From the origins of the life of special consecration in the Church, men and women called by God and in love with him have devoted their lives exclusively to seeking his face, longing to find and contemplate God in the heart of the world. The presence of communities set like cities on a hill or lamps on a stand (Mt 5:14-15), despite their simplicity of life, visibly represent the goal towards which the entire ecclesial community journeys. For the Church “advances down the paths of time with her eyes fixed on the future restoration of all things in Christ”, thus announcing in advance the glory of heaven.
The monastic life, as an element of unity with the other Christian confessions, takes on a specific form that is prophecy and sign, one that “can and ought to attract all the members of the Church to an effective and prompt fulfilment of the duties of their Christian vocation”. Communities of prayer, especially contemplative communities, which “by virtue of their separation from the world are all the more closely united to Christ, the heart of the world”,... are a reminder to the entire People of God of the primary and ultimate meaning of the Christian life.
As contemplative women, you respond to Christ the Lord, “who first loved us” (1 Jn 4:19) and “gave himself up for us” (Eph 5:2), by offering your entire life, living in him and for him, “for the praise of his glory” (Eph 1:12). Through this life of contemplation, you are the voice of the Church as she ceaselessly praises, thanks, implores and intercedes for all mankind. Through your prayer, you are co-workers of God, helping the fallen members of his glorious body to rise again.
Contemplation thus involves having, in Christ Jesus whose face is constantly turned to the Father (cf. Jn 1:18), a gaze transfigured by the working of the Holy Spirit, a gaze full of awe at God and his wonders. Contemplation involves having a pure mind, in which the echoes of the Word and the voice of the Spirit are felt as a soft wind (cf. 1 Kg 19:12). It is not by chance that contemplation is born of faith; indeed, faith is both the door and the fruit of contemplation. It is only by saying with utter trust, “Here I am!” (cf. Lk 2:38), that one can enter into the mystery. |
