| #267 ffffffffHomepage01.11.2006 - 10:16 |
| cogito-ergo-sum.splinder.com |
| #266 ddddd31.10.2006 - 21:36 |
| God so loved mankind that He sent His only Son..." Having attended religious classes during 18 years of Catholic schooling, I learned that love is the 1 virtue of a Catholic\s life as well as rule 1: "love thy neighbor as thyself." Without love in this world, there is only vast nothingness. Life is all about love, for everyone even your enemies. When you love,you show it in every way through your Attitude. Most job recruiters say that landing a job is 40% due to skill and 60% due to attitude. Recruiters like to see positive, open minded, cooperative, giving people who are ready willing and able to give 150%. People who love what they do and love working with others are attractive in every way. Ed and I believe you show your attitudes in the tone of your writings, what you say to others and how giving you are. People who basically hate others, are judgmental and self-centered are unattractive and have few if any friends. Ed and I are helping with your education to show our love and to give you an opportunity to grow and develop into positive, openminded, non-judgmental human beings who unlike your mother are capable of holding a job and getting promotions and being told the team wouldn\t be the same without you. When Ed finished his phone call last week with Betsy, she showed herself to be closeminded, judgmental, negative and TOTALLY FLIPPANT with him. He was mostly disgusted. Since Ed every week is talking with job applicants and recruiters, he knows the attitudes necessary for the world. Maybe you think you are demonstrating attitudes unlike your mother; record your conversations, analyze them and see yourselves like the world sees you. In the case of Maggie, who received some excellent help from others who showed great contributing attitudes by helping her, were they informed that she got into the Scripps school, or was she a total self centered ingrate who never kept their emails and never thanked them? Not unlike Betsy who made her Aunt walk one and 1/2 blocks with hot meatballs because she could not find deep within her soul the love and gratitude to help her get to where she needed to go without a lot of hoopla? Or like both Betsy and Maggie who are so judgmental about Catholic masses that they don\t thank people who take them to the local church, but rather require only a special type of mass to please them? Is that showing love to those who try to help you? (Remember, Maggie, what you did to your mom over spring break..needing to go to special masses...is that gratitude, consideration, love?) Showing love, showing gratitude and appreciation whether it is an essay or trip to church is the cornerstone of life and the Catholic faith. When your dad asked me last summer why I would help in his words "total self-centrered brats," and when my neighbors saw me with tears arriving at a party with an extremely heavy and hot load, they asked me why I would help such ingrates with their education, I said only "love." But in truth how can love thrive when it is not reciprocated? I think I deserve an answer for the $17,000 I spent this year on your educations. If you want money next year, you need to amend your contracts with me because I am not spending this kind of money for people who are obviously headed for the nunnery when your beloved church will pay (maybe). Second, you need to develop attitudes that help you interact well with the world. If your want to go off by yourself, sit in a little cubicle the rest of your lifeand do reports like your dad, become his apprentice, take the real estate and appraisal exams and be your own best company. If you want to be a teacher, librarian, international expert, learn now to be the person you need to be to survive out there. And please show the love every day in every way that Christ showed us if you are going to profess the Catholic faith. Of course I shouted and swore at Betsy for her ingratitude and lack of love. Of course I would be very disappointed in Maggie if she only learned the Form (Baltimore Catechism) of the Catholic religion and not the substance (love). And likewise if she didn\t thank those who gave her insight o her essay. Think about this because this is the stuff of life, not the right mass to suit your selfish needs. I think you both know what I\m saying. And it\s very, very, very important for the rest of your life important. I expect answers from both of you at [text deleted]. posted by Elizabeth at 9:33 PM 3 comments Friday, January 07, 2005 Respone to the Accusations Dear Aunt Cay, I was very sorry to receive your message expressing your profound disapproval of myself and my sister. I had received your earlier letter on Easter Sunday upon my return from Triduum, which I spent at home (in fact, it was in the same post that I received my congratulatory note from the Scripps School). I did not know what to make of it, as the events of my sister\s spring holiday have remained for the most part a mystery to me. My friends here, who can always be counted on to take a lively interest in such drama, read and were equally perplexed; the only consensus was that your work with the underprivileged was admirable and worthy of emulation, and that the phrase "building bridges, not walls" was a cliche of so insipid a character that its use produced roughly the same effect as fingernails drawn across a blackboard. They suggested to me that it would be best to let your missive go unanswered; and given the circumstances I seriously doubted that you would care to know about my acceptance into Scripps. Please accept my sincere apology if I assumed wrongly; I never meant to display an ingratitude I surely do not feel. Similarly, I was under the impression that I had expressed my thanks for all the kind help I had in editing my essay; if not, please believe my regret and my appreciation. However, several aspects of your letter were interesting and beg addressing, if you will forgive me. First, I have never heard of the Baltimore Catechism, which you have mentioned several times. We were never taught out of a catechism at all. The only decent catechesis I had was when I read the 1995 edition of the Catechism of the Catholic Church myself, some while ago, on the occasion of my return to the Sacraments. However even in the theological dark ages of my Sunday School days we were taught briefly about papal infallibility, which you feel is so ridiculous. Of course, there are many people who feel that the Pope has no right to make moral judgments to bind the faithful, or to interpret the scripture on their behalf; in the English tongue, they are called Protestants. They are on the whole very good people; however, they are so sensible and shockingly un-Modern that they recognize the differences between elephants and ants, Catholics and Protestants; and do not insist on calling one by the other name. I also have to admit that your charges against the Holy Father struck me as rather outrageous. Far from understanding and condoning the actions of unfaithful, dissenting priests, I doubt he understands much of anything now, besides his day-to-day activities. I have yet to meet a Catholic adult here in Athens who does not adore and love the Pope as I do, as a beloved father; even if some of them, in their weakness, disobey him. Also, the idea that he and the Church despise women struck me as ridiculous, even when I was away from the Church. What Christian denomination raises woman to a place as high as where the Church has placed Mary? She has hundreds of titles, numerous feasts; the Holy Father himself is utterly devoted to her. I do not know the point of that little exam-joke e-mail you enclosed; except perhaps that children do not make amusing mistakes about women in the Bible. I myself was raised on the Susan B. Anthony school of feminism; I think the mistake the radical feminists make is in embracing the culture of victim-hood- a seductive prospect, I admit. That kind of mind set warps what the world looks like; I think, in order to truly see life as it is, it is necessary to cease viewing the world from the prospective of a woman and try to see it simply as a human being. I found your sentiments regarding the requirements of Christian love to be entirely affirmable and quite true. Please know that I am indeed truly cognizant of the weakness of my own soul; my outrageous pride, my bad temper and my disgusting tendency to think ill of my fellow man. If you asked Betsy I am sure that she, too, would confess herself the most unworthy of sinners. Only in the rays of Divine Love (how apt that it was just Divine Mercy Sunday!) do we acquire any peace. I would like to ask that you try to extend this most holy Christian love, which is the fruit and flower of all the saints, to my father and most especially to my mother. Whether it be a childish attachment or simply the bonds of consanguinity, I will always love and respect my parents, and would even if they had done far worse by me than they have. It does me no good and, I think, a fair amount of harm to constantly hear disparaging remarks about them; if I must speak badly of my parents, I would say they are more to be pitied than despised. Please, also try to have a little pity on me. I prefer to go to Mass at a Cathedral Church like St John\s in Cleveland because it is extraordinarily painful for me to see the Liturgy of the Eucharist debased as it so often is. Masses at the Mother Church are usually more reverent, although even the Bishop\s Masses leave a little wanting, Bishop Pilla being a kind man but less than a pillar of orthodoxy. Subsequently, you suggest that love is found only in the "situational ethics" and moral ambiguity of a world which is a mass of grey. A black and white world is judgemental and therefore, loveless, according to this world-view. However, was it not a wise philosopher who said, "It is not love to smile at your brother on his way to perdition"? Christ, indeed, loved sinners; he nevertheless loathed sin. The poverty stricken woman who procures an abortion is to be pitied, comforted, and reunited to the Church through the Sacrament of Confession; her sin, however must be unequivocally denounced. Circumstances can lessen a person\s responsibility, but a sin is a sin before God; it is a terrible thing to suggest that the poor are some kind of spiritual lower caste whose state makes it impossible for them to avoid wrong-doing. To say that the woman\s sins do not matter is to say that she does not matter. To say that the world is entirely grey is obviously erroneous; for example, if you will forgive my reductio ad absurdum, no matter what a culture says on the matter, it is objectively wicked to drop-kick infants. The parents and guardians of the abused and abandoned children to whom you so generously devote your time clearly committed wrong in mistreating their progeny. Similarly, for a serious, practicing Catholic the abortion issue is cut-and-dry. I beg you to be charitable toward Eliza; you must understand that it was simply impossible for her to aid or create the appearance of aiding in an event involving Planned Parenthood. Although I am sure they do some good work, they nevertheless provide more than ninety-percent of the abortions performed nationally. I can assure you that she would have leapt at the chance to help you in any way, if it had not required her to compromise her conscience. Consider that she chose to be "difficult" about carrying some food a block or so, knowing full well that something so minor would likely cost her tens of thousands of dollars, a top-flight education, and possibly a promising future. Surely you can not think that such a decision could be rooted in a lack of love, rather than in sincere and serious moral conviction. Like Betsy, I spoke to my priest about this fine mess, and he too suggested I pray for you. I sent off to the rector of the Basilica of the National Shrine of the Immaculate Conception, and the Monsignor is going to pray for you during the Easter Octave of Masses there. Please know that she and I are extremely grateful for all that you and our uncle have done for us. I was rather upset to hear that he was displeased with my sister, as we have always specially held his opinion and example in particularly high respect. I don\t know if it would be particularly healthy for any party if we kept up the monetary relationship; it seems rather demanding on all sides. However, that is of course your decision, as it should be. Either way we will love and pray for you. Again, please accept my apologies if I have been rude or grating, and for rambling; my education in the social graces was limited and woefully circumscribed. Yours truly, Maggie [text deleted] posted by Elizabeth at 9:36 PM 0 comments Thursday, January 06, 2005 Response to the Accusations : Betsy Dear Aunt Cay, How nice it was to hear from you; we have not spoken in some time. You may remember that I promised to ask my confessors about our little situation; indeed I have. I was correct, it seems, in refusing to attend. Out of charity, I could have justly helped you to the door with the things you had to carry, provided that upon crossing the threshold I make clear to those present my definite objections to the organization which unites them all. This would have embarrassed you, no doubt. So perhaps it worked out for the best. In addition, the priest advised me to write you a letter; first apologizing for failing to explain my opposition in a more completely charitable way, and secondly thanking you for your help and guidance this past year. I have written, but left unsent, such a letter, but this email gives me the opportunity to perform my penance now. I am sorry that I did not make clearer the distinction between my hatred for sin and my love for everyone who sins. What you say is very true; faith without love is empty. So what if a person believes? So does the devil himself. Nevertheless, I could not go with you, because to do that would have scandalized the Church, and you of course know that the Church needs no more of that. I could not think, exclusively, about how disappointed, and otherwise hurt, you would be. I also had to think about how my actions would influence fellow Catholics, non-Catholics, and non-Christians. They might see me there and think that the Church does not teach against abortion, or that following merely a few Catholic teachings is acceptable. Others would be absolutely shocked and embarrassed that someone claiming to be a practicing Catholic would be present at such a meeting. Can you possibly understand? This goes for all the "special masses" you refer to in your email as well. Because you do not regularly attend, you can\t know that Priests abuse the liturgy more frequently than they even do children. What I mean is that Priests add or subtract from the Mass; they change the language to what ever suits them; they include prayers to "Mother Goddesses" and have half-naked women dance on the alter. The Bishops, who are supposed to prevent this kind of thing, of course do nothing. The Church is full of weak, sinful men. That is nothing new. The affect of all the abuse, is that the faithful are scandalized . I know many Catholics who simply don\t attend church anymore, they\re so disgusted. Others feel so wronged that they want to return to a pre-Vatican II all-Latin Mass; they have been so hurt by the clergy that they completely reject any reform at all. The point is that nowadays you have to be careful about where you go to Church. You can\t just pop in anywhere, or else you will get an illicit Mass. Maggie wanted to go to St. Johns and hear Mass said by the Bishop, because she knows the higher up you go the less flagrant the liturgical abuse gets. In some lower Parishes, you might end up worshiping Mother Goddess. Do you see what I mean by giving scandal, how destructive to the faith that can be? The Bishops can say they will give John Kerry communion. They can say the issue is between him and God. What they are not thinking of is that there are many faithful Catholics who will see him receive and think:" if Cardinal So-and-So will give communion to someone who publicly, mortally sins, then Cardinal must think that is not the Real Presence, because that would be sacrilege if it were. If a man of Cardinal So-and-So\s learning does not revere the Eucharist, why should I?" or else they will think "Cardinal So-and-So is a weak man who won\t stand up for the faith. Why should I follow anything he says?" and so on. You see? The laity are desperate as it is. Every little thing, like a Catholic going to a Planned Parenthood party, can deepen the despair. I have a responsibility to them, to my fellow Catholics, because I consider them my family. It hurts me so much when you call the Pope a misogynist. Not because I know he loves women. After all, when he was elected, he took the motto "All yours, Mary," and when they shot him at St. Peters, he murmured the same 3 words over and over: "Mary, my Mother". It is because I know he has worried for my welfare for all of my nineteen years, he is my father, in the truest sense of the word. Even now he is suffering, dying slowly at my service. The man did not give birth to me, nor is he God. But he loves me unconditionally, even though he has never met me. It hurt me worse when you asked me to go to that meeting with you. You knew, I am certain, how strongly I feel about abortion. How it is a deeply emotional issue for me, because of what role it played in my life. I was once so angry that I could hardly bear discussing abortion, and then you were making preparations for me to go to that meeting with you as if it were a given. I have the distinct impression that if I had not inquired as to what the party was celebrating, you wouldn\t have told me until I was there. It is something like a betrayal of trust, is it not? I would have never thought you would do something like that. Perhaps, then, I reacted in anger. I could have explained the reasons I could not go with you in a more charitable way, without making you feel as if I were criticizing you. I have heard that you have said I called you a murderer. I am absolutely certain that though I said no such thing, you felt as if I had. I never meant to do that, if I did, I did so out of anger and I am sorry. Let me now take this opportunity to sincerely thank you for helping me this past year; in all the ways that you have- monetary and otherwise. Not only then, either, but for your assistance when I was in high school as well. What would I have done otherwise? I\m not sure. The last thing I want to do is act with ingratitude. I was rather surprised to hear that Uncle Ed was dissatisfied with our conversation. I thought I was being amenable, conciliatory, offering him and yourself a way to wiggle out of helping me with college. It ended happily enough, I thought. He said he would call me again. I thanked him for calling. Apparently, however, he thought differently. Please understand that it was never my intention to behave in an unladylike, flippant way. If he ever again has a problem with my attitude, I would not mind at all if he were up front and honest with me, and told me so. After all, we are all adults. It was a little bit like being punched in the stomach, to think that all had gone well and then to get a hysterical message from my mother, telling me that I had been disrespectful to my Uncle. I really do not know what to do about the whole thing. I love Washington, I love the people, and I love my classes here. But I have the sinking feeling that taking anymore of your hard earned money would be distinctly amoral. You feel I should be open-minded about my religious beliefs. I have no intention of being so. My mother told me I should lie, and keep my mouth shut, take your money and do as I pleased later. Of course, I will not do that. So how can I keep accepting your gifts even while disappointing you and causing you additional grief? Is that fair to you? Do you deserve to be treated that way? Of course not. I could stay here, and have my parents pay. Dad says he could make up the difference, at least for next year. But what would that leave my sister? What about my brothers? I realize that going home is not going to be fun. I am going to go to a crappy school, and get a relatively crappy degree. I am going to have to adjust to hellish living with my parents. That is a sacrifice, a serious one. I have been walking around this campus thinking about it. This Sunday, some kid two floors down from me jumped off his balcony and committed suicide in front of my dorm. He was 19. And I think, life\s too short. Just live and let live. Enjoy while you can. But life isn\t too short , at all. It can be extraordinarily, and painfully, long. I have to live with the decisions I make for a long time, and I simply am not sure what to do. I am going to ask the priests this Saturday, when I go to confession. They will probably just tell me to pray about it, and perhaps that is the best thing to do. I don\t know; but let me end by saying once again: Thank you, and I\m sorry. |
| #265 cccccccc12.10.2006 - 09:37 |
| Column: Evolution debates rooted in ignorance Ah, here it is again. Like a bad case of poison ivy or that ant colony your landlord just canít seem to get rid of, the perennial ìevolution vs. intelligent designî debate has popped up once again. This latest outbreak was sparked by a little get-together Pope Benedict XVI had with some old friends during his summer vacation. As is his custom, the Holy Father (who was a college professor back in the day) convened a group of his former students to discuss a major topic. Last yearís subject was Islam. This yearís theme was evolution, that hot potato that periodically resurfaces in the vicious atmosphere we call public discourse. As everyone knows, these debates usually cast more darkness than light on the issue and tend to circle the drain until they culminate in Pat Robertson damning a small-town school board to hell. Those who favor a literalist interpretation of the Book of Genesis paint their opponents as God-hating fascists whose sole goal in life is the annihilation of theism. Meanwhile, evolutionist partisans portray their fundamentalist Christian adversaries as drooling flat-earthers whose pastors administer lobotomies. Pope Benedictís discussions were no doubt much more civil and enlightened. But given that such polite debate is not likely to find much replication any time soon, an injection of rationality may be in order. Evolution is defined by our good friends at Merriam-Webster as ìa theory that the various types of animals and plants have their origin in other preexisting types and that the distinguishable differences are due to modifications in successive generations.î And thatís just what evolution is: A theory. As with the theory of gravity, evolution has a great deal of evidence to back it up. Nevertheless, it is not intellectual heresy to question any theory, regardless of how entrenched in conventional thinking it may be. That kind of exploration is exactly what makes science vital and important. The vitriol with which some members of the scientific community condemn those who question suggests that even self-proclaimed secularists are not without their dogmas. Atheistic evolutionists also run into trouble when they attempt to warp Darwinís ideas to prove that there is no God. The theory offers hypotheses only about how organisms developed and changed. It says nothing about their origins. Similarly, it canít say much about why evolution occurred. An atheist would of course insist that evolutionary change was random and unguided. But thatís certainly not the only possibility. All that being said, it has to be pointed out that Pat Robertson and company are equally mistaken in their insistence that a literal reading of the Bible is the only valid interpretation. The Bible does indeed include a great deal of literal history; it also is replete with poetry, song and allegory. A literal reading of Genesis seems to stretch logic beyond its boundaries. None of this is to suggest that the Bible is a pack of lies or that Godís Word is incorrect. Genesisí chief value is not as a science text, but that it tells us important truths about ourselves &8800;ó about human nature, the reality of sin, our creation in the image and likeness of God. The greatest scientific discovery in history could not give us knowledge half so priceless. And none of these truths are in any way threatened by an allegorical or even poetical interpretation of Genesis. Christian belief insists that we are not the random result of chaos in the universe, but are each a planned part of a story written by an all-knowing God. To insist on a face-value reading of the first chapter of this story does a disservice. What Christians need to remember in the evolution debate is that science is not the enemy. What scientists need to remember is that religion is not the enemy. The Bible canít tell us anything about molecules and cells, and science doesnít whisper anything about the meaning of life. Thereís no reason the two canít go hand-in-hand instead of toe-to-toe.Maggie Kostendt is a senior journalism major. Send her an e-mail at mk657603@ohiou.edu. |
| #264 ddddddddd12.10.2006 - 09:36 |
| Papal remarks taken out of context If Yogi Berra were an expert in international religious affairs, he would no doubt survey the incidents of the past week and crown them with his own particular laurels: Its déjà vu all over again. Heres the script, deviation from which has yet to be detected: Someone says or publishes something less than flattering about Islam. Millions of Muslims take personal offense and voice their outrage; a small handful decides to take things in a violent direction. A few death threats later, profuse apologies pour from the lips of the offenders, to no immediate avail. Last time, the culprit was a set of obnoxious, bigoted cartoons. This time the offender was Pope Benedict XVI, who, on a recent trip to his homeland of Bavaria, took time out to deliver an academic lecture at the University of Regensburg, where he was once a professor. The popes address included a brief discussion of the 14th century Byzantine emperor, Manuel II Paleologus, who carried on a religious dialogue through an exchange of letters with a Persian. The paragraphs that sparked the controversy read as follows: ... But naturally the emperor also knew the instructions, developed later and recorded in the Quran, concerning holy war He addresses his interlocutor with a startling brusqueness, a brusqueness which leaves us astounded, on the central question about the relationship between religion and violence in general, saying: Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached. The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Thats what the pope said. Imprudent, given the state of world affairs? Probably. Whats more important is what the pope did not say. He did not say, This Byzantine emperor, what a genius! Nor, Manuel II, theres a guy I can agree with. Still less did he utter the words, My entire adult life has been marked by an interest in dialogue with other religions, but my citation of the emperor means that I am doing a sudden, 180-degree turn and hope to have a new legion of crusaders half-way to Jerusalem by breakfast time tomorrow. Of course, the pope also didnt say, Islam spread by the sword? What shocking balderdash! which seems to be the main reason people are angry with him. One of the eternal woes of human society is that there is never any place, at any time, a shortage of idiots. These yahoos emerge to pronounce on public policy and other matters. In 21st century America, they suggest that the only way to deal effectively with terrorism is to obliterate Islam. If only we could eradicate devotion to Allah, the Arabs would live in peace, drive SUVs and shop at Wal-Mart like all other decent people! they cry, seemingly oblivious to their Muslim neighbors who already do all of these things. Benedict XVI is not a member of that club. His Regensburg lecture, read in its full context, absolves him of that charge; he even approvingly quotes another passage of the Quran, Sura 2:256, which states in part, Let there be no compulsion in religion. His words were addressed to a roomful of scholars who could be expected to know that Manuel IIs attitude was quite biased by the fact that his empire had been clashing with Islamic people for hundreds of years; that Islam, like most major religions, did indeed go through a period in which it was spread by violence; and that every religious tradition faces challenges from fanatics and fundamentalists. No insult to the Muslim world was intended. Meanwhile, the same minority of idiots that plagues the West has been making itself known in Muslim countries. Hence we have the Lions of Monotheism, a terrorist group that fire-bombed two Christian churches and attacked three others in the West Bank in retaliation. Or the imam in Somalia who encouraged his people to hunt down the Pope for his barbaric statements and who insisted that whoever offends our Prophet Mohammed should be killed on the spot by the nearest Muslim. Between our yahoos and their yahoos, its a wonder we only have to replay this story every six months or so.Maggie Kostendt is a junior journalism major and copy editor for The Post. Send her an e-mail at mk657603@ohiou.edu. |
| #263 ssssssss28.09.2006 - 13:30 |
| Weihnachtsbotschaft WEIHNACHTEN. Zwei Wörter fügen sich zu einem: Weihe und Nacht. Nacht ist uns geläufig. Sie gehört zum Rhythmus des Lebens, sie ist die Zeit des erholsamen Schlafes und der wohltuenden Ruhe. Nacht ist aber auch das ungewisse Dunkel, die schleichende Angst, das Geworfensein auf sich selbst. Auch das ist Nacht. Wer kennt sie nicht? Weihnachten aber setzt Neues von Gott her. Vor zweitausend Jahren ist Gott Mensch geworden, einer von uns: Jesus, geboren in einem Stall, weil in der Herberge kein Platz für ihn war. Eingetreten in unsere Nacht hat er alle unsere Nächte berührt und angenommen. Von Gott berührte Nacht wird zur geweihten Nacht, für jede und jeden, damals und heute und in den Generationen nach uns. Sr. Maria Ancilla Hohenegger, Abtei Säben |
| #262 dddddddddd28.09.2006 - 13:29 |
| Beata ingenuità Una suora di clausura dell\Alto Adige ha accettato di posare per una foto che è stata pubblicata nei manifesti pubblicitari di una Banca durante il periodo natalizio. Ancilla Hohenegger è la badessa di un convento di benedettine a Sabiona, vicino a Bressanone. La religiosa ha dichiarato: \\E\ stata l\occasione, in un momento particolare come è quello del Natale di lanciare un messaggio che ho scritto io e che appare a fianco della mia foto sul giornale: Gesù Cristo, il Dio incarnato, è la luce del mondo. Egli cerca noi uomini. Ogni uomo, senza eccezioni. Oggi come allora\\. Che sia arrivata finalmente l\ora della moltiplicazione dei mutui e degli assegni circolari? Bolzano: monaca di clausura testimonial di una banca di Gabriella Meroni (g.meroni@vita.it) 27/12/2002 La religiosa, ricompensata con 5000 euro, devolverà il proprio "cachet" a fin di bene Dalle austere celle di un monastero di clausura a testimonial di una banca sulle pagine dei giornali. E\ il singolare percorso di suora Maria Ancilla Hohenegger, il cui volto con il velo e\ apparso sulle pagine dei giornali locali altoatesini durante le feste natalizie per sponsorizzare la banca Raiffeisen. Suor Maria Ancilla e\ la badessa del monastero di Sabiona, un istituto dell\ordine delle Benedettine che sorge in cima ad un picco montuoso nei pressi di Bressanone. Fino a pochi anni fa le suore uscivano dal convento soltanto per recarsi al seggio elettorale, velate di bianco in sella a dei cavalli. Oggi i contatti con il mondo sono ancora poco frequenti, ma almeno le suore al seggio ci vanno con una Jeep. Quali sono i motivi che hanno spinto la religiosa ad aderire ad una campagna pubblicitaria di un istituto di credito? \\L\ho fatto a fin di bene\\, ha spiegato la suora in un\intervista al giornale Alto Adige. Per la sua prestazione pubblicitaria, infatti, la monaca ha ottenuto la somma di 5 mila euro che saranno spesi per iniziative benefiche. \\Sono rimasta molto sorpresa - confida la religiosa - quando ho saputo che avevano pensato a me come testimonial. La banca ha contattato per primo il mio ordine, che subito ha dato il consenso all\iniziativa. Mi hanno poi convinto ad accettare la proposta, perche\ era un\iniziativa a fin di bene\\. \\E\ stata l\occasione, in un momento particolare come e\ quello del Natale - dice ancora la monaca di clausura - di lanciare un messaggio che ho scritto io e che appare a fianco della mia foto sul giornale: Gesu\ Cristo, il Dio incarnato, e\ la luce del mondo. Egli cerca noi uomini. Ogni uomo, senza eccezioni. Oggi come allora\\. Cosi\ la monaca spiega come sia stato possibile far parte di una campagna pubblicitaria pur essendo suora di clausura: \\La clausura - dice - e\ silenzio, preghiera e meditazione, ma questo non significa isolarsi ed ignorare i problemi di chi soffre. Capita, ad esempio, spesso che chi e\ in difficolta\ venga da noi in cerca di un aiuto spirituale o anche soltanto di un consiglio\\. Il convento nel quale la suora vive assieme a sette consorelle venne edificato alla fine del 1600 occupando una superficie di 20 mila metri quadrati. Risale a quel periodo il primo insediamento delle suore Benedettine. |
| #261 eeeeeee07.09.2006 - 13:02 |
Ins Kloster berufen Ganterschwilerin tritt ins geschlossene Kloster Glattburg bei Oberbüren ein OBERBÜREN. Petra Rüegg tritt mit 34 Jahren in ein geschlossenes Kloster ein. Die Ganterschwilerin will bei den Benediktinerinnen einen neuen Weg beschreiten. Für den Rest ihres Lebens. MARCO HESS Ein wenig mulmig sei ihr schon, verrät die angehende Benediktinerin am Tag vor dem Eintritt ins Kloster Glattburg bei Oberbüren. «Ich glaube aber fest daran, dass in der Ordensgemeinschaft alle weltlichen Werte durch den Frieden in Gott ersetzt werden», bekräftigt die junge Frau mit strahlendem Gesichtsausdruck. Der Eintritt ins Kloster funktioniere allerdings nur, wenn man dazu auch berufen sei. Klosterluft geschnuppert Sie, die ihren Glauben im Alltag lebt, hat bisher zweimal Klosterluft geschnuppert, einmal in den Weihnachtsferien 2003, als sie drei Tage den geschlossenen Bereich des Klosters - die Klausur - betreten durfte. Ein zweites Mal, als sie gleich für eine Woche ins Kloster ging. «In jener Woche entschied ich mich definitiv, diesen Weg einzuschlagen.» Petra Rüegg hätte sich früher gut vorstellen können zu heiraten, Mutter zu werden und ein christliches Familienleben zu führen. Aber ihr Herz habe sich in der irdischen Liebe nie richtig öffnen können, verrät sie. Der Funke sei hingegen gesprungen, als sie das erste Mal die Klausur betrat. «Ich spüre, dass mein Platz im Kloster ist. Der Weg dorthin ist nicht schwieriger, als eine gesunde und glückliche Beziehung zu leben. Ich hoffe, dass Gott mir diesen Weg bestätigen wird.» Abschied für immer Der Abschied von ihren Verwandten und Bekannten war von einem lachenden und einem weinenden Auge begleitet. Viele ihrer Freunde sind Christen und die hatten Verständnis für die Entscheidung von Petra Rüegg. Die grosse Anteilnahme aus ihrem Umfeld habe sie überwältigt, auch wenn ihr manchmal Unverständnis zu Ohren gekommen sei. Doch vor allem die Eltern hätten sie in ihrem Vorhaben unterstützt. Mit ihnen verbrachte sie vor dem Eintritt noch zwei Wochen Ferien im Südtirol. «Es war ein schöner Abschluss», freut sie sich. Probezeit vor der Profess Abgesehen von der wunderbaren Aussicht auf die Churfirsten und das Fürstenland wird Petra Rüegg im Kloster Glattburg wenig Kontakt mit der Aussenwelt haben. Die ersten sechs Monate sind als Einführung der neuen Kandidatin zu verstehen, danach folgt das Noviziatsjahr, eine Art Prüfstein. In diesem ist sie ganz auf sich und die Gemeinschaft gestellt. Sie darf lediglich zwei Besuche ihrer Eltern empfangen, Telefonate und Briefwechsel sind nicht erlaubt. Nach einer Probezeit von insgesamt viereinhalb Jahren wird sie, so Gott will, die ewige Profess ablegen, was mit einer Eheschliessung gleichgesetzt werden kann. «Bis der Tod euch scheidet», heisst es bekanntlich in der Trauung. Wie ihre Vorgängerinnen in der 250-jährigen Geschichte des Kloster Glattburg will auch Petra Rüegg in Beharrlichkeit und gutem Willen bis zum Tode verharren. Ewige Anbetung Gründungsauftrag der Benediktinerinnen-Abtei ist die ewige Anbetung. Darin wird Petra Rüegg für eine bessere Welt beten. «Im zunehmenden Wohlstand wird oft Gott vergessen», erklärt sie. Die Kinder bekämen ohne religiöse Beziehung keinen Lebensinhalt mehr. «Ich werde beten, dass die Menschen wieder zu Gott umkehren können», sagt sie ruhig und hoffnungsvoll. Quelle: St. Galler Tagblatt, 27.05.2005 |
| #260 ggggggg07.09.2006 - 10:13 |
| Zenit...bad...bad...Dead Puppy... Reason 153,567 why we must not trust Zenit. I wish I had kept a file on Zenit\s little liturgical abuse columns from Fr. McNamara giving soothing justifications for nearly every liturgical abuse imaginable from wine glasses to dancing girls. Just let\s be clear. What many people do not understand about Zenit is that it is a publication of the Legionaries of Christ. They run it and as all Trads will know, they are the leaders in the Neo-Caths\ little agenda the main gist of which is to keep Catholics thinking that really, everythying in the chanceries and in Rome is just tootie-footie-hunky-dunky. I know we could all write the book on media bias and its little bag of Orwellian tricks. What perhaps, many people don\t understand is that Zenit is among the worst culprits. Here is a little example that has just drifted across my screen today. In October 2003, Jacques Berthelet wrote a letter to the Canadian Senate giving section 73 of Evangelium Vitae as justification for allowing Catholics to support the stem cell and embryo legislation that we were desperately trying to kill. It was the standard CCCB Pontius Pilate Handwash that they have been using since they sent Bishop Remi de Roo to give the Parliamentarians permission to support the Ombibus bill in 1967. "Oh, we understand that the issue is deeply complex and that you guys have such a terribly hard time of things in Ottawa. We wouldn\t dream of stepping on your toes by telling you anything like how to vote. We\re here to give you our little pat on the head and reassure you that whatever you decide is just fine as long as you feel good about it." Skip forward to 2003 and we have Bishop Jacques giving exactly the same line, almost word for word, that Remi gave them back in the day. This time, however, dressing it up a bit with EV 73 so he can also make the pro-lifers look like a bunch of crazies who can\t understand the subtle nuances that can only be percieved once one has obtained a doctorate in Canon Law from St. Paul\s University Ottawa. And now we have the Zenit version. Canadian Bishops Hit Assisted-Reproduction Bill as Deeply Flawed Outgoing President Wants Stem Cell Research on Embryos Prohibited Giving their account of the courageous stand taken by the heroic Canadian bishops who have thundered for decades against the indifference of Canadians to the sanctity of life. Ah. Yes? I\d love to see it. But don\t take my word for it... Bishop Jacques\ letter: this bill is highly complex, both from a scientific and ethical perspective, and that there are many competing interests involved. While Catholic politicians must always seek to protect human life and dignity to the fullest extent possible, there can be legitimate difference on how to achieve this objective. It is, therefore, not our intention to tell Catholic Senators how to vote because it is their responsibility to discern the best way to protect human life and dignity after reflecting on all of the resources available to them. This discernment certainly includes Church teaching, but also the Senators own personal reflections upon the political and social realities they face. The well-known 1995 encyclical of Pope John Paul II, Evangelium Vitae (The Gospel of Life), discusses the exercise of prudential judgment by politicians who are responsible for promoting the common good. In Section 73 the Pope states: {snip} {oh look it up!} Some of the specific matters that Senators will consider as they discern how to address this particular legislation are: the positive elements of the bill and the measure of protection that they provide to the embryo, the tragic failure of the bill to prohibit embryo research, and the consequences should the present legislative vacuum continue. This was duly followed by our good friend Archbishop Terry telling Senator Keon, "The Bishops\ Conference has not taken a position on that If a person is informed by faith, informed by reason, and makes the proper decision, I do not think anyone can reproach that person." ... ghahhh! I can\t believe I\m still mad about this!!! |
| #259 ddddddddd06.09.2006 - 19:45 |
| General Catholic sites Ignatius Press Large collection Catholic books, videos, and CD\s. www.ignatius.com St. Joseph Communications Large collection of Catholic CDs, DVDs, tapes and videos. www.saintjoe.com Catholicity.com A comprehenive, virtual cyber-city of Catholic resources. Home to over 140 Catholic organizations. www.catholicity.com Catholic Answers Great apologetics site. Answers to challenges to the Catholic faith, both ancient and new. www.catholic.com EWTN Eternal Word Television Network, founded by Mother Angelica. A leader in Catholic information. www.ewtn.com Catholics United for the Faith An international lay apostolate that supports, defends, and advances the efforts of the Teaching Church. www.cuf.org Priests for Life An association of clergy which emphasizes Catholic teaching on prolife topics. Training and resources for priests and the entire pro-life movement. www.priestsforlife.org Eternal Life Books, prayer cards and audio albums, many by Fr. John A. Hardon, S.J., its founder. www.lifeeternal.org The Real Presence Promotes adoration and belief in Christ\s Real Presence in the Holy Eucharist, with articles by Fr. John A. Hardon, S.J., its founder. Also a downloadable Perpetual Eucharistic Ardoration Manual. www.therealpresence.org Fr. John A. Hardon, S.J. Media Apostolate The Fr. Hardon Media Apostolate exists to promote the Catholic use of all of the media of social communications such as the printed word, television, radio, cinema, and the Internet. Many Church documents and practical articles. www.fatherhardonmedia.org Catholic Catechism Excellent searchable text of the Catechism of the Catholic Church. www.scborromeo.org/ccc/ccc_toc.htm Crossroads Initiative Upbeat site with catechetical and apologetics resources for RCIA, adult faith formation, and teens. www.crossroadsinitiative.com Padre Pio Devotions Devoted entirely to the life and spirituality of St. Pio of Pietrelcina. Good prayers of St. Pio. www.padrepiodevotions.org Vatican Website Official website of the Holy See, Vatican City. www.vatican.va Our Catholic Faith Books and more. A family-run company that provides churches, schools, and individuals the materials needed to learn and practice the Catholic faith. www.ourcatholicfaith.com 123Greetings Free greeting cards for Catholic and other religious events. www.123greetings.com TreeFrogClick Websites Websites and other Internet services for Catholic religious communities. TreeFrogClick has produced many web pages for IRL Affiliates. www.treefrogclick.com |
| #258 ffffffff06.09.2006 - 19:40 |
| The Poor Clares Colettine: An Explanation A father describes his daughter\s vocation by Burman Skrable On February 11, 2001, our daughter Carolyn entered the Bethlehem Monastery of Poor Clares in Newport News, Virginia. On February 2, 2002, she received her Poor Clare habit and her new name, Sister Miriam of the Child Jesus. Her entrance into this community has made them a part of our family, and us of theirs. We are now "Mom and Dad Skrable" to 14 additional daughters. Carolyn did not take this decision lightly. She had decided a few years before that she was called to religious life. In early 1999, she had a brief stint with the Dominican Sisters of Mary, Mother of the Eucharist. This experience confirmed her call to religious life -- and convinced her she wasn\t to be a Dominican. During her last year at the College of William and Mary she was introduced to the Poor Clares in Newport News. She liked what she saw and decided to spend a six-week "aspirancy" period with them in the spring of 2000. Convinced they were the order for her, she entered shortly after her W&M graduation in December of 2000. From our contact with her in person and through her letters, we can see that she is extremely happy and at peace with her choice to enter. Nevertheless, many friends and family members have questioned her decision or at least reacted with total puzzlement to it. This short piece attempts to address some of the main questions put to us about the Poor Clares and why Carolyn should have decided to join them. The Poor Clares The Poor Clares are a cloistered contemplative order that traces their existence to the early 1200s and to the great Saint Francis of Assisi, who asked Saint Clare of Assisi to set up a monastery for herself and her sisters. Like most Franciscan orders, the Sisters of Saint Clare have gone through various evolutions, divisions, and reforms. Sister Miriam\s monastery is part of the Colettine federation, which traces its existence to a reform by Saint Colette in the 15th century. There are presently more than 15,000 Poor Clares worldwide. One of the questions asked of a woman when she takes her first simple (temporary) vows nicely summarizes the Poor Clare life and mission: Do you wish to dedicate yourself to God alone in the solitude and silence of the enclosure, in persevering prayer and generous penance, in good works and humble daily toil, united in love with all your sisters, for the sake of the kingdom of God and all His holy people? As a cloistered order, the Poor Clares\ lives are contained within their monastery; they travel only with permission. Unlike the more famous monastic orders established by Saint Benedict, they are not self-supporting. They are a "mendicant" or begging order; they depend on the generosity of the community. Although their day contains a generous measure of work, it is not work intended to provide a sustaining income. Their real work is their prayer. For Poor Clares, a day at the office -- and every day for a cloistered nun is a day at the office -- is a day at the Divine Office. Their daily effort is to pray, primarily on behalf of the world and especially for those who will not pray for themselves. To this end, the Poor Clare works constantly to deepen her spiritual life. She is trying always to purge herself of self-will and self-indulgence so that she can become as perfect a Bride of Christ as she can. In attempting to attune her will completely to that of God the Father, she tries to follow the model of perfect obedience, His Son Jesus Christ. As a community of prayer, the Poor Clares have a highly structured daily schedule that conforms to the Church\s traditional cycle of public prayer: Midnight: Rise for Night Office 1:20 AM: Return to bed 4:30 AM: Rise for Morning Praise 5:30 AM: Breakfast - bread & coffee 6:00 AM: Lectio Divina (prayerful reading of the Scriptures) 7:00 AM: Mass 8:00 AM: Midmorning prayer 8:30 AM: Study 9:00 AM: Community work 10:40 AM: Mid-day prayer 11:20 AM: Dinner (main meal) 12:50 PM: Rosary and Mid-afternoon prayer 1:40 PM: Work 4:05 PM: Evening Prayer (Vespers) 5:15 PM: Evening Meal (Collation) 6:10 PM: Recreation 7:10 PM: Night Prayer 8:15 PM: Lights out Penance and self-denial permeate every aspect of their lives. Their meatless meals are always simple and as nutritious as their benefactors\ generosity allows. If the community is not generous, their meals will be even simpler; they make do with what they have been given, although they do use cash donations to make sure their diet contains essentials such as milk and cheese. They go barefoot and wear a simple brown habit. They go about their work silently, speaking to one another only as needed to accomplish their work. The only exception to silence is the Recreation period, when free conversation is permitted. Life is lived out in obedience to the Mother Abbess, or in the case of postulants and novices, to the Novice Mistress. The Poor Clare life may be nearly as severe and difficult for the girl\s family. The Poor Clare actively embraces her calling and enters the cloistered life. This involves giving up life in the regular world, and her biological or adoptive family is part of that "regular world". Her family is usually in a reactive position, having to live the loss of regular contact that is the consequence of her decision. Contact is infrequent at the beginning and becomes less frequent as time goes on. During the postulant year, there are four two-day family visits. During the year after the Poor Clare receives her habit -- her second full year, called the canonical year -- there is supposed to be only one visit. After the nun takes her vows, there are two visits per year. Each visiting day has two two-hour visiting segments to it. Visiting is in the "parlor", a simple room with a large window opening onto an adjacent room. The window connecting the two rooms has a screen (some monasteries have a grille, we understand). The family sits on the public side of the screen and the Poor Clare on the cloistered side. The screen eliminates hugs and kisses, although we all use the "Poor Clare hug", a high-five meeting on the screen. Families can write their Poor Clare any time, but she receives mail only on Sundays. She gets no mail during Advent or Lent. (And the Poor Clare Advent is very long, All Saints Day through Christmas). Poor Clare postulants and novices can write once a month, generally the first Sunday of the month -- again, excluding Advent and Lent. Once she takes vows, her letter writing is restricted to twice a year. Generally, she may write only to mother and father, although she may usually send two letters a year to siblings, at Christmas and Easter. It will come as no surprise to hear that parents cannot just pick up the phone and call their Poor Clare daughter, although the Mother Abbess may make an exception to contact rules if she determines it would be for the good of the nun and her family. We have already benefited from a couple such exceptions, and appreciated them all the more because they were out of the ordinary. Why? Addressing Some Questions In a nutshell, the above describes the Poor Clare life, mission, and "experience". Throughout history, I\m sure most people have found the Poor Clare life daunting, although understandable. Our modern Western perspective on life has led many of our family and friends to say they find it incomprehensible and to question why anyone, and especially Carolyn, should even consider this life as a legitimate calling. Let me summarize the questions and then attempt to respond to them. 1. I just don\t understand the whole idea of the Poor Clares\ life: cloistered, simply praying all the time, no external apostolate to help the poor, needy and suffering who could benefit from their kindly words and kindly touch. 2. Isn\t their life very self-centered? Isn\t the Poor Clare thinking only of herself and being very selfish in withdrawing herself from family and friends? 3. The Poor Clare life sounds rather neurotic. Isn\t it just a flight from the world, and isn\t all the penance and self-denial another form of neurotic behavior - or worse? 4. Carolyn is a very empathetic people person with particularly great skills in dealing with the very young and the very elderly. Her students (during her student teaching days at William & Mary) and the residents of Commonwealth Nursing Home in Fairfax loved her. Shouldn\t she be out in the world, exercising those gifts? Isn\t it a waste for her to be in the cloister where she ministers to no one? 5. As crazy as their life seems, once you get to know them you realize each Poor Clare community is filled with exceptionally loving people. To know them is to love them. But, hardly anyone knows about them; they may be the best-kept secret in the Church. Shouldn\t they be doing something to acquaint the world with who and what they are? 1. Does the Poor Clare life make any sense? The Poor Clares\ see their life as a life of prayer and penance, lived for the worship of God. They model themselves on the "silent Christ" of His first 30 years on earth, working in silence and without notice in humble obedience to the Father\s will. They are a living, although largely hidden, example of what our lives will be in Heaven where we will be in timeless adoration of the Trinity. While most of us bustle about doing the world\s work like Martha of the Gospel, being unwilling or unable to attend to God\s praises, the Poor Clares are set aside to sit like Mary at the foot of Christ, having been chosen for "the better part". They are God\s tithe. (Their relatively small numbers demonstrate that God will settle for less than a tenth!) They praise God for themselves and on behalf of the whole Church. For this service they have a right to our support through alms. The Poor Clares not only offer praise on our behalf, but they also make intercessory requests on our behalf. This apostolate of prayer on behalf of other people is as close as they come to a public, hands-on ministry, and is the dimension of their service to the Church that is most understandable to the modern, "activity-oriented" mind. Those who question the value of their life are largely asking whether this phenomenon is real. If it\s real, if it "works", the Poor Clare existence probably makes at least some sense to the modern mind. If not, the skeptics consider the Poor Clares to have been living lives of serious futility for nearly 800 years and to have conned millions of Catholic faithful into supporting them all this time. I admit I don\t know how intercessory prayer "works". Imagine: we insignificant human beings pray for one another, lift our wishes and thoughts to God on behalf of others, and in some way God is moved by our influence to do something for the people we pray for that He wouldn\t do otherwise. How can this be? Christ told us God knows everything, including what we need, even before we ask; He said the Father who looks after the very sparrows considers us worth more than an entire flock of them (Mt 10:31). Yet he told us to pray constantly. Intercessory prayer may seem paradoxical to a non-theologian like me, but there is no doubt that the Bible is full of references to it. First of all, we are urged to pray for ourselves constantly; that is, we are urged to intercede for ourselves. In the Lord\s Prayer, Christ instructed us to ask God to "Give us this day our daily bread". Then there are the innumerable instances that we are urged to intercede for one another in prayer. We can start with the Old Testament. In the Book of Maccabees we are told that it is a goodly thought to pray for the dead, that they might be relieved of their sins (II Macc 12:45-6). In the New Testament, we are told that Christ prayed for His disciples. For example, He said Satan wanted to sift them all like wheat, but He prayed for Peter so that Peter\s faith would not fail and that he should then strengthen his brethren (Lk 22:31). Saint Paul\s epistles are loaded with references to him praying for his converts (e.g., Ephesians 1:15-16), urging them to pray for one another (e.g., Ephesians 6:18-20) and asking his converts to pray for him (e.g., Romans 15:30ff). Also, and perhaps more, pertinent to the Poor Clares\ vocation, however, are the numerous instances of Christ responding to petitions. He responded to the petitions of one person on behalf of another -- e.g., the centurion asking Him to heal his servant: "Lord I am not worthy that you come under my roof; just say the word and my servant will be healed" (Mt 8  -10). He responded to the petitions of those asking healing for themselves, such as recovery of sight or healing from leprosy. So, on earth Christ was able to do what He wanted, fulfilling requests from people whether for themselves or on behalf of others. And I believe the essential point for the Poor Clare life is: Christ lives; He can do whatever He wants; and He still responds to our requests. He responds to things we request for ourselves, and things we request for others. And that\s what the Poor Clares do for a living: they ask the living Christ on behalf of others.Ultimately one\s uneasiness about the Poor Clares\ lack of a hands-on apostolate must be taken up with Saint Francis of Assisi and of course the Church that accepted his design for the Poor Clares. Saint Francis placed Saint Clare of Assisi in the first Poor Clare monastery early in the 13th century, and ordered her to stay there and pray for him and his fellows, not to join them in their active apostolate. Her and her sisters\ mission as the Franciscans\ Second Order was to provide the spiritual logistical support for the external evangelization efforts of his First Order Franciscan brothers and priests. Apparently Francis believed that his "troops" were no different from an army, whose front-line troops engage the enemy directly, but depend on their logistical components to the rear to provide them with the food and other supplies that allow them to fight. The Church gave Francis\s structure her stamp of approval and it\s been in continuous existence for nearly 800 years. 2. The self-centeredness of the Poor Clares. There is no question that at first blush the Poor Clares lead a "self-centered" life. They have left family and friends for the isolation of the cloister. During formation they severely examined their consciences for sins present and past to know themselves and their sinfulness to renounce their sins, and they live a life of meditation, public prayer, and penances. But this life is less self-centered than it appears. It is oriented toward knowing better and drawing closer to their Lord and Savior through emptying themselves of self and adhering to the Father\s will. The life must be seen in the context of their overall mission of offering praise to God and interceding for the world. In the normal human order, we instinctively know that a word of praise from someone known to have no self-seeking motives means the most. Likewise, we are likely to be able to secure a favor from the person with whom we are in a close, intimate and loving relationship, not from someone we hardly know or with whom we are "on the outs". Poor Clares know that their prayers will be most powerful when their wills are most perfectly aligned with that of their Spouse, Jesus Christ. That\s why the Blessed Mother\s intercession is most powerful, and why the saints have such great influence. The Poor Clares are merely seeking to model themselves after Mary and the saints. Their penances and self-examinations are the equivalent of athletes\ training or craftsmen\s job training. Their withdrawal from family and friends should also be seen in this light. Christ told His apostles that whoever was unwilling to leave family and friends behind for His sake was unworthy of Him. Most of us do not take this literally. As good Christians, we carry out our vow or plan to put God before family in small ways, such as ensuring kids get to church, attend religious instruction and say prayers despite their grumbling and other forms of rebellion. All the while we hope the ordering is never put to a more severe test! Poor Clares take this injunction literally, leaving all behind to cling most directly and openly to their Spouse, a visible sign of what we will all become in Heaven. 3. Is the Poor Clare life neurotic? It is easy to see how women with a neurotic but idealistic bent would be drawn to the austere Poor Clare life. It is also difficult to imagine them staying long. The Poor Clare admission policy of requiring a six-week "aspirancy" period is designed to help such women decide whether the life is for them, and for the members of the community to help them make that same judgment. We have read and have heard it said that a close, intimate and enclosed community such as theirs could only survive with normal members. We not only agree with this statement, but must say that from what we observe Poor Clares are less neurotic and more stable than average. They are also more peaceful and happier. In general, if you assessed a 15-person community of Poor Clares such as the one at Newport News, you would find 15 well-adjusted, happy women. What do you think you\d find if you picked 15 women at random from the outside world? The reason for this is not hard to appreciate. Our modern life cultivates neuroses. Our lives are incredibly busy and stressful; our culture embodies selfishness, self-centeredness and artificial notions of beauty and happiness. Instead of being led naturally to identify and confront spiritual and emotional problems directly, we are urged to suppress or mask them through any one of a zillion phony solutions to our problems, from drugs and potions to erroneous philosophies of life while we strive for unattainable, advertising-driven visions of the ideal us. The Poor Clare life replaces this with a structure of daily rhythms of prayer and praise in isolation from the world\s busy-ness and artificial norms. Earning a living and raising a family are not their concerns. Poor Clares learn to know themselves and accept themselves within the Church\s true vision of the human person. They are forced to deal with their deficiencies honestly and humbly. With this humble attitude, they look outward to God in praise and petition on behalf of the whole Church and particularly those who request their assistance, no longer dragged down by unresolved interior "issues". Cloister life is explicitly structured to enable them all to support one another in this effort. Lived properly, it is the model of the emotionally healthy life. 4. Carolyn in the Poor Clares: Another Sister What-A-Waste? By her life and actions before she entered the Poor Clares, especially her last year or two, Carolyn demonstrated both her charitable impulses and her gifts for working with the elderly and with small children. We wondered ourselves, therefore, about whether she is truly called to the cloistered contemplative life. We are also aware, however, that the women called to the Poor Clares come with many skills and gifts; God does not call women to the Poor Clare life because He did not give them the skills and abilities to succeed elsewhere. We know Carolyn\s gifts are needed and valued within her community, and perhaps her calling is to use them right where she is, and not out in the world. However, Carolyn\s overriding desire is to do the will of God fully and completely. If she discerns that the Poor Clare life is not her calling, we are confident she will follow that call. There is no doubt that the cloistered contemplatives are one of the Church\s best-kept secrets. Yet our experience is telling us it is one of its greatest riches. Our lives have been immeasurably enriched by our two years of association with Sister Miriam\s community and our new role as Mom and Dad Skrable. We inherited an unbelievably wonderful set of new daughters. We approach all the trials of life with greater peace and confidence, knowing that we are held securely in God\s hand. That awareness comes in large part from our realization that day in and day out, 15 nuns are keeping us in prayer as they do much of the rest of the world. Our family and friends call us quickly when trials come to them, asking that we put their needs before the Poor Clares. They are relieved and appreciative when we tell them we have asked the Poor Clares to include their intentions. Of course we miss the freedom to pick up t he phone and call Sister Miriam, to visit frequently, and to give her a hug when we do visit, but we accept that as part of our new vocation. And, to be realistic, we also have to acknowledge that Carolyn could have made a number of other vocational or career choices that would have left us with little contact. But we can\t imagine a more glorious vocation than the one to which she has been called and is embracing. The Poor Clares are not in much of a position to advertise their existence and trumpet their vocations. I think that responsibility falls on us. Just as we are the hands of the risen Christ in the world, we must do our part to be the heralds of the Poor Clares, making the world aware of what God has done for us through them, so that others might be drawn deeper into the heart of the Church. |
| #257 dd06.09.2006 - 17:13 |
| Liebe Leserinnen und Leser! Vielleicht sind auch Sie schon in eine solche Situation gekommen: Jemand fragt Sie, was in unserer Zeit Menschen bewegen kann, in ein Kloster einzutreten. Oder jemand lehnt das Ordensleben von vornherein ab, weil es ihm weltfremd und lebensfern erscheint. Mir fällt es oft schwer, mit solchen Fragen oder Ansichten umzugehen; meist fehlen gemeinsame Grundlagen, bei denen ein Gespräch anknüpfen könnte. Menschen, deren Leben von Größen wie Arbeit und Konsum bestimmt ist, finden zu solchen Themen eben selten einen Zugang. - So sehr unsere Erfahrung für diesen Schluss zu sprechen scheint: Machen wir es uns nicht zu leicht, wenn wir uns damit zufrieden geben? Um nicht einfach zu resignieren, könnten wir überlegen, wie es mit dem Verdacht der Weltfremdheit und Lebensferne steht. Gewiss, auch heute mag es Menschen geben, die die "Welt" ablehnen und sich darum in ein Kloster zurückziehen. Oft ist jedoch das Gegenteil der Fall. Wer aus meinem Freundeskreis in ein Kloster eingetreten ist, hat sich bewusst für diesen Weg entschieden, um auf diese besondere Weise für seine Mitmenschen da zu sein. So muss unsere Frage lauten: Was veranlasst solche Menschen, sich für das Ordensleben zu entscheiden? Im tiefsten, so meine ich, steckt etwas dahinter, das uns alle betrifft: die Einsicht, dass wir Menschen zuallererst Einzelne, und das heißt auch: Einsame sind. Niemand denkt und fühlt wie ich, niemand sonst hat meine Lebensgeschichte erlebt, und niemand kann sie statt meiner leben. Uns allen fällt es schwer, uns dieser Tatsache zu stellen. Vor allem haben wir Angst anzunehmen, dass jeder und jedem von uns ein Augenblick bevorsteht, in dem diese Einsamkeit unausweichlich offenbar werden wird. Darum lenken sich viele von dieser Einsicht ab, sie suchen Zerstreuung in materiellen Gütern, in orientierungslosem Aktivismus, ja sogar bei anderen Menschen und erwarten von ihnen nicht viel mehr als Spaß und heitere Geselligkeit. Woher aber kommt die Angst vor dem Einsamsein, woher das Verdrängen? Ich vermute daher, dass wir uns in unserem Einzigsein zugleich auf ein Gegenüber hingeordnet finden, dass wir die Sehnsucht nach dem du in uns tragen. Es gibt etwas in jedem Menschen, das ihn über sich hinausdrängt, eine Ahnung, dass er zu mehr berufen ist, als er für sich alleine sein kann. Doch die Gemeinschaft und Liebe, nach der wir uns zuinnerst sehnen, können wir nicht herstellen oder gar erzwingen. Selbst dort, wo vertraute Menschen um uns sind, geht es uns oft so, dass wir uns nicht verständlich machen bzw. auch sie nicht vollends verstehen können. Nicht einmal das Scheitern bleibt uns in jedem Fall erspart, bisweilen selbst dann nicht, wenn wir besten Willens sind. Diese Erfahrung scheint mir in Psalm 116 B (siehe Seite 35) anzuklingen: "In meiner Bestürzung sagte ich: Die Menschen lügen alle" (Vers 11). So brachte der Verfasser in äußerster Bedrängnis - angedeutet durch die Erwähnung des Sterbens in Vers 15 und der Fesseln in Vers 16 - seine Verzweiflung darüber zum Ausdruck, dass niemand zu ihm hielt. Achten wir aber genau auf die Sprechsituation: Nun wiederholt er diese Worte aus der Erinnerung; seine Notlage ist vorüber. In der glücklichen Wendung ist ihm dies klar geworden: Jahwe hat ihn bewahrt und am Leben erhalten. Darum will er jetzt am Tempel erfüllen, was er Gott zum Dank für die Rettung gelobt hat. Menschen unserer Zeit können in Krisensituationen vielfach nicht wie der Psalmist (vgl. Vers 10) auf ihre Gottesbeziehung bauen, weil sie Gott nicht erkennen. Gleichwohl suchen viele nach Halt, nach einem Unbedingten, einem du, das sie trägt; vielleicht tun sie dies in ähnlicher Form wie das Gebet auf Seite 337. Einige große Suchende und später sehr profilierte Ordensleute - mir fallen Charles de Foucauld, Edith Stein oder Thomas Merton ein - haben in ausweglos erscheinenden Situationen erfahren, dass sie hindurch getragen und gehalten wurden. Sie sind gerade dort, wo sie selbst nicht mehr weiter wussten, jenem du begegnet, das sie so intensiv gesucht hatten. Ich möchte ihre anschließende Entscheidung für das Ordensleben darum ähnlich wie die Gelübde in Ps 116, 14.18 verstehen: Sie stellen ihr ganzes Leben dem anheim, der sich ihnen als Ziel ihrer Suche und Retter in der Not, als ihr letzter Lebensgrund zu erkennen gegeben hat. Dass alle drei ihren Weg der Hingabe als besonderen Dienst an den Mitmenschen nicht nur verstanden, sondern auch gelebt haben, spiegelt dabei für mich den gemeinschaftlichen Bezug wider, den auch Ps 116, 18f. erkennen lässt. Wer in einer dankenden Grundhaltung lebt, gibt Zeugnis von ihm, der als Urgrund der Wirklichkeit letztlich jeden Menschen trägt. Die vor seinem Angesicht Lebenden selbst bezeugen ihr Getragensein dadurch, dass sie den anderen - wenn auch oft unscheinbar, in Stille und Gebet - selbst Halt und Beistand werden. In der Hinwendung zu Gott finden sie ihr wahres Selbst, ihre Berufung und Aufgabe, die sie und nur sie ihren Schwestern und Brüdern gegenüber erfüllen können. Dies können Menschen, die sich ganz dem Leben vor Gott weihen, uns nahe bringen: In der Beziehung zu Gott als dem ewigen du kann die Einsamkeit der Einzelnen verwandelt werden. Wenn wir uns in unserer Einzigkeit vor Gott hinstellen, kann uns aufgehen, dass jede, jeder von uns mit den eigenen Gaben und Fähigkeiten unvertretbar und unersetzlich ist, und wir können unseren Ort in der Gemeinschaft sehen und handelnd wahrnehmen lernen. Denn lebendige Gemeinschaft untereinander wird nach Martin Buber dadurch erst ermöglicht, dass alle zur gemeinsamen Mitte in lebendiger Beziehung stehen. Ihr Johannes Bernhard Uphus Die Profess - Leben im Zeichen der anbrechenden Gottesherrschaft Von Susanne Sandherr Das christliche Ordenswesen zeigt sich in seiner zeitlichen und räumlichen Erstreckung als ein weit verzweigtes und vielgestaltiges Gebilde. Die einzelnen Orden sind untereinander vielleicht so verschieden wie die menschlichen Individuen. Einige sind stark kontemplativ ausgerichtet, andere haben eine klare sozial-caritative Orientierung. Wieder andere, und dies war in der abendländischen Geschichte besonders wichtig, dienen den Menschen durch kulturelle Diakonie. Ähnlich bemerkenswert ist die Pluralität der von den einzelnen Gemeinschaften gewählten Frömmigkeitsschwerpunkte, und der Rückzug von der Welt kann genauso betont werden wie jenes Wirken für die Welt in der Welt, das im 20. Jahrhundert die Säkularinstitute als "Weltgemeinschaften" kennzeichnet. Die geschichtliche Wandlungsfähigkeit des Mönchsideals - das Leben für Gott im Streben nach der eigenen Vollendung, in der Gemeinschaft von Brüdern und Schwestern, im Dienst für Kirche und Welt - ist ein Zeichen seiner Vitalität. Die schöpferischen Kräfte in der Ordensgeschichte wirkten und wirken dabei nicht in einem geschichtsfreien Vakuum, sondern in enger Verbindung mit ihrer eigenen Zeit. Und doch gibt es bei allem geschichtlichen Wandel, bei allem "Stirb und werde", das den Weg der Orden durch die Zeit kennzeichnet, grundlegende gemeinsame Prägungen. Eine bedeutende Grundlage des Ordensstandes ist das gemeinschaftliche und durch die Gelübde auf Dauer angelegte Leben nach den "evangelischen Räten" der Armut, der Ehelosigkeit und des Gehorsams. Klösterliche Profess Zur liturgischen Mönchsweihe gehört die klösterliche Profess, das feierliche, öffentliche und kirchenamtliche Versprechen, in einem Orden oder einer kirchlich anerkannten Kongregation die drei evangelischen Räte zu befolgen. Die Trias der Professformel ist seit dem 9. Jahrhundert ausgebildet. Wie die Segnungen gehört die Mönchsweihe zu den Sakramentalien, also zu jenen Zeichen und Riten der Kirche, die wie die Sakramente Gottes Zuwendung im Leben der Menschen leibhaft-konkret erfahrbar machen, im Unterschied zu ihnen jedoch von der Kirche eingesetzt worden sind. In einem öffentlichen Bekenntnis nach dem Offertorium der Messe weiht der Professe sein Leben dem Dienst an Gott und den Menschen und wird dadurch in eine konkrete Gemeinschaft eingegliedert. Nach der Benediktsregel gelobt der Novize im Oratorium vor Abt und Klostergemeinschaft "Beständigkeit, klösterlichen Lebenswandel und Gehorsam". Dazu legt der Novize oder die Novizin die selbst geschriebene und verlesene Bittschrift auf den Altar, wirft sich vor der Gemeinschaft zu Boden und nimmt das Ordenskleid bzw. den Schleier entgegen. Kirchenrechtlich wurde seit dem 4. Jahrhundert zwischen ewigen und zeitlich begrenzten Gelübden unterschieden. Einige Orden, u.a. die Gesellschaft Jesu, fügten der Gelübdetrias noch ein dem Ordenszweck entsprechendes viertes Gelübde hinzu. Der Profess geht ein Noviziat, eine Zeit zur Erprobung des Ordenslebens, voraus. Über die Zulassung zu Noviziat und Profess entscheiden die Ordensoberen gemäß der jeweiligen Satzung. Die zeitliche Profess wird nach dem vollendeten 18. Lebensjahr auf drei bis sechs Jahre abgelegt, die ewige Profess nach dem vollendeten 21. Lebensjahr auf Lebenszeit. Die ewige Profess setzt eine vorhergehende zeitliche Bindung von wenigstens drei Jahren voraus. Zeit der Orden In seiner Schrift "Zeit der Orden" versucht der katholische Theologe Johann Baptist Metz, die evangelischen Räte für unsere Zeit auszulegen. Armut: Die evangelische Tugend der Armut definiert Metz als "Protest gegen die Diktatur des Habens, des Besitzens und der reinen Selbstbehauptung". Die Tugend der Armut führe in die "Solidarität mit jenen Armen, für die Armut gerade keine Tugend, sondern Lebenssituation und gesellschaftliche Zumutung ist". Der Zusammenhang des Rates zur Armut mit der Botschaft Jesu wird deutlich: Weil Gott uns nahe kommen will, können wir auf unsere üblichen Stützen, hier den Götzen Mammon, verzichten. Auf Gottes großmütige Einladung können wir mit Großzügigkeit und Freigiebigkeit antworten. Ehelosigkeit: Metz versucht auch den Zeichencharakter der Ehelosigkeit wiederzugewinnen. Als evangelische Tugend verstanden, sei sie Ausdruck der unstillbaren Sehnsucht nach dem "Tag des Herrn". Sie dränge zur Solidarität gerade mit jenen Ehelosen, für die Ehelosigkeit - von Metz umfassend verstanden als Einsamkeit, als Isolation, etwa im Alter oder durch Krankheit und soziale Stigmatisierung - gerade keine Tugend ist, sondern ein hartes, schmerzendes Lebensschicksal. Die frei gewählte "Tugend" der Ehelosigkeit, der Einsamkeit, "drängt zu den in Erwartungslosigkeit und Resignation Eingeschlossenen". Gehorsam: Für J. B. Metz ist er die erste, die maßgebliche Nachfolgehaltung. Im Vordergrund stehe dabei nicht die radikale Verfügbarkeit "gegenüber Amtsträgern in der Kirche und innerhalb der Orden"; dieser Gehorsam ist nur abgeleitet. Gehorsam als evangeliumsgemäße Tugend ist vielmehr "die radikale unkalkulierte Auslieferung des Lebens an Gott den Vater, der erhebt und befreit". Eine solche Lebenshaltung aber dränge konkret in die Nähe derer, "für die Gehorsam gerade keine Tugend, sondern Zeichen der Unterdrückung, der Bevormundung und Entmündigung ist". Es geht heute darum, den Zeugnischarakter der evangelischen Räte, das entscheidend zeichenhafte Moment der erlösten Hingabe an Gott und die Menschen, neu zum Leuchten zu bringen. Thomas von Aquin hat die religiöse Wirkung der klösterlichen Profess "eine Art zweite Taufe" genannt. Die Taufe als Akt der antwortenden Selbstübergabe an Gott ist ihr Fundament. Wir teilen dieses Fundament ebenso miteinander wie den Auftrag, die evangelischen Räte in der Vielfalt der Lebenswege zu verwirklichen. Leben in Gelübden Von Sr. Maria Andrea Stratmmann SMMP Die Lebensform, die ein Mensch frei wählt und verbindlich lebt, formt sein Leben. Das können Eheleute bestätigen, die lange Jahre verheiratet sind, das können zölibatär lebende Priester und Ordensleute ebenso bezeugen. Es wäre auch seltsam, wenn viele gemeinsame Ehejahre ein Paar nicht prägen würden oder wenn Priester und Ordensleute durch ihre Lebensform nicht geformt wären in ihrer Beziehung zu Gott und zu den Mitmenschen. Auch Alleinstehende werden bestätigen, dass ihre Lebensform sie prägt. Was heißt das für mich persönlich, dass ich seit vielen Jahren in einer klösterlichen Gemeinschaft die drei Gelübde der gottgeweihten Keuschheit, der evangelischen Armut und des Gehorsams lebe? Gelübde sind Versprechen, die Gott gemacht werden. Weil er uns ruft und in Treue zu seinem Ruf steht, können wir die Antwort wagen. Die Bindung an Gott und an die Gemeinschaft in der Profess (Gelübdeablegung) erfolgt stufenweise, so sieht es das Kirchenrecht vor. Der ersten Profess gehen die Noviziatsjahre als Zeit des Einlebens und Kennenlernens der Gemeinschaft und ihrer Aufgaben sowie der Auseinandersetzung mit dem, was ein Leben in Gelübden bedeutet, voraus. Meine erste (zeitliche) Profess erfolgte für drei Jahre. Es ist gleichsam ein praktisches Erproben dieser Lebensform in Verbindung mit dem Beruf für einen begrenzten Zeitraum. Es folgte die zweite Profess für zwei Jahre. Erst dann war es so weit, dass ich mein Versprechen "für immer" ablegen konnte - zu einem Zeitpunkt, den ich herbeisehnte. Natürlich sprach ich vorher mit meinen Mitschwestern über die Verpflichtung, die wir auf uns nahmen. Dabei wurde von den einen das Gelübde der Keuschheit, von anderen eher das Gehorsamsgelübde als schwieriger empfunden. Auch nach der Profess habe ich mich immer wieder mit dem Thema Gelübde beschäftigt und dabei ganz neue Seiten entdecken können. Der Wandel im Verständnis besonders des Keuschheitsgelübdes deutet sich ja auch darin an, dass wir bei der ersten Profess "Jungfräulichkeit" gelobten, bei der zweiten "Ehelosigkeit um des Gottesreiches willen" und bei der ewigen Profess "gottgeweihte Keuschheit". Der Begriff Ehelosigkeit verrät eine Perspektive, in der das Gelübde eher einen Mangel ausdrückt: Armut als fehlender Besitz, Ehelosigkeit als ein Fehlen der Ehe und Gehorsam als mangelnde Selbstbestimmung. Ich bin froh, die Gelübde nicht als Mangelsituation zu erfahren, sondern vielmehr als einen Reichtum, der mir ermöglicht, mich in Freiheit zu binden. Der Vergleich zur Situation von Eheleuten ist mir da sehr hilfreich. Wer sich wirklich aus Liebe an einen Menschen bindet, gibt damit zwar die Freiheiten eines Single-Daseins auf, gewinnt aber doch die neue Freiheit des "Wir". So gilt für mich in der Bindung an Gott, der mich auf diesen Weg gerufen hat, dass ich einen großen Freiraum erfahre: Gottgeweihte Keuschheit befreit zu unbegrenzter Liebe, evangelische Armut befreit zu solidarischem Leben und Gehorsam befreit zum Dienst in gemeinsamer Verantwortung. Doch da muss ich mit Paulus sagen: "Nicht, dass ich es schon erreicht hätte oder dass ich schon vollendet wäre. Aber ich strebe danach ..." (Phil 3, 12). In jeder Lebensform sind wir aufgerufen, die Liebe Gottes durch unser Leben erfahrbar zu machen. Eheleute können dabei in ihrer Liebe zueinander besonders den personalen Aspekt der Liebe Gottes verdeutlichen: Gott liebt dich und mich ganz persönlich. Zölibatär lebende Menschen können mehr den universalen Aspekt dieser Liebe sichtbar machen: Gott liebt alle Menschen, ohne Unterschied. Gelübde sind eine Möglichkeit, auf Gottes Ruf zu antworten. Es gibt keinen religiösen Weg, der die Vollkommenheit für sich gepachtet hätte. Ein Leben in Gelübden fordert den ganzen Menschen, seine Liebesfähigkeit ebenso wie seine geschwisterliche Solidarität und Verantwortungsbereitschaft. In der Kraft des Heiligen Geistes versuche ich, das große Versprechen in kleinen Alltagsmünzen einzulösen. Ring und Kreuz, die mir bei der Profess überreicht wurden, erinnern mich immer wieder daran. Die Gründerin unserer Ordensgemeinschaft, die heilige Maria Magdalena Postel, sagt in ihrer ersten Gelübdeformel: "Gott, du hast mich gerufen: In der Tiefe meiner Seele habe ich deine Stimme vernommen; du hast mir die Pfade der Gerechtigkeit gezeigt, du hast mir Mut gemacht, dir auf diesen Pfaden zu folgen." Selbst wenn wir das heute vielleicht etwas anders formulieren, der Inhalt bleibt doch gleich: Gott, du hast mich gerufen. Ich habe deinen Ruf gehört. Du hast mir dadurch einen Weg eröffnet und mich ermutigt, dir auf diesem Weg in klösterlicher Gemeinschaft zu folgen. Es bewegt mich, wenn ich still für mich meine Gelübde erneuere. Es bewegt mich, wenn wir am Dreifaltigkeitssonntag gemeinsam unsere Gelübde erneuern. Ich bin überzeugt - und das gilt für die Erneuerung des Eheversprechens der Ehepartner ähnlich -??? das bleibt nicht ohne Wirkung in "guten" wie in "bösen" Tagen. Und ich bin froh und dankbar, dass ich nach so vielen Jahren sagen kann: Ich würde mich heute wieder für diese Lebensform entscheiden. Meine Gelübde lebe ich als Einzelne, aber in Gemeinschaft. Die Gemeinschaft, das persönliche Mühen meiner Mitschwestern, stützt mein Bemühen. Gemeinsam sind wir auf einen Weg gestellt, der nicht einfach fertig vorgegeben ist, sondern immer neu Gestalt gewinnt, indem wir ihn gehen. |
| #256 ddddddddd06.09.2006 - 11:47 |
| Wer teilen kann, ist willkommen VON STEFFI MACHNIK, 26.07.05, 08:05h Bild: Rakoczy Mittelpunkt im Haus der Emmaus-Gemeinschaft ist das große Esszimmer. Artikel mailen Druckfassung Emmaus Köln versteht sich als eine Arbeits- und Lebensgemeinschaft, die Solidarität in den Mittelpunkt ihres Wirkens stellt. Vor der Tür des imposanten, weiß gestrichenen Gebäudes am Lachemer Weg stehen Bambus, Oleander und andere Grünpflanzen in zahlreichen Kübeln, ein großer Gartentisch mit sechs Stühlen und einem grün-weiß geringelten Sonnenschirm laden zum Verweilen ein. Hallo, Holzwurm, begrüßt Franz Opfergelt seinen Kollegen Rudolf Wilhelm. Der grinst und zieht an seiner Zigarette. Der 46-Jährige besucht zurzeit einen dreitägigen Lehrgang der Handwerkskammer zum Maschinenführer. Ich hab schon zwei andere Maßnahmen mitgemacht und einen PC-Schein fürs Lagerwesen erworben, erklärt er stolz. Mittlerweile ist er Leiter des Möbellagers, was seinen Spitznamen erklärt. Der 53-jährige Opfergelt ist Chef über die Hausratabteilung. Gerade ist er mit den anderen Emmaus-MitUN-GEWOHNT Wie Menschen leben 11 gliedern von der gemeinsamen Arbeitsstelle, dem Second-Hand-Markt an der Geestemünder Straße, zurückgekehrt. Die Kölner Emmaus-Gemeinschaft, zu denen die beiden gehören, betreibt seit 1997 im Niehler Gewerbegebiet den 1400 Quadratmeter großen Gebrauchtwarenmarkt. Wohnungsauflösungen und der Verkauf von Möbeln, Kleidern, Hausrat und Büchern sind die Haupteinnahmequellen der 20-köpfigen Arbeits- und Lebensgemeinschaft, die seit dem Jahr 2000 ein städtisches Gebäude auf dem Gelände der Dr.-Dormagen-Guffanti-Stiftung als Wohnhaus nutzt. Die Stadt nimmt keine Miete, weil Emmaus den städtischen Etat entlastet. Die ehemaligen Obdachlosen beziehen keine Sozialhilfe, sondern die Gemeinschaft lebt selbständig, ohne öffentliche Unterstützung. Ich wohne seit Februar 2004 hier, sagt Wilhelm. Ich hatte Glück, ich habe ja keine Drogen- oder Alkoholprobleme. Die Atmosphäre, die Leute - hier ist es gut, sagt er mit unverkennbar rheinischem Zungenschlag und reibt sich kurz die Hände. Nur einen Monat lebte er als Obdachloser am Hauptbahnhof, nachdem ihm wegen Eigenbedarfs seine Wohnung gekündigt worden war. In der kurzen Zeit sind ihm sämtliche persönlichen Papiere gestohlen worden. Ich bin mit nix hierhin gekommen. Franz Opfergelt gehört schon seit elf Jahren zur Emmaus-Gemeinschaft, war davor ein halbes Jahr auf Platte. Ich kam aus Mönchengladbach, hatte dort keine Perspektive und habe in Köln Arbeit gesucht. Im Nachsatz fügt er an, dass er ein Jahr im Bau verbracht hat und durch andere Obdachlose auf Emmaus aufmerksam geworden ist. Ruckzuck kannst du hier Arbeit und Zimmer auch wieder verlieren, sagt er ganz ohne Illusionen. Wer Gewalt anwendet, muss sofort das Haus verlassen; Alkohol ist ebenfalls tabu. Denn aufgenommen wird nur der, der nicht mehr alkoholabhängig und drogenfrei ist. In Absprache mit den Bewohnern entscheidet die Leitung des Hauses. Und wir nehmen fast jeden, denn wir wollen den Schwachen der Gesellschaft eine Chance geben, definiert Willi Does den Anspruch der Emmaus-Gemeinschaft. Ich sehe uns hier als einen Zusammenschluss von Menschen an, die sich trotz zahlreicher Lebensunfälle zusammengetan haben, um in Solidarität zu leben. Der 50-Jährige leitet mit seiner Frau Pascale (41) seit 22 Jahren die Kölner Gruppe, deren Wurzeln bis ins Jahr 1959 zurückreichen. Zwei ihrer vier Kinder, Madeleine (14) und Johannes (22), leben noch mit ihnen zusammen. Wir sind keiner religiösen Bewegung zughörig, stellt Does klar, wir sind ein selbständiger Verein, der sich nur dem Emmaus-Dachverband verpflichtet fühlt. Aber unsere Wurzeln liegen natürlich im abendländischen Christentum. Ein Teil der Bewohner hat sich mittlerweile im 40 Quadratmeter großen Esszimmer, das von zwei langen Holztischen beherrscht wird, zum Abendessen eingefunden. In einer Ecke steht ein Computer, umgeben von Erinnerungsstücken anderer Emmaus-Gemeinschaften aus Polen, der Ukraine und Südamerika, die von der Kölner Gruppe regelmäßig unterstützt werden. An der Stirnseite des hohen Raumes, dem die zahlreichen großen Fenstern mit den kleinen Scheiben eine wohnliche Atmosphäre verleihen, ist das Büfett aufgebaut mit Brot, Butter, Wurst und Käse. Wer mag, nimmt Kartoffelsalat oder Obst dazu. Wasser und Saft in Glaskrügen stehen bereit. Abräumen muss der Letzte. Klare Regeln bestimmen den Alltag: Abendessen um 19 Uhr, gemeinsames Mittagessen um 13 Uhr, das täglich von einer Gruppe von bis zu vier Personen in der großen Küche gekocht wird. Frühstück bereitet sich jeder selbst vor dem Arbeitsbeginn um 8.15 Uhr. Drei Autos gibt es für alle Emmaus-Mitglieder. 800 Quadratmeter Wohnfläche stehen auf drei Stockwerken zur Verfügung. Die meisten Mitglieder verfügen über ein Einzelzimmer. Die älteste Bewohnerin mit 72 Jahren ist Christine Freund, eine ehemalige Laienschwester. Sie ist schwerhörig, hilft aber immer noch regelmäßig im Möbellager aus. Mir gefällt hier alles, schreiben sie das ruhig auf, diktiert sie der Reporterin resolut in den Block. Stefan Krapohl nutzt mit seiner schwangeren Freundin ein Zimmer. Wenn das Baby Ende September zur Welt kommt, ist es der jüngste Bewohner. Für Krapohl ist die Emmaus-Gemeinschaft seit mehr als drei Jahren ein zuverlässiger Anker in einem Leben, das von Drogen und Alkohol beherrscht war. Ich verurteile keinen, sagt der 37-Jährige bestimmt und fügt sein Lebensmotto an: Allein könnte ich meine Scheiße nicht aushalten, nur in Gemeinschaft. Nur ein Holztisch ist zum Abendessen besetzt, einige haben sich schon auf ihre Zimmer zurückgezogen, suchen den Abstand zu den Menschen, mit denen sie bereits den ganzen Tag zusammengearbeitet haben. Gemeinschaft sei auch belastend, gibt Does offen zu: Immer Kompromisse zu machen und die Verantwortung zu tragen für ein Unternehmen mit zeitweise 50 bis 60 Mitarbeitern. Über einem schwarzen Klavier, das einmal im Alten Wartesaal Dienst tat, hängt die monatliche Bilanz - Transparenz ist mindestens so wichtig wie Solidarität. Wir teilen wirklich, stellt Does klar. Jeder bekommt das Gleiche, nämlich 50 Euro Taschengeld im Monat. Ein Stückchen weiter hängt ein anderes Dokument: Die Urkunde des Aachener Friedenspreises vom 1. September 1994. Anerkennung für eine Arbeit, die Solidarität und Menschenwürde in den Mittelpunkt stellt. |
| #255 sssss06.09.2006 - 11:45 |
| Ohne Sammlung keine Sendung VON STEFFI MACHNIK, 23.08.06, 07:41h Bilder: RAKOCZY In der Gemeinschaft beginnt der Tag der Franziskaner, danach geht jeder seiner Tätigkeit nach. Bild: RAKOCZY Das Dachgeschoss der gemeinsamen Wohnung beherbergt eine kleine Kapelle. Artikel mailen Druckfassung Den Tag beginnen und beenden die Mönche gemeinsam im Gebet. Ein schlichtes Haus in der Burgstraße, vier Etagen, die glatte Fassade ist mit breiten Bändern aus roten Klinkersteinen verziert. Das Wohnhaus hebt sich kaum von der umgebenden Bebauung ab, einem zufälligen Mix aus Gründerzeithäusern und ergrauten Nachkriegsbauten. Das Gebäude gehört der katholischen Gemeinde St. Theodor und St. Elisabeth und seit Dezember 1993 lebt eine Gemeinschaft der Franziskaner in den oberen beiden Stockwerken. Zurzeit bewohnen Gregor Wagner, Chi Thien Vu, Marcio Lisboa, Hermann-Josef Schlepütz und Jürgen Neitzert zwei übereinander liegende Wohnungen. Jeder hat ein eigenes Zimmer, dazu gibt es ein großes Wohnzimmer mit gemütlicher Sitzecke und einem Esstisch, eine Kochküche sowie ein Arbeitszimmer mit PC und Fernseher. Diesen Raum nutzen die Brüder auch als Rückzugsraum, um Besucher zu empfangen. Der heilige Franziskus war mit und unter den Menschen, sagt Bruder Gregor. Deshalb leben wir nicht nur in Klöstern, sondern wohnen auch in ganz normalen Mietwohnungen. Hausangestellte gibt es nicht. Putzen, kochen und waschen erledigen wir selber. Das klappt auch ohne Plan auf Zuruf, versichert er glaubhaft. Nur am Jahresanfang erstellt der Franziskanerbruder einen Haushaltsplan. Als Guardian, als Hüter des Hauses, hat er eine besondere Position innerhalb der Gemeinschaft. Er soll auf seine Mitbrüder achten wie ein Hirte auf seine Herde, wie es der Orden selbst beschreibt. Für Gregor Wagner, Diplomtheologe und Priester, ist es vor allem dieses Leben in der Gemeinschaft, das ihn bewog, vor 19 Jahren dem Orden beizutreten. Priester wollte ich werden, aber nicht allein leben, sagt der 40-Jährige. Seit zwei Jahren lebt der gebürtige Berliner in Vingst. Mit dem feierlichen Gelübde habe ich auch versprochen, verfügbar zu sein, also dort eingesetzt zu werden, wo die Gemeinschaft der Franziskaner mich braucht. Denn ein Wort des heiligen Franziskus lautet: Der Herr gab mir Brüder. Keiner hier hat sich seinen Bruder ausgesucht. Erst seit einem Jahr lebt der Brasilianer Marcio Lisboa (33) in der Gemeinschaft. Mit diesen Wechseln gehe auch einher, dass sich die Gemeinschaft ständig verändere. Wir müssen uns immer wieder neu finden, es ist ein ständiger Prozess, sagt Bruder Gregor. Zu den Brüdern der ersten Stunde in Vingst gehören nur noch Hermann-Josef Schlepütz und Jürgen Neitzert. Dabei bestimmt keineswegs nur das Leben in der Gemeinschaft den Tagesablauf der Männer, denn jeder der fünf Brüder geht einer anderen Aufgabe nach: Chi Thien Vu (33), der Ende der 70er Jahre mit der Welle der Boat-People als Flüchtling nach Deutschland kam, studiert in St. Augustin Missionswissenschaften und arbeitet ehrenamtlich in der Kölner Drogenberatung. Marcio Lisboa absolviert ein Pastoralpraktikum in der Gemeinde St. Theodor, und Hermann-Josef Schlepütz (47) arbeitet als Obdachlosenseelsorger im Stadtdekanat. Jürgen Neitzert (46) ist als Islamwissenschaftler zuständig für den interreligiösen Dialog, während Gregor Wagner in der Provinz Colonia - die Franziskaner in Deutschland sind in vier Provinzen aufgeteilt - Ansprechpartner für Männer ist, die Interesse am Ordensleben haben. In Deutschland gibt es 430 Franziskaner, weltweit gehören 1,2 Millionen Menschen zur franziskanischen Familie. Der Anfang und das Ende eines jeden Tages sind klar definiert: Er beginnt um 7.30 Uhr mit einer heiligen Messe oder der Laudes, dem Morgengebet. Um 18.15 Uhr bringt die Vesper, das Abendgebet, alle Brüder wieder zusammen. Dafür müssen die Franziskaner nicht ihr Haus verlassen. In der oberen Wohnung führt eine Holztreppe in das ausgebaute Dachgeschoss, das eine kleine Kapelle beherbergt. Gegenüber der Eingangstür, die mit einem kleinen, gotischen Spitzbogen versehen ist, steht der schlichte Holzaltar, schräg dahinter befindet sich das hohe schlanke Tabernakel. Beides fertigte der Kölner Bildhauer Heinz Gernot an. Dazwischen hängt ein ewiges Licht, im Hintergrund steht eine kleine Madonnenfigur auf einem Glastisch, eine Nachbildung des Damianskreuzes hängt an der Wand hinter dem Altar. Als Sitzgelegenheit dienen sieben schlichte Holzstühle. Erst auf den zweiten Blick offenbaren sich die vier prachtvollen blauen Glasfenster, die vor die beiden Fenster zur Straßenseite vorgehängt sind. Vor zehn Jahren schuf der Kölner Kunstprofessor Rolf Maria Koller die Kunstwerke, die mit den Themen Franziskus und der Aussätzige, Das Rosenwunder, Der Traum des Papstes und Bruder Tod vier zentrale Erlebnisse aus dem Leben des heiligen Franziskus (1182-1226) darstellen. Sie verleihen dem hellen, nüchternen Raum eine spirituelle Atmosphäre, die Bruder Gregor mit Ohne Sammlung keine Sendung umschreibt. Im täglichen Gebet in ihrer Kapelle holen sich die Brüder Kraft für ihre caritativen Aufgaben. Franziskus versuchte, Christus radikal nachzufolgen, in Verbindung mit den Menschen zu sein, insbesondere an der Seite der Armen und Benachteiligten. Er sagte einmal: Die Armen sind unsere Lehrmeister, erklärt Bruder Marcio. Die Begegnung mit den Menschen und der Blick für die Armen - das fasziniert die fünf Männer an der Biografie des heiligen Franz von Assisi. Seine Lebensregeln von Armut, Ehelosigkeit und Gehorsam haben sie auf ihr Leben übertragen. Franz von Assisi war eine große Gestalt innerhalb der Kirche und der Weltgeschichte, er versuchte radikal den Spuren Christi zu folgen, betont Bruder Hermann-Josef. |
| #254 fd06.09.2006 - 11:39 |
| Eine große Familie - und alles Schwestern VON CARL DIETMAR, 28.01.05, 10:49h, AKTUALISIERT 23.02.05, 14:48h In loser Folge stellen wir außergewöhnliche Wohn- und Lebensgemeinschaften vor. Diesmal haben wir uns im Kloster an der Brühler Straße umgesehen. Raderberg - Es ist kurz vor sieben: In der Klosterkirche an der Brühler Straße haben sich Gläubige zum Gebet niedergelassen, einige davon sitzen auf den Bänken in der so genannten Außenkapelle. Um Punkt sieben Uhr ziehen die Nonnen ein, Psalmen singend - es beginnt die Eucharistiefeier, ein Priester aus einer benachbarten Gemeinde liest die Messe. Jeden Tag sind Leute aus der Umgebung hier, um mit uns die heilige Messe zu feiern, jeder ist willkommen, sagt Schwester Johanna Domek, die Priorin. Ein ganz gewöhnlicher Tag im Kloster der Benediktinerinnen in Raderberg: Um 5.30 Uhr sind die Schwestern aufgestanden, um sechs haben sie sich bereits zur ersten Gebetseinheit, den Laudes, in ihrer neugotischen Kirche versammelt, vor der Eucharistiefeier haben sie noch eine halbe Stunde Zeit für sich. An die Messe schließt sich eine weitere kleine Gebetszeit an, die Terz, danach wird gefrühstückt. Um halb neun beginnt dann die erste Arbeitseinheit des Tages - getreu der Grundregel des Ordensgründers: Ora et labora - bete und arbeite. Wir arbeiten, um unseren Lebensunterhalt zu verdienen, sagt die Priorin. Die finanzielle Basis des Klosters bilden drei Handwerksbetriebe, darunter die Hostienbäckerei. Hostien werden seit 1895, als die Benediktinerinnen aus der Innenstadt nach Raderberg umsiedelten, im Kloster hergestellt; heute ruht dort die Arbeit. Nur an zwei Backtagen pro Woche werden jeweils eineinhalb Zentner Mehl, gemischt mit Wasser, zu Teig verarbeitet. Der Teig wird dann mittels einer Maschine mit zwölf Backvorrichtungen, die jeweils wie ein Waffeleisen funktionieren, zu Hostienplatten gebacken. An den Backtagen werden so etwa 60 000 Hostien produziert, sortiert und abgepackt. Zum Kundenkreis des Klosters gehören hauptsächlich Pfarrgemeinden im Kölner Raum. Die weitläufige Anlage an der Brühler Straße verfügt auch über einen eigenen Gartenbetrieb und Stallungen; dort versorgt Schwester Anna, die ihre Nonnentracht mit einem Overall vertauscht hat, Rind- und Borstenvieh. Momentan stehen zwei Rinder (sie heißen Franziska und Lilly) und zwei Schweine, Daniel und Fabian mit Namen, im Stall. In der Küche arbeitet Schwester Bernadette gerade den Speiseplan für die Woche aus, heute gibt es Nudeln mit Sahnesoße und Salat - am Sonntag den obligatorischen Braten. Ungefähr zwei Zentner Lebensmittel werden pro Woche verköstigt; was nicht aus dem eigenen Garten kommt, muss gekauft werden. Eine Schwester, die Schaffnerin, fährt einmal in der Woche zum Großeinkauf, um die Vorrats- und Kühlschränke zu füllen. Von 10 Uhr an werden an der Pforte Lebensmittel ausgegeben, an unsere Brüder und Schwestern von der Straße, Obdachlose und Hilfsbedürftige, oft bis zu 20 Personen, die - ohne einen Nachweis vorlegen zu müssen - Brot, Wurst und Margarine erhalten. Weitere Lebensmittel, Kaffee, Milch, Käse, Suppe, werden gegen eine Schutzgebühr von einem Euro verteilt. Um 11.30 Uhr ruft die Glocke die Schwestern wieder zum Gebet, der Mittagshore, anschließend nehmen sie im Refektorium, dem Speisesaal, gemeinsam das Mittagessen ein. Zum Bedienen am Tisch sind alle im Wechsel angehalten, auch das hat Benedikt vorgeschrieben: Sie sollen einander dienen, keiner werde vom Küchendienst ausgenommen. Nach dem Mittagessen folgt die Zeit der großen Stille, in der die Schwestern Zeit zum Lesen haben - und Zeit für persönliche Gebete. Zurzeit leben, beten und arbeiten im Kloster 25 Nonnen, die jüngste ist 30, die beiden ältesten sind 90 Jahre alt. In Absprache mit einem vierköpfigen Schwesternrat regelt die Priorin den monastischen Alltag - soweit er nicht durch die Regel des hl. Benedikt ohnehin vorgegeben ist. Natürlich gibt es auch schon mal Spannungen zwischen einzelnen Konventsmitgliedern. Wir sind sehr verschiedene Menschen, die sich immer wieder um wechselseitiges Verstehen bemühen müssen, gibt Schwester Johanna zu, wie überall, wo Menschen zusammenleben, wie in jeder Familie. Die Schwestern verstehen sich ja als große Familie, und jede von ihnen trägt nach Eignung und Neigung zum gemeinsamen Leben bei. Und einmal in der Woche haben wir Konventsbesprechung, wo alles beredet wird. Angesichts der vielfältigen Arbeitsbelastungen sei es gut, dass es die Möglichkeit gebe, mittels Wandertagen und Erholungszeiten aus dem klösterlichen Alltag auszubrechen. Das hilft uns, im Abstand neue Perspektiven zu gewinnen und aufzutanken. Um 14 Uhr geht es wieder an die Arbeit, Schwester Michaele und zwei weitere Nonnen begeben sich dann wieder in die Paramentenwerkstatt, wo geistliche Gewänder, etwa Messgewänder, Stolen, Chormäntel, aber auch Wandbehänge und Fahnen hergestellt werden. Es ist ein Meisterbetrieb, denn Schwester Rafael ist ausgebildete Stickermeisterin. Manchmal müssen wir Überstunden machen, um alle Aufträge zu erledigen - wir haben sogar schon Nachtschichten eingelegt, erzählt sie. In der benachbarten Werkstatt für Textilrestaurierung arbeitet derweil Schwester Klara, die ihre Ausbildung beim Bayerischen Landesamt für Denkmalpflege in Bamberg abgeschlossen hat, an einem Teppich eines privaten Auftraggebers. Wir sind ohne Anmeldung in ihr Reich gekommen - sie möchte nicht, dass sie in ihrer Arbeitskleidung fotografiert wird. Nach vollbrachter und unvollbrachter Arbeit, wie Schwester Johanna formuliert, gehen wir um 17 Uhr in die Vesper, eine weitere Gebetszeit, so wie es in der Regel des hl. Benedikt steht: Hört man das Zeichen zum Gottesdienst, lege man sofort alles aus der Hand und komme in größter Eile herbei, dem Gottesdienst soll nichts vorgezogen werden. Es folgen das Abendbrot und schließlich die gemeinsame abendliche Rekreation. Unser Tag endet mit der Komplet um 19 Uhr und den anschließenden Vigilien. Danach, etwa um 20.30 Uhr, bleibt Zeit für individuelle Freizeitgestaltung, manchmal sehen einige Schwestern auch fern (sie müssen sich dann auf ein Programm einigen), andere lesen Zeitung oder schreiben Briefe. Zapfenstreich ist gegen 22.30 Uhr - im nächtlichen Schweigen, das ab und an vom Gebell unserer Hunde unterbrochen wird, erwarten wir den kommenden Tag, sagt die Priorin. |
| #253 eeee05.09.2006 - 18:38 |
| About bookmarks and marriage and priesthood and religious life and blah This is going to be one of those blog posts that really don\t make much sense because I was lying in bed and my desperately tired brain got attacked by an idea that refused to shut the hell up. You know how it is. I think there\s a relationship between the types of bookmarks I use in which books and in how much esteem I hold those same books. My bibles have spots marked by nice leather jobbies, or prayer cards from ordinations or whathaveyou. At the other end of the spectrum there\s this book that I wasted twelve Euros on buying today. Well, I don\t know for sure that I\ve wasted all twelve of them, but from the first dozen or so pages or something the outlook, just like your average British weather report for this time of year, is not looking good at all. And the current bookmark for said book is a (defaced) V&D receipt. Ha. Now, what\s bothering me about this book? Well, * it\s set in old old old Ireland (not a bad thing). * It\s written under a pseudonym (not necessarily a bad thing, but I suspect the author is being cowardly because he knows that his writing\s on the poor side of rotten). * The writing is rotten. I mean, you\re a seventh-century ex-nun/religious/wife/mother/lawyer (apparently this combination was perfectly viable, with ancient Irish laws that were so liberal they would make the Dutch look like a bunch of Muslims torching an embassy) who says "I am only a minor Brehon. I am merely a dalaigh or advocate and qualified to the level of anruth. You need an ollamh of law. I would suspect that you would have better qualified Brehons among the Cinel na Aeda than myself." Sorry lady (oh, I forgot, she\s also a princess), but you sound like a 20th century whingerfeminist who\s showing off the fact that she knows some Old Irish words. Go cut some peat bog bricks or something. * In a similar vein, I get the impression (and it is only an impression, as I\m not a quarter of the way through yet) that the author has deep, deep issues with Roman Catholicism. Or at least, with Roman Catholicism, as opposed to the oh-so-funkier Celtic flavour (I\m waiting for Roman-style tonsures to be slagged off in favour of the previous Celtic fashions). In pointing out, in his Historical Note, that no-one was b****y well celibate in the early Irish church and that the meanie Romans were prompted to ruin the fun because Italians are boring farts, we can read this wonderfully impartial gem: The celibacy lobby in Rome became strong and it was Peter Damian (AD 1000 - 1072), a leading theologian whose writings reveal him to be a misogynist, who became a majour influence and persuaded Pope Leo IX (AD 1049 - 54) to enforce celibacy on all clergy. That\ll be St. Peter Damian, then, and Pope St. Leo IX, won\t it? The former is one of the few saints I\ve come across who were a) Benedictine and b) carrying the name of one of my favourite saints. It\s almost as if this author wrote this book with wind up puella as one of his aims. The aforementioned Historical Note is interesting, though. I\ve learnt some ranom tidbits of information that will surely come in handy when I\m next at a pub quiz: did you know that Irish law of the period had nine different forms of marriage defined? This combination of law and bizarre romantic attachments (the heroine is an ex-nun who apparently still think of herself as a religious, and her husband is some variety of monk; did I mention they have a four-month old son?) is leading me to wonder if the author is actually working as a script writer for Judge John Deed. I, like most people of a certain generation group who have something to do with Catholicism, have heard about the priestly celibacy debate. It\s not a discussion I\m personally involved in because I\ll never be a priest (*hugs her God-given second X-chromosome gleefully*) and if my (hypothetical) husband wanted to become a priest I\d give him a good slapping and tell him to stop being so stupid and go and do the washing-up. Something that I\ve only heard of maybe once or twice in my life is the idea of married religious. That...just doesn\t make sense. In my first year as an undergraduate I was chatting with the then Chaplain, a Josephite priest, about visiting religious houses and deciding whether it\s the Place For You. It led to a discussion about Vita Consecrata and his remark to me that there was a community of married couples who considered themselves to be "consecrated" in the same way that religious are. I was baffled. I still am. Why doesn\t it make sense to me? Well, I think that living the religious life (to be distinguished from a religious life, which is what everyone should do) excluded a marriage relationship. Oh, when I say marriage here, I mean anything involving prolonged hand-holding right up to procreating and primary mourning rights. Just so\s we\re clear. So why? Because being a religious is this radical, sacrifical and totally in-yer-face eschatological portent thing. It\s the evangelical counsels. It\s the funny clothes. It\s the lying flat on your face in church with your arms outstretched, your sisters singing a liturgy of the saints whilst you\re having a mild panic attack. It\s the eating together. The living together. The weirdness of it. Getting married is a piece of cake in comparison (kind of; married people who might read this, PLEASE DON\T SHOOT ME). It\s what human nature does...well, naturally, I suppose. Marriage is a Sacrament. Entering into it is beginning not just this sugary idea of "a new life", it\s a completely different state of life. After the wedding you\re not just "Hi, I\m Bob, I\m married to Shelia", you\re one half of a new person, Bob&Shelia. This is reflected in law (in countries that still retain enough common sense to understand it, that is): you share a name (unless your wife is a whingerfeminist), you share your money (ditto), your house, your possessions (unless you\re infected with the desire to KNOW WHAT IS MINE AND WHAT IS YOURS BECAUSE I AM AN INDIVIDUAL, DAMMNIT), your bodies (the idea is that you are one body, and because it\s not clever for a body to go around harming itself, raping your wife still isn\t a good thing, klophead Victorians). One spouse makes an agreement, the other breaks it, and the whole shebangle was enacted by one person. It\s not just sharing. It\s being. Scary? Hell yea. Welcome to life. Religious life isn\t a sacrament. It\s taking everything that happened at Baptism and Confirmation and mingles it all and swirls it around and then (just like in the best chemistry lab sessions at secondary school) something goes SHA-BA-BOOM-WHOOOOOOSH and you find yourself somewhere completely different. You\re in a way of life that is in the world but not of it in the most profound sense; you\ve become eschatological (I like using big words, can you tell?) in a way that marriage isn\t, or perhaps is but in a fundamentally different way. There will be no wives and husbands as we have them now. There will be God, and communion with Him. And it will blow your mind away. Daunting? Well it would hardly be worth it if this whole life business were easy, now, would it? Perhaps you could say that just as priesthood and religious life can be combined, then marriage and religious life can be combined too. It\s to establish a nice pattern, right? Think of it diagrammatically: the two sacraments, Marriage and Orders, lined up, with religious profession a little to the side. A triangle. There\s a definite possible bond between one pair...so why not between the reflection? Because this isn\t freaking geometry class. Priests are there to serve; no-one can do without priests, whether they\re married with a dozen kids (*despondent sigh*) or in a monastery with three score and ten others. This is not about playing with set theory and putting "groups" into opposition with each other; it\s about taking up different roles, different crosses, and together forming this amazing, monolithic, dynamic organism called the Church, the Bride. So. Priests: person of Christ. We need a Sacrament for this. Marrieds: Christ and His Bride. We need a Sacrament for this. Religious: pointing the way towards Heaven. Which is...what Baptised people do anyway. You know, I\ve half a mind to do some digging and find out this author\s real name. And the I will either slap up him upside the head for being a pompous academic who\s too big for his boots, or thank him for writing something that actually made me think (pity about the dearth of skills in which to express what I was thinking). Now I\m going to bed. |