CENTRAL DOSSIER
THE CHARISM IN RELIGIOUS LIFE
Luc Van Looy, sdb
It is a topic of very great importance for the future of religious life in the Church. It will not be enough for us to reflect among ourselves in one day, when we are very much of a mind to do it. It is a topic to keep with us in chapel, in the parish, in our day by day work, in order to let ourselves be permeated by a new spirit, by a grace that comes to us from the “Holy” Spirit. The journey of the Church, communion of persons who wish to live their faith in Christ, is essential; and to believe that the fundamental equality of believers is the will of God, is a guarantee for clearing the road of the future. A charism is not a gift for all, it is given by the Spirit to the persons chosen. It cannot be imposed on anyone, because it does not belong to us, but it cannot be denied to the person on whom the Spirit has wished to bestow it, whether that person be religious or lay person. This becomes the basis of the sharing of the same gift, avoiding any kindof appropriation, proprietorship or monopoly.
1. Powershift
In the ‘60’s there was a worldwide exhibition of clocks and watches. Each person displayed the progress made and the latest models. There was also, for the first time, a digital clock. In this noble environment the digital clock was made fun of, and no one took it seriously. A young Japanese entrepreneur approached the inventor and bought the patent. He launched the new product in a big way, called it Sanyo, and invaded the world. After a few years Sanyo put a classical watch on the market, of good quality, with the result that today the people’s watch is Japanese, and the Swiss watch is limited just to the elite.
This episode talks about intuition, courage and a vision of the future. Any change whatever is to be made by investing, planning, daring, and not waiting or defending the status quo.
Religious life finds itself in a process of change, and wonders if its institutional forms are the kind to confirm or if there are other forms. We have learned to believe in the possibility and in the benefit of change. All change must be planned, not waited for, because change must be made when you are in full force, not when forces are dying out; it is to be done in full consciousness and serenity, after discernment and after having become aware of the past and present, of needs and resources.
The topic of sharing a charism with laity has perhaps entered through the door of the “by now.” I mean that the first laypeople were called to collaborate by replacing a religious woman or man, because no other religious could be found to take that place. I remember the first lay person in my college was the gym teacher: what a shame! they couldn’t find any Salesian at that time...they said then. But we have made progress. Today they say: Even though we have an abundance of religious to carry out the mission or cover all the positions in the apostolic institution, we do not want to place them there. It is really not a good idea to limit the service of mission to religious alone, for the reason that we are doing a Church service in society, and the Church is not limited to clergy or religious.
2. “Do not exaggerate your real importance”
St. Paul puts us on guard against an arrogant opinion which could also arise in us, if we reason in terms of “privileges” as religious. He says: “...I want to urge each one among you not to exaggerate his real importance. Each of you must judge himself soberly by the standard of the faith God has given him.” (Rom 12:3-4)
This is the basic idea that we must face, in all serenity and with the ability of conversion. Faith is a gift received; it is not fruit of our work, and becomes itself only from the fact that it is communicated in total gratuity. Then it becomes newness; it becomes news. We know when people feel a charismatic presence deeply, when they reach a new place, by reason of the fresh witness that they offer. The present situation of close collaboration and co-responsibility between lay people and religious makes this freshness of charismatic newness possible.. It is important that it be newness of faith, expressed publicly and clearly; and it is essential that people can see that we religious are experiencing this faith. The motive for our service is not social, nor anthropological, nor cultural, or for proselytism. Our loving is not because we are taken by needs or sympathies, even less by instinct or tendencies, but because we feel loved by God and sent to love. We serve, we teach, we pray, because we believe in God. Basing our life on faith, God’s gift, helps us to avoid putting the accent on aspects of class, rank, or belonging; and puts us in line with persons who precede us, from Abraham, passing through Stephen up to our founder/foundress.
3. With the eyes and wings of an eagle
Beginning with our founders a particular faith movement was set in motion, which gathers into one community persons with common sensitivities to tend to certain needs observed in humanity. Our founders start off with the gift of observation. They see certain realities, suffer because of the imperfections observed, and from their spiritual abiding in God want to bring relief and energy. They become “founders” through the ability to sensitize and involve other persons so that they will dedicate their life to the cause.
There is an aspect to note: before getting organized into a community or into works, apostolic foundations have often known a simple beginning, like a small movement, a group of persons open and dynamic in service to others, motivated by faith. There are no rules, but there is dedication; there is no structure but there is intuition; there are no fixed members or not all of them are; instead, there is a running to help out on the part of many; there is no budget or accounting nor bank accounts; but there is a tangible Providence.
It is certain that, gradually, structuring becomes necessary, but always with the danger that it comes at the expense of the originating inspiration. Founders have grasped the need, have discovered persons able to live their faith giving themselves to respond to these needs and have involved other persons in various ways for the realization of their objective. Beginnings are always dynamic and a little chaotic at the same time; early successors risk giving a more static and protective form to the inheritance and persons. But founders have such a faith power that it makes them capable of originating a movement which uplifts all those who come into contact with it, qualifying them to communicate its depth of spirit and assure its expansion.
4. To say “Christ” is to make others say it
The most precious “gift” to communicate is Christ himself. We speak of Christ not only with our words, our works and our attitude, but we also communicate Christ with our whole being. Saying “Christ” in words and actions is the purpose of every charism, even though it is said with different works, with different words and dressed in different clothing.
As we say “Christ” we recall that He is victim and priest at the same time, who offers himself on the altar (Heb 7:27)
To say “Christ” is to live that infinite generosity that “fears” the Lord with that sacred fear of those who enter, hesitatingly, into the Temple, knowing that they are sharing in the highest possible gift of themselves, “freely accepting his own passion” and offering it to the Father.
To say “Christ” means being able to “give thanks” for the gift of martyrdom, of being “found worthy” of the grace of giving one’s life for faith or for others, aware that this, historically, is a sure sign of the Church’s truth and authenticity, as a sharing in the priestly sacrifice of Christ.
Saying “Christ” is an expression of total generosity which becomes lamp, as Psalm 112 says. This lamp has specific characteristics : it is merciful, tenderhearted, virtuous. (112:4) A gift of goodness, attention to others, especially the needy, a gift of mercy, with the forgiveness offered by Christ, a gift of justice, with a clear, undivided and compassionate eye.
It is this generosity that allows one to enable others also to say “Christ.” Light is born from light, generosity generates self-giving, blessing produces persons who bless. The disciples of Christ could not fail to speak of Him. The spiritual children cannot fail to introduce their founder/foundress. Life in a charism is contagious without distinction of categories of persons, laity, youth, adults, poor, rich. Not only at the level of persons, but also in the social fabric, in humanity. Those who say “Christ” generously participate in the incarnation, become profoundly in tune with creation because they pronounce the word of the Creator, and share in the saving dynamism of God’s plan for all humanity. By the power of saying “Christ”, persons who are called eliminate every tendency toward selfishness and stain of individualism from their life, because identification with the Savior enables them to offer themselves for the salvation of the world. And in the background we already hear the people saying: “No one has ever spoken like this one.”
5. Point of departure around the altar
Now we understand that the gift of the charism must begin at the Eucharistic altar. The community called by God into the following of a charismatic founder finds itself united around the Eucharistic sacrifice and is sent out from this altar, to which they return daily to unite their existence and work with that of Christ. It is not possible to imagine an administrator of God’s grace outside the current that rises precisely from that source, but it is equally inconceivable that there be only a single little stream that issues from the altar, and not that font of waters that issues from the temple. It is precisely like these waters described by the prophet Ezechiel that the Eucharistic dynamism advances the movement created by the founder/foundress of every religious family. “Wherever the river flows, all living creatures teeming in it will live. Fish will be very plentiful, for wherever the water goes it brings health, and life teems wherever the river flows.” (Ez 47:9)
The charism gives life to all the persons it meets along the way and involves those of good will; it stimulates and energizes those who seek, confirms and strengthens those who are journeying. Water and font (spring) are a symbol of the power of God, who is at the beginning of every charism and every person called, and who re-invigorates, as they go through life, all those who drink at the same font. The Eucharist is that “throne of God and of the Lamb” from which “the river of living water, clear as crystal” (Rev 22:1) springs up. The fact of giving life to whomever it meets along the way helps us understand that it is better to speak of a “movement” which is born from the call than to speak of an “institute”, even though it is necessary to give form and structure to a reality. However, it is a good idea to watch that the structure does not suffocate the dynamism of what was begun as a movement meant to give life.
6. Gift to be shared and to give while sharing
Those who share in God’s grace cannot but share it with others, because the gift that God gives us is not meant to remain inactive in the heart of those who receive it. Talents received from God are given not to be preserved hidden, but so that they will bear fruit. A charism is typically a gift that invites sharing, in the form of a progressive and contagious chain, like the Eucharistic bread and wine are an ongoing gift of the Savior. It is an invitation to a style of life to be lived together as an actualization of God’s love in concrete form. A charism is a free gift, or rather God gives it to whomever He wishes. It is not the love given to all and awaited by all. Even though it is not universal like love, it is not exclusive either, and certainly it cannot be blocked by those who have already received it, as a form of protection. Founders certainly do not desire that the wave of expansion of their charism be stopped, and no one will be able to say they have a monopoly on the founder. Therefore it will not be limited to the form of religious life, of community with well defined rules and elected superiors, but starting off from this community, the charism broadens, inviting others to share in it. In communicating his gifts God chose a system, which we recognize along the course of history, of Fathers of the faith, prophets, disciples and holy founders. Through a concrete person He invites a group, a community and a people to live according to his indications, in order, finally, to send this group to announce to all the world the good they have received, and inviting others to let themselves be affected by this good news. The first to be called remains as a father of the movement, as we see that Paul remains as father of the Christian communities founded, and the disciples directed by the founder remain as “central nucleus” who inspire the new movement from inside the shared spirituality.
This nucleus, in our case the community of religious, is a reference point for inspiration, dynamism and a center of unity for all who in a form of concentric circles share in the charism, from nearby or far away. The stronger the stimulus of this center is, the more lively will be the movement of the circles around it and the broader and more varied will the extension be. If the source brings life in abundance, the process will be unstoppable.
All of this makes us understand that the charism is not limited to just some categories of persons and certain types of works. Married laypersons can be called to share a charism with the community of religious, the young with the elderly, the family with the school, etc. Of particular importance today is the reflection on works founded in the context of various charisms, in order to evaluate if their institutionalization might not lead to the danger of suffocating the dynamism of the spirit. Mobility and communication among persons and groups make us ask how we can bring this new style of connection into our works. The transmission of a charism today needs to enter into our present way of working. The realization of projects today is done connecting with various institutions and organisms and through flexible structures. Those who are concerned with education of young people, starting off from a precise spirituality, do not only open a school, but try to be present wherever the educational policies of the nation are drawn up, in order to offer experience and spirit to a whole system. The “doctors without borders” do not just tend the sick, but contribute to the healthcare system in developing countries.
Flexible structures and sharing by persons of various origins and social situations suggest working together more in a mode of “working “ than of “works.” By doing this, divisions and rigid positions are easily overcome; you collaborate with other groups, religious men and women, lay men and women, different interest groups, for the fulfillment of common objectives in an area. It will be a single charism that is in action, starting off from the central nucleus which inspires and animates many groups and persons, who in differentiated ways and with different intensity are involved in the operation for the benefit of the more needy.
Within such an operation the “work”(apostolic institution) will have its task of strong animation, opening itself to the territory with the gift of its charism and in service of the people; not limiting itself to its own “writings,” but working in a broad range.
7. The central and inspiring nucleus
The role of the community, in this contest, is not limited to caring for the mission of one work. We could, on the other hand, indicate three specific fields of work: in the first place, the direct dedication to the “destinees,” so that the total operation will be well rooted in the direct experience of the persons who animate the whole; in the second place, the formation of those involved in the operation. It is obvious that not all the formation tasks have to be assumed by the community; but it must guarantee a systematic formation of all, caring in a special way for the charismatic unity of the total operation; and third, the animation of the pastoral&emdash;educational--social operation. This animation is located at different levels, of organization and coordination, of methods of accompaniment and orientation of the content, of spiritual and human formation, of guarantee of the charismatic originality.
It is evident that the coordination of this operation demands a strong and qualified community which holds fast to its rootedness in spiritual, human and community sources. The topic of formation needs special attention, because it extends to the whole range of concentric circles of the operation; in other words, all need an adequate and systematic formation. The way to assure unity in the totality is precisely a common formation, among all. Sharing of gifts happens in the most effective and consolidated way during times of formation together between religious and lay persons.
8. Problems to be faced
In order not to build a house on sand, it seems necessary to do a long introduction to experiences and testimonies, in order to open future prospects with a foundation. In practice we find ourselves with some problems, which will be resolvable if we have understood and grasped the faith mentality described above. We are very aware that the most difficult thing is not, of itself, the change of structures, way of working, or composition of the team, but the change of mentality in the members of our institutes. Today’s religious community presents a weakness in the field of reflection on the spirit which must concretely animate its operation. Certain communities are more like work teams, and others are more like residences of persons who work (more or less) in other operating structures. The grace of unity between charism and its expression in activity is perhaps the most evident need. Consequently, we find ourselves before a weak testimony and an unfocused visibility of religious life.
But let’s concretize the difficulties a little:
- Institutional rigidity: it is not easy to overcome the mentality that sees institutional functions and roles like separate compartments in a person and in a community. We know well how many difficulties there are between the director of the community and the principal of the school, or between the director and the pastor.
- Mentality of privilege: we still feel the tail of an accented clericalism in the Church and religious institutes. Where the mentality of Church-communion and equality based on baptism take on greater substance, the hierarchical mentality still remains, which tends to exclude laity from certain responsibilities with the excuse that they are not sufficiently prepared. Let us not forget that God entrusted his Son (his Word) to a young laywoman. Rather than thinking in terms of Church-people of God, in certain environments the hierarchical mentality still prevails and therefore, exclusivity.
- Insufficient communication: it is almost a consequence of the two above mentioned difficulties. Those who feel themselves the “chief”/boss, whether the only one able or appointed, do not see the need to communicate broadly with their collaborators. Even though living in times of rapid and abundant communication, it often happens that the leadership group does not work because information is insufficient, or because it is not clear, or not timely, or not extended to everyone.
- The concept of “property”: those who think in terms of “works,” will look carefully at who the owner is; those, instead, of think in terms of “operation,” will see who are the co-responsible collaborators. Even though working in one “work,” a working style that is co-responsible and open is important. In a school, the educational community is more important than the owner of the land and physical structures. The concept of “ownership” needs to be re-thought, and given to those who have the objective of the work in hand, or rather, to those who are engaged in the education.
- The concept of community: depends on whether you look at the community toward the interior or toward the exterior, if a protective or prospective sense prevails. The apostolic religious community is founded to realize a charismatic mission, and not to close in on itself and form only its members. The experience that has been had of welcoming volunteers or lay collaborators within the community has given good results in many cases. It is also necessary that the community as such participate in the social life of the area where it is inserted, without losing its specificity as religious community.
- The concept that we have regarding works and jobs:
* a school does not have an assignment to be interested only in its students; but represents an educational presence in a social context;
* a parish does not follow and evangelize only it’s “faithful,” but proposes the Gospel of Christ to all in its area and is connected with the local Church and with civic needs;
* a social center does not only open its doors to those who want to use it, but reaches out to persons who need its service;
* the teacher is not only charged with communicating a certain subject matter, but in first place, is an educator and therefore enters the classroom to encounter young people. In this encounter he will use his teaching material as a means of encounter.
9. Promote the sharing of the spirit and mission
A religious congregation today needs to seek concrete ways of sharing the charism with laity, individually and in groups, in works or in activities. The first step is to set up operating or working communities of equals who will draw up the project to be carried out. This project is the point of reference for all, drawn up and set into process together, checked and reviewed in common responsibility. The “proprietor” of the project is then the operating/working community, within which the religious community has a precise role of animation.
Some objectives have to be kept in mind in sharing charismatic engagement with laity.
- To move from a simple acceptance of laity, to an effective valuing of their specific contribution to the charism. This corresponds to what I was saying regarding clericalism and exclusivity/exclusiveness. The laity give their original contribution to the charism and their responsibility for its spread.
- To promote experiences, aptitudes, working processes and structures of co-responsibility that favor sharing. We need to give concrete substance, within structures and activities, to our desire to broaden the charism to laity.
- To value interpersonal and group communication. A sense of belonging grows to the extent to which persons feel involved in a quality process. With communicating well the religious community guarantees the charismatic identity and offers itself as center of communion and participation.
- To plan organized programs of qualified formation, together, in order to bring about the common mission. The effect of formation initiatives together is great and creates working communities able to open horizons and involve ever more persons.
The community of religious will have to assume the task of promoting this process and put into motion the necessary initiatives.
On a broader level, a religious congregation can create a climate of equality and common concern. In order to express the same charismatic understanding in all the groups that take inspiration from Don Bosco, the Salesian Family produced two instruments, drawn up and approved by all: the “Charter of Communion,” which expresses the spirit and mentality that are at the basis of our life; and the “Charter of Mission” which sets forth the inspirational elements and objectives of our work, even though with different emphases in the various groups, but indicating what we have in common.
Within many charismatic families there are lay groups, like Third Order, cooperators, lay persons with promises, etc. They are precious promoters of the lay aspect/nature in a ministerial working environment. In the Salesian Family there are the “Salesian Cooperators” with a rule of apostolic life and with a promise, after a prolonged period of formation. They are authentic Salesian vocations in the world who are a precious bridge between the community of Salesian religious and the social world in which they live. Within the Salesian religious community the “Coadjutors”, or lay Salesians, guarantee the lay dimension of the Salesian reality.
It is a great richness to have constant connections between religious life and social life, thanks to the belonging of lay persons with different rhythms and intensities.
10. Options for a good working together
Concretizing even better, I would like to point out four options that have already appeared in the text, but which it is good to repeat as summary.
- The option for mission: the point of convergence and cohesion in the working between religious and laity is the mission entrusted to us by the Church through the founder. Every person who is in our locale participates in this mission. Taking the example of a school, each one has the task of educator, whether he/she be teacher, or administrative personnel or employee for various services. With all this personnel we want to actualize the charism. Entering into one of our mission works or collaborating in whatever way in our operations or activities, one becomes participant, to different extents, of the work that God wanted to initiate with our founder.
- Option for formation: those who present themselves to collaborate with us, not only receive employment and salary. The community commits itself to give the necessary formation to enter, and remain, in tune with all that we want to accomplish with the mission. This organized and ongoing formation will have to cover the sectors of human, Christian, professional, and charismatic-spiritual life.
- Option for communication: in order to succeed at exchanging gifts, good communication is necessary, not only at the personal level, but also at the community level. To collaborate in the same mission one needs an awareness of it, but also understanding, dialog and friendly and fraternal relationships.
- Option for poverty: one could also say “for humility,” but maybe it’s good to choose poverty because many charisms are directed to the poor. Those who do not opt for poverty, will not easily be ready to dedicate themselves truthfully to the poor; those who do not opt for poverty will find it difficult to recognize persons of other categories as equals. Credibility in sharing is found here, because it permits unity between life and activity, between religious vocation and engagement in society. Poverty permits living the Gospel deeply.
11. Conclusion: a spiral
The sign of vitality and prospects for the future coincide and consist in the ability to involve many persons in the realization of our missionary call. We are not called to work individually, nor only as a collectivity of religious. We are called to be Church in service, through the specificity of our common charismatic vocation. Therefore, the community of religious is the starting point for a spiral movement which broadens as it moves forward, inviting those whom it meets along the way to join and to put their own abilities and resources at the service of the one movement. Thus, the little foundational spring becomes that beneficent river that lends an alive, rosy hue to humanity with its life-giving strength.