Biblijne podstawy życia konsekrowanego, rad ewangelicznych i konsekracji zakonnej według Vita consecrata Jana Pawła II

Abstract

The content analysis presented in the article focused only on fragments from Scripture which the Pope referred to directly or indirectly. The pattern of the life of Jesus and his disciples gave rise to the consecrated life. The fact that Jesus showed the disciples the lifestyle that He Himself lead does not result in the establishment of the very form of consecrated life, but is the source of its later, multifaceted development. The Gospel texts referred to by the Pope tell of the calling of the first disciples (Mt 4, 19, Lk 5, 11, Mk 2.14). Giving up everything and following Jesus is the right program for all those called and is valid for all times. Jesus expects consecrated persons to devote themselves entirely to Him, that is, to renounce everything. That’s what the disciples did: Mt 19, 27; Lk 18, 28; Mk 10, 28. Discussing the evangelical counsels, the Pope appeals to traditional biblical texts. Speaking about the purity of celibates and virgins, which is an expression of devotion to God with an undivided heart, John Paul II refers to the text in the Gospel of Matthew talking about voluntary celibacy (Mt 19: 10–12) and the letter of St. Paul to Corinthia (1 Cor 7), and stresses that the profession of consecrated persons assumes the existence of a peculiar gift from God. The model of living in poverty for consecrated persons is the person of Jesus, who “though he was rich [...] became poor” (2 Cor 8: 9). He especially highlights here the abasement (kenosis), of Jesus who became man. However, for the Divinity of Jesus to be fully revealed, detachment from earthly goods was necessary. The depth of his poverty is revealed in his perfect sacrifice of all that He possesses to the Father. This thought has been expressed more deeply in the seventeenth chapter of the Gospel of St. John, which the Bishop of Rome refers to when speaking of the consecrated life, which imitates the poverty of Jesus and confess Him as the one who receives everything from the Father and lovingly gives everything over to Him. Speaking of obedience for consecrated persons, the Pope refers to the obedience of Jesus, which is a fundamental value in his actions as the Savior of the world. In discussing this issue, John Paul II refers us to the four passages from Scripture (Jn 4, 34; 6, 38; Philippians 2: 7–8; Heb 10: 5: 7). A special text that was highlighted is the fragment from the fourth chapter of the Gospel of John used three times. Jesus said to them: “My food is to do the will of Him who sent me and to accomplish His work” (Jn 4, 34). Speaking about consecration, the Pope quotes excerpts about the Father calling Jesus (Acts 10: 38; Jn 10, 36), who being anointed by the Holy Spirit (Luke 4: 16–19), on His part consecrates Himself to the Father for humanity (Jn 17: 9). Jesus is the One whom “God anointed with the Holy Spirit and with power” (Acts 10: 38). The consecrated life’s sources lie in the example and teachings of Jesus. It is for this reason that there always were, are and will be people who are drawn by the eyes of the Master of Nazareth and give Him their entire lives. The question of the meaning of the existence of the consecrated life often appears in today’s world, which tends to judge the value of things and even people according to their immediate “usefulness” Many believe that it is “a waste” of human energies. But this problem, as the Pope notes, always existed, and the eloquent testimony to this is the episode of the anointing at Bethany (Jn 12: 3). Judas lamented over the huge waste, and Jesus replied, “Leave her alone!” (Jn 12: 7). John Paul II concludes that people who ask, „could we not utilize our lives in a more efficient and rational way for the benefit of society?” Jesus’ answer is: “Leave her alone!” The biblical motivation for the consecrated life presented in Vita consecrata therefore suggests the Gospel mystery, generosity and love.