We took some time to clarify the terms used. Living community itself is the mission of the consecrated life..

Signs of vitality

In religious life today we find the following signs of vitality: there is a thirst for community life especially among young people. Most are not searching for security but they are looking for a way of living community as mission though deep authentic relationships and through sharing faith.

Older Religious, who are still passionate for Christ and for humanity are living mission through their lives of community and prayer. There are communities living very simply, close to the people, in diverse ministries. They set aside time to come together, to break the bread of God’s Word, to share experiences and faith and to recreate.

In some areas communities have opted to begin new works based on a common vision of inclusion. Even older members of the communities have been involved in such projects. In this context they reach out to other Christians and to people of other faiths inviting collaboration. Many of our communities are now multicultural and multi-ethnic.

These are a powerful witness to God’s reign as witnesses to reconciliation and peace in countries divided by ethnic strife and economic disparity, often providing a peaceful presence in very dangerous situations. We also note a renewed interest in on-going formation to equip our members to deal with our ever-changing world.

Blocks

The group found the following blocks in community as mission. Many communities no longer have common works and their new ministries often lead to individuality and lack of interdependence. Consequently there is a tendency to over accentuate individual ministries.

Other blocks include cultural, generational, and ideological differences leading to a lack of shared values and a shared understanding of the meaning of the vows. What is urgently needed is the communication tools which can enable us to go beyond the particularities caused by culture, age and mind set. Because we lack a common vocabulary we often find it difficult to really understand the other and to engage in dialogue and needed discernment, especially in terms of obedience.

As a reaction against the uniformity of the past, living alone is seen in some quarters as a value. Others live in a community as if they were in an hotel, unconvinced of the value of community life. Although all religious are supposedly equal adults, lack of psychological maturity leads many to be incapable of being co-responsible or able to deal with community animation and authority. Fear of the unknown paralyzes the ability of many religious to respond to new challenges. Also, an exaggerated use of modern technology such as television, internet and mobile telephones leads to an isolating independence that damages community life.

There are some religious who are impatient with the human condition and do not want to invest the time and trouble to build community. Women’s communities suffer from special disadvantages that stem from an undervaluing of their ministerial contributions, both pastorally and monetarily. Because of clericalism not much value is given to their religious life.

Description of Needed Structural Transformations in Lifestyle and Ministries

Our present governmental structures were created when our membership was much more numerous. Today they are cumbersome and do not correspond to our present reality. Also our ministerial institutions such as schools and parishes force us to take much more bureaucratic approach to ministry than we would want. In many communities over centralized authority inhibits local initiative in responding to needs. Both inside and outside our communities there is often a lack of transparency in communicating financial issues and other information important to the members.

Convictions and Actions

Community life has a value as a mission in itself. Every community has the duty to evangelise and the best evangelisation is the witness of a community that is composed of people of various cultures, generations, and ideological tendencies. Community life is a constitutive part of religious life. Because of this, special situations of people living alone need to be discerned by the community.

The witness of Christian religious community is a participation in the mission that comes from God revealed as Trinity—a community that reflects the openness and hospitality of God illustrated by the Eastern Icon of the Philoxenia—love of the stranger. A helpful Eucharistic image is that from the Gospel of John: Jesus’ washing of the feet as expressing an example of love, service and koinonia to his disciples. The Word of God is the one constant in our community life and breaking open the words together is essential to our religious life. Basically, the primary issue is to be people of faith.

Each Institute needs to continue to develop their initial and ongoing formation dealing with communication and leadership skills to help us live more effectively and humanly in community. Every community needs to engage in conversations regarding what of their traditional works to let die, so that new life and approaches can be born.

Each community needs to study the context in which it lives in elaborating a common project of witness in their context. The community needs to be open to the milieu, hospitable to others, and to promote vocations for the larger church. Each member in the community needs to spend time in personal contemplation and prayer. There is a also a need for some of our communities in the Orient to express their commitment to each member in prayer and ritual. Reconciliation needs to be a hallmark of our local religious life. Good experiences and models need to be brought to our national conferences. Each community needs to encourage rather than to look with suspicion on new models of community life—inter-congregational, ecumenical and interfaith. Many institutes also need to explore new ways of inviting the whole of their international Institute to share resources in financing initial and on-going formation and in providing personnel for formation. It is crucial that women’ s communities provide for formation in spiritual accompaniment rather than rely on outside resources and occasional celebrations of the sacrament of reconciliation.



	GROUP 12 82 Participants: 38 nationalities, 80 congregations COMMUNITY AS MISSION We took some time to clarify the terms used. Living community itself is the mission of the consecrated life.. Signs of vitality In religious life today we find the following signs of vitality: there is a thirst for community life especially among young people. Most are not searching for security but they are looking for a way of living community as mission though deep authentic relationships and through sharing faith. Older Religious, who are still passionate for Christ and for humanity are living mission through their lives of community and prayer. There are communities living very simply, close to the people, in diverse ministries. They set aside time to come together, to break the bread of God’s Word, to share experiences and faith and to recreate. In some areas communities have opted to begin new works based on a common vision of inclusion. Even older members of the communities have been involved in such projects. In this context they reach out to other Christians and to people of other faiths inviting collaboration. Many of our communities are now multicultural and multi-ethnic. These are a powerful witness to God’s reign as witnesses to reconciliation and peace in countries divided by ethnic strife and economic disparity, often providing a peaceful presence in very dangerous situations. We also note a renewed interest in on-going formation to equip our members to deal with our ever-changing world. Blocks The group found the following blocks in community as mission. Many communities no longer have common works and their new ministries often lead to individuality and lack of interdependence. Consequently there is a tendency to over accentuate individual ministries. Other blocks include cultural, generational, and ideological differences leading to a lack of shared values and a shared understanding of the meaning of the vows. What is urgently needed is the communication tools which can enable us to go beyond the particularities caused by culture, age and mind set. Because we lack a common vocabulary we often find it difficult to really understand the other and to engage in dialogue and needed discernment, especially in terms of obedience. As a reaction against the uniformity of the past, living alone is seen in some quarters as a value. Others live in a community as if they were in an hotel, unconvinced of the value of community life. Although all religious are supposedly equal adults, lack of psychological maturity leads many to be incapable of being co-responsible or able to deal with community animation and authority. Fear of the unknown paralyzes the ability of many religious to respond to new challenges. Also, an exaggerated use of modern technology such as television, internet and mobile telephones leads to an isolating independence that damages community life. There are some religious who are impatient with the human condition and do not want to invest the time and trouble to build community. Women’s communities suffer from special disadvantages that stem from an undervaluing of their ministerial contributions, both pastorally and monetarily. Because of clericalism not much value is given to their religious life. Description of Needed Structural Transformations in Lifestyle and Ministries Our present governmental structures were created when our membership was much more numerous. Today they are cumbersome and do not correspond to our present reality. Also our ministerial institutions such as schools and parishes force us to take much more bureaucratic approach to ministry than we would want. In many communities over centralized authority inhibits local initiative in responding to needs. Both inside and outside our communities there is often a lack of transparency in communicating financial issues and other information important to the members. Convictions and Actions Community life has a value as a mission in itself. Every community has the duty to evangelise and the best evangelisation is the witness of a community that is composed of people of various cultures, generations, and ideological tendencies. Community life is a constitutive part of religious life. Because of this, special situations of people living alone need to be discerned by the community. The witness of Christian religious community is a participation in the mission that comes from God revealed as Trinity—a community that reflects the openness and hospitality of God illustrated by the Eastern Icon of the Philoxenia—love of the stranger. A helpful Eucharistic image is that from the Gospel of John: Jesus’ washing of the feet as expressing an example of love, service and koinonia to his disciples. The Word of God is the one constant in our community life and breaking open the words together is essential to our religious life. Basically, the primary issue is to be people of faith. Each Institute needs to continue to develop their initial and ongoing formation dealing with communication and leadership skills to help us live more effectively and humanly in community. Every community needs to engage in conversations regarding what of their traditional works to let die, so that new life and approaches can be born. Each community needs to study the context in which it lives in elaborating a common project of witness in their context. The community needs to be open to the milieu, hospitable to others, and to promote vocations for the larger church. Each member in the community needs to spend time in personal contemplation and prayer. There is a also a need for some of our communities in the Orient to express their commitment to each member in prayer and ritual. Reconciliation needs to be a hallmark of our local religious life. Good experiences and models need to be brought to our national conferences. Each community needs to encourage rather than to look with suspicion on new models of community life—inter-congregational, ecumenical and interfaith. Many institutes also need to explore new ways of inviting the whole of their international Institute to share resources in financing initial and on-going formation and in providing personnel for formation. It is crucial that women’ s communities provide for formation in spiritual accompaniment rather than rely on outside resources and occasional celebrations of the sacrament of reconciliation.