Religious and Human Promotion

RELIGIOUS and HUMAN PROMOTION , issued by SCRIS in January 1981, had been approved in spring 1980 (and was begun in early 1978). It is a brief, concise text coordinating principal aspects of previous Vatican and Council documents and relating them to renewal of the religious life at that time.

RHP emphasizes the Church’s evangelical mission to announce the Gospel and transform humanity from within. It cites the "special witness" of religious "to remind their contemporaries that the building of the earthly city cannot but be based on the Lord and directed towards him" and affirms "rapport" between evangelization and religious life. The Introduction lists four issues (1-12) plus four criteria for discernment of the role of religious in human promotion (13-31) and offers suggestions for formation, government and collaboration related to these issues and criteria (32-35). The four issues are: (1) option for the poor and justice; (2) social activities and work of religious; (3) involvement in the "world of work"; and (4) direct involvement in politics. The four criteria for discernment, or "four great loyalties" (13), are: (1) fidelity to humanity and our times; (2) fidelity to Christ and the Gospel; (3) fidelity to the Church and its mission in the world; and (4) fidelity to religious life and the charism of one's institute. RHP considers the guidelines a "contribution to the communication, formation and co-ordination" for those responsible for religious. RHP affirms the witness of religious in supporting the lowly and defending human rights but notes various interpretations of and reactions to such activity (3). In seeking principles, RHP repeats the prophetic and missionary character of religious life (4a) as serving the Gospel through patience and perseverance while seeking the truth in charity (4b). It urges avoidance of justice stances unless genuinely neutral (4c) and encourages wholehearted response to the plight of refugees, unborn, oppressed, and marginalized (4d). Religious need constant re-evaluation of use of property, patterns of relationships, commitment to prayer, silence, penance and sacrifice (4e).

Renewal of religious life in keeping with the purpose and creativity of founders/foundresses is important for the Church and human promotion (5), so RHP encourages up-dating of traditional apostolates (6a), responsiveness to current needs (6b), openness to new ministries in keeping with the charism (6c), increased participation of laity in works of an institute (6d), and creative forms of sharing to enhance the social responsibility of all citizens (6e). Reaffirming the Church's awareness of modern social and economic conditions, it sees poverty as obliging religious to the common law of work (7) as reaffirmed by (a) dynamic fidelity to the original purpose of each institute; (b) witness to the Gospel regarding the dignity of work; (c) commitment to the religious dimension of their lives as expressing the Kingdom; and (d) sharing the daily challenge of community as expressing Christ's love (8). It sees religious work as one of pastoral concern (9). It acknowledges an impetus for social involvement in defense of justice (10a), eschews social participation promoting class struggle (10b) and highlights Christian communion as the particular expertise for religious, in contrast to polarization (10c). It notes laity primarily promote "solidarity and justice within secular structures" (10d) but accepts political involvement for religious when understood as stimulating commitment to cultural transformation (12a). Intense pastoral concern is expressed for putting people in touch with the Gospel as the source of authentic human and social progress (14). Since the call of religious is radical, religious should be challenged to conversion promoting stable reform in a just and peaceful society (15). Institutes should witness their mission within a proper understanding of contemporary needs in the Church (16).

Religious lifestyles should be similar to those presented in the Beatitudes (17) and should inspire a "revision of life and values" for fruitful commitment to the liberation proclaimed and accomplished only in Jesus (18). RHP affirms the primary liberation for religious as encounter with Christ testifying to preeminence of the kingdom of God and transforming the world by the Beatitudes (19). United by profession to the Church, RHP sees religious as participating in the sacramental nature of the people of God with fidelity to their own institute (20 and 21). Religious limit participation in secular structures by their life "carried out communally in all its dimensions" as a radical witness to the Gospel (23).

Relying on LG 44 and PC 15, RHP views religious as "[E]xperts in communion" and key witnesses in God's "plan for unity." It affirms the value of "daily experience of communion of life, prayer and apostolate--[as] the essential and distinctive elements of their form of consecrated life" (24). RHP points out that religious participate in apostolic activity "in obedience to the common purpose and to the superiors" of their institutes (25). Apostolic choices should be based on the Church's social teaching and made in consultation with bishops (26). RHP makes clear that response to needs must be faithful to the "characteristics of religious life and the special nature" the institute (§28). It notes the question of Paul VI : "How can the message of the Gospel penetrate the world?" as enlightening all choices of renewal in the concrete. It urges religious to be faithful to the ardor of their founder or foundress and to be guided by the Spirit's inspiration (30). Religious show "an immense fund of generosity" in responding to the urgent needs of the Church (31).

Commenting on formation, government and collaboration, RHP cites conciliar criteria for renewal of religious life as excluding mere adaptation of external forms and requiring "a deep education in attitude and in lifestyle" leading to "new forms of presence...as consecrated persons who seek the full conversion of people and society in the ways of the Gospel through witness and services" (2). RHP reaffirms the profound nature of religious life, the importance of fidelity to charism, the need for creative involvement in apostolates, attentiveness to the prophetic sign value of the evangelical counsels; the significance of life in common, the need for integrated formation in contemporary knowledge and in the Church's thinking; awareness of the role of religious in "awakening consciences" (original emphasis) in the formation of other Christians, and generosity towards the missionary needs of the Church (33). The document is concise in wording and compact in content and warrants reflective reading especially by members of communities with a primarily apostolic orientation. It may be notable among often selectively quoted, seldom entirely read or studied documents since Vatican Council II.

Prepared by Sister Elizabeth McDonough, OP, JCD, STL