Pastoral Letter on the
Consecrated Life
addressed to the members of
the Canadian Religious Conference
on its 50th Anniversary
by the Executive Committee
of the Canadian Conference
of Catholic Bishops
Sisters and brothers in
Christ:
The Canadian Religious
Conference in 2004 celebrates the 50th anniversary of its founding. This
celebration offers an important opportunity not only to reflect on the
Conference and on the testimony and achievements of its member religious
institutes and apostolic societies, but also to examine the importance of all
forms of consecrated life in the Church.
As the members of the
Executive Committee of the Canadian Conference of Catholic Bishops, we wish to
begin our reflections by expressing our appreciation to the Canadian Religious
Conference. Together with all the Bishops of Canada, we thank the heavenly
Father for the innumerable graces and blessings with which God has enriched the
Church and society through the generous witness and service of those in
apostolic and religious life.
Bringing together women and
men from religious institutes and apostolic societies, in both official
languages of Canada, and encompassing the traditions of the Latin and Eastern
Catholic Churches, the Canadian Religious Conference and its member
institutions have been of invaluable assistance to the Bishops who are the
signs and instruments of ecclesial unity. We are most grateful for the
continuous cooperation, excellent communication and close relationships between
our two national conferences, as well as the mutually enriching and
strengthening partnerships on the regional and local levels.
The religious institutes and apostolic societies that are members of the Canadian Religious Conference continue a vital tradition which dates to the very beginnings of the Church in our country. As throughout the universal Church, these religious and apostolic institutions are part of the great heritage of consecrated life, rich with many forms and involving a history marked by continuing adaptation and evolution.
In the words of the
Post-Synodal Apostolic Exhortation Vita Consecrata by Pope John Paul II,
“We are all aware of the treasure which the gift of the consecrated life in
the variety of its charisms and institutions represents for the ecclesial
community: … religious orders and institutes devoted to contemplation or the
works of the apostolate, … societies of apostolic life, … secular institutes,
and … other groups of consecrated persons, as well as … all those individuals who,
in their inmost hearts, dedicate themselves to God by a special consecration”
(2.2).
In this variety and change
which are apparent throughout the history of consecrated life, there is an
underlying constancy. All its forms – each creative in its own way of
expressing the life and mission of Christ and the search for God – involve “a
pursuit of perfect charity through the exercise of the evangelical counsels”,
serve “as a blazing emblem of the heavenly Kingdom”, and thus are a “sign
which can and ought to attract all the members of the Church to an effective
and prompt fulfilment of the duties of their Christian vocation” (Second
Vatican Council, Decree Perfectae Caritatis, 1; Dogmatic
Constitution Lumen Gentium, 44.4).
While the “desert
traditions” of Scripture provide a basic understanding of the original thrust
of consecrated life, the founders and members of apostolic societies and
religious institutes with good reason often cite the Gospel of Luke and the
Acts of the Apostles to express their evangelical ideals: The desire to
recreate the apostolic community of believers, and to proclaim the new creation
in Christ; Poverty and sharing, with special concern for the poor; A
consecration of the whole person to God through virginity and celibacy; The
creation of a new family, not limited by flesh and blood; A new spiritual
partnership of male and female as disciples of Christ; The treasuring of the
Word in heart and mind; The obedient search for God’s will, through
discernment, reflection, dialogue, and listening to the voice of the Christian
community; The imitation of Jesus, caring for the crowds, withdrawing in
prayer, healing the sick, instructing the disciples, showing concern for the
little ones, liberating the marginalized.
The second chapter of the
Gospel of Luke presents two prophetic witnesses of the consecrated life: Anna
and Simeon. Righteous and devout, Simeon looks forward to the consolation of
Israel, and the Holy Spirit rested on him. Anna, a prophet and widow, with fasting
and prayer, worships night and day. Simeon testifies to the paradoxes of
Christian life – that love for God and neighbour involves a personal struggle,
and that with the joy and happiness of the Beatitudes comes the piercing of
one’s soul. Anna proclaims that to praise God is to speak to all of the
redemption of Jerusalem – or to use the later words of Saint Irenaeus, the
“glory of God is the human person fully alive” (cf. Adv. haeres.,
4, 20, ).
According to the statistics
that have been released by the Canadian Religious Conference, most of its
religious and apostolic institutions are facing a severe decline in membership,
with only one in 10 of their members expected to be under the age of 65 by the
year 2015. Many in the Church are anguished to see this decline and aging,
especially when contrasted with the memories of the thousands of sisters,
brothers and priests who, only a few decades ago, staffed almost every Catholic
hospital, school and university across the land. Yet Simeon, ready to depart
from life and praising God in a spirit of peace, saw salvation and consolation
in the dawning of the promised light, while Anna, a widow of “great age”,
at least 84 years old, recognized and proclaimed the wondrous potential of the
Child before her.
Today, as many in apostolic
and religious life see their institutions close, they can take great
consolation in knowing their services and ministries not only made a tremendous
difference to the lives of millions of Canadians, but also in seeing new expressions
of these same ministries and forms of service in the Church as well as within
social agencies and volunteer organizations. At the same time, these profound
changes are not easy, as they demand the same soul-piercing courage,
determination and hope that have always been necessary to live the Christian
life. As the Annas and Simeons of our day, those in consecrated life witness to
all the Church that every disciple is born and formed in the paschal mystery,
passing through death to life. Moreover, the challenges facing religious
institutes and apostolic societies are similar to those that the whole Church
in Canada faces, at the beginning of the Third Millennium.
While the Church in Canada
owes so much to the generous services of those in religious and apostolic life,
it is always their witness that remains their most important gift to the
Church. If, in the past, this witness was expressed especially by means of
institutional services, such as health care and education, today there are
other forms of testimony.
We have seen many Pentecost
moments in our Church since the arrival of the new millennium: the 2001 visit
across the country of the relics of Saint Thérèse of Lisieux, the
trans-Canadian pilgrimage of the World Youth Day cross, the 2002 North American
Congress for Vocations to the Ordained Ministry and the Consecrated Life, and
the 2002 celebrations of World Youth Day. But there are also innumerable other
signs of Pentecost, many involving men and women in consecrated life. We wish
to note seven of these special testimonies of the Spirit in our midst.
1. Consecrated life
today is clearly a reminder that all the People of God are called to reform and
renew their lives in holiness, and so transform their communities, following
the command of Jesus to be perfect as the heavenly Father (Matthew 5.48).
[T]his ideal of perfection
must not be understood as if it involved some kind of extraordinary existence,
possible only for a few ‘uncommon heroes’ of holiness…. The time has come to
re-propose wholeheartedly to everyone this high standard of ordinary Christian
living (Pope John Paul II, Apostolic Letter Novo Millennio Ineunte,
no. 31).
In his Apostolic Letter to celebrate the beginning
of the new millennium, the Holy Father speaks of holiness in terms of the “practical
significance” of the teachings of the Second Vatican Council (no. 30) and
the need for “genuine training in holiness” (no. 31). Many diocesan
clergy and faithful seek out members of consecrated life as confessors and
spiritual guides. The whole People of God finds in consecrated life a witness
of the renewal called for by the Council. With many religious and apostolic
institutions facing the challenges of declining memberships and the pains of
leaving aside familiar apostolates, they testify to the courage and hope that
every disciple needs in leaving all behind in order to follow Christ, and so
discover new signs and marvels. “‘What
should we do?’ … ‘Repent, and be baptized … and you will receive the gift of
the Holy Spirit’” (Acts 2.39).
2. The consecrated
life testifies to the mystery and vocation of the Church as communion. “To
make the Church the home and the 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” (Novo
Millennio Ineunte, no. 43). As Pope John Paul II went on to note, this
involves promoting a spirituality of communion, as well as valuing and
developing forums and structures for communion.
Communion
embraces all generations; it celebrates and transforms all cultures and
subcultures; it respects and engages all races and languages. Given their great
diversity of historical roots and ethnic origins, as well as their variety of
charisms and forms of service, apostolic societies and religious institutes are
among the Church’s most important means for manifesting and developing its
mystery and reality as communion.
That “community
life” has become almost a synonym for religious and apostolic life says a great
deal about the contributions of these institutions to the Church as communion.
Historically, they provided hospitality through hospices, hospitals and hostels
– the “hôtels de Dieu”. Their libraries, colleges
and universities have deepened and strengthened the Church as communion. Today,
they also make available retreat and meditation centres, prayer houses,
guesthouses and shelters. Religious and apostolic life not only testifies to
the Church as communion, but provides examples of and opportunities for
community engagement, as well as resources for all Catholics to intensify their
sense of communion and community. “Now the whole group of those who believed
were of one heart and soul” (Acts 4.32).
3. Consecrated life
testifies to every Christian’s need for prayer, reflection and silence. Many in
our society, and even some members of the Church, find themselves with less and
less inner spiritual space and calm. The peace that Jesus gives is the gift of
forgiveness, reconciliation and peacemaking. Meditation and prayer are means to
deepen and extend that peace, not only in our lives but also in our hearts. The
Holy Father says that the name of God is “a name of peace and a summons to
peace” (Novo Millennio Ineunte, 55).
For many busy and
harried Catholics, it is often the human presence of those in consecrated life,
as well as their houses and prayer centres, which provide important reminders,
occasions and resources for personal prayer, reflection and quiet. The great
“schools” of Christian meditation and contemplation have long been the
tradition of apostolic societies and religious institutes, with many continuing
to provide leadership and formation in the techniques of prayer and meditation.
“They devoted themselves to the apostles’ teaching and fellowship, to the
breaking of bread and the prayers” and “spent much time together in the
temple” (Acts, 3.42,46).
4. Another testimony
for the Church in our day and age is the generous engagement of consecrated
life in the refound Catholic understanding of universality and mission. This
has in no small measure been assisted by Pope John XXIII, Pope Paul VI and Pope
John Paul II. Their teachings have reminded all Catholics to be more
responsible for, and involved in, universal peace, justice and charity (Pacem
in Terris), as well as in the development of all peoples (Populorum
Progressio). This commitment to solidarity is closely linked to the
proclamation of the Good News to all the world (Redemptoris Missio),
through a new evangelization, a renewed sense of mission, and an effective
response to inculturation (Novo Millennio Ineunte, no. 40).
Members of
consecrated life have helped make Canadian Catholics more aware of their ties
to, and their solidarity with, Africa, Asia and Latin America. This has
happened not only through Canadian missionaries going abroad immediately after
the Council, with the resulting partnerships and exchanges in which many
Canadian agencies, communities and parishes are now involved, but also through
the more recent Latin American, Asian and African presence, including new
vocations, which bring new life and energy to Canadian religious and apostolic
institutions as well as to our parishes. “Amazed and astonished, they asked
… ‘How is it … in our own languages we hear them speaking about God’s deeds of
power?’” (Acts 2.7,12).
5. Following the
example of the first Christians – “There
was not a needy person among them” (Acts 4.34) – Canadian religious
institutes and apostolic societies have been the social conscience of our
Church. Their witness includes working in slums and soup kitchens, and
generously assisting development projects through subsidies and seed money,
both in our own country and in the Third World. As Pope John Paul II reminded Catholics
when discussing the Church’s preferential option for the poor:
Our world is
entering the new millennium, burdened by the contradictions of an economic,
cultural and technological progress which offers immense possibilities to a
fortunate few, while leaving millions of others not only on the margins of
progress but living in conditions far below the minimum demanded by human
dignity.
Now is the time
for a new ‘creativity’ in charity, not only by ensuring that help is effective
but also by ‘getting close’ to those who suffer, so that the hand that helps is
seen not as a humiliating handout but as a sharing between brothers and sisters (Novo
Millennio Ineunte, no. 50).
6. Those in
consecrated life also give an important testimony about the contemporary
approach to pastoral life and ministry in the diocesan and parish community. In
collaboration with the bishop, priests, deacons, pastoral workers and
volunteers, many members of apostolic societies and religious institutes
participate in building up the People of God through the liturgy, catechesis,
sacramental preparation, pastoral administration and various other ministries.
“Therefore the Church of the Third Millennium will need to encourage all the
baptized and confirmed to be aware of their active responsibility in the
Church’s life” (Novo Millennio Ineunte, no. 46).
Canadian
Catholics have at times overly depended on specific ecclesial organizations to
take care of pastoral projects; for example, catechesis, inner city parishes or
collaboration with Native Peoples. Today, all the People of God are more aware
of how these are responsibilities shared by the whole Christian community.
While institutions of consecrated life must maintain and develop their own
particular charisms, to the extent that they can assist in pastoral work and
diocesan ministries, their contributions are much appreciated, not simply for
the work accomplished but especially for their witness that all believers are
co-workers for the Kingdom. “All of them were filled with the Holy Spirit”
(Acts 2.4).
7. Institutions of
consecrated life and their individual members have been extensively involved
in, and deeply committed to, dialogue and consultation in all its forms –
ecumenical and interfaith as well as various expressions of social discourse.
In some ways, the ongoing conversion that is at the heart of the consecrated
life is itself a witness to the spiritual dynamic of dialogue – listening to
the other’s perspective, and articulating one’s own principles and values.
[I]n the presence of the mystery of grace,
infinitely full of possibilities and implications for human life and history,
the Church herself will never cease putting questions, trusting in the help of
the Paraclete, the Spirit of truth whose task it is to guide her ‘into all the
truth’ (John 16.13).
This is a fundamental principle not only for
the endless theological investigation of Christian truth, but also for
Christian dialogue with other philosophies, cultures, and religions. In the
common experience of humanity, for all its contradictions, the Spirit of God,
who ‘blows where he wills’ (John 3.89), not infrequently reveals signs of his
presence which help Christ’s followers to understand more deeply the message
which they bear (Novo Millennio Ineunte, nos. 48, 56).
Engaged in this “active
and watchful discernment” (Novo Millennio Ineunte, no. 56),
members of apostolic societies and religious institutes have participated in
every ecumenical dialogue and interfaith consultation involving the Canadian
Conference of Catholic Bishops. They have also provided significant support for
ecumenical coalitions, as well as taking part in innumerable social projects,
and also initiating conversations with groups distant from the Church. “We
cannot keep from speaking about what we have seen and heard” (Acts, 4.20).
We wish to highlight not
only the 50 years of the founding of the Canadian Religious Conference, but
also the witness of religious institutes and apostolic societies to the Church
in Canada for nearly 400 years. As well, we wish to point out some possible
challenges for the future. We pose these as questions for the possible
reflection of men and women in consecrated life, as well as all the clergy and
faithful in Canada. As the Holy Father has said, “Dear brothers and sisters,
it is especially necessary for us to direct our thoughts to the future which
lies before us” (Novo Millennio Ineunte, no. 3).
·
What is the Spirit saying to the Church and its members in consecrated
life about vocations? The 2002 North American Congress for Vocations to the
Ordained Ministry and the Consecrated Life contributed to renewed and concerted
efforts in promoting a better understanding of vocation. At the same time, many
in our society and Church, especially young adults, are at a loss as to how to
discern their vocation. Would it be opportune for all apostolic societies and
religious institutes to renew their vocation ministry, where possible in
collaboration with dioceses and the regional episcopal assemblies? Would it not
also be opportune for pastors and all the faithful to use the resources from
the Vocations Congress to foster a vocation culture that will deepen the
understanding of the lay vocation, the ordained ministry and consecrated life?
·
What is the Spirit saying to the Church and its members in consecrated
life about formation? Many who are involved today in catechesis, education,
health care, chaplaincy work, youth ministry and pastoral work are requesting
ongoing pastoral and spiritual formation. Formation has always been a keynote
of the apostolic and religious life. Would it be opportune for those traditions
and skills to be handed on and applied to the new realities of lay ministries?
Could religious institutes and apostolic societies, together with Catholic
colleges and universities, collaborate with dioceses and regional episcopal
assemblies in the development of formation leaders, as well as developing the
physical and pedagogical resources needed for formation?
·
What is the Spirit saying to the Church and its members in consecrated
life about popular expressions of faith? With the 2001 visit of the relics of
Saint Thérèse of Lisieux and the 2002 pilgrimage of the World Youth Day cross,
the Bishops of Canada noted the growing significance for many Catholics of
popular expressions of faith, including devotions and pilgrimages. Would it be
opportune for institutions of consecrated life, many of which enjoy close
contacts with local groups and more recent immigrants, to help provide a solid
biblical and liturgical foundation for these expressions of popular piety? As
well, in order to help span the generations, could those in consecrated life
explore ways to encourage families to pass on not only their faith, but also
their cultural heritage and their traditional expressions of faith? More and
more, these appear to be important examples of inculturation which should be
preserved in the new evangelization.
·
What is the Spirit saying to the Church and its members in consecrated
life about the need for mentors in health care, education and chaplaincy work?
As many religious and apostolic institutions withdraw from active involvement
in health care, education and chaplaincies, those taking on these
responsibilities often find the work lonely and frustrating, especially in the
current social, economic and secularized environment. Would it be opportune for
religious institutes and apostolic societies to provide mentors and coaches for
the laity working in schools, health-care facilities and chaplaincy services?
·
What is the Spirit saying to the Church and its members in consecrated
life about children and youth? World Youth Day 2002 has reminded all the Church
about the enthusiasm and profound longings of the young, many of whom are
confronting difficult challenges and facing significant social, economic and
cultural challenges. Would it be opportune for institutions of consecrated
life, in collaboration with families and parishes, to ensure a special place in
the Church for children and youth? Could more of those in consecrated life
encourage youth ministry, and find new opportunities to listen to and share
with children and youth? Could apostolic societies and religious institutes
assist diocesan clergy, families, catechists and other pastoral agents in
assuring that pastoral and spiritual opportunities for children and youth in
the Church involve safe environments?
·
What is the Spirit saying to the Church and its members in consecrated
life about aging and the elderly? It is not only the membership of apostolic
societies and religious institutes that is aging, but the whole of Canadian
society. Could those in consecrated life do more by way of reminding the
Christian community about visiting, encouraging and assisting the aged who are
lonely, bedridden or ill? Could the members of religious institutes and
apostolic societies find innovative ways to witness to the hope and joy that
their faith brings to them as they age?
·
What is the Spirit saying to the Church and its members in consecrated
life about the environmental movement? Christians cannot be “indifferent to
the prospect of an ecological crisis which is making vast areas of our planet
uninhabitable and hostile to humanity” (Novo Millennio Ineunte,
no. 51). Those in religious and apostolic life have always had a deep
appreciation and reverence for nature and all creation, while the ecological
principles of reducing, reusing, repairing and recycling have been ways of life
for centuries in their institutes and societies. Would it be opportune for
those living the consecrated life to revitalize their witness to the integrity
of creation, and to help assure a more visible Catholic presence in the
environmental and ecological movement?
·
What is the Spirit saying to the Church and its members in consecrated
life about marriage and families? One repeatedly hears concerns about today’s
crisis of family life, with so many families struggling under enormous economic
and social pressures. Would it be opportune for the Canadian Religious
Conference to explore with the Canadian Conference of Catholic Bishops how the
Church can assure “the pastoral care of the family” and work with
families in “safeguarding their rights” (Novo Millennio Ineunte,
no. 47)?
·
What is the Spirit saying to the Church and its members in consecrated
life about the new ecclesial movements? The Canadian Religious Conference has
had extensive experience in providing a forum for many Canadian religious
institutes and apostolic societies. Would it be opportune for it to take the
lead in providing structured, ongoing conversations and exchanges with the new
ecclesial movements, and also with those institutes and societies that are not
members of the Conference? Could the experiences and insights of the more
established groups be a rich source of wisdom and guidance to the newer? Could
the discoveries and enthusiasm of the more recent groups spark different
approaches and renewed impetus among the older? Such conversations would not be
with the aim of modifying or expanding the membership of the Canadian Religious
Conference, as there needs to be full respect for the particular nature of the
movements as well as of the appropriate autonomy and charism of each institute
and society. This is a question that we also pose for the reflection of the
ecclesial movements, as well as of those institutions of consecrated life that
do not belong to the Canadian Religious Conference.
Sisters and brothers in
Christ, marvelling at how God the Father always provides the Church with the
testimony of the consecrated life, we thank each religious institute and
apostolic society in our country, and all of you who are their members, for
your generosity and faithfulness. We pray that the Lord Jesus continue to call
men and women to be his evangelical witnesses. Through the outpouring of the
Holy Spirit, may your charisms encourage all the sons and daughters of the
Church to prophesy, so that our youth may see the vision of eternal life, and
our elderly dream the dreams of the Reign of God (cf. Acts 2.17).
These are the hopes that we
convey on Pentecost 2004.
Executive Committee
Canadian Conference of
Catholic Bishops
Most Reverend Brendan M.
O’Brien, Archbishop of St. John’s, President
Most Reverend André Gaumond,
Archbishop of Sherbrooke
Most Reverend V. James
Weisgerber, Archbishop of Winnipeg
Most Reverend Pierre
Morissette, Bishop of Baie-Comeau