Ageing with grace is a journey every human being undertakes; a passage marked by change, growth, and, at times, vulnerability. For men and women in religious life, this journey carries unique spiritual, communal, and pastoral dimensions that not only enrich and deepen the experience but also make each individual an integral part of the community. The reflections shared by Rev. Fr. Anthony Egan, SJ, and Sr. Wamuyu Wachira, IBVM, invite us to look beyond stereotypes of old age and see it as a vocation in itself; one that calls for grace, dignity, and deeper communion with God and others.

Ageing: Between Grace and Struggle

Fr. Egan reminds us that ageing evokes mixed feelings. Some embrace it as a season of wisdom and grace, while others struggle with the loss of abilities they once took for granted. This tension is not unique to clergy and religious — it is a universal human reality. Yet, within religious life, it takes on deeper meaning. Years of dedicated service to the Gospel culminate in a stage where active ministry may give way to a more quiet and contemplative presence. This shift is not retirement from vocation; rather, it is a transformation of it.

The Bible consistently honors age as a source of wisdom. From Job’s recognition that “long life brings understanding” to Proverbs calling grey hair “a crown of glory,” Scripture affirms the value of the elderly. In the New Testament, although direct references to ageing are fewer, the examples of Simeon and Anna in the temple demonstrate the dignity of old age as a time of prophecy, prayer, and blessing. This recognition of the elderly’s value reflects Gospel values and is a testament to their integral role in the community.

A Theology of Ageing

Catholic theology sees the human person as Imago Dei — made in God’s image and destined for eternal communion with Him. Ageing, then, is not a mistake or a decline to be lamented; it is part of the divine plan, the “final stage of human maturity,” as St. John Paul II wrote. For religious, it becomes a unique call within a call — a vocation to witness God’s fidelity through prayer, presence, and endurance.

In this light, the ageing body, even in weakness, remains a sacrament of grace. As Sr. Wamuyu emphasises, the call to be with Christ and to be sent never expires. Retirement is simply a new phase, one that can be lived with purpose, creativity, and joy.

Vulnerability and Safeguarding

Ageing also brings vulnerabilities — physical, emotional, social, and even spiritual. Sr. Wamuyu outlines three key factors that can increase vulnerability in religious communities:

1. Living Conditions – Accessibility, safety, and community design affect well-being.
2. Socioeconomic Factors – Financial security, access to healthcare, and social inclusion matter deeply.
3. Exposure to Hazards – From violent contexts to natural disasters, preparedness is crucial.

Safeguarding the elderly is not merely about avoiding abuse; it is about actively ensuring dignity, care, and empowerment. This includes listening to their voices, involving them in decision-making processes, and creating environments that foster their growth and well-being.

The Vows and the Reality of Ageing

Religious vows take on new dimensions in later life:

• Poverty becomes a lived experience of dependence on others.
• Chastity calls for deep respect and protection from any form of exploitation.
• Obedience must never become an excuse for silencing the elderly; their wisdom and perspectives are treasures for the community.

These vows, when lived well, invite both young and old to mutual respect, compassion, and understanding.

Community Life: Integration Over Isolation

One critical question is whether elderly religious should live separately or remain integrated into mixed-age communities. Both Fr. Egan and Sr. Wamuyu caution against unnecessary segregation. Intergenerational living enables younger members to draw on the wisdom of elders, while the creativity of the young energises older members. However, where specific medical care is required, specialised facilities may be necessary.

Integration requires intentional effort, from ensuring physical accessibility to fostering open communication and conflict resolution skills. Communities should resemble families, where members of all ages interact, support one another, and learn from each other.

Addressing Bitterness and Maintaining Zeal

Some elderly religious people experience bitterness, feeling unappreciated or sidelined. Often, this stems from not being heard or from unresolved frustrations that predate retirement. The solution lies in consistent dialogue, affirmation, and creating opportunities for meaningful participation. A passion for ministry can be nurtured through ongoing spiritual formation, intellectual engagement, and encouragement of personal interests — even in later life.

As Fr. Egan notes, some religious maintain a “novice’s zeal” into their 80s, while others lose it much earlier. The difference often lies in cultivating a lifelong habit of prayer, reflection, and openness to growth.

Training and Formation for All Ages

Both speakers stress the need for ongoing formation — not only for those approaching retirement but for all members of religious life. This continuous training, which should cover practical caregiving, understanding age-related conditions like dementia, and nonviolent communication to prevent conflict and abuse, ensures that all members are equipped and prepared to care for their elderly confreres and sisters. It also fosters a culture of respect and inclusion within the community.

A Witness to the World

How religious communities treat their elderly can be a powerful countercultural witness. In societies where ageing is feared or the elderly are marginalised, sometimes even accused of holding harmful superstitions, the Church can model respect, inclusion, and the celebration of life’s later seasons.

Pope Francis, in Fratelli Tutti, urges us to “reawaken the collective sense of gratitude, of appreciation, of hospitality which makes the elderly feel like a living part of the community.” This is not sentimentalism — it is Gospel living.

A Call to Action

Ageing with grace and safety in religious life requires intentionality. Communities must:

• Provide adequate care and facilities without isolating the elderly.
• Empower all members to speak and be heard.
• Integrate safeguarding into the fabric of daily life.
• Nurture spiritual passion at every stage of life.
• Model intergenerational respect and learning.

In the end, as Karl Rahner reflected near the close of his life, “The real high point of my life is still to come, the abyss of the mystery of God… caught up in God’s love and mercy forever.”

May our care for the elderly in religious life reflect that same hope, not as a theology of decline, but as a journey toward fulfilment, rich with wisdom, witness, and the unshakable joy of the Gospel.