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Religious life in Ecuador can be viewed within the broader context of Latin America. It is a land of contrasts: rich in natural resources, yet groaning for the values of the Reign of God; steeped in culture and diversity, yet yearning for justice, equality, solidarity and peace. Globalization is widening the cavernous gap between the rich and the poor, individualism is infiltrating the culture, and exploitation is victimizing the poor and the desperate, especially women and children. Within this stark landscape, religious life in Ecuador is experiencing a transformation. As in the United States earlier in our history, religious communities in Ecuador had become increasingly institutionalized. Through the initiative of “La Conferencia Latinoamericana de Religiosos” (CLAR), Ecuador and other Latin American countries are moving through a process of renewal. It is called, “El Camino de Emaús” (The Road to Emmaus). Latin American religious communities are reflecting upon themselves in the context of contemporary society and planning renewal based on those reflections. Areas of focus are: option for the poor, women and the feminine, liturgical renewal, option for youth, and new ecclesia. These themes were selected in light of pressing issues of our time. The Ecuadorian Religious Conference, “La Conferencia Ecuatoriana de Religiosos” (CER), as part of the broader entity of CLAR, is participating in the renewal process. Approximately 22 communities comprise CER. Many were originally founded outside of Ecuador, but some claim Ecuadorian roots. The communities contain Sisters from Spain, Italy, the United States, and other countries as well as Ecuador. Women and men religious in Ecuador are responsible for a wide variety of ministries which respond to the needs of the poor, a vast majority of the population of the country: schools, orphanages, clinics, soup kitchens, shelters, etc. The communities, through the renewal process, are asking deeper questions concerning identity, charism and spirituality in the face of grueling realities confronted daily in this society. As Father Ignacio Madera Vargas, SDS, of CLAR insists, religious communities in Latin America must identify themselves as followers of Jesus Christ with a fascination for the Reign and its grand values of justice, truth, solidarity and peace for and with the marginalized. In Ecuador, CER manages an inter-congregational formation program. As in the United States, Ecuador is experiencing a scarcity of vocations to religious life, though the numbers of new members are generally higher. Young women and men religious will need to learn to collaborate between communities. The program is broad and variable and covers topics essential to living religious life in contemporary society: vows, prayer, bible, liturgy and Christology, as well as psychology, community relations, communication, discernment, sexuality and national reality (of Ecuador). New members tend to be quite young (between 18-20 years old). Most women religious in Ecuador wear habits and their authority structures resemble that of U.S. religious congregations prior to the 1960s. But the spirit of these men and women is passionate, caring, dynamic and forward-looking. The renewal process has potential for marvelous outcomes. Though we are small in number, (four vowed sisters and two novices), BVMs make up part of religious life in Ecuador. BVM novices Saskia Alquinga and Alegría Chunganá (see p. 13) will pioneer the discovery of what it means to be both Ecuadorian and BVM Sister.
Their culture has much to teach our community. Together, we will encounter how our presence in Ecuador will contribute to the realization of the Reign of God. About the author: Luann Brown, BVM teaches special education at Nuevo Mundo in Guayaquil, Ecuador and has coordinated the House of Discernment for Ecuadorian women considering religious life as a BVM. Return
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