Transcript Slide 1
Sisters and Associates deepening the relationship How can a religious congregation keep for itself the charism that gave it birth if that charism is not exclusive to it? The charism that gives birth to the consecrated life is located at the very origins of the Christian life. Both the lay and the consecrated will first have to return together to the common foundation of baptism, in order to discover there the common elements of the charism; then they must move towards their respective vocations in such a way that the same charism illuminates the specificity of the states of life, the communion that links them and the mission that awaits them. The theology of communion means that vocations and states within the Church are interdependent, not hierarchically related. There is one mission in the Church (to bring about the kin(g)dom of God) and all vocations and states must flow together towards that mission, each with its specific contribution and distinctive gift. Sciari Communion and mission are profoundly connected with each other, they interpenetrate and mutually imply each other, to the point that communion represents both the source and the fruit of mission: communion gives rise to mission and mission is accomplished in communion John Paul II (1987) The Vocation and Mission of the Laity (Christifideles Laici), n.32 How can a “religious order” enact a true “ecclesiology of communion” as long as it continues to keep for itself the charism that gave it birth, but that is not exclusive to the consecrated? need to bring the consecrated and lay face to face on the basis of their common baptismal dignity as christifidelis. requires both the consecrated and the lay assimilating the charism into the very core of their baptismal identity. requires that all bear missionary fruit from the charism in their respective “state of life”: the laity in terms of their own “secular character” and of their responsibility for earthly things, and the consecrated in terms of their own character as immediate witnesses of Christ’s charity in the world. Religious are called to be prophetic people at the margins, liminal. Laity are in the world, in the centre of events and movements feeling the ripples moving our from the centre and in from the margins. In partnership with Religious, they are to interpret the signs of the times discerning response and action in the spirit of the Gospel This Mission of Jesus in the world needs to be carried out by laity and religious in a spirit of partnership and equality This requires a new language Sisters Chapter Life Common Charism and Mission Associates Family Associate Structures Mandate from Congress 2006 Preview the Past Bullen Report 2001 where have we come from? Vision the Future Partnership What does it look like? The Present What do we need to do now to realise the Future? Preview the Past Bullen Report 2001 where have we come from? A partnership not a separate identity A move from parent/child relationship to sisterly/brotherly one. Vision the Future Partnership What does it look like? As those called to ministry we have gained confidence and direction from a renewed theology of baptism. We have discovered and affirmed the gifts given to us for the sake of the mission. We are learning that only when we are open to collaboration and interdependence will we really build the reign of God in this space and time. Hubbard, Howard J. Bishop of Albany USA(2000 Levels of Collaboration • Co-existence • Communication • Cooperation • Collaboration Level 4: Collaboration This level is characterised by a number of realities: • the group acknowledges, articulates and experiences ownership of a common mission; • there is a desire to work for a common goal; • collaboration rather than competition, is the driving force; • there is a spirit of mutuality and partnership; • there is a decision to identify, value and unite the various gifts each possesses; • Individuals acknowledge the gift they bring to the common mission and affirm the gifts that others bring. Collaboration occurs when all the different gifts are freely joined together in ministry for the common purpose of furthering the mission of Jesus. Collaboration demands character and heart. Collaboration (working with others to achieve an harmonious outcome) requires Consensus (thinking with others to reach a thoughtful and sure agreement). Common vision – living expression of shared meaning held by the group. Common purpose – expression of the desirability of pursuing and being deeply involved in a particular work for which a common vision has been established. Common vision brings clarity; Common purpose ensures commitment. One cannot collaborate without them. Nor can they be achieved without a mature Christian spirituality. Francis Devoy “Collaboration, Consensus and Communion – matters of character and heart” Australian EJournal of Theology (Feb 2005) a Trinitarian openness and trust which seek a unique harmony in collaborative relationships and teamwork. The Trinity is central to this spirituality In addition to the Trinitarian dimension, we are asked to see others as “those who are part of me”, drawing on the image of the Mystical Body. A Spirituality of communion implies also the ability to see what is positive in others, to welcome it and prize it as a gift from God. To live the spirituality of communion – matters of character and heart – is simply to live the challenge of one’s baptism. Spirituality of Communion Working in collaborative partnership requires an authentic underlying spirituality. 1965, Paul VI “the religion of our Council has been first and foremost, charity … the ancient story of the Good Samaritan has been the paradigm of the Council’s spirituality.” The spirituality of the church is a spirituality of service to humanity. This is the spirituality we are called to live. It is ‘new’ because its subject is not the individual person but the whole community. We are ‘the People of God’ not a collection of individuals. All other spiritualities in the church (Charismatic, Marian, …) must see themselves as subordinate to this basic communitarian spirituality, which is what the New Testament (Christian Scriptures) demands. Fr Bill O’Shea (2002): Spirituality of Communion Spirituality The essence of a person’s or group’s identity; The point where vision and values come together and flow into a style of life. For us Christians, this identity is determined by our openness and fidelity to the Spirit, who, we believe, will lead us to the fullness of truth. (Jn:16:13). All collaborative partnerships have to begin with and be based on, a spirituality – a common and shared spirituality – a spirituality of communion. a spirituality of relationships – not a private, individualistic, spirituality but a common and shared way of being, seeing and acting. For the last 500 years, the prevailing spirituality of the Church was a journeying towards individual holiness. There is need to develop a spirituality of relationships without downplaying the need for personal holiness. It is only this communitarian spirituality that can empower us, the communion of presentation people to play a leading role in the transformation of society.