Our spirituality is born of the legacy left to us by Comboni:

  • the contemplation of the pierced Heart of Christ as we keep our eyes fixed on the crucified Jesus and make his sentiments our own; his unconditional gift to the Father, the universality of his love for the world and his involvement in the pain and the poverty of humanity (cf. RoL. 3)
  • the love of the Cross which calls us to take on the sufferings of our people in Christ. In this we find the true meaning of the spirit of sacrifice which we understand as the willingness to lose everything for God and for the mission.
  • martyrdom: They will consider themselves blessed to be able to offer themselves to lose everything and to die for Him and with Him. (Writings 2722) This is our beatitude. It is the missionary mysticism drawn up by Comboni for us and we are called to live it with a singular passion: “When one really loves Christ, then deprivation, sufferings and martyrdom are sweet”.

Comboni points to Mary as the companion on our journey, the woman of the Hour, the woman who stands at the foot of the Cross.

Comboni identifies us as women of the Gospel who must not be afraid to dare.

In the General Chapter of 2004 we felt it was imperative to deepen our understanding of the
mysticism of daring:

  • to remain close to Mary at the foot of the Cross (Jn. 19:25) and to all who are crucified today, as women carried away under the impetus of that love and set alight by the divine flame (Writings, 2742). Though they knew that, as women, they might not be believed, (Lk. 24:10) the witnesses of Calvary became daring and courageous apostles in the proclamation of the Resurrection
    the mysticism of the proclamation;
  • to live the difficulties of our personal and Congregational history and the history of our people like the woman of the Apocalypse, respecting the Hour in which we wait for a new life, and for new movements of the Spirit of God (Writings 464) 
     mysticism of patience;
  • to take the first step on the paths of reconciliation, overcoming the dualism and ambiguity of language, healing our memories, offering and accepting forgiveness for a renewed relationship within the cenacle and without, as a gesture that will transform the world
    mysticism of forgiveness;
  • to be like the anonymous women of the Gospel who mingle with the crowd, the women of our present history who protect and sustain life at all levels. To know how to decrease so that others may increase, knowing that the witness has been given
    mysticism of the hidden stone
  • to make common cause in the daily lives of our people, allowing ourselves to be touched by their wounds and to enter into their sufferings: my whole being trembles with compassion (Hos. 11:8) to the point of shattering schemes, denouncing violence and being willing to be condemned if it would help them (Rom. 9:3) 
    mysticism of compassion.