An attempt to read from the future

In the 70s of the last century has developed the art of prediction, the so-called futuribili possible coming future..., with the prospect of political, economic, cultural, environmental scenarios that would have established over twenty years. Virtually none has really made.

The variables of life are too many to be controlled. Each hypothesis for the future must therefore have the humility to be disproved. Visible delivery  in the celebration a year of consecrated life (November 30, 2014 - February, 2nd 2016) is to prepare a plausible future for continuity and renewal of the charisms. A change that doesn't start, nor can start from scratch. We are not masters of the charism; we are not the heirs. It is a condition similar to the art of building typical of the Middle Ages (and beyond): namely, to act on the existing building, dismantling and rebuilding, moving and innovating.Having masons house is not the best, but it is the common condition of those who do not believe that the existing horizon is impassable for the future too.

Reducing to essentials, to simple notes, as it is already present in the consecrated life and is capable of future and what  is only now beginning to take shape, it may indicate twelve points.

1. The importance of the Word of God. When the consecrated life knows the question on the essential returns to emerge the role of Scripture (as well as the scaramental celebrations). Not only studied and read, but properly meditated and prayed. The wide practice of lectio dvina personal and of community is the good signal that it  is already present. To comment text is to communicate between brothers and sisters on their journey of faith.

2. The charism to invest. The charisma is not a bottle of distilled water to guard (Pope Francis), it is a value to live and invest. It is not fidelity to the charism rigidity of traditionalism. It lives only in the practice of the religious men and women's life  who, in every generation, reinterpret the spiritual gift received by the Founder or Foundress.

3. The fraternal life. Shared responsibility, mutual service, austerity of behavior, hospitality are all signs of a good spiritual work. The community well lived has an impressive force of attraction and  propagating of potentiaities. Conflicts are not avoided, but in any case are surmountable. The focus is on relationships.Not inside of psychic experience, as in the breath of the Spirit.

4. Care of vocations. Spiritual direction, the reception of youth groups, accompanying the new poverty, the spiritual understanding of life's forms traveled by young people: these are indications  to be valued. The training process needs expertise, but the commitment to the growth of vocations is of all communities.

5. Collaboration with the laity. The system of internal autarchy where everything is in the hands of religious men and women is long gone. We have a growing need the cooperation of the laity. It is a path to be, but it must be "a choice". There are also limits to indicate in a collaboration that is now a stable datum. Furthermore, collaboration has made ​​us felt  the demand for spiritual sharing that is spreading among the laity Catholic. Is forming around many religious families an aura of laity seeking in spirituality tried in the tradition  their inner power.

6. Governance. The strictly hierarchical form is no longer in operation and in any case will not have a future. The danger, not so much theoretical, is that of anarchy or, more widely, that of a kind of discharge from its task of government. The processes of community and congregational discernment are exercises of democracy, but above exercises of community's discernment. That are functional in a government that knows choose and guide according to the Spirit. Obedience is still a virtue.

7. Intercongregationality and interculturalism. It is common the experience of living with brothers and sisters of high nations and other cultures. We all know that this is not a walk. We are concerned not only the distance of the cultures and ways of life, but above all the need for inculturation of charisma. But the challenge is to deal with the assumption that there will be mistakes and difficulties. Are also growing experiences of collaboration between religious families. It is increasingly desirable that the ecclesial services (from the missions to the tasks in the diocese) are shared between the local Churches and religious families.

8. Europe. If it is true that we see for the first time to an entrenchment of religious life outside of the dial European, it is equally true that this process needs more Europe, not less. Not only as to the custody of the memories and foundational traditions, but also to give figures and recognition to the provinces that form the set continental. Language difficulties and, even more, ingrained traditions, should not prevent you from giving a strong figure to continental representation both on the congregations (some point to it as "Project Europe") and outside, in parallel with what has already happened for other continents.

9. Far burst and close scandals. Benedict XVI has taught us that abuse should not be hidden. You must report them and solve them. That fifteen founders are under investigation and that 39 institutions are variously under police inspector  is very indicative situation. It must be said that the most serious scandals are being solved and show that you can go out  from conditions seemingly unsustainable. Two fronts to watch: abuses in behavour  of  the individual and "holes" in the economic in the behavior of institutions. The government of  the domestic economy can not be delegated to others and is part the seriousness of the charism. Fixers and hawks are working to heritage of many families religious to penurity.

10. Signs and network. It is said in a slogan: we must pass from the optics of the  works and numbers that of the signs and the network. We are not asked to continue that massive presence in the body of our local churches as the Tradition has given us.  We are asked to follow with generosity and in advance the signs of the times that the Church understands, and do it  in the availability in mutual aid, the deep communication, awareness of form as religious bodies and how life consecrated a network of appearances.

11. Not to cling to the works. If expressed well the Charismain the past  is not said  that express it today. But we must also make sure not to bury the works that have yet sense, which constitute a service that can not be replaced by other in our Churches. Not always "Small is beautiful" and not always it is right to consent to the resistance to engage in complex structures.

12. The alliance of radicals. I mean say the alliance between the radical forms of Christian living. It's true that every believer is called to radicalism, but not all the real styles of life  lead immediately the sign (in particular eschatological). The decrease in numbers to a plausible alliance between the forms in which the Christian radicalism can be expressed t oday: from the common life of the movements to Ordo virginum, from new foundations to experience of enlarged family. Our tradition enables us to a  discernment, useful for the whole Church.

There is a figure that can accompany us in this way: the Abbess of the Monastery of the Poor Clares of Nuremberg, Caritas Pirkheimer (1467-1532). In the middle of the storm of the Reformation, the only monastery of the city, held stops the common life, membership the Church of Rome and the charismatic tradition, despite a dense and creative dialogue with positive instances of Lutheranism. After five centuries all the people give reason to her. For us, the time is, unfortunately, much shorter.

Lorenzo Prezzi
Direttore di Testimoni
Str. Montanara, 8
41100 SALICETO PANARO - Modena
lorenzo.prezzi@dehoniani.it