Charisms and Congregations
What is a charism? What are congregations? More about Sisters
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What is a charism? Charism comes from the Greek word “charis”, which means gift or grace. A charism is a gift given from the Holy Spirit for the religious congregation and, through the congregation, for the church and the world. (Sisters, Servants of the Immaculate Heart of Mary, Scranton, PA)
Each of us deeply identifies with the charism of our communities. We resonate with the vision of our foundresses and founders. This vision animates our call to follow the Gospel. Our charisms are sources of vitality, inspiration, and motivation. They help us to tune in, to lean into the call of the Gospel. They are the lens through which we focus to encounter and serve the world around us. (Sister Mary Therese Perez in a 2018 book by a group of younger sisters, In Our Own Words: Religious Life in a Changing World) |
The times we live in may indeed have greater need of imagination, risk, and daring than of patience. We face them in the company of foundresses who risked the French guillotine and Irish Penal Law, the rigors of the wild North American west, and the misunderstanding of the church to follow the summons of a beckoning Spirit. We face them with a Lord who begged water from an outcast Samaritan woman, and who took time to listen to her experience. That same Lord urges us on, reminding us that the fields are gleaming white, all ready for the harvest. – Sister Margaret Cafferty
Therein lies our witness: to be visible by the intensity of our unique commitment to the mission of Jesus in vowed communities of ministerial service. We are consecrated for mission. Mission is our witness. We are ultimately to be sources of unity and reconciliation in all that we do and so to further the coming of the Reign of God. – Sister Nadine Foley
Charisms are gifts from God to the church and the world. It helps me to think of them as particular facets of the likeness of God that people or groups reflect in particular ways. The word charism is not widely used outside of religious life and is easily misunderstood or misinterpreted. For religious communities, charism means the founding inspiration or impulse initiated by the Spirit and active at the community’s origins through the life and experience of the founder. Charism is what distinguishes one religious community from another. And charism—not works—focuses our mission and directs our planning, discernment and decision-making. (Sister Mary Pellegrino)
To describe religious life as prophetic does not necessarily connote dramatic speeches and gestures. Rather, it connotes a transparency to the divine which is the fruit of a life focused on Jesus and which is the real meaning of prophecy – speaking of God. It is not a matter of individually prophetic persons, but of a way of life which, because it involves the deliberate, daily, and publicly identifiable following of Jesus, is prophetic by its nature.” – Sister Doris Gottemoeller
If you want the congregation itself to have ultimate impact, the members have to know how they are practicing their charism as a group. Yes, you can go on teaching, but for what purpose? What is your prophetic message for the rest of the world? If your prophetic message is that we cannot abandon single mothers and fatherless children, then this can be done in all sorts of ways. We can advocate for legislation that gives workers a decent wage. We can set up pastoral centers that we oversee, if not staff. We can go into the slums and the boroughs and the housing projects and the urban centers and have evening courses to teach single parents how to budget, how to bathe their babies, what food to buy, how to set up a crib. We can send people to Washington to pressure for legislation to make it possible for a poor family to not just exist, but to have a decent standard of living. We can help the poor family in our own backyard. But we do all of that knowing that when we are doing it, we are doing it to advance this issue, to magnify this message. The prophetic congregation magnifies a clear, single message. – Sister Joan Chittister
Being "neighbor." Preaching truth. Accompanying. Practicing radical hospitality. Proclaiming the Word. Engaging in ministries of leadership or education. Five sisters consider the unique charisms of their particular congregations and discuss how their individual ministries reflect that charism. (Global Sisters report article, “The Spirit of the Ministries – Charisms in Action”)
Therein lies our witness: to be visible by the intensity of our unique commitment to the mission of Jesus in vowed communities of ministerial service. We are consecrated for mission. Mission is our witness. We are ultimately to be sources of unity and reconciliation in all that we do and so to further the coming of the Reign of God. – Sister Nadine Foley
Charisms are gifts from God to the church and the world. It helps me to think of them as particular facets of the likeness of God that people or groups reflect in particular ways. The word charism is not widely used outside of religious life and is easily misunderstood or misinterpreted. For religious communities, charism means the founding inspiration or impulse initiated by the Spirit and active at the community’s origins through the life and experience of the founder. Charism is what distinguishes one religious community from another. And charism—not works—focuses our mission and directs our planning, discernment and decision-making. (Sister Mary Pellegrino)
To describe religious life as prophetic does not necessarily connote dramatic speeches and gestures. Rather, it connotes a transparency to the divine which is the fruit of a life focused on Jesus and which is the real meaning of prophecy – speaking of God. It is not a matter of individually prophetic persons, but of a way of life which, because it involves the deliberate, daily, and publicly identifiable following of Jesus, is prophetic by its nature.” – Sister Doris Gottemoeller
If you want the congregation itself to have ultimate impact, the members have to know how they are practicing their charism as a group. Yes, you can go on teaching, but for what purpose? What is your prophetic message for the rest of the world? If your prophetic message is that we cannot abandon single mothers and fatherless children, then this can be done in all sorts of ways. We can advocate for legislation that gives workers a decent wage. We can set up pastoral centers that we oversee, if not staff. We can go into the slums and the boroughs and the housing projects and the urban centers and have evening courses to teach single parents how to budget, how to bathe their babies, what food to buy, how to set up a crib. We can send people to Washington to pressure for legislation to make it possible for a poor family to not just exist, but to have a decent standard of living. We can help the poor family in our own backyard. But we do all of that knowing that when we are doing it, we are doing it to advance this issue, to magnify this message. The prophetic congregation magnifies a clear, single message. – Sister Joan Chittister
Being "neighbor." Preaching truth. Accompanying. Practicing radical hospitality. Proclaiming the Word. Engaging in ministries of leadership or education. Five sisters consider the unique charisms of their particular congregations and discuss how their individual ministries reflect that charism. (Global Sisters report article, “The Spirit of the Ministries – Charisms in Action”)
Catholic sisters belong to many different congregations. Often you’ll see a sister’s name shown as “Sister Mary Smith, XYZ” where XYZ are letters that designate that sister’s congregation. Strong early feedback about this website let us know that many people had no idea what those acronyms meant, and didn’t like the distraction. So we reluctantly decided to use only sisters’ names. But we hope you'll explore congregations, which are powerhouses of wisdom.
Each congregation began with a particular woman or man around whom a group formed and grew. What does each congregation emphasize? What is the center of its energy for mission? Each looks to particular forms of passion and love that animated the foundress or founder of the specific community, and many draw on traditions of spirituality that began with great saints. Here are a few, and please email us with expansions, corrections, and links. Below this list are some wonderful recent reflections on charism, as congregations of sisters focus ever more keenly on their charisms as they re-assess their specific works and ministries. A wonderful dynamic is the growth in strong bonds among congregations, too.
Let’s start with a link. The websites of congregations of sisters often speak of their charisms, ministries, spirituality, programs for lay friends, and much more. Now, on to charisms and spirituality:
Augustinian spirituality has its roots in St. Augustine of Hippo (354-430, Algeria). Characterized by a love of truth, it's practiced several congregations involved with education. The School Sisters of Notre Dame, for example, build on that tradition as they follow their foundress, Blessed Mary Theresa Gerhardinger, in a charism of unity, educating in all they do, and world vision, with special commitment to women, children and persons who are poor.
Franciscan spirituality has its roots in St. Francis of Assisi (1181-1226, Italy). Characterized by joy, humility, and solidarity with the poor and with all creation, it is modeled on St. Francis who "did not speak about spirituality so much as he lived his prayer," an early biographer said of him, "he became prayer... and in the intimacy of his relationship with God he would have his followers join him." It is practiced by Franciscan congregations.
Mercy spirituality comes from foundress Catherine McAuley (1778-1841, Ireland). Characterized by mercy and hospitality and special solidarity with women and children, it's practiced by the Sisters of Mercy. In Catherine's words: "Mercy, the principal path pointed out by Jesus Christ to those who desire to follow Him, has in all ages excited the faithful to instruct and comfort the sick and dying poor and in them they find the person of our Divine Lord."
Dominican spirituality has its roots in St. Dominic (1170-1221, Spain). Characterized by open-door hospitality and a commitment to truth, "Dominican spirituality is a matter of keeping partnership with divine compassion." (Erick Borgman, OPL) It is practiced by the many congregations of Dominican sisters.
Providence spirituality is built on the confidence that “If you lean with all your weight upon Providence, you will find yourselves well supported.” (Saint Mother Theodore Guerin, foundress of the Sisters of Providence of St. Mary-of-the-Woods, Indiana) Sisters of Providence seek to “be God’s Providence in the world by committing to performing works of love, mercy and justice in service among God’s people.”
Holy Cross spirituality calls people “to participate in the prophetic mission of Jesus to witness God’s love for all creation.” The Sisters of the Holy Cross minister around the world.
Sisters and Congregations of St. Joseph commit themselves to serving God and “the dear neighbor.” In every encounter with “the dear neighbor,” they hope to respond to the needy Christ in the stranger, simply, wholeheartedly, and without judgment, as Joseph embraced Mary and Jesus in his life.
BVM spirituality comes from Mary Frances Clarke (1803-1887, Ireland to Iowa), who founded the Sisters of Charity of the Blessed Virgin Mary (BVM). Characterized by its origins as a circle of friends committed to one another and to mission, BVM spirituality "is knowing God in the interconnectedness of all beings, in all relationships, in all of life." It is practiced by the Sisters of Charity of the Blessed Virgin Mary.
Benedictine spirituality has its roots in St. Benedict of Nursia (480–543, Italy). Characterized by recognizing the presence of God in each person, it honors a balance of work and prayer and flowers in community, hospitality, and diverse ministries. It is practiced by the Benedictine Sisters of Erie, Pennsylvania, the Sisters of Social Service, and many more. There’s a Benedictine "online monastery" open to all: "Monasteries of the Heart brings the Rule of Benedict, the person, and the community together to do again in our own time what is needed to revive our spiritual energy, our recognition of common values, and a sense of vibrant and effective human community," writes Sister Joan Chittister, its creator.
Sisters of Social Service spirituality draws from Benedictine spirituality and is rooted in "the Gospel call to care for the poor and alienated. The right of all people to live in dignity is at the heart of our work and of our religious faith. Our lives are blessed by the Benedictine values that respect all people and things, cherish the familial warmth of community, make welcome the stranger, and find joy in work and renewal in prayer."
The Sisters, Servants of the Immaculate Heart of Mary draw spiritual inspiration from St. Alphonse Liguori as they “joyfully participate in the redeeming love of Jesus which impels us to proclaim the Good News of God's unconditional love for all. We embrace Mary, the first disciple, as our model of a life rooted in God.” Their many ministries include wonderful online resources and retreats through the Institute for Communal Contemplation and Dialogue.
Sisters of Charity spirituality draws from and expresses the love of God. Many, like the Sisters of Charity of Nazareth, KY, are “impelled by the love of Christ to promote the dignity and equality of women and the oppressed in Church and society.”
Ursuline spirituality draws on the unique gift (charism) of foundress St. Angela Merici: her prayerful, compassionate and active way of being with others.In many different ministries, they focus on transforming lives through contemplation, justice,and compassion.
Vincentians draw inspiration from St. Vincent de Paul and St. Louise de Marillac, who together founded the Daughters of Charity and inspired many congregations with commitment to honor and to serve people who are poor and suffering, who are truly Christ among us, and who inspire us and evangelize us.
Many sisters also draw on Ignatian spirituality, rooted in St. Ignatius of Loyola (1491-1556, Spain) and t he Society of Jesus (Jesuits). Ignatian spirituality "sees God as actively involved in the world and intimately involved with us in every moment and place." The "examen" (not a test at all) is a simple Ignatian method of using our daily experiences in prayer.
And today…
“Life on the Margins: Charismatic Principles for Modern Religious” is a powerful reflection by Sister Mary Pellegrino in America Magazine. She challenges herself, women religious, and all of us: “Works are secondary to charism…. I wonder where my community or any community would find itself if we were to go to the periphery, the margins of our charism today…. Where is the margin of Mercy? Or the periphery of Providence?... Our communities grew and flourished among the most vulnerable and marginalized people of God, where their apostolic energies were most needed in the past and still are today…. We are stewards of the charism, not owners. We know now that our charisms are not confined to vowed, religious life. They are found and flourish among single and married persons and clergy, as well…. Religious life will be evolved by those who are comfortable with chaos and whose preservation of the essential is marked by a humble appreciation and firm grasp of the unmistakable grace of charism as the Spirit’s first, cherished gift to religious life. I believe that one of the most compelling works of religious life today is to discern through the lens of our charisms the moral use of our influence, credibility and resources and to place those gifts in service to the Gospel of Jesus Christ, which has always been a guide for communities living on the margins.”
Six sisters describe their experiences that “Ministries Change, Charisms Remain Vibrant.” They share the diverse, creative ways in which the ministries of their congregations are evolving and how they are moving to ministries of presence, empowerment, and systemic change – all flowing from their charisms.
Each congregation began with a particular woman or man around whom a group formed and grew. What does each congregation emphasize? What is the center of its energy for mission? Each looks to particular forms of passion and love that animated the foundress or founder of the specific community, and many draw on traditions of spirituality that began with great saints. Here are a few, and please email us with expansions, corrections, and links. Below this list are some wonderful recent reflections on charism, as congregations of sisters focus ever more keenly on their charisms as they re-assess their specific works and ministries. A wonderful dynamic is the growth in strong bonds among congregations, too.
Let’s start with a link. The websites of congregations of sisters often speak of their charisms, ministries, spirituality, programs for lay friends, and much more. Now, on to charisms and spirituality:
Augustinian spirituality has its roots in St. Augustine of Hippo (354-430, Algeria). Characterized by a love of truth, it's practiced several congregations involved with education. The School Sisters of Notre Dame, for example, build on that tradition as they follow their foundress, Blessed Mary Theresa Gerhardinger, in a charism of unity, educating in all they do, and world vision, with special commitment to women, children and persons who are poor.
Franciscan spirituality has its roots in St. Francis of Assisi (1181-1226, Italy). Characterized by joy, humility, and solidarity with the poor and with all creation, it is modeled on St. Francis who "did not speak about spirituality so much as he lived his prayer," an early biographer said of him, "he became prayer... and in the intimacy of his relationship with God he would have his followers join him." It is practiced by Franciscan congregations.
Mercy spirituality comes from foundress Catherine McAuley (1778-1841, Ireland). Characterized by mercy and hospitality and special solidarity with women and children, it's practiced by the Sisters of Mercy. In Catherine's words: "Mercy, the principal path pointed out by Jesus Christ to those who desire to follow Him, has in all ages excited the faithful to instruct and comfort the sick and dying poor and in them they find the person of our Divine Lord."
Dominican spirituality has its roots in St. Dominic (1170-1221, Spain). Characterized by open-door hospitality and a commitment to truth, "Dominican spirituality is a matter of keeping partnership with divine compassion." (Erick Borgman, OPL) It is practiced by the many congregations of Dominican sisters.
Providence spirituality is built on the confidence that “If you lean with all your weight upon Providence, you will find yourselves well supported.” (Saint Mother Theodore Guerin, foundress of the Sisters of Providence of St. Mary-of-the-Woods, Indiana) Sisters of Providence seek to “be God’s Providence in the world by committing to performing works of love, mercy and justice in service among God’s people.”
Holy Cross spirituality calls people “to participate in the prophetic mission of Jesus to witness God’s love for all creation.” The Sisters of the Holy Cross minister around the world.
Sisters and Congregations of St. Joseph commit themselves to serving God and “the dear neighbor.” In every encounter with “the dear neighbor,” they hope to respond to the needy Christ in the stranger, simply, wholeheartedly, and without judgment, as Joseph embraced Mary and Jesus in his life.
BVM spirituality comes from Mary Frances Clarke (1803-1887, Ireland to Iowa), who founded the Sisters of Charity of the Blessed Virgin Mary (BVM). Characterized by its origins as a circle of friends committed to one another and to mission, BVM spirituality "is knowing God in the interconnectedness of all beings, in all relationships, in all of life." It is practiced by the Sisters of Charity of the Blessed Virgin Mary.
Benedictine spirituality has its roots in St. Benedict of Nursia (480–543, Italy). Characterized by recognizing the presence of God in each person, it honors a balance of work and prayer and flowers in community, hospitality, and diverse ministries. It is practiced by the Benedictine Sisters of Erie, Pennsylvania, the Sisters of Social Service, and many more. There’s a Benedictine "online monastery" open to all: "Monasteries of the Heart brings the Rule of Benedict, the person, and the community together to do again in our own time what is needed to revive our spiritual energy, our recognition of common values, and a sense of vibrant and effective human community," writes Sister Joan Chittister, its creator.
Sisters of Social Service spirituality draws from Benedictine spirituality and is rooted in "the Gospel call to care for the poor and alienated. The right of all people to live in dignity is at the heart of our work and of our religious faith. Our lives are blessed by the Benedictine values that respect all people and things, cherish the familial warmth of community, make welcome the stranger, and find joy in work and renewal in prayer."
The Sisters, Servants of the Immaculate Heart of Mary draw spiritual inspiration from St. Alphonse Liguori as they “joyfully participate in the redeeming love of Jesus which impels us to proclaim the Good News of God's unconditional love for all. We embrace Mary, the first disciple, as our model of a life rooted in God.” Their many ministries include wonderful online resources and retreats through the Institute for Communal Contemplation and Dialogue.
Sisters of Charity spirituality draws from and expresses the love of God. Many, like the Sisters of Charity of Nazareth, KY, are “impelled by the love of Christ to promote the dignity and equality of women and the oppressed in Church and society.”
Ursuline spirituality draws on the unique gift (charism) of foundress St. Angela Merici: her prayerful, compassionate and active way of being with others.In many different ministries, they focus on transforming lives through contemplation, justice,and compassion.
Vincentians draw inspiration from St. Vincent de Paul and St. Louise de Marillac, who together founded the Daughters of Charity and inspired many congregations with commitment to honor and to serve people who are poor and suffering, who are truly Christ among us, and who inspire us and evangelize us.
Many sisters also draw on Ignatian spirituality, rooted in St. Ignatius of Loyola (1491-1556, Spain) and t he Society of Jesus (Jesuits). Ignatian spirituality "sees God as actively involved in the world and intimately involved with us in every moment and place." The "examen" (not a test at all) is a simple Ignatian method of using our daily experiences in prayer.
And today…
“Life on the Margins: Charismatic Principles for Modern Religious” is a powerful reflection by Sister Mary Pellegrino in America Magazine. She challenges herself, women religious, and all of us: “Works are secondary to charism…. I wonder where my community or any community would find itself if we were to go to the periphery, the margins of our charism today…. Where is the margin of Mercy? Or the periphery of Providence?... Our communities grew and flourished among the most vulnerable and marginalized people of God, where their apostolic energies were most needed in the past and still are today…. We are stewards of the charism, not owners. We know now that our charisms are not confined to vowed, religious life. They are found and flourish among single and married persons and clergy, as well…. Religious life will be evolved by those who are comfortable with chaos and whose preservation of the essential is marked by a humble appreciation and firm grasp of the unmistakable grace of charism as the Spirit’s first, cherished gift to religious life. I believe that one of the most compelling works of religious life today is to discern through the lens of our charisms the moral use of our influence, credibility and resources and to place those gifts in service to the Gospel of Jesus Christ, which has always been a guide for communities living on the margins.”
Six sisters describe their experiences that “Ministries Change, Charisms Remain Vibrant.” They share the diverse, creative ways in which the ministries of their congregations are evolving and how they are moving to ministries of presence, empowerment, and systemic change – all flowing from their charisms.
