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" (Jer 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" (Eph 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. Rev 21:2)"and is enriched by the means necessary for carrying out her mission in the world.
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 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.
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. 2b1af7f3a8