G E R A R D U S
N. 5 - Christmas 1995
Edited by
Br. Anthony Patrick McCrave CSSR
Sant'Alfonso, Roma
A Fulfilled Life In The Congregation
93 years old - 70 years Professed
Who, of the many confreres who have come to Maria am Gestade, Vienna, in the last decades does not know Br. Michael? Outwardly many know him but few know anything of his life.
A life in movement
Br. Michael was born of a Sorbian family in Radibor, Saxony, in the former East Germany. His parents had a farm and a butcher's shop. Of their 14 children eight survived to adulthood. With a certain pride Br. Michael used to tell that he was born on the same day as St. Alphonsus, only 206 years later (1902). His postulancy began in November 1923 in Muttergottesberg, Grulich, Czechoslovakia. Seventy years ago, in 1925, he dedicated his life to God in the Congregation. He has lived, worked and prayed in many monasteries: Plan, Zwittau, Karlsbad, Maria Schnee (communities of the now suppressed Karlsbad Vice-Province). An agent of the secret police came to Maria Schnee. One day this agent said; "In Germany it is better now that Hitler has taken over the helm of the country. He gives his money to those who are without work." Br. Michael answered: "And what will he accomplish by that?" In Karlsbad Br. Michael had always spoken against Hitler. A Sister of Charity warned him that he should leave Karlsbad. Fr. Bernard joined in this conversation and he reported about it to the superior of the house. The next morning Br. Michael had to leave Karlsbad - this was his nameday - and went to Pribram in the Prague Province. The rector there did not wish to keep him. Only after conversation with the Provincial could Br. Michael stay in Pribram. The Provincial, Fr. Reimann, transferred him to Tasovitz (birthplace of St. Clement Hofbauer) then in unoccupied Czechoslovakia.
Five Years Of War Service
Just as in the Congregation, likewise as a soldier, Br. Michael lived a wandering life from 1941 to 1946. He was conscripted in 1941 and sent to Hamburg to join the local defence troops (Landesschutzen). From there he was sent to Westphalia and arrived via Hainburg in Norway. He was sent to the regiment which supplied food and here he was transferred to Oslo. On one occasion his ship, in the passage over to Norway, was bombed but he was able to save himself by swimming. Another time the ship ran into a mine and he was wounded in the leg by a steel splinter and for two months he was in hospital in Stavanger. In 1945 he was captured by the English in Norway and was taken to Normandy, France. Likewise as a soldier Br. Michael never kept his thoughts only to himself. Everyone knew exactly where he stood. When someone began to mock the Church then he had to deal with Br. Michael.
Intermezzo
On the Saturday before Pentecost in 1946 (June 8) he was discharged from prison and on 30 July 1946 he travelled to Philippsdorf (Bohemia) to look for his confreres. On entering the church he began to weep for there was no one there. (In 1866 the Mother of God appeared to a sick person there and from then on it became a place of pilgrimage). As he came to the door Br. Peter opened it for him and at once told him that he should stay there. All German confreres must leave the country. Fr. Kugler and three Brothers were still there, their baggage had already been sealed by the administration, and by Friday the confreres must travel; so he stayed. The cook also had to leave the country within the month so, after seven years, Br. Michael must again take up the office of cook. As Gottwald Benesch fell - the last liberal head of the Czechoslovakian government - Br. Michael had to go away from the border. Fr. Provincial had him transferred to Brunn.
Seven Years Of Internment
The night of 12/13 April 1950 was the great attack against the Church, when the Czechoslovakian communist government dissolved all Religious Orders and monasteries. The communist police came and searched them as if they were criminals; the bus was ready to take them away. They were allowed to take with them only those personal things which were most needed. They didn't know where the police were going to bring them. In the course of the journey they realised that they were going to the Redemptorist monastery at Muttergottesberg, Grulich. Various Religious were brought together here. They were watched day and night. Fourteen Redemptorists were taken to Velerad and for three weeks they were set to clearing out the Jesuit college which was being set up for elderly Religious. Finally they came to Oseg, where Br. Michael worked in a glass factory until April 1953. On the feast of Our Lady of Good Counsel 1957 he came to Morawec, where he remained until his release in December of that same year. He went back to West Germany and lived in Frankfurt until, through the intervention of Fr. Provincial Reimann, he finally came to Vienna. He was sacristan here, in our church of Maria am Gestade, from 1958 until 1992.
A Life Rich In Work
In the monastery Br. Michael has been active in many different ways: as gardener, cook, porter, sacristan and in the laundry. Even today, with his more than 93 years, he looks after the laundry of the confreres. Many say about him, humourously, that he is the admonitor of the superiors. In the community Michael does many things so that life does not become monotonous. He willingly jokes with the confreres and tries to cheer everybody up. He doesn't help the doctor to earn very much and despises all medicines, but he is ready, even in old age, to undergo an operation on his knee, even knowing that it might not turn out well. Although he fasts rigourously, on a feastday he will not refuse a glass of champagne.
A Life Of Prayer
Br. Michael doesn't sleep very well any more. His foot does not let him rest during the night. Therefore he gets up at 3.30. In the chapel he feels very well. From four o'clock in the morning until seven thirty he prays until the community gather for meditation, and afterwards he joins in the celebration of the Mass. During the day also, when he doesn't have any work to do, one can find him in the chapel for example, making the Way of the Cross or praying the Rosary. The only programs he finds interesting on the television are those about nature and the life of the church. On liturgy and in questions about the church he is always well informed. At his age he has still a remarkable memory.
We congratulate Br. Michael on his 70th anniversary of profession, with the wish that he will also reach his 75th anniversary in good health.
Alois Kraxner, C.Ss.R., Vienna
"Universal Priesthood Of All The Baptized"
Fr. Alphonse Humbert, Lyons Province and professor emeritus of the Alphonsian Academy, celebrated the golden jubilee of his priesthood in 1994. During his homily at the liturgical celebration in Rome he spoke of the universal priesthood of all the baptized and then of the ministerial priesthood. We publish below the first part of this homily with the kind permission of Fr. Humbert.
In this homily I will deal successively with the universal priesthood which is common to all the baptized, then with the ministerial priesthood. With regard to the first point I intend to explain in addition to the well known text of the first Letter of Peter 2, 4-10, the three extracts of the Apocalypse in which the Seer uses the titles kingdom and priests. Taking everything into consideration and above all respecting the holy rule of our community's spiritual interventions, which is brevity, I shall confine myself also to making a brief comment on vv. 4, 5 and 9 of the second chapter of the first Letter of Peter. Fr. Ugo Vanni in the most recent version of the Bible translates it as follows: Verses 4 & 5 "Draw near to him, the living stone, rejected by men but chosen as valuable by God. You also are constructed like living stones into a holy spiritual edifice, which offers spiritual sacrifices acceptable to God through Jesus Christ". Verse 9 "But you are a chosen race, a royal priesthood, a holy people, a people destined to be possessed by God, and thus to proclaim publicly works worthy of Him who from darkness has called you into his marvelous light". The living stone, rejected by men, but chosen by God and precious in his eyes, is evidently the Risen Christ, who lives and communicates his divine life to those who believe. They, also, in virtue of their union with Christ are living stones and as such are built into a spiritual edifice to form a holy priesthood which offers spiritual sacrifices accepted by God. The author of the Letter speaks of a spiritual edifice, of spiritual sacrifices. According to the great majority of authors the word 'spiritual' is not to be understood in a symbolic sense or immaterial reality. Here it means the Spirit of God. The edifice is spiritual because it is created by God and is the place of his activity. The sacrifices are spiritual in so far as they are caused and animated by the Spirit of God.
But what is the nature of these sacrifices?
The author does not speak of it and this explains the great variety of opinions among exegetes on this subject. Let us note two of them: According to some authors the solution could be found in v.9, according to which the newly elect who make up the people of God, are charged with the task of proclaiming openly tas aret s that is the wonderful works of Him who has called them from darkness into his wonderful light. For other exegetes, and their opinion seems the more probable by far, missionary activity among other peoples, as we see in v.9, forms part, of course, of the spiritual sacrifices, but is not confined to them. These sacrifices include all the activities which make up the Christian life. According to Fr. Vanni, "The whole life of Christians, in its variety and diversity, - charisms, situations, the sufferings which it involves, - finds its common denominator in the liturgy of life, rightly considered as the basis of all Christian morality."
In support of this opinion there are many texts of the New Testament which maintain strongly that the Christian life in its diversity is to be understood as worship of God. In Romans 1, 9 and 15, 16 Paul describes his apostolic activity in strictly cultic terms; for him preaching the gospel is worship.
In Romans 12, 1 the Apostle makes an appeal to his readers that they offer themselves as a living sacrifice, holy and pleasing to God, in spiritual worship as is fitting for them. According to Philippians 4, 18 the gifts in kind which the Philippians sent to Paul are considered as a sweet smelling perfume, a sacrifice which is acceptable and pleasing to God. Finally let us quote the Letter to the Hebrews. In order to stress the complete efficaciousness of the unique sacrifice of Christ the author does not hesitate to present the Christian life as an offering of sacrifices. In 13, 15 he exhorts his readers to offer to God through Christ a continual sacrifice of praise, that is the fruit of their lips which praise his name. In the following verse he underlines the sacrificial value of a life of charity and fraternal service. "Do not forget to do good and to share your resources for these are the sacrifices that please God." In short it emerges from the N.T that the baptized, in virtue of their union with Christ, exercise an authentic priestly activity. The liturgy of life, rightly considered by Vanni, is the basis of all Christian morality.
Rediscovering The Identity Of The Redemptorist Brother
Br. Neville Gabriel (24), of the Province of South Africa, was Professed in 1993. He shares here his vision of what it means to be a Brother, and gives us some insights on how to deepen our commitment to Christ in a visible and radical way. As we remember the life of Brother Gerard Majella, we are reminded of the place that Brothers have in the Redemptorist Congregation ever since its beginning. As we struggle today to renew the life of our Congregation in a church and world that is changing rapidly, we are rediscovering the identity of the Redemptorist Brother. What images can we draw upon from all that has gone before us to meaningfully express the value of the Redemptorist Brother in our own time and place? Let us briefly explore two themes.
A Useless Brother
Many people both inside and outside the Congregation question the value of the desire to remain a Brother. They see a certain 'uselessness' or 'wastedness' in such a life. Indeed there is a uselessness about being a Brother. We know the story of how Brother Gerard was first sent to the monastery with a note reading "I am sending you a useless Brother". Brothers today perform no specific function in or on behalf of the Congregation. They have no clearly defined modes of apostolic engagement. In other words, the Redemptorist Brother does not fit well into the institutional model of the church. His life stands in opposition to life as a functionary.
In the past, the indistinctness of the Brothers' identity resulted in becoming little more than attendants and housekeepers for the clerical members of the Congregation. This tended to undermine the very heart of the Brother's life. The Redemptorist Brother wants nothing more than to live the Gospel message fully and meaningfully. By his choice not to be firmly identified with any functional institution, he wants first of all to be a living symbol of ordinary life-with-Christ. His identity lies only in his basic, free choice of the Christian life in the Redemptorist tradition. His value and worth resides more in the fact, symbol, and witness of his 'being' (his being useless outside of Christ) than with fulfilling any other institutional function or purpose. And so it is that the Brother brings vitality to the challenge of being a community which witnesses to Christ's presence in our world. In his radical choice, the Brother places himself in solidarity with the millions of forgotten people who are seen to be useless (even burdensome) to the life of the world.
A Lay Brother
As Redemptorists we are keenly aware that we are all brothers. We attach great value to our spirit of brotherhood even in times when our differences become overwhelming. However, there are some unavoidable differences which come about as a result of our ecclesial apostolate: some brothers are known as clerics and some as lay. Gerard was known as a lay brother. This old term has come to be resented as derogatory by some Brothers. The difficulty in the past was that the Brothers were only seen to be significant in terms of their association or relation to 'the Fathers'. So much so that the value of the Brother's life for its own sake was obscured... Brothers were those 'on their way to being Fathers', or those who 'couldn't make it as Fathers'. Even today we find it difficult to appreciate being a part of a Congregation which has been defined by the Church as a 'clerical institute'. Perhaps Brothers need to reclaim and reaffirm their lay character.
In our present context of church and world, it is necessary to revive the lay character of the Redemptorist Brother as worthwhile in itself. In doing this we become a community which represents an image of the close relationship and collaboration that is required between the laity and the clergy. Together we are responsible for living the Christian life and organising our Church. Neither is more important than the other. When we focus on the lay dimension of our communities we become sensitive about our commitment to religious life. We begin to appreciate again the desperate need and desire for 'being together around the Lord' in our communities.
As a Redemptorist lay Brother and as a Religious I remain a lay person. I simply live my commitment to Christ in a visible and radical way, together with other clerical brothers. In doing this, I provide symbolic pathways for other lay people to assume their responsible commitment in the church.
The Brother's Forum
Part of the process of redefining the Brothers' identity has involved participation in a Brother's Forum which met in Cape Town at the beginning of July, 1994. We reflected upon our lives as Brothers in our communities. We were satisfied that in our communities, we all relate well as equal brothers. In the light of the outcome of our previous meeting we reflected on our particular apostolic interests, and how effective we are in calling our communities together in deeper relationships and personal growth, as well as sensitive awareness of our commitment to Religious Life. We see, then, that the value of the Redemptorist Brother is coming into its own. Not only that, but this process has a transformative effect on the quality, identity, and structure of our community life. However, there are still issues which need to be addressed: e.g. the continued use of the term 'Redemptorist Fathers' to advertise our missions in South Africa, the legal constraint on the election of Brothers to leadership positions within the Congregation, presentation of statistical data from the Generalate under lay and clerical divisions.
Patience and endurance have always been strong characteristics of Redemptorist Brothers, but what is most important for now is that we recommit ourselves wholeheartedly to bringing about the depth and quality of our commitment to each other and to Christ in each of our own communities.
redletter, October 1994
Merrivale, South Africa
Light to Brighten Our Steps
Perpetual Help electronic candleabras are manufactured in Madrid, Spain by our Br. Eliseo Feijoo Vide. According to the publicity for these votive lamp stands, there are two types. On one the lights can be switched on individually, while the other switches on the lights automatically when coins are inserted. Each candleabra accepts all Spanish coins and they can be adapted to accept all coins of the European Union. The first type comes in two models of 31 and 93 lights and the other in three models of 64, 96 and 128 lights. The second type is so arranged that at least eight lights are always "out" and so available for lighting. The lights are time-controlled and the timing may be adjusted in phases of 10 minutes up to 90 minutes. Mounted on a metal frame, they comply with government regulations. Being made totally of metal means that, in the event of a short circuit, there is no fear of fire damage. They are finished in metallised ochre paint.
Brother Eliseo
Before he began to produce the electric candleabras Brother Eliseo was for many years the lorry driver Spanish Province. He used to transport material to the various houses of formation, the Novitiate, the Studentate and the Juvenate... which were in El Espino, Valladolid, El Escorial. In addition to his driving he worked as a carpenter, plumber, etc. and, indeed, he can turn his hand to any kind of manual work. Our house of Felix Boix was founded in Madrid about 20 years ago. Here is located the Higher Institute of Moral Sciences. The basement was made into a parking lot, which at the moment has places for 200 cars, and from the beginning it was Brother Eliseo who took charge of the garage. How did the producing of the electric candleabras begin? In this parking lot he set up a simple workshop with a view to repairing damage done to cars. Then in addition to his genius and his love of work he was lucky in having in the community a confrere who was expert in iron work. This fact has prompted him since 1981 to produce these candleabras which some of our Redemptorist churches requested. Thus it all began as a service to our parishes.
Later on many priests began to recognise them as very practical, clean and economical. They were much sought after and became the standard in many churches. At present many Portuguese priests require them and they are very good customers.
To sum up, Brother Eliseo today looks after the parking lot, produces the electric candleabras with the help of two part-time workmen and travels much through the Iberian peninsula to attend to requests for the lamps which as we have already said have become the standard in many churches. As a final word I want to emphasize his love of work. This year he completed his 65th year, which for many people is retiring age, but he continues to work like a young man of 30. He inspires us to follow his example and may the light of his electric candleabra ever brighten our steps to follow Christ, the Redeemer.
Victor Domaica, C.Ss.R.
And 48 years later... !
Fr. Leonard Buys was elected Superior General on April 16, 1947 and five months later in his third circular letter, addressed to all the confreres, he expressed his concern about the Brothers. From the extract given below we can see that the lack of Brothers' vocations was a question then, as now. Taking into account that this letter was written before Vatican Council II with its attendant renewal of the religious life we can, 48 years later, judge for ourselves how much has been accomplished in the past half century.
I wish to say something on the growing shortage of Brothers. Many religious bodies, and we too, have tried to solve the problem by employing women or Sisters, but this is not becoming except when unavoidable. And what is the cause of the shortage of vocations? Some say it is due to a lessening of the Christian spirit among the people. That may be so, but is it an adequate response? There are still many excellent Christian families from which there come no vocations to the Brothers. Why? The reason, in great part, is due to a repugnance to a state that is considered servile. Now this repugnance is not altogether blameworthy for the workers of our time have progressed and have aspirations for higher things, and rightly so, and religious Institutes must also take this progress into account. There are two things to be done to solve this problem. Our Brothers must receive a better formation and their social condition in the Congregation must be raised.
I say a better formation: in the first place religious formation, this sometimes is not sufficiently cared for and, further, care must be taken from the beginning to foster the religious spirit of candidates lest little by little it vanishes. Besides they must receive all the means and instruments that are necessary to do their work effectively. These things elevate and enoble a person.
I say further: The social standing of the Brothers must be raised. And why should not the Brothers be honoured in their state of life, as the Fathers are honoured in theirs? Why should not a certain kind of equality be promoted, although in just proportions? We must not demand from the Brothers attendance on persons as persons, but a ministry in a house of God for a house of God. They should realise - and let the Fathers realise it too - that they exercise an office which is, in its own way, sacred. They are not servants but workers in the house of God and our companions.
All these are according to our Rules and Constitutions, but henceforth they must be explained far more clearly.
Leonardus Buys, C.Ss.R.
Superior General and Rector Major
Rome, 8 September 1947
Cf. Analecta C.Ss.R., Vol. XIX, Fasc. 5, pp. 202-203, Octobri 1947
ANNUAL RETREAT
Br. Joao Batista de Viveiros writes from Sao Paulo, Brazil: In the most recent annual study meetings of the Brothers, the theme worked on was formation, both the initial phase and permanent formation. We are seeking to better organise the various stages of the formation process in the Province.
Annual Retreat
We were 24 Brothers and nine priests praying together. Until last year this July retreat was called the Brothers' retreat. Although it had always counted on the valued presence of priest and professed student confreres, the Retreat was really directed towards the Brothers and the organisation and co-ordination was always left to the Provincial Commission for the Brothers (CPI). Now with the Redemptorist Spirituality Centre (CERESP), this retreat is taking on a wider provincial dimension. It is now called the Province Retreat. This certainly will bring some associated advantages, however, we will have to be careful that it does not diminish the impulse for further integration and communion among the Brothers, for between 80% and 90% of the Brothers always attended this retreat. Usually the only ones absent were those for whom it really was impossible to attend. And always on the last day there used to be a period of sharing between the Brothers, co-ordinated by the CPI. This has been very worthwhile in our journeying together. One person's experience enriches and revitalises the others.
Secretariatus pro Fratribus
C.P. 2458, 00100 Roma, Italia