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Reading Contemporary Theologians

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Reading Contemporary Theologians Reading Contemporary Theologians Agenda for Women in the Church of the Saints -Margaret Parley, R.S.M. The Develovment of Caribbean Theolow: Imvlications for Mercv Grace and Lived Christianity in the Theology of Karl Rahner and Leonardo Boff -Marilyn Sundemn, R.S.M. The Risk of Jesus Christ: From Understanding to Living -Simon Pedro Arnold, O.S.B., Translated by Mary Therese Sweeney, C.S.J. The Theology of Ivone Gebara -Pamela M. Cobey, M.Div. Rights of Members in First Profession: The View of American Civil Law and the Persvective of Canon Law I -~lo&e Rosenblatt, R.S.M. and Victoria Vondenberger, R.S.M. Elisabeth Leseur's Spirituality of the Communion of saints Janet K Ruflng, R.S.M. Introduction counted among their friends, musicians, artists, The mystic, Elisabeth Leseur (18661914) cre- writers, philosophers, politicians, doctors, and law- atively and originally responded to the spirit of her yers--believers and unbelievers alike. She recog- times in the way she understood and practiced her nized a specialcall to reach out to unbelievers. FI, faith as a lay Christian. I believe she deserves to be she participated in the developing lay movements of better known as an important lay figure in the his- her time, deeply affected by the social teachings of tory of Christian ~~irituality.'The specific chal- Leo XI11 and the evangelizing efforts of the embry- lenges she confronted were many. First, her mar- onic Catholic action movement. She also embraced riage at the age of twenty-three to FBix Leseur, an contemporary developments in Catholic theology unbeliever in religiously hostile France, pro- and spirituality--the beginnings of historical criti- foundly threatened her faith, and she struggled to cism and better understandings of the Scriptures, regain that faith and live a robust committed dedi- the early liturgical movement and a return to prac- cation to God. Eventually, she adopted an apostolic tice of frequent communion. She was dee~lv. , en- strategy of unconditional loving presence to her gaged in Ging to harmonize faith and reason, faith beloved husband as well as to many in their agnos- and democracy, faith and culture. In many ways, she tic circle. Second, her approach to spirituality from was dearly an exceptional prototype of a happily the beginning of her adult conversion was always married lay woman, educated in her faith, im- thoroughly lay in character. She developed a rule mersed in society and qingout in a secular con- of life that maintained a set of priorities related to text the specific forms of the lay apostolate thatvati- her responsibilities within her marriage and fam- can I1 would envision a half a century later. ily. Unable to bear a child, Elisabeth responded by maintaining deep involvementwith their extended families, as well as by developing her own intellec- Elisabeth and the Communion of Saints tual gifts through a disciplined program of study. The theologicaI theme that most informs Elisabeth Third, she experienced many forms of suffering Leseur's spiritual understanding and practice is a in her life, enduring many illnesses and dying from comprehensive intuition into the mystery of the breast cancer in 1914. She turned this physical suf- communion of saints. Dom Germain Morin claims fering as well as her spiritual isolation into a form of that this doctrine was "the great reality of her life, prayer and participation in redemption, making a pact with God offering her sufferings from breast cancer for the conversion of her husband. In addi- Unable to bear a child, Elisabeth tion to her physical and spiritual derings, Elisa- beth constantly confronted deaths and life-threaten- responded by maintaining deep ing illnesses within her family. Her robust belief in involvement with their extended the communion of saints gave meaning to these ex- periences of suffering and loss and Med her with families, as well as by developing hope for hture reunion in heaven and ongoing rela- her own intellectual gifts through tionship with her beloved dead. - Fourth, she had an expansive view of the world a disciplined program of study. from extensive travel and reading. The Leseurs 34 Ruflng: Eli: zabeU1 Leseur's SpiritwliQj ofthe Communion ofsaints finding in it the Christian meaning of her fiiend- that constitutes the community of believers. The ships, her bereavements, her responsibilities, and second meaning is related to the cult of the saints: a her worries about those dear to her."2 She de- communion among holy persons, living and dead, scribes how she pragmatically understands this especially the martyrs. By Elisabeth's time, the doc- doctrine in all of her major writings-in her jour- trine implied an underlying social solidarity in nal, in her letters on suffering, in her first commu- grace that taught that an individual Christian had nion treatises to her niece and nephew, and even in the ability to effect good for the whole body of the her letter to Jeanne Alcan, published under the ti- church. A contemporary of Elisabeth wrote this tle, "Advice to an ~nbeliever."~ interpretation in 1904: Through the sacrament of initiation the baptized become members of the body of the Chmh: a body Elisabeth's writings both assume whose head is Christ, whose members are all the - righteous, dead, living, and to come, from the be- and explicitly express a belief in ginning of the world until its final consummation. In addition, the holy angels themselves, to what- the reality of this relational ever hierarchy they belong, form part of this soci- ety. By entering into the Catholic Church, the new community among the living Christians thus find themselves in communion with and the dead, as well as those all the saints of earth and hea~en.~ Elisabeth's writings both assume and explicitly ex- yet to be brought into its web of press a belief in the reality of this relational commu- relationship. She is convinced nity among the living anh the dead, as well as those - yet to be brought into its web of relationship. She is that these relationships are not convinced that these relationships are not inter- interrupted by death, but rupted by death, but continue vibrantly in the pres- ent beyond the grave.6 A notion of a final consum- continue vibrantly in the present mation fuels her hope that the hture lies in God's beyond the grave. hands and that shewill not only be united with God in heaven, but also after her own death, she will be reunited with her beloved friends and family, espe- For Elisabeth, the communion of saints was cially her husband once he receives the gift of faith. both a philosophical and a faith reality. Deeply in- This is a vision of the profound interconnection of fluenced by a number of prominent Catholic liter- loving persons that reaches from the past, continues ary and philosophical writers in France at the end in the present among saints on earth and in heaven, of the nineteenthcentury,she developed a spiritual and leans into a future that encompasses even more vision of the hidden supernatural life of each per- satisfying relationships after death. son, participating in a great exchange of spiritual Elisabeth dearly expresses the temporal di- goods with in the communion of saints. According mensions of this mystery. AU the living participate in to Georges Goyau, these writings "were dominated this Christic life. The living include those who enjoy by the idea of the communion of saints and it was eternal life as well as those presently on earth. this that gave them their enth~siasm."~ Among those on earth, a supernatural, spiritual The doctrine of the communion of saints has communion exists among believers independent of historically carried a two-fold interpretation. Dur- physical proximity through partaking of the Eucha- ing any epoch, one or another of these strands be- rist--effecting literally a communion in the Risen came dominant. Its earliest meaning seems to have Christ among everyone anywhere in the world who been a "communion in holy things." This meant shares in Eaith or in the sacrament. This supernatu- participation in the intimate sharing of life with Je- ral communion extends beyond the moment of re- sus and the followers of Jesus through the sacra- ception of communion to a union of hearts and ments of initiation and a life of discipleship. One minds in personal prayer and in action for the good shares in the sacred mysteries, the Eucharistic meal of others in daily life. Thus praying for one an- R@g: ElisabeU, Leseur's Spiritualiw ofthe Communion of Saints 35 other's intentions, and uniting together in offering I believe that there is flowing through us-those on sadcesor beiig lovingly present to another, and earth, those in purgatory, and those who have reached true life-a great unending stream made engaging in the spiritual or corporal works of mercy I up of the sufferings, merits, and love of everyone, 1 are all activities expressive of this communion. and that our least somw, our slightest efforts can In Thomas Aquuds treatment of the cornmu- through grace reach others, whether near or far, nion of saints. the view ado~tedbv the Cound of and bring them light,- peace,- and holiness. Trent, he combines these themes of participation in 1 believe that in eternity we shall find again our be- the spiritual pdsof the churrh and the interchanw loved ones who have known and loved the cross, be&n the persons themselves.' ~~uinas'scondud- and that their sufferings and our own will be lost in ing section about the church on earth stated: the infinity of divine Love and the joy of final reunion.
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