The Church has just convened two Synods one after the other: the special African synod in April ; the ordinary Synod on "Consecrated Life and Its Role in the Church and the World" in October.

The Synod of Bishops is a permanent institution which meets with the Holy Father normally every three years. This pertains to ordinary synods, for the Holy Father can convene special synods at any time, as was the case for Europe in 1991, for Africa this year, and as will apparently be the case next year for Lebanon. The primary role of the synod is to assist the Pope in governing the universal Church. It is a sort of "counsel" and inevitably has a pastoral dimension. Participants include the Cardinals of the Curia, bishops elected by episcopal conferences throughout the world, as well as others especially chosen by the Supreme Pontiff--experts chosen by the synod's general secretariat and auditors who offer a certain contribution due to their experience and competence in a given domain relative to the synod's theme. Some members of other Christian denominations are also invited.

The Synod on Consecrated Life was particularly fruitful, primarily due to the significant number of members. Numerous men and women religious were invited by the Pope. Among the "personalities", there was the discreet presence of Mother Teresa, that of contemplative sisters such as the Superior of the new Carmel founded by the Pope within the Vatican boundaries, the presence of a monk from Mount Athos, of Brother Roger and Father Max Thurian....

The fruitfulness of the synod came next from its theme. It seems to me--if I am not mistaken--that a million people throughout the world are included in this expression: "members of consecrated life." The forms of consecration are various and diverse. The problems of some are not the problems of others. And the world is very big! What can one retain from these four weeks of intense work? I don't believe I betray the spirit of the synod if I retain this: it seems to me that there was manifested a very clear appeal for a greater awareness of the radical character of the vocation of the consecrated person. Indeed, while every Christian is fundamentally consecrated by Baptism (which is why the Holy Father stresses so emphatically the bond between family and religious life), there is, as it were, a second consecration in the profession of the evangelical counsels: poverty, chastity, and obedience. And whatever the form, it is always a response to the call of Christ and the way of perfection. It is a question of an option of life which consists above all in choosing the values of the Kingdom. And this option must be visible and manifest. The evolution of contemporary society urges one to a more intense evangelical radicalism. This was stressed very emphatically. The Pope also invited us, during the opening and closing Masses, to take our inspiration from the model of the early Church.

It is difficult to say at this time what the concrete fruits of the synod will be since we must wait for the Holy Father's apostolic exhortation. We can, however, foresee certain elements based on the message that synod Fathers addressed to all members of consecrated life. This message presents nine points. The first is a sort of thanksgiving: thanksgiving for the gift of consecrated life; thanksgiving for this month of intense work with the successor of Peter. Thanks to the members of consecrated life, especially to women. Encouragement to older or sick members, to the young as well "who, in the midst of the insecurities of our time, have found Jesus Christ and, in Him, the courage to decide to follow the path of the evangelical counsels." Finally, recognition "to the brothers and sisters of consecrated life who, during years of persecution for the faith, today and in the past, have remained faithful to their vocation. We remember with admiration our brothers and sisters who have shed their blood for the reign of God."

In a second point, the message emphasizes how consecrated life is "a very precious expression of the spiritual vitality of the Church, woven with an attractive and tremendous variety, with a generous balance, with innumerable works of charity, with supernatural beauty resulting from the enrichment by the gifts of the Spirit." Then it distinguishes "consecrated life" as such from the innumerable forms it has taken over the centuries. While consecrated life as such is permanent and can never be absent from the Church, the institutional forms, on the contrary, can be transitory. If the Church is the "sacrament of salvation," this means that the various forms of consecrated life manifest in a concrete and visible way the inexhaustible richness of its sacramentality, thus revealing to the faithful and to the world how close the heart of Christ is to all human needs.

The third point stresses the fact that consecrated life is indispensable in the Church. "Through virginity and celibacy lived in unselfish love, consecrated persons reveal that Christ loved above all things the eternal Bridegroom of the Church and because of this, He is the goal and meaning of all affection and of every true love. Through poverty freely chosen, not only do they bear witness to their loving solidarity with the poor and abandoned, but also, and above all, they manifest that they are possessed by Jesus Christ and that their existence is totally dedicated to the building of the Kingdom." The synod thus stresses the fact that consecrated life proclaims to the world the new order of grace instituted by Christ's Cross and Resurrection; that by the total gift of their life to God and because of God, religious render more eloquent the certainty of the happiness promised by the Church to all creatures.

The fourth point stresses the essential connection between consecration and mission. "The consecrated person receives the consecration for mission in the Church." This mission is "nourished and strengthened by listening attentively to God's Word, by an intense sacramental life," and "it is realized in a worthy celebration of the Liturgy of the Hours, in personal prayer, in Marian devotion, and in various forms of popular piety." Finally, there is the affirmation that the "testimony of this consecrated life is the first and most important apostolate."

The fifth point is an appeal for all the members of the particular Churches to recognize and esteem the significance of the presence of consecrated life in their midst, around the Bishop.

The sixth point points out the benefits of the presence of consecrated persons in modern culture, the necessity of an ever-deeper inculturalization, the contribution of cultural diversity in institutions, the call for greater poverty, the call of the poor, and finally the missionary appeal.

The seventh point is addressed particularly to religious men and women in the Eastern Churches. Monastic life and hermetic life are part of the patrimony of these Churches, and they are asked to return to the sources of the monastic experience. They are also asked to "establish and intensify a fraternal and sincere dialogue of knowledge and exchange with the monks of the Orthodox Churches."

The eighth point is an appeal for new fervor at the dawn of the year 2000, while the entire Church is called to a New Evangelization, stressing the fact that "consecrated life is particularly apt to occupy a very important place in this providential and present task of the New Evangelization."

Finally, the last point is a cry of hope. It is addressed especially to youth: "To you, dear young people, who like to dream, we propose this same hope as the best of our dreams." Hope in the action of the Holy Spirit who "never ceases to guide His Church," hope in the Blessed Virgin Mary, "model of strength and perseverance in the 'sequela Christi' (following Christ) to the Cross," "prototype of consecrated life, because she is the Mother who welcomes, listens, intercedes, and contemplates her Lord in the praises of her heart."

While four weeks of intensive work cannot be summarized in a few lines, a general impression can nonetheless be drawn from the preceding remarks. Having experienced in succession the African Synod and the Synod on Consecrated Life, it seems to me that this celebration was a moment of grace for all. While it is true that, as we have said above, the synod is a sort of "counsel" to the Pope, it is undeniable that the synod participants are the first to draw tremendously abundant fruits from it. Certainly this is due in large part to the Pope. His presence, his kindness, his continual attention and his humor were a constant reminder of the mystery of communion that we all must live. And there was communion! Among Patriarches, Cardinals, Archbishops, Bishops, priests, men and women religious, laity, Orthodox, etc... an atmosphere of kindness, of simplicity, of communion was established. Far from the synod were any oppositions, protests, complaints! For a month we experienced in the synod hall a Pentecost in the image of the early Church. The text we await from the Holy Father--the apostolic exhortation--will certainly be extremely demanding for consecrated persons, an appeal begging them to return to the charism of their founders, the expression of a desire for greater visibility of religious, the desire for an authentic formation of youth, and a call for the acceptance of martyrdom through the heroic daily practice of the evangelical counsels. Yet this text will certainly be filled with an immense hope: Mary, Mother of hope is indeed the source and model of all consecrated life.