Rougemont
Theme 6
The Mission
1. A contemplative life institute has a mission that is fundamentally a mission of presence, a mission invisible, and related to the universal Church of Jesus. This point comes back time and time again in the conciliar and post-conciliar texts, finally becoming a constant.
One could summarize the Church's thinking on this point with a few extracts from the documents:
a. Our religious consecration unites us in a special way to the Church, its mystery, and its mission of universal salvation:
"By the charity to which they lead, the evangelical counsels join their followers to the Church and her mystery in a special way. Since this is so, the spiritual life of these followers should be devoted to the welfare of the whole Church. Thence arises their duty of working to implant and strengthen the kingdom of Christ in souls and to extend that kingdom to every land" (Lumen gentium, § 44).
b. Our prayers, our works of penance, and even our sufferings have an intercessional power for the universal fruitfulness of the missionary word, the word of salvation:
"By their prayers, works of penance, and sufferings, contemplative communities have a very great importance in the conversion of souls. For it is God who sends workers into His harvest when He is asked to do so (cf. Mt 9:38), who opens the minds of non-Christians to hear the gospel (cf. Acts 16:14), and who makes the word of salvation fruitful in their hearts" (cf. 1 Co 3:7), (Ad gentes, § 40).
An equivalent text can be found in Perfectae caritatis, 1 7:
"Members of those communities which are totally dedicated to contemplation give themselves to God alone in solitude and silence and through constant prayer and ready penance. No matter how urgent may be the needs of the active apostolate, such communities will always have a distinguished part to play in Christ's Mystical Body, where 'all members have not the same function' (Rm 12:4). For they offer God a choice sacrifice of praise. They brighten God's people with the richest splendors of sanctity. By their example they motivate this people; by imparting a hidden, apostolic fruitfulness, they make this people grow. Thus they are the glory of the Church and an overflowing fountain of heavenly graces".
c. Founding an institute with the Pope's authorization ratifies and consolidates the universal dimension of the religious consecration, its particular charisms, and its profession of charity.
Religious obey the Pope, not only in his capacity as chief pastor (as do all the faithful) but also as their first superior, even though this aspect of the vow of obedience is not explicitly expressed in the religious profession formula. By means of this special link with Peter's successor 'who presides over the whole assembly of charity' (Lumen gentium, § 13), institutes again appear as clearly consecrated to the good of the whole church. Each institute lives on a wider plane than that of diocesan organizations; it is linked to the universal Church and lives for the universal Church.
Relating the contemplative life to the universal plane is not only a theological affirmation; it is of great importance to the daily life of the cloistered nun:
- whatever be the community failings, whatever be her own weaknesses, the cloistered nun can always find in every Eucharistic celebration her true aim in life, which is the salvation of the world;
- this is the only effective antidote to all the heart's mediocrities, life stresses, petty aspects of community life, and feelings of futility. Even a sick person can say: "I keep on walking for the sake of one missionary";
- the work of the Spouse is a universal one - and we have wed this work of the Spouse.
2. Moreover, the mission of a contemplative life institute is also, and indispensably so, one of witnessing; it is an essential part of its character.
- A witnessing that has radiated in remarkable fashion to far-flung regions. The conciliar decree Ad gentes, on the missionary activity of the Church, specifically mentions this in number 40:
"In fact, these communities (contemplative) are urged to found houses in mission areas, as not a few of them have already done. Thus living out their lives in a manner accommodated to the truly religious traditions of the people, they can bear splendid witness there among non-Christians to the majesty and love of God, as well as to man's brotherhood in Christ".
The departure for far-away missions can be the flowering of a call long contemplated, long the subject of discernment. Sometimes it is a faith response to a distress call sent by a local Church and disseminated by the Episcopacy; this spontaneous answer will again be the subject of discernment by the Church, in total submission to the Holy Spirit.
Even though we may never be called to leave the monastery that witnessed our first steps in religious life, it it good, sanctifying and in conformity with the Gospel that far-away missions, especially those of our institute, become the object of our personal attention and hold a special place in our prayer, in our daily life-offering. For us, the universal mission of Jesus will never be the mission of others, and keeping this vividly in mind will always be the sign of a healthy community.
The remarkable witnessing found in far-away countries is always one given by the community; it is somewhat like a process of osmosis taking place between diocesan life on one side and the immediate environment on the other. The document Mutuae relationes considers the witnessing given by contemplative nuns at the very heart of diocesan life as important; it also develops the idea of inculturation. The local church, living the mystery of the universal Church, tends to highlight certain aspects a of revelation more essential to the local church, or better adapted to the population. In their own way monasteries must also participate in this inculturation effort:
"Religious then, even if they belong to an institute of pontifical right, should feel themselves truly a part of the diocesan family and accept the duty of necessary adaptation" (Mutuae relationes, 7).
Based on this text, one can perceive the need for greater mutual understanding between monasteries and their dioceses; here and there this may require a difficult conversion, and most certainly a gradual one.
3. Setting aside the osmosis process between monastic religious life and the local church, let us now ask: "Essentially what is the witnessing we have to give in our ecclesial environment?"
Evidently, the first testimony we give is choosing to live together a life dedicated to worshipping the Lord. This 'being together' and this community immersion in praise are easily perceived by the Christians who contact us or visit us, even though they cannot always measure the facts of daily life that are implied, for they do not often see beyond the esthetic outward appearances of our life. Christians believe in a life dedicated to prayer and willingly count on it. They even tend to believe that inside the walls only saints are found or... the right stuff to become one !
Second level of our witnessing: this one is linked to our evangelical choices, to the direct route we want to take to walk swiftly towards Christ and become like him, for this is the typical trait of religious life: the haste of its travellers. This second level of witnessing, is given by our religious vows.
From the very beginning, the choice of religious life was considered in the Church as a meaningful sign, a public gesture made to the whole world in the name of the Church, itself wholly prayerful and missionary. And when the first monks began to penetrate far into the desert, already their intention was to live life's trials for the sake of the People of God.
In the Church, pronouncing religious vows has always been a public act, a public witnessing of faith and love for Christ our Saviour. And it is the whole of our consecrated life which today must still keep alive in the Church the memory of the Gospel. This is not the only sign the Church has at her disposal, for the Church as a whole is sign of salvation for the world, but it is a particularly meaningful and questioning one. It is a reminder that "this world as we know it is passing away" (1 Co 7,31), that the Lord is coming and wants to find us alert and ready to serve. It is a call to Christians, challenging them to live the Gospel today with all the joy and the gravity of the last day, the day of the second coming.
Let us see how each of our vows can awaken in the Church the memory of the Gospel.
Witnessing to religious obedience
By their obedience, religious want to live their whole life within the trajectory traced by the Incarnation and the kenosis of the Son of God "who became as men are ... even to accepting death on a cross" (Ph 2:8).
By his obedience Christ clearly manifested himself as totally Son and totally brother. The freedom that was his as Son of God made man was expressed in the total accomplishment of the Father's work. He said : "It is my nourishment". And for him this was as necessary and pleasing as eating his daily meals: "Doing the will of Him who sent me is my nourishment" (Jo 4,34).
Come into the world among the people of the Covenant to testify to the truth by saying yes to the will of God, Jesus accepted death on the cross as Son, as totally Son of God. Jesus lived his fraternal relationships with human beings by assuming to the very end the solidarities resulting from the Incarnation and the mission entrusted to him by the Father: he wanted to be a brother to the full.
In turn, by living the vow of obedience, consecrated religious also wish to become totally son and totally brother, totally daughter of God and totally sisters of all human beings. To answer God's call, accept his mission and accomplish his work, religious freely engage themselves in irreversible solidarities; they become lifetime members of a religious family within the Church; they make the destiny of this community their own for a lifetime and unto death; and this will be the context of their own paschal witnessing.
The obedience of a religious is therefore sign of a son's, a daughter's submission, of his and her solidarity. That is why in concrete circumstances it is manifested not only by accepting the orders of a superior, but by choosing membership in a group living gospel love .
One can see the controversial, evangelical impact religious obedience introduces into the Church of our times. A person bound by the vow of obedience reminds the whole world that the saving will of God reaches us through mediators, in the same way that his words are mediatized by human language and his sanctifying power by visible sacraments. Thus, by accepting the mediating power of the Church even in concrete existence, a religious proclaims the permanency of those laws introduced by the Incarnation, and the solidarity of all the baptized in the pursuit of communitarian salvation.
Witnessing to voluntary poverty
Each one of us has vowed to live poor. In this area especially, fidelity requires strict vigilance. Following this or that person's lifestyle is simply not enough. To be faithful to our vows, and above all the vow of poverty, one must not keep scanning left field, right field in the community. It is imperative to follow Saint Paul's instructions: "Everyone must give according to what he or she has inwardly decided" (2 Co 9:7). Saint Paul was talking about that famous alms collection for the poor of Jerusalem. Let each of you give according to the dictates of your own heart. If you look around you in the community you will always see sisters appropriating various things contrary to the rule, always needing one thing after another. But what Jesus is asking each Sister is the poverty she resolved to give on the day she knelt in his presence on the stone slabs of the sanctuary.
This requirement of religious poverty, already a sensitive issue in personal discernment, raises questions still more thorny when, as a community, we ask ourselves: "Are we poor? How do we witness to poverty ?"
Without going into details concerning the monetary value of things which, in any case, would greatly vary from one institute to another, I would like to compare our poverty with that of contemporary Christians beset by financial worries, living a poverty they did not choose, a poverty experienced by the real poor in today's society.
- First let us examine our attitude relative to economic realities.
. We cannot live as a community and possess nothing; it is impossible in today's society. But in what spirit do we view these possessions?
. In our community what level of vigilance and honesty are we able to reach on this issue?
. And if our community life allows us to acquire a certain technological expertise, do we remain detached towards the success it helps us achieve?
. Do we know how to temper our competence so it will not become a burden for others?
. As a community do we remain aware of the dangers of wealth, the dangers of our wealth?
Our attitude towards work.
. Do we give the example of work which is liberating for the individual?
. Even though our work is hard - and it cannot be anything but hard - do we know how to protect ourselves, as a community, from enslaving work?
Our community attitude towards sharing with the poor, far or near.
. Is this only the bursar's business?
. Are the sisters, in general, kept informed on the projects and effective achievements in sharing our possessions?
. In our community, what is our approach to serious social problems? Do we have the same views we had forty years ago?
. What degree of esteem is given our community sisters who are culturally and emotionally poorer than others?
. What kind of welcome is given to their families?
Our attitude towards the beatitude 'Blessed are you who are poor.'
. In our daily Eucharistic celebration do we think of thanking the Lord for his gifts? Gifts received from his bounty? Gifts to share?
Witnessing to consecrated celibacy
What meaning can the voluntary choice of celibacy for the Kingdom possibly have for the world we live in today? Of what reality can it possibly be the sign, in a society where the relational balance between man and woman is often upset or compromised?
Our consecrated celibacy is not to be considered as contempt of sexuality, nor as a condemnation of married life, and still less as an attempt to by-pass our humanity in order to reach God.
In response to a call from Jesus, celibacy for the Kingdom wishes to be a sign to our world of what Jesus' own celibacy was for his own society. Jesus chose to live without a companion, without children, not because he disdained marriage and paternity - witness his attitude towards little children - but because, in view of the mission received from the Father he wanted to take another stance among these men and women he desired to save. What good news was he coming to proclaim ? The coming of the Kingdom of God, the vast gathering of brothers and sisters imbued with the spirit of love for the same Father.
He therefore chose to live as a Son and as a brother. He chose to express a human being's range of emotions within a relationship to the Father, within a relationship to his brothers and sisters. He chose the celibate state which allowed him to make a total offering of his human affectivity in the service of God's Kingdom, a total offering, a door opening onto the whole universe. That is why the New Testament never mentions another spouse except the Church, the universal Church, the Church of all places and all times.
Likewise, our consecrated celibacy is far from impoverishing our humanity; on the contrary it reveals to the world other levels of affection, and that is especially where its witnessing power for today's world is rooted. In the service of the Kingdom and with the power of Christ our Saviour, we commit ourselves to living the vital forces of a man or woman in reference to the Father and to our brothers and sisters. Thus, our celibacy is a sign of the unconditional gratuity and openness proper to true Christian love. Because of Jesus' call we put aside the exclusive love for a life companion. In this way, our celibacy is a reminder that true Christian love should not express itself through possessiveness of another human being; celibacy for the Kingdon opens up larger vistas for exercising human affection than marriage does.
Finally, consecrated celibacy is an eschatological sign. While marriage inserts each couple like a link in the chain of generations, consecrated celibacy anticipates and prophetizes the end of history when all generations will be one in Christ and when God will be all in all. If Christian marriage is a sign of the Covenant for the journey, consecrated celibacy is already the sign of the Covenant for eternity.
4. The legibility of our community witnessing
We have so far described religious life, especially monastic life, as a sign in the Church. Still, this sign must be seen and Christians must be helped to discover it.
Now we have to ask ourselves this question: "How legible is our community witnessing ?" It is clear that as much as possible we must avoid all factors that prevent community witnessing, especially whatever can be felt as community selfishness, for example: in the city, the lack of respect for the environment, the by-laws relative to noise, to trespassing; in rural areas, negligence concerning contracts signed with neighbours. The following would be construed as community selfishness: delays in salary payments to employees, unreasonable demands on volunteer workers or maintenance personnel.
Often people have no concrete image of a monastery except the one projected by the sisters at the reception desk or those running errands outside the gates. Side by side with the most admirable examples of happy, discreet and recollected sisters, are also found less edifying ones; sometimes sisters with neither the mandate nor the competence will take it upon themselves to exercise spiritual direction with young people who come to visit the monastery. Evidently, it is also damaging to leave a sister too long as receptionist if she already causes problems in other respects.
It is also necessary to avoid any action apt to be considered as a lack of interest in the parish, in diocesan initiatives, or again whatever Christians may interpret as a search for power on our part.
Perhaps some will say: we do not have to worry about the legibility of our witnessing. If it is authentic everybody will be able to read it ! True and false. True because genuine charity transforms the faces of community members and that is easily perceived by visitors; in very little time they find out whether or not we live our lives in coherence with our fundamental choices. It is often also true that in our society, our type of life and the radical choices resulting from our vows will always be, to some extent, cause for astonishment, signs of contradiction, and eventually signs of scandal. There is no question of renouncing our way of life, nor of being, as Paul says (Ep 4:14), "tossed here and there, carried about by every wind of doctrine", and consequently begin following all sorts of trends. In reality, that is none of our concern.
But it does happen that the testimony given by a community is contradicted visibly and perceptibly by the attitudes of one sister or another, whether she is aware of it or not. It also happens that some of our choices astonish and revolt certain Christians, because we have not taken pains to explain them, because a community has misjudged economic changes in the country, or a particular change in the status of salaried workers.
In one sense we could say: to get Christians and non-Christians to pay attention to our chosen way of life we have to be attentive to their own lifestyle even though we have not chosen it. Christians and nonChristians around us examine our way of life with other presumptions than ours in mind, with other values as criteria, with another list of priorities. We cannot conclude that if they do not understand us instantly it is their fault. Making our life attractive and worthy of esteem is our responsibility.
On the other hand, Christians who are temporary guests at the monastery or who deal with us but once, will have only one single encounter to form an opinion, to perceive or miss our community witnessing. It is therefore necessary that this one witnessing be sufficiently legible.
All things considered, a community may greatly benefit, even from a spiritual point of view, from questioning itself periodically on the legibility of its witnessing. However, it must be done with a wellbalanced approach for it is necessary to live before asking questions on life ... and it would be regrettable to see questions paralyzing life.
On the other hand, we cannot promote this legibility by any other means than evangelical ones. It certainly is not by assuming in the community the role of accuser, by taking position as an eternal objector to the actions of other sisters considered less faithful, less witnessing. Nor is it by demanding, in a bid for power (and therefore with the heart of a rich person) this or that community act of poverty.
In community we often question ourselves on our witnessing, on the face we give to our institute, wherever the Lord has placed us 'to go forth and bear fruit' (Jn 15:16). Probing still more deeply we again question ourselves: What is the face of Christ we reflect through our prayer, our community life ? As a group how do we witness to the risen Christ ?
While we confront these issues in all sincerity, we keep oscillating from guilt to powerlessness, as if everything were supposed to originate in us and go forth from us. In truth, where witnessing is concerned, we are preceded by the one who scrutinizes the depths of God, and the depths of human beings: "When the Paraclete comes, whom I myself will send from the Father", said Jesus, "he will bear witness on my behalf" (Jn 15:26).
Therefore, in this world the Paraclete does not let the Word fall into oblivion; he does not let the fire lit by Jesus die out. He pursues the work of revelation and sanctification begun by Christ the Messiah, not only by his interior and mysterious work in the human heart but also by creating himself the testimony of Jesus' community and the communities belonging to Jesus. That is why Jesus says : "He will bear witness on my behalf; you must bear witness as well" (Jn 15:27).
For us therefore, personally and communally, it is a question of becoming part of the Spirit's witnessing, or better still, of letting the Spirit, the Paraclete, witness to Christ through us, through our words as well as our silence, through our visible successes, as well as our hidden existence ... as God wills : it is such a liberation to let God be free in our live, and to choose with all our strength "what pleases him" ! (Jo 8,29)
Therefore, the bottom line is this : there is but one unique witnessing, that of the Spirit. And yet, this witnessing is infinitely varied, for the gifts of the Spirit are varied, and likewise our own calls and responses are varied. Not a single disciple is excluded, no sister is disqualified for the work of witnessing, for this union with the testimony of the Paraclete. The only condition needed is to have encountered Christ and to have journeyed with him, be it ever so little: "You must bear witness as well, for you have been with me from the beginnings" (Jn 15:27).
For the disciples, it was the beginning of Jesus' ministry. For you, my sisters, where is the beginning ? Call to mind the first desert, the first look, the first promise at the moment you gave everything: the tree, the flowers, the fruit, and even the stumps. Since then... what secret strayings, what unexpected foot-dragging on this road with Jesus. And yet, from the beginning we have remained faithful, and that also is the work of the Spirit.
In any case, it is not to our fidelity we must bear witness, but to the victory of Jesus, the sole bearer of hope for humanity.
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