Within the framework of synodality, we continue to reflect in communion with the Church on this prophetic sign, since synodality allows us to confront individualism, self-referentiality and selfishness, leading us towards a Church with greater communion, participation and mission.
Religious life has been a pioneer in these matters; therefore, I dare say that it is a school where we learn to live in community, participation and mission. We could say that this is part of the DNA of consecrated life. In fact, religious life has much to contribute to the ecclesial experience of synodality, since its own history exemplifies this process. As the document Vita Consecratain fact, consecrated life is at the very heart of the Church”, and we can affirm that synodality is immersed in religious life.
In the first place, synodality, which implies that everyone is listened to and involved, invites us to pay special attention to those most in need. Religious life, as a synodal school, is a space for listening. Chapters, assemblies and meetings of brothers are propitious moments in each institute to listen to one another. Pope Francis expresses it very well: “Synodality is the way of being Church today according to the will of God in a dynamic of listening and discernment of the Holy Spirit”. Religious life is a teacher in this area, both in listening and in personal and community discernment.
Secondly, Jesus and the Church call us to live in community. Consecrated life is not understood without community; religious life is not a separate entity from the Church, it is not a ghetto, but is at the heart of the people of God. We cannot and must not live on the margins of the Church as the people of God. We are not saved alone; we have to walk together, both ourselves and with the other members of the Church. We consecrated persons are not part of a parallel Church; we are prophetically present in it and in the world.
“Synodality is the way of being Church today according to the will of God in a dynamic of listening and discernment of the Holy Spirit.”
Synodality and the tradition of the Church have always preached that we should work for unity in diversity. We cannot seek uniformity, since this goes against the action of the Holy Spirit, who manifests himself in diversity. If we desire unity in diversity, we must leave aside nationalism and localism, for these attitudes hinder openness, dialogue and listening, which are fundamental elements of the synodal process. Religious life must be an instrument of communion and unity. It has always been a teacher of communion and must be courageously involved in denouncing those who threaten the unity of the Church. We must never be instruments of division, because that would not be consistent with religious life. Let us continue to propagate the values of the Kingdom that have always identified us as a form of Christian life: a community that is more welcoming, fraternal, joyful, human and sensitive to the needs of the most vulnerable.
Thirdly, we can say that this synodal process is a prophetic voice of the Church in response to a society that promotes individualism and selfishness. If religious life has always been characterized by its prophetic dimension, today more than ever we must strengthen this dimension by helping the Church in this synodal process. Although some argue that we live in an age without prophets, it is precisely now that we religious must assume our prophetic role and commit ourselves fully to this synodal process. It will not be easy, but let us trust in God to bring it to a successful conclusion.
The Christian community also looks with attention and gratitude to the experienced practices of synodal life and common discernment that communities of consecrated life have matured over the centuries.
Fourthly, synodality calls us to co-responsibility. On this point, we religious have the pending task of promoting co-responsibility more actively, although for some time now there has been talk of shared mission with the laity. There is a desire in consecrated life for greater collaboration and association with the laity, to include them in more functions within our institutes.
I would like to conclude by quoting the synthesis report of last year’s Assembly of Bishops on religious life, which corroborates what we have been reflecting on: “Consecrated life, more than once, has been the first to sense the changes of history and to welcome the calls of the Spirit: today too the Church needs its prophecy. The Christian community also looks with attention and gratitude to the experienced practices of synodal life and common discernment that communities of consecrated life have matured over the centuries. From them too we can learn the wisdom of journeying together”.