Autonomia i komunia w Karmelu Terezjańskim w świetle konstytucji apostolskiej „Vultum Dei quaerere” i instrukcji wykonawczej „Cor orans”

Abstract

Autonomy is a very complex term and both the apostolic constitution Vultum Dei quaerere and the implementing instruction Cor orans clearly illustrate this. Autonomy is not to be understood only in the perspective of the independence of the monasteries one from another, nor in the perspective of the independence of the monasteries from the male branch of the Order and the bishops. It is to be understood especially in the perspective of their capacity to continue living independently. This means being able to assume responsibly various vital functions in community (governance, formation, administration of goods) and being able to make good decisions. Autonomy is not granted; it is recognized. However, it is recognized in accordance with the actual situation of the community. What is striking in Vultum Dei quaerere and is new about this apostolic constitution, is this broader vision of autonomy of life. This had been talked about in recent years, but the emphasis was almost exclusively on two elements: the minimal numer of nuns, but without precise specifi cation, and the ability to govern. Sometimes, they are the two basic conditions for autonomy of life indicated. But as VDQ clearly affirms, they are not the only ones. The elements listed in art. 8, § 1 of VDQ “ought to be considered comprehensively and in an overall perspective”. The autonomy that is well-lived opens itself up to relationships. The autonomy that is poorly-lived transforms itself into closure, into isolation. It is very significant, that in VDQ nn. 28–29, autonomy is considered above all under the subject of relationships with other monasteries. Autonomy is placed in the context of the theology of communion and draws from it its authentic interpretation. In the apostolic constitution, the Holy Father clearly reasserts that the autonomy of monasteries should not be a motive to isolate oneself from others. As it appears, just the negative experiences of isolation of many monasteries have urged the Pope to update the legislation on this topic. The proposal is very clear: the federations (cfr. VDQ, n. 30). By means of VDQ, the Holy Father makes it obligatory for all monasteries to belong to federations (cfr. VDQ, art. 9, § 1). Juridically speaking, by means of the federations, and without detriment to the canonical autonomy of each monastery sui iuris, a greater coordination is sought, along with mutual help among the various monasteries. Nevertheless, the federations are not just operative structures in order to organize some common course or to transfer some nun, etc. They are structures of communion. Therefore it is necessary to form a mentality of walking together, sharing the joys and the sorrows of such a journey, thinking with the categories of a family, overcoming all forms of individualism and closure. The life and the writings of St Teresa are of great importance in order to have an adequate understanding of the federations. In founding the Carmels, St Teresa established a network of communication between them. Communication through letters has helped for an authentic communion of life to grow in the “community of communities”, allowing for an exchange of sorrows and joys.