CRI Conference decides to innovate Religious Life for the future

Published Date: October 31, 2012

Statement of the CRI National Assembly - 2012

`We, the 550? participants of the National CRI Assembly of the Major Superiors/Delegates and Executive members of the Regional CRI units of India gathered (in the presence of local Archbishop Thumma Bala and Apostolic Pro Nuncio Salvatore Pinnachio at Leonia Holistic Destination), Hyderabad from October 28 – October 31, 2012 and reflected on the theme “INNOVATION IN CONSECRATED LIFE FOR GREATER EFFECTIVENESS”.

In the light of our prayerful reflections on the scholarly and challenging presentations, sharing, fellowship, and interactions, we renew our thrust toward INNOVATIONS, as consecrated religious in the Church, with its implications through the following :

• Consecrated life today stands in need of a re-visioning and re-grounding as its fire is dying out.

• The identity of religious women and men is in crisis today as it is compromised and channelized to minister to the pastoral and institutional demands of the local church. This phenomenon stifles the prophetic and mystic dimension of religious life and the creative imagination of the religious women and men for creative fidelity to their original charismatic vision.

• Mission is the heartbeat and life-spring of religious life and the Church. It is time for religious men and women to move from ‘religious-life shaped mission’ to ‘mission-shaped religious life’, where mission and creative fidelity to the charism shapes our religious life.

• Innovation is at the heart of mission-shaped religious life. The Conference focused itself on three aspects of religious life namely mission, formation, and life-style

1. Life style:

• Simplifying our life style keeping in mind our option for the poor

• Re-visioning our life style, ministry, and community life in accordance with the charism of the respective congregation

• To counter act individualism , we emphasize on communion in community life

2. Formation:

• Formation in the Mission for the mission … the formative structure of our communities should be defined by the function in the given context

• A Christo-centric formation praxis where the candidate becomes a disciple of Christ instead of a profession centered formation

• Personal accompaniment with the candidates knowing their family background, emotional maturity, and socio-cultural context

• Instead of imposing restrictions on the use of media like cell phone, internet etc. we will educate our formees in the right use of media

• On-going formation provides the milieu and guarantees for the initial formation

3. Mission

• We move out of our comfort zone, shake off the inertia and allow the context to shape the content of the mission

• Innovation in mission is a challenge of being a disciple of Jesus creating a community of prophetic people in order to be close to the poor

• Our missionary thrust will be in the areas of human rights, human trafficking, and gender equity

• We spot, recognize and promote the spark of innovation in our religious life

• To spare the resources and personnel for innovative ministry, we dare to close down ministries that are irrelevant in the given context.

Source: CRI, Bro. Mani

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  • Prometheus

    Two of the central premises of the Statement, namely, (1) "Mission is the heartbeat and life-spring of religious life and the Church" and (2) "Innovation is at the heart of mission-shaped religious life" are questionable.

    The proposals given under "Mission" indicate that the mission of the religious is to to be a "task force" in the Church (but not the local church!) - to carry out certain tasks in the wider Church and society. Focus is on doing things - may be different things and differently.  Is this "doing" really the mission of the religious?.

    The Statement also presents the following as the reason for crisis in religious life: "The identity of religious women and men is in crisis today as it is compromised and channelized to minister to the pastoral and institutional demands of the local church. This phenomenon stifles the prophetic and mystic dimension of religious life and the creative imagination of the religious women and men for creative fidelity to their original charismatic vision"

    Yet, in the proposals made to revitalize religious life, the mystic dimension gets lost, with an emphasis again on action, of a different kind or in different spheres. But the focus is on action. What I read is the action of religious require a wider horizon than that of the local church. it is hard to understand how commitment to the local church stifles prophetic and mystic dimension of religious life and the creative imagination of religious men and women. The same phenomenon can happen in the wider horizons, whatever they may be! By the way, how many religious in India have their energies and priorities "channelized to minister to the pastoral and institutional needs of the local church"? Aren't most religious in India serving more their own congregational objectives rather than the interests and needs of the local Church?

    I think the local church has become the whipping boy for the loss of commitment and creativity based on founding charisms on the part of the religious in India!

    The kind of "Innovation" proposed is not going to lead to the desired revitalization. "Returning to the Roots" of religious life rather than the fancy term "innovation" might do it better!

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