Church and New Document Governing Nuns

In April 2014 CICLSAL - The Vatican Congregation for Institutes of Consecrated Life and Societies of Apostolic Life sent a questionnaire to the monasteries of contemplative women ("cloistered monasteries") requesting their response to an attached questionnaire. In 2008 the Congregation held a Plenary Assembly concerned with "The Monastic Life and Its Meaning in the Church and the World Today". Currently ecclesial legislation regarding monasteries of nuns is governed by the Apostolic Constitution entitled "Sponsa Christi" promulgated in 1950 by Pope Pius XII. 

 

To inform the work of the Congregation in preparing a new document a questionnaire was sent out with a return date of September 2014. The new document is to be promulgated during the Year of Consecrated Life which begins Advent, November 30, 2014 and will end on February 2, 2016, the World Day for Consecrated Life.

 

The essay below is my own general response which has come out of our community deliberations in response to the questionnaire.
 

 

Answer the Call:

General Response to Questionnaire 

from 

Congregation for Institutes of Consecrated Life

 and Societies of Apostolic Life

Sr. Hildegard Pleva, OSsR

In concert with the desires of Pope Francis, the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life has been directed to prepare a proposal for a new apostolic constitution for monasteries of nuns, a successor to Sponsa Christi promulgated in 1955 by Pope Pius XII.  It is possible to discern within this directive an invitation offered by our loving God. A call can be heard; a call issued to our Church which, having entered the 3^rd millennium, is invited to affirm the dignity of all women created in the image and likeness of God and particularly women of our faith baptized into the Paschal Mystery of the life, death and resurrection of Jesus the Christ who is priest, prophet and king.

 

In formulation of the proposed Papal document, the first of its kind in the 21^st century, the Congregation, cognizant of current theology and scripture interpretation with regard to women as well as the cultural and societal norms of our period in history, can be attentive to the signs of our times. Recognizing the import of these factors, the new document should assert the dignity of women, render respect, declare trust and, by its stipulations, affirm the full equality of women in the Church and society, both secular and ecclesial.

The regulations concerning Papal Enclosure were first promulgated over 1,000 years ago. Analysis by historians has revealed that these regulations and their periodic reiteration in a variety of documents were rooted primarily in the political, economic and cultural context of times long passed; more rooted in constructs and circumstances long passed than in any purely spiritual value. To this day anachronistic provisions are draped with the cloth of spirituality.

Just as apostolic congregations of women are largely self-determining in the manner in which they live out their vows and fulfill their stated active apostolic purpose to serve the needs of the people of God, women in solemn vows and committed to the apostolic work of prayer, should be similarly self-determining of the manner in which they remain committed to and exercise their vowed ministry. In this way their dignity and equality in the ecclesial setting would be affirmed.

In the matter of interaction with the world at large and the ways in which modern technology can present a challenge to contemplative life, contemplative women, in accord with the philosophy described here, should be paid the respect and trust that their dignity and equality merit. They have the ability to self-manage the circumstances of their lives and the availability of new technologies in a manner that supports contemplation, corporate prayer, and community life in accord with their varied charisms while remaining focused upon the apostolic work of prayer for our Church and our world. The current technological challenge is not a new species of development. In the 16^th century there was the appearance of the printing press. The 19^th century brought with it the telegraph and telephone. In the 20^th century we dealt with the advent of the automobile, television and mass media. All of these the challenges were weathered as this question was answered, “How can we use this development to foster faith, prayer and community (local as well as international) but not allow it to destroy the focus of our charism and crumble the enclosure of our hearts?” Contemplative women can be trusted today to answer the same question with great integrity and to respond appropriately to current technological developments in computer sciences, the ability to access to the Internet and the availability of social media.

The document under consideration can express this trust in allowing mature women who are committed to their vows and the person of Jesus to formulate the question over and over as the times demand and to continue to live lives centered on Jesus, pledged to Gospel values and determined to preserve contemplative life dedicated to the apostolic work of prayer.

Boomer In Between

Dad and I celebrating his 90th birthday 2011 

Go to
http://www.facebook.com/SisterHildegard
for pics

In the 25th year of their marriage, as if in celebration of a finally empty nest, my parents moved into a new home. Now, in the 70th year of a long love affair, they are newly separated by the vagaries of dementia in my mother and an ever growing physical weakness in my father. These days I live in their love nest caring for Dad while shuttling back and forth to visit my mother.

Friends have told me how fortunate I am to have my parents with me for so long. Mom is 88 and Dad is 91. Part of that 'greatest generation', they married young. She was barely 18 and he a 21 year old sergeant in the Army Air Corps soon headed for the Pacific. Before he was shipped out Mom joined him in places like Meridian, Mississippi and, Coffeeville, Kansas. Thus was I conceived. Born in the middle of 1945, technically I am not one of the Baby Boom Generation cohort of 1946 to 1964. Yet I have always felt part of the advance guard, one in the first lines of the cohort and sharing its sociological features.

When parents marry young, bear children quickly, live to ripe old age and then begin to need care, their children have already entered into the last stages of their own lives. In addition, these children have off spring of their own; children with whom they strive to remain connected. Not to be forgotten are grandchildren clamoring for loving attention.

Thus the shift in gears indicated here in January has brought the reality of many of my generation; extended family in both directions, calling for connection and perhaps, in the end, physical care and assistance in dismantling what remains of lives well lived.

 

New editorial policy here will include whatever strikes the fancy of this contemplative monastic nun temporarily on hiatus; of a very mature women (at least in age) with history as wife and mother, teacher and librarian, artist of sorts, and caregiver. All these, the reflections of a boomer in between.

Contemplative Prioress Filled with Spirit

Sr. Moira Quinn, OSsR
Prioress

On September 25 we had our monthly celebration of "Little Christmas" remembering in a special way the Incaration of Jesus our Redeemer. As is the custom we renewed our vows at Midday Prayer after our prioress had shared with the community some inspiring words.

Remember the Call

Music: Do You Remember the Call

 

It has been quite a year.  I don’t remember the last time I gave the prioress’ ferverino on the 25^th!   Nevertheless, here we are in the early days of autumn renting space in Cabrini on the Hudson.  Soon the leaves will begin to change color and then leaves will float gently to the ground and decompose back into the earth to replenish the soil for new life to take root.

In remembering the Incarnation and remembering our call we harken back to

the ‘Gospel seeds’ that were planted in our hearts: seeds that took root and grew into tender green shoots that eventually became tall and strong over the years in the light of Christ.  And now, basking in the Son’s rays, we trust in the journey thus far and gather our collective wisdom and insight and mulch them into ground of our beings and water them with hope in preparation for whatever future God has in store for us.

We live our Redemptoristine life in hope that we will still flourish because ‘Hope is the power of Jesus Risen in us.’  (Constitution and Statutes  135)  What that will look like we don’t know.  New life is hiding.  Perhaps what we do, how we live our contemplative life now, will plant new gospel seeds somewhere else that will take root and grow. In order to flourish and generate new life for the Order new planting may be called for: new planting in the salvation history of the people of God, new planting in the culture and the times in which we live, new planting of the contemplative monastic structures by on-going formation, dialogue, conversion and adaption for the sake of a deeper renewal of the charism of the Order of the Most Holy Redeemer. 

Through the inspiration of our Incarnate Lord, generations of Redemptoristines before us have planted seeds in the world to ‘be a visible witness and a living memorial of the Paschal Mystery of Redemption in which the Father has accomplished His plan of love through Christ and in the spirit.’ (Constitution and Statutes #1)

In all our joys and sorrows, challenges and achievements, sisters young and sisters aged with wisdom have courageously lived in their lives the Paschal Mystery just like our foundress Ven. Maria Celeste.   

Jesus promised Celeste, therefore us, that when we ‘leave everything in his hands all things will fall into place for the best purpose!  (So) with faith, believe in him; with hope, keep your every good secure; and love only him, as the Lord of your heart and as the Life in which you live!’ (Florilegium 101)

We have offered to the Incarnate Lord, our Holy Redeemer, our life of praise and intercession by faith in the living Christ in response to the love God has bestowed on us through the Son.  May the ‘Consoling Spirit who gathers us together help us live in unity’ (Constitution and Statutes #3) and continue to grow into the fullness of Redemptoristine life in our changing times. 

Remembering our call and the seeds of Love planted within our hearts let us renew our vows.

Profession of Vows

 

 

Loving Lord and Father, you have called me to relive

in myself the Mystery of Jesus, your well-beloved Son
and to be a living memorial of it, and, under the
inspiration of the Holy Spirit to pour out on the world

the light of your love, shining on the face of your Christ,
the Savior of the world.

 

 

To perfect in myself the union with the mystery of the
death and resurrection of Christ, begun in Baptism, to
glorify your name and for the redemption of humanity,
I wish to confirm my first consecration by a new covenant.

 

 

For this reason, in communion with the whole Church, I
profess vows of poverty, chastity and obedience according
to the Constitutions and Statutes of the order of the Most
Holy Redeemer.

 

 

I trust in your mercy, O my god, with the maternal help of
Mary, Mother of Christ and our Mother, to remain faithful

to my covenant.

 

 

 

Feast of Hildegard of Bingen

Hildegard of Bingen:
Abbess, Mystic, Prophet, Author, Musician (1098-1179)

Hildegard's feast has been set in the Roman Martryology for centuries but it is only now that she is being officially declared a saint AND Doctor of the Church. She will be the 35th individual declared Doctor of the Church and the fourth woman after St. Catherine of Siena, St. Teresa of Avila and St. Therese of Lisieux. We were given hints that Pope Benedict XVI  might make some proclamation of Hildegard when he spoke of her frequently in his talks in 2010-11. The early effort to officially canonize her suffered from neglect but she was canonized by acclamation in Europe, especially in Germany. It seems that the Pope will present her name and about 20 others to the upcoming Synod of Bishops in Rome. Also on the list are two Americans, Kateri Tekakwitha and Sister Mary Ann Cope of Molikai.

 

Research for revision of material for my presentation at Holy Cross Monastery on October 10 has brought a great discovery. A doctoral student at the University of Tennessee, Allison Elledge has written a number of very significant papers on Hildegard. She has made great use of new translations and her own linguistic skills. Her great success is to view Hildegard in her time and place rather than through the lens of our experience. She down plays the feminist but emphasizes the freedom of the prophet and the calls to reform issued by Hildegard in her texts, letters and sermons. There are a number of papers so just Google.

 

For other words about Hildegard search this blog. Use the search box in the side bar to the right.

Sister Maria Linda Magbiro, OSsR

Profession of Solemn Vows

in the

Order of the Most Holy Redeemer

"We rejoice in the Lord, always."

Saturday, August 11, 2012

Cabrini Chapel, West Park, New York

Enjoy a slide show of the profession celebration.

Click here.



Redemptoristine Contemplative Insight

New Book Published by Redemptorists

Congregation of the Most Holy

Redeemer

(from the back cover)

Redemptorists have a common language. There are words, however, make us sometimes ask: "I wonder how that is understood in our history and tradition?" The Lexicon focuses on key words and concepts...in Redemptorist history, tradition and spirituality...It is not meant to be just an academic addition to the bookshelf. 'Reflection Questions' at the end of each entry are designed to stimulate internal contemplation and external discussion...A resource for ongoing formation.

This book has been along time in coming. Rather than being a dictionary of key words and concepts , it is a far more informative and useful collection of brief essays on key people, topics, and spiritual concepts in the Redemptorist tradition. As example, these topics fall under the letter 'r': recollection, reconciliation, Redeemer Jesus Christ, Redemptorist family, Redemptoristines, restrusturing, resurrection, review of life, revivalism.

One of the editors and author of many of the Lexicon's entries is Father Dennis Billy. Over htree years ago he asked me to write the entry for the key concept of Redemptoristine spirituality "viva memoria" or living memory. The inspiration for this insight into the mystical life was received by our foundress Ven. Maria Celeste Croastarosa. Her insights and her Rule of Life preceeded that of St. Alphonsus Liguori. Since they were friends during the ciritical days of the founding of our Order and less than two years later the beginning of his congregation, they influenced each other. Each saw the need to live so much in the virutes of Jesus Christ that one is transformed into a "viva memoria" a living memory of Jesus the Redeemer. Maria Celeste's way was through solitude, silence, and contemplation and that of Alphonsus through pastoral and ministerial devotion to the poor and most abandoned.

The following is the full text the of the entry "VIVA MEMORIA" , p.289

               The words “viva memoria”, commonly translated as “living memory” or “living memorial”, are both the core and general theme of the charism or spiritual mission of the Redemptoristine Nuns (Order of the Most Holy Redeemer). These words are product of the mystical inspirations of the Venerable Maria Celeste Crostarosa. When Maria Celeste (1696-1755) and St. Alphonsus Liguori (1696-1787) met in 1730 each was at a critical point in life and spiritual development. Alphonsus became a supporter of Maria Celeste and, in turn, her mystical inspirations influenced his effort to found the Redemptorist Congregation. Key elements of her inspired Rule were adapted and appear in various versions of the Redemptorist Rule.

                The words “living memory” first appeared in the rule for contemplative religious life revealed to Maria Celeste. Following her reception of the Eucharist on April 25, 1725, she ‘heard’ these words in her mystical prayer: “…I have been pleased to choose this Institute to be a living memory and image of the works of salvation and love accomplished by my Only-Begotten Son during the thirty-three years he lived as man in this world.” The dynamic concept of “living memory” is a variation on the theme of imitation of Christ as a means of attaining holiness of life and union with God. However, “living memory” moves beyond imitation into personal transformation in Christ. It is a constant and dynamic process by which one is changed interiorly, gradually stripped of the false self, so as to reveal the Christ dwelling within. In accord with the intention of God the Father, this is the Jesus in whose life we were intended to participate by virtue of his Incarnation as a human being. Gradual revelation of the dynamic life of Jesus within the soul makes present in our world and time the person and works of Jesus Christ. According to Maria Celeste, the constant and dynamic personal spiritual process of transformation is accomplished by the power of the Holy Spirit in an environment born of virtue and availability to God in times of silence and solitude.

             Maria Celeste Crostarosa, like St. Alphonsus Liguori, was born in Naples. At the time of these revelations, she was living in Scala, a hill town outside the city, among a community of contemplative nuns following the rule of the Order of the Visitation but not officially attached to them. Maria Celeste’s spiritual director and co-founder of the monastery, Bishop Tommaso Falcoia, was also an advisor to Alphonsus.  In 1730, Bishop Falcoia, uncertain about the reliability and soundness of Maria Celeste’s inspiration for a new institute, requested that Alphonsus visit the monastery, investigate the situation and present his recommendations. After interviewing Maria Celeste and all the sisters who were considering adoption of the rule she proposed, Alphonsus concluded that Maria Celeste’s project was divinely inspired. In further discussions with the nuns he persuaded them to accept the new rule. On the Feast of Pentecost in May 13, 1731 the community began living contemplative monastic life as the Order of the Most Holy Savior (eventually changed to Holy Redeemer). However, the exact text of the rule they would follow remained in dispute.    

              For almost two years the friendship between Maria Celeste and Alphonsus developed. He shared with her his inspiration to found a congregation of priests to serve the poor and most abandoned. His vacillation in the matter seems to have come to an end only when Maria Celeste reported her mystical vision of him as a founder. Alphonsus gathered a few confreres around him and the Congregation of the Most Holy Savior came into being in the guest house of the Scala monastery on November 9, 1732.

             During this period controversy about the exact points of the rule for the new Order was escalating. The principle conflict arose between Maria Celeste and Bishop Falcoia; she favored the original rule as inspired while he proposed changes according to his own views. Alphonsus, wedged between two strong personalities, each of whom called for his allegiance, began to support the Bishop and soundly scolded Celeste. The situation, further complicated by factions within the community of nuns, came to a head in May, 1733 when the Bishop presented an ultimatum to Marie Celeste. She agreed to accept the altered rule and to live by it within community, but she could not agree to accept the Bishop as her spiritual director for life. She was expelled from the monastery, eventually creating a new foundation in the city of Foggia in 1738.

For Maria Celeste, the realization of the living memory of Christ in each nun would be accomplished through development of nine virtues (later increased to twelve by Bishop Falcoia who added faith, hope and love of God): union of hearts and mutual charity, poverty, purity, obedience, humility and meekness of heart, mortification, recollection and silence, prayer, self-denial and love of the cross.

                Studies of the various early (18^th century) versions of the Rule for the Redemptorist Congregation indicate that key elements, especially personal pursuit of the twelve virtues as the means of spiritual transformation were directly influenced by the original rule received by Maria Celeste. By this participation in the life of Jesus, the individual becomes a living memory of the Savior, the active presence of Christ in the world. From an early rule formulation: “…All those called to this Institute are to esteem highly and rejoice in such a calling and are to strive as much as possible to make themselves living copies of that divine model, becoming like the life of the Savior…(Complesso, 1732) The first sentence of a later formulation of the Rule, “The purpose of the new and least Institute…is none other than to imitate, as much as possible with divine grace, this divine Master and model…” (Compendio of Bovino, 1745). Primitive Rule of the Redemptorists begins, “The purpose of the Institute is that of the closest imitation of the most holy life of our Savior Jesus Christ and of his most adorable virtues.” (Text of Conza, 1747) This is the first text of the Rule approved by the Congregation as a whole.  All of these documents express two ends or purposes for the Congregation: to live as Jesus Christ and to be in missionary service of the poor and most abandoned.  

            Other evidence indicates the extent to which the inspiration of living memory influenced early Redemptorist spirituality. In 1741, Alphonsus wrote that Gioacchino Gaudello, the first to die in the Congregation, “…manifested to all the life of Jesus Christ.”  When Vito Curzio, the first brother in the Congregation died in 1745, Redemptorist Giovanni Mazzini eulogized him saying he had “achieved his objective to become a living copy of Jesus Christ.”   

            

             Nonetheless, as Alphonsus earnestly labored to obtain approval in Rome for the Rule of his congregation,  texts clearly began to depart from early versions which retained so much of the flavor of the Rule of Maria Celeste as revised by Bishop Falcoia. In order to receive official approbation of the Rule concessions were made in terms of emphasis and format and primary influences were obscured.

             Today, interpretation of “living memory” is appropriating theological understandings of the Eucharist memoria or memorial of the Mass. In the words of consecration (the institution narrative or anamnesis) not only is the Body and Blood of Jesus made present under the appearance of bread and wine, Jesus Christ and all of the Paschal Mystery are also made present and active among us. We are not merely remembering Jesus’ life and death or imitating the last supper with his disciples. Those events are rendered as living and actively working in their redemptive power for the world in our time. By our presence and expression of faith we too become gifts transformed. The level of participation penetrates even more deeply if the community offers itself along with the gifts of bread and wine, uniting itself with the words of the Eucharistic Prayer III, “Father we bring you these gifts. We ask you to make them holy by the power of your Spirit, that they may become the body and blood of your Son, our Lord Jesus Christ.”

            The theologian, Johannes Metz (1928 - ) wrote that consecrated religious fulfill an important role in the Church. “…They press for the uncompromising nature of the Gospel and of the imitation of Christ. In this sense they are the institutionalized form of a dangerous memory within the Church.” Proclamation of the memory can be dangerous as it may be threatening to the status quo in any institution and to the norms of the surrounding culture. The living memory spoken of here is the dangerous living reminder of God’s redemptive love, of the desire of God to be incarnated in every human being, of a divine reality open for participation by all humanity.

             For Redemptoristine and Redemptorist religious in our time, transformation into the life of Jesus Christ remains primary. The chief means to this end continues to be the ascetical practice of living the virtues of Jesus, living his life, death and Resurrection, the entire Paschal mystery within the community. In this shared charism, community life, human relationship at every level, is the locus of those who would become “viva memoria,” living memories of the generous love of the Redeemer. The invitation of God, to participate in divine life and divine love in such a way as to become a living memory of Jesus Christ is the missionary message of  everyone who promotes the Redemptorist/Redemptoristine charism.

For Reflection

1. To what extent is the imitation of Christ a conscious part of your spiritual practice?
2. How might the ideal of becoming a living memory of Christ be manifest in your own life?
3. How can the connection between living memory and the Eucharist made here enhance understanding of both the Liturgy and practice of the virtues?
4. How has your appreciation of the Redemptorist charism and mission been expanded?

Bibliography

Constitutions and Statutes – Congregation of the Most Holy Redeemer. Rome: General Curia         C.Ss.R., 1982.

Constitutions and Statutes – Order of the Most Holy Redeemer. Rome:1985.

Founding Texts of Redemptorists Early Rules and Allied Documents, edited by Carl Hoegerl.        Rome: Collegio Sant’Alfonso, 1986.

Lage, Emilio. “Suor Maria Celeste Crostarosa e la Congregazione del SS. Redentore,” in La          Spiritualita di Maria Celeste Crostarosa, edited by Sabatino Majorano, 120-131. Materdomini, Italy: Editrice San Gerardo, 1997.

Metz, Johannes. Followers of Christ – Perspectives on the Religious Life. Translated by Thomas    Linton.  Mahwah, NJ: Paulist Press, 1978.

Oppitz, Joseph. The Mystic Who Remembered – The Life and Message of Maria Celeste     Crostarosa, O.Ss.R. Esopus, NY: Redemptoristine Nuns of New York, 2003.

Pleva, Hildegard Magdalen. “A Charism Illumined: Eucharistic Anamnesis and ‘Viva       Memoria’.” Review for Religious 63.1 (2004): 40-52.

Raponi, Santino. The Charism of the Redemptorists in the Church – A Commentary on the             Constitutions. Rome: The Center for Redemptorist Spirituality, 2003.

                                                                        Sr. Hildegard Magdalen Pleva, O.Ss.R. 12/08



Contemplative Nuns Begin Novena

Novena for the Feast
of Mother of Perpetual Help
Begins Today

Today we announce the beginning of our annual novena to Mother of Perpetual Help. For those who have not received it, I post the 2012 edition of our annual novena letter written by our Prioress Sr. Moira Quinn which was sent out a few weeks ago via surface mail. Please do join us in offering the daily prayer given at the end of the letter. We are united in prayer for a myriad of personal intentions we are receiving. We are also united in prayer for peace in our world, our Church, our communities and our families. 

Although we are not having our usual Tridiuum Masses in the evening prior to the feast we do invite you to join us at 8:00am Mass daily during all the days of the Novena (Sunday at 11:00am). We are located at Cabrini West Park, Route 9W, West Park.

Dear Friends,

In our Advent letter we came to you in the posture of Naomi and Ruth, Mary and Joseph: standing together at the crossroads journeying to a new home.  This Easter season we are now traveling on the Road to Emmaus: bewildered by what has happened, yet walking with Jesus. We beg Him to “Stay with us,” along the journey.  We have “…recognized Him in the breaking of the bread,” and say to one another, “Were not our hearts burning within us while He was talking to us on the road!” 

As we write this letter we we still find ourselves "on the road." We have been on the road since spring 2011. After a long search we thought we had found a new home in New Jersey but it was not meant to be. So we continue our search.

Eleanor Roosevelt once said, “Women are like tea bags; you never know how strong they are until they’re put in hot water.”  Our strength, over the last year since we began our search, has come from the Lord, Mary, our Mother of Perpetual Help and so many wonderful people, like you, who have supported us with your prayer, love and friendship.  

Because of this development, we are going to move temporarily into the lower level of Cabrini on the Hudson in West Park.  It is only about five miles south of our Esopus monastery on 9W.  We will have access to their chapel upstairs for our daily Mass.  We will keep the same schedule of 8:00 a.m. Mass Monday through Saturday and 11:00 a.m. on Sundays.  Thankfully, we will still be close to the Redemptorists, our friends, associates and doctors and will be able to keep our post office box in Esopus.  After we settle in, we will renew our search of where the Lord is leading us.

As we do at this time every year, we invite you to participate in our Annual Novena in Honor of Our Mother of Perpetual Help, June 19-27^th.    As Jesus turned to his mother Mary when he was frightened, so we also confidently turn to our Mother of Perpetual Help and invoke her powerful intercession for all our needs and of those of the world.

Because of circumstances beyond our control, we are saddened to inform you that we will not be holding a public Triduum in honor of our Mother of Perpetual Help this year. 

Please keep us in your prayers, and send us your intentions to be placed before the icon of our Mother of Perpetual Help in our chapel as you join us from home throughout the novena, June 19-27:

                               NOVENA PRAYER

All:    Holy Mary, help all in distress,

encourage the fainthearted, console the sorrowful,

be the advocate of all clergy and religious,

strengthen family life,  bring peace to our  world,

intercede for all God’s holy people,

let all feel your aid who implore your Perpetual Help.

       Our Mother of Perpetual Help, pray for us.

      That we may be made worthy of the promises
  of Christ.

   O Lord Jesus Christ,

who has given us your Mother Mary

whose miraculous image we venerate,

to be our Mother, ever ready to help us,

grant we pray, that we who earnestly implore her aid

may deserve to enjoy perpetually

the fruit of your Redemption.

You who live and reign for ever and ever.  Amen.

 Pleace and blessings be yours

and may our Mother of Perpetual Help

be your strength in all your needs.

Your Redemptoristine Sisters

Contemplative Nuns Relocate

Current News ...As Promised

         The Redempstoristine Nuns, formerly of Esopus, New York are eager to remain in contact with all their friends. We are newly relocated to the grounds of Cabrini West Park along Route 9W, just five miles south of our old home. In the last year and a half our community has followed a demanding path, searching for and investigating scores of possible sites for a suitable permanent home. There were great hopes for a former friary in an urban area of New Jersey where we could happily relocate and be part of the local Church community in a new way. Unfortunately issues involving a buried leaking 4,000 gallon fuel oil tank made it necessary to withdraw from the purchase contract at the end of April. There remained little more than a month in which to find a temporary home for the community and its monastic furnishings.

          Our current home includes the lower level of the administration building (kitchen, dining room, common room and nine bedrooms with baths), two offices on its first floor, use of a lovely chapel and ample space for storage.  The view of the river fills us with awe. May not seem possible but it is an even more beautiful view than the one offered by the Mount. However, our presence on the property is invisible to those passing by.

Except for the time of daily Mass, visitors must ring the bell at the side service entrance to access the Redemptoristine quarters. The common room has been arranged to accommodate the cape sewing room (in full swing at the height of the season), computers and mailroom as well as makeshift community room space. While far from ideal, we are nonetheless grateful to the Missionary Sisters of the Sacred Heart for their willingness to rent this space to us at such short notice. In the spirit of Mother Cabrini they have once again welcomed immigrants into their midst.

          The move itself was quite a marathon – three days of packing by the movers, two days of loading trucks and two more days of unloading. It was a blessing that we were able to welcome the return of our older sisters from a Carmelite monastery the day after the movers left. Our first Mass took place the next day, Trinity Sunday. The sisters who facilitated the move appreciated three days of generous overnight hospitality from the Benedictine Sisters in Kingston.

          We will be taking some time to recuperate from the rigors of transition and formulate a plan for the next stage of their journey. We pray for the guidance of the Holy Spirit in our discernment and count on the support of your prayers. Mailing address and telephone number remain the same. The physical address is Cabrini West Park, 2085 Route 9W, West Park, NY, 12493. The sisters maintain a community Facebook Page which can be checked for updates. In addition, a new edition of our website is about to be launched.

Contemplatives' Mass of Thanksgiving

For everything that has been we say,

"Thank you, Lord."

On Sunday April 29, 2012 at 2pm our contemplative monastic community invited friends to join us for a Mass of Thanksgiving - also a bit of a send off as we prepare to leave our current monastery on the grounds of what was Mt. St. Alphonsus Retreat Center (former major seminary of the Baltimore Provine of the Redemptorist Congregation).

The celebration has a bit of a new twist to it since it turned out to be an opportunity to explain to all present the recent change in plans for our relocation. As previously announced on this blog, we had intended to move to a former convent in East Rutherford, New Jersey. Until last week we were in contract to do so. Due to difficulties concerning a buried and leaking oil tank we were forced to withdraw from the contract which was due to expire on the 27th.

As of May 1, 2012 we have 31 days to find interim housing and begin a new search for a permanent home. We are arranging to rent space in a nearby facility. We have already begun to network, talk to realtors and personally visit properties.

In the meantime I post here the introductory remarks offered at the Mass by Sr. Moira Quinn, our Prioress. They are followed by the Intercesory Prayers written for the Mass. We count on your prayers and support.

Mass of Thanksgiving Introduction

Good afternoon and welcome to our Mass of Thanksgiving for all the love and support all of you have given to us here in Esopus over the years.

Over 54 years ago the sisters came down from Canada to the Town of Esopus.  Foundresses, Sisters Paula and Mary Anne, are still with us today. The Redemptorists had rented a lovely old house in West Park called “Heart’s Ease,” as a temporary residence while their monastery was being built on the property of Mount St Alphonsus.   Soon after their arrival Sr. Mary joined them.

Recently, we made the acquaintance of the new owners of “Heart’s Ease” who are restoring it to its former glory. We were invited as a community to have “tea” and to celebrate the Eucharist in the very room where the sisters had Mass those many years ago.  It was a moving experience for us all; an  experience of coming full circle in our history.   

Eleven years ago we moved into this lovely monastery and now God is calling us to move again.  For the last six months, we thought we had found a place that would suit us in East Rutherford, New Jersey; a place which offered the possibility of a future for our community.  However, we have come to realize, after being unable to come to a satisfactory understanding with the owners of the property, that it was not meant to be. 

So, while we will be moving from Esopus May 31^st, we will be moving for  only a temporary stay until we discover the place God wants us to be a radiant witness, a living memory of the Redeemer and God’s plan of love for the world.  Presently, we are in negotiations with the Cabrini Sisters just down the road for our temporary location.

Prayer of the Faithful

For all that has been, we say, “Thank you, Lord.”

For all that will be, we say, “Yes, Lord”

Ø With gratitude for our Redemptoristine and Redemptorist family.

we pray that the mystical charism of Maria Celeste and the missionary charism of Alphonsus will continue to invoke the “Living Memory” of Christ’s redeeming love, we pray to the Lord. 

Ø With appreciation for the beauty of this land and it river, we pray for the protection of all creation and that this property will continue to be a locus of spiritual blessing, we pray to the Lord.

Ø Remembering all the sisters who have gone before us, especially Sister Mary Catherine and Sr. Peg; invoking their intersession for the two foundresses who remain among us, Sr. Mary Anne and Sr. Paula, and upon the entire community, we pray for an outpouring of the guidance and wisdom of the Holy Spirit, we pray to the Lord.

Ø With grateful hearts we remember the many women who have sojourned for a time with this community; may they be blessed always in their spiritual journeys, we pray to the Lord.

Ø On this World Day of Prayer for Vocations, we ask that those hearing the call of God will be given listening hearts and guidance in discernment.  With appreciation, we pray too for all women in vowed religious life, that our Church and all the People of God will offer them generous support, we pray to the Lord.

Ø Appreciating the presence of so many here today, we also remember many others who have gone before us and offer a prayer of profound gratitude. We remember all of our friends, lay associates and benefactors, may they be abundantly blessed, we pray to the Lord.

Ø We pray for our Church; may Pope Benedict, the bishops, pastors and lay leadership be encouraged and enlightened as they respond in love to the signs of the times and the needs of all, we pray to the Lord.

Ø We remember all those who have gone before us to the heavenly feast; that they may be enjoying the fullness of God’s presence and interceding for us in our need, we pray to the Lord.

Ø For all the graces received through the intercession of our Mother of Perpetual Help, we say, “Thank you, Lord.”  In all that is yet to be, with hearts open and courageous, in unison with Mary, may we always respond with a resounding, “Yes, Lord”, and so we pray to the Lord.

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Contemplative Nuns Relocate

Announcing Our Move:

The Story of Our Process

and Our Hopes for the Future

It has seemed an extraordinarily long time in coming. We are grateful for the support, patience and advice offered to us by so many. We are particularly grateful to our Redemptorist brothers who have so generously contributed to our ability to move into our own home.

With the help of God we will move to

4 Jersey Street

in East Rutherford, New Jersey during the last week of May. This urban residential location may appear to be a very surprising choice. Some background for our decision-making in this regard can be reviewed in an article posted to this blog a few months back, “Monastic Architecture: The Household of God”.

We learned just one year ago that we would have to move from Mount St. Alphonsus. The search began. The list of our particular needs was great; among them many factors which do not figure into the considerations of a regular family.

The monastic pilgrim travels two inseparable parallel paths in a journey of self-abandonment and interior transformation into Christ; the way of prayer and the avenue that is life in community. Within the enclosure created to support and protect a life of intensive intimacy with God and intensity of relationship with a stable group, all of the functions of the monastic household are carried out twenty four hours a day, seven days a week within a fixed group of members. Unlike the nuclear family or the small group of apostolic religious living together, the contemplative monastic residence must have room for everyone to do everything together most of the time. No members will be off to a ball game or have a late night at the office. No one will go out to work. No one can arrive home after a long hard day and announce their departure to take in dinner and movie with a friend. These realities determine architectural form. The dining room and community room (living room) have to be larger than one might expect. Anyone whose work for the community requires a private office space has to have one within the confines of the monastery. The income generating work of the community, whatever it may be, will call for considerable space, the equivalent of a small manufacturing enterprise including materials storage, assembly, shipping, ordering, etc. All of the members of the community will share the work of maintaining the household. Cooking, cleaning, communication, greeting and housing guests, and scheduling, to name a few typical household tasks, also affect the need for space within the enclosure. In addition, just as the nuclear family has a role in educating its young members so does the monastic family. Like any good parent, the monastic community seeks to provide sufficient resources as well space for instruction and study to equip and inspire new members for the life they have chosen. Monastic structures are designed to provide for both this intensive life in community and the solitary search for God which is the vocation of each member.  

from Monastic Architecture: The Household of God

In addition to these considerations was the desire to have daily Mass in our own chapel (something many contemplative communities are doing without), handicapped accessibility, building condition, supportive surrounding community.

In our process we personally inspected many sites and thoroughly investigated others via the Internet and lengthy phone conversations with realtors. We walked through private homes, a bed and breakfast inn, a former mansion built by one of the Ringling brothers, former novitiates and retreat houses and cast our net as far as West Virginia.

Last October we received a call from a young priest at Most Sacred Heart Church in Wallington, NJ. His godmother is a friend of our community and she had appealed to him to call us because the church’s former convent (sold in 1983 to the Franciscan friars) was on the market. He offered a rundown more complete than any realtor’s. And we were off.

Built in 1963, this unusually large parish convent has never been empty or neglected. The Franciscans maintained it as a friary, development offices and headquarters for the St. Anthony Guild. As does any venerable building of the 1960s, it requires regular tender loving care and watchfulness. But sturdy it is and commodious. The property is long and narrow running from corner to corner on a short block. Directly across the street from the chapel end of the building on Paterson is Most Sacred Heart of Jesus Church in the town of Wallington which is the third largest concentration of Polish-Americans in the nation.

From the first floor entrance visitors will have access to two parlors, the chapel, a meeting room and a half bath. The enclosure on the first floor includes community room, prioress’ office, library, dining room, kitchen (newly modernized), walk-in pantry, a large bedroom with a private bath and two half baths, one handicapped accessible. At the rear, near the pantry is an exit to a ramp for the handicapped and access to a two-car unattached garage and drive way with parking room. Two sets of French doors lead from the public meeting room to a large raised concrete patio facing a small back yard. And the chapel – just the right size - exposed brick throughout with beautiful stained glass windows. There are two sacristy rooms.

The second floor has 11 bedrooms. Original small bedrooms were modified into five large rooms with private baths. There are three sets of small rooms with connecting doors and three single small rooms. None of these have private baths. However two bathrooms on the hall were recently remodeled, one totally handicapped accessible.

The basement offers a large sewing room for our cape department with a smaller room adjacent for storage and CSsR habit department. This level also includes space for archives and computers as well as a laundry room and half bath.

The adaptations already made to the building support our use and save us expense. However, there is much to be done: handicapped ramp to chapel in place of three shallow steps in the hall; modifications to first floor bedroom bath for accessibility and safety; painting; security system; dual burning furnace needs to be changed from oil to natural gas; bathtubs changed to showers in some bathrooms; more interior lighting for safety; and repair or replacement of existing chair lift to second floor and installation of another to the basement. And these are only the most immediate. We have a two-year plan, a five-year plan, etc. To achieve all of this, we have been working with an architect, building contractor, and countless other professionals.

Not only do these items carry a price tag but so does the house itself. In this regard we have received tremendous assistance from the Redemptorists. However, as first time home buyers, without any equity from a previous home sale, we have had to enter into the realm of home financing. In order to pay off this debt we will be launching a major fund-raising campaign. We have applied for and received grants for remodeling and handicapped adaptation but grants are not available to help with purchase loans! Therefore we will depend on the generosity of others and the small income we generate. To this end we are developing a new website. Its ‘home page’ is already up on the Internet and has a Pay Pal “Donate” button for those who feel comfortable making a contribution on-line. Here's the current link: http://www.redemptoristinenunsofnewyork.org/

What cannot be left out of the recommendations for this building is its location in the heart of an active Catholic community, its proximity to other Catholic parishes and also locations of Redemptorist missions. These factors increase the likelihood that we will be able to create a rotating schedule of priests willing to come to offer Mass in our chapel.

Perhaps we will have Mass at a time when parishes do not offer them so lay people will come to join us for Eucharist. We are also eager to re-establish our lay associate program and to offer occasions for spiritual enrichment in terms of contemplative life-style as well as spiritual direction.

We did not seek this move. However we have sought to see God’s invitation in it. We live in an era of change at every level. The People of God cry out for a spirituality of depth and meaning, for community, and for the need to be encouraged by those willing to witness to the love of Jesus Christ in the Church and the world. Religious life is in the throes yet again of coming to grips with the signs of the times and discerning how to respond, how to reconfigure in order to remain true to the mission. In all of this we seek to bring to fulfillment in a different time and a different place the eternal truth of Maria Celeste’s revelation to follow Christ, to be so united to Him, that we become “Living Memories” of Christ radiating the love of God the Father in the power of the Holy Spirit. Perhaps this is more necessary now than ever; when we are no longer surrounded by meadows and river but by the flow of God’s people inviting us into their pilgrim journey.