Summary prepared by Sister Elizabeth McDonough, OP
PERFECTAE CARITATIS (December 1965) presented immense challenges (with unforeseen results)
A - TITLE = Accommodata Renovatio de Religiosis is often mistranslated as “Adaptation and Renewal of Religious Life” with “adaptation” referring to externals & “renewal” to internals
B – THE SWEEPING CHALLENGE of Perfectae caritatis 2
= mandated return to the sources/spirit of the religious institute by accommodata renovatio
= used multiple participles…following-preserving-participating-promoting-emphasizing
= asked religious to initiate continuous return (continuum reditum) to two realities
= and explicitly called for adjustment (aptationem ipsorum) re: these two specific realities
REDITUM to the 1ST REALITY encompassed all the sources of Christian Life AND
REDITUM to the 2ND REALITY encompassed the original inspiration of the institute (leading to)
APTATIONEM IPSORUM (↑↑) to changed conditions of times (mutates conditions temporum) with a continuum reditum = not limited to “right here, right now” (accomplished) ?HOW? = under the impulse of the HOLY SPIRIT & guidance of the CHURCH
C - FIVE PRINCIPLES for the HOW are articulated in PC 2 (using six participles) as…
1- following PX in Gospels as the supreme rule of life
2- recognizing & preserving the spirit of founders/foundress & particular goals & sound traditions = the entire “PATRIMONY” of an institute (“charism” is not used in PC or in 1983 Code)
3- participating in the life of Church =liturgy, teaching, pastoral, ecumenism, missionary, social-- according to “patrimony”
4- promoting suitable awareness of contemporary human conditions & needs of the Church =in order to assist and to respond to these with zeal
5- emphasizing the primacy of spiritual renewal = since without it even optimas accommodationes to necessities of times will simply fail
E - APPLICATION was extremely comprehensive (especially) in PC 3 (and somewhat in PC 4)suitably combine (ratio…apte conveniat = bring together, unite, join)the manner/plan of living, of praying, of working, of governing and all documents including whatever concerns the nature of the institute, apostolic needs, cultural demands, social and economic circumstances, so that
(A) the living-praying-working-governing will be more in keeping with
(B) the needs of apostolate-culture-economics & THEREFORE, chapters are
***(C) to bring all documents into accord with the documents of Vatican II
***(D) by suppressing what is obsolete (suppressis quae obsoleta sint) AND
***(E) by prudently renewing all legislation under direction competent authority (= general chapters with approval or Bishop or of Apostolic See) AND
***(F) superiors are to listen to all members with all members participating while placing hope of renewal more on diligent observance than multiplication of norms
NOTE: Many religious were simply unprepared (in philosophy-theology-canon law) to alter so many aspects of their life in the timeline for holding renewal chapters (within 2 or 3 years, with 2 sessions possible a year apart). The Curia was equally unprepared to assess the multiple, ongoing constitution revisions. Legal underpinnings provided by constitutions were gradually undermined. Vigilance/oversight by bishops & Curia were often overbearing or lacking. And unexpected events here & abroad greatly influenced renewal. [See Ann Carey, Sisters in Crisis (OSV, Huntington, IN, 1997); Sr. Elizabeth McDonough, OP, “Juridical Deconstruction of Religious Institutes,” Studia Canonica 26 (1992) 307-341.]
Monday, April 12, 2010
Tuesday, March 2, 2010
Introduction - Church Documents
This first blog post on Church documents contains a list of documents relevant to consecrated life. Blog entries that follow will contain summaries of some of these documents (those that have an asterix next to them in the below list). The document name will be the blog title. All of this information was prepared by Sister Elizabeth McDonough, OP, JCD, STL, a Dominican Sister of Our Lady of the Springs of Bridgeport (CT) and is used with her permission. Most of these documents (to 1978) can be found at www.vatican.va/roman_curia/congregations/csscrlife/index.htm
(Note from Ann: Sister Elizabeth suggests that sisters read the entries on Contemplative Dimension, Community Life and Vita Consecrata before reading the more technical entries on Lumen Gentium, Perfectae Caritatis and Ecclesiae Sanctae II. The entries are indexed on the right side of the blog page for easy navigation.)
Many different types of documents are issued by the Apostolic See. The title (also known as the incipit) is the first few words of the Latin text (or English, etc.). The importance of a document is identified, in part, by the type of document used and is also identified by the actual content. When the 1st listing of a type of document occurs below, a brief explanation is given.
*Lumen gentium, 21 November 1964, dogmatic constitution of Vatican II. Treated consecrated life in ##43-47 in the context of the Church as People of God and the universal call to holiness.
[A dogmatic constitution of an ecumenical council is directed to the entire Church. It has significant theological import and often has legislative consequences because of its content.]
*Perfectae caritatis, 28 October 1965, decree of Vatican II which mandated renewal and adaptation, while urging fidelity to fundamentals, for all aspects of consecrated life.
[A decree of an ecumenical council presents directives and theological background in relation to some segment of the Church, such as bishops or religious or priests or laity.]
*Ecclesiae sanctae, 6 August 1966, motu proprio by Paul VI: Part I, 22-44, new norms for exemption (altered by Christus Dominus); Part II, directives to implement Perfectae caritatis; Part III, 10-12,15-17, 21-22, norms for apostolic activities re: consecrated life.
[A motu proprio is a legislative document issued by the Pope on his own initiative.]
*Evangeligca testificatio, 29 June 1971, apostolic exhortation of Paul VI reflecting on the process-progress-pitfalls of renewal in religious institutes since the close of Vatican II.
[An apostolic exhortation is usually addressed by the Pope to some segment of the Church and (as the title indicates) exhorts or urges readers to consider the matter treated.]
*Religious and Human Promotion, came from the April 1978 plenaria of Sacred Congregation for Religious and Secular Institutes (SCRIS) and was published March 1980 (along with the document below), contained guidelines and comments for religious in relation to the four major concerns of poverty, social action, work and politics.
[A plenaria occurs when all members of a curial congregation meet in Rome. Some pertinent document often follows.]
*Contemplative Dimension of Religious Life, came from the March 1980 plenaria of SCRIS, and emphasized integration of contemplation for all members of institutes of consecrated life.
Essential Elements, 31 May 1983, was a summary by SCRIS of canons from the Code of Canon Law (promulgated 25 January 1983) which was sent to bishops in the USA along with the papal letter of 3 April 1983 which initiated a study of religious life in the United States.
[This is simple a summary of multiple canons on religious life from the 1983 Code.]
*Redemptionis donum, 25 March 1984, is apostolic exhortation of John Paul II expressing the theology of religious consecration in relation to the mystery of redemption.
*Potissimum institutioni, 2 February 1990, are directives of Congregation for institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL) presenting the theory, principles and norms for various levels and types of formation in religious institutes.
[Directives function, as noted, by giving theory, principles and norms in a particular matter.]
*Congregavit nos in unum Christi amor (On Community Life), 2 February 1994, is an instruction of CICLSAL emphasizing the spiritual bond of hearts united in Christ along with the visible fidelity to life together in religious houses as fostering both communal action and generous service while also witnessing to the importance, blessings, and challenges of community.
[An instruction is directed to those responsible for implementing established norms. They encourage observance and specify in more detail what and how something should be done.]
*Vita Consecrata, 25 March 1996, apostolic exhortation of John Paul II, issued as a result of the Synod on Consecrated Life which was held in 1984.
Inter-Institute Collaboration in Formation, 8 December 1999, instruction of CICLSAL on requirements for formal, cooperative programs among multiple religious institutes.
Starting Afresh from Christ, 14 June 2002, instruction of CICLSAL concerning a renewed commitment to consecrated life in the Church at the beginning of the new millennium.
The Service of Authority and Obedience, 11 May 2008, instruction concerning the integration of responsible obedience and the genuine exercise of authority in religious institutes today.
PostScript – The formal title of the Congregation in the Roman Curia responsible for matters related to religious and other forms of consecrated life has change THREE times since Vatican Council II from the Sacred Congregation for Religious [SCR] to Congregation for Religious and Secular Institutes [SCRIS]to Congregation for Institute of Consecrated Life and Societies of Apostolic Life [CICLSAL]
(Note from Ann: Sister Elizabeth suggests that sisters read the entries on Contemplative Dimension, Community Life and Vita Consecrata before reading the more technical entries on Lumen Gentium, Perfectae Caritatis and Ecclesiae Sanctae II. The entries are indexed on the right side of the blog page for easy navigation.)
Many different types of documents are issued by the Apostolic See. The title (also known as the incipit) is the first few words of the Latin text (or English, etc.). The importance of a document is identified, in part, by the type of document used and is also identified by the actual content. When the 1st listing of a type of document occurs below, a brief explanation is given.
*Lumen gentium, 21 November 1964, dogmatic constitution of Vatican II. Treated consecrated life in ##43-47 in the context of the Church as People of God and the universal call to holiness.
[A dogmatic constitution of an ecumenical council is directed to the entire Church. It has significant theological import and often has legislative consequences because of its content.]
*Perfectae caritatis, 28 October 1965, decree of Vatican II which mandated renewal and adaptation, while urging fidelity to fundamentals, for all aspects of consecrated life.
[A decree of an ecumenical council presents directives and theological background in relation to some segment of the Church, such as bishops or religious or priests or laity.]
*Ecclesiae sanctae, 6 August 1966, motu proprio by Paul VI: Part I, 22-44, new norms for exemption (altered by Christus Dominus); Part II, directives to implement Perfectae caritatis; Part III, 10-12,15-17, 21-22, norms for apostolic activities re: consecrated life.
[A motu proprio is a legislative document issued by the Pope on his own initiative.]
*Evangeligca testificatio, 29 June 1971, apostolic exhortation of Paul VI reflecting on the process-progress-pitfalls of renewal in religious institutes since the close of Vatican II.
[An apostolic exhortation is usually addressed by the Pope to some segment of the Church and (as the title indicates) exhorts or urges readers to consider the matter treated.]
*Religious and Human Promotion, came from the April 1978 plenaria of Sacred Congregation for Religious and Secular Institutes (SCRIS) and was published March 1980 (along with the document below), contained guidelines and comments for religious in relation to the four major concerns of poverty, social action, work and politics.
[A plenaria occurs when all members of a curial congregation meet in Rome. Some pertinent document often follows.]
*Contemplative Dimension of Religious Life, came from the March 1980 plenaria of SCRIS, and emphasized integration of contemplation for all members of institutes of consecrated life.
Essential Elements, 31 May 1983, was a summary by SCRIS of canons from the Code of Canon Law (promulgated 25 January 1983) which was sent to bishops in the USA along with the papal letter of 3 April 1983 which initiated a study of religious life in the United States.
[This is simple a summary of multiple canons on religious life from the 1983 Code.]
*Redemptionis donum, 25 March 1984, is apostolic exhortation of John Paul II expressing the theology of religious consecration in relation to the mystery of redemption.
*Potissimum institutioni, 2 February 1990, are directives of Congregation for institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL) presenting the theory, principles and norms for various levels and types of formation in religious institutes.
[Directives function, as noted, by giving theory, principles and norms in a particular matter.]
*Congregavit nos in unum Christi amor (On Community Life), 2 February 1994, is an instruction of CICLSAL emphasizing the spiritual bond of hearts united in Christ along with the visible fidelity to life together in religious houses as fostering both communal action and generous service while also witnessing to the importance, blessings, and challenges of community.
[An instruction is directed to those responsible for implementing established norms. They encourage observance and specify in more detail what and how something should be done.]
*Vita Consecrata, 25 March 1996, apostolic exhortation of John Paul II, issued as a result of the Synod on Consecrated Life which was held in 1984.
Inter-Institute Collaboration in Formation, 8 December 1999, instruction of CICLSAL on requirements for formal, cooperative programs among multiple religious institutes.
Starting Afresh from Christ, 14 June 2002, instruction of CICLSAL concerning a renewed commitment to consecrated life in the Church at the beginning of the new millennium.
The Service of Authority and Obedience, 11 May 2008, instruction concerning the integration of responsible obedience and the genuine exercise of authority in religious institutes today.
PostScript – The formal title of the Congregation in the Roman Curia responsible for matters related to religious and other forms of consecrated life has change THREE times since Vatican Council II from the Sacred Congregation for Religious [SCR] to Congregation for Religious and Secular Institutes [SCRIS]to Congregation for Institute of Consecrated Life and Societies of Apostolic Life [CICLSAL]
Lumen Gentium
LG CHAPTER V & VI...after Chapters on Mystery, People of God, Hierarchical Constitution, Laity. The following are pertinent excerpts from Lumen Gentium relating directly to religious.
Chapter V...all called to holiness through grace in Church (despite checkered history at times)
#39...holiness in Ecclesia and Ecclesia...indefectabiliter sancta
...not primarily moral perfection but doxa and agape
...Christ ALONE is holy as divine and as human
...each person’s holiness shares in THE ONE holiness of PX through Spirit in Church
...direct ethical consequence of call to holiness is effect in daily life by fruits of Spirit
#40...holy in Lord’s call (Mt 5:48); in Spirit in PX-ns; in share of divine nature; in life of virtue
...PX-n holiness not merely same as asceticism or human moral effort (but sanctification)
...fullness of PX-n life is perfection of charity (grace not necessarily given equally to all)
#41..multiple and diverse means in responding to call to be formed in the ONE holiness (of PX)
...inward, deep prompting/guidance of Spirit PLUS listening & obeying in daily life
...various walks of life--bishops, priests, deacons, laity called to role(s) in apostolate(s)
...and spouses, widows, single PLUS poor, infirm, oppressed
#42...charity as bond of perfection and fullness of the law & fruit of loving operation of grace
...certain “extraordinary” gifts such as martyrdom & “virginity” (likened to martyrdom)
NOTE during the summer of 1965, the original chapter V of LG was divided into chapter V (Holiness) and chapter VI (Religious). Original chapter V was separated at the comment on the state of virginity. Because of this, the order of the counsels appears as chastity-poverty-obedience in Ch VI instead of in the traditional order of poverty-chastity-obedience. LG was promulgated in NOV 1964 and Perfectae Caritatis was promulgated DEC 1965. Official Council records (the Acta Synodalia) show that the order of chastity-poverty-obedience in PC occurred because 441 Council Fathers asked that the order used in PC be the same as that used in Ch VI of LG. Many others preferred retaining the traditional order of poverty-chastity-obedience which was in all previous drafts of PC. The Acta Synodalia notes that separation of the original Ch V of LG at the comment on virginity was merely a convenient transition from Ch V (holiness) to Ch VI (religious). LG does speak of the preeminence of chastity among the evangelical counsels, but the Acta Synodalia makes clear that the order of chastity-poverty-obedience which eventually appeared in PC was not because LG VI had proposed a new theological foundation for the vows.
Chapter VI...religious indispensable/integral to Church; not part of hierarchical structure
...way of life not justified by works/apostolates
...truly intelligible only in terms of mystery of redemption
...connection of personal sanctification to ecclesial role is NOT well addressed
#43...abundance of forms & expressions & communities as gift to Church
...each individual (through life/work in community) contributes to redemptive mission
#44...bind self to observe counsels motivated by love of God, & expressed in service to neighbor
...objective consecration/sanctification AND assignment to service [similar to LG Ch III]
...nature of bonds (firm-stable) effects consecration [notes Medieval notion of vows]
...attests to transcendence, is sign of salvation & is permanent presence in Church
#45...question of “exemption” re: religious and relationship to pastoral authority of bishop
#46...value of “counsels” seen collectively and individually as witness even to unbelievers
#47...religious life when “well-lived” reflects PX as fountain and wellspring of all holiness
Prepared by Sister Elizabeth McDonough, OP, JCD, STL
Chapter V...all called to holiness through grace in Church (despite checkered history at times)
#39...holiness in Ecclesia and Ecclesia...indefectabiliter sancta
...not primarily moral perfection but doxa and agape
...Christ ALONE is holy as divine and as human
...each person’s holiness shares in THE ONE holiness of PX through Spirit in Church
...direct ethical consequence of call to holiness is effect in daily life by fruits of Spirit
#40...holy in Lord’s call (Mt 5:48); in Spirit in PX-ns; in share of divine nature; in life of virtue
...PX-n holiness not merely same as asceticism or human moral effort (but sanctification)
...fullness of PX-n life is perfection of charity (grace not necessarily given equally to all)
#41..multiple and diverse means in responding to call to be formed in the ONE holiness (of PX)
...inward, deep prompting/guidance of Spirit PLUS listening & obeying in daily life
...various walks of life--bishops, priests, deacons, laity called to role(s) in apostolate(s)
...and spouses, widows, single PLUS poor, infirm, oppressed
#42...charity as bond of perfection and fullness of the law & fruit of loving operation of grace
...certain “extraordinary” gifts such as martyrdom & “virginity” (likened to martyrdom)
NOTE during the summer of 1965, the original chapter V of LG was divided into chapter V (Holiness) and chapter VI (Religious). Original chapter V was separated at the comment on the state of virginity. Because of this, the order of the counsels appears as chastity-poverty-obedience in Ch VI instead of in the traditional order of poverty-chastity-obedience. LG was promulgated in NOV 1964 and Perfectae Caritatis was promulgated DEC 1965. Official Council records (the Acta Synodalia) show that the order of chastity-poverty-obedience in PC occurred because 441 Council Fathers asked that the order used in PC be the same as that used in Ch VI of LG. Many others preferred retaining the traditional order of poverty-chastity-obedience which was in all previous drafts of PC. The Acta Synodalia notes that separation of the original Ch V of LG at the comment on virginity was merely a convenient transition from Ch V (holiness) to Ch VI (religious). LG does speak of the preeminence of chastity among the evangelical counsels, but the Acta Synodalia makes clear that the order of chastity-poverty-obedience which eventually appeared in PC was not because LG VI had proposed a new theological foundation for the vows.
Chapter VI...religious indispensable/integral to Church; not part of hierarchical structure
...way of life not justified by works/apostolates
...truly intelligible only in terms of mystery of redemption
...connection of personal sanctification to ecclesial role is NOT well addressed
#43...abundance of forms & expressions & communities as gift to Church
...each individual (through life/work in community) contributes to redemptive mission
#44...bind self to observe counsels motivated by love of God, & expressed in service to neighbor
...objective consecration/sanctification AND assignment to service [similar to LG Ch III]
...nature of bonds (firm-stable) effects consecration [notes Medieval notion of vows]
...attests to transcendence, is sign of salvation & is permanent presence in Church
#45...question of “exemption” re: religious and relationship to pastoral authority of bishop
#46...value of “counsels” seen collectively and individually as witness even to unbelievers
#47...religious life when “well-lived” reflects PX as fountain and wellspring of all holiness
Prepared by Sister Elizabeth McDonough, OP, JCD, STL
Ecclesiae Sanctae II
ECCLESIAE SANCTAE II, 1966, norms for religious; general chapters primarily responsible (#1); all members consulted & cooperate (##2,4); renewal chapter within 3 years, possibly 2 sessions in 1 year (#3) to approve experiments until ordinary chapter. Restrictions on experimentation: if contrary to universal law, need Vatican approval (#6). Between chapters, general council has faculty to approve experiments; revised constitutions to contain (a) evangelical/theological principles of religious life in Church according to spirit and aims of founder/foundress plus (b) juridical norms to define character, aims and means to accomplish purpose of institute (#12); spiritual & juridical norms to be blended for solid foundation & authentic expression of spirit (#13); outdated items (or purely local application) excluded from primary texts (#14).
ES II reaffirms PC on return to Gospel plus a theological, historical, canonical examination of religious life with genuine understanding of original spirit free from accretions of alien or obsolete elements (#16). Specified that "obsolete" did not refer to the nature and purpose of the institute, but to whatever had lost its meaning or was no longer of genuine assistance (#17). Reaffirmed need for members to have effective roles and urged that exercise of authority be more efficacious by lessening recourse to higher superiors (#18). Renewal continually fostered to be eventually efficacious (#19).
Specifics for changes introduced by PC. Divine Office strongly recommended to share more intimately in Church's liturgical life (#20). Mental prayer to be a priority over other forms (#22). New forms of penance encouraged (#22). New means to promote spirit & practice of evangelical poverty for institutes and individual members (##23 and 24). A certain flexibility mandated in expressions of common life: free time and recreation available in addition to customary spiritual exercises and apostolic activities (#26). Formation tailored to specific character of each institute (#33) and should continue formally after initial profession (#35). Formation to include practical as well as theoretical aspects (#36) while carefully maintaining the proper character of each institute as such (#37). Specific circumstances noted warranting suppression or joining of existing institutes, namely, small number of members and lack of new candidates and advanced age (##40 & 41). Reaffirmed necessity for freedom of choice, individual consultation and overriding charity in suppression or consolidation (#41).
Prepared by Sister Elizabeth McDonough, OP, JCD, STL
ES II reaffirms PC on return to Gospel plus a theological, historical, canonical examination of religious life with genuine understanding of original spirit free from accretions of alien or obsolete elements (#16). Specified that "obsolete" did not refer to the nature and purpose of the institute, but to whatever had lost its meaning or was no longer of genuine assistance (#17). Reaffirmed need for members to have effective roles and urged that exercise of authority be more efficacious by lessening recourse to higher superiors (#18). Renewal continually fostered to be eventually efficacious (#19).
Specifics for changes introduced by PC. Divine Office strongly recommended to share more intimately in Church's liturgical life (#20). Mental prayer to be a priority over other forms (#22). New forms of penance encouraged (#22). New means to promote spirit & practice of evangelical poverty for institutes and individual members (##23 and 24). A certain flexibility mandated in expressions of common life: free time and recreation available in addition to customary spiritual exercises and apostolic activities (#26). Formation tailored to specific character of each institute (#33) and should continue formally after initial profession (#35). Formation to include practical as well as theoretical aspects (#36) while carefully maintaining the proper character of each institute as such (#37). Specific circumstances noted warranting suppression or joining of existing institutes, namely, small number of members and lack of new candidates and advanced age (##40 & 41). Reaffirmed necessity for freedom of choice, individual consultation and overriding charity in suppression or consolidation (#41).
Prepared by Sister Elizabeth McDonough, OP, JCD, STL
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
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
Contemplative Dimension of Religious Life
CONTEMPLATIVE DIMENSION OF RELIGIOUS LIFE parallels the 1981 document Religious and Human Promotion. It presents practical guidelines based on sound doctrinal analysis and is conveniently divided into a preliminary description (##1-3), with guidelines for institutes of active life (##4-23) plus guidelines for contemplative institutes (##24-29), and has a short conclusion (#30).
In the descriptive section, the contemplative dimension of religious life is expressed as a grace enabling one to commune with the trinitarian mystery and savor the depths of God. It refers to contemplation as that "theological response of faith, hope and charity, by which the believer opens up to the revelation of the living God and to communion with him through Christ in the Holy Spirit" and as the "unifying act of all human movement towards God" (#1). Specific means to foster contemplation are: (1) listening and meditating on the Word of God; (2) participating in the sacraments; (3) practicing liturgical and personal prayer; (4) searching for God's will in people and events; (5) consciously participating in God's salvific mission; and (6) self-giving to others for the sake of the Kingdom (#1). These facilitate "an attitude of continuous and humble adoration of God's mysterious presence in people, events, and things" and foster piety and interior peace (#1) and also witness "to the primacy of the personal relationship with God" (#2).
The guidelines for institutes of active life are divided into five sub-headings: (a) integration of activity and contemplation; (b) attention to life in the Holy Spirit; (c) community; (d) formation; and (e) local churches. Regarding integration of action and contemplation, CDRL notes that apostolic and charitable activity pertain to the nature of apostolic religious life. It adds that apostolic action is participation in the mission of Christ and the Church and must spring from love nourished in one's heart "as the most intimate sanctuary...where grace unifies the interior life and activity" (#4). "Integration between interiority and activity" is crucial, with the "first duty" for active religious as "that of being with Christ." CDRL cautions that a "constant danger for apostolic workers is to become so much involved in their work for the Lord, as to forget the Lord of all work" (#4).
Prayer is presented as "the indispensable breath of every contemplative dimension" of religious life. Open to creation and history, contemplative prayer "becomes acknowledgement, adoration and constant praise of God in the world and its history," but such prayer requires "a high level of vitality and intensity" with "well-ordered and sufficiently prolonged" periods of daily, weekly, monthly and yearly prayer experiences (#5). Apostolic activity nourishes union with God, which must be deepened by daily prayer if activities are to be expressions of evangelical religious life which never consists merely in exterior activity (#6). The document cautions superiors to be solicitous for fostering the contemplative dimension of religious life in accord with the special nature of each institute (#7).
Daily encounter with the Word of God is more effective insofar as it is "heard not only in its objective richness, but also in the historical circumstances" of our time and in light of Church teaching (#8). To support the contemplative dimension of life in God, religious need to participate in the Eucharist and be "visibly assembled in their chapel" in the presence of the Blessed Sacrament as part of their daily life (#9). CDRL urges religious to cultivate appreciation for the sacrament of reconciliation (#11) and to be aware of spiritual direction in fostering fidelity to their vocation and mission (#10). Constant inspiration and nourishment should be available from praying the Liturgy of the Hours with attention and devotion (#12). CDRL presents Mary as a model for faith, charity, and union with Christ (#13). Generous personal and communal asceticism is noted as indispensable for fostering a genuine contemplative attitude (#14). While recommending a proper balance between "renunciation and joy, between sacrifice and opening of heart, between discipline and spiritual liberty," CDRL emphasizes silence as a means of fostering "growth in the contemplative dimension [which] certainly cannot be reconciled...with indiscriminate and sometimes imprudent use of the mass-media; with an exaggerated and extroverted activism; [and] with an atmosphere of dissipation which contradicts the expectations of every religious life" (#14). Silence as a personal discipline must embrace one's whole being so the sacramental significance of daily realities are not reduced to horizontal or temporal levels (#15).
Community is a theological reality and a place for contemplation requiring a daily search for encounter with God among others (#15). Those in authority should not be absorbed "merely in administrative duties" (#16). Religious formation should primarily immerse one in the experience of God with emphasis on integration of the interior life and the active life. Religious should be formed to live their vocation in a concrete, effective way (#17). Formation must introduce members to the special nature of the institute (#18) and it must be solidly founded on its apostolic commitments in keeping with needs of the Church, rather than oriented to achieving personal goals for self-fulfillment (#19). Formation personnel must have practical insight, human experience, prayerful wisdom, liturgical awareness, cultural competence, and sufficient time and energy to attend to candidates (#20).
CDRL concludes noting that contemplation is the "real secret of renewal" in following Christ (#30).
Prepared by Sister Elizabeth McDonough, OP, JCD, STL
In the descriptive section, the contemplative dimension of religious life is expressed as a grace enabling one to commune with the trinitarian mystery and savor the depths of God. It refers to contemplation as that "theological response of faith, hope and charity, by which the believer opens up to the revelation of the living God and to communion with him through Christ in the Holy Spirit" and as the "unifying act of all human movement towards God" (#1). Specific means to foster contemplation are: (1) listening and meditating on the Word of God; (2) participating in the sacraments; (3) practicing liturgical and personal prayer; (4) searching for God's will in people and events; (5) consciously participating in God's salvific mission; and (6) self-giving to others for the sake of the Kingdom (#1). These facilitate "an attitude of continuous and humble adoration of God's mysterious presence in people, events, and things" and foster piety and interior peace (#1) and also witness "to the primacy of the personal relationship with God" (#2).
The guidelines for institutes of active life are divided into five sub-headings: (a) integration of activity and contemplation; (b) attention to life in the Holy Spirit; (c) community; (d) formation; and (e) local churches. Regarding integration of action and contemplation, CDRL notes that apostolic and charitable activity pertain to the nature of apostolic religious life. It adds that apostolic action is participation in the mission of Christ and the Church and must spring from love nourished in one's heart "as the most intimate sanctuary...where grace unifies the interior life and activity" (#4). "Integration between interiority and activity" is crucial, with the "first duty" for active religious as "that of being with Christ." CDRL cautions that a "constant danger for apostolic workers is to become so much involved in their work for the Lord, as to forget the Lord of all work" (#4).
Prayer is presented as "the indispensable breath of every contemplative dimension" of religious life. Open to creation and history, contemplative prayer "becomes acknowledgement, adoration and constant praise of God in the world and its history," but such prayer requires "a high level of vitality and intensity" with "well-ordered and sufficiently prolonged" periods of daily, weekly, monthly and yearly prayer experiences (#5). Apostolic activity nourishes union with God, which must be deepened by daily prayer if activities are to be expressions of evangelical religious life which never consists merely in exterior activity (#6). The document cautions superiors to be solicitous for fostering the contemplative dimension of religious life in accord with the special nature of each institute (#7).
Daily encounter with the Word of God is more effective insofar as it is "heard not only in its objective richness, but also in the historical circumstances" of our time and in light of Church teaching (#8). To support the contemplative dimension of life in God, religious need to participate in the Eucharist and be "visibly assembled in their chapel" in the presence of the Blessed Sacrament as part of their daily life (#9). CDRL urges religious to cultivate appreciation for the sacrament of reconciliation (#11) and to be aware of spiritual direction in fostering fidelity to their vocation and mission (#10). Constant inspiration and nourishment should be available from praying the Liturgy of the Hours with attention and devotion (#12). CDRL presents Mary as a model for faith, charity, and union with Christ (#13). Generous personal and communal asceticism is noted as indispensable for fostering a genuine contemplative attitude (#14). While recommending a proper balance between "renunciation and joy, between sacrifice and opening of heart, between discipline and spiritual liberty," CDRL emphasizes silence as a means of fostering "growth in the contemplative dimension [which] certainly cannot be reconciled...with indiscriminate and sometimes imprudent use of the mass-media; with an exaggerated and extroverted activism; [and] with an atmosphere of dissipation which contradicts the expectations of every religious life" (#14). Silence as a personal discipline must embrace one's whole being so the sacramental significance of daily realities are not reduced to horizontal or temporal levels (#15).
Community is a theological reality and a place for contemplation requiring a daily search for encounter with God among others (#15). Those in authority should not be absorbed "merely in administrative duties" (#16). Religious formation should primarily immerse one in the experience of God with emphasis on integration of the interior life and the active life. Religious should be formed to live their vocation in a concrete, effective way (#17). Formation must introduce members to the special nature of the institute (#18) and it must be solidly founded on its apostolic commitments in keeping with needs of the Church, rather than oriented to achieving personal goals for self-fulfillment (#19). Formation personnel must have practical insight, human experience, prayerful wisdom, liturgical awareness, cultural competence, and sufficient time and energy to attend to candidates (#20).
CDRL concludes noting that contemplation is the "real secret of renewal" in following Christ (#30).
Prepared by Sister Elizabeth McDonough, OP, JCD, STL
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
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
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