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Identity Construction of Roman Catholic Religious Sisters in the ...

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commitment‖ (p.120). In o<strong>the</strong>r words <strong>the</strong> companionship <strong>of</strong> o<strong>the</strong>rs <strong>in</strong> community facilitates <strong>in</strong><br />

a myriad <strong>of</strong> ways <strong>the</strong> <strong>in</strong>stances <strong>of</strong> liv<strong>in</strong>g out <strong>the</strong> evangelical counsels. In as much as chastity<br />

is a gift <strong>of</strong> grace it encounters enormous challenges, which come from <strong>the</strong> world‘s ―ravag<strong>in</strong>g<br />

eroticism‖ (ET # 13), and <strong>the</strong> <strong>in</strong>dividual‘s weakness. Therefore, to combat <strong>the</strong>se challenges,<br />

<strong>the</strong> community is expected to be a support system which preserves chastity through <strong>the</strong><br />

―common life <strong>in</strong> true bro<strong>the</strong>rly [sisterly] love‖ (PC #12) susta<strong>in</strong>ed by ―relationships <strong>of</strong><br />

friendships‖ (ET #39).<br />

b) Poverty<br />

Through <strong>the</strong> vow <strong>of</strong> poverty <strong>the</strong> religious forms a spirit <strong>of</strong> detachment from material th<strong>in</strong>gs<br />

for <strong>the</strong> sake <strong>of</strong> <strong>the</strong> k<strong>in</strong>gdom. This frees her to attach herself to God and <strong>the</strong> th<strong>in</strong>gs <strong>of</strong> God.<br />

The vow <strong>of</strong> poverty br<strong>in</strong>gs <strong>the</strong> religious to imitate Christ‘s dependence on God, just as ―<strong>the</strong><br />

Son…receives everyth<strong>in</strong>g from <strong>the</strong> Fa<strong>the</strong>r, and gives everyth<strong>in</strong>g back to <strong>the</strong> Fa<strong>the</strong>r <strong>in</strong> love‖<br />

(cf. Jn. 17:7). Likewise, <strong>the</strong> religious receives from her congregation what she needs for her<br />

life and apostolate and she <strong>in</strong> turn, is a total gift, at <strong>the</strong> disposal <strong>of</strong> <strong>the</strong> congregation (SHCJ<br />

const. 24). Fur<strong>the</strong>rmore, Nolan (2007) argues that <strong>the</strong> vow <strong>of</strong> poverty is a promise to share<br />

with o<strong>the</strong>rs <strong>in</strong> <strong>the</strong> community ra<strong>the</strong>r than be seen as opt<strong>in</strong>g to be ―poor, needy and destitute‖<br />

(p.5). O‘Murchu (1991) describes religious poverty as hav<strong>in</strong>g an underly<strong>in</strong>g value <strong>of</strong> shared<br />

talents, time, care and concern for all created th<strong>in</strong>gs. In o<strong>the</strong>r words it is a vow that is<br />

experienced through relationships not just with o<strong>the</strong>rs <strong>in</strong> community but identify<strong>in</strong>g with<br />

Jesus who became poor <strong>in</strong> order to enrich <strong>the</strong> world (cf. 2 Cor. 8).<br />

c) Obedience<br />

The religious who vows obedience does so <strong>in</strong> imitation <strong>of</strong> Christ who was obedient unto<br />

death. The ultimate motive <strong>of</strong> religious obedience is a lov<strong>in</strong>g desire after <strong>the</strong> example <strong>of</strong><br />

Jesus, to do God‘s will (Pitts, 2009). It <strong>in</strong>volves <strong>the</strong> act <strong>of</strong> listen<strong>in</strong>g <strong>in</strong> order to discern<br />

(CICLSAL, 2007; O‘Murchu, 1991, 1999), and <strong>the</strong> concern for <strong>the</strong> religious is to discover<br />

27

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