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In the countenance of Jesus, the "image of the invisible God" (Col 1:15) and the reflection of the Father's glory (cf. Heb 1:3), we glimpse the depths of an eternal and infinite love which is at the very root of our being.Those who let themselves be seized by this love cannot help abandoning everything to follow him (cf. Mk 1:16-20; 2:14; 10:21, 28). Like Saint Paul, they consider all else as loss "because of the surpassing worth of knowing Jesus Christ", by comparison with which they do not hesitate to count all things as "refuse", in order that they "may gain Christ" (Phil 3:8). They strive to become one with him, taking on his mind and his way of life. This leaving of everything and following the Lord (cf. Lk 18:28) is a worthy programme of life for all whom he calls, in every age.The evangelical counsels, by which Christ invites some people to share his experience as the chaste, poor and obedient One, call for and make manifest in those who accept them an explicit desire to be totally conformed to him. Living "in obedience, with nothing of one's own and in chastity,"consecrated persons profess that Jesus is the model in whom every virtue comes to perfection. His way of living in chastity, poverty and obedience appears as the most radical way of living the Gospel on this earth, a way which may be called divine, for it was embraced by him, God and man, as the expression of his relationship as the Only-Begotten Son with the Father and with the Holy Spirit. This is why Christian tradition has always spoken of the objective superiority of the consecrated life.Nor can it be denied that the practice of the evangelical counsels is also a particularly profound and fruitful way of sharing in Christ's mission, in imitation of the example of Mary of Nazareth, the first disciple, who willingly put herself at the service of God's plan by the total gift of self. Every mission begins with the attitude expressed by Mary at the Annunciation: "Behold, I am the handmaid of the Lord; let it be done to me according to your word" (Lk 1:38).
20. The evangelical counsels are thus above all a gift of the Holy Trinity. The consecrated life proclaims what the Father, through the Son and in the Spirit, brings about by his love, his goodness and his beauty. In fact, "the religious state reveals the transcendence of the Kingdom of God and its requirements over all earthly things. To all people it shows wonderfully at work within the Church the surpassing greatness of the force of Christ the King and the boundless power of the Holy Spirit."The first duty of the consecrated life is to make visible the marvels wrought by God in the frail humanity of those who are called. They bear witness to these marvels not so much in words as by the eloquent language of a transfigured life, capable of amazing the world. To people's astonishment they respond by proclaiming the wonders of grace accomplished by the Lord in those whom he loves. To the degree that consecrated persons let themselves be guided by the Spirit to the heights of perfection they can exclaim: "I see the beauty of your grace, I contemplate its radiance, I reflect its light; I am caught up in its ineffable splendour; I am taken outside myself as I think of myself; I see how I was and what I have become. O wonder! I am vigilant, I am full of respect for myself, of reverence and of fear, as I would be were I before you; I do not know what to do, I am seized by fear, I do not know where to sit, where to go, where to put these members which are yours; in what deeds, in what works shall I use them, these amazing divine marvels!"The consecrated life thus becomes one of the tangible seals which the Trinity impresses upon history, so that people can sense with longing the attraction of divine beauty.
Jesus is the exemplar of obedience, who came down from heaven not to do his own will but the will of the One who sent him (cf. Jn 6:38; Heb 10:5, 7). He places his way of living and acting in the hands of the Father (cf. Lk 2:49). In filial obedience, he assumes the condition of a servant: he "emptied himself, taking the form of a servant ... and became obedient unto death, even death on a cross" (Phil 2:7-8). In this attitude of submissiveness to the Father, Christ lives his life as a virgin, even while affirming and defending the dignity and sanctity of married life. He thus reveals the sublime excellence and mysterious spiritual fruitfulness of virginity. His full acceptance of the Father's plan is also seen in his detachment from earthly goods: "though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" (2 Cor 8:9). The depth of his poverty is revealed in the perfect offering of all that is his to the Father.The consecrated life truly constitutes a living memorial of Jesus' way of living and acting as the Incarnate Word in relation to the Father and in relation to the brethren. It is a living tradition of the Saviour's life and message.
24. In the different forms of life inspired by the Spirit throughout history, consecrated persons discover that the more they stand at the foot of the Cross of Christ, the more immediately and profoundly they experience the truth of God who is love. It is precisely on the Cross that the One who in death appears to human eyes as disfigured and without beauty, so much so that the bystanders cover their faces (cf. Is 53:2-3), fully reveals the beauty and power of God's love. Saint Augustine says: "Beautiful is God, the Word with God ... He is beautiful in heaven, beautiful on earth; beautiful in the womb, beautiful in his parents' arms, beautiful in his miracles, beautiful in his sufferings; beautiful in inviting to life, beautiful in not worrying about death, beautiful in giving up his life and beautiful in taking it up again; he is beautiful on the Cross, beautiful in the tomb, beautiful in heaven. Listen to the song with understanding, and let not the weakness of the flesh distract your eyes from the splendour of his beauty."The consecrated life reflects the splendour of this love because, by its fidelity to the mystery of the Cross, it confesses that it believes and lives by the love of the Father, Son and Holy Spirit. In this way it helps the Church to remain aware that the Cross is the superabundance of God's love poured out upon this world, and that it is the great sign of Christ's saving presence, especially in the midst of difficulties and trials. This is the testimony given constantly and with deeply admirable courage by a great number of consecrated persons, many of whom live in difficult situations, even suffering persecution and martyrdom. Their fidelity to the one Love is revealed and confirmed in the humility of a hidden life, in the acceptance of sufferings for the sake of completing in their own flesh "what is lacking in Christ's afflictions" (Col 1:24), in silent sacrifice and abandonment to God's holy will, and in serene fidelity even as their strength and personal authority wane. Fidelity to God also inspires devotion to neighbour, a devotion which consecrated persons live out not without sacrifice by constantly interceding for the needs of their brothers and sisters, generously serving the poor and the sick, sharing the hardships of others and participating in the concerns and trials of the Church.
"Where your treasure is, there will your heart be also" (Mt 6:21). The unique treasure of the Kingdom gives rise to desire, anticipation, commitment and witness. In the early Church, the expectation of the Lord's coming was lived in a particularly intense way. With the passing of the centuries, the Church has not ceased to foster this attitude of hope: she has continued to invite the faithful to look to the salvation which is waiting to be revealed, "for the form of this world is passing away" (1 Cor 7:31; cf. 1 Pet 1:3-6).t is in this perspective that we can understand more clearly the role of consecrated life as an eschatological sign. In fact it has constantly been taught that the consecrated life is a foreshadowing of the future Kingdom. The Second Vatican Council proposes this teaching anew when it states that consecration better "foretells the resurrected state and the glory of the heavenly Kingdom."It does this above all by means of the vow of virginity, which tradition has always understood as an anticipation of the world to come, already at work for the total transformation of man.Those who have dedicated their lives to Christ cannot fail to live in the hope of meeting him, in order to be with him for ever. Hence the ardent expectation and desire to "be plunged into the Fire of Love which burns in them and which is none other than the Holy Spirit",an expectation and desire sustained by the gifts which the Lord freely bestows on those who yearn for the things that are above (cf. Col 3:1).Immersed in the things of the Lord, the consecrated person remembers that "here we have no lasting city" (Heb 13:14), for "our commonwealth is in heaven" (Phil 3:20). The one thing necessary is to seek God's "Kingdom and his righteousness" (Mt 6:33), with unceasing prayer for the Lord's coming.
28. Mary is the one who, from the moment of her Immaculate Conception, most perfectly reflects the divine beauty. "All beautiful" is the title with which the Church invokes her. "The relationship with Mary most holy, which for every believer stems from his or her union with Christ, is even more pronounced in the life of consecrated persons ... Mary's presence is of fundamental importance both for the spiritual life of each consecrated person and for the solidity, unity and progress of the whole community".Mary in fact is the sublime example of perfect consecration, since she belongs completely to God and is totally devoted to him. Chosen by the Lord, who wished to accomplish in her the mystery of the Incarnation, she reminds consecrated persons of the primacy of God's initiative. At the same time, having given her assent to the divine Word, made flesh in her, Mary is the model of the acceptance of grace by human creatures. Having lived with Jesus and Joseph in the hidden years of Nazareth, and present at her Son's side at crucial moments of his public life, the Blessed Virgin teaches unconditional discipleship and diligent service. In Mary, "the temple of the Holy Spirit,"all the splendour of the new creation shines forth. Consecrated life looks to her as the sublime model of consecration to the Father, union with the Son and openness to the Spirit, in the knowledge that acceptance of the "virginal and humble life"of Christ also means imitation of Mary's way of life.In the Blessed Virgin Mary, consecrated persons also find a Mother who is altogether unique. Indeed, if the new motherhood conferred on Mary at Calvary is a gift for all Christians, it has a specific value for those who have completely consecrated their lives to Christ. "Behold your mother!" (Jn 19:27): Jesus' words to the disciple "whom he loved" (Jn 19:26) are particularly significant for the lives of consecrated persons. They, like John, are called to take the Blessed Virgin Mary to themselves (cf. Jn 19:27), loving her and imitating her in the radical manner which befits their vocation, and experiencing in return her special motherly love. The Blessed Virgin shares with them the love which enables them to offer their lives every day for Christ and to cooperate with him in the salvation of the world. Hence a filial relationship to Mary is the royal road to fidelity to one's vocation and a most effective help for advancing in that vocation and living it fully. 2b1af7f3a8