial discipline (§27). It warns against pitfalls of overwork, excessive zeal for isolated causes, and constant self-analysis as destructive of joyful life in community (§28). It notes the importance of communication skills for the purpose of strengthening life together (§§29-33) and a correlative caution re: indiscriminate use of mass media as community entertainment (§35). Meaningful maturity and self-actualization are integral to spiritual and cultural maturity (§36), while genuine, healthy affectivity is affirmed as fundamental for life together (§37). Not minimizing potential difficulties (§38) or effects of individualism (§39), true communion results from convergence of diverse gifts, celebrates what is held in common and respects contribution to community with its heritage (§§39-40). "Optional homogeneity" of self-selected groups with similar tastes and mentality is eschewed by as lessening apostolic and religious witness. Religious are together “not because [they] have chosen one another, but because [they] have been chosen by the Lord" (§41).

True religious community requires concrete implementation "through patient and persevering daily efforts" (§43) in "a convergence of yeses to God" (§44) in a spiritual ambience of obedience, poverty and chastity. Clarity re: charism and self-identity are crucial to religious community (§45). A non-descript "generic" approach to charism or involvement in "ecclesial movements" or confusing roles of laity and religious or accommodating excessively to family needs reduce the witness of community life (§46). There are "communities...with no one in charge" and others which "make all decisions collegially" such that "individual paths" gain priority and the true "function of authority" is blurred (§48). "Authoritarianism" and "communitarianism" are to be avoided (§52). Common life is "as important as apostolic life." Apostolic needs do not justify or excuse "defective community life" (§55).

But, no true religious community can be "turned in on itself" (§58). Though different for various institutes, common life and mission cannot be opposed to one another, nor can mission be emphasized such that "life in common" becomes "an option” rather than integral to religious life" (§59). Even urgent pastoral concerns cannot justify abandoning fidelity to religious community (§61). Participation in ecclesial movements ought not to divide community (§62).

Contemporary circumstances that impinge on life in common, including evangelization of the poor (§63a), but "undifferentiated service to the poor" should not render fidelity to community "relatively less important" in fact or in appearance (§63b). FLC comments on the importance and difficulties of smaller communities (§64), and reaffirms "common life in a house of the institute is essential for religious life" with exceptions remaining exceptions, always evaluated and authorized by competent superiors (§65). Common life is still the form of living normally to be observed by all religious, so prudence is needed in seeking and assigning works (§65a).

Mere participation in meetings and community celebrations is not considered sufficient "to be fully a religious" (§65c). Communities "in which, unfortunately, the majority of members no longer live in community...would no longer be able to be considered true religious." But, FLC simply states that in such cases "Superiors and religious are invited to reflect seriously on this sorrowful outcome" and are encouraged to resume the practice of religious life in common (§65e).

FLC notes difficulties of common life unique for religious in mission territories (§66). It cites difficulties from reorganization and relocation of apostolates in recent decades (§67). It gives special attention to the witness and service of religious who are elderly or ill or retired as being at the heart of the community "in a new and effective manner" (§68). FLC encourages appropriate contact and cooperation with laity, but notes that communities must first have a sound grasp and clear expression of their true identity and fundamental charism. "Living together of religious and laity" is "unacceptable" in view of the different and distinctive lifestyles which characterize religious and laity (§70).

In concluding, FLC states that true "effectiveness of religious life depends on the quality of the fraternal life in common" and recognizes the ideals and demands of this may appear "daunting" at times because of past wounds, present difficulties and impending challenges. It calls religious to embrace a life beyond merely human capacities and expectations to build together day by day community in the Lord which, in patience and self-denial, manifests the truly transcendent reality of religious life (§71).

Prepared by Sister Elizabeth McDonough, OP, JCD, STL