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 consecrate

d 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.

Laity are in the world,in the centre of events and

movementsfeeling the ripples moving our from the centre and in from the margins.

In partnership with Religious,they are to interpret the signs of the

timesdiscerning response and action

in the spirit of the Gospel

Religious are calledto be prophetic people

at the margins,liminal.

This Mission of Jesus in the worldneeds to be carried out by laity and religious

in a spirit of partnership and equalityThis requires a new language

Common Charism and Mission

Sisters

Chapter

Life

Associates

Family

AssociateStructures

Mandate from Congress 2006

Preview the PastBullen Report 2001where have we come from?

Vision the FuturePartnership

What does it look like?

The PresentWhat do we need to do

now to realise the Future?

Preview the PastBullen Report 2001where have we come from?

A partnership not a separate identity

A move from parent/child relationship to sisterly/brotherly one.

Vision the FuturePartnership

What does it look like?

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)

As those called to ministry we have gained confidence and direction from a renewed theology of baptism.

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.