Vita consecrata EN 18
18 The Son, who is the way which leads to the Father (cf. Jn 14,6), calls all those whom the Father has given to him (cf. Jn 17,9) to make the following of himself the whole purpose of their lives. But of some, those called to the consecrated life, he asks a total commitment, one which involves leaving everything behind (cf. Mt Mt 19,27) in order to live at his sideand to follow him wherever he goes (cf. Ap 14,4).
In the countenance of Jesus, the "image of the invisible God" (Col 1,15) and the reflection of the Father's glory (cf. He 1,3), we glimpse the depths of an eternal and infinite love which is at the very root of our being.Those who let themselves be seized by this love cannot help abandoning everything to follow him (cf. Mk Mc 1,16-20 Mc 2,14 Mc 10,21). Like Saint Paul, they consider all else as loss "because of the surpassing worth of knowing Jesus Christ", by comparison with which they do not hesitate to count all things as "refuse", in order that they "may gain Christ" (Ph 3,8). They strive to become one with him, taking on his mind and his way of life. This leaving of everything and following the Lord (cf. Lc 18,28) is a worthy programme of life for all whom he calls, in every age.The evangelical counsels, by which Christ invites some people to share his experience as the chaste, poor and obedient One, call for and make manifest in those who accept them an explicit desire to be totally conformed to him. Living "in obedience, with nothing of one's own and in chastity,"consecrated persons profess that Jesus is the model in whom every virtue comes to perfection. His way of living in chastity, poverty and obedience appears as the most radical way of living the Gospel on this earth, a way which may be called divine, for it was embraced by him, God and man, as the expression of his relationship as the Only-Begotten Son with the Father and with the Holy Spirit. This is why Christian tradition has always spoken of the objective superiority of the consecrated life.Nor can it be denied that the practice of the evangelical counsels is also a particularly profound and fruitful way of sharing in Christ's mission, in imitation of the example of Mary of Nazareth, the first disciple, who willingly put herself at the service of God's plan by the total gift of self. Every mission begins with the attitude expressed by Mary at the Annunciation: "Behold, I am the handmaid of the Lord; let it be done to me according to your word" (Lc 1,38).
19 "A bright cloud overshadowed them" (Mt 17,5). A significant spiritual interpretation of the Transfiguration sees this cloud as an image of the Holy Spirit.Like the whole of Christian life, the call to the consecrated life is closely linked to the working of the Holy Spirit. In every age, the Spirit enables new men and women to recognize the appeal of such a demanding choice. Through his power, they relive, in a way, the experience of the Prophet Jeremiah: "You have seduced me, Lord, and I have let myself be seduced" (Jr 20,7). It is the Spirit who awakens the desire to respond fully; it is he who guides the growth of this desire, helping it to mature into a positive response and sustaining it as it is faithfully translated into action; it is he who shapes and moulds the hearts of those who are called, configuring them to Christ, the chaste, poor and obedient One, and prompting them to make his mission their own. By allowing themselves to be guided by the Spirit on an endless journey of purification, they become, day after day, conformed to Christ, the prolongation in history of a special presence of the Risen Lord.With penetrating insight, the Fathers of the Church have called this spiritual path philokalia, or love of the divine beauty,which is the reflection of the divine goodness. Those who by the power of the Holy Spirit are led progressively into full configuration to Christ reflect in themselves a ray of the unapproachable light. During their earthly pilgrimage, they press on towards the inexhaustible Source of light. The consecrated life thus becomes a particularly profound expression of the Church as the Bride who, prompted by the Spirit to imitate her Spouse, stands before him "in splendour, without spot or wrinkle or any such thing, that she might be holy and without blemish" (Ep 5,27).The same Spirit, far from removing from the life of humanity those whom the Father has called, puts them at the service of their brothers and sisters in accordance with their particular state of life, and inspires them to undertake special tasks in response to the needs of the Church and the world, by means of the charisms proper to the various Institutes. Hence many different forms of the consecrated life have arisen, whereby the Church is "adorned by the various gifts of her children ... like a bride made beautiful for her spouse (cf. Ap 21,2)"and is enriched by the means necessary for carrying out her mission in the world.
20 The evangelical counsels are thus above all a gift of the Holy Trinity.The consecrated life proclaims what the Father, through the Son and in the Spirit, brings about by his love, his goodness and his beauty. In fact, "the religious state reveals the transcendence of the Kingdom of God and its requirements over all earthly things. To all people it shows wonderfully at work within the Church the surpassing greatness of the force of Christ the King and the boundless power of the Holy Spirit."The first duty of the consecrated life is to make visible the marvels wrought by God in the frail humanity of those who are called. They bear witness to these marvels not so much in words as by the eloquent language of a transfigured life, capable of amazing the world. To people's astonishment they respond by proclaiming the wonders of grace accomplished by the Lord in those whom he loves. To the degree that consecrated persons let themselves be guided by the Spirit to the heights of perfection they can exclaim: "I see the beauty of your grace, I contemplate its radiance, I reflect its light; I am caught up in its ineffable splendour; I am taken outside myself as I think of myself; I see how I was and what I have become. O wonder! I am vigilant, I am full of respect for myself, of reverence and of fear, as I would be were I before you; I do not know what to do, I am seized by fear, I do not know where to sit, where to go, where to put these members which are yours; in what deeds, in what works shall I use them, these amazing divine marvels!"The consecrated life thus becomes one of the tangible seals which the Trinity impresses upon history, so that people can sense with longing the attraction of divine beauty.
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. 1Co 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" (Rm 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" (2Co 8,9), it becomes an expression of that total gift of self which the three Divine Persons make to one another. This gift overflows into creation and is fully revealed in the Incarnation of the Word and in his redemptive death.Obedience, practised in imitation of Christ, whose food was to do the Father's will (cf. Jn 4,34), shows the liberating beauty of a dependence which is not servile but filial, marked by a deep sense of responsibility and animated by mutual trust, which is a reflection in history of the loving harmony between the three Divine Persons.The consecrated life is thus called constantly to deepen the gift of the evangelical counsels with a love which grows ever more genuine and strong in the Trinitarian dimension: love for Christ, which leads to closeness with him; love for the Holy Spirit, who opens our hearts to his inspiration; love for the Father, the first origin and supreme goal of the consecrated life.The consecrated life thus becomes a confession and a sign of the Trinity, whose mystery is held up to the Church as the model and source of every form of Christian life.Even fraternal life, whereby consecrated persons strive to live in Christ with "one heart and soul" (Ac 4,32), is put forward as an eloquent witness to the Trinity. It proclaims the Father, who desires to make all of humanity one family. It proclaims the Incarnate Son, who gathers the redeemed into unity, pointing the way by his example, his prayer, his words and above all his death, which is the source of reconciliation for a divided and scattered humanity. It proclaims the Holy Spirit as the principle of unity in the Church, wherein he ceaselessly raises up spiritual families and fraternal communities.
22 The consecrated life, through the prompting of the Holy Spirit, "constitutes a closer imitation and an abiding re-enactment in the Church" of the way of life which Jesus, the supreme Consecrated One and missionary of the Father for the sake of his Kingdom, embraced and proposed to his disciples (cf. Mt 4,18-22 Mc 1,16-20 Lc 5,10-11 Jn 15,16). In the light of Jesus' consecration, we can see in the initiative of the Father, the source of all holiness, the ultimate origin of the consecrated life. Jesus is the One whom "God anointed ... with the Holy Spirit and with power" (Ac 10,38), the One "whom the Father consecrated and sent into the world" (Jn 10,36). Accepting his consecration by the Father, the Son in turn consecrates himself to the Father for the sake of humanity (cf. Jn 17,19). His life of virginity, obedience and poverty expresses his complete filial acceptance of the Father's plan (cf. Jn 10,30 Jn 14,11). His perfect offering confers an aspect of consecration upon all the events of his earthly existence.
Jesus is the exemplar of obedience, who came down from heaven not to do his own will but the will of the One who sent him (cf. Jn 6,38 He 10,5). He places his way of living and acting in the hands of the Father (cf. Lk Lc 2,49). In filial obedience, he assumes the condition of a servant: he "emptied himself, taking the form of a servant ... and became obedient unto death, even death on a cross" (Ph 2,7-8). In this attitude of submissiveness to the Father, Christ lives his life as a virgin, even while affirming and defending the dignity and sanctity of married life. He thus reveals the sublime excellence and mysterious spiritual fruitfulness of virginity. His full acceptance of the Father's plan is also seen in his detachment from earthly goods: "though he was rich, yet for your sake he became poor, so that by his poverty you might become rich" (2Co 8,9). The depth of his poverty is revealed in the perfect offering of all that is his to the Father.The consecrated life truly constitutes a living memorial of Jesus' way of living and acting as the Incarnate Word in relation to the Father and in relation to the brethren. It is a living tradition of the Saviour's life and message.
23 The dazzling event of the Transfiguration is a preparation for the tragic, but no less glorious, event of Calvary. Peter, James and John contemplate the Lord Jesus together with Moses and Elijah, with whom, according to the Evangelist Luke, Jesus speaks "of his departure, which he was to accomplish at Jerusalem" (9:31). The eyes of the Apostles are therefore fixed upon Jesus who is thinking of the Cross (cf. Lc 9,43-45). There his virginal love for the Father and for all mankind will attain its highest expression. His poverty will reach complete self-emptying, his obedience the giving of his life.
The disciples are invited to contemplate Jesus raised up on the Cross, where, in his silence and solitude, "the Word come forth from silence"prophetically affirms the absolute transcendence of God over all created things; in his own flesh he conquers our sin and draws every man and every woman to himself, giving to all the new life of the Resurrection (cf. Jn 12,32 Jn 19,34). It is in the contemplation of the Crucified Christ that all vocations find their inspiration. From this contemplation, together with the primordial gift of the Spirit, all gifts, and in particular the gift of the consecrated life, take their origin.After Mary, the Mother of Jesus, it is John who receives this gift. John is the disciple whom Jesus loved, the witness who together with Mary stood at the foot of the Cross (cf. Jn 19,26-27). His decision to consecrate himself totally is the fruit of the divine love which envelops him, sustains him and fills his heart. John, together with Mary, is among the first in a long line of men and women who, from the beginning of the Church until the end, are touched by God's love and feel called to follow the Lamb, once sacrificed and now alive, wherever he goes (cf. Ap 14,1-5).
24 In the different forms of life inspired by the Spirit throughout history, consecrated persons discover that the more they stand at the foot of the Cross of Christ, the more immediately and profoundly they experience the truth of God who is love. It is precisely on the Cross that the One who in death appears to human eyes as disfigured and without beauty, so much so that the bystanders cover their faces (cf. Is Is 53,2-3), fully reveals the beauty and power of God's love. Saint Augustine says: "Beautiful is God, the Word with God ... He is beautiful in heaven, beautiful on earth; beautiful in the womb, beautiful in his parents' arms, beautiful in his miracles, beautiful in his sufferings; beautiful in inviting to life, beautiful in not worrying about death, beautiful in giving up his life and beautiful in taking it up again; he is beautiful on the Cross, beautiful in the tomb, beautiful in heaven. Listen to the song with understanding, and let not the weakness of the flesh distract your eyes from the splendour of his beauty."The consecrated life reflects the splendour of this love because, by its fidelity to the mystery of the Cross, it confesses that it believes and lives by the love of the Father, Son and Holy Spirit. In this way it helps the Church to remain aware that the Cross is the superabundance of God's love poured out upon this world, and that it is the great sign of Christ's saving presence, especially in the midst of difficulties and trials. This is the testimony given constantly and with deeply admirable courage by a great number of consecrated persons, many of whom live in difficult situations, even suffering persecution and martyrdom. Their fidelity to the one Love is revealed and confirmed in the humility of a hidden life, in the acceptance of sufferings for the sake of completing in their own flesh "what is lacking in Christ's afflictions" (Col 1,24), in silent sacrifice and abandonment to God's holy will, and in serene fidelity even as their strength and personal authority wane. Fidelity to God also inspires devotion to neighbour, a devotion which consecrated persons live out not without sacrifice by constantly interceding for the needs of their brothers and sisters, generously serving the poor and the sick, sharing the hardships of others and participating in the concerns and trials of the Church.
25 The Paschal Mystery is also the wellspring of the Church's missionary nature, which is reflected in the whole of the Church's life. It is expressed in a distinctive way in the consecrated life. Over and above the charisms proper to those Institutes which are devoted to the mission ad gentes or which are engaged in ordinary apostolic activity, it can be said that the sense of mission is at the very heart of every form of consecrated life. To the extent that consecrated persons live a life completely devoted to the Father (cf. Lc 2,49 Jn 4,34), held fast by Christ (cf. Jn 15,16 Ga 1,15-16) and animated by the Spirit (cf. Lc 24,49 Ac 1,8 Ac 2,4), they cooperate effectively in the mission of the Lord Jesus (cf. Jn 20,21) and contribute in a particularly profound way to the renewal of the world.
The first missionary duty of consecrated persons is to themselves, and they fulfil it by opening their hearts to the promptings of the Spirit of Christ. Their witness helps the whole Church to remember that the most important thing is to serve God freely, through Christ's grace which is communicated to believers through the gift of the Spirit. Thus they proclaim to the world the peace which comes from the Father, the dedication witnessed to by the Son, and the joy which is the fruit of the Holy Spirit.Consecrated persons will be missionaries above all by continually deepening their awareness of having been called and chosen by God, to whom they must therefore direct and offer everything that they are and have, freeing themselves from the obstacles which could hinder the totality of their response. In this way they will become true signs of Christ in the world. Their lifestyle too must clearly show the ideal which they profess, and thus present itself as a living sign of God and as an eloquent, albeit often silent, proclamation of the Gospel.The Church must always seek to make her presence visible in everyday life, especially in contemporary culture, which is often very secularized and yet sensitive to the language of signs. In this regard the Church has a right to expect a significant contribution from consecrated persons, called as they are in every situation to bear clear witness that they belong to Christ.Since the habit is a sign of consecration, poverty and membership in a particular Religious family, I join the Fathers of the Synod in strongly recommending to men and women religious that they wear their proper habit, suitably adapted to the conditions of time and place.Where valid reasons of their apostolate call for it, Religious, in conformity with the norms of their Institute, may also dress in a simple and modest manner, with an appropriate symbol, in such a way that their consecration is recognizable.Institutes which from their origin or by provision of their Constitutions do not have a specific habit should ensure that the dress of their members corresponds in dignity and simplicity to the nature of their vocation.
26 Since the demands of the apostolate today are increasingly urgent, and since involvement in temporal affairs risks becoming ever more absorbing, it is particularly opportune to draw attention once more to the eschatological nature of the consecrated life.
"Where your treasure is, there will your heart be also" (Mt 6,21). The unique treasure of the Kingdom gives rise to desire, anticipation, commitment and witness. In the early Church, the expectation of the Lord's coming was lived in a particularly intense way. With the passing of the centuries, the Church has not ceased to foster this attitude of hope: she has continued to invite the faithful to look to the salvation which is waiting to be revealed, "for the form of this world is passing away" (1Co 7,31 cf. 1P 1,3-6). It is in this perspective that we can understand more clearly the role of consecrated life as an eschatological sign. In fact it has constantly been taught that the consecrated life is a foreshadowing of the future Kingdom. The Second Vatican Council proposes this teaching anew when it states that consecration better "foretells the resurrected state and the glory of the heavenly Kingdom."It does this above all by means of the vow of virginity, which tradition has always understood as an anticipation of the world to come, already at work for the total transformation of man.Those who have dedicated their lives to Christ cannot fail to live in the hope of meeting him, in order to be with him for ever. Hence the ardent expectation and desire to "be plunged into the Fire of Love which burns in them and which is none other than the Holy Spirit",an expectation and desire sustained by the gifts which the Lord freely bestows on those who yearn for the things that are above (cf. Col 3,1).Immersed in the things of the Lord, the consecrated person remembers that "here we have no lasting city" (He 13,14), for "our commonwealth is in heaven" (Ph 3,20). The one thing necessary is to seek God's "Kingdom and his righteousness" (Mt 6,33), with unceasing prayer for the Lord's coming.
27 "Come, Lord Jesus!" (Ap 22,20). This expectation is anything but passive: although directed towards the future Kingdom, it expresses itself in work and mission, that the Kingdom may become present here and now through the spirit of the Beatitudes, a spirit capable of giving rise in human society to effective aspirations for justice, peace, solidarity and forgiveness.
This is clearly shown by the history of the consecrated life, which has always borne abundant fruit even for this world. By their charisms, consecrated persons become signs of the Spirit pointing to a new future enlightened by faith and by Christian hope. Eschatological expectation becomes mission, so that the Kingdom may become ever more fully established here and now. The prayer "Come, Lord Jesus!" is accompanied by another: "Thy Kingdom come!" (Mt 6,10).Those who vigilantly await the fulfilment of Christ's promises are able to bring hope to their brothers and sisters who are often discouraged and pessimistic about the future. Theirs is a hope founded on God's promise contained in the revealed word: the history of humanity is moving towards "a new heaven and a new earth" (Ap 21,1), where the Lord "will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away" (Ap 21,4).The consecrated life is at the service of this definitive manifestation of the divine glory, when all flesh will see the salvation of God (cf. Lc 3,6 Is 40,5). The Christian East emphasizes this dimension when it considers monks as angels of God on earth who proclaim the renewal of the world in Christ. In the West, monasticism is the celebration of memory and expectation: memory of the wonders God has wrought and expectation of the final fulfilment of our hope. Monasticism and the contemplative life are a constant reminder that the primacy of God gives full meaning and joy to human lives, because men and women are made for God, and their hearts are restless until they rest in him.
28 Mary is the one who, from the moment of her Immaculate Conception, most perfectly reflects the divine beauty. "All beautiful" is the title with which the Church invokes her. "The relationship with Mary most holy, which for every believer stems from his or her union with Christ, is even more pronounced in the life of consecrated persons ... Mary's presence is of fundamental importance both for the spiritual life of each consecrated person and for the solidity, unity and progress of the whole community".Mary in fact is the sublime example of perfect consecration, since she belongs completely to God and is totally devoted to him. Chosen by the Lord, who wished to accomplish in her the mystery of the Incarnation, she reminds consecrated persons of the primacy of God's initiative. At the same time, having given her assent to the divine Word, made flesh in her, Mary is the model of the acceptance of grace by human creatures. Having lived with Jesus and Joseph in the hidden years of Nazareth, and present at her Son's side at crucial moments of his public life, the Blessed Virgin teaches unconditional discipleship and diligent service. In Mary, "the temple of the Holy Spirit,"all the splendour of the new creation shines forth. Consecrated life looks to her as the sublime model of consecration to the Father, union with the Son and openness to the Spirit, in the knowledge that acceptance of the "virginal and humble life"of Christ also means imitation of Mary's way of life.In the Blessed Virgin Mary, consecrated persons also find a Mother who is altogether unique. Indeed, if the new motherhood conferred on Mary at Calvary is a gift for all Christians, it has a specific value for those who have completely consecrated their lives to Christ. "Behold your mother!" (Jn 19,27): Jesus' words to the disciple "whom he loved" (Jn 19,26) are particularly significant for the lives of consecrated persons. They, like John, are called to take the Blessed Virgin Mary to themselves (cf. Jn 19,27), loving her and imitating her in the radical manner which befits their vocation, and experiencing in return her special motherly love. The Blessed Virgin shares with them the love which enables them to offer their lives every day for Christ and to cooperate with him in the salvation of the world. Hence a filial relationship to Mary is the royal road to fidelity to one's vocation and a most effective help for advancing in that vocation and living it fully.
29 In the episode of the Transfiguration, Peter speaks on behalf of the other Apostles: "It is well that we are here" (Mt 17,4). The experience of Christ's glory, though completely filling his mind and heart, does not set him apart but rather unites him more closely to the "we" of the Apostles.
This dimension of "we" invites us to consider the place which the consecrated life occupies in the mystery of the Church. In recent years, theological reflection on the nature of the consecrated life has deepened the new insights which emerged from the teaching of the Second Vatican Council. In the light of that teaching it has been recognized that the profession of the evangelical counsels indisputably belongs to the life and holiness of the Church.This means that the consecrated life, present in the Church from the beginning, can never fail to be one of her essential and characteristic elements, for it expresses her very nature.This is clearly seen from the fact that the profession of the evangelical counsels is intimately connected with the mystery of Christ, and has the duty of making somehow present the way of life which Jesus himself chose and indicated as an absolute eschatological value. Jesus himself, by calling some men and women to abandon everything in order to follow him, established this type of life which, under the guidance of the Spirit, would gradually develop down the centuries into the various forms of the consecrated life. The idea of a Church made up only of sacred ministers and lay people does not therefore conform to the intentions of her divine Founder, as revealed to us by the Gospels and the other writings of the New Testament.
30 In the Church's tradition religious profession is considered to be a special and fruitful deepening of the consecration received in Baptism, inasmuch as it is the means by which the close union with Christ already begun in Baptism develops in the gift of a fuller, more explicit and authentic configuration to him through the profession of the evangelical counsels.This further consecration, however, differs in a special way from baptismal consecration, of which it is not a necessary consequence.In fact, all those reborn in Christ are called to live out, with the strength which is the Spirit's gift, the chastity appropriate to their state of life, obedience to God and to the Church, and a reasonable detachment from material possessions: for all are called to holiness, which consists in the perfection of love.But Baptism in itself does not include the call to celibacy or virginity, the renunciation of possessions or obedience to a superior, in the form proper to the evangelical counsels. The profession of the evangelical counsels thus presupposes a particular gift of God not given to everyone, as Jesus himself emphasizes with respect to voluntary celibacy (cf. Mt Mt 19,10-12).This call is accompanied, moreover, by a specific gift of the Holy Spirit, so that consecrated persons can respond to their vocation and mission. For this reason, as the liturgies of the East and West testify in the rite of monastic or religious profession and in the consecration of virgins, the Church invokes the gift of the Holy Spirit upon those who have been chosen and joins their oblation to the sacrifice of Christ.he profession of the evangelical counsels is also a development of the grace of the Sacrament of Confirmation, but it goes beyond the ordinary demands of the consecration received in Confirmation by virtue of a special gift of the Spirit which opens the way to new possibilities and fruits of holiness and apostolic work. This can clearly be seen from the history of the consecrated life.As for priests who profess the evangelical counsels, experience itself shows that the Sacrament of Holy Orders finds a particular fruitfulness in this consecration, inasmuch as it requires and fosters a closer union with the Lord. The priest who professes the evangelical counsels is especially favoured in that he reproduces in his life the fullness of the mystery of Christ, thanks also to the specific spirituality of his Institute and the apostolic dimension of its proper charism. In the priest, in fact, the vocation to the priesthood and the vocation to the consecrated life converge in a profound and dynamic unity.Also of immeasurable value is the contribution made to the Church's life by religious priests completely devoted to contemplation. Especially in the celebration of the Eucharist they carry out an act of the Church and for the Church, to which they join the offering of themselves, in communion with Christ who offers himself to the Father for the salvation of the whole world.
31 The different ways of life which, in accordance with the plan of the Lord Jesus, make up the life of the Church have mutual relationships which merit consideration.
By virtue of their rebirth in Christ, all the faithful share a common dignity; all are called to holiness; all cooperate in the building up of the one Body of Christ, each in accordance with the proper vocation and gift which he or she has received from the Spirit (cf. Rom Rm 12,3-8).The equal dignity of all members of the Church is the work of the Spirit, is rooted in Baptism and Confirmation and is strengthened by the Eucharist. But diversity is also a work of the Spirit. It is he who establishes the Church as an organic communion in the diversity of vocations, charisms and ministries.he vocations to the lay life, to the ordained ministry and to the consecrated life can be considered paradigmatic, inasmuch as all particular vocations, considered separately or as a whole, are in one way or another derived from them or lead back to them, in accordance with the richness of God's gift. These vocations are also at the service of one another, for the growth of the Body of Christ in history and for its mission in the world. Everyone in the Church is consecrated in Baptism and Confirmation, but the ordained ministry and the consecrated life each presuppose a distinct vocation and a specific form of consecration, with a view to a particular mission.For the mission of the lay faithful, whose proper task is to "seek the Kingdom of God by engaging in temporal affairs and by ordering them according to the plan of God",the consecration of Baptism and Confirmation common to all members of the People of God is a sufficient foundation. In addition to this basic consecration, ordained ministers receive the consecration of ordination in order to carry on the apostolic ministry in time. Consecrated persons, who embrace the evangelical counsels, receive a new and special consecration which, without being sacramental, commits them to making their own — in chastity, poverty and obedience — the way of life practised personally by Jesus and proposed by him to his disciples. Although these different categories are a manifestation of the one mystery of Christ, the lay faithful have as their specific but not exclusive characteristic, activity in the world; the clergy, ministry; consecrated men and women, special conformity to Christ, chaste, poor and obedient.
Vita consecrata EN 18