THE "ENCHANTMENT" OF CONSECRATED LIFE
Brother Álvaro Rodríguez Echeverría
INTRODUCTION
As this International Congress on consecrated life draws to a close, I am sincerely grateful for the participation of each one of you. In a special way and in the name of everyone I want to express our profound thanks for the thorough and excellent work of the Central Commission and of all the Commissions; thanks also for the work done by the Secretariats of the two Unions of Superiors General and that of the Congress, the team of facilitators and the team that prepared the Instrumentum Laboris; thanks as well for the reflections with which the theologians have enlightened us and the contribution of those who helped make the Congress a reality, those near and far, those who helped directly or indirectly. A heartfelt thanks to Archbishop Rodé, to the members of the Congregation of Institutes of Consecrated Life and Societies of Apostolic Life and other guests who have been present with us.
I want to make special mention of those men and women religious who, from their silence and anonymity, perhaps from their suffering, with their lives of dedication and sacrifice in the cause of the Kingdom, are making real what we have said here and much more besides. Their contribution has been no less effective and useful at the time for final assessment and drawing conclusions. These men and women are a sign of the new model or paradigm for Consecrated Life that we should all search for and live.
My remarks, more than a farewell, are intended to reinforce and to launch the work that we have sown during the preparation and realization of this Congress with such determination, sacrifice and hope, in order to make real the proposed objective: "To discern what God's Spirit is causing to emerge among us to respond to the challenges of our time and to build up the Kingdom of God"1. Even though this task is challenging, I would like to try to comment on this, without attempting to offer any definitive solutions, so that the work of this Congress is not reduced to a few days of study and reflection. Besides the spirit and letter of this Congress, I was encouraged by the Instruction Starting Afresh from Christ when it stated that consecrated life, in order to be an expression of the Risen Lord, has to "develop and experience new forms."2 What should they be like how can this be done?
1. "ENCHANTMENT" AND "DISENCHANTMENT"
It seems to me that the greatest challenge we have is to give back to Consecrated Life all of its enchantment. The word "enchantment" refers to everything that produces contagious joy, strong attraction, gentle freshness and stimulating optimism. It awakens grace and friendliness, imagination and fantasy. By its very nature, it gives rise to strength, enthusiasm and hope.
In opposition to "enchantment," we speak of "disenchantment." This includes everything that brings about frustration, monotony, disillusion. Those who are affected by it take on an attitude of "letting things happen," to the point of placing in another's hands decisions that should be made personally. "Disenchantment" produces annoyance, tiredness and it is like a graveyard for hope and may even include remorse for having opted for consecrated life.
In many parts of the world we are experiencing a highly complex and plural post-industrial period. The world has been digitalized and globalized. Pessimism and disenchantment, nourished by the social and political problems which at this time have taken control of humanity, also affect the Church. Consecrated life "is at the very heart of the Church as a decisive element for her mission."3 Therefore, it is not exempt from the global crisis that we are undergoing. As D. Aleixandre said "We are experiencing the frustration of not having totally succeeded in the search for the fullness of life to which we have our lives." The challenge arises for all men and women religious. How to make possible the "maturing" of consecrated life so that it is attractive and awakens an affinity, not just a kind of admiration for it, but a willingness to commitment in it, calling one's attention, captivating and, above all, being an instrument of salvation for the world.
2. STRUCTURAL ELEMENTS THAT "ENCHANT"
By way of painting some brush strokes on cloth, I am going to indicate some things that might contribute to Consecrated Life recovering its "enchantment," so that it might be "the proclamation of an alternative way of living to that of the world and the dominant culture."4
2.1 The "freshness" of the centrality of Jesus
The foundational element of Consecrated Life has been and continues to be the person of Jesus Christ and his message. This has never been in doubt. The principle for renewal that the Council proposed, said: "The adaptation and renewal of the consecrated life includes both the constant return to the sources of all Christian life and to the original spirit of the institutes and their adaptation to the changed conditions of our time."5 It goes on to say: "Since the ultimate norm of the consecrated life is the following of Christ set forth in the Gospels, let this be held by all institutes as the highest rule."6 I believe that we have all made an extraordinary effort in recovering our charisms and congregational spirit, but I am not so sure that our highest rule is the Gospel.
The two icons which the Congress chose as the center of reflection, 'the Samaritan woman and the Samaritan man," are an encouraging sign concerning what must hold the first place in all Congregations and Institutes. The DT, when speaking about the new model of Consecrated Life that is emerging, took up the Council's invitation to "take up again the Gospel as the first rule."7 There could be an objection made that the charism is designed to reveal the different facets or the richness of Jesus Christ, which nothing nor anyone can embrace in its totality. This is true. But there is a world of difference between holding something up as the means when it is really the end and holding something up as the end when it is really the means.
Everyone is familiar with the freshness and newness that the person of Jesus always has for letting go of the old and taking on the new. He invites a response at all times and in all circumstances, both personal and social, in accord with the spirit of the Gospel, not to pre-established specific parameters. Here, too, we can apply the words: "New wine is poured into fresh wineskins" (Mark 2: 22). The figure of Jesus by itself awakens enthusiasm and it attracts, more than particular charisms, although naturally they can help to sight Jesus again and they have to be directed towards him.
2.2 The "appeal" of spirituality
Connected with the above is the topic of spirituality. The person of Jesus has awakened a certain spirituality in those who have known him and have meditated on him. Christian spirituality is nothing more than taking on the very spirit of Jesus in order to make the journey which every human being has to do in order to go towards God. What characteristic is most appealing to men and women today? One of the most outstanding current wonders is the thirst for God which the world manifests in thousands of ways and forms, both within and outside the Church. Every human being has a "passionate thirst for living water"8 and " thirst for an encounter with Jesus."9 But we have to recognize that not all roads lead to an encounter with God in the same way.
Saint John of the Cross spoke of "disregarding" any mediation that comes between us and God: "If you do not disregard them, they obstruct the Spirit; since the soul is distracted by them and the Spirit may not fly towards the invisible; this is one of the reasons that led Jesus to say to his disciples that it would be better for him to go, so that the Advocate could come (John 16: 7). In the same way, after his resurrection, he did not allow Mary Magdalene hold on to him (John 20: 17)"10 Don't we have to make a fundamental change in our style of prayer? In many cases, the formulas and devotions - which become repetitive and routine - have served to substitute the "freshness" which an encounter with God produces.
The true mystic - like Jesus - does not lose sight of history but he encounters it; he connects his spiritual and consecrated life with daily life and with commitment to his neighbor; he experiences the world and everything in it - persons and nature - as an extension of himself and forms in which God is made manifest. Whoever experiences God in all things will necessarily act as Jesus did, especially towards the poor in his life and as part of his plans; he will look at his existence, environment and society according to Gospel criteria and he will live a simple life.
2.3 The "force" of the mission
The attraction of Consecrated Life, rather than in and of itself, is in the lifestyle and objective specific to each Institute. The mission has authored some of the most beautiful and valiant pages in history. Consecrated life, by its very nature, ought not to be centered in itself but in its commitment and giving spirit, like that of Jesus, in service of the most vulnerable. Furthermore, "...consecrated life itself is a mission, as was the whole of Jesus' life."11 Continuing and collaborating in the plan of Jesus, the Kingdom, is the most effective incentive to take on voluntarily and joyfully the trials and difficulties which the option for Consecrated Life carries with it. All this goes to prove a very common saying: "Any how is possible as long as there is a why." Whoever is convinced of the fundamental objective of consecrated life will overcome all obstacles to achieve it and a cheerful, optimistic and encouraging presence will be the best call to communicate to others that this vocation is worth the trouble and does give meaning to life.
The signs of the times, read in the light of faith, are the best incentive for awakening the enthusiasm and attraction for mission and, therefore, a renewed life and following the Lord faithfully. Few times in the history of humankind has there been such a profound crisis of values. And few times, also, have we had the opportunity, keeping in mind the Gospel and our collaboration in making it real, to be able to look for a new model of Consecrated Life that responds to the challenges presented.
2.4 The "heartbreaking cry" of humanitarianism
One of the things that is most worrying and upsetting to men and women today is the lack f humanitarianism. The extremes of violence and terrorism, hunger and exclusion have reached alarming levels. The heartbreaking cry for a world that is more just and more humane has become stronger day by day and at the same time this cry has become attractive to the younger generations to respond to this cry and to make the world more humane.
It is obvious that we religious cannot live on the margin of this human trend that engenders optimism and hope amid so much sadness and suffering. This human trend must be a part of our structures, not in theory but in practice. We must be the human face of the Church, the bearers of life, like the Samaritan, and we must be the manifestation of humanitarianism, which the world today appreciates so much: "Consecrated persons make visible, in their consecration and total dedication, the loving and saving presence of Christ...they become, in a certain way, a prolongation of his humanity."12 Sometimes, structural interests take precedence over the humanitarianism that we should be bearers of, and we sometimes find certain approaches and a rigidity that have nothing to do with the Gospel nor with a radical following of Jesus Christ.
To be human does not mean making Consecrated Life "light", but it does mean making it possible that persons are always first, before established norms or certain interests. This has never been easy. True communities emerge in this way, where people come first and where common ideas and ideals lead to unity and to sharing. The DT has some words in it that perhaps have been overlooked but they reflect what we have been saying: "If attention is not paid to the human layer that must support consecrated life, it is probable that it may be built on sand."13 Experiences of Founders and Foundresses, along with their coworkers, are an example of what we just said. They were not united by any rule or regulation, but by a common ideal and the desire to make a charism real that was considered to be worthwhile for evangelization and presence within the Church.
2.5 The "enchanting" balance between persons and structures
Persons are the reason for and center of the mission of the Church as Paul VI forcefully stated at the close of Vatican II. Both moral and human science agree that the person is the strongest element or the nucleus of all reality. Everything converges toward persons and everything must be assessed in light of how persons are affected, how they are fulfilled and how they mature. Both in Jesus' approach as well as in his teachings, we see these principles made real. In his own words, Jesus says without exception that"The sabbath was made for man, not man for the sabbath" (Mark 2: 27). John Paul II, in his first encyclical, considered as the defining document of his pontificate, also clearly stated: "The human person is the primary route that the Church must travel in fulfilling her mission: the person is the primary and fundamental way for the Church, the way traced out by Christ himself" 14
However, this route, in practice, is loaded with obstacles. In our ministry we condemn, rightfully, the evils of globalization, wanting all nations and peoples, with no regard for their own culture, needs or interests, to have to accept a certain political line, to take on certain financial criteria which they do not understand and which will not benefit the population, etc. The reason that we give for this condemnation is because human rights, cultures, and the individuality of each person are not respected. These same reasons have to mark the life and structures of Consecrated Life. It is easy to lose balance, to forget that each person is one-of-a-kind and inimitable and to apply the "culture of control," common in modern society, as T. Radcliffe says, to consecrated life.15
At the same time as keeping a balance between persons and structures, the decentralization of Consecrated Life must also be kept in mind. The Eurocentric style is still the dominant one, which is the same thing as saying that inculturation within Consecrated Life still needs to be done. It is important to respect and to appreciate multiple spiritualities and various ways of living Consecrated Life, even within Institutes themselves. Community is formed not by the fact of living under the same roof, but by participating in the same objectives, each with his or her own qualities and culture. In this sense it is necessary to let Eastern spirituality and that of emerging continents help us to enter into the Gospel more deeply, at the same time being open to allow ecumenical and interreligious dialogue to enrich us, aware with Peter that "God shows no partiality. Rather, in every nation whoever fears him and acts uprightly is acceptable to him" (Acts 10: 34-35).
CONCLUSION
Today, more than in the past, we need to divest ourselves and to invent, to innovate and to go forward (Gabriel Ringlet).
To invent new responses that connect to the social, economic and political changes of nations where we are not established, attentive especially to those who are still excluded from te benefits of globalization, both in rich countries and in poor countries.
To innovate our structures of meeting with God, community life, service to our neighbors, our professional lives shared with our coworkers.
To go forward divested, in imitation of Jesus Christ and with the fire of his passion. We need to be aware that none of this can be lived authentically if we do not open ourselves, in conversion, to the powerful action of God, Father, Son and Holy Spirit, who reignites our heart with a passion for humanity.
To structure Consecrated Life around these items that were mentioned is not an easy task. Perhaps this may move us away from places where we find our security and lead us to a different ordinary routine. But let us recall that it was here, in the ordinary events of life, where the Samaritan man and woman found what was attractive and new in Jesus. And from the daily routine also - lived in the style and spirit of the Gospel - we can give back to Consecrated Life its "enchantment."