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CONGREGATION FOR INSTITUTES OF CONSECRATED LIFE
AND SOCIETIES OF APOSTOLIC LIFE
STARTING AFRESH FROM CHRIST:
A RENEWED COMMITMENT TO CONSECRATED LIFE
IN THE THIRD MILLENNIUM
Instruction
INDEX
Introduction
Contemplating the Splendour of the face of Christ
Walking in the Footsteps of Christ
Five Years after the Apostolic Exhortation Vita Consecrata
Starting Afresh in Hope
Part One
Consecrated Life: the Presence of the Love of Christ in the
midst of Humanity
A Walk in Time
For the Holiness of the People of God
On Mission for the Kingdom
Open to the Spirit
Part Two
Courage to Face Trials and Challenges
Rediscovering the Meaning and Quality of Consecrated Life
The Task of Superiors
Ongoing Formation
Vocation Animation
The Formative Courses
Some Particular Challenges
Part Three
Spiritual Life in the First Place
Starting Afresh from Christ
Contemplating the Faces of Christ
The Word of God
Prayer and Contemplation
The Eucharist, a Privileged Place for Encounter with the
Lord
The Face of Christ in Trials

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The Spirituality of Communion
Communion between Old and New Charisms
In Communion with the Laity
In Communion with Bishops
Part Four
Witnesses to Love
Knowing and Serving Christ
In the Creativity of Charity
Announcing the Gospel
Serving Life
Spreading the Truth
Openness to the Great Dialogues
The Daily Challenges
Looking Forward and Beyond
INTRODUCTION
Contemplating the Splendour of the Face of Christ
1. Contemplating Christ's crucified and glorious face1 and witnessing to
his love in the world, consecrated persons joyfully accept the Holy Father
John Paul II's pressing invitation at the beginning of the third millennium
to cast out into the deep: “Duc in altum!” (Lk 5:4). These words, echoed
throughout the whole Church have enlivened a powerful new hope,
reawakened the desire for a more intense evangelical life, and broken open
the horizons of dialogue and mission.
Perhaps today, more than ever, Jesus' invitation to cast out into the deep
appears as a response to the human drama which is the victim of hate and
death. The Holy Spirit is always active in history and can draw from
human dramas a discernment of the events which is open to the mystery of
mercy and peace among peoples. The Spirit, in fact, from the very
troubled nature of the nations calls forth in many the dream of a different
world already present among us. John Paul II assures young people of this
when he exhorts them to be “sentinels of the dawn” who, strong in the
faith, keep watch, awaiting the dawn.2
Certainly the dramatic events which have taken place in the world in these
recent years have given rise to new and more weighty questions added to
those already present, which grow out of a globalized Society. A society
with its positive and negative forces in which “not only are technology and
economy globalized but also insecurity and fear, crime and violence,
injustices and war”.3
In this situation, consecrated persons are called by the Spirit to a
continual conversion to give new vigour to the prophetic dimension of

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their vocation. They who, in fact, are “called to place their very existence
at the service of the cause of the Kingdom of God, leaving everything
behind and closely imitating the form of life of Jesus Christ, assume a
most important teaching role for the whole People of God”.4
The Holy Father made this expectation clear in his message to the
members of the last Plenary Session of our Congregation: “The Church”—
he writes—“counts on the continual dedication of this chosen host of her
sons and daughters, on their yearning for holiness and upon the
enthusiasm of their service to foster and sustain every Christian's striving
for perfection and to enhance the common welcoming of neighbor,
especially those most in need. In this way, witness is given to the love of
Christ among all people”.5
Walking in the Footsteps of Christ
2. But how do we recognize in the reflection of history and at the present
time the signs of the Spirit and the seeds of the Word, present now as
always in human life and culture?6 How do we interpret the signs of the
times in a reality such as ours in which areas of darkness and mystery
abound? As with the disciples on the walk towards Emmaus, the Lord
himself must be our travelling companion and grant us his Spirit. Only the
Lord, present among us, can help us to fully understand and carry out his
word, he can enlighten minds and warm hearts.
“Know that I am with you always, until the end of the world” (Mt 28:20).
The Risen Lord has remained faithful to this promise. Through the
presence of the Holy Spirit, from her very beginnings, the Lord has always
been present in the Church, lighting her way, flooding her with graces,
giving her the strength to live his word ever more intensely and to carry out
the mission of salvation as a sign of the unity of all with God and with
each other.7
Consecrated life, in its continuous development and experience of new
forms, is already in itself an eloquent expression of this very presence,
almost a kind of Gospel spread out through the centuries. It appears in fact
as a “prolongation in history of a special presence of the Risen Lord”.8
With this assurance, consecrated persons must seek a new impetus in
Christian living, making it the force which inspires their journey of faith.9
Today's world is expecting to see in consecrated men and women the
concrete reflection of Jesus' way of acting, of his love for every person
without distinction or qualification. It wants to experience that, with the
Apostle Paul, it is possible to say: “I still live my human life, but it is a life
of faith in the Son of God who loved me and gave his life for me” (Gal
2:20).

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Five years after the Apostolic Exhortation “Vita Consecrata”
3. In order to help in the discernment which safeguards this particular
vocation, and to support the courageous choice of evangelical witness, at
this time, the Congregation for Institutes of Consecrated Life and Societies
of Apostolic Life held its Plenary Session 25-28 September 2001.
In 1994 the IX Ordinary Assembly of the Synod of Bishops, having
completed the treatment “of the specific identity of the various states of
life willed by Jesus for his Church”,10 following the Synods dedicated to
the laity and to priests, studied Consecrated Life and its mission in the
Church and in the world. The Holy Father John Paul II, gathering together
the reflections and the hopes of that Assembly, gifted the whole Church
with the Post-Synodal Apostolic Exhortation Vita Consecrata.
Five years after the publication of this fundamental Document of the
Church's Magisterium, our Dicastery, in Plenary Session, considered the
effectiveness with which it has been received and put into practice within
communities and Institutes and in the local Churches.
The Apostolic Exhortation Vita Consecrata clearly and profoundly
expressed the Christological and ecclesial dimensions of consecrated life
in a Trinitarian theological perspective, shedding new light on the
theology of the following of Christ and of consecration, of communion in
community and of mission. It contributed to the creation of a new
mentality regarding the mission of consecrated life within the people of
God. It helped consecrated persons themselves to capture a greater
awareness of the grace of their own vocation.
This programmatic document remains the most significant and necessary
point of reference guiding the path of fidelity and renewal of Institutes of
Consecrated Life and Societies of Apostolic Life while at the same time,
allowing for the rising of valid proposals for new forms of consecrated and
evangelical life. It must continue to be studied, understood and put into
practice.
Starting Afresh in Hope
4. The Great Jubilee of 2000, which profoundly involved all forms of
consecrated life throughout the world, has had a great impact on the life of
the Church. On 2 February 2000, preceded by a prayerful preparation, the
Jubilee of Consecrated life was celebrated in all the local Churches.
At the end of the Jubilee Year, in the hope that we might cross the
threshold of the new millennium together, the Holy Father sought to
summarize the heritage of the Jubilee Celebrations in the Apostolic Letter

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Novo Millennio Ineunte. This text presents, with extraordinary yet
predictable continuity, some fundamental themes already mentioned in the
Exhortation Vita Consecrata: Christ, the centre of life for every
Christian,11 the pastoral practice and teaching on holiness, its demanding
character, its high standard of ordinary Christian living,12 the widespread
need for spirituality and prayer realized principally in contemplation and
in listening to the Word of God,13 the irreplaceable effects of the
sacramental life,14 the spirituality of communion,15 and the witness of
Love which is expressed in a new creativity of charity towards those who
suffer, towards a wounded world enslaved in hatred, in a spirit of
ecumenical and inter-religious dialogue.16
The Members of the Plenary, taking as points of departure the elements
received from the Apostolic Exhortation and presented by the experience
of the Jubilee as well as the call for a new commitment to holiness,
highlighted the questions and hopes pointed out by consecrated persons
throughout the world, concentrating on the most important aspects. Their
intention was not to produce another doctrinal document but rather to help
consecrated life enter into the great pastoral guidelines of the Holy Father
with the contribution of his authority and of charismatic service to unity
and to the universal mission of the Church. A gift which is shared and put
into practice with fidelity to the following of Christ through the evangelical
counsels and with the strength of charity daily lived in fraternal
communion and in a generous apostolic spirituality.
The special Continental Assemblies of the Synod of Bishops which served
as preparations for the Jubilee Year have already addressed the hopes and
challenges of consecrated life in the context of the local Churches and
cultures. The members of the Plenary did not intend to offer another
analysis of the situation. More simply, taking into account the present state
of religious life and seeking to remain attentive to the guidelines of the
Holy Father, they invite consecrated men and women in their particular
situation and culture to focus primarily on spirituality. Their reflections
contained in these pages are articulated in four parts. Having recognized
the rich experiences which consecrated life is experiencing in the Church
at the present time, they wished to express their gratitude and their
wholehearted esteem for what consecrated life is and for what it does
(Part 1). They did not close their eyes to the difficulties, trials and
challenges which consecrated persons are experiencing today but looked
upon them as a new opportunity to rediscover, more profoundly, the
meaning and quality of consecrated life (Part II). The most important
challenge is that of a renewed commitment to the spiritual life, starting
afresh from Christ in adhering to the Gospel and living the spirituality of
communionin a unique way (Part III). Finally, they wanted to accompany
consecrated persons on the streets of the world where Christ walked and
today is present, where the Church proclaims him as Savior of the world,
where the Trinitarian life spreads communion in a renewed mission (Part
IV).

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Part One
CONSECRATED LIFE:
THE PRESENCE OF THE LOVE OF CHRIST
IN THE MIDST OF HUMANITY
5. Considering the presence and many commitments of consecrated men
and women in all areas of ecclesial and social life, the members of the
Plenary Session wanted to express to them their sincere appreciation,
recognition, and solidarity. This is the feeling of the whole Church which
the Pope, addressing the Father, the Source of all good, expressed in this
way: “ We thank you for the gift of consecrated life which seeks you in
faith and which through its universal mission invites all people to draw
near to you”.17 Through a transformed existence, it participates in the life
of the Trinity and confesses it as the love which saves.18
Consecrated persons—monks and nuns, contemplatives, religious
dedicated to the works of the apostolate, members of Secular Institutes and
Societies of Apostolic life, hermits and consecrated virgins—truly deserve
the gratitude of the ecclesial community. Their existence witnesses to their
love for Christ as they walk the path proposed in the Gospel and with deep
joy commit themselves to the same style of life which he chose for
himself.19 This praiseworthy fidelity, while not seeking any other approval
than that of the Lord, “also becomes a living memorial of Jesus' way of
living and acting as the Incarnate Word in relation to the Father and in
relation to the brethren”.20
A Walk in Time
6. It is precisely in the simple day-to-day living that consecrated life
progressively matures to become the proclamation of an alternative way of
living to that of the world and the dominant culture. Given this style of life
and the search for the Absolute, it suggests, as it were, a spiritual therapy
for the evils of our time. Thus, it is a blessing and a reason for hope, in the
heart of the Church, for human life and the very life of the Church.21
In addition to the active presence of new generations of consecrated
persons who bring the presence of Christ to the world and the splendour of
the ecclesial charisms to life, the hidden and fruitful presence of
consecrated men and women who are experiencing old age, loneliness,
illness and suffering is also particularly significant. In addition to the
service already rendered and the wisdom which they can share with others,
they add their own particular precious contribution by joining themselves
in their sufferings to the patient and glorious Christ for his Body, the
Church (cf. Col 1:24).

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7. In recent years consecrated life has undertaken paths of deepening,
purification, communion and mission. In the realm of community
dynamics, personal relationships have intensified and at the same time
intercultural exchanges, recognized as a benefit and stimulus for the
institutions themselves, have been strengthened. The praiseworthy effort to
find an exercise of authority and obedience which affirms, enlightens,
brings together, integrates and reconciles, more closely inspired by the
Gospel, is appreciated. In response to the Pope's recommendations,
sensitivity to the requests of Bishops is increasing and there is a growing
collaboration among Institutes in the areas of formation and the apostolate.
Relationships within the whole Christian community are improving with a
mutual and complimentary interchange of gifts among the various
ecclesial vocations.22 It is in fact within the local Churches that concrete
pastoral plans which respond to Christ's challenges to reach out to people,
to mould communities and to have a deep and incisive influence in
bringing Gospel values to bear in society and culture can be established.23
From simple formal relationships one willingly moves to a communion
lived in mutual charismatic enrichment. This effort can be helpful to all
God's people, since the spirituality of communion supplies institutional
reality with a soul by prompting a trust and openness wholly in accord
with the dignity and responsibility of every baptized person.24
For the Holiness of the Whole People of God
8. The call to follow Christ with a special consecration is a gift of the
Trinity for Gods Chosen People. Recognizing in Baptism the common
sacramental origin, consecrated men and women share a common vocation
to holiness and to the apostolate with other members of the faithful. By
being signs of this universal vocation they manifest the specific mission of
consecrated life.25
Consecrated women and men have received a call to a “new and special
consecration”,26 for the good of the Church, which impels them to live a
life in imitation of Christ, the Virgin, and the Apostles with impassioned
love.27 In our world this lifestyle stresses the urgency of a prophetic
witness which entails “the affirmation of the primacy of God and of
eternal life, as evidenced in the following and imitation of the chaste, poor
and obedient Christ, who was completely consecrated to the glory of God
and to the love of his brethren”.28
Consecrated persons extend a persuasive invitation to reflect upon the
primacy of grace and to respond to it through a generous spiritual
commitment.29 Despite widespread secularization, there is a widespread
demand for spirituality which is often expressed as a renewed need for
prayer.30 Life's events, even in their ordinariness, present themselves as

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challenges which should be seen in light of conversion. The dedication of
consecrated persons to the service of an evangelical quality of life
contributes to the keeping alive in many ways the spiritual practices
among the Christian people. Religious communities increasingly seek to
be places for hearing and sharing the Word, for liturgical celebration, for
the teaching of prayer, and for accompaniment through spiritual direction.
Thus, even without realizing it, this help given to others offers mutual
advantages.31
On Mission for the Kingdom
9. In imitation of Jesus, those whom God calls to follow him are
consecrated and invited to continue his mission in the world. Indeed,
consecrated life itself, guided by the action of the Holy Spirit, becomes a
mission. The more consecrated persons allow themselves to be conformed
to Christ, the more Christ is made present and active in history for the
salvation of all.32 Open to the needs of the world as seen through the eyes
of God, they point to a future with the hope of resurrection, ready to
follow the example of Christ who came among us that we “might have life
and have it to the full” (Jn 10:10).
Zeal for the establishment of the Kingdom of God and the salvation of
brothers and sisters thus constitutes the best proof of a self-offering
authentically lived by consecrated persons. That is why every new attempt
at renewal can be seen as a new impetus for the evangelizing mission.33
With the help of ongoing formation consecrated persons learn to choose
from among intense spiritual experiences which lead to courageous
decisions.
The interventions of the members in the Plenary and the reports presented
called forth admiration for the varied missionary activity of consecrated
persons. In a particular way we recognise the preciousness of apostolic
work carried out with generosity and the particular richness of the
“feminine genius” of consecrated women. This merits the greatest
recognition on the part of all, of pastors and of the faithful. But the path
embarked upon must be deepened and extended. “It is therefore urgently
necessary to take certain concrete steps beginning by providing room for
women to participatein different fields and at all levels including decision
making processes”.34
A word of thanks is especially extended to those who find themselves on
the front lines. Availability for the mission is attested to with a courageous
outreach to people who are still waiting to hear the first proclamation of
the Gospel. Perhaps more than ever before, precisely at a time when some
Institutes are experiencing a decrease in numbers, many new foundations
have come into being. Looking through the lessons of history for an
answer to the hopes of humanity, some Gospel-inspired initiatives and

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daring have compelled consecrated men and women into difficult positions
even to the risk of and the effective sacrificing of life.35
While carrying out the Gospel works of mercy with renewed concern,
many consecrated persons are encountering sick people to care for and
those in every kind of need, afflicted by old and new forms of poverty.
They are making crucial contributions in other ministries as well, such as
that of education which enables the faith to mature through catechesis or
even in exercising a true intellectual apostolate. With sacrifice and greater
collaboration they also sustain the voice of the Church in the means of
communication which promote social transformation.36 Deeply convinced
of the need, an increased number of men and women religious has chosen
to live among those who are excluded. Amidst a humanity in movement,
where many are forced to emigrate, these men and women of the Gospel
push forward to the border for the love of Christ, making the last first.
The highly spiritual contribution which nuns offer to evangelization is also
very significant. It is “the soul and yeast of apostolic activity leaving the
active participation in it to those whose vocation it is”.37 “Thus their lives
become a mysterious source of apostolic fruitfulness and blessing for the
Christian Community and the whole world”.38
Finally, it is fitting to recall that in recent years the Martyrology of the
witnesses of faith and love in consecrated life has been further and notably
enriched. Difficult situations have required from not a few consecrated
persons the extreme proof of love in genuine faithfulness to the Kingdom.
Consecrated to Christ and to the service of his Kingdom, their witness in
following him, has brought them to the point of the cross. Though
circumstances might differ and situations might vary the cause of
martyrdom is always the same—fidelity to the Lord and to his Gospel:
“since it is not the pain which makes the martyr but rather the cause”.39
Open to the Spirit
10. This is a time when the Spirit is breaking forth, opening up new
possibilities. The charismatic dimension of the diverse forms of
consecrated life, while always in progress, is never finished. Cooperating
with the Spirit, consecrated persons prepare in the Church for the coming
of the One who must come, the One who is already the future of humanity
in progress. Like Mary, the first consecrated woman, who in virtue of the
Holy Spirit and her total self-giving brought Christ into the world to
redeem it through a loving self-sacrifice, consecrated persons, remaining
open to the Spirit are today called to stake everything on charity, “living
the commandment of a practical and concrete love for every human
being”.40 There is a particular bond of life and dynamism between the
Holy Spirit and consecrated life. For this reason, consecrated persons must
remain open to the Creator Spirit who works in accord with the Father's

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will, praising the grace which has been given to them in the beloved Son.
This same Spirit radiates the splendour of the mystery on all of existence,
spent for the Kingdom of God and the needy and abandoned multitude.
The future of consecrated life is therefore entrusted to the dynamism of the
author and donor of ecclesial charisms which are placed at the service of
the full knowledge and realization of the Gospel of Jesus Christ.
PartTwo
COURAGE TO FACE TRIALS
AND CHALLENGES
11. A realistic look at the situation of the Church and of the world impels
us to also consider the difficulties encountered in living consecrated life.
We are all aware of the trials and purification which consecrated life is
undergoing in these days. The great treasure of the gift of God is held in
fragile earthen vessels (cf. 2 Cor 4:7) and the mystery of evil also threatens
those who dedicate their whole lives to God. In turning our attention now
to the sufferings and challenges which trouble consecrated life today, we
do so, not to bring a critical judgment or condemnation but to once again
show our wholehearted solidarity and loving closeness as those who seek
to share not only the joys but also the sufferings. As we consider some
particular difficulties, we will seek to do so from the point of view of those
who know that the history of the Church is being led by God and that all
things work out unto good for those who love him (cf. Rom 8:28). With
this vision of faith even the negative can be an occasion for a new
beginning, if one recognizes therein the face of the abandoned and
Crucified Christ who took on our limitations even to the point of “bearing
our sins in his body on the wood of the cross” (1Pt 2:24).41 In fact, the
grace of God is fully manifested in weakness (cf. 2Cor 12:9).
Rediscovering the Meaning and Quality of Consecrated Life
12. The difficulties which consecrated persons face today take on many
faces, especially if we take into account the different cultural contexts in
which they live.
The decrease in members in many Institutes and their ageing, evident in
some parts of the world give rise to the question of whether consecrated
life is still a visible witness, capable of attracting young people. If, as is
affirmed in some places, the third millennium will be the time of
promotion of the laity, of associations, and of ecclesial movements, we can
rightfully ask: what place will be reserved for the traditional forms of
consecrated life? Consecrated life, John Paul II reminds us, still has a
history to be written together with all the faithful.42

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We cannot however ignore that, at times, consecrated life has not seemed
to have been held in its proper consideration. There have even been times
when there was a lack of confidence in it. Given the ongoing religious
crisis which heavily confronts parts of our society, consecrated persons,
particularly today, are obliged to look for new forms of presence and to
raise not a few questions regarding the meaning of their identity and
future.
In addition to the life giving thrust, capable of witness and self-sacrifice to
the point of martyrdom, consecrated life also experiences the insidiousness
of mediocrity in the spiritual life, of the progressive taking on of middle
class values and of a consumer mentality. The complex management of
works, while required by new social demands and norms of the State,
together with the temptations presented by efficiency and activism, run the
risk of obscuring Gospel originality and of weakening spiritual
motivations. The prevalence of personal projects over community
endeavours can deeply corrode the communion of brotherly and sisterly
love.
These are real problems which should not be taken lightly. Consecrated
persons are not alone in living the tension between secularism and an
authentic life of faith, between the fragility of humanity itself and the
power of grace; this is the experience of all members of the Church.
13.The difficulties and the questioning which religious life is experiencing
today can give rise to a new kairos, a time of grace. In these challenges lies
hidden an authentic call of the Holy Spirit to rediscover the wealth and
potentialities of this form of life.
Having to live in a society where a culture of death often reigns can
become a challenge to be stronger witnesses, bearers and servants of life.
The evangelical counsels of chastity, poverty and obedience, lived by
Christ in the fullness of his human nature as the Son of God and embraced
for the love of God, appear as a way for the full realization of persons
opposed to dehumanization. They are a powerful antidote to the pollution
of spirit, life and culture; they proclaim the liberty of the children of God
and the joy of living according to the evangelical beatitudes.
The impression which some have of a decline of appreciation of
consecrated life in some sectors of the Church can be seen as an invitation
to a liberating purification. Consecrated life does not seek praise and
human appreciation, it is repaid by the joy of continuing to work untiringly
for the kingdom of God, to be a seed of life which grows in secret, without
expecting any reward other than that which the Lord will give in the end
(cf. Mt 6:6). It finds its identity in the call of the Lord, in following him, in
unconditional love and service, which are capable of filling a life to the
brim and giving it fulness of meaning.
If in some places consecrated persons become little flocks because of a

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decrease in numbers, this can be seen as a providential sign which invites
them to recover their very essential tasks of being leaven, sign and
prophecy. The greater the mass of dough to be raised, the greater the
quality evangelical leaven called for, and the more exquisite the witness of
life and charismatic service of consecrated persons.
The growing awareness of the universality of the call to holiness on the
part of all Christians,43 far from making the belonging to a state of life
particularly adapted to the realization of evangelical perfection superfluous
can become an added motive for joy for consecrated persons. They are now
closer to the other members of the People of God with whom they share a
common path in the following of Christ, in a more authentic communion,
in mutual respect, without being superior or inferior. At the same time this
awareness challenges them to understand the sign value of consecrated life
in relation to the holiness of all the members of the Church.
If in fact it is true that all Christians are called “to the holiness and
perfection of their particular state”44 consecrated persons, thanks to a
“new and special consecration”45 have as their mission that of making
Christ's way of life shine through the witness of the evangelical counsels,
thereby supporting the faithfulness of the whole body of Christ. This is not
a difficulty, it is rather a challenge to originality and to the specific
contribution of the charisms of consecrated life, which are at the same
time charisms of shared spirituality and of mission which fosters the
holiness of the Church.
Clearly these challenges can constitute a powerful call to deepen the living
of consecrated life itself whose witness is needed today more than ever. It
is fitting to remember the ability of holy foundresses and founders to
respond to the challenges and difficulties of their times with a genuine
charismatic creativity.
The Task of Superiors
14. In rediscovering the meaning and quality of consecrated life a
fundamental task is that of superiors, to whom the service of authority has
been entrusted, a demanding and at times disputed task. It requires a
constant presence which is able to animate and propose, to recall the
raison d'être of consecrated life, and to help those entrusted to them to live
in a constantly renewed fidelity to the call of the Spirit. A superior cannot
renounce the mission of animation, of brotherly/sisterly support, of
proposing, of listening and of dialogue. Only in this way can the entire
community find itself united in full communion and in apostolic and
ministerial service. The directives offered in our Congregation's document
Fraternal Life in Community remain a topic of great interest, when, in
speaking of the aspects of authority which should be evaluated today,
recalls the task of spiritual authority, of authority conducive to unity and
an authority capable of making final decisions and assuring their

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implementation.46
A personal and confident participation in the community's life and mission
is required of all its members. Even if, in the end, according to proper law,
it is the task of authority to make choices and decisions, daily living in
community requires a participation which allows for the exercise of
dialogue and discernment. Each individual, then, and the whole
community can work out their own life with the plan of God, together
carrying out God's will.47 Coresponsibility and participation are also
exercised even in various types of councils at various levels, in order to
ensure the constant presence of the Lord who enlightens and guides. The
Holy Father did not hesitate to recall the ancient wisdom of the monastic
tradition for a correct concrete exercise of the spirituality of communion
which promotes and assures the effective participation of all.48
A serious ongoing formation program, built into a radical reconsideration
of the problem of formation in Institutes of Consecrated Life and Societies
of Apostolic Life, will help light the way to an authentic path to renewal:
renewal in fact “ depends primarily upon the formation of their
members”.49
Ongoing Formation
15. The times in which we are living call for a general rethinking of the
formation of consecrated men and women, which is no longer limited to
one period of life. Not only to enable them to become better able to insert
themselves into a reality which changes with a rhythm which is often
frenetic but also and more importantly because consecrated life itself, of
its nature, calls for the constant openness of those who are called to it. If,
in fact, consecrated life is in itself “a progressive taking on of the attitude
of Christ”,50 it seems evident that such a path must endure for a lifetime
and involve the whole person, heart, mind and strength (cf. Mt 22:37)
reshaping the person in the likeness of the Son who gives himself to the
Father for the good of humanity. Thus understood, formation is no longer
only a teaching period in preparation for vows but also represents a
theological way of thinking of consecrated life which is in itself a never
ending formation “sharing in the work of the Father who, through the
Spirit, fashions in the heart the inner attitudes of the Son”.51
Thus it will be important that all consecrated persons be formed in the
freedom to learn throughout life, in every age and season, in every human
ambient and context, from every person and every culture open to be
taught by any fragment of truth and beauty found around them. But above
all they must learn to be formed by everyday life, by their own community,
by their brothers and sisters, by everyday things, ordinary and
extraordinary, by prayer and by apostolic fatigue, in joy and in suffering,
until the moment of death.

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Openness to the other and to otherness, particularly a relation with time
become most important. People in ongoing formation take advantage of
time, they don't submit to it. They accept it as a gift and wisely enter into
the various rhythms of life itself (days, weeks, months, years) with
wisdom, seeking the harmony between them and the rhythm, fixed by an
immutable and eternal God which marks the days, centuries and times. In
a very unique way consecrated persons learn to allow themselves to be
moulded by the liturgical year in which the mysteries of the life of the Son
of God are relived in order to start afresh from Christ and from his death
and resurrection everyday of their lives.
Vocation Animation
16. One of the first fruits of a path of ongoing formation is the daily ability
to live one's vocation as a gift which is always new and to be accepted with
a grateful heart: a gift which calls for an ever more responsible attitude, to
be witnessed to with an ongoing conviction and attractiveness so that
others might feel called to God either in this particular vocation or through
other paths. The consecrated person is, by nature, also a vocation
animator: one who is called cannot not become a caller. There is, therefore,
a natural link between ongoing formation and vocation animation.
Service to vocations is one of the most demanding challenges which
consecrated life must face today. On the one hand, the globalization of
culture and the complexity of social relations make radical and lifelong
choices difficult; on the other hand, the world is living through a growing
experience of moral and material sufferings which undermine the very
dignity of the human being and is silently calling for persons who will
powerfully announce a message of peace and hope, persons who will bring
the salvation of Christ. We are reminded of the words of Jesus: “The
harvest is great but the labourers are few. Pray the master of the harvest to
send labourers into his harvest” (Lk 10:2; Mt 9:37-38).
The first task of any vocational pastoral program is always prayer.
Especially in those places where few are choosing to enter into consecrated
life, a renewed faith in God who can raise Children of Abraham even from
stone (cf. Mt 3:9) and make sterile wombs fruitful if called upon in faith, is
urgently needed. All the faithful, and especially youth, should be involved
in this manifestation of faith in God who alone can call and send workers.
The entire local Church—bishops, priests, laity, consecrated persons—is
called to assume responsibility for vocations to this particular
consecration.
The master plan of vocational promotion to consecrated life is that which
the Lord himself began when he said to the apostles John and Andrew,
“Come and see” (Jn 1:39). This encounter accompanied by the sharing of
life requires that consecrated persons deeply live their consecration in
order to become a visible sign of the joy which God gives to those who

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listen to his call. For this reason, there is a need for communities which are
welcoming and able to share the ideal of their life with young people,
allowing themselves to be challenged by the demands of authenticity, and
willing to accept them.
The local Church is the privileged place for this vocational announcement.
Here all the ministries and charisms express their complimentarity.52
Together they realize communion in the one Spirit of Christ in the many
ways that it is manifested. The active presence of consecrated persons will
help Christian communities to become laboratories of faith,53 places of
research, of reflection and of meeting, of communion and apostolic
service, in which all feel part of the building up of the Kingdom of God. In
this way the characteristic climate of the church as God's family, an
environment which facilitates mutual knowledge, sharing and the
contagion of those very values which are at the origin of the choice to give
one's whole life to the cause of the Kingdom, is created.
17. Care for vocations is a crucial task for the future of consecrated life.
The decrease in vocations particularly in the Western world and their
growth in Asia and Africa are drawing a new geography of the presence of
consecrated life in the Church and new cultural balances in the lives of
Institutes. This state of life which, through the profession of the
evangelical counsels gives a constant visibility to the characteristic features
of Jesus in the midst of the world,54 is today undergoing a particular period
of rethinking and of research with new methods in new cultures. This is
certainly a promising beginning for the development of unexplored
expressions of its multiple charismatic forms.
The transformations which are taking place directly involve each Institute
of Consecrated Life and Society of Apostolic Life, calling them to give
strong Gospel-based meaning to their presence in the Church and their
service to humanity. Vocational ministry requires the development of new
and deeper means of encounter; of offering a living witness of the
characteristics of the following of Christ and of holiness, of presenting
ways which strongly and clearly announce the freedom which springs from
a life of poverty whose only treasure is the kingdom of God, the depths of
love of a chaste existence which seeks only one heart, that of Christ, and
the strength for sanctification and renewal contained in an obedient life
whose only goal is to carry out the will of God for the salvation of the
world.
Today vocation promotion is not something which can be delegated in an
exclusive way to some specialists dedicated to the task, nor can it be
separated from a true, specific youth ministry which first and foremost
communicates Christ's love for youth. Every community and all the
members of the Institute are called to take on the tasks of contact with
youth, of an evangelical teaching of the following of Christ and of handing
on the charism. Young people are searching for others who are able to
propose styles of authentic evangelical life and ways of arriving at the great

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spiritual values of human and Christian life. Consecrated persons must
rediscover the teaching art of bringing to the surface and freeing the deep
questions which are too often kept hidden in one's heart. This is especially
true when dealing with young people. As they accompany others on the
path of vocational discernment, consecrated persons will be forced to
share the source of their identity. Communicating one's own life
experience always entails remembering and revisiting that light which
guided the person to his or her own particular vocational choice.
The Formative Courses
18. As far as formation is concerned, our Dicastery has issued two
documents, Potissimum Institutioni, and Inter-Institute Collaboration for
Formation. However, we are well aware of the constant challenges which
Institutes must face in this field.
The new vocations knocking at the doors of consecrated life present great
diversity and require personal attention and methods which are able to
respond to their concrete human, spiritual and cultural situations. For this
reason, a peaceful discernment, freed from the temptations of numbers or
efficiency, must take place in order to verify the authenticity of the
vocation and the purity of motivation in the light of faith and of possible
contradictions. Young people need to be challenged to meet the high ideals
of a radical following of Christ and the profound demands of holiness,
when discerning a vocation which is beyond them and which perhaps goes
beyond the initial ideas which attracted them to enter a particular Institute.
For this reason, formation must have the characteristics of the initiation to
the radical following of Christ. “Since the very purpose of consecrated life
is conformity to the Lord Jesus” it is necessary to begin “a path of gradual
identification with the attitude of Christ towards the Father”.55 This will
help to integrate theological, humanistic and technical studies with the
spiritual and apostolic life of the Institute and will always conserve the
characteristic of a “school of holiness”.
The most pressing challenges which formation must face grow out of the
values of today's globalized culture. The Christian announcement of life as
vocation, that is, one which flows from God's loving plan and requires a
personal and salvific encounter with Christ in the the Church must
confront the dominant ideals and plans of cultures and social histories
which are extremely diversified. There is the risk that subjective choices,
individual projects and local customs will prevail over the rule, the style of
community life and the apostolic projects of the community. This calls for
a formative dialogue capable of bringing together the human, social and
spiritual characteristics borne by each person, discerning in them the
human limitations which must be overcome and the promptings of the
Spirit which can renew the lives of individuals and Institutes. In a period
of profound changes, formation must be attentive to the need to plant in the
hearts of young consecrated persons those human, spiritual and

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charismatic values necessary to make them suitable to carry out a “creative
fidelity”56 in the paths of the spiritual and apostolic tradition of the
Institute.
Institutes of Consecrated Life are increasingly characterized by cultural,
age and project differences. Formation should prepare for community
dialogue in the cordiality and charity of Christ, teaching to see diversity as
richness and to integrate the various ways of seeing and feeling. Thus the
constant search for unity in charity will become a school of communion for
Christian communities and an example of people living together in
communion.
Particular attention must be given to a cultural formation in line with the
times and in dialogue with the research of the meaning of human life
today. This calls for a greater preparation in the philosophical, theological
and psychological fields and a more profound orientation to the spiritual
life, models more adapted to the cultures in which new vocations are being
born and well-planned programs for ongoing formation. Above all it is
hoped that the best forces are destined for formation even when this calls
for great sacrifices. The use of qualified personnel and their adequate
preparation must be a priority commitment.
We must be very generous in dedicating our time and best energies to
formation. The consecrated persons themselves are, in fact, the best
resources that we have. Without them all formative and apostolic plans
remain theory and useless desires. In an era as rushed as ours,
perseverance and patient waiting to realize the scope of formation are
called for more than ever. In circumstances in which rapidity and
superficiality prevail we need serenity and depth because, in reality, a
person is fashioned very slowly.
Some Particular Challenges
19. Importance has been placed on the quality of life and the demands of
formation because these seem to be the areas which are in most need of
attention. The Congregation for Institutes of Consecrated Life and
Societies of Apostolic Life wishes to be close to consecrated persons in all
problem areas and to continue an ever more sincere and constructive
dialogue. The members of the Plenary are aware of this need and have
manifested the desire for a greater knowledge of and collaboration with
Institutes of Consecrated Life and Societies of Apostolic Life. Their
presence in the local Church and particularly that of congregations of
diocesan right, consecrated virgins and hermits require special attention on
the part of the Bishops and their presbyterates.
In the same way they are aware of the questions posed by religious
regarding the great works in which up to now they have been allowed to
serve in line with their respective charisms: hospitals, schools, houses of

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welcome and of retreat. In some parts of the world these are urgently
needed, in other parts they are becoming difficult to administer. Creativity,
wisdom and dialogue among members of the Institute, among Institutes
with similar works and with those responsible for the local Church are
necessary in order to find the right answers.
The themes of inculturation are also very much alive. These deal with the
way in which to incarnate consecrated life, adaptation of forms of
spirituality and apostolate, ways of governing, formation, use of resources
and material goods and the carrying out of mission. The appeals expressed
by the Pope regarding the whole Church are also applicable to consecrated
life. “In the third millennium, Christianity will have to respond ever more
effectively to this need for inculturation. Christianity, while remaining
completely true to itself, with unswerving faith to the proclamation of the
Gospel and the tradition of the Church, will also reflect the different faces
of the cultures and peoples in which it is received and takes root”.57 A true
inculturation in consecrated life and in the whole Church will result in a
notable enrichment and a new season of spiritual and apostolic growth.
We could endlessly list other expectations of consecrated life at the
beginning of this new millennium because the Spirit always pushes us
above and beyond. It is the word of the Teacher who, with great
enthusiasm, must provoke all of the disciples to remember the past with
gratitude, to live the present with enthusiasm and to look forward to the
future in confidence.58
Listening to the invitation given to the whole Church by John Paul II,
consecrated life must clearly start afresh from Christ, contemplating his
face, giving preference to the ways of spirituality as life, teaching and
pastoral practice. “The Church also awaits your contribution, Consecrated
Brothers and Sisters, to advance this new track of street according to the
paths which I outlined in the Apostolic Letter Novo millennio ineunte:
contemplate the face of Christ, start afresh from Him, witness to His
love”.59 Only then will consecrated life find new vitality to place itself at
the service of the whole Church and all of humanity.
Part Three
SPIRITUAL LIFE IN THE FIRST PLACE
20. Consecrated Life, like all forms of Christian life, is by its nature
dynamic and all who are called by the Spirit to embrace it must constantly
renew themselves in growing towards that perfect stature of the Body of
Christ (cf. Eph 4:13). It came into being through the creative prompting of
the Spirit who moved founders and foundresses along the Gospel path,
giving rise to an admirable variety of charisms. These founders and

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foundresses, open and docile to the Spirit's guidance, followed Christ more
closely, entered into intimacy with him and fully shared in his mission.
Their experience of the Spirit must not only be preserved by those who
follow them but must also be deepened and developed.60 Today, too, an
openness and docility to the Spirit's action which is always new and
creative is required. The Spirit alone can keep alive the freshness and
authenticity of the beginnings while at the same time instilling the courage
of interdependence and inventiveness needed to respond to the signs of the
times.
We must therefore allow ourselves to be led by the Spirit to a constantly
renewed discovery of God and of his Word, to a burning love for God and
for humanity and to a new understanding of the charism which has been
given. It calls for a concentration on an intense spirituality in the strongest
sense of the word, that is, life according to the Spirit. Consecrated life
today needs a spiritual rebirth which will help to concretely bring about
the spiritual and evangelical meaning of baptismal consecration and of its
new and special consecration.
“The spiritual life must therefore have first place in the programme of
Families of consecrated life, in such a way that every Institute and
community will be a school of true evangelical spirituality”.61 We must
allow the Spirit to superabundantly break open the streams of living water
which flow from Christ. It is the Spirit who allows us to recognize the
Lord in Jesus of Nazareth (cf. 1Cor 12:3) who makes us hear the call to
follow him and who unifies us in him. Anyone who does not have the
Spirit of Christ, does not belong to Christ (cf. Rom 8:9). It is the Spirit
who, making us sons and daughters in the Son, gives witness to the
paternity of God, makes us aware of our status as sons and daughters and
gives us the courage to dare to call him “Abba, Father” (Rom 8:15). It is
the Spirit who instills love and gives birth to communion. Clearly
consecrated life needs a renewed striving for holiness which in the
simplicity of everyday life, aims at the radicalness of the Sermon on the
Mount62 and demanding love, lived in a personal relationship with the
Lord, in a life of communion and in the service to every man and woman.
It is such an interior newness, entirely animated by the strength of the
Spirit and reaching out to the Father, seeking the Kingdom, which will
allow consecrated persons to start afresh from Christ and be witnesses of
his love.
The call to return to one's own roots and choices in spirituality opens paths
to the future. First of all it requires living the fullness of the theology of
the evangelical counsels with the model of Trinitarian life as the starting
point, according to the teachings of Vita Consecrata,63 with a new
opportunity to come into contact with the sources of one's own charism
and constitutional texts, which are always open to new and more
demanding interpretations. This dynamic sense of spirituality provides the
opportunity to develop, at this stage of the Church's history, a deeper

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spirituality which is more ecclesial and communitarian, more demanding
and mature in mutual support in striving for holiness, more generous in
apostolic choices; finally, a spirituality which is more open to becoming a
teaching and pastoral plan for holiness within consecrated life itself and in
its radiance for the entire people of God. The Holy Spirit is the soul and
animator of Christian spirituality; for this reason we must entrust ourselves
to the Spirit's action which departs from the intimacy of hearts, manifests
itself in communion and spreads itself in mission.
Starting Afresh from Christ
21. Therefore it is necessary to adhere ever more closely to Christ, the
centre of consecrated life and once again take up the path of conversion
and renewal which, like the initial experience of the apostles, before and
after the resurrection, was a starting afresh from Christ. Yes, one must
start afresh from Christ because it was from him that the first disciples
started in Galilee; from him, that throughout history men and women of
every status and culture, consecrated by the Spirit in the strength of their
call, have started out; for him they have left family and homeland,
following him unconditionally, making themselves available for the
announcement of the Kingdom and doing good for all (cf. Acts 10:38).
The awareness of one's own poverty and fragility and the greatness of the
call have often resulted in the repetition of the words of the apostle Peter,
“Leave me Lord, I am a sinful man” (Lk 5:8). And yet God's gift was
stronger than human weakness. In fact, it is Christ who has made himself
present in the communities of those who throughout the centuries have
gathered in his name, he taught them about himself and about his Spirit, he
oriented them towards the Father, he guided them along the streets of the
world to encounter brothers and sisters, he made them instruments of his
love and builders of his Kingdom in communion with all the other
vocations in the Church.
Consecrated persons can and must start afresh from Christ because he
himself first came to them and accompanied them on the path (cf. Lk.
24:13-22). Their life is the proclamation of the primacy of grace.64
Without Christ they can do nothing (cf. Jn 15:5); however, in him who
gives strength they can do all (cf. Phil 4:13).
22. Staring afresh from Christ means proclaiming that consecrated life is a
special following of Christ, “a living memorial of Jesus' way of living and
acting as the Incarnate Word in relation to the Father and in relation to the
brethren”.65 This implies a particular communion of love for Christ who
has become the centre of their life and the continual source of every
initiative. It is, as the Apostolic Exhortation Vita Consecrata reminds us,
an experience of sharing, “a special grace of intimacy”.66 It is “becoming
one with him, taking on his mind and his way of life”,67 and it is a life

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“taken up by Christ”,68 “touched by the hand of Christ, a life where his
voice is heard, a life sustained by his grace”.69
The whole life of consecration can be summarized by this point of
departure alone: the evangelical counsels make sense only in as much as
they help to safeguard and foster love for the Lord in full openness to his
will; Community life is motivated by the One who gathers others around
himself and has as its goal the enjoyment of his constant presence; the
mission is his command leading us to seek his face in the faces of those to
whom we are sent to share with them the experience of Christ.
These were the intentions of the founders and foundresses of different
communities and Institutes of Consecrated Life. These are the ideals
which have motivated generations of consecrated women and men.
Starting afresh from Christ means once again finding one's first love, the
inspiring spark which first gave rise to the following. The primacy of love
is his. The following is only a response in love to the love of God. If “we
love” it is “because he first loved us”(1Jn 4:10,19). This means
recognizing his personal love with that heartfelt awareness which made the
apostle Paul say: “Christ loved me and gave up his life for me” (Gal 2:20).
Only the awareness of being infinitely loved can help us overcome every
personal and institutional difficulty. Consecrated persons cannot be
creative, capable of renewing the Institute and opening new pastoral paths
if they do not feel loved with this love. It is this love which makes them
strong and courageous which instills fire and enables them to dareall.
The vows with which one commits oneself to live the evangelical counsels
confer their radicalness as a response to love. Virginity opens the heart to
the measure of Christ's heart and makes it possible to love as he loved.
Poverty frees one from the slavery to things and to artificial needs which
drive consumer society and leads to the rediscovery of Christ, the only
treasure truly worth living for. Obedience places life entirely in Christ's
hands so that he may use it according to God's design and make it a
masterpiece. Courage is needed for a generous and joyous following.
Contemplating the Faces of Christ
23. The path which consecrated life is called to take up at the beginning of
the new millennium is guided by the contemplation of Christ with a gaze
fixed, more than ever, on the face of the Lord.70 But where does one
concretely contemplate the face of Christ? There are a multiplicity of
presences to be discovered in ways that are ever new.
Christ is truly present in his Word and in the Sacraments, especially in the
Eucharist. Christ lives in the Church, he makes himself present in the
community of those who are gathered in his name. He is before us in every

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person, identifying himself in a special way with the small, the poor, those
who suffer and those most in need. He meets us in every event happy or
sad, in trials and in joys, in pain and in sickness.
Holiness is the fruit of the encounter with him in the many presences in
which we can discover his face as the Son of God, a suffering face and at
the same time the face of the Risen One. As he once made himself present
in daily life he is still present in daily life today where he continues to
show his face. Recognizing him requires a gaze of faith which is acquired
through the habitual reading of the Word of God, through prayer and above
all through the exercise of charity because the Mystery can only be fully
known through love.
We can recall some privileged places in which the face of Christ can be
contemplated, for a renewed commitment in the life of the Spirit. These are
walking the paths of a lived spirituality, a priority commitment in this
time, taking the opportunity to re-read in life and in daily experiences the
spiritual riches of one's own charism, through of a renewed contact with
the same sources which, inspired by the founders' and foundress'
experience of the Spirit, gave rise to the spark of new life and new works,
the specific re-reading of the Gospel found in every Charism.
The Word of God
24. John Paul II reminds consecrated persons that living spirituality means
first of all starting afresh from the person of Christ, true God and true
man, present in his Word, “the first source of all spirituality”.71Holiness is
inconceivable without a renewed listening to the word of God. In Novo
Millennio Ineunte, we read: “It is especially necessary that listening to the
Word of God should become a life giving encounter... which draws from
the biblical text the living Word which questions, directs and shapes our
lives”.72 It is there, in fact, where the Master reveals himself and educates
the mind and the heart: It is there that the vision of faith matures, learning
to look at reality and events through the eyes of God, to the point of having
“the mind of Christ” (1Cor 2:16).
It was the Holy Spirit who sparked the Word of God with new light for the
founders and foundresses. Every charism and every Rule springs from it
and seeks to be an expression of it. In continuity with founders and
foundresses their disciples today are called to take up the Word of God and
to cherish it in their hearts so that it may be a lamp for their feet and a light
for their path (cf. Ps 118:105). The Holy Spirit will then be able to lead
them to the fullness of truth (cf. Jn 16:13).
The Word of God is nourishment for life, for prayer and for the daily
journey, the principle which unifies the community in oneness of thought,
the inspiration for ongoing renewal and apostolic creativity. The Second
Vatican Council had already indicated that the first great principle of

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renewal is a return to the Gospel.73
Within communities and in groups of consecrated men and women, as in
the whole Church, a more lively and immediate contact with the Word of
God has developed in recent years. It is a path which must continue to be
walked down with an ever greater intensity. The Pope has said: “You must
not tire of meditating on Holy Scripture and above all on the Gospels so
that they can imprint upon you the features of the Incarnate Word”.74
Community life also fosters the rediscovery of the ecclesial dimension of
the Word: receive it, meditate upon it, live it together, communicate the
experiences which blossom from it and thus submit yourself to an
authentic spirituality of communion.
In this context it is good to remember the need for constant reference to the
Rule, because in the Rule and in the Constitutions “there is a map for the
whole journey of discipleship in accordance with a specific charism
confirmed by the Church”.75 This way of following translates the
particular interpretation of the Gospel given by the founders and
foundresses as the result of a particular prompting of the Spirit and it helps
the members of the Institute live concretely according to the Word of God.
Nourished by the word, made new, free and conformed to the Gospels,
consecrated men and women can be authentic servants of the Word in the
task of evangelization. This is how they carry out a priority for the Church
at the beginning of the new millennium: “we must rekindle in ourselves
the impetus of the beginnings and allow ourselves to be filled with the
ardour of the apostolic preaching which followed Pentecost”.76
Prayer and Contemplation
25. Prayer and contemplation provide the ambient for the reception of the
Word of God and at the same time they spring from listening to the Word.
Without an interior life of love which draws the Word, the Father and the
Spirit to itself, an outlook of faith is impossible (cf. Jn14:23). As a
consequence life itself loses meaning, the faces of brothers and sisters are
obscured and it becomes impossible to recognize the face of God in them,
historical events remain ambiguous and deprived of hope and apostolic
and charitable mission become nothing more than widespread activity.
Every vocation to consecrated life is born in contemplation, from moments
of intense communion and from a deep relationship of friendship with
Christ, from the beauty and light which was seen shining on his face. From
there the desire to always be with the Lord—and to follow him—
matures:“how good it is for us to be here” (Mt 17:4). Every vocation must
constantly mature in this intimacy with Christ. “Your first task
therefore”—John Paul reminds consecrated persons— “cannot not be in

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the line of contemplation. Every reality of consecrated life is born and is
regenerated each day in the unending contemplation of the face of
Christ”.77
Monks and cloistered nuns like hermits dedicate more time to praise of
God as well as to prolonged silent prayer. Members of Secular Institutes,
like consecrated virgins in the world, offer to God the joys and sorrows,
the hopes and petitions of all people and contemplate the face of Christ
which they recognize in the faces of their brothers and sisters, in the
historical events, in the apostolate and in everyday work. Religious men
and women dedicated to teaching, to the care of the sick, to the poor,
encounter the face of the Lord there. For missionaries and members of
Societies of Apostolic Life the proclamation of the Gospel is lived
according to the example of St. Paul, as authentic cult (cf. Rm1:6). The
whole Church enjoys and benefits from the many forms of prayer and the
variety of ways in which the one face of Christ is contemplated.
At the same time it is noticeable that, for many years now, the liturgical
prayer of the Hours and the celebration of the Eucharist have assumed a
central position in the life of all types of communities and of fraternities,
once again giving them a biblical and ecclesial vigour. They also foster
mutual edification and can become a witness to be before God and with
God, “a house and a school of communion”.78 An authentic spiritual life
requires that everyone, in all the diverse vocations, regularly dedicate,
every day, appropriate times to enter deeply into silent conversation with
him by whom they know they are loved, to share their very lives with him
and to receive enlightenment to continue on the daily journey. It is an
exercise which requires fidelity, because we are constantly being
bombarded by the estrangements and excesses which come from today's
society, especially from the means of communication. At times fidelity to
personal and liturgical prayer will require a true effort not to allow oneself
to be swallowed up in frenetic activism. Otherwise it will be impossible to
bear fruit. “No more than a branch can bear fruit of itself apart from the
vine can you bear fruit apart from me” (Jn 15:4).
The Eucharist, a Privileged Place for Encounter with the Lord
26. Giving a priority place to spirituality means starting afresh from the
rediscovered centrality of the Eucharistic celebration, a privileged place of
encounter with the Lord. There he once again makes himself present in the
midst of the disciples, he explains the Scriptures, he warms the heart and
enlightens the mind, he opens eyes and allows himself to be recognized
(cf. Lk. 24:13-35). John Paul II's invitation extended to consecrated
persons is particularly vibrant: “My dearest ones, encounter him and
contemplate him in a very special way in the Eucharist, celebrated and
adored every day as source and summit of existence and apostolic
action”.79 In the Apostolic Exhortation Vita Consecrata he called for
participation in the Sacrament of the Eucharist and assiduous and

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prolonged Eucharistic adoration daily.80 The Eucharist, the memorial of
the Lord's sacrifice, the heart of the life of the Church and of every
community, fashions from within the renewed offering of one's very
existence, the project of community life and the apostolic mission. We all
need the daily viaticum of encounter with the Lord in order to bring every
day life into sacred time which is made present in celebration of the Lord's
Memorial.
Here the fulness of intimacy with Christ is realized, becoming one with
him, total conformity to him to whom consecrated persons are called by
vocation.81 In fact, in the Eucharist, Jesus joins us to himself in his very
paschal offering to the Father. We offer and are offered. Religious
consecration itself assumes a Eucharistic structure, it is the total offering
of self closely joined to the Eucharistic Sacrifice.
In the Eucharist all forms of prayer come together, the Word of God is
proclaimed and received, relationships with God, with brothers and sisters,
with all men and women are challenged. It is the Sacrament of filiation, of
communion and of mission. The Eucharist, the Sacrament of unity with
Christ, is at the same time the Sacrament of Church unity and community
unity for the consecrated person. Clearly it is “The source of spirituality
both for individuals and for communities”.82
In order to fully produce the expected fruits of communion and renewal,
the essential conditions must be present, especially mutual forgiveness and
the commitment to love one another in accord with the Lord's teaching;
full reconciliation is necessary before presenting ones's offering at the altar
(cf. Mt 5:23). The Sacrament of unity cannot be celebrated while
remaining indifferent to others. On the other hand, it must be remembered
that these essential conditions are also the fruit and sign of a well-
celebrated Eucharist because it is especially in communion with the
Eucharistic Jesus that we are enabled to love and to forgive. Moreover,
every celebration should become the occasion to renew the commitment of
giving one's life for others in acceptance and in service. Thus, Christ's
promise, “Where two or three are gathered in my name, there am I in their
midst” (Mt 18:20), would hold true, in the fullest sense, for the Eucharistic
celebration, and gathered around the Eucharist, the community will be
renewed daily.
Meeting these conditions the community of consecrated persons which
lives the Paschal Mystery, renewed daily in the Eucharist, becomes a
witness of communion and a prophetic sign of solidarity for a divided and
wounded society. In fact, the spirituality of communion, so necessary to
establish the dialogue of charity needed in today's world, is born in the
Eucharist.83
The Face of Christ in Trials

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27. Living spirituality in a continual starting afresh from Christ means
always starting from the greatest expression of his love—and the Eucharist
relives the mystery of this moment—when on the cross Jesus gives his
very life as the greatest gift of self. Those who have been called to live the
evangelical counsels through profession must frequently contemplate the
face of the Crucified One.84 He is the source from whom we learn what
love is and how God and humanity should be loved, the source of all
charisms, the summary of all vocations.85 Consecration, a total sacrifice
and perfect holocaust, is the way suggested to them by the Spirit to relive
the mystery of the Crucified Christ, who came into the world to give his
life as a ransom for many (cf. Mt 20:28; Mk 10:45) and to respond to his
infinite love.
The history of consecrated life has expressed this configuration to Christ in
many ascetic forms which “have constituted and continue to constitute an
authentic path to holiness. Asceticism... is truly indispensable if
consecrated persons are to remain faithful to their own vocation and follow
Jesus on the way of the cross”.86 Today, consecrated persons, while
maintaining the experience of the centuries, are called to find forms which
are consonant with our times. Forms which assure a generosity of service
and support the fatigue of apostolic work. Today, the cross which they take
up daily (cf. Lk 9:23), such as the age of the Institute, structural
inadequacy, and uncertainty regarding the future, can also take on
collective value.
In the face of so many personal, communal and social sufferings one can
hear the cry of Christ on the cross, “Why have you abandoned me?” (Mk
15:34), reechoed in the hearts of individuals or of whole communities. In
that cry, addressed to the Father, Jesus makes us understand that his
solidarity with humanity was so radical that it penetrated, shared and
assumed every negative aspect even to death, the fruit of sin. “In order to
bring men back to the Father's face, Jesus not only had to take on the face
of man, but he had to burden himself with the `face' of sin”.87
Starting afresh from Christ means recognizing that sin is still radically
present in the heart and life of all, and discovering in the suffering face of
Christ that offering which reconciled humanity with God.
Throughout the history of the Church, consecrated women and men have
contemplated the suffering face even outside themselves. They recognized
it in the sick, the imprisoned, the poor and the sinner. Their battle was
primarily against sin and its fatal consequences: Jesus' proclamation “
Convert and believe the Good News” (Mk 1:15) moved them to reach out
to others and provided the hope of new life where discouragement and
death reigned. Their service has brought many men and women to
experience the merciful embrace of God the Father in the Sacrament of
Penance. Today too, there is a need to strongly repropose this ministry of
reconciliation (cf. 2Cor 5:18 ) entrusted by Jesus Christ to the Church.
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called to experience frequently in the Sacrament of Penance.
Today new faces are appearing in which to recognize, love and serve the
face of Christ where he has made himself present; they are the new
material moral and spiritual poverties produced by contemporary society.
The cry of Jesus on the cross reveals how he took all this evil upon himself
in order to redeem it. The vocation of consecrated persons continues to be
that of Jesus and like him they take upon themselves the pain and the sin
of the world, consuming them in love.
The Spirituality of Communion
28. If “the spiritual life must have first place in the program of the
Families of consecrated life”89 it should be above all a spirituality of
communion suitable for the present time. “To make the Church the home
and school of communion: that is the great challenge facing us in the
millennium which is now beginning, if we wish to be faithful to God's plan
and respond to the world's deepest yearnings”.90
The whole Church expects a clear contribution to this undertaking from
consecrated life because of its specific vocation to a life of communion in
love. In Vita Consecrata we read “Consecrated Persons are asked to be
true experts of communion and to practice its spirituality as witnesses and
artisans of that plan of communion which stands at the center of history
according to God”.91
Moreover, we are reminded that one of the tasks of consecrated life today
is that of spreading the spirituality of communion, first of all in their
internal life and then in the Church community, and even beyond its
boundaries, by beginning or continuing a dialogue in charity, especially in
those places where today's world is torn apart by ethnic hatred or senseless
violence”.92 This is a task which requires spiritual persons interiorly
shaped by God, by loving and merciful communion and by mature
communities where the spirituality of communion is the rule of life.
29. But what is the spirituality of communion? With incisive words,
capable of giving new life to relationships and programs, John Paul II
teaches: “A spirituality of communion indicates above all the heart's
contemplation of the mystery of the Trinity dwelling within us and whose
light we must also be able to see shining on the faces of the brothers and
sisters around us. A spirituality of communion also means an ability to
think of our brothers and sisters in faith within the profound unity of the
Mystical Body and therefore as `those who are part of me'...”. Some
consequences of feeling and doing derive from this principal with
convincing logic: sharing the joys and sufferings of our brothers and
sisters; sensing their desires and attending to their needs; offering them
true and profound friendship. The spirituality of communion also implies

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the ability to see what is positive in others, to welcome it and to prize it as
a gift from God, and to know how to make room for others, sharing each
other's burdens. Unless we follow this spiritual path, the external structures
of communion serve very little purpose.93
The spirituality of communion which appears to reflect the spiritual
climate of the Church at the beginning of the third millennium is an active
and exemplary task for consecrated life on all levels. It is the principle
highway for the future of life and witness. Holiness and mission come
through the community because in and through it Christ makes himself
present. Brother and sister become Sacraments of Christ and of the
encounter with God, the concrete possibility, and even more, the
unsurpassable necessity in carrying out the commandment to love one
another and bring about Trinitarian communion.
In recent years communities and various types of fraternities of
consecrated persons are seen as places of communion where relationships
seem to be less formal and where acceptance and mutual understanding
are facilitated. The divine and human value of being together freely in
friendship and sharing even moments of relaxation and recreation together
as disciples gathered around Christ the Teacher is being rediscovered.
Moreover there is a more intense communion among the different
communities of the same Institute: multi-cultural and International
communities, called to “witness to the sense of communion among
peoples, races, and cultures”,94 are already in many areas a positive reality
where mutual knowledge, respect, esteem and enrichment are being
experienced. They prove to be training grounds for integration and
inculturation and at the same time a witness to the universality of the
Christian message.
The Exhortation Vita Consecrata, presenting this form of life as a sign of
communion in the Church, emphasized all the wealth and demands
expected of community life. Earlier our Dicastery had promulgated the
document Congregavit nos in unum Christi amor, on community life.
Every community should periodically go back to these documents to
evaluate its own journey of faith and progress in communion.
Communion between Old and New Charisms
30. The communion which consecrated persons are called to live goes far
beyond their own religious family or Institute. Opening themselves to
communion with other Institutes and other forms of consecration, they can
spread communion, rediscover their common Gospel roots and together
grasp the beauty of their own identity in the variety of charisms with
greater clarity. They should compete in mutual esteem (cf. Rm 12:10),
striving for the greater gift, charity (cf. 1Cor 12:31).

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Meeting and solidarity among institutes are thus encouraged, aware that
“communion is closely linked to the Christian community's ability to make
room for all the gifts of the Spirit. The unity of the Church is not
uniformity, but an organic blending of legitimate diversities. It is the
reality of many members joined in a single body, the one Body of Christ
(cf. 1Cor. 12:12)”.95
It can be the beginning of a joint search for common ways of serving the
Church. External factors, such as having to comply with the new demands
of States and internal Institute factors such as the decrease in the number
of members, have already led to the coordination of efforts in the fields of
formation, the management of goods, education and evangelization. Even
in these situations we can find the Spirit's invitation to a more intense
communion. The Conferences of Major Superiors and Conferences of
Secular Institutes are to be supported at all levels in this task.
The future can no longer be faced in isolation. There is a need to be
Church, to together live the adventure of the Spirit and of the following of
Christ, communicating the experience of the Gospel, learning to love the
other's community and religious family as one's own. The joys and
sorrows, the concerns and successes belong to everyone and can be shared.
Dialogue and communion are also sought from new forms of evangelical
life. These new associations of evangelical life, Vita Consecrata reminds
us, “are not alternatives to already existing Institutions, which continue to
hold the pre-eminent place assigned to them by tradition... The older
institutes, many of which have been tested by the severest of hardships,
which they have accepted courageously down the centuries, can be
enriched through dialogue and an exchange of gifts with the Foundations
appearing in our own day”.96
Finally, a new richness can spring from an encounter and communion with
the charisms of ecclesial movements. Movements can often offer the
example of evangelical and charismatic freshness such as the generous,
creative initiatives in evangelization. On the other hand, movements as well
as new forms of evangelical life can learn a great deal from the faithful,
joyful and charismatic witness of consecrated life which bears a very rich
spiritual patrimony, the many treasures of experience and wisdom and a
great variety of apostolates and missionary commitments.
Our Dicastery has already offered criteria and directives for the insertion
of Religious men and women into ecclesial movements which are still
valid.97 What we would rather stress here is the relationship of knowledge
and collaboration, of esteem and sharing which could be inserted not only
among individuals but also among Institutes, ecclesial movements, and
new forms of consecrated life in view of a growth in life in the Spirit and
of the carrying out of the Church's one mission. It is a question of
recognizing which came about through the promptings of the same Spirit
to bring about the fullness of evangelical life in the world, coming together
to realize God's one plan for the salvation of all. The spirituality of

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communion is realized precisely in this vast dialogue of evangelical
fraternity among all segments of the people of God.98
In Communion with the Laity
31. The experience of communion among consecrated persons results in
an even greater openness to all other members of the Church. The
command to love one another experienced in the internal life of the
community must be transferred from the personal level to that of the
different ecclesial realities. Only in an integrated ecclesiology, wherein the
various vocations are gathered together as the one people of God, can the
vocation to consecrated life once again find its specific identity as sign and
witness. The fact that the charisms of founders and foundresses, having
been born of the Spirit for the good of all, must once again be placed at the
centre of the Church, open to communion and participation by all the
People of God, is being increasingly discovered.
In this line we can see that a new type of communion and collaboration
within the various vocations and states of life especially among
consecrated persons and laity is beginning.99 Monastic and contemplative
Institutes can offer the laity a relationship that is primarily spiritual and the
necessary spaces for silence and prayer. Institutes committed to the
apostolate can involve them in forms of pastoral collaboration. Members
of Secular Institutes, lay or clerical, relate to other members of the faithful
at the level of everyday life.100
The new phenomenon being experienced in these days is that some
members of the laity are asking to participate in the charismatic ideals of
Institutes. This has given rise to interesting initiatives and new institutional
forms of association. We are experiencing an authentic re-flourishing of
ancient institutions, such as the secular orders or third orders, and the birth
of new lay associations and movements linked to religious Families and
Secular Institutes. Whereas at times in the recent past, collaboration came
about as a means of supplementing the decline of consecrated persons
necessary to carry out activities, now it is growing out of the need to share
responsibility not only in the carrying out of the Institute's works but
especially in the hope of sharing specific aspects and moments of the
spirituality and mission of the Institute. This calls for an adequate
formation of both consecrated persons and laity to ensure a collaboration
which is mutually enriching.
Whereas in times past it was especially the task of religious men and
women to create, spiritually nourish and direct aggregate forms of laity,
today, thanks to an every increasing formation of the laity, there can be a
mutual assistance which fosters an understanding of the specificity and
beauty of each state of life. Communion and mutuality in the Church are
never one way streets. In this new climate of ecclesial communion, priests,
religious and laity, far from ignoring each other or coming together only

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for a common activity, can once again find the just relationships of
communion and a renewed experience of evangelical communion and
mutual charismatic esteem resulting in a complementarity which respects
the differences.
This ecclesial dynamic will be helpful to the renewal and identity of
consecrated life. As the understanding of the charism deepens, ever new
ways of carrying it out will be discovered.
In Communion with Bishops
32. A unique aspect in this relationship of ecclesial communion with all
the vocations and states of life is that of unity with Bishops. The hope of
cultivating a spirituality of communion without an effective and affective
relationship with the Bishops, primarily with the Pope, the center of unity
of the Church and with his Magisterium, would be in vain.
It is the concrete application of feeling with the church proper to all the
faithful101 which especially shines in the founders and foundresses of
consecrated life and which becomes the charismatic task of all Institutes. It
is impossible to contemplate the face of God without seeing it shine in that
of the Church. To love Christ is to love the Church in her persons and
institutions.
Today, more than ever, in the face of the recurring centrifugal forces which
place fundamental principles of the Catholic faith and morals in doubt,
consecrated persons and their institutions are called to give proof of unity
without disagreement with the Magisterium of the Church, becoming
convinced and joyful spokespersons before all.
It is fitting to stress what the Pope has already affirmed in Vita Consecrata:
“A distinctive aspect of ecclesial communion is allegiance of mind and
heart to the Magisterium (of the Pope and) of the Bishops, an allegiance
which must be lived honestly and clearly witnessed to before the People of
God by all consecrated persons, especially those involved in theological
research, teaching, publishing, catechesis and the use of the means of
social communications”.102 At the same time it is recognized that many
theologians are Religious and many centres of research are directed by
Institutes of Consecrated Life. They praiseworthily carry out this
responsibility in the cultural world. The Church guards with confident
attention their intellectual commitment in the face of the delicate front line
issues which the Magisterium must face.103
The Church documents of the past ten years have constantly taken up the
conciliar style which invites the Bishops to evaluate the specific charisms
in the overall pastoral picture. At the same time they encourage
consecrated persons to clearly and confidently make known and to offer
their own proposals for presence and work in conformity with their

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specific vocation.
This also holds true, in some ways, in relationships with the Diocesan
clergy. The majority of religious daily collaborate with priests in pastoral
ministry. It is therefore essential to make use of all initiatives which foster
greater mutual knowledge and esteem.
Only in harmony with the spirituality of communion and with the teaching
outlined in Novo Millennio Ineunte can the Holy Spirit's gifts to the
Church through the charisms of consecrated life be recognized. The
coexistence in the life of the Church between the charismatic elements and
the hierarchical elements which John Paul II has often mentioned when
referring to new ecclesial movements104 also holds true, in a special way,
for consecrated life. Love and service in the Church must always be lived
in a reciprocity of mutual charity.
Part Four
WITNESSES TO LOVE
Knowing and Serving Christ
33. A life transformed by the evangelical counsels becomes a prophetic
and silent witness and at the same time an eloquent protest against an
inhuman world. It calls for the promotion of the individual and for a new
creativity of charity. We have seen it in the holy founders. It is manifested
not only in the effectiveness of their service but especially in their ability
to identify with those who suffer in such a way that the helping hand is
experienced as heartfelt sharing. This kind of evangelization, realized
through works characterized by love and dedication, ensures an
unmistakable efficacy to the charity of words.105
In its own right, the life of communion is the first message of consecrated
life, since it is an efficacious sign and persuasive force which leads to
belief in Christ. Thus, communion itself is mission, indeed “communion
begets communion and is essentially a missionary communion”.106
Communities once again find themselves wanting to follow Christ on the
paths of human history,107 with an apostolic fervour and a witness of life
which conforms to their individual charism.108 “Those who have come
into genuine contact with Christ cannot keep him for themselves, they
must proclaim him. A new apostolic outreach, which will be lived as the
everyday commitment of Christian communities and groups is needed”.109
34. When one starts afresh from Christ the spirituality of communion
becomes a strong and solid spirituality of disciples and apostles of his
Kingdom. For consecrated persons this means committing themselves in
service to their brothers and sisters in whom they recognize the face of

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Christ. In the exercise of this apostolic mission being and doing are
inseparable because the mystery of Christ constitutes the absolute base for
all pastoral action.110 “The contribution of consecrated persons, both men
and women, to evangelization is, first of all, the witness of a life given
totally to God and to their brothers and sisters, imitating the Saviour who,
out of love for humanity, made himself a servant”.111 Consecrated persons
do not limit themselves to giving only part of their time but rather give
their whole life to participating in the mission of the Church.
In Novo Millennio Ineunte, it seems that the Pope wants to make even
greater strides in concrete love for the poor. “The century and the new
millennium now beginning will need to see, and hopefully with still
greater clarity, to what length of dedication the Christian community can
go in charity towards the poorest. If we have truly started out anew from
the contemplation of Christ, we must learn to see him especially in the
faces of those with whom he himself wished to be identified: `I was
hungry and you gave me food, I was thirsty and you gave me drink, I was a
stranger and you welcomed me, I was naked and you clothed me, I was
sick and you visited me, I was in prison and you came to me' (Mt 25:35-
36). This Gospel text is not a simple invitation to charity, it is a page of
Christology which sheds a ray of light on the mystery of Christ. By these
words, no less than by the orthodoxy of her doctrine, the Church measures
her fidelity as the Bride of Christ”.112 The Pope also offers a concrete
direction of spirituality with the invitation to recognize in the person of the
poor a special presence of Christ which imposes upon the Church a
preferential option for them. It is through such an option that consecrated
persons also113 must witness to “the nature of God's love, to his
providence and mercy”.114
35. The field in which John Paul invites us to work encompasses the whole
world. Facing this scenario, consecrated persons “must make their act of
faith in Christ by discerning his voice in the cry for help that rises from
this world of poverty”.115 Finding the proper balance between the
universal breath of a missionary vocation and its insertion into the context
of a local church will be the primary challenge for all apostolic activity.
Despair at the lack of meaning in life, drug addiction, fear of abandonment
in old age or sickness, marginalization or social discrimination are new
forms of poverty which have been added to its traditional forms.116
Mission, in its traditional and new forms, is first of all a service to the
dignity of the person in a dehumanized society because the greatest and
most serious poverty of our time is the callous treading upon the rights of
the human person. With the dynamism of charity, of forgiveness and of
reconciliation, consecrated persons strive in justice to build a world which
offers new and better possibilities for the life and development of the
individual. Having the spirit of one who is poor, cleansed of self-interest,
ready to exercise a service of peace and non-violence in a spirit of
solidarity and full of compassion for the suffering of others is essential for
this intervention to be effective. The way of proclaiming God's word and

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carrying out God's deeds, begun by Jesus (cf. Lk 4:15-21) and lived by the
primitive Church cannot be forgotten at the end of the Jubilee or the
passing of a millennium, but presses to be realized with greater urgency in
charity towards a different future. One must be ready to pay the price of
persecution because in our day the most frequent cause of martyrdom is
the struggle for justice in faithfulness to the Gospel. John Paul affirms this
witness: “even recently this has led to the martyrdom of some of your
brothers and sisters in various parts of the world”.117
In the Creativity of Charity
36. Throughout the centuries, works of charity have always provided the
ambient for the concrete living out of the Gospel. In the practice of charity,
consecrated persons have emphasized the prophetic nature of their charism
and the richness of their spirituality in the Church and in the world.118
They recognized that they were called to be the “manifestation of God's
love in the world”.119 This dynamism must continue to be exercised with
creative fidelity because it constitutes an irreplaceable resource in the
Church's pastoral work. At a time when a creativity in charity and an
authentic proof and confirmation of the charity of word and action are
called for,120 consecrated life admirably safeguards the apostolic creativity
which has given rise to thousands of faces of charity and holiness in
specific forms; therefore, it cannot help but feel the urgency to continue,
with the Spirit's creativity, to surprise the world with new forms of
effective evangelical love which respond to the needs of our time.
Consecrated life has manifested the desire to reflect upon its specific
charisms and its own traditions in order to place them at the service of the
new boundaries of evangelization. This means becoming one with the
poor, the aged, the addicted, those suffering with AIDS, and exiled people
who undergo any form of suffering because of the particular reality in
which they find themselves. Attentive to the change in models, since mere
assistance is no longer seen as sufficient, they seek to eradicate the causes
of the needs. Poverty is caused by the ambition and indifference of many
and by sinful structures which must be eliminated through a serious
commitment to the field of education.
Many traditional and new foundations bring consecrated men and women
to places where others usually cannot go. In recent years consecrated
persons were able to leave the security of the known to thrust themselves
into unknown places and works. Thanks to their total consecration they are
in fact free to step in wherever there are critical needs. This has been
witnessed in the recent foundations in new countries which present unique
challenges, involving many provinces at the same time and creating
international communities. With discerning eyes and generous hearts121
they have responded to the call of many who suffer in a concrete service of
charity. Wherever they are, they have constituted a link between the

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Church and marginal groups and those not reached by ordinary pastoral
ministry.
Even some charisms which seemed to have responded to times which have
since passed have taken on a renewed vigour in this world which is
experiencing trafficking of women and children into slavery; at the same
time children, often the victims of abuse, run the risk of abandonment or
conscription into armies.
Today there is a greater freedom in the exercise of the apostolates, a
flourishing with greater awareness, a solidarity expressed through knowing
how to stand with the people, assuming their problems, in order to respond
to them, paying close attention to the signs of the times and to their needs.
This multiplication of initiatives has demonstrated the importance of
planning in mission if one desires to act in an ordered and efficient manner
rather than haphazardly.
Announcing the Gospel
37. The first task which must be once again assumed with enthusiasm is
the proclamation of Christ to all. This task falls especially to consecrated
men and women who bring the message to the growing number of those
who ignore it. This mission is still in its beginning stages and we must
commit ourselves with all our resources to bring it about.122 The confident
and mutually dependent action of missionaries must always seek better
ways of responding to the demands of inculturation in such a way that the
specific values of each people are not rejected but purified and brought to
their fullness.123 While remaining totally faithful to the proclamation of
the Gospel, Christianity of the third millennium will also be characterized
by the face of the many cultures and peoples where it is taken up and
rooted.124
Serving Life
38. Following a glorious tradition, a great number of consecrated persons,
especially women, exercise their apostolate in health care ministries
continuing Christ's mission of mercy. In the footsteps of the Divine
Samaritan, they draw close to those who suffer, seeking to ease their pain.
Their professional competence, attentively seeking to make the practice of
medicine more human, gives space to the Gospel which enlightens even
the most difficult experiences of human life and death with goodness and
confidence. For this reason the poorest and most abandoned patients will
be those who are the preferred recipients of their care.125
For Christian witness to be effective, it is important, especially in delicate
and controversial matters, to know how to explain the reasons for the

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Church's position, stressing that it is not a case of imposing on non-
believers a vision based on faith, but rather of interpreting and defending
the values rooted in the very nature of the human person.126 Charity, then,
especially for religious who work in this ministry, is at the service of
intelligence, to ensure that the fundamental principles, upon which a
civilization worthy of the human person is built, are everywhere respected.
Spreading the Truth
39. The world of education also calls for the qualified presence of
consecrated men and women. The mystery of the Incarnation provides the
basis for an anthropology which is capable of going beyond its own
limitations and contradictions to Jesus, “the new man” (Eph 4:24; cf. Col
3:10). Because the Son of God truly became man, men and women, in and
through him, can truly become children of God.127
Consecrated persons are able to develop a particularly incisive ministry in
this field, thanks to their experience of the particular gifts of the Spirit,
their careful listening to to the Word, their constant practice of
discernment and their rich heritage of pedagogical traditions amassed
since the establishment of their Institutes. Equipped with this charism,
consecrated persons give life to educational undertakings permeated by the
Gospel spirit of freedom, justice and charity in which young people are
helped to mature humanly under the action of the Spirit, while at the same
time proposing sanctity as the goal of education for teachers and students
alike.128
A renewed cultural commitment which seeks to raise the level of personal
preparation and prepares for a dialogue between faith and the
contemporary mentality, which fosters, an intense evangelization of
culture, as service to the truth, in the academic institutions themselves,129
must be promoted in consecrated life. A presence in social communication
is also needed more than ever.130 Every effort in this new and strategic
apostolic field is encouraged so that initiatives in various sectors may be
better coordinated and reach higher levels of quality and effectiveness.
Openness to the Great Dialogues
40. Starting afresh from Christ means, ultimately, following him where he
has made himself present in the work of salvation and living within the
vast horizons opened by him. Consecrated life cannot be content living
only in and for the Church. It reaches out with Christ to other Christian
Churches, to other religions and to every man and woman who do not
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Consecrated life is thus called to make its specific contribution in all of the
great dialogues opened to the Church by the Second Vatican Council.
“Engaged in dialogue with everyone” is the significant title of the last
chapter of Vita Consecrata, the logical conclusion to the entire Apostolic
Exhortation.
41. The document recalls, above all, how the Synod on Consecrated life
highlighted the close connection between consecrated life and ecumenism.
“Since the soul of Ecumenism is prayer and conversion, Institutes of
Consecrated Life and Societies of Apostolic Life certainly have a special
duty to foster this commitment”.131 There is an urgent need for
consecrated persons to give more space in their lives to ecumenical prayer
and genuine evangelical witness so that by the power of the Holy Spirit the
walls of division and prejudice can be broken down. No Institute of
Consecrated Life should feel itself dispensed from working for this cause.
Speaking of various forms of ecumenical dialogue, Vita Consecrata points
out that the sharing of lectio divina and taking part in common prayers in
which the Lord guarantees his presence (cf. Mt 18:20) are ways which are
particularly suitable for members of religious communities. Friendship,
charity and collaboration on common initiatives of service and witness
will give life to the experience of how pleasant it is where brothers and
sisters dwell as one (cf. Ps 133 [132]). Of equal importance is the
knowledge of the history, doctrine, liturgy, and charitable and apostolic
works of other Christians.132
42. Vita Consecrata poses two fundamental requirements for interreligious
dialogue: Gospel witness and freedom of spirit. It also suggests some
particular aids such as mutual knowledge, respect for one another, cordial
friendship and reciprocal sincerity with monastic communities of other
religions.133
Common concern for human life ranging from compassion for those who
suffer physically and spiritually to commitment to work for peace, justice
and the integrity of creation provides another area for cooperation.134 John
Paul reminds us that a particular field for successful common action with
people of other religious traditions is that of the search for and promotion
of the dignity of women which consecrated women are called to contribute
to in a special way.135
43. Finally, the dialogue with those who do not profess any religious belief
is brought to mind. Consecrated persons, by the very nature of their
choice, become privileged partners in the search for God which has always
stirred the human heart and has led to the different forms of asceticism and
spirituality. Their sensitivity to values (cf. Phil 4:8) and their willingness
to meet give witness to the characteristics of an authentic search for God.
“For this reason”, the document concludes, “consecrated persons are in
duty bound to offer a generous welcome and spiritual support to all those
who, moved by a thirst for God and a desire to live the demands of faith,

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turn to them”.136
44. This dialogue necessarily opens up to the proclamation of Christ. In
communion there is a mutual gifting. An authentic listening to the other
provides the proper occasion to share one's own spiritual experiences and
their evangelical content which nourish consecrated life. Thus we give
witness to the hope that is within us (cf. 1Peter 3:15). We should not fear
that speaking of our own faith might be seen as an offense to someone who
professes a different belief. It is rather an occasion for the joyful
proclamation of the gift which is for all and is offered to all with the
greatest respect for each person's freedom, the gift of revelation of the God
of Love who “so loved the world to give his only Son” (Jn 3:16).
The missionary obligation, on the other hand, does not stop us from
entering into dialogue with others fully open to receive, since from among
the resources and limits of every culture consecrated persons can gather
the seeds of the Word in which they encounter precious values for their life
and mission. “The Spirit of God who 'blows where he wills' (Jn 3:8) not
infrequently reveals signs of his presence which help Christ's followers to
understand more deeply the message which they bear”.137
The Daily Challenges
45. It is not possible to remain indifferent to the prospect of an ecological
crisis which is making vast areas of our planet inhabitable and hostile to
humanity. The rich countries are consuming resources at a rate which
cannot sustain the equilibrium of the system, thus causing poor countries
to become even poorer. Nor can one forget the problems of peace so often
threatened by the spectre of catastrophic wars.138
Greed, the craving of pleasure, the idolatry of power, the triple
concupiscence which marks history and is also at the root of present evils
can only be overcome if the Gospel values of poverty, chastity and service
are rediscovered.139 Consecrated persons must know how to proclaim,
with their lives and with their words, the beauty of poverty of spirit and of
chastity of heart which free one for service to brothers and sisters and of
obedience which gives longevity to the fruits of charity.
How can we remain passive in the face of contempt for fundamental
human rights?140 A special commitment must be made to certain radical
aspects of the Gospel which are often less understood but which cannot,
because of this, be given less importance in the Church's agenda of charity.
First among these is the respect for every human life from the moment of
conception to natural death.
In this openness to the world which must be ordered to Christ in such a
way that all realities find their true meaning in him, consecrated lay men

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and women who are members of Secular Institutes hold a privileged
position. Sharing the common conditions of life, they effectively work for
the Kingdom of God by participating in the political and social reality
bringing to them a new value, in view of their following of Christ.
Precisely through their consecration lived without external signs, as lay
people among lay people, they can be salt and light even in those
situations in which a visible sign of consecration would be rejected or
serve as an impediment.
Looking Forward and Beyond
46. “Sentinels of the Dawn”: young men and women are also found among
consecrated persons.141 We truly need courageous young people who,
allowing themselves to be configured by the Father with the work of the
Spirit and becoming “persons conformed to Christ”,142 offer to all a joyful
and transparent witness of their “specific acceptance of the mystery of
Christ”143 and of the particular spirituality of their own Institute.144
May they therefore be seen more decisively as protagonists of their own
formation.145 Since, for generational motives, they will have to carry on
the renewal of their own institutes, it is fitting that—following an adequate
preparation—they gradually assume guiding and governing tasks.
Strengthened by their spark of idealism they become true witnesses to the
striving for holiness, to the high standard of Christian living.146 The future
of consecrated life and its mission rests in a large part on the strength of
their faith, on the attitudes which they have joyfully manifested and on
what the Spirit wishes to tell them.
Let us look upon Mary, Mother and Teacher of all. She, the first
consecrated person, lived the fullness of charity. Fervent in the Spirit, she
served the Lord, joyful in hope, strong in trial, persevering in prayer; she
intercedes for us (cf. Rom 12:11-13). She reflects all the aspects of the
Gospel; all the charisms of consecrated life are mirrored and renewed in
her. She supports us in our daily commitments, making them a splendid
witness of love in accord with the invitation of St. Paul: “Live a life worthy
of the calling you have received!” (Eph 4:1).
We once again turn to the words of John Paul II to confirm these
orientations, because in them we find the encouragement and confidence
which we all need to face the task which seems beyond our strength: “A
new century, a new millennium are opening in the light of Christ. But not
everyone can see this light. Ours is the wonderful and demanding task of
becoming its `reflection'... This is a daunting task if we consider our
human weakness, which so often renders us opaque and full of shadows.
But it is a task which we can accomplish if we turn to the light of Christ
and open ourselves to the grace which makes us a new creation”.147 This is
the hope proclaimed in the Church by consecrated men and women as

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through the centuries, with their brothers and sisters, they encounter the
Risen Christ.
On May 16, 2002 the Holy Father approved this Document of the
Congregation for Institutes of Consecrated Life and Societies of Apostolic
Life.
Rome, 19 May 2002, The Solemnity of Pentecost.
Eduardo Card. Martínez Somalo
Prefect
Piergiorgio Silvano Nesti, CP
Secretary
NOTES
1Cf. John Paul II, Post Synodal Apostolic Exhortation Vita Consecrata,
Rome, 25 March 1996, 14.
2John Paul II, Apostolic Letter Novo Millennio Ineunte, 6 January 2001, 9.
3John Paul II, Talk given to Caritas Italiana (24 November 2001):
L'Osservatore Romano, 25 November 2001, n.4.
4John Paul II, Message to the Plenary Session of The Congregation for
Institutes of Consecrated Life and Societies of Apostolic Life (21
September 2001): L'Osservatore Romano, 28September 2001.
5Ibid.
6Cf. Ad Gentes, 11.
7Cf. Lumen Gentium, 1.
8Vita Consecrata, 19.
9Cf. Novo Millennio Ineunte, 29.
10Vita Consecrata, 4.
11Cf. Novo Millennio Ineunte, 29.
12Cf. Novo Millennio Ineunte, 30-31.
13Cf. Novo Millennio Ineunte, 32-34, 35-39.

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14Cf. Novo Millennio Ineunte, 35-37.
15Cf. Novo Millennio Ineunte, 43-44.
16Cf. Novo Millennio Ineunte, 49, 57.
17Vita Consecrata, 111.
18Cf. Vita Consecrata, 16.
19Cf. Lumen Gentium, 44.
20Vita Consecrata, 22.
21Cf. Vita Consecrata, 87.
22Cf. Lumen Gentium, 13; John Paul II, Post-Synodal Apostolic
Exhortation Christifideles Laici, 30 December 1988, 20; Vita Consecrata,
31.
23Cf. Novo Millennio Ineunte, 29.
24Cf. Novo Millennio Ineunte, 45.
25Cf. Vita Consecrata, 32.
26Vita Consecrata, 31.
27Cf. Vita Consecrata, 28, 94.
28Vita Consecrata, 85.
29Cf. Novo Millennio Ineunte, 38.
30Cf. Novo Millennio Ineunte, 33.
31Cf. Vita Consecrata, 103.
32Cf. Vita Consecrata, 72.
33Cf. Novo Millennio Ineunte, 2.
34Vita Consecrata, 58.
35Cf. Evangelii Nuntiandi, 69; cf. Novo Millennio Ineunte, 7.

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36Cf. Vita Consecrata, 99.
37Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life, Verbi Sponsa, Instruction on the Contemplative Life and
the Enclosure of Nuns, Vatican City, 13 May 1999, 7.
38Ibid.; cf. Perfectae Caritatis, 7; cf. Vita Consecrata, 8, 59.
39St. Augustine, Sermo 331, 2: PL 38, 1460.
40Cf. Novo Millennio Ineunte, 49.
41Cf. Novo Millennio Ineunte, 25-26.
42Cf. Vita Consecrata, 110.
43Cf. Lumen Gentium, ChapterV.
44Lumen Gentium, 42.
45Vita Consecrata, 31; cf. Novo Millennio Ineunte, 46.
46Cf. Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life, Fraternal Life in Community, “Congregavit nos in unum
Christi amor”, Rome, 2 February 1994, 50.
47Cf. Vita Consecrata, 92.
48Cf. Novo Millennio Ineunte, 45.
49Cf. Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life, Directives on Formation in Religious Institutes,
Potissimum Institutioni, Rome, 2 February 1990, 1.
50Vita Consecrata, 65.
51Vita Consecrata, 66.
52Cf. Christifideles Laici, 55.
53Cf. John Paul II, Homily at the Vigil of Torvergata (20 August 2000):
L'Osservatore Romano, 21-22 August 2000, n.3, p.4.
54Cf. Vita Consecrata, 1.
55Cf. Vita Consecrata, 65.

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56Vita Consecrata, 37.
57Novo Millennio Ineunte, 40.
58Cf. Novo Millennio Ineunte, 1.
59John Paul II, Homily (2 February 2001): L'Osservatore Romano, 4
February 2001, p.4.
60Cf. Mutuae Relationes, 11; Vita Consecrata, 37.
61Vita Consecrata, 93.
62Cf. Novo Millennio Ineunte, 31.
63Cf. Vita Consecrata, 20-21.
64Cf. Novo Millennio Ineunte, 38.
65Vita Consecrata, 22.
66Vita Consecrata, 16.
67Vita Consecrata, 18.
68Vita Consecrata, 25.
69Vita Consecrata, 40.
70Novo Millennio Ineunte, 16.
71Vita Consecrata, 94.
72Novo Millennio Ineunte, 39.
73Cf. Perfectae Caritatis, 2.
74John Paul II, Homily (2 February 2001): L'Osservatore Romano, 4
February 2001.
75Vita Consecrata, 37.
76Novo Millennio Ineunte, 40.
77John Paul II, Homily (2 February 2001): L'Osservatore Romano, 4
February 2001.

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78Novo Millennio Ineunte, 43.
79John Paul II, Homily (2 February 2001): L'Osservatore Romano, 4
February 2001.
80Vita Consecrata, 95.
81Cf. Vita Consecrata, 18.
82Vita Consecrata, 95.
83Cf. Vita Consecrata, 51.
84Cf. Novo Millennio Ineunte, 25-27.
85Cf. Vita Consecrata, 23.
86Vita Consecrata, 38.
87Novo Millennio Ineunte, 25.
88Cf. Novo Millennio Ineunte, 37.
89Vita Consecrata, 93.
90Novo Millennio Ineunte, 43.
91Vita Consecrata, 46.
92Vita Consecrata, 51.
93Cf. Novo Millennio Ineunte, 43.
94Vita Consecrata, 51.
95Novo Millennio Ineunte, 46.
96Vita Consecrata, 62.
97Cf. Fraternal Life in Community, 62; cf. Vita Consecrata, 56.
98Cf. Novo Millennio Ineunte, 45.
99Cf. Fraternal Life in Community, 70.

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100Cf. Vita Consecrata, 54.
101Cf. Lumen Gentium, 12; Vita Consecrata, 46.
102Vita Consecrata, 46.
103Cf. Vita Consecrata, 98.
104John Paul II, in Movements in the Church, Acts of the II International
Colloquium, Milan 1987, pp.24-25; Movements in the Church, Vatican
City 1999, p.18.
105Cf. Novo Millennio Ineunte, 50.
106Christifideles Laici, 31-32.
107Cf. Vita Consecrata, 46.
108Cf. John Paul II, Apostolic Exhortation Church in Africa, Yaoundé, 14
September 1995, 94.
109Novo Millennio Ineunte, 40.
110Cf. Novo Millennio Ineunte, 15.
111Vita Consecrata, 76.
112Novo Millennio Ineunte, 49.
113Cf. Vita Consecrata, 82.
114Novo Millennio Ineunte, 49.
115Novo Millennio Ineunte, 50.
116Cf. Novo Millennio Ineunte, 50.
117John Paul II, Homily (2 February 2001): L'Osservatore Romano, 4
February 2001.
118Cf. Vita Consecrata, 84.
119Cf. Vita Consecrata, Title of Chapter III.
120Cf. Novo Millennio Ineunte, 50.

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121Cf. Novo Millennio Ineunte, 58.
122Cf. John Paul II, Encyclical Redemptoris Missio, Rome, 7 December
1990, 1.
123Cf. John Paul II, Apostolic Post-Synodal Exhortation The Church in
Asia, New Delhi, 6 November 1999, 22.
124Cf. Novo Millennio Ineunte, 40.
125Cf. Vita Consecrata, 83.
126Cf. Novo Millennio Ineunte, 51.
127Cf. Novo Millennio Ineunte, 23.
128Cf. Vita Consecrata, 96.
129Cf. Vita Consecrata, 98.
130Cf. Vita Consecrata, 99.
131Vita Consecrata, 100.
132Cf. Vita Consecrata, 101.
133Cf. Ecclesia in Asia, 31, 34.
134Cf. The Church in Asia, 44.
135Cf. Vita Consecrata, 102.
136Cf. Vita Consecrata, 103.
137Novo Millennio Ineunte, 56.
138Cf. Novo Millennio Ineunte, 51.
139Cf. Vita Consecrata, 88-91.
140Cf. Novo Millennio Ineunte, 51.
141Cf. Novo Millennio Ineunte, 9.
142Vita Consecrata, 19.

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143Vita Consecrata, 16.
144Cf. Vita Consecrata, 93.
145Cf. Congregation for Institutes of Consecrated Life and Societies of
Apostolic Life, Potissimum Institutioni, Rome, 2 February 1990, 29.
146Cf. Novo Millennio Ineunte, 31.
147Cf. Novo Millennio Ineunte, 54.