Abstract
Judith A. Merkle gifts the Church with a work that is insightful and timely, especially for those of us in the West who are faced with declining vocations and ageing religious communities, and are pondering the future. This book, in her words, ‘offers tools for religious and their congregations as they make decisions for the future’ (p. 3).
There are two parts to Sensing the Spirit, the first of which I will now examine. ‘Foundations’ reflects on the changing nature of religious life, experienced now in the midst of a secular world. Throughout the book, Merkle refers to Charles Taylor’s theory of the secular state, where belief in God is but one life option among others. In ‘The Unfolding Seed’ Merkle addresses the question: ‘just how can we nurture the seeds of life among us and foster the future of religious life?’ (p. 10). This chapter deals with change, in a society that is now secular, and must be approached with a different way of thinking. The Church is called to witness to the kingdom/reign of God in this time and in this place. The challenge is how to live religious life in this new context.
In ‘The Niche of Religious Life’ Merkle introduces the ecological term ‘niche’ which refers to interrelationships between species and the environment, that when in close proximity can cause a species to become extinct, or to create something new. Merkle believes that secular society takes us to another niche, where we can either become ‘extinct’ or, as the changing history of religious life shows, evolve into something new according to the situation of our time. Our understanding of the culture of religious life is also new, no longer offering the certainty of a fixed framework set around institutions. Cultural dialogue is necessary so that religious engage with society and new models of community can emerge, while at the same time remaining fixed on gospel values interpreted by the charism of the group.
‘Beyond Survival’ begins with another ecological insight that serves as a metaphor for religious life—the ‘ice plant’ that has learned to store moisture and seeds and so survive the harsh environment of the deserts of Africa. Merkle believes, just like the ice plant, religious life can survive in a secular society and provide an important function of being a bridge between the sacred and the secular. She offers three ways to achieve this bridge: through collaboration in community; by fostering the common good; and serving as a witness to God’s creative love (p. 65). Merkle discusses this at length, highlighting constants, with the help of Bernard Lonergan and Karl Rahner, that can ground this new interpretation of religious life. She sums up the relevance of religious congregations today, as those who ‘share in the mission of the church as a sacrament of God’s love for the world’ (p. 85).
The second part of the book, ‘Towards the Future of Religious Life’ addresses issues that Merkle identifies as needing attention for a new understanding of religious life. Chapter four reflects on the role of vows in secular society. Merkle explores the meaning of vows for any Christian, as expressions of love—the love of God for us and our self-gift to God and others, which finds its basis in the baptismal call. This is in contrast to a former understanding which described the vows as sacrifices rather than opportunities. She speaks of the common journey of the baptised, and the uncommon journey, which points to a reality beyond the self. Merkle refers to the vows as an ‘act of worship,’ where we are ready to sacrifice ourselves in love for others, centred on the paschal mystery, constantly open to conversion. Through vows, religious ground the call of the baptised to fully live their life commitment.
This leads to a discussion on ‘Adult Christian Living in a Secular Culture,’ which requires religious life to adapt to the new. That will develop as religious dialogue with secular cultures. Merkle identifies three major ways that religious communities can address the spiritual hungers of the modern age. Religious congregations witness to the meaning of time beyond a sense of the immediate, which for many is ‘all that there is.’ The deep story expressed in its founding charism can bring another dimension to those who hunger for the spiritual. And finally, religious who live with transcendence can offer a wholeness to those who search for fulfillment in life. However, all of this presupposes that the Church and religious who value community, are open to the Spirit in this time of uncertainty, with hope in the reassurance promised to the ‘body of Christ.’
The final chapter suggests how religious might adapt to this new secular environment. While not presenting a list of solutions as some might wish, Merkle points to the witness of religious life that has as its framework the living of the Christian virtues of faith, hope and love. And so what is the distinctive nature of religious life that differs from that of the other baptised? Merkle offers three characteristics: at its core its motivation is love, love of God and others. Second, the charism of a religious congregation offers an intentional structure; and third: ‘Charism and community provide a map which helps to shape, not only the changing aspirations of a religious and congregation, but to clarify what is important over time in new situations’ (p. 163).
Sensing the Spirit makes an important contribution to many current discussions within Western nations, arguing, not for the end of religious life, but the end of religious life as we know it. She warns against the danger of ‘entering a dynamic of decline, either personally or in the groups to which we belong’ (p. 108). This is a sign that we have lost sight of the Risen Christ and, as she says, ‘we stop trying.’ This is not faithfulness to the vows that keep in tension limitation and transcendence. Rather the solution is to call on our ‘reserves,’ including our charism, those who have gone before us, and our community. We are invited to adapt, in the manner of the ice plant, and sense the Spirit as we move forward.
This book is a theological treatise. Judith Merkle is a religious Sister herself, a theologian and a scholar. Her insights are gleaned from the riches of experts from various disciplines, reflecting her wide and careful research. An extensive and eclectic bibliography is included at the end of the work. Although the writing is clear, and flows logically, it is at times dense, but worth the effort and time to mine the important message being developed. This is helped by pertinent questions, which will draw the reader back to sections that both affirm the relevance of religious life today and offer insights to take us forward.
In today’s often fractious and troubled world, Judith Merkle believes religious congregations play an essential role. In the author’s words: ‘Religious congregations have at the heart of their life and mission the call to respond to these issues which they share with all people, according to their charism and resources, and as an expression of their core religious commitment’ (p. 150). There is much hope!