Of One Heart and One Mind
(Acts 4, 32)
A reflection on solidarity in the Congregation
COMMUNICANDA
4
Prot.
N° 0000 0023/2000
31 March 2002
Resurrection of the Lord
My
dear confreres:
I am happy to offer to the Congregation this
first Communicanda of the new millennium
and ask you to join me in considering a sign
of hope that I perceive in the Congregation.
While there are surely a number of reasons
to face the future confidently, in this letter
I am going to suggest only one for your reflection:
I see a increasing spirit of solidarity in
the Congregation, that is, a growing singleness
of heart and mind and a strengthening of bonds
that unite the global Redemptorist family,
leading us to more effective missionary action.
WHY AM I WRITING THIS LETTER?
This solidarity is both a result of the renewal
in the Congregation that has taken place over
the last forty years and a product of the
globalizing forces that are shaping our world.
I think we need to recognize the positive
developments now present in the life of our
Congregation and look together into the future
in an effort to discern God's will for our
Institute.
What is more, a reflection on solidarity should
interest us as we continue working on the
theme of this sexennium. Our spirituality
helps us to answer "basic and often unsettling
questions: Who are we? Why are we? How are
we to live?" (Communicanda 2 [January
1999], n. 8). So, I think that a consideration
of solidarity will lead us to think about
how we relate to each other within the Congregation
as well as how we interact with the circumstances
of our world. Questions like "are we called
to be an international congregation or a federation
of (vice-) provinces?" or "do we feel ill
at ease in a model of global economy that
is divisive and promotes discrimination in
our world?" are both spiritual questions.
They invite us to reflect on who we are, what
we value and how we should live.
Finally, I see this letter connected with
a crucial project already begun in the Congregation,
the preparation of the next General Chapter.
I hope that this Communicanda will
contribute to the reflection that is preparing
the Congregation for an exceptional moment
of solidarity: the XXIII General Chapter,
which will be celebrated in 2003.
THE PREPARATION OF THIS TEXT
The Regional meetings at the midpoint of
the sexennium
Let me tell you a little bit about how this
letter came about. In 1999 the General Council
prepared the agenda for the six Regional meetings
of the Congregation that would take place
at the midpoint of this sexennium. Over a
twelve-month period, from January 2000 to
January 2001, the major superiors of each
region met with members of the General Council,
first in Madagascar, then in the United States,
Brazil, the Philippines, Italy and Poland.
The General Council asked the major superiors
to consider the same issues in each regional
meeting, following the recommendation of the
last General Chapter. These topics included
the sexennial theme of spirituality, the vocation
of Brothers in the Congregation and questions
linked to the preparation of the next General
Chapter. There was also time dedicated to
matters of particular interest in each Region.
In addition to these themes, I presented solidarity
as a particular sign of hope that I see in
the Congregation and discussed this "sign
of the times" with the major superiors. Even
then, I hoped eventually to publish the message
in the form of a Communicanda in
order to include all the confreres in this
reflection. The same draft text was presented
at each of the six regional meetings and the
superiors offered very helpful suggestions.
They enthusiastically endorsed further consideration
on the matter of solidarity and encouraged
the publication of a Communicanda
about it.
The reflection of the Union of Superiors
General
Near the end of the year 2000, together with
other superiors general of religious men,
I participated in a reflection on the future
of the consecrated life in a globalized world.
The occasion was the semiannual meeting of
the Union of Superiors General (November 22-25,
2000) at which we considered a working paper
that had been prepared by the international
theological commission of the Union. While
at first glance one may feel the need for
a dictionary of theological terms to understand
it, the document, entitled "Inside Globalization:
toward a multi-centered and intercultrual
communion. Ecclesiological implications for
the administration of our Institutes" (published
December 8, 2000), represents the fruit of
a three-year dialogue between theologians
and superiors general about the rapidly changing
horizons in which the consecrated life finds
itself today. The text offers a valuable perspective
that seeks to situate questions like the inculturation
of the charism and decentralization against
the background of new sociological, cultural
and economic phenomena. At the very least,
the debate convinced me that most leaders
of international orders and congregations
are trying to grapple with similar questions
of how to "think globally and act locally".
The world in 2002
The news reports from around the globe lead
many of us to think about how closely the
peoples of the earth are linked in totally
new relationships. No matter how wealthy or
powerful, no state can pretend to live peacefully
in splendid isolation. The prosperity of one
country can be constructed on the misery of
many others. Decisions taken or ignored in
one nation have a serious impact on distant
lands. The consequences can be terrifying,
if we are not successful in globalizing solidarity
among the world's citizens.
A REASON FOR HOPE
Two years have passed since the earliest draft
of this letter was shared at the first Regional
meeting in January 2000. Many events have
occurred since, and some of these could engender
within us real doubt and foreboding about
our future as missionaries and, indeed, as
world citizens. Yet the central concern of
this message remains that of hope and the
struggle to explain the hope we have within
us - not an easy task, as we noted in the
first Communicanda of this sexennium
(Communicanda 1, February 25, 1998,
n. 17). How dare we hope today? Together with
the Apostle to the nations, Redemptorist missionaries
continue to work and struggle because our
hopes are fixed on the living God who is the
savior of all people, but especially of those
who believe (1 Tim. 4, 10). The reason why
we do not shrink before the difficult or the
disappointing is because we are rooted firmly
in the conviction that we have been given
a Mission and that the Giver is worthy of
trust. God, who in Jesus Christ, has united
himself to us for all time. Can there be a
more dramatic act of solidarity than our redemption?
As we grow in a deepening appreciation for
the particular Mission that has been given
to our Congregation, there is an increasing
willingness on the part of many confreres
to work together. This willingness translates
into a way of living that can be called solidarity:
a union of purpose and sympathies among the
global Redemptorist family, which is leading
to more effective missionary action. How do
I perceive this spirit at work among us?
SIGNS OF SOLIDARITY
Most Redemptorists want to know what is happening
in our Congregation in the different countries
in which we live and work. The members of
the General Council agree that a highlight
of every visitation is the moment in each
local community when we discuss the current
situation of our global mission. Almost without
exception, the confreres are eager to hear
detailed accounts of the lights and shadows
on the Congregation today. The sharing of
this information is accomplished in other
ways as well: international meetings, the
newsletters published by the Office of Communications,
increased travel between (vice-) provinces
and communication through the Internet. All
this serves to increase the understanding
of the struggles lived by confreres in vastly
different situations and to reduce the apparent
indifference or lack of sympathy that sometimes
existed between provinces and regions primarily
because we Redemptorists simply knew less
about each other.
Solidarity is more than simple interest or
knowledge of the situation of others. Understanding
should translate into concrete action. I am
happy to point to some of the "facts" of our
brotherhood at an international level. It
is worth noting that many of the newest missions
ad gentes are projects supported by the mutual
aid of several units of the Congregation.
Our missionary presence in Nigeria, Siberia,
Korea and Bolivia are examples of such cooperation.
When I visited Korea in 1999, the Archbishop
of Seoul observed that the success that the
Redemptorists are having in attracting new
members is due to the fact that we offer young
people the image of a community with an "international
face", that is, a community of brothers who
come from different nations and cultures yet
are bound together by mutual love and missionary
zeal. The Korean mission began as an expression
of solidarity among the units of Asia and
Oceania, many of whom contributed funds and
personnel to bring our charism to that nation.
I am happy to see how this founding spirit
continues. Today Korean, Thai and Filipino
Redemptorists live and work together, offering
a powerful message of brotherhood to the Korean
people.
Of course, in many other units there is a
long tradition of Redemptorists of different
nationalities who witness to a sense of communion
between peoples, races and cultures, a testimony
which is even more significant in an age characterized
by the globalization of problems and the return
of the idols of exaggerated nationalism, racism
and xenophobia (cf. Vita Consecrata,
51). Among the many religious families in
the Church, this sort of witness is a contribution
that can best be made by international congregations
like our own.
Recent years have seen new experiences of
solidarity in the formation of Redemptorist
missionaries. This cooperation can be found
at the level of initial formation as well
as a shared responsibility for programs of
continuing or permanent formation. Some units
work together at a particular stage of formation,
such as sharing a novitiate, while others
welcome to their own program the candidates
from other (vice-) provinces. Some Regions
sponsor programs for the continuing formation
of Redemptorists.
Some units are willing to share an abundance
of young members, thus supporting the ministry
of aging (vice-) provinces and making possible
entirely new initiatives. There is also greater
sharing of financial support among Redemptorists.
While there is no doubt that dramatic differences
in lifestyle and living standards still persist
in the Congregation, we cannot ignore the
praiseworthy generosity that is practiced
by a good number of the units with greater
financial resources. Some of these units make
regular contributions to the Solidarity Fund
and also quietly assist brother Redemptorists
in distant lands. Whenever the General Council
has asked these units to help a province or
vice-province in economic distress, the response
has been almost always positive and magnanimous.
Many (vice-) provinces have made helpful contributions
to projects such as the restructuring of the
general house, the Alphonsian Academy and,
most recently, the effort to increase the
patrimony of the General Government (cf. XXII
General Chapter, Postulatum 9.5).
We still need, however, to discover effective
ways to implement the so-called "solidarity
through development assistance" that was called
for by the last General Chapter (Postulatum
9.7).
A TRIPTYCH FROM THE ACTS OF THE APOSTLES
The Word of God shows us that solidarity is
an essential quality of the apostolic life.
We can discover a rich source for reflection
in the Acts of the Apostles, especially in
its description of the apostolic community.
Let me propose three scenes from Acts as a
sort of triptych for our meditation. On the
left side we see the apostles and Mary at
prayer (Acts 1, 12-14), the central panel
portrays the coming of the Spirit at Pentecost
(2, 1ff) and finally, the right panel depicts
the common life of the first Christians (4,
32-35). What can we glimpse in these three
icons?
Solidarity in prayer
The first panel reveals the importance of
prayer in the apostolic community. The Mission
the apostles will undertake is not their own
creation; hence Jesus tells them, "You will
receive power when the Holy Spirit comes down
on you; then you will be my witnesses in Jerusalem,
throughout Judea and Samaria, yes, even to
the ends of the earth" (Acts 1, 8). From the
very beginning the Mission of the apostles
is international and cross-cultural. The Mission
is bigger than they, so they must wait expectantly
for the arrival of the Spirit, the gift of
their Risen Lord, who will give them power
and "guide them to all truth" (cf. Jn 16,
13). Together with the Mother of the Lord
and other women, the apostles gather "in constant
prayer" (Acts 1, 14).
The initial experience of solidarity among
the disciples is prayer. Is it possible to
imagine a truly apostolic community in which
prayer is absent or simply routine? Without
constant prayer, we risk reducing the Mission
to bite-size portions that correspond exclusively
to what we want to do or think that we can
do. How much do we depend on the gift of the
Spirit to instruct us where we are to witness
to the Risen Lord and for the power to accomplish
our Mission? Does Mary accompany us in our
prayer? Does our community prayer open itself
to include other disciples, our coworkers?
Solidarity in Mission
The central panel of the triptych reveals
the day of Pentecost, when the wind and fire
of the Holy Spirit propel the fearful disciples
from the security of the cenacle to embrace
a worldwide mission. The apostles speak a
language that can be understood by everyone
and, from the very beginning, it is clear
that the Church is not the private property
of any single race or nation. Rather, the
Holy Spirit "globalizes" the Gospel and, through
the apostles, makes salvation available to
all.
A vast array of social, economic, political
and ecclesial situations constitutes the reality
of the Congregation today. Is it reasonable
to promote a sort of Redemptorist "culture"
amid such diversity? I believe that it is
possible and that, in fact, common characteristics
can be discovered in the life of Redemptorists
across the world. In the previous sexennium
Father Lasso noted some of these qualities
in his second Communicanda, Unity
in Diversity (14 January 1994; confer especially
nn. 32-36). The source of this unity is the
Spirit. It is the Spirit that unites the many
peoples who hear the Gospel preached on the
day of Pentecost (Acts 2, 7-12). The text,
however, does not suggest that all these people
sacrificed their culture at the moment of
baptism. Rather, the different races and tongues
of the first Christian communities discover
a force for unity that connects and enriches
them: the Holy Spirit. This same Spirit helps
the members of our Congregation be "of one
mind and one heart".
Solidarity in all they possess
The third and final panel in the triptych
displays the idyllic description of the early
Christian community, where all members share
their possessions and remain united in prayer,
in faithfulness to the apostles' teaching
and to the breaking of the bread (Acts 2,
42-47; 4, 32-35). We should admit that the
depiction of the unity enjoyed by the Jerusalem
community might also be a bit romantic and
the book of Acts is honest enough to recall
more painful moments when the community is
divided along ethnic lines (cf. Acts 6, 1ss)
or when Peter and Paul square off, first at
the Council of Jerusalem (Acts 15, 1) then
later at Antioch (Gal 2, 11-14). Such misunderstanding
does not contradict the truth that community
enjoyed a remarkable unity, clearly attributable
to the action of the Holy Spirit).
The primitive community could share what they
had because they were "of one heart and one
mind" (Acts 4, 32). The members were not coerced
to be generous but did so freely because of
a union of purpose ("one mind") and a union
of sympathies ("one heart"). This unity, brought
about by the Holy Spirit, produced a charity
that was sufficient to meet the needs of the
community (Acts 4, 34). This effective solidarity
is not simply a moral imperative. The apostles
have prayed expectantly (the cenacle) and
the Spirit has been poured out and leads them
forth for their Mission (Pentecost). The sharing
of their goods and their very lives is a necessary
response to the gifts of the Spirit and intimately
connected with the apostolic Mission.
Isn't it true that the more we allow the Spirit
to produce in us "one heart and one mind",
the more willing we will be to share what
we have? Notwithstanding the vastly different
cultural situations in which the Congregation
finds itself today, the Spirit offers us a
stimulus for unity. It is the common vocation
all of us share: to follow the example of
Christ in the apostolic life, which comprises
at one and the same time a life specially
dedicated to God and a life of missionary
work (Constitution 1). Acceptance of this
basic principle of unity, whose values will
be made manifest and nuanced throughout the
rest of the Constitutions and Statutes, makes
true solidarity possible among Redemptorists.
DIRECTIONS FOR THE FUTURE
The outpouring of the Holy Spirit and the
preaching of the apostles provoke a question
among the crowds on the streets of Jerusalem:
"What are we to do, brothers?" (Acts 2, 37).
The rapidly changing face of our world, the
same world where we are to proclaim the Gospel,
should lead us to ask each other the same
question: "Brothers, what are we to do?" If
the answer is: "we will do what we always
have done", we are tragically mistaken.
Solidarity within the (Vice-) Province
The challenge is to globalize solidarity within
the Congregation for our worldwide Mission.
When I shared the first draft of this text
at the Regional meetings of 2000-2001, however,
a good number of the major superiors asked
me not to think of solidarity in worldwide
terms only; a singleness of heart and mind
should characterize the life of Redemptorists
within each province and vice-province. Sadly,
there are units where dialogue and discernment
are not part of the life of the Congregation.
In these cases, a shared vision for the future
and a sense of corresponsibility, itself an
essential principle of our government (Const.
92), are usually missing. The result is the
fragmentation of the (vice-) province, together
with a stagnation of missionary zeal. Is it
consistent to expect to have a sense of solidarity
with Redemptorists working in other units,
if we feel little real responsibility for
the future of our own?
Solidarity in formation
There is an increasing need for greater collaboration
in the initial formation of Redemptorist missionaries.
I have already noted that cooperation in this
area has grown among some (vice-) provinces,
evidenced by a sharing of responsibilities
among different units for the same formation
house or program. I think we need to go even
further. The last General Chapter recognized
the need to provide an adequate preparation
for directors of formation (Orientations,
5.2), to offer programs in our history and
spirituality (Ibid., 5.3) and to give special
attention to the transition from initial formation
to other apostolic communities (5.6) as well
as encouraging interprovincial meetings of
formators and the exchange of professors (5.5).
These expectations call for a greater collaboration
among the (vice-) provinces and the assistance
of the General Government.
The first formation of Redemptorists offers
other challenges that are best addressed through
some form of solidarity. For example, a few
units struggle with the burden of a great
number of future Redemptorists while many
other (vice-) provinces have only a handful
of candidates. I am concerned about both situations,
but particularly the latter. Is it fair to
continue a formation program in which the
students have very limited contact with other
Redemptorists of their own age? And, let us
not ignore the phenomenon of immigrants and
refugees that are creating multicultural societies,
frequently situations of great pastoral urgency.
In a world where one out of every forty-five
people is a refugee or immigrant, there is
a critical need for missionaries who can function
in cultural circumstances different than the
one of their birth. The program of initial
formation should prepare our young men for
these changed conditions. I believe that the
future of the Congregation will be better
served if we are able to discover new ways
to collaborate in the first formation of Redemptorist
missionaries.
The structures of the Congregation
It is my belief that the Mission of the Congregation
will eventually require that we discover new
internal structures. While the present system
of provinces, vice-provinces and regions has
served us very well for approximately a century
and a half, I wonder if these structures will
be adequate for the future? Will we not have
to discover new paradigms for government that
will enhance our mobility and flexibility?
There are certainly cases in the Congregation
today where the maintenance of an existing
structure, such as a province or vice-province,
exacts a terrible cost in human and material
resources. Can we imagine a different way
to organize the General Government so that
it will better serve the unity and plurality
of the Congregation? Beyond the system of
provinces, do we need some sort of intermediate
structure that will coordinate the missionary
work of Redemptorists in the same geographical
area? A unity of purpose with and sympathy
for Redemptorists beyond the boundaries of
one's particular unit will help us discover
new structures that will support our Mission
in the twenty-first century.
Regional Priorities
The units of some Regions have begun to look
beyond their own individual boundaries to
recognize the value of a particular apostolate
that is responding to a situation of pastoral
urgency and which will continue only if several
(vice-) provinces work together. These units
are beginning to develop Regional priorities,
which are commitments of the confreres of
a Region to a work that originally had been
the project of a single unit or to collaborate
in an entirely new initiative. The leadership
of the (vice-) provinces in North America
and Europe-North has already begun a conversation
about the feasibility of shared priorities
in their respective Regions.
International communities
The last General Chapter expressed support
for the establishment of international communities
of Redemptorists in service of our Mission
(XXII General Chapter, Postulatum
3.2). Though not a panacea or universal solution
to problems like aging provinces with few
new members, I firmly believe that international
communities is a powerful expression of our
charism in a globalized world. Should we not
be searching for new forms of solidarity,
including international communities, aimed
at preaching the Gospel to Hispanic and Asian
communities in North America? Can we ensure
that our charism will contribute to the new
evangelization of Europe? Life in an international
community is not always uncomplicated but
it can be tremendously enriching. I know.
I am privileged to live in one.
CONCLUSION
The changed situation of the world and of
our Church invites every Redemptorist to look
beyond the frontiers of individual units and
to consider the wider needs of our Mission.
I believe that promising examples of solidarity
now exist in the Congregation and that these
provide a foundation for future efforts. Our
trust is in the Spirit of Christ who makes
it possible for us to cry out Abba, who continues
to send us forth to preach the Good News and
who makes us aware of our need for one another
in accomplishing the Mission he entrusts to
us.
With the icon of Mary and the apostles in
the cenacle before our eyes, I invite you
to deepen our solidarity in prayer, trusting
that the Lord will open us even more to the
work of the Spirit, so that we may be of "one
mind and one heart", in name and in fact,
for the sake of our Mission.
In the name of the General Council,
Joseph W. Tobin, C.Ss.R.
Superior General
(The original
text is English.)
