Meeting Sr. Theresa Kane, RSM

Sr. Theresa Kane, RSM

Archdiocesan Council of Women Religious (ACWR)
October 14, 2014, Sparkill, NY

Presentation

The Years of Consecrated Lives:

Comments Upon Advent of Papal Declaration

for the Year of Consecrated Life

Sr. Theresa Kane is currently teaching at Mercy College in Dobbs Ferry, NY. She resides at Marian Woods, an assisted living facility for women religious. In 1978 she was appointed to deliver words of welcome to Pope John Paul II at the Basilica of the Immaculate Conception in Washington, D.C. At the time she was serving as president of the Leadership Conference of Women Religious (LCWR).The event received world-wide media coverage. In her remarks she raised the topic of issues pertinent to women including reference to consideration of access by women to all of the ministerial roles in the Church including ordained priesthood. Her remarks were startling and brought on a storm of response on all sides of the issue. Below appear my notes of her remarks at the ACWR meeting.

 

Quoting retired Bishop Hubbard (Diocese of Albany) Sr. Teresa spoke of consecrated religious life as an expression of “evangelical daring”. Upon reflection she moved from the singular form of the year’s title to the plural form “years of consecrated life”. Prior to her famed remarks to Pope John Paul II in 1978, the United Nations had declared the first UN “Year of the Woman”. Thus consideration of the dedication and possibilities of women’s lives is many years old.

 

The presentation as outlined was to include the topics of genesis of the word “consecrated”; how “consecration is to be understood in current conversation”; and important implications for consecrated life including the Second Vatican Council, the role of laity, and the consequences of consecrated life.

 

Exploration of the origins and use of the term consecration:

·       consecration of the host at Eucharist

·       consecration of holy ground (cemeteries)

·       consecration of bishops

·       consecration of religious

·       consecration of couples at marriage

·       consecration at ordination for priesthood

·       consecration in sacraments and blessings (baptism, holy buildings, virginity)

Consecration comes with a blessing. It is the vehicle of covenant resulting in mutual blessing.

Recent history regarding the Apostolic Visitation of congregations of women religious in the United States instituted by the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL) was reviewed and it was suggested that declaration of the “Year of Consecrated Life” was an effort on the part of CICLSAL to quietly put that controversy to rest.

 

Second Vatican Council

The Council did not spring full blown out of the mind of Pope John XXIII. It came from a vision and a spirit of anticipation among scholars and theologians beginning in the 1930s and 1940s. The Council engendered new emphasis on religious ecumenism, religious freedom, participation of the laity as expressed in “Lumen Gentium”, a Council document, and the concept of community replacing the prevalent concept of institution. Where ‘institution’ has features of organization, structure, systems, management, purpose and, in terms of the Church, leadership by a pyramid of hierarchy. In contrast, the concept of ‘community’ presents a discipleship of equals, a spirit of liberalism and the notion that the entire community is consecrated.

 

Laity

Lay people are 90% of the Church community. The movement from the tradition institutional concept to that of community declared a new dignity of inclusion for the vast majority of the People of God.

 

Consequences of Religious Consecration

The consequences of living a life of religious consecration are a Gospel way of living, service to those most in need and a quality of prophecy.

1.     Gospel Way of Living – Consecrated religious life is a valid Spirit-driven life style that does not have its origins in an institution but is lived in parallel to an institution. Since consecrated life is Spirit-driven it can often be in tension with systems of religion especially in areas of business and governance because it is a radical departure from the standard values of society and culture. These values include ownership. Wealth, independence, and lives not determined in an autonomous fashion. The communal stress in consecrated life is a Spirit-driven mystery following the Gospel way of life which requires:

 * prayer, solitude and contemplation

 * community

 * service

 

2.     Apostolic Service – Service to the poor within the context of the belief that “the poor are to be agents of their own destiny” to overcome oppression by both the Church and the government. Choices for ministry reflect a “preferential option for the poor”.

3.     Prophecy – Requires contemplation, the courage of one’s convictions, and development of conscience followed by respect for the primacy of personal conscience in discernment.

 

In this way we atone; we become ‘at one’ with ourselves, in relationship with others, with all of humankind and with all of creation.

 

 

Old Voice for New Times

Thomas Merton in his cinderblock
hermitage at the Cisterican Monastery
of Gethsemane, Kentucky

The Trappist monk Father Louis, or Thomas Merton as he is commonly known, died 45 years ago. One would think that now in these fast paced times, in  a period considered by some as 'post-institutional religion', he would be 'done and over'. He could just be a little remembered phenom; the writing hermit whose literary voice helped to usher eager Catholics into the long awaited reforms of the Second Vatican Council and invited them to plumb the spiritual depths of the God relationship so that the renewal could take root. Then he died too young, only age 53, victim of accidental electrocution in Thailand during his exceptional Asian journey.

 

But Thomas Merton is still speaking to us and it is the very technological blessings of these fast-paced times that is making him available to us in surprisingly intimate ways. He has spoken to me these days with the force of a therapeutic jolting, a seismic jolt out of dysfunctional malaise.

 

Seeking spiritual guidance and intellectual enrichment I let my eyes wander through our community collection of recorded courses and lectures now in CD format. Through the years I had listened to poor quality audio tapes of Merton's lectures to his Novices. He was Novice Master for 15 years. Before cassette tapes became available, reel to reel tapes of his talks were informally circulated among contemplatives and laity eager to share his wisdom. As I looked at our current collection I sought titles of things I had not previously heard.

 

All of Merton's literary output and his recorded lectures are held by the Merton Legacy Trust and the Merton Center of Bellarmine University. (A lesson to us all - he died so young but had the wisdom to prepare his Literary Will some years before.) Now the gifts of technology are serving to make every recorded word Merton uttered available to anyone who wants to hear them today. CDs are available from NowYouKnowMedia.

 

These days I have been listening to a series of lectures Merton recorded alone in the natural surroundings of his own hermitage. These rather spontaneous talks were intended for the Sisters of Loretto whose motherhouse was nearby. They requested that Merton record his responses to written questions submitted by them. His tapes (reel to reel) would then be shared among the members of the Loretto community as part of their preparation for a General Chapter in 1967, a Chapter which would deal with the call to renewal of religious life.

 

He speaks in such a relaxed manner, in a tone suggesting that he considers the sisters to be an audience of his peers with whom he can be frank and to whom he has no need to condescend. Indeed, it was very touching to hear at the end of one lecture, " I will pray for you. I love you."

 

Merton's words in these lectures were so relevant to his times but it is striking to me that they have so much relevance for the situation in which we find ourselves today. His words have been gift to me and so appropriate for our current time as the Church, under the significant leadership of Pope Francis, seems to be emerging from a long period of self-absorption; denial of its own grievous faults; and its failure to preserve the value and significance of its spiritual voice for all people.

 

And Merton is so real. There is no Pollyanna here. He calls a spade a spade; warns of the pitfalls; acknowledges his own weakness; and acknowledges the price to be paid in taking the higher road. But he urges always that we must remain rooted in Jesus Christ and seeking the freedom of the children of God.

 

Why not revisit Merton? Why not visit him for the first time?

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.

Current Situation of LCWR

Sr. Patricia Farrell - President LCWR
 

An Overview

by Professor Margaret Susan Thompson

Syracuse University

 

Peggy Thompson is a scholar of the history of women religious in the United States. She was asked to give a homily at her parish church offering an over view of a thorny situation in our Church and to plumb the depths of scripture for application to this process of discernment. Many are aware of the controversy but few understand what has happened. Peggy has done a great service by synthesizing what has happened and stating the current situation. It is worth reading. Reprinted here with permission.

            When  Father Jim asked me to speak this weekend, I was both excited and nervous. I was excited because it’s been a long time since I’ve spoken here, and nervous because he asked me to address some of the controversy that has erupted recently between the Vatican and the Leadership Conference of Women Religious (or “LCWR”), a large organization that represents most of the Catholic sisters in the United States. The Syracuse Franciscans are part of LCWR; so are the Sisters of St. Joseph of Carondelet  and most of the other sisters who minister in Syracuse. I’m not nervous because I am afraid to talk about this subject—though some people are—but because it’s a subject so important to me, and something I feel so strongly about, that I was afraid I couldn’t do the topic justice.

 Briefly, let me try to explain what the controversy is all about.  In December 2008, two separate offices in the Vatican initiated investigations into women’s religious life in the US.  The first—and the one that originally seemed to arouse the most attention and suspicion, was called a Visitation, and—as the name suggests, involved visits to large numbers of sisters’ communities by delegates (mostly other sisters) who took special oaths of fidelity to the Vatican and then made secret reports about their findings.  It was the oaths and the secrecy that caused a lot of concern, but this investigation ended up (at least so far as we know now—but who knows?) kind of fizzling out.

 Meanwhile, the second one—conducted by the “Congregation for the Doctrine of the Faith” (what used to be called the “Inquisition”)—didn’t get a lot of attention at all.  Its focus was not on rank-and-file sisters but, rather,  on the organization to which their leaders belonged, and which was suspected of theological radicalism, mainly because of what some speakers at its assemblies had said, or because of some “working papers” that had been published for the benefit of their members.

 For three years, not only did this investigation receive almost no attention but, according to LCWR’s officers (who met regularly with various Vatican officials, who assured them there was no need to be concerned), the sense was that it, like the Visitation, was not going to amount to much.  Then, last April, without any warning and very shortly after another apparently uneventful meeting between LCWR’s officers and the relevant Vatican prelates, an edict was issued.  Stated simply, LCWR was judged to reflect a number of theological irregularities, including too much emphasis on social justice, and not enough emphasis on matters such as opposition to abortion and same-sex marriage.  Also, speakers at LCWR assemblies, and LCWR leaders themselves, were found guilty of harboring  so-called “radical feminist ideas”  (ideas which were never defined).  So three bishops were appointed to oversee the “reform” of LCWR.  As of now, it is unclear what will happen. LCWR had its annual meeting in August, at which time those present said they would continue to dialogue with the Vatican and the 3 bishops, but might reconsider their cooperation if they were asked to compromise anything essential to what they are all about.

 Whew!  This is a story that, as of now, does not have an end.  Some observers think the timing too neatly coincided with the 2012 US election (keep in mind that all of this applies only to sisters in the US), in part because LCWR—as well as other organizations wholly or largely led by sisters, such as the NETWORK social justice lobby and the Catholic Health Association—had supported the Affordable Care Act, while the US Bishops had not.  It’s not my intention here to go into more detail about this, except to say that while it is a mess that seems confined to sisters at the moment, in fact it affects all of us, and that is what I want to reflect on in the rest of my remarks today.

 First, most of us know and love and have benefitted from the friendship, example, and ministry of countless Catholic sisters. Whether it’s Sister Pat and Sister Eileen in our parish—and others, such as Sister Margaret when she was with us and the many sister-teachers at St. Lucy’s School, as well as thousands of other schools around the country including our own Diocese, not to mention those at St. Joseph’s Hospital going back to the soon-to-be-canonized Mother Marianne Cope—most of  us regard the sisters as OUR sisters, who dedicate their lives to prayer and ministry and radical representation and incarnation of Jesus’s Gospel.  Indeed, in the months since the April edict from Rome, literally tens of thousands of American Catholics have expressed their support for their sisters.  We have done so here through special prayer vigils, the signing of petitions, and welcoming our own diocesan “Nuns on the Bus” just a couple of weeks ago.   When Sister Simone Campbell, director of NETWORK, spoke the other night at the Democratic National Convention, her strong call for social justice and reconciliation was greeted with applause in the hall and almost universal praise and gratitude from those commenting in the media and among the general public. I think those who called for the investigation and those in charge of it have been astonished by the widespread enthusiasm that American Catholics—and not just Catholics—have expressed in so many ways.

 Second, many people wonder: why the sisters? After a decade in which the sexual abuse scandal has rocked the church not just in the US but in so many parts of the world, and during which financial mismanagement (and worse) by too many prelates has made repeated headlines, why is it the sisters who are threatened with discipline, external supervision, and censure?  This is not a question I can answer—but it’s certainly one that has been asked a lot.

 Third, we know from experience, and through the examples of so many of those whose pictures line the walls of this parish, that an attack on one of us is an attack on us all.  Today it is the Sisters; who will it be tomorrow? We have to stand in solidarity with those who are under attack, both because we want people to stand with us if WE are attacked but, more importantly, because—as many of us learned from both the formal lessons and the selfless examples of the sisters—it is the right thing to do. As Pastor Martin Niemuller famously said, when the Nazis overran his native Germany:

 First they came for the socialists, and I didn't speak out because I wasn't a          socialist.

Then they came for the trade unionists, and I didn't speak out because I wasn't a trade unionist.

Then they came for the Jews, and I didn't speak out because I wasn't a Jew.

Then they came for me, and there was no one left to speak for me.

          So often these days, we hear the phrase, “What would Jesus do?”  It seems particularly relevant under these circumstances.  Jesus stood firmly with those who were marginalized, abused, assaulted both verbally and physically, and those condemned by the contemporary powers-that-be.  If we read the Sermon on the Mount, we see not only what was at the core of Jesus’s life and ministry, but what is central to what the sisters are being condemned for doing—BY THE POWERS THAT BE IN THEIR OWN ARENA.  Indeed, two of the Beatitudes seem particularly important for us to remember today, and should give comfort to the sisters of LCWR: “Blessed are those persecuted for holiness’ sake; the reign of God is theirs.”  And, even more powerfully: “Blessed are you when they insult you and persecute you and utter every kind of slander against you because of me. Be glad and rejoice, for your reward is great in heaven.”

           A homily, of course, is supposed to reflect upon the Scriptures for today, and I haven’t really done that yet, have I?  So, if you’ll give me just a couple of more minutes, let me correct that—but in a somewhat indirect way.  Last week’s Gospel, from Chapter 7 of Mark, excited me, because I knew what came next in that chapter, and it seemed just PERFECT for what Father Jim asked me to discuss today. But then, when I looked at THIS week’s Gospel, I saw that the story of the Syro-Phoenician woman—known as the Canaanite woman when the same story is told in Matthew’s Gospel—was curiously (or not-so-curiously) skipped over.  Let me read the version from Matthew, and you’ll see what I mean:

 Jesus left the place where he was and withdrew to the district of Tyre and Sidon.  It happened that a Canaanite woman living in that locality presented herself, crying out to him: “Lord, Son of David, have pity on me! My daughter is terribly troubled by a demon.”  He gave her no word of response.  His disciples came up and began to entreat him, “Get rid of her. She keeps shouting after us.”   “My mission is only to the lost sheep of the house of Israel,” Jesus replied.  She came forward then and did him homage with the plea, “Help me, Lord!”  But he answered, “It is not right to take the food of sons and daughters and throw it to the dogs.”  “Please, Lord,” she insisted, “even the dogs eat the leavings that fall from their masters’ tables.”  Jesus then said in reply, “Woman, you have great faith!  Your wish will come to pass.”  That very moment her daughter got better.

         The Syro-Phoenician or Canaanite woman—who, by rights, we should have celebrated in today’s Gospel reading—is  an alien and a woman: a marginalized, anonymous and seemingly powerless figure--and yet she dares to approach Jesus for help.  The disciples—institutional ancestors, we are told, of the hierarchy of today—beg Jesus to tell her to shut up and go away.  He ignores her, and then calls her a dog. And this beautiful woman, so marginal a figure that we are not even told her name, persists.  She pleads not for herself, but for her daughter.  And ultimately Jesus sees the light.  He calls her a "woman of great faith," and rids her daughter of the demon. The woman disappears; we never hear of her again.  But she remains the only person in scripture who does one extraordinary thing: she is the only one who changes Jesus' mind.

         This, it seems to me, is a revolutionary incident.  And, as for its omission from the Gospels we hear at Sunday Mass, who can blame the hierarchy from trying to keep us from hearing it? For if the bishops can see themselves in "apostolic succession" to the disciples, then maybe we should see the woman in this Gospel account as one of us—or, more specifically, as the “mother” of today’s religious Sisters—and OUR sisters!   Marked by faith, fearlessness in faith, persistence, and compassion, her determination changed not only Jesus's mind but salvation history.  She tells those of us with nothing that we have nothing to lose, so we may as well take risks and confront religious authority, even God.

 But she also holds out hope, not only for the sisters of LCWR, but for us all.  If even JESUS could change his mind, she holds out the possibility that truly radical change is both possible and legitimate.  Her prayer, after all, was answered; her daughter was healed.  And so the women of LCWR and we, also her daughters and sons, can pray TO her and WITH her—for persistence, for dialogue, for healing, and in anticipation of ongoing reconciliation, and transformation for us all.

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.



Contemplative Nuns Called to Community

Living the Life: 
Romanticism vs.
On-going Conversion 

Recently there was some interesting discussion on one of my favorite websites, A Nun’s Life. Two IHMs (Sister Servants of the Immaculate Heart of Mary, Monroe, MI), Sisters Julie and Maxine are hosts for regular podcasts, fielding all sorts of questions posed by those considering a vocation in religious life. They respond with a unique combination of humor, wisdom and experience. During a podcast (7pm daily EST) a question was asked which I will reword from memory. “I see a lot of vocation websites put up by communities and other kinds of publicity for congregations and all the faces are smiling and the message is given that religious life is a lot of fun. Is it really always fun? And I hear lots of talk about the aura of holiness. Is all of this realistic? Isn’t there any downside?” Sr. Julie responded by discussing what she called a romanticism about religious life and nuns in particular. There is a good bit of misinformation or misimpression out there. Reality checks are sorely needed.

I hear a great deal of a kind of romanticism about cloistered contemplative life from those who make inquiry with our community regarding vocation discernment. I hear it from young and old. Most, unfortunately, have not explored their call with a good spiritual director and most have never visited a monastery! In other words, they have no way of making a reality check. Often they seem to have two huge misconceptions. First is the idea that they can come to a monastery and pray all day. Yes, we do pray a great deal both together and in private but we must also engage in all the necessary household tasks as well as contribute effort to the remunerative work that supports the community. These activities require a degree of community interaction.

The second misconception is that the personal sacrifice will chiefly consist in withdrawal from secular society and the development self-discipline necessary for all the devotional practices in which they will be free to engage (Liturgy of the Hours, Mass, Adoration, Rosary, etc., etc.). However, in all likelihood, the greatest sacrifice to be asked of them will be a necessary surrender of the ego in order to be transformed in Christ. Surrender of the ego; that is our penchant for control, our need to plan, the selfish desires and satisfactions to which we have become so accustomed, is required by a life in which personal autonomy is narrowed and needs, desires, preferences, and ways of doing things must always take others into consideration. Community life, interaction with individuals, is where the ‘rubber hits the road’. The choice to enter religious life is not only a choice for deeper spirituality and dedicated mission. It is, perhaps above all, a choice in favor of community, the choice to live in a group of people one might never have considered as possible friends. And in contemplative life, that group is together 24/7.

Discerners seem to understand the components of prayer and mission but rarely have any idea of what is implied by the choice for the third leg of the stool of religious life, the choice in favor of community. Because the legs of prayer and mission still allow for a good bit of personal control they do not test the ego as much as the leg that is community life. In his workshop “Intentional Community”, Marist Brother Donald Bisson, FMS (spirituality and Jungian psychology) declared, “The main task of adjustment to living in community will be shadow work.” By shadow is meant the aspects of our psyches and personalities that we hide away consciously or unconsciously because we would not want others to see them. Held in our shadow are the psychic wounds which often determine our behavior and the ego needs we cover up in polite society – control, perfectionism, insecurity, fear, etc., etc.

It is said that the choice for religious life is an expression of the desire for God, the desire to be a God seeker. The closer we come to God the more we are asked to become like God. To seek God is to consent to be transformed into God, to submit, to surrender to the process of interior conversion. And there is no better laboratory for the conversion of our egoic selves than that of community living. Spiritual devotion prepares the way. Mission gives expression to our commitment to service in the name of Jesus. However, only living in community will challenge and stretch what is hidden in the shadows, rub the wounds, and jostle the baggage we carry. 

I have met a few of those young happy faces in cloistered and apostolic communities. In many their joy is transparent and the rightness of their choice confirmed. In others I read pressure, nervousness, and stress. In any close human community interpersonal life is intense and demanding. This is not to say that the process is not good or not transformative or not a necessary part of our personal conversion process. All of that is real and true but most do not seem to see it that way at the beginning.

One of the Psalms declares that wherever people live as one it is like the blessing of “oil flowing down Aaron’s beard”. Community life is blessing. In community we experience “union of hearts and mutual charity”. We experience support, mentoring, friendship and the pleasure of sharing. We rejoice, celebrate, worship, suffer and grieve together. Truly, ‘many hands make light work’. Above, all we bond in our love for God and the endless journey of seekers. But we must also make decisions together; take into account our cultural and ethnic variety; and transcend our differences. The old must adapt to the young and the young must be compassionate toward the old because the new comers always ask, “Why do you do it this way?” and the old always respond, “We have always done it this way.”

Community life is the arena of transformation in which the God seeker can live in ever deepening participation in the life, death and resurrection of Jesus Christ, the Paschal Mystery of our salvation and grow in likeness to the one whom we call our Beloved.

Resource: “Intentional Community” Brother Donald Bisson, FMS (2 CDs) Workshop Sries #49 – YesNowMusic.com or YesNowMusic@aol.com or google Don Bisson.

The Story of a Name

In the final days of my first long private ten day retreat in the monastery, a retreat in preparation for being received into the novitiate, a note was slipped under my door. The prioress, Sr. Moira, was asking if I had a preference for my name in religion. In the past, sisters and nuns routinely had their named changed by their novice mistress or prioress sometimes with consultation and sometimes without. The names of saints, frequently those with significance for the charism of the congregation or order, would be substituted for their baptismal names. In addition, particularly in contemplative monastic orders, a predicate would be added to the name. The Little Flower had two predicates - Sister Therese of the Child Jesus and of the Holy Face! In the mid-1960s the documents of the Second Vatican Council reiterated the primacy of our baptismal call therefore many sisters and nuns returned to the use of their baptismal name, the name by which they were called into the life of Christ Jesus.

Sr. Moira's request to me was a very kind one. I had already given the issue some thought. I wrote back to her, "As if the name of Hildegard (my baptismal name) is not long enough, I would like to add ‘Magdalen of the Resurrection’ to my name if the space offered on whatever document has room enough." On the last day of my ten day retreat my novice habit was blessed in the sacristy before Mass. The next morning I appeared in chapel wearing that habit (a burgundy jumper and white blouse) and the white veil of a novice (an option in our monastery) ready for Morning Prayer which was the setting for being received into the Novitiate. There followed a procession to the Formation Room (place for instruction during Novitiate) where a special blessing was given by the Prioress and the community.

Why Hildegard Magdalen of the Resurrection? I entered this monastery eleven years ago today. I looked upon Mary Magdalene as the patroness of the process of my formation and integration into this company of women. Evidence indicates that Mary Magdalene was a mature woman when she joined the company of Jesus. Her past has been the subject of great conjecture. But surely it was varied and unlike that of the other women who followed Jesus. I imagined that it took her a while to fit in. She would help me to ‘fit in.’ I was also influenced by the image of the Magdalene presented in Andrew Lloyd Weber's musical Jesus Christ Superstar. There is such a haunting quality to the words of her soliloquy, "I don't know how to love him..." I was learning the contemplative monastic way of loving Jesus. In addition, my baptismal godmother's name was Madeline. I was not given a middle name at baptism but when I entered a small Catholic girl’s academy for high school the sisters insisted that I have one and I chose Madeline. My godmother was a creative, joyful, generous woman who had achieved a great deal in her life while overcoming poverty, lack of formal education and personal strife. She too was a role model.

Each year I marvel at the frequent mention of Mary Magdalene in the Easter liturgies and in the Mass readings of the Easter Octave. This is a major contribution to the transformation of her reputation from that of repentant prostitute to the Apostle to the Apostles. It is unfortunate that her person as been conflated with that of the woman who anointed Jesus at Bethany and the woman caught in adultery. Today, scholars agree that these are probably three separate people. That makes it so much more interesting!

I pray that Mary Magdalene will intercede for all women striving to make their way in the company of Jesus.

In the Archdiocese of New York

World Day for Consecrated Life:

Remarks at St. John's

Church, Woodstock, NY

In 1997, Pope John Paul II declared that the Feast of the Presentation of Jesus in the Temple, February 2nd would be World Day for Consecrated Life in our Church. Our diocese moved it to a Sunday and that is why I am here. The Vicar for Religious of the diocese asked us to make ourselves available to the local Church to mark this day. I made that offer to Father George who immediately invited me to speak to you.

What do I want to tell you about religious life? I want to tell the elders among you that religious life is alive and well in our time. It just doesn’t look like you remember it. For the younger cadre here I am a visual aide to illustrate a point; that there are sisters, nuns and bothers in our Church and they sometimes look like this. But no matter what they look like, habit or no habit, veil or no veil, they exist, they are working, they serve mightily and they are happy. These are women and men who have made promises to God to live their lives in community, with vows of poverty, obedience and chastity in order to serve their loving God and God’s people. The counties of Ulster and Dutchess alone enjoy the presence and ministry of Dominicans in Glasco who give retreats and have great hermitages, the Benedictines in hospital service, my Redemptoristine community at Mt. St. Alphonsus of the Redemptorists, the Marist Brothers who run a camp and offer youth retreats and spiritual direction, the motherhouse of the Carmelite Sisters of the Aged and Infirm in Germantown, Sisters of St. Ursula at Linwood Retreat Center, the Poor Clare contemplatives in Wappinger Falls along with the retreat house of the Franciscan Fiars Minor at Mt. Alvernia, and the Carmelite contemplatives in Beacon.

I personally know religious who are teachers, social workers, spiritual directors, Hospice chaplains, lawyers, counselors. I know some who minister to migrant workers, maintain soup kitchens and food pantries, work with the deaf, serve on the boards of community service organizations, reach out via the Internet and other media, and many whose lives are given to the apostolic work of prayer for a needy world, its diverse nations and peoples and all of God’s creation.

Today we heard the words of the prophet Isaiah:

Share your bread with the hungry,
Shelter the oppressed and the homeless;
Clothe the naked when you see them,
And do not turn your back on your own.
Then your light shall break forth like the dawn……

We also heard Jesus declare that we “are the salt of the earth”; that we are to be “the light of the world”. Surely the religious in our Church have heard these words and acted upon them, “Your light must shine before others, that they may see your good deeds and glorify your heavenly Father.”

Not only are religious present and active in our Church and happily fulfilled in their vocation. They are also filled with hope, as you should be, for the future of religious life. I assure you this manifestation of the search of the human heart for the Power that is beyond us will not disappear. The sciences of anthropology and sociology tell us that this impulse to live a life more closely united with the transcendent is as old as humankind. It is present in all cultures and societies; appearing as the native American shaman, the Buddhist monk or nun, the tribal medicine man, the Moslem Sufi, as well as Catholic Trappist or Sister of Charity. The impulse is sure to appear. It may even bob up to the surface in your family or among your friends. Please do your best, if you are given the opportunity, to encourage and guide this impulse.

Last year I spoke to a group of parents and asked them. “What would you fear if your child wanted to pursue a religious vocation? They said they would worry about their child being happy; would be concerned about what their son or daughter would have to give up and the promises they would have to make. Who of us has not had some unhappiness? Who of us has not had to give up things in life? Who of us has not had to make and keep promises? These are realities of life. Most of us look back at all of that and still remember what was good, loving and joyful. And we say, “I wouldn’t have had it any other way.” The promises made in religious life mirror all of our promises, every promise represented here; fidelity in marriage and relationship, dedication to nurturing children, the promises of the sacrament of ordination, perseverance in religious vows, faithfulness in honoring the true self, the mundane obligations of earning a living, or the duties of citizenship and service. We are all in this life of following Christ together but we do it in a blessed and wonderful variety of ways.

I say these things to you as someone who, in another life, was a professional, a wife and a mother; someone who paid taxes, worried about the kids, fretted over politics; someone who seriously followed the spiritual life, sometimes succeeding and sometimes failing badly. But God called me to the contemplative life of prayer and service in a monastic community. My life is not better than yours, it is just different. It is a life fulfilled in being committed to the Redemptoristine charism, our spirituality, which is to be a “living memory” of Jesus Christ for the Church and the world. We would welcome you to our monastery for private prayer, participation in the Divine Office or Liturgy of the Hours, and Mass. We also welcome field trips by parish committees, groups or classes. Contact information is available at the exits should you wish to learn more or want to send us a prayer request.

Please remember that religious life is alive and well. It is a happy option for Christian living. But most of all remember that we are in this together; together searching for God; together loving and praising our God and serving God in serving each other. You are the salt of the earth and a light for the world.

The Church Celebrates Consecrated Life

Redemptoristine Solemn Profession
Final Blessing

World Day
for Consecrated Life

In 1997 Pope John Paul II declared that a World Day for Consecrated Life would be observed on the Feast of the Presentation of Jesus in the Temple, February 2nd of every year. In our diocese the day for consecrated life was moved to a Sunday, February 6th. Pope Benedict XVI marked the day on the Feast in Rome. Zenit News reported exerpts of the Pontiff's remarks to those who have consecrated their lives to God. They appear below.

Be Listeners of the Word

A Reflection on the Roles of Simeon and Anna at Christ's Presentation

Benedict XVI urged consecrated men and women in the Church to be "assiduous listeners of the Word" as he offered Simeon and Anna as examples of lives "dedicated totally to the search for the face of God."

The Pope said this today during evening vespers in St. Peter's Basilica on the occasion of the World Day of Consecrated Life, which is observed on the feast of the Presentation of the Lord. Reflecting on the Gospel passage that recounts the entrance of the Child Jesus into the Temple, the Holy Father noted that only "two elderly people, Simeon and Anna, discovered the great novelty" of Christ's presence.

"Led by the Holy Spirit, they see in that Child the fulfillment of their long expectation and vigilance," the Pontiff said. "Both contemplate the light of God that comes to illumine the world, with their prophetic gaze open to the future, as proclamation of the Messiah: 'Lumen ad revelationem gentium (a light for revelation to the Gentiles)!'"

"The evangelical icon of the Presentation of Jesus in the Temple," he continued, "contains the essential symbol of light; the light that, coming from Christ, shines on Mary and Joseph, on Simeon and Anna and, through them, on everyone."

The Holy Father noted that the Fathers of the Church "linked this radiation to the spiritual journey," and he added that consecrated life "expresses this journey, in a special way as 'philocalia,' love of divine beauty, reflection of the goodness of God."

Benedict XVI said the evangelical icon also "manifests the prophecy, gift of the Holy Spirit." He explained: "Simeon and Anna, contemplating the Child Jesus, perceive his destiny of death and resurrection for the salvation of all peoples and proclaim this mystery as universal salvation.

"Consecrated life is called to this prophetic witness, linked to its twofold attitude, contemplative and active. Given to consecrated men and women, in fact, is to manifest the primacy of God, passion for the Gospel practiced as a way of life and proclaimed to the poor and to the last of the earth."

"In this way," he added, "consecrated life, in its daily living on the paths of humanity, manifests the Gospel and the Kingdom already present and operative."

Finally, the Holy Father said that the evangelical icon of the Presentation of Jesus in the Temple "manifests the wisdom of Simeon and Anna, the wisdom of a life dedicated totally to the search for the face of God, of his signs, of his will; a life dedicated to listening and to proclaiming his Word."

"Dear brothers and sisters," the Pope urged, "be assiduous listeners of the Word, because the wisdom of life is born from the Word of the Lord!"

Live Tonight

Podcast for Vocation Discerners

The Sister Servants of the Immaculate Heart of Mary of Monroe are doing wonderful work for the cause of religious vocations. They have mounted an interactive website, http://www.anunslife.org/, on the Internet. Beginning very gradually over two years ago, they have become more and more technologically sophisticated and are continuously reaching out to experienced folks and experts who can assist those discerning a religious vocation and the vocation directors in congregations and orders who wish to work with them. Here is a safe and informed place where those interested can have any question answered.

Tonight I will be a third voice in one of their weekly podcasts. Along with Sister Julie and Sister Maxine, I will help to field questions as they come in live, by e-mail or those that have come in during the week.

Here's a link: http://anunslife.org/2011/02/04/as059-ask-sister/?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+aNunsLife+%28A+Nun%27s+Life%29

Just click on "Listen Now" and follow the prompts. Be sure to turn on your speakers.

Check Out a Great Interview

Today, the Feast of the Presentation, was designated by Pope John Paul II as World Day for Consecrated Life in 1997. His purpose was to cast a spotlight on the witness given to the Church and the world by those vowed to the evangelical counsels of poverty, chastity and obedience. In the diocese of New York where we are located the intention of this day had been moved to Sunday, February 6th. However, the Feast of the Presentation is most appropriate because the Holy Family was met in the temple by two persevering people whose lives had been dedicated to patient waiting for the arrival of the Messiah. We are told that at the sight of Jesus Simeon declared, "Now Lord, you can let your servant die in peace for you have kept your promise. My eyes have seen the salvation of the Lord..." And Anna too, old and bent as she was, delighted in the realization of her prayers.

Archbishop Joseph Tobin, CSsR was interviewed today on Vatican Radio, (in English) speaking about consecrated life and the meaning of this day. The picture at the Vatican Radio site is of Archbishop Tobin and our communty. We are sadly unidentified. Here is the link:

http://www.oecumene.radiovaticana.org/en1/Articolo.asp?c=458537

Archbishop Tobin is the former Father General of the Redemptorist Congregation. He was recently appointed secretary to the Vatican Congregation for Consecrated Life. He and the newly appointed prefect of that Congregation, a Brazilian, will be processing the results of the Apostolic Visitation of Congregations of Religious Women in the United States. I am sure all will recognize the love with which Archbishop Tobin so eloquently expresses the role of religious life in the Church and in our world.