(2nd Day)





a) "Consecrated through baptism in Christ's death and resurrection, we live the Gospel, taking part in the building of the Kingdom that is already present and moving towards its fullness." [Const. art. 1 § 2].

In order to make the journey from the origins to the fulfilment of the Father's design, there is all God's accompaniment of the human being in his history, accompaniment which is education to freedom in the service of love.

  • The human being is called to accept God's love in his life, to receive himself from him as son in a Covenant freely entered into. - It is a long, winding road to cover, with its ups and downs. - Drawn by the visible and the tangible, the palpable - "earthy" son of Adam that he is - he has difficulty in accepting that he is not absolute lord of the creation whose stewardship he has received, but of working to establish the Kingdom of the Father in it [cf. Gen 2, 16-17; - 3, 1-7].
  • The return to God will be made by the unflagging resumption of the Covenant which will be complete and definitive on the human being's part only with the Incarnation of the Son, his Pasch and his parousia, via Pentecost. During this time, it is the task of the baptised - who recognise themselves to be children of the Father in the Spirit - to live the Covenant with the resurrected Christ, in continuing to construct the Father's Kingdom.

b) "As a sign of his covenant with his People, God consecrates us in a religious Institute that is called to play a prophetic role in accordance with its foundation charism. Through our fidelity to this consecration our life bears witness to the primacy of God's love." [Const. art. 1 § 3].

Among the people formed by the baptised, some are chosen to remind them prophetically of their vocation as a people building the covenant in the world. They do this by following the poor, obedient and chaste Christ more closely in a state of consecrated and community life (special covenant). Such is the mission of religious men and women.

c) Among the religious institutes, ours is one of those who are "dedicated to universal mission through contemplation and the apostolate", in priority in underprivileged areas where Christ is less known, and the Church less present. [cf. Const. p. 39 and arts. 4. 36. 45].



Ex 3, 1-12 - Vocation of Moses.

Jonah 3-4 - The prophet with the pagans.


Jn 17, 14-24 - "Consecrate them...".

Mt. 4, 1-10 - The choices of Jesus in the desert.

Mt. 17, 1-9- Transfiguration.

Mt. 19, 10-12- Celibacy for the kingdom.

Mt. 19, 16-21 -The call to leave all to follow Jesus.

1 Cor 7, 33-35- To be completely attached the Lord.

Francis - 1st Rule 16, 5-21 - "Those who go among the Saracens and other unbelievers"

Mary of the Passion - "Where are you leading me?", no 20 - 30 January 1888, 1st meditation.


Is the profession of the evangelical counsels, more than anything else for me, the following of the poor, obedient and chaste Christ? Do I live it in joy, as a gift? Does it seem to me to be a sign which speaks to today's Church and world? Under what conditions?

Do I feel included in the Church's reflection on mission and the changes which this calls for? In the mission, do I see the specific role of religious life to be beside lay people? How do I live mission today in communion with the whole Institute?

(2nd Day)



Consecrated Life

"In every age there have been men and women who, obedient to the Father's call and to the prompting of the Spirit, have chosen this special way of following Christ, in order to devote themselves to him with an 'undivided' heart (cf. 1 Cor 7:34). Like the Apostles, they too have left everything behind in order to be with Christ and to put themselves, as he did, at the service of God and their brothers and sisters. In this way, through the many charisms of spiritual and apostolic life bestowed on them by the Holy Spirit, they have helped to make the mystery and mission of the Church shine forth, and in doing so have contributed to the renewal of society. [...]

"The universal presence of the consecrated life and the evangelical nature of its witness are clear evidence - if any were needed - that the consecrated life is not something isolated and marginal, but a reality which affects the whole Church. [...] In effect, the consecrated life is at the very heart of the Church as a decisive element for her mission, since it "manifests the inner nature of the Christian calling" and the striving of the whole Church as Bride towards union with her one Spouse. At the Synod it was stated on several occasions that the consecrated life has not only proved a help and support for the Church in the past, but is also a precious and necessary gift for the present and future of the People of God, since it is an intimate part of her life, her holiness and her mission. [...]

"In the Gospel, many of Christ's words and actions shed light on the meaning of this special vocation. But for an overall picture of its essential characteristics, it is singularly helpful to fix our gaze on Christ's radiant face in the mystery of the Transfiguration. A whole ancient spiritual tradition refers to this "icon" when it links the contemplative life to the prayer of Jesus "on the mountain." Even the "active" dimensions of consecrated life can in a way be included here, for the Transfiguration is not only the revelation of Christ's glory but also a preparation for facing Christ's Cross. It involves both "going up the mountain" and "coming down the mountain". The disciples who have enjoyed this intimacy with the Master, surrounded for a moment by the splendour of the Trinitarian life and of the communion of saints, and as it were caught up in the horizon of eternity, are immediately brought back to daily reality, where they see "Jesus only", in the lowliness of his human nature, and are invited to return to the valley, to share with him the toil of God's plan and to set off courageously on the way of the Cross."

[Extracts from the Apostolic Exhortation by John Paul II: "Vita Consecrata", 1996, nos. 1.3.14].

"Revive your total consecration to Christ, in the Church."

"To consecrated persons I would also renew my invitation to look at their future with confidence, by counting on God's faithfulness and the power of his grace, capable of working new wonders. 'You have not only a glorious history to remember and to recount, but also a great history still to be accomplished! Look to the future, where the Spirit is sending you in order to do even greater things.' Vita Consecrata no. 110]"

[Message of John Paul II for the celebration of the 1st Day of Consecrated Life, 2nd February 1997].

From a commentary on "Vita Consecrata".

"[...] This mystery [the Transfiguration] holds a central place in oriental Christian tradition as in the post-synodal exhortation of Pope John Paul II on consecrated life. Vita Consecrata is an invitation to reflect on religious life in the context of this mystery. The document has the goal of "leading to a deeper understanding of the great gift of consecrated life in its three aspects of consecration, communion and mission" [13].

"This reflection follows the orientation of Vita Consecrata in considering religious life in the light of this mystery. It invites us to "fix our gaze on Christ's radiant face in the mystery of the Transfiguration [14]. It will also be useful for as long as it urges us to contemplate this face and to recognise it in those with whom we live and work, in those whom we bear in our hearts.

"'And he took with him Peter, James and John' [Mk 9, 2 and synoptics]. - It is in the context of our various communities, 'where persons of different ages, tongues and cultures meet together... like sisters', that we learn to love and to put our love to the trial of everyday life. [...] - We hear and receive from the Synod a call to continue the deepening of a spirituality of communion so that our community life may be truly one in which 'dialogue is always possible' [51]. This witness is particularly powerful in international communities where communion often manifests itself in absolute contrast with the ethnic hatred and social divisions in society.

"The Hebrew prophets loved God and their own people passionately. In Jesus, the great Prophet, this double love is eminently manifested. The example of his life and mission urges us to 'look at it [the prophetic word] carefully ... like a lamp which shines on a dark night [...]' [cf. 2 P 1, 19]. From the Synod, we receive the challenge to continue to draw from the Scriptures 'the necessary light for that individual and community discernment which helps [us] to seek the ways of the Lord in the signs of [our] times' [94]. [...]

"Neither fear nor astonishment must prevent us from speaking of that which we have experienced on the mountain. [...] On the eve of this new millennium we commit ourselves anew to speak, to proclaim that which we have seen on the mountain, to our generation and to future generations."

[Extracts from: 'A source of hope' - article by Mary Milligan RSHM, in the UISG bulletin no. 102, 1996].



"The human condition, which is that of a pilgrim, does not allow one to set up one's tent and live permanently in the profusion of light. The apostles who saw Christ transfigured, descended from the mountain to go to their brothers. Tabor is not the place where one can stay, at least, not without a special grace.

"However, the seeking for interior light, under the inspiration of the Spirit, remains the vocation of everyone. To transfigure the universe, to sacralise it and hasten the coming of the Kingdom is only given to one who is amazed at the presence of the light. 'Concepts create idols of God.' St Gregory of Nyssa says: 'Only amazement grasps something.' Tabor is the mountain of light and amazement." The Transfiguration is one with the announcement of the Kingdom; it is that announcement which suddenly enlightens in its depths, starting from what Jesus lives in the depths of himself, in his relationship with the Father. The transfiguring power of the Kingdom takes place where it is the most hidden."

[Extract from: "Jesus Fils de David", by Frédéric Manns OFM, - Ed. Médiaspaul, 1994, - p. 137ff].


"I am consecrated, my end is love."

"If you only knew, if you could only understand what it is to be consecrated to God! Consecration is the highest, the most sublime, the most incomprehensible of graces. People have always had an intuition of this consecration. [...]

"But one consecration seems to me greater, more magnificent than the others. [...] Never did Mary Immaculate take back one iota of that gift, the holocaust [...]. On the contrary, at the foot of the cross, and even in heaven, Mary's consecration shines out ever more brightly.

"The offering, the consecration of oneself is the most perfect religious act that a creature can make to her Creator. [...] God says to us: 'You are made for love not only in time but for eternity if only you are faithful. I have chosen you for this love, this glory.'

"When you think of the Immaculate Conception, you are dazzled by Mary's privilege. But, my children, just think of your own! Is it less great when we consider the distance that separates us from Mary Immaculate? The queen is more beautiful than the princess, but the beauty of the princess is also great! Think deeply about this [...].

"I am consecrated to God, my end is love."

[Extracts from the last talk of Mary of the Passion at Fribourg, October 1904. Quoted in the biography by M.M. Jehanne, p. 555ff]

2nd day