MISSIONARIES OF THE PRECIOUS BLOOD The No. 37 - October 2014

Cofup the New Covenant Living a Consecrated Life

by William Nordenbrock, C.PP.S.

he Church has declared 2015 a year dedicated to a celebration Tof Consecrated Life. This issue of The Cup of the New Covenant anticipates that commemoration and we hope that this issue will be a cata- lyst for personal and communal re - flection on how we live the consecrat- ed life as incorporated members and how the lay faithful who associate with us, share in the call to holiness in their own particular way. In this issue Robert Schreiter provides a foundation for our reflection with a brief historical sketch of the Congre - gation as a Society of Apostolic Life and then shines the light of the Apostolic Exhortation Evangelii Gau - on the three pillars of the So - dium ciety: mission, community and spiri- tuality. Barry Fischer continues to

See page 16 Meeting in Tanzania reflects the multicultural face of the C.PP.S. The C.PP.S. as a Society of Apostolic Life by Robert Schreiter, C.PP.S. 1 Francis’ Call to Religious The C.PP.S. as a Society by Barry Fischer, C.PP.S. 5 of Apostolic Life The Gift of Joy: The Challenge of Consecrated by Robert Schreiter, C.PP.S. Life in by Angelmiro Granados, C.PP.S. 8 INTRODUCTION in the Western Church. In the Middle The challenge Consecrated Life has taken on many Ages, groups of diocesan gath- of living evangelical poverty ered around collegiate churches as for the service of the poor forms through the course of the by Walter Milandu, C.PP.S. 10 Church’s history. The first form was canons, having a common life of that of hermits, living in the Egyptian prayer. The Norbertines and the Cro - Challenges for Religious siers are surviving forms of this mode. in Poland and Syrian deserts in the third and by Damian Siwicki, C.PP.S. 12 fourth century. Thereafter people Later in the Middle Ages, groups arose that carried on regular ministry Diversity and Tension: gathered in communities to pursue a Uniqueness of Consecrated Life life of prayer and spiritual perfection, outside their living enclosures. by Henry Bright, C.PP.S. 14 known as monasteries. The Bene dic- Among these groups surviving to this

ti nes are the most enduring example See next page

T Continued from front page h “ The societies of apostolic life had arisen e day are the Franciscans, the Do - minicans and the Carmelites. Later, C out of apostolic need, and that was the u communities arose that focused p mo re exclusively on their apostolic place to start. Everything else – mode of o ministries; the Jesuits are perhaps commitment, form of common life, shape f the premier example. Especially in the Modern Period, the manner of of spirituality – was subordinated to t h commitment (the vows) and the their avowed mission.” e forms of common life in relation to N apostolic ministry came to vary e widely. w by public or solemn vows, but a vari- eties of apostolic life is more sum- The Missionaries of the Precious ety of promises, oaths, and private mary. Canon 731 states that three C Blood were founded in 1815, for the o vows. things characterize societies of apos- purpose of revitalizing the Faith in v tolic life: (1) a common apostolic e the Papal States through the preach- When the Code of Canon Law was n goal, (2) a life in common, and (3) a ing of parish missions and retreats. first codified in 1917, an attempt was a pursuit of perfection in charity. For n They saw themselves as diocesan made to sort out the astonishing vari- most other legislation, the reader is t priests who lived a common life and ety of forms of consecrated life. referred to the society’s specific rule. went out to carry out their mission. Communities like the C.PP.S. were They were bound together not by something of a conundrum for the Even with this clarification, confu- vows, but a promise of fidelity to the Church. A popular way of referring sion continued. In 1997 the superiors Congregation and its Rule, as they to them was “quasi-religious” – general of twenty of the twenty-eight pursued their apostolic mission. This communities that did not have vows such societies of men gathered at a was not without precedent: St. Philip like “normal” religious. retreat house near to ponder of Neri had founded the Congre - With the revised Code of Canon Law more fully their identity as distinct gation of the Oratory with a some- appearing in 1983, three categories from that of institutes of consecrated what similar structure in 1575. St. were offered to classify religious life. They were aided by some Vincent de Paul had founded the life: institutes of consecrated life, experts in religious life, canon law, Congregation of the Mission (known societies of apostolic life, and secu- and spirituality. C.PP.S. Moderator as Vincentians or Lazarists) some lar institutes. There is extensive leg- General Barry Fischer was one of fifty years later in France. Many islation to be found there for the first the organizers of the meeting. What other communities like the C.PP.S. category, which are communities resulted from the meeting was a real- were to follow, bound together not bound by vows. Legislation for soci- ization that focusing on the mode of commitment to the society (vows or no vows) was starting in the wrong place. The societies of apostolic life had arisen out of apostolic need, and that was the place to start. Everything else – mode of commit- ment, form of common life, shape of spirituality – was subordinated to their avowed mission. And to see how the life in common and the pur- suit of perfection in charity were organized under the apostolic goal, one had to tell the story of the found- ing and growth of the community to understand it: there were no fixed patterns. The participants at that meeting felt that they had finally reached some clarity about their identity as distinct from the vowed communities, the institutes of conse- crated life. In C.PP.S. parlance, these three defining characteristics came to be known as the Three Pillars: mission, 2 Fr. Marco Tulio visiting a mountain village in Guatemala community, and spirituality. They were each discussed extensively at again on the three Pillars? The pur- In the Old Testament it is understood T the 1999 formators’ meeting, and pose of this article is to offer some as one of the most fundamental char- h e were used at that time in the revision suggestions for our reflection. acteristics of God. To be in mission of the 1992 Profile of a Missionary. is to share this love with others. C MISSION u One thing was evident in the discus- What the Pope is giving us here is p sions of that time: there could be no Our Normative Texts define our mis- not so much a new understanding of o final, definitive statement on any of sion as “service to the Church mission as a better understanding of f the three Pillars. Apostolic mission through the apostolic and missionary motivation for mission and how is always dictated in part by context. t activity of the ministry of the Word” being a missionary is sustained and h As time passes, and the C.PP.S. finds (C 3). This is intended to capture the shaped. In this view of mission, we e itself in new or changed contexts, the original impulse of Saint Gaspar and are sustained by our daily personal N mission has to be adjusted as well. the legitimate development of that encounter with the overwhelming e Now, some fifteen years on from the w first formulations, it is worthwhile to C look again at what our call to mis- “ He has made “mercy” – the unbounded love o v sion looks like today, and how our that God has bestowed on all of creation – e community life and spirituality n a signature theme of his papacy.” a might support that. Our world is a n constantly changing one. At the t international level, the C.PP.S. has continued to take important steps to original impulse in the apostolates love of God. Our mission is shaped address its mission and its self- undertaken by the C.PP.S. in various by sharing that with others, especial- understanding. The symposia held in parts of the world. Reflecting again ly those most in need of that mercy: Europe on preaching and the mean- on this statement of our mission, and the persecuted, the downtrodden, the ing of preaching itself are examples in light of Pope Francis’ call for the oppressed. Francis has said repeat- of this. The symposium on the envi- Church to be more truly missionary, edly that the Church must be a ronment held in Latin America tack- what might we ask about ourselves? Church of the poor and for the poor. led a burning issue for our time. The The first question might be: what It must be a Church that goes out of continuing bicentennial celebrations does it mean to be missionary? For itself to seek out those who live on of this year and the next will no Pope Francis, it begins in the the margins, in places not cushioned doubt provide new insights as well. encounter with Christ: “when by what counts for human success, In addition to these responses to a everything else is said and done, we achievement or wielding of power. changing world, the election of Pope are infinitely loved.” (EG 6) To A second question to ask about our Francis in 2013 has given new grasp this fact fills us with joy, a joy mission is: what is a ministry of the impulse to the whole Church. In his that impels us to share our experi- Word in such a view of mission? Apostolic Exhortation Evangelii ence with others. This is what is at Pope Francis has come to embody a Gaudium, in his many speeches and the heart of the Christian mission: saying attributed to his role model, in his dramatic gestures, he offers the experience of divine mercy. Francis of Assisi: “Preach always. the vision of a missionary Church Mercy should not be understood And when necessary, use words.” going outside itself to bring the here in its more narrow modern The Pope’s dramatic gestures—his Good News of God’s love to all peo- meaning as an indulgence to wrong- visits to refugee camps, to prisons, to ple, especially those most in need. doers who forgoes their punishment. homes for the disabled—are but one He has made “mercy” – the unboun d - Nor is mercy indifference to sin, manifestation of his mission of ed love that God has bestowed on all wrongdoing, and injustice. Rather it mercy. His entire ministry bespeaks of creation – a signature theme of his must be understood biblically from his own experience of God’s mercy, papacy. How might his words and the Hebrew word hesed, which is something that has made him a spir- his papal ministry help us reflect usually translated “loving kindness.” itual leader to Christians and non- Christians alike. How do our min- “ ... we are sustained by our daily personal istries speak the word of mercy? COMMUNITY encounter with the overwhelming love Again, if we use the rubric of mercy, of God. Our mission is shaped by sharing what is Francis telling us about the that with others, especially those most in kind of community life we must have to sustain a missionary activity need of that mercy: the persecuted, suffused with the message of God’s the downtrodden, the oppressed.” mercy? His choice to live simply among the visitors to the Vatican at the Domus Santa Marta, rather than 3 T connect it more deeply with more h “ In a visit to a Pentecostal Church he held re cent developments, such as the e up the vision of “reconciled diversity” as a the mes of covenant, cross, cup, rec- C onciliation and renewal. u p way of living among people who have One could make the case that the experience of God’s mercy in the o legitimate differences.” f shedding of Christ’s blood was the central theme in Gaspar’s own spiri- t h tuality. The Synod of Pistoia in 1786 e in the isolation of the Apostolic might our own lives together better had attempted to introduce a more N Palace, has spoken volumes to many reflect this reconciled diversity? rigorist or even Jansenist set of atti- e people. In an interview, the Pope How might our houses be places of tudes and practices in the Church. w said that one of the reasons he chose welcome to those who are different, Within such a mindset, sinners were C to live this way is to be among peo- who are marginalized, who are part responsible for the incurring of o ple with different experiences and of the “disposable peoples” (as the God’s wrath and the shedding of v e worldviews, rather than to be sur- Pope has called the victims of glob- Christ’s blood became the emblem n rounded by a court of people who a n always agreed with him. In a visit to t a Pentecostal Church in July of this “ St. Gaspar, in the renewal he preached, year (itself a stunning event), he held recognized the sinfulness of the times, up the vision of “reconciled diversi- ty” as a way of living among people but equated what he liked to call the who have legitimate differences. Divine Blood with God’s merciful love.” These two features – a simple lifestyle, and a willingness to live among and engage diversity – are two areas we as C.PP.S. family alization)? How might we witness of that terrible situation. St. Gaspar, might consider as well. In many both to justice and inclusion in these in the renewal he preached, recog- parts of the world where the C.PP.S. settings? nized the sinfulness of the times, but finds itself today, there is immense SPIRITUALITY equated what he liked to call the diversity, but also public hostility Divine Blood with God’s merciful toward some of that diversity – espe- The prominence of the theme of mer - love. cially against immigrants, people of cy in this pontificate provides the The devotional patterns that sus- other faiths, people whose lifestyles C.PP.S. the opportunity to retrieve an tained the C.PP.S. in the nineteenth differ radically from our own. How older element in our spirituality and and through much of the twentieth centuries bespoke that equating the shedding of the blood of Christ with divine mercy. The newer spiritual themes that developed after the Second Vatican Council tried to incorporate more of the biblical themes of covenant, reconciliation, community, and renewal. Pope Francis’ emphasis on mercy, and how he has come to interpret it, allows us to link these two traditions of our spirituality more closely together, renewing some of our devotional traditions and giving new vitality to more recent develop- ments. CONCLUSION Societies of apostolic life must con- stantly renew themselves in light of their founding charism and changing contexts. Pope Francis has given us ample help in addressing this chal- N 4 The Cross: the symbol of God's merciful love lenge. T h Francis’ Call to Religious e C by Barry Fischer, C.PP.S. u p n historic event took place Re demp tion, offering to the Father As Missionary men and women of o during the 82nd General the Divine Blood” (Letter #1419). the Precious Blood, with a charism f AAssembly of the Union of During the last ten years we have approved by the Church, we discov- t Superiors General held in Rome often quoted John Paul II’s words er our mission through the lens of h from 27-29th of November, 2013. spoken to the Delegates of the Gene r - the Precious Blood. In the words of a e On the last morning of the As - al Assembly on September 14, 2001 song we often sing in English, we N sembly, Pope Francis met with the in Castelgandolfo: “Go to whe re others are “called by the blood and sent by e w 120 Superiors General and spent cannot or do not want to go.” the blood, we are servants of the three hours with them in an open blood of Christ.” The cry and the call C The Vision Statement of the XX Ge ner - o dialogue. al Assembly stated: “As a courageous of the blood become a way of focus- v At one point he said: “The Church community of missionary disciples, the ing our identity and our mission; a e n must be attractive. Wake up the Cry of the Blood calls us to the edges way which crosses over the bound- a world! Be witnesses of a different of society to be ambassadors of Christ aries of culture and language; a way n t way of doing things, of acting, of for reconciliation and hope as we min- of understanding ourselves in what- living! It is possible to live different- ister with the People of God.” ever apostolate or ministry in which ly in this world… we are engaged. Reli gious follow the The understanding Lord in a special of our mission be - way, in a prophetic gins in hearing that way. It is this wit- cry and in making ness that I expect of the voice of the you. Religious should blood heard in to - be men and women day’s society which who are able to would much rather wake up the world.” ignore it or wish it In this article I would away. To hear the like to comment on “cry of the blood” is four of the topics the unsettling. It dis- Holy Father co v - turbs our peace and ered in his reflec- challenges our com- tions and to discov- fort and securities. er what his remarks Just as the cry of the might mean for us blood of Abel mo ved as Missionaries of The Pope's call to Religious: "Wake up the world!" God to compassion the Precious Blood. and intervention to THE IDENTITY AND MISSION For Pope Francis contact with the liberate humankind from all that OF CONSECRATED LIFE poor is necessary. He said: “This is oppresses, so too are we called to The Pope stated that “God asks us to very important to me: the need to take a stance. Ultimately, the cry of fly the nest and to be sent to the fron- become acquainted with reality by the blood of Abel is what led to the tiers of the world, avoiding the temp- experience, to spend time walking shedding of Christ’s blood in tation to ‘domesticate’ ourselves.” on the periphery in order really to response. And so we who hear the This call of the Holy Father should become acquainted with the reality cry of the blood, are also called to be music to our ears, as Missionaries and life-experience of people. If this respond to that cry with the of the Precious Blood. St. Gaspar does not happen we then run the risk resources of our spirituality which challenges us with his words: “Un - of being abstract ideologists or fun- speak of covenant, of cross, and of like statues, missionaries are not mo - damentalists, which is not healthy.” reconciliation. tionless. They serve wherever God wills to call them.” (Letter #1063) And in another letter, he says: “In “ Wake up the world! Be witnesses of a my mind’s eye, at times I see a mul- different way of doing things, of acting, titude of workers who are gradually making their way throughout the of living!” entire earth with the holy chalice of 5 reality in our lives. Our communities T h “ The cry and the call of the blood become and the societies in which we live e are more and more multicultural. C a way of focusing our identity and our And this reality is here to stay and u mission; a way which crosses over the the mingling of cultures will become p an everyday experience for most o boundaries of culture and language; a of us. f way of understanding ourselves in Antonio Bello was a dynamic t of , , who died h whatever apostolate or ministry in e in midlife of cancer. An ardent advo- which we are engaged.” cate of the option for the poor he N e often would speak of the vocation to w live together with our differences, a Missionaries of the Precious Blood outlets. In this way too the periph- C vocation which has its roots in the o see the “red threads” running eries change and a checklist can be mystery of the Blessed Trinity: three v through everything. In every “cry” made that is always different.” Persons equal and distinct who sit at e n lies a “call” to mission. In other The challenge to us is two-fold. On the only table of the Divine, one a words, the cry calls us to “go out” the side of those units sponsoring God, three Persons. That’s what he n t and to encounter the person in their new foundations, they are called to means by living together with our need. respect the ecclesial and cultural differences. It is necessary for us to The celebration of our Bicentennial contexts of the new foundations so live this community experience wi th - is an opportune time to reflect on our that the members of that foundation, in our congregation, in our local own personal and communal re - in dialogue with the local church and communities, in our parishes, in our sponse as Missionaries. What is our with the reality in which they are cities, since we are people marked response to the cry of the blood? inserted, can freely discern the best by the sign of the cross, “in the name How are we “awakening the world” way to incarnate the charism. And on of the Father, and of the Son, and of to this cry, calling all to respond with the part of those in a new foundation, the Holy Spirit”. compassion and solidarity? there is the need to know both the In this regard we need to ask our- founding charism as well as the local CHARISM selves about our life in community reality, and to be creative in their and the manner in which we live When speaking about the charisms response, resisting the temptation to together with our differences. Our of different congregations the Pope simply “import” from outside the community is comprised of people reminded the Superiors General that charism using a language and meth- of different generations, and family charisms are meant to enrich the ods which might be foreign to the backgrounds, theological formation Church. He mentions as well that new culture. and pastoral experiences. And we while the charism of a congregation come to community with different is one, “it needs to be lived energeti- The cry might call us to venture into expectations and diverse dreams. cally as well as reinterpreted cultur- previously unchartered areas, into Yet, we are a community gathered ally … and I am not speaking of cultures and subcultures alien to us. together in covenant relationship. folkloric adaptations of customs.” We need to be flexible and willing to The charism needs to be lived be led “along the road marked by The Holy Father recognizes that according to the places, times and blood.” To go it alone is not easy. “with all its possible diversity, reli- persons. “It is not a bottle of distilled Together we can support and encour- gious brotherhood is an experience water!” He further says that “We age one another. If we wish to be of love that goes beyond conflicts. must not make the charism rigid or statues, then being a Missionary of Community conflicts are inevi ta - uniform. When we do so, we kill the the Precious Blood is not our call- ble… Reality dictates that there are charism.” ing! Our missionary feet should only conflicts in all families and all groups of people. Conflict must be Herein lies an ongoing challenge to be cemented in the heart of our faced head on: it should not be our own ecclesial family. Gaspar’s Pilgrim God. ignored. Covering it over just creates original charism has been handed on A CALL TO PROPHECY a pressure cooker that will eventual- to one generation to another, and we Encountering cultural differences is ly explode. A life without conflicts is have “gone into the whole world car- becoming an increasingly common not life.” rying the cup of the Blood of Christ.” We now are present in twen- ty nations on five continents. We have often spoken of the need to live “The charism needs to be lived “in creative fidelity” to our founding energetically as well as reinterpreted charism. Isn’t this what the Holy Father means when he says: culturally.” 6 “(Charism) is always looking for As a community called to be an T instrument of reconciliation in the “ We must not make the charism rigid or h blood of Christ, how are we living e uniform. When we do so, we kill the this community with our differ- C ences? I am convinced that the wit- charism.” u ness of community that we give to p the world is one of the most signifi- o cant contributions which religious the need to always think of the ourselves to meet the challenge of f life can give at this moment of histo- People of God whom these young “going out” to meet those on the t ry marked by globalization, by the men will one day serve. “We are not peripheries? How can we discern h e great migrations of people, and by called to form administrators and together the cry and the call of the the growing mixing of cultures. It is managers, but fathers, brothers, and Blood and our response? How do we N e all about knowing how to be togeth- traveling companions”. create this culture of encounter in w er at the table. It is about being dis- our formation houses and in our mis- All that is referred to above in this C tinct persons who sit down at table article raises questions that need to sion houses where diversity is wel- o together to eat the same bread. be addressed in our own formation comed and respected in an atmos- v e phere of love and trust? How can we n share our charism in collaboration a with the local church? n “ As an international, multicultural congre- t As we continue to celebrate our past gation, we are in a special position to and our present and look to the give prophetic witness to that “new order future with hope, may we have the courage to ask these questions and to of things that Christ came to establish in be guided by the Spirit. In this way we will continue to incarnate in His Blood.” (St. Maria De Mattias) cre- the charism entrusted to ative fidelity us for the enrichment of the Church. We will then contribute our part to As a people marked by the Blood of programs both in initial formation as waking up the world as we witness the Lamb, living in covenant rela- well as in our ongoing formation as to a different way of doing things, of tionship is an essential part of our Missionaries. How are we preparing acting and of living. N charism and spirituality. As an inter- national, multicultural congregation, we are in a special position to give prophetic witness to that “new order of things that Christ came to estab- lish in His Blood.” (St. Maria De Mattias) What we are called to live in com- munity, we are called to share with the Church and to enrich her with our example and commitment. It is for us to discover there where we live and where we witness to our faith, how to be instruments of the covenant and how to build relation- ships in a true culture of encounter. FORMATION Pope Francis dwelt extensively with the Superiors General on the impor- tant issue of formation. He empha- sized that “formation is a work of art and not a police action.” He stressed the need to form the hearts of the candidates, otherwise we are creat- ing little monsters. He continued, “and then these little monsters mold the People of God. This really gives me goose bumps.” He emphasized 7 T h e THE GIFT OF JOY: C u p The Challenge of Consecrated Life o f in Latin America t h by Angelmiro Granados, C.PP.S. e N hen one speaks of Latin The times in which we live are good tion and dark pessimism do not over- e America many words for responding to this question espe- come us. Only a great hope, greater w Wcome to mind to describe cially when one has fallen into pes- than the narrow horizon of the cir- C this beautiful land, bathed by great simism. Some say that the history of cumstances, stronger than defeats, o v rivers, beautiful mountains, lush Latin America is one of lost opportu- suffering and even death, animates e vegetation and fauna of breathtaking nities and frustrated hopes, and con- the peoples, and especially the poor n a beauty. However, without a doubt, cludes with the disconsolate ques- in Latin America. Thus the poor can n the greatest of God’s gifts is hidden tion: “Will we ever be happy?” If begin anew with sacrifice and soli- t in the hearts of the inhabitants of one only sees the negative in history, darity. Even as the utopias of the these lands: the inexhaustible gift of when one only knows how to pro- diverse ideological elites collapse, JOY. It is reflected daily in liturgical celebrations, in family get-togethers, “ ... without a doubt, the greatest of God’s and in the sharing in communities. This gift radiates and emanates in a gifts is hidden in the hearts of the inhab- simple and sincere way, accompa- itants of these lands: the inexhaustible nied by the hospitality, generosity and solidarity of all these brothers gift of JOY.” and sisters, which permits that we enter into their deepest realities. In pose a litany of accusations, when the hope of the peoples, of the poor, the midst of smiles, but also with one sees only crosses and death, this survives. tears when it is discovered that pain can only lead to an obscure pes- This gift is something that is inborn; caused by injustice, war, poverty, simism. it is in our blood. When we remem- and abandonment exists silently but Many secular hopes of the different ber the history which our ancestors strongly. For many, all possibility for political elites and ideologies which lived, a history marked also by sad overcoming these grave difficulties wished to impose by force their moments, we discover how they, is closed, but once again, joy and “models” and their interests have with their faith and trust in God, hope emerge. Yet, many times it ended up collapsing. Nevertheless, never lost the gift of joy which passes unperceived. the hope that animates the life of the helped them to overcome those diffi- I think it necessary to ask ourselves: Latin American people is kept alive. culties. Thus we can rely on this how is it possible to live with joy in Joy is found in the midst of this des- invaluable element which inspires us the midst of so much pain and suf- olation. This joy is transformed by to keep it alive in the hearts and the fering? We must answer this ques- the cultural matrix and spiritual minds of our people so that it is tion in a way which is reasonable “ethos” of the people and becomes a never extinguished. This gift of joy and with convincing arguments. Joy seed which allows people to begin is a tool given to us by God and put carries with it a meaning and imparts life anew despite the poverty and ter- into our hearts so that we can over- an orientation. rible life conditions. Passive resigna- come all adversity. This gift of joy is not an evasion of reality; but rather, it is the first element with which one “ This joy is transformed by the cultural can consolidate great projects in matrix and spiritual “ethos” of the people favor of the betterment of the life of so many brothers and sisters and to and becomes a seed which allows people continue to nourish the spiritual life to begin life anew despite the poverty from which hope and the illusion of making from this land, the paradise and terrible life conditions.” that God wished. This is the impres- 8 sion that I have discovered in those places where God has granted me to T be and in sharing the lives of so “ Joy is that seed sown by God in the heart h e many people who are living witness- of the Latin Americans that gives es of the Risen Christ who beats C u deeply in their hearts. It is without a strength to overcome difficulties and is p doubt, an inextinguishable gift of the driving force which motivates us to o God which invites us to discover it f within and outside ourselves. We can continue to struggle and to again discover t hear his call in the cries of the Blood God in our lives.” h which not only clamor for justice but e also in those cries which are filled N with joy and hope in those who hear e Father asks himself if joy can be we celebrate, and in the feasts, w them and which surprise and “bottled up a little, so that we can meals, and in the dances of our fam- strengthen the faith of the one who C have it always with us?” His answer ily celebrations. Joy is something o has lost trust in God. is “No, because if we wish to experi- spontaneous and genuine which v e As agents of hope for our brothers ence this joy only for ourselves, in once again extinguishes the suffer- n and sisters, it is important that we be the end, we will get sick and our ing of war and of exclusion, hunger a n willing to sensitize and to guide the heart will contract a little, and our and of injustice. How can the gift of t people of God to an ever deeper con- face will not reflect that great joy but joy continue to be present and alive figuration with the Risen Lord, so rather nostalgia, that melancholy in a land which has seen all kinds of that this gift is never exhausted and which is not healthy.” confrontation? does not end up being fleeting and The challenge for us is to announce And so the challenge is to continue passing, and thus return to suffering Jesus and the joy which stretches to discover the essence of the joy in and grief. and widens the road, and to permit our peoples. Joy is that seed sown by In order that this gift of happiness that gift to grow and spring up in the God in the heart of the Latin will last, it must be converted into heart of each one of our brothers and Americans that gives strength to Joy, since the joyful person will be a sisters. Joy is found in the child who overcome difficulties and is the driv - secure one, says Pope Francis, runs after a ball in the midst of ing force which motivates us to con- because “Jesus is with us, because poverty and limitations, in each one tinue to struggle and to again discov- He is with the Father.” The Holy of the religious ceremonies which er God in our lives. In this way we can understand those who are born in this land. It allows us to smile, to go on living, and to overcome all adversity. The joy of living, the joy of sharing with oth- ers one’s own existence, has to be invigorated, incremented and enri ch - ed with the example of the consecrated person. This should be the the distinguishing value of our entire life. St. Ga - spar, in a letter written to Mother Maria Nazza- rena de Castris, wrote: “Be joyful in the Lord, and we will achie ve that same level as the apos- tle when he said: “Superabundo Gaudio in omni tribulatione.” Joy is celebrated in our religious ceremonies, feasts and dances (Letter # 3448) N 9 T h e The challenge of living evangelical poverty C u for the service of the poor p o by Walter Milandu, C.PP.S. f t t the end of the historical discussion for both passers-by and College as a Missionary has been h fraternal encounter between for those who manage to have the the failure to assist some people in e APope Francis and the Supe - chance to stay in the campus. It need of some basic material needs N riors General in November 2013 the reflects both the great sacrifice of for human existence. When I was a e w Pope announced that the year 2015 those who sponsored the project and candidate at St. Gaspar College, I would be dedicated to consecrated their good will for the future of remember how much good our C o life. This year coincides with our bi - C.PP.S mission in Tanzania, Africa European fellow Missionaries did v cen tennial celebration of the C.PP.S and in the world at large. According to our people in terms of both spiri- e n foundation. Being a society of apos- to my personal observation, there tual and material assistance. Not a tolic life, we are members of conse- n t crated life and thus this year calls us to reflect more about our past, pre- sent and future in terms of our iden- tity and mission in the Church and in the world. Consecrated life is noth- ing more than living the Christian life and following Christ in a special way, assuming his life style of being a person for others. 2015 is again special for us as we are eagerly wait- ing for the birth of the Tanzanian province, the first African province within the Congregation after almost 50 years of the C.PP.S presence in the country. Becoming a province is a sign of maturity and as a result it demands greater responsibility of all the members of the unit to the Congregation and to the Church in general. Indeed, the year 2015 will be the year of abundant grace for us to draw more strength in order to The chapel at St. Gaspar College in Morogoro embrace our life and mission with great passion and to face all the chal- has been a common trend for some being able to resolve all material lenges of our mission with great outsiders to identify the material problems of the majority of those hope. value of the buildings at St. Gaspar who asked my assistance, I came to Living evangelical poverty is one College with the financial capacity remember a conversation between among numerous challenges of con- of the congregation. One of the two religious members of a certain secrated life in Africa. The beauty greatest challenges I have personal- congregation I happened to visit one of St. Gaspar College is beyond any ly experienced working at the day. The African made this point to his fellow European, “Do you know the difference between your parents “ ... solidarity with the poor forms an and mine? Yours send you money essential aspect of our Precious Blood and mine ask me for some.” spirituality and thus living a simple life The discourse about evangelical poverty is not an easy topic. Often becomes a necessary condition of we fail to find an appropriate lan- our mission.” guage to talk about it. Although we 10 as C.PP.S Missionaries are not by the economic emancipation and T NEW PUBLICATIONS sustainability of our future province. h Certainly, it is not easy to reconcile e Dhyanavana Peters, Michael C.PP.S., Living Together. between our struggle for the eco- C Publications. Bangalore, 2014. nomic emancipation and the evan- u p gelical poverty to which we are Veglianti, Tullio C.PP.S. (ed), Testimoni Del Sangue di Cristo, Centro Studi Sanguis Cristi, Editrice called in order to serve the poor. o Via della Illuminazione, f Stilgraf, 2013. However, poverty as an evangelical value can best be understood in ref- t Fischer, Barry C.PP.S. and Rubin, Johanna ASC, Muss Das h (Reflection Study Aids on the theme of Violence, Wounds, erence to the life of Jesus. He is the e Sein? perfect model from whom we need Terror, etc.). International Center of Precious Blood Spirituality, N Salzburg, 2014. to learn in order to confront the chal- e lenge of consecrated poverty in our w Barajas, Juan Carlos C.PP.S. Para Vivir con la Preciosa y African context. C Sangre; Diez Temas Selectos de la Preciosísima Sangre de o Ediciones San Pablo, Bogotá, Colombia, 2014. In the 2 Cor 8:9, St. Paul says, “For v Cristo. you know the grace of our Lord e n If you are interested in these publications, Jesus Christ that though he was rich, a yet for your sake he became poor, so n please contact the Generalate. t that by his poverty you might become rich.” St. Paul helps us to religious in the strict sense of the towards emancipating the continent understand that is poverty of being term, poverty is at the centre of the from poverty?” an essential condition to enter into Gospel which we believe and pro- As we prepare ourselves to become a the genuine solidarity with the poor. claim. Above all, solidarity with the province, most of us are preoccupied The is a radical poverty of being poor forms an essential aspect of our Precious Blood spirituality and thus living a simple life becomes a neces- “ ... it is not easy to reconcile between our sary condition of our mission. But struggle for the economic emancipation one may rightly ask, “Does the evan- and the evangelical poverty to which we gelical poverty have any relevance in Africa while the continent is poor are called in order to serve the poor.” and all efforts are being directed

choice we need to make in order to acquire those indispensable senti- ments for the Christian way of life (cf. Phil 2: 3-8). The poverty of being is the – the denial of self-empting power and prestige; freedom from egoism, self-interest and comfort in order to be free for the service of our brothers and sisters. It is only through the we can poverty of being be able to administer our personal and community property in the way which can help also those who are less fortunate. Times change and things change as well. As Tanzania “develops,” just as it is the case for many other African countries, more and more people are pushed to the edge of society. I believe that the best way we can enter into solidarity with the poor is not so much to work for them as to commit ourselves to work seriously Fr. Thomas sharing some moments with children in a village with them. N 11 T h Challenges for Religious e C u in Poland p by Damian Siwicki, C.PP.S. o f imilar to the rest of the world, rather their inertia, their self-satis- ready to take a “risk.” This special t h political changes occurring du r - faction, their temptation to be mission was entrusted to us. Ho w - e Sing the last years in our coun- domesticated, their lack of desire to ever, we need to become better fly the nest, and their lack of desire acquainted with it in our personal N try caused people to concentrate on e material aspects of life instead of the to go out and evangelize. life and in our communities. w spiritual. This year we have celebrat- In my experience, the young people I joined the Missionaries of Precious C ed the 25th anniversary of political I met admitted how important this Blood being persuaded that this pre- o v shift from communism to a free and aspect of our witness was. It seems cisely was what God had planned for e more liberal system in Poland. Some to be paradoxical – material aspects me. I confess that it has been not an n a feel that young people today have n lost their idealism and the pursuit of t high and noble goals. Some think “ ... new forms of evangelization and of that their only goal is to have fun and preaching the Gospel are the most make easy money. Actually, it is not the truth. Yes, it may indicate that the important tools we can use to meet the society has changed, but the Church challenges of today.” has experienced the same changes. We as Religious have to face new challenges and set new goals. of life are so important in this soci- easy decision. In August 2011 I de - While visiting our country, Fr. Guy ety, nevertheless they distinguish cided to evangelize among the Gilbert, a French , who has poverty as an inherent characteristic young people attending the famous worked with youth for decades, was of Religious life. As Religious, we annual gathering, called “Przy stanek asked about the greatest threats for are called to internalize poverty and Woodstock” – Woodstock Stop. For religious life in Poland. He stated, to practice it in all aspects of our life. many years thousands of young peo- “It is the wealth of priests and reli- As Missionaries of Precious Blood, ple from our country as well as from gious communities.” He did not we should be looking for new forms abroad come to attend the gathering. mean possessing a lot of money, but of evangelization. We should be I was really shocked at the sight of the young people with heads clean- shaven, faces full of piercings, tat- toos, and very young girls ready for sex, payable by symbolic sum of zlo- tys. Frankly, it was too much for me, a young god-fearing and devout theol- ogy student. The feeling of my own weakness and helplessness was a bit- ter experience. One day, I was about to give up. I was sitting and praying, asking myself if we Religious were really able to help these thousands of young people solve their problems and save their souls. And then, a kind of enlightenment came from heaven. I realized that God had shown us how to do it. I realized only God would help us to manage everything. I consider it as the most important moment in my personal history of vocation. Now, 14 years later, I realize the new 12 Evangelizing among young people at “Woodstock Stop” in Poland forms of evangelization and of I experience this joy while evange- T lizing in Poland, during spiritual h exercises and retreats, and at our e CPPS meetings in the Spiritual Centre in C Salzburg. It is community which u International Youth Gathering provokes us to act, community helps p us overcome loneliness, community o in Frascati, Italy makes us share everything. Even in f the era of individualism our witness t and Pilgrimage of being together and sharing life h e may provoke a sort of desire to expe- rience life in another way. N e December 29, 2014 - January 6, 2015 When we encounter the youth or w adults during retreats, I frequently C A celebration of the CPPS Bicentennial feel that our work becomes more o successful. Sometimes after retreats v e they tell us how deeply they have n been moved by the way we relate to a n one another. They express how this t has helped them to feel the presence For more information contact: [email protected] of God. “The fraternal life is itself prophetic preaching the Gospel are the most not or do not wish to go or where in a society which, sometimes with- important tools we can use to meet there is little hope of success.” out realizing it, has a profound the challenges of today. Of course, this call is not an easy yearning for a brotherhood which The Holy Spirit awakens many dif- one, especially nowadays when knows no borders” ( Vita Consecrata ferent charisms in Religious commu- many seek success and a comfort- 85). The witness of community is nities and institutions. We are called able life-style in their life. Trusting not only of utmost significance for to get out of our comfort zones, to in God is a great source of joy and those to whom we go out to preach fly the nests, and to adapt to contem- enthusiasm among Religious, and the Gospel, it is of utmost signifi- porary world. That is what God did such a witness seems to be the best cance for us Missionaries too. when the Holy Spirit inspired St. evidence to prove what is the real Sometimes sharing our experience Gaspar to found the Missionaries of need and longing in the contempo- of God with other people may be the Precious Blood as a response to rary world. easier than sharing among ourselves. the challenges of that time. Nowa - Pope Francis also frequently talks So, sharing our feelings and experi- days, we ought to seek new forms of about the significance of a witness of ence, living the life of the Gospel acting, new methods, and new ways joy in our life. It is our task to perse- seems to be of utmost importance at to share the Gospel. This is a call for vere in joy, not to allow our hope to home and in our communities. It all the Christians, but first of all, it is be stolen. We are to care about hope needs to be a part of our ongoing for- a call for Religious. and joy of life. mation. These are some of the chal- In the Year of Great Jubilee, Pope St. Gaspar said something similar to lenges for Religious in Poland. John Paul II stated, “Our Christian his brothers. He said, “Let’s get rid I am grateful to the Lord and happy history shows Religious men and of all sadness which is the greatest to have been called to become a women should be the first, they enemy of good” (Letter #2156). We Missionary of the Precious Blood. should be at the first line preaching can see how much joy and enthusi- He allows me to be challenged for the Good News. They preach ‘on the asm we encounter in Church, espe- new tasks which await us. These roofs’, everywhere what they have cially during the meetings of young challenges help us avoid stagnation experienced by their own deep asso- Religious. Richness of charisms and and loss of our personality. They ciation with Lord. Those Religious goals makes us experience common provoke us to go on, to be the true have a great courage of announcing joy while doing things or praying. people on the road. N the Gospel, they are those who seek new forms of spreading Gospel, they try to reach the edges of the world.” “ Even in the era of individualism our In a special speech addressed to the Missionaries of the Precious Blood witness of being together and sharing on September, 2001, he told us, “The life may provoke a sort of desire to Pope calls the sons of St. Gaspar to be courageous in their decisions and experience life in another way.” actions and to go where others can- 13 T h e Diversity and Tension: C u Uniqueness of Consecrated Life p o f (Reflections from an Indian Perspective) t ost of us, the consecrated by Henry Bright, C.PP.S. than just living the evangelical coun- h people both religious sels. e Mpriests and sisters in India, munities of freedom, fellowship and This diversity makes every conse- N speak at least three languages: the justice. Therefore consecrated life in crated person automatically a mis- e w mother tongue, the English language India does not demand mere living sionary within the country. There - and the language of the place where the evangelical counsels of poverty, fore when one opts for consecrated C o we work. I have come across scores chastity and obedience, rather it also life, he/she also intends to be a mis- v of religious in India who can easily demands that those opting for this sionary. The brutal murders of con- e shuttle between four to six languages n life also swiftly learn the art of being secrated persons such as Sr. Rani a of different scripts and have lived in n as many diverse cultures or more. t This is just an example of the diver- sity that an Indian society offers to those opting for consecrated life. In addition to the variety of languages and cultures, numerous other aspects of human life add to this diversity. In their striving to live a life based on the evangelical counsels, consecrat- ed persons in India also cope with religious pluralism, Socio-economic diversity, contrasting climates, and the different types of food. This diversity also brings along an amount of tension for the consecrat- ed persons both from within the community and outside from the society. This diversity and tension is reflect- ed in the consecrated life in India which makes living this life a unique experience. Though some communi- ties and individuals have struggled to respond as disciples of Christ to these varied situations, most conse- crated men and women have thrived and learned the art of coping with A young Missionary experiences cultural diversity in Northern India this diversity. Consecrated persons envision their role not as a renuncia- tion of the world but an engagement in harmony with this contextual Maria and Sr. Valsa and the harsh with the world. And, it is a call not diversity. Therefore the task is ardu- treatment to Fr. Aruldas among sev- for isolation but to live in commu- ous for those who choose this way of eral others, who from the southern nion with others and to build com- life in India since it demands more part of India sacrificed their lives as martyrs in Northern India justifies this view. These events themselves “ Consecrated life in India demands that are not chance events that occur sud- denly out of the blue but are often those opting for this life also swiftly learn preceded by long fermenting ten- the art of being in harmony with this sions caused by diversities of per- contextual diversity.” ceptions and motives. When a mis- sionary seeks to love the poor and 14 deprived, like Christ did, by organiz- ing some form of relief, a divergent This reflection on consecrated life in the diversity and conflicting environ- T group sees in such actions not chari- the diverse context of India does not ment with the noblest virtues of con- h ty but a devious ploy to lure the poor fail to underscore the failures of secrated life. I strongly feel that as it e to convert to Christianity. Seen from some consecrated people or a con- has been experienced in history and C this latter perspective even the purest gregation in fulfilling this arduous in the life stories of consecrated men u p charitable action would be construed task of being consecrated in this and women, in the coming years too, as the worst type of exploitation of unique environment. Diversity and the Lord will speak to us in still o f poverty and human need. Staying difference has taken its toll on some clearer terms as to how to resolve faithful to Christ without antagoniz- of these consecrated people, but the these tensions arising from this t ing the dominant group is a chal- diversity to reconcile the ideal with h history and analysis of the religious e lenge of missionary life that goes life in India over the centuries will the actual context and to live our N along with the choice of consecrated reveal that there is more to cheer consecrated life in more fruitful and life in India. e than to fret about. Most consecrated productive ways. Re-interpretation w Over the years consecrated persons people have effectively lived their of the evangelical counsels should lead us beyond being simply passive C of India have shown a tremendous commitment to consecrated life o consecrated persons or just pious v capacity for revamping the society immersed in our context and sought through structural changes. Conse - individuals. Instead, we should see e the stillness and the tender joy of a n crated life in India is invariably in - ourselves as people of a mission motivated by God and God-experi- ter twined with social change as inte- for whom the evangelical coun- n which leads us back to God. ence t gral to its apostolic commitment. It sels provide the platform for under- is a gospel imperative to respond to It is no secret that consecrated per- standing diversity and tension in the a flurry of social needs so that the sons in India live through a tumul- unique context of genuinely chal- blind see, lame walk and the poor, tuous period of tension to reconcile lenging Christ-centered mission. N women and children are made the recipients of the ‘good news’. Thus, consecrated life in India includes some form of social activism which OUR AUTHORS beautifully blends the internal com- , of the Cincinnati Fr. Robert Schreiter, C.PP.S. mitment to the ‘Master’ with the Province, teaches theology at the Catholic Theological external commitment to His People. Union in Chicago, USA. He served on the General There is no duality of a compart- Council from 1995-2007 and aided in the development mentalized life-vision which sepa- of how to describe Societies of Apostolic Life with the rates one’s religious convictions and Union of Superiors General in Rome. moral-social responsibilities. This is , of the Cincinnati Province, definitely in tune with Fr. Barry Fischer, C.PP.S. Vita Con se - was Moderator General from 1995-2007. He is currently which states; “there is a pro - crata the Director of the International Center of Precious phetic dimension which belongs to Blood Spirituality in Salzburg, Austria. He is engaged in the consecrated life as such, result- preaching retreats and workshops internationally. ing from the radical nature of the fol- , , was ordained in Co- lowing of Christ and of the subse- Fr. Angelmiro Granados C.PP.S. quent dedication to the mission char- lombia in 2003 and definitively incorporated in 2006. He acteristic of the consecrated life” currently resides in Bogotá and is responsible for the initial ( 84). formation of our candidates and vocational promotion. He VC also does ministry in San Tarsicio school. In the diverse Indian context conse- crated life has resisted excessive , of the Polish Province, is Fr. Damian Siwicki, C.PP.S. institutionalization of religious life. the director of POMOC publishing company and coordi- Consecrated life has witnessed peri- nates work with youth in his province. He is engaged in odic efforts to overthrow the securi- various ministries of evangelization. and lives in ty that institutionalism provides in Częstochowa. view of the insecurity demanded by , of the Vicariate of Fr. Walter Milandu, C.PP.S. the gospel. Though not to the height Tanzania, is a doctoral candidate in spiritual theology at of perfection, the consecrated people the Gregorian University in Rome. He was elected to the in India have made ardent efforts to General Council in 2013 and serves as the spiritual direc- give meaning to their life by reach- tor for the Italian seminarians of the Congregation. ing out to people on the margins. Several congregations of Indian ori- , of the Vicariate of India, Fr. Henry Bright, C.PP.S. gin including the ‘Missionaries of serves on the General Council since 2013 and is the Charity’ founded by Teresa of Cal - Economist General of the Congregation. He has com- cutta, popularly known as ‘Mother pleted graduate degrees in Philosophy and Economics. Teresa’ are monuments of such an He currently resides in India. endeavor. 15

T Continued from front page h give Pope Francis a voice in our “ We are called to be a visible communion e reflection as he shares the challenges that is a prophetic witness to how C and guidance to religious life that the u pope expressed when he met with through dialogue and mutual charity, p the Union of Superiors General last diversity can be united.” o Fall. Completing the issue are the f personal reflections of four members t from different continents. From their overcome differences of political or associates in our communal life, h e distinctive cultural perspectives, ecclesiological perspectives. We are spirituality and apostolic work. It is they reveal the diversity found in the called to be a visible communion my confident hope that as units N unique expressions of religious life e that is a prophetic witness to how respond to this challenge, our com- w within our worldwide Congregation through dialogue and mutual charity, munion with the laity will enhance and the challenges that they face. C diversity can be united. Then, as a and renew our form of consecrated o VITA CONSECRATA consecrated and reconciled commu- life; enriching our spirituality, infus- v nity, we can be ambassadors of e The Consecrated Life was the focus ing our community life with joy, and n of the 1994 world Synod of Christ and agents of reconciliation in igniting a fire in our apostolates. a the Church and the world. n and in 1996 Pope John Paul II issued CONCLUSION Another theme found in t his reflections on the proceedings of Vita Con - To consecrate is to make or declare addresses communion and the synod in the Apostolic Exhorta - secrata sacred. It is to set someone or some- tion, While the do - cooperation between consecrated Vita Consecrata. thing apart and dedicated to the ser- cument is rather long and ‘dense,’ it persons and the laity. (54-56) The sharing of the gifts of consecrated vice of God. We are all consecrated can be fruitful to reflect on our own first through our baptism. For some, way of living religious life through persons and lay faithful is recog- nized as a “new chapter, rich in ho - that baptismal consecration develops the wisdom of the Exhortation. From into a radical response to Christ my reflection, I offer two points of pe” for consecrated life. These rela- tionships may be primarily spiritual through the acceptance of the evan- specific meaning for the Congrega - or a sharing in the mission of the gelical councils and our promise of tion today. institute through pastoral coopera- fidelity to the Congregation. And for Section 51 of is Vita Consecrata tion. The Exhortation notes that the some the acceptance of holy orders entitled: Fraternity in a divided and laity can be “moved by the examples is another layer of response to our unjust world. Here the Exhortation of holiness of the consecrated mem- vocation from God. ur ges communities of consecrated bers,” while at the same time, “the We most commonly think of conse- life to accept the challenge of participation of the laity often brings cration as that act of Eucharist where “sprea ding the spirituality of com- unexpected rich insights into certain the ordinary bread and wine is set munion, first of all in their internal aspects of the charism, leading to a aside and offered to God, to be life and then in the ecclesial commu- more spiritual interpretation of it and touched by God and made sacred nity and even beyond its boundaries, helping to draw from it directions for and divine as the body and blood of by ope ning or continuing a dialogue new activities in the apostolate.” Christ. Missionaries of the Precious of charity, especially where today’s (55) Again this is written for us! Blood are ordinary people, until in world is torn apart by ethnic hatred In the Message from the XX General faith we set ourselves aside to be or senseless violence.” As a congre- Assembly we read the challenge touched and consecrated by God. gation with a charism of reconcilia- given to each unit of the Congre - Then we become a prophetic and tion, this was written for us! gation: Develop and/or deepen our multicultural communion for the At the XX General Assembly we commitment to working towards the renewal of the Church and reconcili- discerned our identity as a prophetic fullest participation possible of lay ation for the world. N and multicultural communion for the renewal of the Church and reconcili- ation for the world. This is our iden- Next Issue: April 2015 tity when we are at our most faithful and it challenges us to overcome dif- ferences of age, language, culture; to “The Dream continues...”

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