Why a Charter
of Spirituality?
1.1 Since the Second World War, developments and changes have
arrived in our world in a torrent. They are so widely sweeping
that our feelings are drastically affected. We constantly face
questions and problems with no solutions; we can't even grasp
the nature of some developments. It appears that our approach
to living and thinking, which dominated for centuries and which
has been handed down from generation to generation has been destroyed,
so that like it or not we are forced to seek out anew the true
values and standards of life.
1.2 These changes certainly touch the lives of us Crosiers,
for we stand in the midst, in the center, of them.
1.3 It is for this reason that this paper has been prepared.
It is neither the last word on the topic nor a dogmatic statement.
It is rather a challenge to focus our thoughts on spirituality,
to provide common support and to find a common alignment, and
to serve as a source of inspiration for our common life as Crosiers
in our world and in our time.
1.4 One could describe spirituality as a conscious attempt
to live from the inner source of being. As we Crosiers seek to
draw from the one spring, we are able to refer to a common spirituality
which does not necessarily lead to uniformity throughout the entire
Order; each place and time must seek its own pattern. However,
we will certainly recognize and be able to enrich each other at
the same encounters near the same spring.
1.5 In broad strokes we look at some of the differences which
immediately concern our daily life, and which influence us to
seek a steady point from which our way of life may be correctly
directed. We look at some tendencies in our
- changing society,
- changing Church, and
- changing Order,
in order to clarify our understanding of the doubts we have
and the visions we pursue.
A Changing Society
1.6 Science and technology have developed at an unbelievably
fast rate over the last ten years. It appears as though humanity
is master of creation; we have much more power than we ever imagined.
The world, which in the past was considered creation the handiwork
of God is at present experienced more as a property under the
control of humans. God has, so to speak, been pushed far from
our lives, and no longer seems to have a say over creation, a
situation called secularism. God's place in our lives is less
visible, which may lead to the thought that we no longer need
God at all. Reality is reduced to the concrete, visible world.
This rational approach weakens the sense of mystery; we no longer
perceive any deep realities, nor do we care to.
1.7 Another almost universal tendency is an increased yearning
for freedom, both politically and personally. The possibilities
of development among nations and countries, and personally, are
held in high regard each individual has the right to the opportunity
to develop and grow as much as possible. We demand respect for
each individual's personal freedom, a valuable trend not easily
attacked. The opposite side of this trend is a kind of personalism,
which does not take into account the other person. Aspirations
to personal possessions and power are without limit; justice and
peace suffer badly.
1.8 Anxious concern grows about our ability to keep everything
tightly under control. What are the limits of our ability and
our arbitrary standards? We are confronted by a number of unanswerable
questions. How do we survive the consequences of current trends,
which lead to the endless arms race, the menace of nuclear weapons,
the pollution of the environment, terrorism, world-wide exploitation
of the poor by the rich, the North-South conflict, and whatever
else may arise? The difficulty of survival prompts many to pose
some critical questions concerning much-applauded progress.
A Changing Church
1.9 The Second Vatican Council surely caused an enormous upheaval
in the Church. It was a bold undertaking to open the windows of
the church to the world, a world in which the church lives and
works, a world in which the church tries to proclaim Christ's
message of salvation intelligibly, with frankness for the sake
of the world. The vernacular in the liturgy, an expression of
respect for that which properly belongs to each culture, made
it possible to celebrate our faith in a more appropriate manner.
In church administration, emphasis was placed on collegiality
and on contributions from all parts of the world. In the practice
of faith, greater stress was placed on evangelical experience
than on legal procedures.
1.10 The important developments in ecclesiastical studies,
i.e., theology, scripture, and Christian ethics, have contributed
their share to a changing church.
1.11 It is apparent that all these changes did not always and
everywhere occur smoothly. Counter-movements arose among those
who longed for a return to the traditional, and this, in turn,
called forth another reaction leading to polarization.
1.12 A church in the process of change necessarily experiences
problems and causes doubts and insecurities. It is far from easy
to live with such uncertainties.
A Changing Order
1.13 Even the Crosier Order is open to penetrating change.
Until recently, the center was found in the Northern Hemisphere,
in the West; now there is a definite movement southward. The western
provinces experience very little, if any, growth, and all are
aging. In Asia and Africa the Order is flourishing; in South America
there seem to be new prospects. This shift alone represents a
significant change.
1.14 Also, a strong emphasis on ministerial activities, such
as mission work, parochial work, education, and spiritual direction
have had a growing influence on our form of religious life.
1.15 In the past, our order demonstrated a great deal of uniformity,
supported by the Constitutions, which regulated the smallest details
of our lives. The 1967 Constitutions accentuated personal responsibility
more strongly, and sought to inspire matters of religious life
rather than embed them in law. Space was created for plurality,
grounded in decisive inspiration.
1.16 The awareness that we now live and work in so many diverse
areas and cultures confirms the awareness that more plurality
will come as a matter of course.
1.17 Because of this, questions about our solidarity and our
common inspiration grow even stronger.
Some Impressions of Present Day
Crosier Life
2.1 Before we examine the sources of our Crosier spirituality,
we present rather concisely and simply some impressions about
current Crosier life, as manifested in the many reports about
our social climate. During the past few years, the Generalate
has invited all provinces, regions and communities, as well as
individual confreres, to reflect on our spirituality. Study days
were organized, primarily in Kommern (Germany); many reactions
were forthcoming. We here refer to some of the reactions that
clarify our intent: many questions, uncertainties, and problems.
There is a dire need of direction for Crosier life. Especially
among the younger confreres there are worried questions about
our identity and the very sources of our spiritual life:
2.2 The desire to meet pastoral needs, and the corresponding
pressure of business, have often made an impact often unintentionally
and unnoticed on community life and on reflection
2.3 The lack of sharing about faith and our deepest religious
values causes our community life to be rather superficial. Fear
of polarization and personal insecurity hamper any discussion
about faith and morals.
2.4 We frequently meet an indifferent mediocrity in our lives
with a bourgeois attitude, and that presents no challenge at all.
2.5 In our community life we experience little glow, warmth,
or affection. Often we are not comfortable dealing with these
expressions when they do occur.
2.6 Besides these less-than-positive experiences there are
other things which continue to harm our community life. The current
open quest for a modern form of religious life may become threatening
for many among us, since it is difficult to discuss without raising
suspicions of being disloyal to religious life.
2.7 There are also quite a few positive elements, however,
that may also be mentioned. It may generally be stated that there
is a great deal of solidarity among the confreres, and a truly
interested sympathy in both good and bad situations. The attention
and care for handicapped and ailing confreres is an expression
of true solidarity. We do not abandon each other; we try to support
each other in all sincerity, whatever our life situation may be.
2.8 Solidarity is not just seen within the Order, but also
with those with whom we work, and those who work with us and for
us. Crosiers feel themselves very close to "ordinary people."
We dedicate ourselves to them and have truly loving associations
with them.
2.9 There also exists an increasing attention towards the sick
and weak among us, together with an active defiance against brutal
poverty and hunger in the world.
2.10 It must also be mentioned that many have a growing need
for reflection, and especially for meditation on the scriptures.
Together with the shortcomings of community life mentioned above,
it must also be noted that everywhere there is serious interest
in and appreciation for community life. In the midst of our activities
the strength of community life is discerned and that life is enriched.
2.11 In the midst of weaknesses and shortcomings we discover
several good perspectives. It is the task of the Crosiers to reduce
the negative elements by reinforcing the positive. We need excitation
and inspiration. We must seek out the sources of our spirituality,
as a community with spirit and fortitude cannot thrive. From a
lively practice of spirituality emerges life, and in the end,
life in abundance.
Our Spirituality: An Orientation
3.1 While trying to find our spirituality, that which describes
the deepest currents of our lives and which paints our lives with
its own color, we first discover that Crosier life is related
to the large global movement of God's people on the way, which
finds its root inspiration in Jesus Christ and in his ideals.
All Christians discover their own identity in the imitation of
Jesus of Nazareth. Within that enormous Christian community throughout
the ages, religious life has inserted is own particular style
of living into this imitation of Christ. Within the general concept
of religious life our order has placed its own accents, to give
specific shape and color to the rich and diversified forms of
Christian living.
3.2 Searching for our spirituality is not so much a question
of seeking that which distinguishes us from all others, that which
is uniquely ours, but rather finding the general Christian inspiration
and the more specific religious shaping, and then adding the proper
emphasis which flows from the tradition and development within
our own order.
3.3 For this reason, this orientation about our spirituality
will consider
- general Christian spirituality, and
- general spirituality of religious life.
A chapter will then follow specifically about Crosier spirituality.
3.4 We will try to survey the general areas in a way that will
lead to the discussion of our proper spirituality.
General Christian Spirituality
3.5 The person of Jesus Christ is the central point of Christian
life. Christians are those who are fascinated by his life. The
way he gives shape to life with God, his fidelity to God and to
humanity, his dedication to the Kingdom of God, and his message
of peace, justice, and the wholeness of creation provide an inspiration
that permanently influences all Christians. In Jesus we learn
who God is for humanity, what are God's ideals for people, and
how faithful God is in promises. Jesus is for us the image of
God and the face of humanity, as God destined him to be. Throughout
his life, he showed how God encounters us, but principally in
his suffering and death. He showed great trustworthiness to God
and humans, and by his resurrection he has brought us new life
in the Kingdom of God.
3.6 This Jesus has the central place in the life of Christians,
and everything that brings us into contact with him is the source
of Christian spirituality. Scripture ranks above all, since it
presents to us Jesus in his true greatness and his significance
for us. His biography in the New Testament never fails to inspire
us. Since Jesus stands entirely in the tradition of the Torah
and the Prophets, the meaning and the powerful scope of his words
are pointed out to us in a startling and refreshing way in the
Old Testament. He appears in the midst of the story of God-with-people,
immersed in the history of God's nation.
3.7 That nation is still on its way towards life, with Jesus
as leader. We, who find our common spirituality in the imitation
of Christ and the power through which we intend to live in the
Spirit of Jesus, belong to that people.
General Spirituality of Religious
Life
3.8 Through the centuries in this fellowship of Christ, communities
arose which attempted to embody the imitation of Christ in their
own lives with their own distinctive approach. Within the general
Christian mandate those communities regard it their specific duty
to live the imitation of Christ without compromise, unabridged
and radical. The service provided by these communities of religious
life is that they intend to point out to the church and to society
at large the most essential values of the Christian faith in an
engaging, inviting, and at times challenging way.
3.9 Religious life has revealed itself in many various forms,
often heavily dependent on the times when it originated or the
needs which it wished to support. In every case, however, it seeks
to be a radical imitation of Christ. Like Christ, religious life
tries to stand in a prophetical tradition to provide a guideline
for Christian living. Religious life is to be a parable of the
Kingdom of God, a model which forms community. Religious men and
women urgently choose to be communities, gathered around the Lord
and bearing witness to the ideals of Jesus.
3.10 The characteristics of religious life are above all community,
acceptance of the evangelical counsels, profession of vows, and
mission
Community Life
3.11 Life in community is an attempt to radically realize the
original ideal of the first community in Jerusalem, as recorded
in the Acts of the Apostles, "They devoted themselves to
the Apostles' instructions and the communal life, to the breaking
of bread and to prayer. They shared all things in common; they
divided everything on the basis of each others' needs." (2:42)
Community live is a value in itself as an idealistic expression
of solidarity with each other in Christ; it is also a sign, a
parable of God's Kingdom, in which all are children of one and
the same heavenly Father. Community life also provides a means
for greater and more effective service to the building of the
Kingdom. Common ideals and strong mutual solidarity provide opportunities
which are usually not attainable by individuals.
3.12 Community life as a valuable way of living and as a source
of energy for mission is therefore a characteristic of most orders
and congregations.
The Three Vows: Obedience, Poverty,
and Chastity
3.13 These three vows have added shape to religious life, and
are intended to be an expression of radical imitation of the life
of Christ as we follow in the footsteps of the Lord. Now, there
is a search for new types of religious life in which one thinks
and speaks of vows of fidelity to God and to each other. Critical
observations are made about the traditional vows. Yet this does
not alter the fact that these three vows have essentially, from
tradition, belonged to and shaped our religious life.
3.14 It is unfortunate that the usage of words does not always
coincide with our present-day understanding, and that the way
meaning is given to them in practice and doctrine does not always
agree with the refreshing message of the Gospel. From the world
of religious, we respectfully look for a modern translation, which
in expression and content justifies the innermost meaning of these
three vows. Then one refers to the vows of an "open ear"
(obedience), and "open hand" (poverty), and an "open
heart" (chastity).
3.15 We wish here to briefly consider the traditional designation
of the three vows which have so significantly determined religious
life.
3.16 Obedience. This is a radical, uncalculated surrender
to God, imitating Christ's dedication to the Father. From Christ's
message it is clear that God will liberate people, give them justice,
and direct them to the fullness of life. Christ was obedient to
the utmost, and thus true to God's message. This vow allows us
to follow Jesus in the same fidelity and obedience, and so respond
to God's will for the salvation of all humanity.
3.17 If obedience leads to keeping people "in their place"
and impeding proper responsibility and mature development, then
the vow is disfigured and abused. It is not in keeping with the
redeeming message of the Gospel.
3.18 Obedience asks for an open ear for the other in community;
all are to be heard and appreciated. Finally, this vow demands
that together we respond to manifestations which are signs of
God's presence and action in people and in the world. This means
that one is always open to contemporary signs from the world,
and brings them to the entire community. The community will not
accept everything that is offered and proposed, but rather, constantly
balances, with a critical attitude, individual personality, one
another, and the signs in their value and consequences, with respect
to the ideals of Christ.
3.19 Thus obedience, as a radical imitation of Christ, gives
service to God and humanity.
3.20 Poverty. In the traditional naming of this vow
the confusion of words is probably the most conspicuous. Poverty
in itself is no virtue. On the contrary, it is to be eliminated.
That there are the poor, in the sense that they lack every opportunity
to earn a worthwhile human existence and are in want of the most
necessary goods for life, calls, in light of the Gospel, for protests
and counteractions. Rather, this is the evangelical virtue of
speaking out in word and deed against the dictator ship of having,
of attempting to possess more and more and longing for possessions,
both individually and communally. The vow calls us to break from
our cravings for possessions.
3.21 It does not mean rejecting material goods, but it favors
a balanced use for the common good. Where self-interest predominates,
others will be deprived. The vow indicates that having, that possessing,
is debatable as to what extent it is consonant with the messianic
ideals of sharing and solidarity. Thus, the vow is not a static
entity to be expressed in quantity, but rather a dynamic cry to
be constantly confronted by the world's poverty while seeking
to balance what is good and accountable in the use and management
of material goods. Thus, moderation and frugality obtain their
Christian meaning from a truly practiced solidarity. Using the
goods one has received in the spirit of Jesus makes this vow an
imitation of Christ.
3.22 Chastity. First it must be made clear that we do
not speak of the celibacy required for priesthood; that is another
question. We consider here a voluntary choice made for a state
in life in which one is radically devoted to God, to community,
and to mission. In order to be entirely free, religious abandon
ties which no matter how valuable they are in themselves could
possibly be a hindrance for that type of life. In chastity, religious
life seeks to keep the idealistic image of brotherly and
sisterly love alive in the church and in society, and to
present it as invitingly as possible as a sign of the Messianic
Kingdom in which each lives for all.
3.23 It is also because of this radical dedication to God and
humanity that religious are capable of working on so many levels
and with such zeal for the salvation and welfare of countless
others. Even this practical aspect of this vow plays a role in
its evaluation.
3.24 This vow has lead, at times, to a rejection and fear of
affection, friendship, and true cordiality in religious life.
Too much thought is given to the distinction between love of God
and love of humanity. It is evident in the life of Jesus how much
affection, warmth, and pity he showed towards others. But he remains
open to everyone. This vow, in imitating Christ, invites us to
have our hearts open to all, as a sign of God's love which embraces
all.
The Mission
3.25 It is clear that religious life is not merely inwardly
directed to the community, but also to the building up of the
Kingdom of God. Captivated by Jesus Christ and his life, supported
by his Spirit, religious life strives to change the world according
to God's plan. It intends to give service to the great values
of the Kingdom of God, the Kingdom of peace, justice, and the
wholeness of creation. In this calling, religious life must always
have a prophetic character, helping, in word and deed, the growth
of whatever is good and opposing whatever is wrong both in the
church and in the world. Life in community, in which one may depend
upon the solidarity and support of all the confreres, makes religious
life, above all, suitable for this task. This is to occur in the
Spirit of Jesus, the Spirit of love and true concern.
Proper Accents on Crosier Spirituality
4.1 As members of the Order of the Holy Cross we participate
in the rich spirituality of Christian life, and more specifically
in that of religious life. Our greatest spiritual value and inspiration
is found in the fact that our spirituality is based on the imitation
of Christ.
4.2 This does not alter the fact that the Crosier Order in
its historical development to the present has had its own emphases,
an emphases which endow Crosier religious life with a color and
a form of its own. Seen within the totality of Christian and religious
spirituality, they give a proper identity to our Crosier life.
These emphases are sufficiently worthwhile to be treated separately
as values from our own tradition.
Community Life
4.3 Without doubt, the main element of our spirituality is
our life in common, in the spirit of St. Augustine, in which that
communion is considered a parable of the Kingdom of God. Our Rule
begins with "One in heart and mind on the way to God,"
which is an explicit invitation to establish a community in which
a cordial solidarity is experienced as a basis for religious life.
This quality of being together is the foundation of all our life
and activities; all we doing must therefore be tested against
this point of departure. One confrere may not push another out
nor disqualify him. On the contrary, our Crosier life calls us
to fulfill and enrich one another.
4.4 Our prayer life and liturgy are supported by our life in
community; even our apostolic work finds its strength in and from
community. When conflicts develop our life is challenged; we must
observe the balance, the equilibrium, closely, and be always prepared
to measure our lives against it.
4.5 Our responsibility concerns fraternal solidarity (community
life), in which we practice individually and together our association
with God (prayer and liturgy). And from this, our work with humanity
proceeds as we seek to meet the needs of the church and society
(apostolate). These three elements must not be competitors, but
stand together. It is thus that Crosiers in our times and places
will work towards the ideals of the first Jerusalem Christians.
4.6 Another significant element of Crosier life which influences
our life together is the democratic structure of the Order, which
is based in the local communities. Each community elects its own
superior; the houses together form the province or region which
elects its own superior and board; the delegates from the provinces
constitute the General Chapter, which elects the Master General.
The General Board consists of the Master General and the elected
provincials. In this democratic structure of the Order, each community
has its interest protected. In subsidiarity, the dignity and responsibility
of each community and each individual is maintained. All, however,
is directed towards the well-being of the whole. Each confrere
and each community is both respected, and challenged to greater
solidarity and co-responsibility for the entire group. In this
structure our Order tries to make its mark on community life,
which seeks to be a parable of the Kingdom of God, and in which
each individual may enjoy his own rights.
Spirituality of the Cross
4.7 In our Crosier life, we certainly want to pay special attention
to the Cross of our Lord, or rather to the Crucified and Risen
Savior. It is not a question of the cross, as such, which is a
horrible instrument of torture, but rather our mind is drawn to
Christ, with his great fidelity to God and to his redeeming message.
This fidelity was so great that Christ was ready to sacrifice
everything, even his life, by that dreadful death on the cross.
In our faith, we have knowledge of the fidelity of God to his
son, through which he helped Christ through the Passion and Death,
and raised him to new life Resurrection Life. With this special
attention to the Crucified and Risen Lord we stand in the very
center of Christian faith with our spirituality. We draw from
this Easter mystery the faith that God will be faithful to us,
beyond our death, and that we are granted a share in the resurrection
of the Son.
4.8 This optimism, however, may not close our eyes to the misery
present in the world. On the contrary, the imitation of Christ
makes a strong appeal to us to be in solidarity with Christ together
with all those who suffer anywhere. The spirituality of the Cross
calls us to be daringly present and to pity intensely all those
suffering people, and above all to seek to meet their needs where
that is possible. Only in that type of solidarity with the afflicted
will come the message of hope and liberation we seek to proclaim
in the name of the Crucified and Risen Lord.
4.9 The spirituality of the Cross leads us to God, to each
other, and to all others. We try, in all circumstances, to follow
in the steps of Jesus; that is the core of our spirituality.
Inculturated Spirituality
5.1 If Crosier life will have meaning for the concrete world
in which we live, in this time and in these places, it needs to
be understood and identifiable for those for whom it seeks to
be a parable of the Kingdom of God. It must be a response to the
concrete needs, challenges and problems of these days and circumstances,
which may be very different from place to place. Therefore, our
life cannot be enclosed in a tight uniformity; it must be open
to a pluriformity which leaves room for a coloring and composition
of its own. With confidence that we allow our life to be nurtured
from the same sources, the values of our Christian faith and religious
life again and again, other new forms and adaptations will be
necessary to pursue, with flexibility, the challenges we face
in each time and place.
5.2 This demands from the confreres great sensitivity for the
signs of the times and for the concrete local needs that exist.
From the Order it requires an open tolerance towards a life that
renews itself constantly. Tradition does not rigidly define us,
but rather is a value that is carried along, an abundance from
which we draw, that it may be of significance in the various cultures
as we seek to build the Kingdom of God. In addition to a liberating
and encouraging message, a critical approach to culture may be
necessary. The prophetic role of our religious life dares to show
an attitude against everything that does not coincide with the
evangelical message of peace, justice, and wholeness of creation.
Only in this manner will the encounter of the culture with the
Gospel foster a re-creation in the Spirit of Christ.
Conclusion
6.1 Spirituality cannot be determined in one document. It needs
to become a living human reality. This document, therefore, will
be nothing more than an appeal to ongoing personal reflection
and common consideration of the sources of our spirituality. Only
through such meditation can religious life ever be renewed and
become meaningful, both internally and externally. From inner
growth and involvement a new future arises.
6.2 This inner growth consists of acquiring for oneself the
greater values of our Christian faith, and of its specific adaptation
in religious life, intensified and concretized by the emphases
our Order introduces. The involvement is the narrow contact with
the world in which we live, and in projecting ourselves into that
concrete culture, so that we will be challenged and energized
by the needs and problems of our times and places. From the encounter
between the inner growth and the involvement should grow a readiness
to serve the interests of the Kingdom of God, imitating the Crucified
and Risen Lord.
