COMMUNITY LIFE:

MAGISTERIUM ON RELIGIOUAS LIFE 1983

As Shaeffer (1992) argues, some communities are homogeneous while others are heterogeneous; and
some united while others conflictive. Some communities are governed and managed by leaders chosen
democratically who act relatively autonomously from other levels of government, and some are governed
by leaders imposed from above and represent central authorities.

ReligiouscommunityisnotsimplyacollectionofChristiansinsearchofpersonalperfection.
Muchmoredeeply,itisaparticipationinandqualifiedwitnessoftheChurchMystery,sinceitis
alivingexpressionandprivilegedfulfilmentofitsownparticular"communion",ofthegreat
Trinitarian"koinonia",inwhichtheFatherhaswilledthatmenandwomenhavepartintheSon
andintheHolySpirit.
TheCodeofCanonLaw(1983)concerningcommunitylife.
Whenitspeaksof"commonlife",itisnecessarytodistinguishclearlytwoaspects.
Whilethe1917Code(9)couldhavegiventheimpressionofconcentratingonexteriorelements
anduniformityoflifestyle,VaticanII(10)andthenewCode(11)insistexplicitlyonthespiritual
dimensionandonthebondoffraternitywhichmustuniteallmembersincharity.ThenewCode
hassynthesisedthesetwoelementsinspeakingof"livingafraternallifeincommon".(12)
Thus,incommunitylife,twoelementsofunionandofunityamongthememberscanbe
distinguished:

one,themorespiritual:"fraternity"or"fraternalcommunion",whicharisesfromhearts
animatedbycharity.Itunderlines"communionoflife"andinterpersonalrelationships;
(13)

theother,morevisible:"lifeincommon"or"communitylife",whichconsistsof"living
inone'sownlawfullyconstitutedreligioushouse"andin"leadingacommonlife"
throughfidelitytothesamenorms,takingpartincommonacts,andcollaborationin
commonservices.(14)

Allofthisislived"intheirownspecialmanner"(15)inthevariouscommunities,accordingto
thecharismandproperlawoftheinstitute.(16)Fromthisarisestheimportanceofproperlaw
whichmustapplytocommunitylifethepatrimonyofeveryinstituteandthemeansfordoing
this.(17)
Itisclearthat"fraternallife"willnotautomaticallybeachievedbyobservanceofthenorms
whichregulatecommonlife;butitisevidentthatcommonlifeisdesignedtofavourfraternallife
greatly.

ThecomingoftheHolySpirit,firstgifttobelievers,broughtabouttheunitywilledbyChrist.
PouredoutonthedisciplesgatheredintheUpperRoomwithMary,theSpiritgavevisibilityto
theChurch,which,fromtheveryfirstmoment,ischaracterisedasfraternityandcommunionin
theunityofoneheartandonesoul(cf.Acts4:32)
Communitylife,whichisoneofthemarksofareligiousinstitute(can.607.2),ispropertoeachreligious
family
Sharingofprayer,work,meals,leisure,commonspirit,"relationshipsoffriendship,cooperationinthe
sameapostolate,andmutualsupportincommunityoflifechosenforabetterfollowingofChrist,areso
manyvaluablefactorsindailyprogress"(ET39).AcommunitygatheredasatruefamilyintheLord's
nameenjoyshispresence(cf.Mt18:25)throughtheloveofGodwhichispouredoutbytheHolySpirit
(cf.Rm5:5).ItsunityisasymbolofthecomingofChristandisasourceofapostolicenergyandpower
(cf.PC15).Inittheconsecratedlifecanthriveinconditionswhicharepropertoit(cf.ET38)andthe
ongoingformationofmemberscanbeassured.Thecapacitytolivecommunitylifewithitsjoysand
restraintsisaqualitywhichdistinguishesareligiousvocationtoagiveninstituteanditisakeycriterion
ofsuitabilityinacandidate.
ItgathersallthememberstogetherinChristandshouldbesodefinedthatitbecomesasourceofmutual
aidtoall,whilehelpingtofulfillthereligiousvocationofeach(can.602).

Thefosteringofthesereligiousvaluesofcommunitylifeandtheensuringofasuitableorganizationto
promotethemistheresponsibilityofallthemembersofthecommunity,butinaparticularwayitisthat
ofthelocalsuperior(cf.ET26).
Recognizing the words common and united as the root elements of the word community, Written by Kerry
Dulin

A neighbourhood is the realization of a geographical community known as

community of place(Glynn, 1986).
I will use the word community to refer to the entire reality of congregational
belonging and participation (not to collective living) and lifestyle to refer to the
particular type of living arrangement within which that participation takes place
(e.g., living singly, in a large or small group, intercongregationally, in a mixed group,
etc.). SANDRA M. SCHNEIDERS

It would seem that at the base of this anxiety lies the conviction that community,
which is indeed integral to Christian and religious existence, is synonymous with
common life which is defined as living under the same roof with members of the
same congregation. SANDRA M. SCHNEIDERS

Nowadays, consecrated life is faced with an opportunity and a very special task:
that of creating, inspiring, enlivening and sustaining everywhere authentic fraternal
communities that radiate friendship, incentive, support and reconciliation.
from a life in common to a community of life rich in personal relationships,
welcome, dialogue, discernment, responsible freedom, concern for the other and for
what is diverse, where more than mere physical presence what is worth is the
melding of spirit and the union of hearts; from structures that make individuals
childish to supports that can form people in freedom. It is not uncommon that, even
with good will, certain structural supports have been multiplied making people
childish, without creativity or imagination; they were agents more loyal to executing
orders than people able to discern, from their own responsibility and their own loyal
knowledge and understanding to live the mission assigned them. We do not help
people to grow in maturity and responsibility by forcing them, but by encouraging
them. from an impossible uniformity to communion in diversity . Every Christian
and religious community is a pale image of the Trinitarian community. And the
Trinitarian community is realized in difference not in uniformity: each divine Person
is different and works differently. The unity of the Holy Trinity is made up of the
oppositions and differences of the three distinct Persons, co-sharers in love; from a
fortified trench to an open field where we battle for the Kingdom. An introverted
community is a neurotic community. Our communities would live in a healthier and
more airy manner if they opened up their doors and windows to the world; or if they
came down to the streets and accompanied the caravans of men and women,
listening with their hearts to how much people suffer, struggle and love. The place
where we stand is not the convenient tail end without risks, but the line of fire
where we fight for justice, solidarity and peace. BENEDIC XVI
RELIGIOUS LIFE
ReligiouslifeisaformoflifetowhichsomeChristians,bothclericalandlay,arefreelycalledbyGodso
thattheymayenjoyaspecialgiftofgraceinthelifeoftheChurchandmaycontributeeachinhisorher
ownwaytothesavingmissionoftheChurch(cf.LG43)
Consideringitscharacterandtheendspropertoit.everyinstituteshoulddefineinitsconstitutionsthe
wayinwhichtheevangelicalcounselsofchastity,poverty,andobediencearetobeobservedinitsown
particularwayoflife(can.598.1).
Consecrated lifein its diverse expressions around the globeis a gift to the church and world. Its prayer
lifts the entire church. Likewise, good works and the pursuit of justice shape society to more closely
resemble the reign of God. A life of chastity, poverty, and obedience gives powerful witness to faith in
Jesus without a word being uttered. Vision Vocation Guide 2015
Then Jesus said to His disciples, If anyone wishes to come after Me, he must deny himself, and take up his cross
and follow Me.
For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it.
For what will it profit a man if he gains the whole world and forfeits his soul?"

Gospel of Matthew 16:24-26

Religiouslifeitselfisahistoricalaswellasatheologicalreality.Thelivedexperience,todayasinthe
past,isvariedandthisisimportant.Atthesametime,experienceisadimensionwhichneedstobetested
inrelationtotheGospelfoundation,themagisteriumoftheChurch,andtheapprovedconstitutionsofan
institute.TheChurchregardscertainelementsasessentialtoreligiouslife:thecallofGodand
consecrationtohimthroughprofessionoftheevangelicalcounselsbypublicvows;astableformof
communitylife;forinstitutesdedicatedtoapostolicworks,asharinginChrist'smissionbya
corporateapostolatefaithfultoaspecificfoundinggiftandsoundtradition;personaland
communityprayer;asceticism;publicwitness;aspecificrelationtotheChurch;alifelong
formation;andaformofgovernmentcallingforreligiousauthoritybasedonfaith.Historicaland
culturalchangesbringaboutevolutioninthelivedreality,buttheformsanddirectionthattheevolution
takesaredeterminedbytheessentialelementswithoutwhichreligiouslifelosesitsidentity.Inthepresent
textaddressedtoinstitutesdedicatedtoapostolicworksthisSacredCongregationconfinesitselftoa
clarificationandrestatementoftheseessentialelements.

Ofitsnature,religiouslifeisawitnessthatshouldclearlymanifesttheprimacyoftheloveofGodanddo
sowithastrengthcomingfromtheHolySpirit(cf.ET1).

Consecratedpersonsarelaypersonsorclericswhoassumetheevangelicalcounsels
bymeansofasacredbond,andbecomemembersofaninstituteofconsecratedlife
(can.573.2)
hereligiousstateisapublicandcompletestateofconsecratedlife.Aswellasthe
preceptswhicharetobeobservedbyall,religiousobservethethreeevangelical
counselsofchastity,poverty,andobedience.Theybindthemselvestoobservethese
bymeansofvows,whichareeitherperpetualortemporarybutrenewedwhenthey
expire(can.607.2).
Consecrated life, more than ever today, is called to become a fire that ignites other
fires and lights up the heart (Benedict XVI)

Religious life ought to promote growth in the church by way of attraction. The church must be attractive.
Wake up the world! Be witnesses of a different way of doing things, of acting, of living! . . . It is this
witness that I expect of you. Religious should be men and women who are able to wake the world up.
Pope Francis, meeting with the Union of Superiors General, November 29, 2013

APOSTOLICLIFE

They must devote themselves with all their being to the glory of God and the service of their neighbor.
Pope John XXIII at the opening of the Second Vatican Council on Oct. 11, 1962

EcclesiaeSanctaeII,manyreligiousinstitutesdedicatedtoworksoftheapostolatearereviewingtheir
experience.Withtheapprovaloftheirrevisedconstitutionsandthecomingintoeffectofthenewly
formulatedCodeofCanonLaw,theyaremovingintoanewphaseoftheirhistory.

Inthecaseofinstitutesdedicatedtoworksoftheapostolate,religiousconsecrationhasafurthernote:the
participationinChrist'smissionisspecificandconcrete.PerfectaeCaritatisrecallsthattheverynatureof
theseinstitutesrequires"apostolicactivityandcharitableservices"(PC8).

Religiouscommunityisalivingorganismoffraternalcommunion,calledtoliveasanimatedby
thefoundationalcharism.ItispartoftheorganiccommunionofthewholeChurch,whichis
continuouslyenrichedbytheSpiritwithavarietyofministriesandcharisms.

SPIRITUAL LIFE
Our religious charisms, our communities, our way of life, and our very vocations are precious gifts that
come with tremendous responsibilities. How will we share this responsibility and provide leadership and
loving service with and for God's people into the future?
Sister Susan Francois, C.S.J.P., Giving Voice Update, December 2012
What is known in vocation circles as the process of discernment is simply the time we pilgrims here on
earth take to identify our strengths and gifts and determine how they may best be put to use in joyful
service of the church and the world as we journey onwards towards our heavenly homeland.
Vision Vocation Guide 2013

The second reason is psychological-spiritual. As religious become more aware of the

uniqueness of personality and of the different needs an individual has at various
stages of human growth and spiritual development, they are less hesitant to
recognize that lifestyle is an important factor in mental and spiritual health.
SANDRA M. SCHNEIDERS
spiritual reality integral to the faith experience of its members. This dimension of
community is much harder to describe than the theological but its reality is very
tangible. SANDRA M. SCHNEIDERS

Sessanna et al (2007) argued that in order to recognise spiritual wellbeing or

spiritual distress it is necessary to clearly define spirituality; otherwise holistic
healing processes will be misunderstood.

AswithJesusforwhomprayerasadistinctactheldalargeandessentialplaceinlife,thereligiousneeds
toprayasadeepeningofunionwithGod(cf.Lk5:16).

PrayerisalsoanecessaryconditionforproclaimingtheGospel(cf.Mk1:3538).

Forthisreason,PaulVIinsisted:"Faithfulnesstodailyprayeralwaysremainsforeachreligiousabasic
necessity.Prayermusthaveaprimaryplaceinyourconstitutionsandinyourlives"(ET45).
he life of prayer and contemplation founded on the Eucharistic mystery is also at the heart of the vocation
of consecrated people who have chosen the path of the sequela Christi, to give themselves to the Lord
with an undivided heart in an ever more intimate relationship with him. By their unconditional attachment
to Christ and to his Church, they have the special mission to reminding everyone of the universal vocation
to holiness ... Consecrated men and women proclaim that God alone can give fullness to human
existence.
Pope Benedict XVI, 2006 Address to Canadian Bishops

Insights and sparks of enlightenment will come to us particularly through spiritual practice and prayer, and
in those moments we will know above all else who we are and where we are being called.
Vision Vocation Guide 2012

SPIRITUALITY
In a culturally diverse and multi-faith society, spirituality is highly subjective
and means different things to different people. It gives meaning to life,
provides hope, gives a reason to live and can influence health (Wilding,
2007).

spirituality is understood to be concerned with wholeness, connectedness or

relationship with oneself, with others, with nature or the world, but not necessarily
with God or an Ultimate (Eaude, 2005; Hay & Nye, 2006; Tacey, 2000).

Spirituality has to do with our experiencing of God and with the transformation of
our consciousness and our lives as outcomes of that experience
Richard OBrien,
irituality is a lived experience, the effort to apply relevant elements in the deposit of
the Christian faith to the guidance of man and woman towards their spiritual growth,
the progressive development of their persons which flowers into a proportionately
increased insight and joy
George Gauss, Ignatius of Loyola:

Fisher (2007, 2010) argue that one cannot be spiritual unless they have a
relationship or connectedness with God. Within this understanding of spirituality
there are those such as Lambourn (1996, as cited in Eaude, 2005) who reject
outright the Grajczonek Spiritual Development & Religious Education in the Early
Years 6 more inclusive humanist understanding of spirituality arguing that such
inclusive descriptions of spiritual development become so vague that they really
constitute no more than good personal and social education (p. 240).

istorically the term spiritual formation was used to denote the

training of men and women for full time church ministry (Sheldrake
2005, 309).
.
the key in many of their approach to spiritual formation is
community based which appear to be one of their core practice.
(Pagitt and Community 2003)

JOY IN THE CROSS

Mary,joyandhopeofreligiouslife
53.ItisespeciallyinMary,MotherofGodandMotheroftheChurch,thatreligiouslife
comestounderstanditselfmostdeeplyandfindsitssignofcertainhope(cf.LG68).She,
whowasconceivedimmaculatebecauseshewascalledfromamongGod'speopletobearGod
himselfmostintimatelyandtogivehimtotheworld,wasconsecratedtotallybythe
overshadowingoftheHolySpirit.ShewastheArkofthenewcovenantitself.Thehandmaidof

theLordinthepovertyoftheanawim,theMotheroffairlovefromBethlehemtoCalvaryand
beyond,theobedientVirginwhose"yes"toGodchangedourhistory,themissionaryhurryingto
Hebron,theonewhowassensitivetoneedsatCana,thesteadfastwitnessatthefootofthecross,
thecenterofunitywhichheldtheyoungChurchtogetherinitsexpectationoftheHolySpirit,
Maryshowedthroughoutherlifeallthosevaluestowhichreligiousconsecrationisdirected.She
istheMotherofreligiousinbeingMotherofhimwhowasconsecratedandsent,andinher
fiatandmagnificatreligiouslifefindsthetotalityofitssurrendertoandthethrillofitsjoy
intheconsecratoryactionofGod.
Suchatestimonyofjoyisapowerfulattractiontoreligiouslife,asourceofnewvocationsand
anencouragementtoperseverance.Itisveryimportanttocultivatesuchjoywithinareligious
community:overworkcandestroyit,excessivezealforcertaincausescanleadsometoforgetit,
constantselfanalysisofone'sidentityandone'sownfuturecancloudit.

ALIFEOFPRAYERANDPENANCEINTHESPIRITOFLOVEANDJOY

Theapostolateofallreligiousconsistsfirstinthewitnessoftheirconsecratedlifewhichtheyarebound
tofosterbyprayerandpenance(can.673).

Joyisasplendidtestimonytotheevangelicalqualityofareligiouscommunity;itistheendpoint
ofajourneywhichisnotlackingindifficulties,butwhichispossiblebecauseitissustainedby
prayer:"rejoiceinyourhope,bepatientintribulation,beconstantinprayer"(Rom.12:12).

Ininstitutesdedicatedtoworksoftheapostolate,apostolicactionisoftheirverynature.Thelifeofthe
membersshouldbeimbuedwithanapostolicspirit,andallapostolicactivityshouldbeimbuedwiththe
religiousspirit(can.675.1).

Theessentialmissionofthosereligiousundertakingapostolicworksistheproclaimingofthe
wordofGodtothosewhomheplacesalongtheirpath,soastoleadthemtowardsfaith.Sucha
gracerequiresaprofoundunionwiththeLord,onewhichenablesthereligioustotransmitthe
messageoftheIncarnateWordintermswhichtoday'sworldisabletounderstand(cf.ET9).

ApostolicactioniscarriedoutincommunionwiththeChurch,andinthenameandbythemandateofthe
Church(can.675.3).

Inadditiontobeinginternalandpersonal,penancemustalsobeexternalandcommunal(cf.CDm14;cf.
SC110).

CDmTheContemplativeDimensionofReligiousLife
ENEvangeliiNuntiandi
ESEcclesiaeSanctae
ETEvangelicaTestificatio
LGLumenGentium
MRMutuaeRelationes
OTOptatamTotius
PCPerfectaeCaritatis
RHPReligiousandHumanPromotion
SCSacrosanctumConcilium