Ad Honorem Immaculatae Conceptionis Mariae Oblatio

64 formula of the vows are only a consequence of the religious’s new stance. They are: serving in the Congregation of Marian Fathers of the Immaculate Conception in chastity and with zeal until the end of one’s life; adopting a new way of life associated with it; observing the Congregation’s by-laws, decrees and regulations, being obedient to the Vicar of Jesus Christ and his delegated authority, including other superiors; faithfully observing the vow of poverty and the communal life; and remaining faithful to the teachings of the Church and the vow of blood in defense of the Immaculate Concep- tion of the Mother of the Lord 29 . In his reflections, addressed to the religious and in his writings on the Passion of Christ, Saint Stanislaus indicates the source which gave birth to the act of self-offering ( oblatio ): it is a special relationship with Christ and the ensuing desire to be like Him in His offering of Himself to the Father. This main cause – inspired by faith and love – also takes on other forms, such as love of Christ and care for the salvation of others; a desire to re- turn Jesus’ love and friendship; repentance for sins and a spirit of penance; imitation of the saints in their relationship to Christ 30 . The act of the ob- latio understood as a profession of the religious vows not only expresses the already existing relationship with God, but at the same time, forms and deepens it, gives it a lasting character, and places it within the community of the Church. Summation It seems that, until now, no research has been done on the oblative con- cept of Christian spirituality in the thought of St. Stanislaus. It is possible that no one has yet noticed this very attribute of the spirituality. This con- cept is not only theologically and spiritually profound, but it is also original in the context of Christian spirituality. Usually, the concept of oblation, known in the Judeo-Christian world, as well as throughout the history of the Church, was either associated with making offerings to God (the Old Testament), or had a Christological significance in the aspect of Jesus’ obe- dience, as presented in the Letter to the Hebrews . Or, it expressed two types 29 Cf. Oblatio , op.cit., p. 28. 30 See S. Papczyński, Inspectio cordis, Third Sunday After Epiphany, after the Most Holy Com- munion (a. M.H.C.), 1; Monday After Pentecost, before the Most Holy Communion (b.M.H.C.) 2; Ninth Sunday After Pentecost, b.M.H.C., 2-3; Feast of the Epiphany of the Lord, (b.M.H.C.) 3; Feast of the Assumpton of the B.V.M, (b.M.H.C) 3; Meditation XIX, 2-3; Christus patiens [The Suffering Christ ] pp. 20-21, 28-29; Orator crucifixus [The Crucified Orator] pp. 40-41 .