INTERNAZIONAL COMMISION FOR THE REVISION OF THE CONSTITUTIONS RELIGIOUS LIFE AFTER THE SECOND VATICAN COUNCIL

Transcription

1 INTERNAZIONAL COMMISION FOR THE REVISION OF THE CONSTITUTIONS RELIGIOUS LIFE AFTER THE SECOND VATICAN COUNCIL Summary of friar Lindor Alcides Tofful, from the book CABRA, Pier Giordano, Tù, Sìgueme!. Curso breve de vida consagrada, Madrid 2005, pp THE SECOND VATICAN COUNCIL The Second Vatican council and the debate on Consecrated life. The council finds consecrated life at its best moments in modern times. It is present in the missions, in the schools, in health care, in social work, spirituality,, cultural centers, etc. Consecrated life finds its place in three important issues: The hierarchical church, the new theology of laity and the Cardinal Mercier school of thought based on priesthood. (He suggested a super valorization of the ministry of the laity, especially with the consecrated life. The fundamental statements of Vatican II on Consecrated life. a) In the life and in the holiness of the church, Consecrated Life has its integral and vital place. It does not form part in the hierarchical constitution, but it does in the charismatic constitution and it also has its divine origins. The distinction between clergy and laity is based on the divine and hierarchical construction; the distinctions between those who profess the evangelical counsels and other members of the church are supported by the divine and charismatic constitution of church. Consecrated life has divine origins because the vows are a divine gift and also show the way of life adopted by Jesus Christ, thus the church has to discern them and approve them. b) Consecrated life is found in the form of life of Christ, the Virgin Mary, the apostles and those who "left everything" to devote to the things of Christ. The Church's mission is to make present Christ and the VC is part of this mission. c) The evangelical counsels, as they allow to follow Christ "more closely" (pressius), "more easily" (facilius), "more freely" (Liberius) and because they express a consecration to the Lord that is "more intimate" (intimius), are a transcendental manifestation of the Kingdom of God. They are simply meaningful. d) According to the Vatican council, there is a special way (privilegiato) to serve more because every more that it s a self gift as it is described by St. Paul as a undivided heart. e) Consecrated life is an eloquent sign of the Kingdom of God and of future realities. f) The Post conciliar declarations have suggested a number of practical measures concerning the renewal of the Rules and structures. There were two main points: The return to the sources, origins (The following of Christ and the project of the initial foundation) and the coming up to date to the modern world. 2. THE POST CONCILIAR STAGE The 70s: the eagerness of the renewal

2 a) Consecrated life has taken an immediate path towards its renewal. b) The achievements of the Council are simultaneous to a period of great change in Western world. Society was moving from a ethnocentric to an anthropocentric secularism, it was also moving from a society full of needs to recharge itself to a autonomous society, from culture full of objective values to subjectivity. c) The achievements of the Council in religious life aspect has gone through great enthusiasm as well as many unpleasant surprises: There were occurring polarizations and tensions between those called progressives and traditionalists; On May of 1968, there was the slogan " It is prohibited to Prohibit. Since 1967 began the extraordinary revisions of the Constitutions, a process that ends with a call to cling to the essentials made by Paul VI with the Evangelica testificatio. Il rinnovamento della teologia a) There were created new theological trends on consecrated life that creatively confronted with a new ecclesiology based on the theology of the people of God and the relationship established between the Church and the world (Shift between the anathema to dialogue, from the fuga mundi (flight from the world) to the desire to know and learn). b) The theologians are divided into two groups: those who agree and those who oppose to the council conclusions. The explanation taken by the Council (initially given by St. Thomas) says that all emerge from the same starting point (baptism) and that both are called to achieve the same aim (perfect charity). One of the ways to achieve this is the path of the faithful and active baptized (ordinary way) and the other one is the evangelical counsels. The profession of the evangelical counsels allows one to take a profound and well defined role, because it facilitates the goal achievements (perfect charity). To these, a question emerges, What is the real distention between the baptized faithful and the members of the Consecrated life (in the Thomistic sense)? It is said that there are not two levels or ways to follow, thus it denies a special way (previlegiato) to following Christ. Instead, those who accept the solution of the counsel, rely on the churches fathers, church traditions and the magisterium: there have always been two ways of living the Gospel. Among the supporters of this view are K. Rahner and H.U. von Balthasar. The document on Consecrated Life accepts the Second position that considers Consecrated Life as a special way to follow Christ which is born out of a special consecration and emerges out of a special vocation for the sake of perfect charity. The 70 s: opening of the churches problems and society a) In a society dominated by politicization: "where politics are everything and everything is political." This expresses confidence in the possibilities of quick social and problem changes. b) The church emphasizes the importance of God s people as its main subject, as well as the place where differences tend to disappear. c) The lack of experience in the real world and its activities and the lack of professional preparation hit the Consecrated life forcing it to take a new direction. Specializations and professional life are adopted as a part of Consecrated life.

3 d) The local church attracts religious by giving them more possibilities and gratifying ministries.many religious leave Consecrated Life as it takes a this new role of a more secular view. On the other hand, the ecclesial movements gain a stronger expression in new chrisms resultingto be positive tools to instruct others with their good and balance pedagogical initiations.. e) Consecrated life finds itself in the middle of many tensions of the renewal, at times, it felt lost. In this context of uncertainty aroused two important contributions to theology: the new theology of charisms and the theology of consecration. f) In contrast, the experience is Latin America is extremely different, characterized by the preferential option for the poor that the bishops have begun in Medellin, Colombia, as well as for the in Puebla, Mexico. Theologians take this as a new possibility. Consecrates life takes a new direction, it removes itself from the center of the powerful and rich and it moves into the marginalized areas of the cities, with the poor, withdraws from the world of the powerful and heads to the world of abandoned. But not all religious adopt this mode; some opt to work "for" the poor (especially in education). In this shift, the lack of tensions and idealization are present, especially in the first years. The Consecrated life in Latin America summarized the situation this way: "all for the poor, many with the poor, and some as the poor." This position in religious life in Latin America has become a landmark for the whole. The feedback for this period of history today is not unanimous, but one cannot deny the genuine and generous donation to the needy, to the point of giving one s life (martyrdom). Theology and Spirituality of the preferential option of the poor Starting point: the finding that the option for the poor is the attitude that assumes God in the Old Testament, the following of Christ is recall from the Latin American context of poverty and misery. The program is: "leave the world of the rich to go towards that of the poor, and met God." Bear witness to God in a world dehumanized and brutal. The CLAR has supported and promoted this theology, which was expressed especially in the insert: To move between the poorest and move around in the barrios or slums of the suburbs, making the poor aware of their rights and dignity. Despite the fall of socialism and the invasion of sects and Pentecostal movements that have brought with them a lower interest for the poor, religious life and society cannot abandon them (cf. VC 82 ) Theology and spirituality of the charism The reflection that revolves around his charisma is based on the theology of the founder of an institute, widening and deepening with new elements. This enhances the Christological theology and pneumatology identity of the charism of the institute. The institute appears as a charismatic born impulse of the Spirit, for the good of the Church and society. Hence there is a greater need for more research on its origins, the figure of the founder, his spirituality and his charisma. This theology is accepted by the document Mutuae Relationes (1978) (concerning the relations between bishops and religious) in two fundamental principles: the religious must fit into local churches according to their charism (the bishops must ensure the charisma and respect), religious must accept the pastoral plan of the diocese (i.e. they must respect the bishops). In 1980, there were published two documents that spoke of the political and social situation of religious: Religious and Human support, and The

4 contemplative dimension of religious life. The priest stands in front of these realities from strong spiritual roots (see VC 9 48). The 80s: The return of inner-personal problems. After the years focused almost exclusively on social issues and justice, the West returns to the private interest specially to the problems of the person and for family size. It is the victory of neo-liberalism and individualism in contrast to socialism, which is completed with the disappearance of the Berlin Wall, symbol of the fall of the utopias and ideologies. In the Church and in VC there was a shift of forces: secularism progresses in the north, the south is growing numerically and it is compensated to some extent to this loss of influence. Also, culturally speaking, there is a great importance on progressive affirmation of the human sciences, spirituality and psychology debate frequently. In 1983, there is the publication of the new Code of Canon Law, which speaks of "consecrated life" (nonreligious life). The concept of VC is preferred because larger than that of VR: it can also apply to secular institutes, hermits and other forms of life. Theology and spirituality of the consecration Theological reflection explores the various aspects of consecration: in the 60 s they studied the biblical aspects of following Christ; in the 70 s the pneumatology of the "charisma"; in the '80s they give a reversal theocentric reflection with the theme the "consecration" which highlights three elements: the act of consecrating by God, and the human person who answers the call to consecrate herself totally to God through the profession of the evangelical counsels, the participation of the church as a mediator of the consecration. In this way, the religious consecration, part divine and part human, is like a sign and sacrament of consecration to God and of all Christians, and reminds the Church that his specific vocation is to be the bride of Christ, totally given to Him. Consecration expresses that the spouse is a true love, Christ the Lord, is to be loved and served in all. The theology of consecration insists on the assertion that the VC exists primarily to serve and belong to God. At the origin of VC there is a God to love and serve directly or through others. Consecration indicates that the VC looks to the Lord above all and wants to do his will. This theology is in the document VC (cf. VC c). The '90s: The Synod on the consecrated life a) The 90 s are the years of religious revival in the West. They are a religion and a spirituality that seek to meet the demands and personal needs (the charismatic movement) b) For the VC begins the concern for numerical scaling, they try working with the laity, a different relationship is developed between North - south and we start talking seriously about re-foundation. There are concerns about community life and individualism. In 1994, the CIVCSVA publishes a document about Fraternal Life in the community as a response to the difficulties encountered in the renewal of communities. A document on "fraternal" on "Fraternity Life."

5 C) In 1994 we celebrated the Synod of Bishops on the VC. As a fruit is published the Apostolic Exhortation on Vita Consecrata (1996) There was a culmination and synthesis that reached after several years of great tension. 3. The Apostolic Exhortation on Vita CONSECRATA On March 25, 1996 John Paul II published the post-synodal exhortation Vita Consecrata as the conclusion of the synod on the VC and his mission in the Church and the world. Basic options of the document a) The document gives the VC a clear and well defined identity. The inspiration is strongly Christological. The identity of the VC is to "represent the way of life of Christ" (LG 44). b) The doctrine is a synthesis of the best spiritual and theological tradition of the VC. c) One of the most surprising and exciting part is when the VC is introduced in the world of divine beauty (via pulchritudinis). Use the icon of the Transfiguration of Christ: He involves and captivates with its beauty for those who he allows to be present at the transfiguration: the vocation is born out of divine interest that is felt to contemplate "the most handsome of men." The path of consecration is a path that goes "beauty in beauty", under the guidance of the Spirit which is the "uncreated beauty. d) The vocation to Religious life is born out of a deep contemplation in the most beautiful man of all The path of consecration is a path that goes "beauty in beauty", under the guidance of the Spirit which is the "created beauty. The spiritual life is inspired by the love of beauty. Other icons that the document uses are: the figures of Peter and Mary...:Such figures can help to recover many of the traditional insights. The exhortation seeks to convince, move, engage and bring everything to real life. e) The spirituality of communion dominates the second part of the document, where you hear the echo of the document Fraternal life in community. VC relies on the responsibility of being in the midst of the Church as a communion signum fraternitatis. f) The Church is a mystery that proceeds from the Trinity as a communion and fellowship and service to God's Love. The document is divided into three parts: the VC and I confedio Trinitatis, Signum fraternitatis, Servitium Caritatis. All have a Common denominator: the "total dedication" to God, made explicit by means of the evangelical counsels, especially in the consecrated chastity.. The main theological points. The first part, the Confessio Trinitatis, is the most theological base. It Concerns the relationship that is required to join the life and theology, mysticism and doctrine, reflection on faith and spirituality. a) The two main theological questions to which the answers were expressed in the document Propositio on the identity of the VC and the different states of life in the Church. The answer was clear and precise: the constituent states of life of the Church are three: the laity, consecrated in Baptism to live the Gospel in the world, ordained ministers, who in addition to receiving the baptism in order for the consecration continue over time apostolic ministry, consecrated persons, assuming the evangelical counsels, receive a "new and special consecration" to embody and

6 resubmit the form of life in Jesus' being all a manifestation of certain aspects of the mystery of Christ, as the Head and Shepherd of his Church, the third special following of Christ, virgin, poor, obedient, dedicated to "things of the Father and the salvation of his brothers. b) The evangelical counsels are illuminated by a reading of the Trinity, because the VC is a Confessio Trinitatis. This approach to the evangelical counsels of the Trinity was an unexpected news: the evangelical counsels touch the inmost reality of the VC for the special relationship that set spiritual side of each person. The contemplation of Christ establishes the form of life in the depths of the Trinitarian mystery where you discover the ultimate root of the evangelical counsels, as an expression of how to be a subsidiary of the Word. (VC 22) c) The importance of the mission led to rethink the whole structure of the VC. Adjusting to the mission requiring rethinking the different forms of VC. The mission is central, and its developed from the doctrine. The mission of the VC is presented as a continuation of consecration to God and an expression of dedication to the brothers. You can examine the mission with regard to three basic elements: the consecration, fraternal life in community and the specific mission, which are the three elements of VC. The mission must always confront the challenges of the times that you accept without fear and are evaluated from a "dynamic fidelity" to the specific mission. Practical items The timeliness of VC: The VC has a future? Was the question that was formulated without being present at the synod. The document uses the icon of Bethany (VC 104) to respond and justify the existence of VC and its permanent value. The new forms do not replace those that exist, but are added to these (VC 12;. Also n. 63). The VC has not only a great story to tell but also a great story to build (VC 110) The VC in the Church: the new focus of interest is what shows in n. 47 "fraternity in the universal Church", which stresses the "special relationship that consecrated life has with the Successor of Peter in his ministry of unity and universality mission. This report prepares the VC for the service and the cooperation of the churches together. It commemorates the universal dimension of the VC and asks to think in the key of "catholicity", to be present in local churches with an attitude of "openness Catholic" (cf. VC 51), with attention to the great problems of the universal Church Before society today: the "challenges" are called provocation that God does and expect a response. The VC exists "inside" and "for" the story, and attempts to give answers to this historically significant. The "creative fidelity" actualizes every charisma. It is important to engage the community discernment: an appropriate method for understanding what God s will is. The third section is devoted to the most important commitment which currently is the VR. The issue of force "against culture" (VC 87-92). The VC is also known to invent new signs, must propose new courage "against challenges" to the world. The situation of consecrated women: he speaks in the No exhortation. Open the doors to women and the opportunities within the Church, except the roles related to Holy Orders. Spirituality for Our Time The exhortation to set down some basic principles for a spiritual "background", which can serve for the entire VC: a spirituality of spiritual reconstruction aimed at overcoming the years of uncertainty. Some accents: the Christ-Trinitarian fellowship, service, the centrality of the Word of God and the liturgy, the

7 insistence on acquiring the depth that strongly supports and grounds life and witnesses in the midst of spiritual warfare and to the mission. Conclusion notes. a) The charm of the document comes from the bond established between life and doctrine, theology and spirituality, reflection and experience of faith, theology and classical symbolic approach, not to mention any of the dimensions of the human person. b) As it relates to theological explanations which called for the synod, the document leaves a green light to continue and deepen the debate, although not open doors to discuss some points raised by the c) The document was a true instrument of coordination of VC and was studied and appreciated, and rightly so. In A Renewed Commitment to Consecrated Life in the Third Millennium, was presented as a continuation and enrichment of VC and [* a response to the 'invitation of John Paul II at the beginning of the third millennium to "take off" Duc in altum "(Lk 5.4). The document is an invitation to direct our gaze primarily to spirituality. In the first part, we see the journey of deepening, purification, communion and mission, that the VC has been following in recent years, with him as to the love of Christ among mankind. The second part addresses an urgent call to have the courage to face the trials and challenges, with a vision of faith and trust in the grace of God which is manifested in weakness (2 Cor 12:9). Some of the challenges that indicates the document: the mediocrity in the spiritual life, the progressive bourgeois, consumerist mentality, the temptation efficiency and activism, the personal projects that outweigh the community projects... (No. 12), present challenges even within the VC. These challenges are a call to deepen the living (the meaning and quality of life) of his VC, where the superiors, as mediators for service, have the key task for the spiritual unity of the Creator, who knows how to take the final decisions and ensure enforcement. But everyone is required to a personal and confident participation in the life and mission of their community. But the path of authentic renewal "depends primarily on the training of its members" (PI), conceived as "a gradual assimilation of the mind of Christ" (VC 65) to the Father, a journey that lasts a lifetime. The third part stresses the primacy of the spiritual life, life in the Spirit, which needs to start afresh from Christ, to contemplate the different faces of Christ. In the multiplicity of appearances of Christ, the document emphasizes areas: the Word of God who welcomes especially through of prayer and contemplation, in the Eucharist, (the cross: personal, community, institutional and social and the new poverty : material / moral / spiritual, contemporary society produces). In this context, the primacy of spirituality will be proposed primarily as a spirituality of communion. The fourth part is called to be witnesses of charity, the fruit of the life of communion, especially as a service to the dignity of persons in a dehumanized society, through the proclamation of the Gospel, to serve (the sick), to spread the truth (education), openness to the great dialogue (other Christian churches, other religions, non-believers). The document points out some challenges and problems today in the uneven ecological and social aspects (poor countries deeper into poverty), the wars, the greed of property, the anxiety of pleasure, the idolatry of power... and ends up inviting especially to young people look forward and upward. d) Finally, the CIVCSVA published in 2008 another important document, "The service of authority and obedience," which addresses this complex and difficult, and for which the VC has long awaited

8 guidelines clear and precise to follow in the different realities, in the Church and in society. Obedience and authorities always have a special relationship with the Lord Jesus, the obedient Servant. The document aims to assist the authority in its triple service: to the individuals (first part), to build fraternal communities (second part), to live in communion the common mission (Part Three). Obedience is listening, that is, above all filial attitude: "Listen, child" (Pr 1:8), is obedience to God through human mediation. In each VC must sincerely seek the will of the Father, the authority is in the service of this research is at the service of obedience to God's will The document indicates some priorities in the service of authority as a spiritual authority, it calls to ensure community time and the quality of prayer, to promote the dignity of the person, to inspire courage and hope in difficulties, to keep alive his charisma and the feelings with the Ecclesia", to accompany the lifelong journey of learning. The authority is to serve the community, the growth of the community, the community is to serve the Kingdom. The community is the place in which to recognize and accept the will of God, the discernment which is among the highest priotities in a consecrated way to seek the truth. It is the task of channel the enthusiasm for the mission. Eventually the document considers some special situations: the difficulties in obedience, obedience and conscientious objection, the difficulties of the authority. The conclusive views of VC are a continuous call to seek God and his will, knowing that God never abandons those who trust in Him through obedience to others the authority, where it is necessary to recognize the sign of presence and mediation of the will of the Father. As act of obedience we came to life and conclude the journey with another act of obedience, an expression of abandonment to the Good Father. And 'the truest way to realize the ultimate meaning of life, as is the expression of total love of the Father who has made us happy with him and in him].