Spousal Receptivity to the Lord

Vita Consecreta
Blessed Pope John Paul II
Solemnity of the Annunciation of the Lord
March 25, 1996

3. In effect, the consecrated life is at the very heart of the Church as a decisive element for her mission, since it "manifests the inner nature of the Christian calling"and the striving of the whole Church as Bride towards union with her one Spouse. . . . The consecrated life may experience further changes in its historical forms, but there will be no change in the substance of a choice which finds expression in a radical gift of self for love of the Lord Jesus and, in him, of every member of the human family. This certainty, which has inspired countless individuals in the course of the centuries, continues to reassure the Christian people, for they know that they can draw from the contribution of these generous souls powerful support on their journey towards the heavenly home. . . .

7. It is a source of joy and hope to witness in our time a new flowering of the ancient Order of Virgins, known in Christian communities ever since apostolic times. Consecrated by the diocesan Bishop, these women acquire a particular link with the Church, which they are commited to serve while remaining in the world. Either alone or in association with others, they constitute a special eschatological image of the Heavenly Bride and of the life to come, when the Church will at last fully live her love for Christ the Bridegroom. . . .

21. The deepest meaning of the evangelical counsels is revealed when they are viewed in relation to the Holy Trinity, the source of holiness. They are in fact an expression of the love of the Son for the Father in the unity of the Holy Spirit. By practising the evangelical counsels, the consecrated person lives with particular intensity the Trinitarian and Christological dimension which marks the whole of Christian life.

The chastity of celibates and virgins, as a manifestation of dedication to God with an undivided heart (cf. 1 Cor 7:32-34), is a reflection of the infinite love which links the three Divine Persons in the mysterious depths of the life of the Trinity, the love to which the Incarnate Word bears witness even to the point of giving his life, the love "poured into our hearts through the Holy Spirit" (Rom 5:5), which evokes a response of total love for God and the brethren. Poverty proclaims that God is man's only real treasure. When poverty is lived according to the example of Christ who, "though he was rich ... became poor" (2 Cor 8:9), it becomes an expression of that total gift of self which the three Divine Persons make to one another. . . .

34. In the consecrated life, particular importance attaches to the spousal meaning, which recalls the Church's duty to be completely and exclusively devoted to her Spouse, from whom she receives every good thing. This spousal dimension, which is part of all consecrated life, has a particular meaning for women, who find therein their feminine identity and as it were discover the special genius of their relationship with the Lord. . . .

In Mary, the aspect of spousal receptivity is particularly clear; it is under this aspect that the Church, through her perfect virginal life, brings divine life to fruition within herself. The consecrated life has always been seen primarily in terms of Mary — Virgin and Bride. This virginal love is the source of a particular fruitfulness which fosters the birth and growth of divine life in people's hearts. Following in the footsteps of Mary, the New Eve, consecrated persons express their spiritual fruitfulness by becoming receptive to the Word, in order to contribute to the growth of a new humanity by their unconditional dedication and their living witness.