QUADERNI DELL’UFFICIO “PRO MONIALIBUS” Roma, Curia ...QUADERNI DELL’UFFICIO “PRO...

communion and communication

communion et communication

kommunion und kommunikation

comunión y comunicación

comunione e comunicazione

QUADERNI DELL’UFFICIO “PRO MONIALIBUS” Roma, Curia generale OFM

NUMBER 50/October 2016

cTc comunione e comunicazione Quaderni dell'Ufficio "Pro-Monialibus" Bollettino di collegamento fra i monasteri francescani in comunione con l'OFM attraverso l'Ufficio "Pro-Monialibus"

Sede dell'Ufficio “Pro-Monialibus”

Curia Generale OFM, Via Santa Maria Mediatrice, 25 - 00165 ROMA tel: (39) (06) 684919 fax: (39) (06) 68491294 e-mail: [email protected]

Sede della Segreteria di Redazione:

Monastero Santa Chiara Via San Niccolò, 5 - 52044 CORTONA (AR) - Italia tel: (39) (0575) 630360 / 630388 fax: (39) (0575) 631703 e-mail: [email protected]

REDAZIONE

fr. Fernando Mendoza Laguna, ofm Ufficio Pro-Monialibus, Roma

Monastero Santa Chiara, Cortona

Hanno collaborato:

Canada: Monastero Salaberry-de-Valleyfield

Congo Brazzaville: Monastero di Djiri Francia: Monastero Cormontreuil Monastero Nice Monastero Sion Germania: Monastero Münster Gran Bretagna: Monastero Arundel Monastero Humbie Irlanda: Monastero Galway Italia: Monastero Assisi (S. Colette) Monastero Bienno Monastero Carpi Monastero Cortona

Monastero Fanano Monastero Lecce Monastero Perugia (S. Maria di

Monteluce in S. Erminio) Monastero S. Severino Marche Nigeria: Monastero Ijebu-Ode Romania: Monastero Csíksomlyó Spagna: Monastero Cantalapiedra

Monastero Vélez-Málaga Svizzera: Monastero Cademario Ungheria: Monastero Szécsény Usa: Monastero Langhorne, PA Altri : Curia Generale OFM - Roma, Italia

1. OFFICIUM PRO-MONIALIBUS

1.1 Greetings from Delegate General Pro-Monialibus

Fr. Fernando Mendoza Laguna, ofm

1.2 Communication from the Secretariat

2. EXPERIENCES

2.1 International Meeting for the Consacrated Life:

witness from Great Britain

Sr. Mary Dominic, osc - Federation of St. Clare,

Great Britain

2.2 Congo Brazzaville: Bearing witness

Poor Clare Sisters of Djiri - Congo Brazzaville

2.3 Bikira Maria Association: echoes from the Assembly

Sr. M. Francesca Federici, osc - Ijebu-Ode, Nigeria

2.4 Italy: From Franciscan Hermit Virgins to Poor Clare

Sisters

Poor Clare Sisters of Padua - Italy

2.5 Hungary and Romania: the Fr. Fernando’s visits

Poor Clare Sisters of Rameaux de Szécsény and

Rameaux de Csíksomlyó - Hungary and Romania

3. ARTICLES

3.1 St. Eustochia Calafato. A book in German language

on the Italian Poor Clare of the Observance

Sr. Monica Benedetta Umiker, osc - Perugia

(S. Maria di Monteluce in S. Erminio), Italy

3.2 Caritas Pirckheimer: a rememberable Poor Clare

Sr. Chiara Amata Tognali, osc - Bienno, Italy

∗ Prayer

Sr. M. Agnes Merwald, osc - Germany

4. NEWS...

4.1 France, The Federation «Sainte Claire»

4.2 Canonical erection

I n d e xI n d e xI n d e x

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1.1 Greetings from Delegate General Pro-Monialibus Dear sisters, time flies and waits for no one; already we

have passed through half of 2016, a year in which we have lived through many things which affected us, for good or bad. The world situation is worrying and causes pain, suffering and death, and there seems no way to change things. We are living in a culture of violence, terror and death. Terrorist acts occur continually and in every place: they have occurred in France, in Belgium, in Germany many times; in Turkey, in far-off Afghanistan, in Iraq, in Syria… in every place. Violence has taken possession of the human being; no fear of death exists in those who carry out such plans of terror, destruction and death. We do not know to where it will all lead. The Pope speaks of each and every occurrence and always ends by saying “enough.”

For their part, the perpetrators of violence and terror name God, do everything in his name and manifest his will to put an end to all infidels. According to our religious belief, this is no explanation and we cannot conceive of a God who is responsible for hatred and vengeance; we are witnesses to how a few fanatics have carried forward an operation of destruction to such a degree. All of this is happening continually in our time and the immediate question arises: how should we deal with this situation in each particular case and location? The sight of such destruction and death leads to many different reactions: some people, full of rage, wish to respond in equally violent ways; others passionately express their desire for vengeance; others think it should be resolved politically, etc. And we Christians – and more especially we religious: How should we respond?

ofm general curiaofm general curia

1.

cTc - communion and communication

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Faced with this situation it is good to remember this: the rule and life for us Franciscans and Poor Clares is to live the Holy Gospel with nothing of our own, in obedience and chastity. Today, more than ever, we are in need of authentic disciples, unified believers and convinced and intrepid apostles. Today, more than ever, God calls us to live the Gospel; today, more than ever, resound powerfully the words of St. Francis to live it without gloss, that is to say to the letter. We cannot stay as we are, acting as if nothing will happen. The marvelous gift of the call to live the Franciscan/Clarian Charism impels us strongly to live with firm desire and great and constant enthusiasm to create brotherhood everywhere and with all people. Recognizing that we are children of the same Father and brothers and sisters of Jesus and therefore brothers and sisters to each other, and knowing that our charism transcends nationality, skin color, language, age, and socioeconomic class, it is not worth mentioning that there is a first world and a third world. Violence has reached everyone but our charism arrived first. God calls whom he wills and thus we must live our charism with people from all nations, languages, colors and social classes. We must be united and begin, in our daily lives, to live like brothers and sisters in our community, setting out from there to be apostles of brotherhood and peace.

Anxiety, fear and impotence are not enough to paralyze our desires to be faithful to our charism and to our call to live it out.

Of course there are so many other things that call loudly for our attention and must be attended to. The scarcity of vocations and the greatly elevated median age in our Monasteries preoccupies us and requires time to focus on, study and search for a solution. Many sisters yearn for Monasteries filled with sisters from the past. Sometimes they


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wish for people who could come right away and help them. However, it seems that we have come to the point of realizing that this will not be possible in every case.

Nevertheless, we cannot lose faith; the resurrection of the Lord Jesus is the guarantee that God’s promises are realized in their proper time. The resurrection reminds us that even in the most difficult situations his victory is assured. In the thirteenth century he sustained Francis and Clare in the living out of the gospel and we are witnesses to the faith- and hope-filled response that they gave to all.

In the midst of these circumstances, we announce the appearance of a new edition of cTc. We hope that with this simple, modest and humble medium we will be doing something that helps to attain to the goal for which it was begun: COMMUNION AND COMMUNICATION, and with this that we are also contributing in a very small way to make the situation in the world change for the better for everyone.

I want to take this opportunity to thank all those who worked together on this edition, whether in writing articles, translating, or editing. May God reward all of you with the hundredfold.

Very dear Sisters, God continues trusting in us to allow him to be our light, our strength and our peace.

fr. Fernando Mendoza Laguna, ofm

Delegate General Pro-Monialibus

Rome, August 2016


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1.2 Communication from the Secretariat

To contribute towards the costs of CTC, please use the

current bank account, number 3866,

at the Cassa di Risparmio di Firenze,

Filiale di Cortona,

for the Monastery of Santa Chiara

ABI 06160

CAB 25400

CIN F

IBANIT 24 F061 6025 4000 0000 3866 C00

BIC-SWIFT: CRFIIT3FXXXIl

Indicating that it is for CTC

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2.1 International Meeting for the Consacrated Life: witness from Great Britain

Sr. Mary Dominic, osc - Federation of St. Clare, Great Britain

It was a big surprise in September 2015 when we

received from the Congregation an invitation to a special international meeting of Religious in Rome to celebrate the conclusion of the Year of Consecrated life.

The purpose of the days was to celebrate consecrated life and know the ‘great mosaic’ of all the different ways of consecration by rediscovering “the common foundation of the diversity of forms”. There were about 4,000 in all, of which at least half would have been apostolic religious, men and women. The published number for the monastic/contemplatives group was 345. We were really quite a privileged group. We were personally invited by the Archbishop Secretary.

On arrival we were presented with a very nice shoulder bag with the various passes we needed for entry to basilicas and the Paul VI hall as well as beautifully prepared booklets for the daily Prayer and for various events.

The Prayer Vigil on 28th January was presided over by Archbishop Carballo OFM secretary of CICLSAL. It began with a procession of 50 consecrated people carrying lamps, representing the 50 years since the publication of Lumen Gentium and Perfectae Caritatis. The prayer was

2. Experiences


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mainly psalms and readings from different spiritual writers and a short period of exposition of the Blessed Sacrament followed by Benediction and concluding with the Magnificat.

There is a quote from KEEP WATCH – the letter from the Congregation to Consecrated women and men for the year of Consecrated life – which I feel summed up the whole meeting:

Pope Francis invites us to live the “mysticism of encounter”: “The ability to hear, to listen to other people. The ability to seek together. The way, the method… also means not being frightened of things.” The Holy Father continues: ”if each of you is a precious opportunity for others to meet with God, it is about rediscovering the responsibility of being prophetic as a community, to seek together, with humility and patience, a word of sense that can be a gift for the country and for the Church, and to bear witness to it with simplicity. You are like antennas ready to receive the smallest innovations prompted by the Holy Spirit, and you can help the ecclesial community to take on this gaze of goodness and find new and bold ways to reach all people”.

Day 2 Friday, in the Paul VI hall - All forms of consecrated life met together today, and were welcomed by Cardinal de Aviz, Prefect of CICLSAL. He explored five points from the teachings of Pope Francis and emphasised: joy, waking up the world, religious as experts in communion, going to the existential margins of society, listening and having courage.

The next address was from Père Christophe Theobald SJ, originally from Cologne, but a lecturer at the Centre Sèvres in Paris. This address was quite academic. "To follow, to listen and to welcome the other: this is the style of Jesus that consecrated men and women are called


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to learn” was largely his theme. Père Christophe was followed by a talk on the

invitation to live the contemplative life of Jesus – unfortunately I, along with another hundred or so participants, missed this talk in its entirety because our devices for simultaneous translation gave up! There was quite a problem with these little devices and more had to be sent for from the suppliers.

Day 3 Saturday - The weekend of Saturday and Sunday January 30th and 31st, 2016 was set aside for individual meetings within each of the lifestyle groups. We met at the Urbaniana University, first for Mass in the Chapel and then in the modern auditorium, the Aula Magna dedicated to Benedict XVI.

We made this journey every day because it had been arranged that we (monastics) would have lunch and Mass there each day, even when we were meeting elsewhere. The hospitality of the University was outstanding both from the point of view of the food and drink provided and from the kindness of the staff and the students. Lunch each day was buffet style and we went outside to eat (it was remarkably warm). We found an outside stairway where we could sit and eat, with somewhere to put down our drink – we were quickly joined by other English speakers, mostly American. As the students passed us they all said ‘Buon appetito’ to which we responded ‘thank you’ and invariably they responded in English ‘you’re welcome!’

The input for these two days was excellent (and the quality of translation and our headphones were good too) and what became very clear was that the Dicastery is well aware of the situation of monasteries throughout the world. I know from a number of communities in our ABC (Association of British


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Contemplatives) that contact with the Congregation isn’t always easy and letters go unanswered. This point was raised and the response was that they are working hard and there aren’t enough of them to be any quicker. There was a great sadness on the part of the Congregation at the volume of requests for dispensations; they said we really have no idea how much time is spent on this. They also commented that we could do a lot to help ourselves and not go to the Congregation for minor matters. I was struck, during the whole week, of the availability of all the personnel from the Congregation including the Cardinal. There was no problem in speaking with any of them and I was able to make an appointment for the day after the meetings ended, at the Congregation itself for a more in depth discussion.

Cardinal de Aviz gave the first address on fraternal communion in community. He spoke of contemplative life as ‘a school of fraternal life’ and explored the idea that ‘how you are in community is how you are with God’. He was followed by Sr. Fernanda Barbiero talking about ‘Formation in Monasteries – the legacy of the past and openness to the future’. I do hope that this is a talk you will receive and are able to read (I have a copy in English) Sr. Fernanda told us that it was her reflection after spending three months collating and synthesising the responses to the questionnaire sent out to monastic/contemplative communities in April 2014. This questionnaire was intended to aid CICLSAL with their mandate of continuing the development of a new “Instruction on the Contemplative Life and on the Enclosure of Nuns” to update or replace the Instruction Verbi Sponsa (CICLSAL, May 13, 1999). The work of revision concentrates on the three key issues of


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formation, autonomy, and cloister or enclosure. In fact these three topics formed the basis of the rest of the week-end’s work.

Sr. Fernanda was very clear and very practical and at one point focused on us being aware of our own shortcomings: ‘The most common cause of discouragement at least in women's communities, is the lack of vocations; or, even worse the lack of perseverance in vocations that have ailed at some point. The main question is: Why did they not stay? Why aren’t any more joining? I think it more important to ask the questions, than to settle for quick answers… Put simply: a good examination of conscience is needed’. This led to her conclusion that the future of monasticism will be what we make of it.

On Saturday afternoon we broke into language groups. The languages were Italian, Spanish, French and English. Of the 400 or so of us, there were 80 English speakers and we split into 4 groups. My group was very diverse in culture, experience and Orders coming from England, Australia, U.S.A., India, Germany and Holland. The questions given to us were:

1) What signs of vitality do you find in your own community?

2) What challenges for formation are there in your community?

Day 4 Sunday - January 31st brought us again to the Urbaniana Chapel for Mass at 8.30 a.m. Whilst the Liturgy was always in Italian, Mass readings and intercessions as well as homilies were varied as to language: Spanish, French and English.

Then it was back to the auditorium for more excellent talks on:


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Autonomy of the Monasteries, by P. Sebastiano Paciolla OCist looking at the Code of Canon Law and terminology, juridical autonomy and areas of supervision and control.

Bishops frequently say it’s a scandal to think of closing a monastery; P. Paciolla said it is frequently a scandal that it is still open and he looked at various ways in which a precarious community could be helped. In all of to-days’ talks the issue of “trafficking of novices” was raised as a deep concern.

The Biblical Foundations of Cloister by Archbishop Carballo followed on this theme. The archbishop began by saying ‘Wake up’ or you won’t be able to wake up the world. He again spoke from observations relating to the answers sent to the questionnaire of 2014 (some 2,596 responses to 4,500 sent out. 2000 of those who did not respond went to what he terms ‘isolated’ monasteries). He expounded the theme that the context of the cloister must be situated in contemplation – if you’re not contemplative then the cloister serves for nothing. Many examples and practical situations were discussed in illustrating his points.

The Present and Future of the Federations by Mgr. Pepe; then Archbishop Carballo came back with further thoughts. Again a very practical talk and interaction. Mgr. Pepe took up the exploration of autonomy/federation and said how many monasteries feared the loss of autonomy. Rome, however, would like to encourage federations without making them obligatory. Mgr. Pepe said that the questionnaire showed the most disparity over this point, but continued the discussion from the previous talk about isolated monasteries and who can help a precarious monastery? etc.

The day concluded with thanks to the contemplatives


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and an exhortation that you ‘continue to be faithful to your passion as contemplatives and do not deprive the Church of your prophetic cry’. We were also assured that all the feedback from these days together would be considered in the preparation of the new document.

Day 5 Monday - The morning began with what was called a Panel discussion, it was the last ‘formal’ day and there were short talks from representatives of all the groups who had taken part. Although they were short they were most impressive. The President of the Women Superiors’ General spoke about inter-congregational projects in S Sudan and Lampedusa and the anti-trafficking group Talitha Kum.

I was really impressed with a Marist brother who spoke for the male religious. He said we must be at the margins of society – borders are always dangerous places to be – and we must dialogue with people who are very different from ourselves. Clericalism is not a good face to have and said we must stress, even exaggerate, brotherhood and sisterhood.

A Benedictine sister spoke on behalf of the ‘monastics’. She said our task is the work of prayer in the church but we too must be at the margins of society. We must never be false but women in the fabric of the Church. Enclosure must never let us narrow our perspective.

Speaking for the Secular institutes was a Slovakian teacher who works in a state school. They were founded 70 years ago by a successor of St. John Bosco, and as they are consecrated but living in the world, they feel quite vulnerable as they don’t have the protection other religious have.

There were about 500 OCV’s who had come to Rome for this meeting. The lady who spoke on their behalf said


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for them their Bishop is their image of Christ, but although they are alone they are feeling a greater need for meeting for support. Their prayer, private and liturgical, enables them to feel united with others.

A young sister spoke representing the New Forms of religious Life – canon 673. Structures have to adapt to new situations, giving a new face to religious life in new forms in a new world.

These talks were not long but I hope they will be included in the booklet that we have been promised.

I think I would speak for many in saying that the whole focus this morning was awaiting the Pope’s arrival for the private audience with him.

Archbishop Carballo thanked the Pope on our behalf for the Year of Consecrated Life and then Pope Francis handed over his notes and said: ‘You’ll get a copy of those anyway, so I will speak from my heart’. His message was based on the three words: prophecy, proximity and hope. He also mentioned that he was sad to see a decline in vocations, but that we cannot grow communities by ‘artificial insemination’ bringing up again the concern, which was so evident this week, for real discernment and formation.

Day 6 Tuesday - The final day which, for me, brought both the highlight of the week and the biggest disappointment! At 7.30 a.m. we went by coach to the basilica of St. Paul Outside - the - Walls. Originally we had been led to believe that we would visit all four major basilicas and wondered at the practicality and timing, but in fact each group only went to one and the contemplatives were assigned to this one. On arrival we had a good long time free to wander around and go to Confession if we wished. Again, security was airport style and took quite a while. We then met outside and lined


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up in Statio and processed through the Holy Door singing the hymn of the Year of Mercy (composer Paul Inwood, well known to English sisters).

In the basilica itself we said Psalms 6, 31, 37, 50, 102, 129 and 142 in different languages followed by a Litany of Saints. This was magnificent with the echo of each ‘ora pro nobis’. We then said the prayers for the acquisition of the indulgence and finished with Pope Francis’ prayer for the Jubilee and the Salve Regina. For me this was the most prayerful and profound moment of the whole week. The whole ambiance was a very deep time of communion.

Following this we returned to the Urbaniana for lunch, once again running very late. And then came the disappointment that is still hard to understand! We had our tickets for the Mass in St. Peter’s at 17.30, the culmination of the year of Consecrated life and joined the queue, as requested at about 15.00. The queue was immense, inflated by many other religious as well as those attending the symposium, and it took nearly two hours to get to the security point. When we finally made it we started towards the basilica and were stopped and directed into the square. We showed our tickets and confidently carried on, only to be stopped again. We didn’t understand the flow of Italian but assumed we were being sent to a different entrance. However it suddenly dawned on us that we were being told to sit outside in the square where there were already hundreds of religious seated. So we went back to another man in the hopes of finding one who spoke English, he again pushed us towards the square, but did manage “Basilica full”. Of course there were many other sisters around us who were all stupefied too and someone who did speak Italian tried to plead our cause but to no effect – no


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matter which language the answer was the same, ‘Full – stay outside’. No amount of ticket showing made any difference! We have no idea what happened, we clearly had tickets giving us access to the basilica, and people who had managed to gain access said that it was not full! So the Mass began and we watched it, but of course it had nothing of the atmosphere being inside would have given. At the end we did see the Pope when he came outside and said a few words to us.

And so concluded an extraordinary and inspiring week. All at the dicastery are to be complimented on a truly remarkable achievement of bringing us all together, the logistics of which must have caused many headaches. Our Carmelite sisters were not leaving until a couple of days later. They were staying on and had a day together with the Carmelite minister general to discuss the meeting. I think it was a missed opportunity for us as Poor Clares. I just wish someone had thought of it for us. It would have been so good to meet with only our Poor Clare sisters, to get to know each other and discuss the wonderful week we had just experienced.


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2.2 Congo Brazzaville: Bearing witness Poor Clare Sisters of Djiri - Congo Brazzaville

At the gathering in Lomé for Consecrated Life, Monsignor

Nocodème Barrigah said: To what would we liken our continent today? What are its

challenges and expectations, its dreams and its preoccupations? How can Consecrated Life respond to these? With much realism, “Ecclesia in Africa et Africæ Munus” presents Africa as the continent marked by great paradoxes: a rich continent with poor people, a continent behind the times where people are never in a hurry, a continent with immense cultural values where people are living more and more without any point of reference, a continent which has a sense that authority is sacred and where each one does what he or she wants, a continent with a deep sense of fraternity but where minorities are behaving as though they were in charge, a continent where a wretched quality of life doesn’t stop people from dancing continually, a continent full of possibilities from which people dream of escaping to find a semblance of happiness somewhere else.

Our poor Clare life in Congo Brazzaville «In times to come, when your son or daughter asks you,

“What is the meaning of the decrees and laws and customs that Yahweh our God has laid down for you?” you shall tell your son or daughter, “Before our eyes Yahweh worked great and terrible signs» (Dt 6).

It is good to remember that last year we celebrated the 10th anniversary of our arrival in Brazzaville. 10 years, it is something to celebrate! How did we celebrate? By a day of praise and thanksgiving. Yes, God has done marvels for us!!! On that day we sang our gratitude to the Lord to thank him and to ask him to bless and to overwhelm with his grace all those who from day one have shown us sympathy, friendship and material, moral and human support. We will never forget it.


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The monastery of Notre Dame des Sources was founded by the Poor Clare sisters of Mbuji-Mayi, RDC, on January 24th 2005. It is situated 24 kms from Brazzaville in a little village called Djiri. We came at the request of our Franciscan brothers and with the agreement of Bishop Batantu, of happy memory. The monastery is opposite the hill where Cardinal Emile Biayenda was murdered so that we can pray for the peace and reconciliation of the people of Congo who suffered so much in the war.

At the beginning, the thing which really shook us was the death of Brother Angelo. He was originally from the province of Milan. When we came he helped us so much, advising us and encouraging us in a thousand ways to make a good beginning. He was eager that this foundation should get off to a good start. In August the brothers had the Chapter and Brother Angelo was sent to Makoua. Since two brothers had been ordained at the end of the month, he wanted to take us to Makoua to let our sister Claire Regina visit her family and our brothers to say a first Mass. On the return journey, in a little village, there was a stationary taxi with all the village gathered round it when suddenly a little girl of about 5 years ran across the road and went under the wheel of the car. In spite of the pleas of all who were in the car, who begged the priest not to stop, brother Angelo did stop wanting to take the child to hospital. Within seconds young men arrived with machetes, spears and knives and dragged the priest out of the car. In few minutes they killed him.

This event turned our life upside down; but today we can say that our brother’s blood, shed on our African soil, has become a seed of life. Our brother gave us a beautiful testimony of a life totally given for others. As Jesus tells us: “A man can have no greater love than to lay down his life for his friends.” After the accident, he could have fled the scene but he said: “We must take the child to save her.” He is a martyr of love.


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In our community life, the wonderful thing is that being different from one another, we also complement each other. This constitutes the richness of our community. There is never any shortage of little difficulties but we try to manage them in faith and trust. Each sister is a gift when we look at her through God’s eyes. Pope Francis’s invitation to us to live this year of Mercy helps us to deepen our community life by forgiving each other and by being forgiven. As our holy Mother Saint Clare says in her Testament: “When the Blessed Francis saw that, although we were physically weak and frail, we did not shirk deprivation, poverty, hard work, distress...” I think that these words help us to persevere on this journey. In Africa, time is a difficult notion but in the monastery, there is a good rhythm of prayer, work and time spent with each other. African values form part of this, for example: welcome, joy, sharing and solidarity. In our liturgy, inculturation is important to us. We have decided to sing the hymns in the local languages so the people can join in. We are trying to bring our customs into line with the Gospel.

This is the first time that the gathering for Consecrated Life has been held in the Congo. This has enabled us to appreciate our own charisms and those of other Congregations and also to know the history of the country. Also to grow in awareness of why we are there.

To give you an idea of our time table: 4.30am: Rise. 5am: Lauds, Prayer time and Mass. 7.45: Breakfast followed by work. We have Exposition all

day, each sister has her hour. 11.45: we gather for the Rosary and Midday prayer. After

that, dinner followed by washing up and a time of rest. 2.30pm: Spiritual reading and at 3.30 we go back to work. 5.30: Prayer, Vespers, collation and recreation. 8.30: Office of readings and Compline.

We share in the mission of the Church in the Diocese of Brazzaville but also in the Church’s mission in the wider


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world by responding to the demands of our Franciscan and Poor Clare vocation. Through our life lived together in community, through prayer and penance, we are called to show that the beauty, the goodness and the love of the Lord are infinitely worthy of all our praise and love.

We are also in communion with our monasteries of the Association “SOLOFO KAMUTI”. In the Association, we need each other and we work together at several levels: the Abbesses come together to see what would be helpful in the life of our monasteries. The formators meet and the young professed share in the “Trimestre Sainte Claire“ (a course lasting three months) in order to deepen our charism.

“The sisters to whom the Lord has given the grace of working are to work faithfully and devotedly...” (Rule 7:1). It is in this spirit that we work to earn our living, in joy and forgetfulness of self in the service of the Lord. Amongst other things, we have a workshop to make liturgical vestments, we make candles and we work on the land. In spite of the poor soil, we have succeeded in raising several fruit trees, growing vegetables and flowers to celebrate the Creator.

Our little community of Notre Dame des Sources in Brazzaville has at the moment 15 sisters of 5 nationalities. Totally committed to our monastic vocation, we are in communion with God and we intercede with him for his people.

We are grateful to our Franciscan brothers. They welcomed us, make sure that we have daily Eucharist and also give us the possibility of ongoing formation.

“Among all the other benefits which we have received... and for which we must above all give thanks to the glorious Father of Christ, is that of our vocation” (Testament of St. Clare). We have a huge gratitude towards our founding sisters, the first missionaries, who had the courage and energetic generosity to come, bringing the Franciscan charism into our Africa.


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2.3 Bikira Maria Association: echoes from the Assembly

Sr. M. Francesca Federici, osc - Ijebu-Ode, Nigeria

The seventh Bikira Maria Associa�on Assembly for the

English-speaking Poor Clares in Africa has taken place from

the April 24th

to May 11th

2015 at the La Verna Franciscan

Retreat Centre in South Africa, not far from Johannesburg.

The Friary of La Verna, who hosted us, is comprised of five

friars and five postulants. The friars went out of their way to

make us feel at home and their warm welcome and invita�on

to par�cipate in the Liturgy, added to our joy. The loca�on of

the Retreat House is very beau�ful, with the River Vaal

passing through the compound and with stunning trees and

flowers in the surrounding hills. This space offered peace and

silence, and was conducive for prayer. It was also quite

remote, requiring a car to reach shops and other houses. The

nearest neighbours were on the other side of the river and in

the late evening you could see people around a fire on the

river’s bank. Some sisters found the loca�on slightly too

remote and poten�ally offering security risks.

Around thirty Sisters a8ended the Assembly, including four

sisters from the two Capuchin Monasteries of South Africa, in

Melville and Swellendam, who offered friendship and

fraternal help by par�cipa�ng in all of our mee�ngs. Abbesses

(or Superiors) a8ended the Assembly from Zambia, Zimbawe,

Malawi, Namibia, South Africa, Tanzania, Uganda, Kenya, and

Nigeria.

Our former Religious Assistant, Fr. Robert Stuart, died


24

during 2015, and has not yet been replaced. Fr. Liam

McDermo8, the Father and co-founder of the Associa�on,

agreed to offer support and to say the First Mass for us. It was

wonderful to hear our Father sing again, although he has

become very frail. It was such a gi@ to hear him s�ll be able to

sing in the na�ve language of most of the monasteries (swaili,

zulu, chichewa, etc).

The Assembly offered very posi�ve sharing on a number of

topics based upon themes developed and presented by the

par�cipa�ng monasteries following recommenda�ons from

the Associa�on. It was clear that many months had gone into

the reflec�on and prepara�on on these themes. The

proposed topics were presented as ques�ons for discussion,

including;

1) How do we cul�vate a daily contempla�ve life as it was

with Francis and Clare (with God, with other people, with our

sisters and brothers, with nature)?

2) How can we con�nue to be witnesses of our Clarian life

without losing the spirit in this changing world?

3) Could we share about our understanding of and how we

live our Vow of obedience in our Poor Clare life today?

4) Confiden�ality is a virtue that fosters trust, respect and

charity. How do we sustain it in our community and

Associa�on?

5) The teaching of Pope Francis. Do we have access to His

teachings? In which way? How are we challenged as

Franciscans by His teaching and example? What are we doing

to help the Holy Father to rebuild the Church?

The par�cipa�ng communi�es worked well on all of these

topics before a8ending the Assembly, in response to an


25

invita�on from the Associa�on, who offered these themes

well in advance. This communica�on ensured that the sharing

at the Assembly was very enriching. All enjoyed the freedom

of par�cipa�on, despite a difference in the level of sharing

possible during the days. At the end of each input, Sisters

could ask ques�ons or share their experiences. A great family

spirit therefore entered the Assembly and this was

appreciated greatly by all. An openness witnessed in the

sharing of challenges was educa�onal and encouraging. It was

important that each community realized that it was not the

‘only one’ facing great challenges. This offered strength to the

par�cipa�ng communi�es to face these challenges with

courage.

It is valuable to share some of the insights and feedback

offered by the different communi�es.

The first community and Sister who offered her input was

from Lusaka (Zambia). The Sister expressed what other

communi�es said later in different forms: “We are very

grateful for these ques�ons that were sent out to each

monastery which really challenged us deeply.

The first ques�on was especially thought-provoking. It was

like a ‘comma’ or even a ‘full stop’ in our thinking.

“Contempla�ves: that is what we are; and if this first thing

is put in its righJul posi�on, then everything else falls into

place. It is like going back to our iden�ty, to touch it, to

reclaim it, to gaze deeply into the mirror of what a

contempla�ve is. In our community we were very grateful

that each one of us was given the opportunity to reflect on

each ques�on and to ac�vely contribute to the answer. These

ques�ons required �me and reflec�on. Each Sister realized

how important the ques�ons were, in order to nurture,


26

promote, encourage and develop our contempla�ve lifestyle

in our daily life.”

The Sisters of the community of Mwanza (Tanzania) shared

that they found through their experience of evangelizing

through cds and dvds, very interes�ng: “Our Father St. Francis

knew the language of animals, by following his example we

praise God with our natural song. We are near the lake

(Victoria) and we enjoy the view of it and the hills and rocks.

Thus we compose our songs which help to formulate albums

and invite people to praise God with us and finally to know

more about our life as well as our mission. People were very

struck to see even elderly people taking part in the dancing

and singing.” They said: “So even we, the old can dance as

well and praise the Lord!”. Local Muslims have also responded

posi�vely to our anima�on. They ask prayers and join in our

prayer (even though some of them are from the terrorist

group Al Shabab, similar to Boko Haram, are ac�ng in

Tanzania).“

The community of Myanga (Kenya) stressed the

importance of confiden�ality as central to any rela�onship of

forma�on, direc�on or guidance. “The sisters or other people,

like priest or religious receiving spiritual guidance must know

that they are “safe”, that their privacy will be respected.”

Another point that prompted the interest of the

par�cipants was the use of Internet for forma�on and

informa�on. They suggested that some websites should have

access to Va�can informa�on in addi�on to updates on the

trips and Discourses of Pope Francis. Par�cipants shared

about an online distance-learning course conducted with

Franciscan Studies from Canterbury in the UK, completed by

two of their Sisters. During the course of the feedback,


27

different opinions were expressed on the use and possible

abuse of handsets and computers.

During the discussion and feedback following the sharing

of the community of Windhoek (Namibia), the Sisters

expressed different opinions concerning the opportunity of

studying outside the monastery. Some sisters said: “I was

given skills on how to go about forma�on, especially how to

deal with one to one accompaniment of persons. I was greatly

helped not only in my Forma�on work but in my own life and

in what community life entails. What I now have is enough for

me. It is true that in this “jet age” everything is changing at

top speed but if I were asked to go back for studies I would

not accept. What I have is enough.” Other sisters could see

more the nega�ve side and the danger of envy and jealousy

from those Sisters who are not be sent for studies. “However

jealousy and envy in a community should not be allowed to

rule us; one is given a laptop for her work and another is

given a broken bucket for manure in her work; of course

jealousy can come in, but should we stop working with the

laptop because of envy? We are different and unique. The

whole issue is about maturity”.

The input from the community of Mbarara (Uganda) was

very clear, deep and enriching, leading to a reflec�on on

confiden�ality; “The ability to keep confiden�ality is a gi@

from God. Confiden�ality does not mean lack of

communica�on but not disclosing private informa�on to

those who are not concerned. It is good to communicate

helpful informa�on at the right �me, because lack of

communica�on can lead to specula�on and lessens our family

spirit.”

Another topic that arose the interest of the par�cipants


28

was the, so called, ‘Chapter of fault’ which is celebrated by

these sisters every week or twice a month and, in their

experience, very community-building.

On Wednesday 6th May at the General Assembly of the

Bikira Maria Associa�on the following were elected:

Coordinator: Sr. Anuarite Chulu of Lusaka (Zambia)

1st

Councillor: Sr. Maria Tamele of Harare

(Zimbabwe)

2nd

Councillor: Sr. Mary Rose Aghanu of Ijebu-Ode

(Nigeria)

The Liturgical celebra�ons were very posi�ve and

enriching although language was a shared challenge.

The Mother Abbesses and the Superiors were grateful that

two days were reserved in order to allow sharing of problems

and experiences, and reflec�on. Sr. Elisabeth from Uganda

brought great support, working as facilitator for the assembly.

The last three days of the mee�ngs were spent organising

and planning for the next ac�vi�es of the Associa�on.

We remain so grateful for this opportunity to grow and

share together during these days and we praise God, source

of all good, for this great �me of growth.


29

2.4 Italy: From Franciscan Hermit Virgins to Poor Clare Sisters P��r C�are Sisters �f Padua � Ita�y

We are the P��r C�ares �f St� B��ave�tura i� Padua� �ur C��u�ity is �ade up �f 7 Sisters betwee� 40 a�d 88 �f age�

�ur ��astery has bee� f�u�ded �� 1612 by the Ve�erab�e '�ther Gra)i�sa *echi�i (Ve�ice 1586�Padua 1655) wh� ad�pted the Ru�e �f the Third �rder �f St� Fra�cis� '�ther Gra)i�sa2 f��wi�g the 3�rd’s i�spirati��2 �ar5ed str��g�y the c��u�ity �f her daughters a�d sisters with a her�it�ce��bitic charis�� This c��u�ity (a�ways s�a�� i� �u�ber) has survived2 thr�ugh the ce�turies2 t� 2 suppressi��s (the ��e �f 6ap��e�� a�d the ��e �f the Ita�ia� G�ver��e�t) a�d t� the i��u�erab�e difficu�ties i� the �ife �f �ur ��asteries�

I� 2012 we ce�ebrated2 with great gratitude t� the 3�rd f�r His �a�y graces2 the f�urth ce�te�ary �f �ur f�u�dati�� We a�ready started a ��g a�d pai�fu� discer��e�t8 �ur C��u�ity was decreasi�g i� �u�ber2 the age �f the �e�bers gr�wi�g a�d the eff�rt t� c�ver the differe�t aspect �f �ur ��astic �ife was bec��i�g heavy� We bega� t� thi�5 �ver �ur �rigi�s a�d t� ��5 at the str��g tree wh� gave birth t� �ur �itt�e p�a�t� '�ther Gra)i�sa2 bef�re the f�u�dati�� f �ur ��astery2 e�tered a��g the


30

Capuchi� P��r C�are (a�d �eft f�r hea�th reas��s)2 a�d we were disc�veri�g ��re a�d ��re the s�urce �f her C�aria� spiritua�ity� With a� i�creasi�g i�teri�r freed��2 eve� th�ugh with strugg�e2 we were ab�e t� u�dersta�d that we are c��secrated t� G�d a�d ��t t� '�ther Gra)i�sa (eve� th�ugh we ��ve her te�der�y) a�d that the ��st i�p�rta�t thi�gs f�r G�d was t� give �ew �ife t� this �ur h�use �f prayer ��re tha� t� re�ai� attached t� �ur traditi��s� I� ��e w�rd2 we re�ewed �ur ch�ice t� f��w ��y 9esus2 t� �ive his G�spe� i� p�verty a�d h��y u�ity that we disc�vered afresh thr�ugh a� e�richi�g a�d de�a�di�g dia��gue� A�d s�2 as ��e b�dy i� 9esus2 with the appr�va� �f �ur Bish�p2 we as5ed t� the C��gregati�� f�r the I�stitutes �f C��secrated 3ife a�d S�cieties �f Ap�st��ic 3ife the per�issi�� t� ;�i� the Fra�cisca� Sec��d �rder �f the P��r Sisters �f St� C�are �� 6�ve�ber 2014� �� Apri� 172 2015 �ur request was appr�ved by the sa�e C��gregati��

Theref�re we f�u�d �urse�ves a�� =��vices> with the desire t� pr�fess s�� ur �ew way �f �ife� I� the S��e��ity �f the Sacred Heart �f 9esus2 a day dear t� us because we were re�ewi�g every year �ur v�ws �� that day2 we pr�fessed i� the ha�ds �f �ur Bish�p the Ru�e �f the P��r Sisters �f St� C�are with great ;�y a�d sere�ity�

6�w we are waiti�g fr�� G�d the gift �f �ew v�cati��s wh� wi�� bri�g fresh water i� this �ur garde� i� which a�� is ready t� spri�g up� We are tryi�g t� �rga�i)e �ur �ife acc�rdi�g t� the C�aria�


31

caris� i� a way that i� �ur dai�y ch�ices wi�� be rea�i)ed that h��y u�ity that is r��ti�g us i� G�d’s Heart� We �ive this ti�e as a gift �f G�d2 we are experie�ci�g the ;�y a�d war�th t� be��g t� a great fa�i�y a�d we fee� supp�rted by the �ear�ess �f �ur Br�thers �f the First �rder� Rea��y a�� is grace!


32

2.5 Hungary and Romania: the Fr. Fernando’s visits Poor Clare Sisters of Rameaux de Szécsény and Rameaux de Csíksomlyó - Hungary and Romania

Brother Fernando Laguna Mendoza, OFM, the Delegate

General Pro Monialibus, came to visit our Community, in the two places where we have made foundations. The first visit took place from the 15th to the 18th of March, 2015 in

Hungary and the second took place from the 4th to the 7th of April in Romania. Under the Abbess-ship of Mother Marie–Béatrice (who was in office between 1990 a n d 2 0 14 ) , tw o

The Rameau of Szécsény (Hungary)


33

communities of Poor Clares were founded in Central Europe from the Zion Hermitage Branch of Poor Clares in France; one in Hungary in 1995 and the other in Romania, in 2000. These were the first Poor Clare monasteries to be founded in these countries after a two hundred year absence of the Order there.

In 2009, the Hungarian Monastery (Le Rameau of Szécsény) became autonomous and the Romanian Monastery (Le Rameau of Csíksomlyó) became affiliated to it as a foundation. This is because of the history of these two countries and in our two communities the same language is spoken.

During the few days of Brother Fernando’s visits, he encouraged us in our vocation and called on us to joyfully and confidently follow this way of life in silence and prayer, fraternal charity, spiritual combat, and the sharing of our life of prayer with all those who knock at our door.

This welcoming attitude enables us to be close to the least in our world. Our brother strengthened us in our vocation to spread the love of God in the human hearts still to be conquered for Him. He impressed us by his words but even more by his example of simplicity among us.

The intense fraternal life that we experienced with Brother Fernando during these few days was an important event for us and a grace of the Most-High. Through this encounter, our spiritual connection with our other Poor Clare sisters spread throughout the world was strengthened as our Brother shared with us echoes of his experiences in the monasteries that he has visited.

By his presence, the link with our Brothers of the First Order was also intensified; Brothers whose presence alongside our two monasteries is so valued by us.

May the Lord grant us, Brothers and Sisters of the Franciscan family and heirs and heiresses of the Gospel Form


34

of Life initiated more than eight centuries ago by Francis and Clare of Assisi, an ever deepening communion!

With these few words, we would like to express our gratitude to Brother Fernando. With him, we have experienced that of which the Psalmist sings: “How very good and pleasant it is when kindred live together in unity!”

We also want to tell you, dear Sisters, how much we feel a sisterly closeness to each of you in the everyday of our lives following the poor Christ, and how much we constantly depend on your prayers.

The Rameau of Csíksomlyó (Romania)

35

3.1 St. Eustochia Calafato. A book in German language on the Italian Poor Clare

of the Observance Sr. Monica Benede8a Umiker, osc - Perugia (S. Maria

di Monteluce in S. Erminio), Italy

In few years the third book in German language on a

Saint Italian Poor Clare at the �me of the Observance has

been published: during the 2012 St. Catherine of Bologna

was the first made known to the German world

(Katharina Vigri von Bologna (1413-1463): Leben und

Schrien, Fachstelle Franziskanische Forschung, Münster,

2012), a@er few months St. Camilla BaOsta Varano of

Camerino in the Marches (Es begann mit einer Träne...:

Leben und Schrien der heiligen Camilla BaOsta von

Varano OSC (1458-1524), Heiligenkreuz: Be & Be, 2012)

and now St. Eustochia Calafato of Messina (Heilige

Eustochia Calafato 1434-1485: Quellen zum Leben einer

Reformerin im Orden der heiligen Klara von Assisi,

Heiligenkreuz: Be & Be, 2015).

We own the ini�a�ve of this popular undertaking to

the commitment and passion of Susanne Ernst of

Salisbury who, together with a interna�onal group made

3. Articles


36

mainly by women, and then by some qualified father, has

made known in German the main sources concerning the

life of these three women: first the biography, then the

wri�ngs and other important sources.

The book on St. Eustochia is made of four parts,

followed by two a8achments.

In the first part (pp. 15-60) Susanne Ernst, a@er the

chronology of Eustochia’s life, introduces the reader in

Messina’s history and in the �me in which the Saint lived,

introduces to us he father and mother’s rela�ons, speaks

shortly of the �me’s culture and the way of wri�ng

biographies at that �me. To make easier the

understanding of Eustochia’s spirituality, she gives a good

summary of St. Clare of Assisi’s spirituality: she

underlines the central aspect of the in�mate rela�on

with the Lord Jesus, mainly in his dimension of Kenosis

from the Incarna�on to the Passion, a rela�on that make

us “contemporaries” with him, sharers in Christ’s

redemp�ve “task”.

In the part II (pp. 61-200) the Life of St. Eustochia in 57

chapters, a8ributed to che co-sister and disciple sr.

Jacoba da Pollicino, but most probably wri8en, while she

was abbess, by other two Sisters. Sr. Jacoba had sent the

manuscript of the Life to sr. Cecilia Coppoli, of the

monastery of St. Lucy of Foligno, who was used to write

to Eustochia and was asking news about her; this original

text is lost, but certainly the manuscript made in 1510 by

sr. Felicita in the Scriptorium of the Monastery of


37

Monteluce in Perugia and kept in the town’s Library is

the copy of it.

In the III part (pp. 201-235) are two le8er of sr. Jacoba

to sr. Cecilia Coppoli, each one of them with a detailed

introduc�on, and with the indica�on of the Sources and

publica�ons.

In the IV part (pp. 237-271), to complete the picture of

the Sources, is what the Franciscan chronicler Mariano of

Firenze writes at the beginning of ‘500 in his book “Libro

delle dignità et excellen�e del Ordine della Seraphica

madre delle Povere Donne santa Chiara da Asisi” on St.

Eustochia, the blessed Francesca, Eustochia’s sister, sr.

Jacoba Pollicino and the blessed Cecilia Coppoli.

The a8achment 1 (pp. 273-283) introduces two

documents concerning the founda�on of a monastery

with St. Clare’s Rule, granted to Mascalda, Eustochia’s

mother, and Mita, her sister.

In a8achment 2 (pp. 285-320) we have the transla�on

of the Book of the Passion, found in a manuscript in

Ferrara and a8ributed ini�ally to Eustochia. In spite of

the fact that later on some doubts were presented, we

know from the Life that Eustochia knew how to write

and she wrote. Not only this, but the Life tells us that she

had the divine inspira�on to write a book on the Lord’s

Passion for her Sisters, and some�mes she withdrew

alone in her cell in order to write, while crying profusely

thinking at the Lord’s Passion.

In the book the contents and the preface are in the


38

beginning and the index of Scripture and of persons and

places’ names and the bibliography at the end; six pages

of pictures are in the centre of the book.

It is a precious and serious text which gathers and

examines all the sources on Eustochia. Among other

things, some not very important but interes�ng

informa�ons strike us, because they are common to

Clare of Assisi and Eustochia: Clare was followed by her

mother Ortolana and her sister Agnes, Eustochia by her

mother Mascalda and her sister Mita. It seems that

Eustochia was born on St. Sebas�an’s day, on the 20th of

January, but in the old sources found in Germany was

wri8en that Clare was born on St. Sebas�an’s day (Fon

clariane 1735, 2060, 2164 e 2165); furthermore the two

biographies men�on the mother but not the father not

of Clare nor of Eustochia.

At least two messages are coming to us from this

publica�on. The first is ding to their concerning the

“network of rela�ons” between the Poor Clares and the

monasteries and the women’s branch of the Franciscan

Observance beyond any distance. Catherine of Bologna

(1413-1463), Camilla BaOsta da Varano (1458-1524) e

Eustochia (1434-1485), could not communicate with

each other, but Catherine’s wri�ngs, in par�cular the

“Trea�se on the Seven Spiritual Weapons”, very soon

and fast circulated in the other monasteries of the

Observance, as the manuscripts that we have can

witness. The Life of Eustochia also was sent to Foligno


39

soon a@er her death and copied there and in Perugia.

The sources concerning Eustochia prove clearly this

network of rela�ons, that existed and developed beyond

her death through the friars also who were going and

coming from Sicily to Umbria and that created bridges

between the monasteries of Messina and Foligno - and

through Foligno and indirectly with other monasteries.

These sisters united by their gaze focused on Christ

and the same spiritual journey a@er Him, were lovingly

and eagerly in touch with each other. As already Clare of

Assisi with Agnes of Prague, so sr. Cecilia Coppoli with sr.

Jacoba Pollicino.

A second message comes from the fact that these tree

saint Poor Clares were much loved and esteemed by

their sisters, because a new life, source of love and joy,

flows from a living and deep rela�on with Jesus - with

God who is Love.


40

3.2 Caritas Pirckheimer: a rememberable Poor Clare Sr. Chiara Amata Tognali, osc - Bienno, Italy

Born in Germany in 1467, where she lived her whole life and where she is very well known, Caritas Pirckheimer is quite unknown in Italy, even among the Poor Clares. This is a pity, because she is a very interesting figure.

She was contemporary of Luther, an intelligent and very learned woman, however, she would have remained hidden and ignored by history, if the events had not forced her to undertake a tough fight against her own fellow citizens. In her hometown of Nuremberg, in the space of a few months the Protestant Reformation established itself and Caritas, who was leading the monastery of Santa Chiara, had to try everything and do her best to save her sisterhood from ruin. She succeeded only partially.

Being descended from one of the most distinguished families of Nuremberg, she was very young when she entered the monastery of Santa Chiara in that city; here she spent long peaceful years, happy to serve the Lord and her sisters. She cultivated the study of the Holy Scriptures and the Latin language. Still today we can read the lively correspondence with her brother, with a friend and with several scholars. She was well respected and loved not only in her hometown, but also by the wider circle of humanists. She has even been mentioned by Erasmus of Rotterdam.

When the city council decided in March 1525 that Nuremberg would have joined the movement aroused by Luther, Caritas was Abbess and in her monastery there were about 60 sisters of all ages, almost all of them native of Nuremberg. Dramatic times began for them on that day,


41

times in which they had to undergo many and obstinate attempts to convince them that only now the "pure gospel" would have been introduced to the town and that they had to convert to it. The reformers wanted them to surrender their way of living together, dedicated to God. A gentle (but not too gentle) tactic, interrupted by riots of the people, was launched in order to close the monastery, whose presence was no longer appreciated.

The sisters’ shock was big, because until then they had had a good relationship with the town, where all their friends and relatives lived. Guided by Caritas they withstood for months a constant pressure, characterized by iron fist and velvet glove. They had to watch helplessly a dramatic scene: three young sisters were torn by force from the monastery by their relatives, with the consent of the City Council (all ecclesial authorities had already been expelled), although they wept and despaired.

When it seemed there was no hope, one of the leaders of the reform, the right-hand man of Luther, Philip Melanchthon, arrived in Nuremberg. It was November 1525 and he was in the city to organize the studies according to the new course. He was asked to visit the monastery and he accepted. The sisters, who had heard of him as a wise man, accepted too. The meeting took place a few days later and it was the ray of light they had so much desired.

Philip and Caritas talked at length, also addressing some hot spots of the Protestant doctrine. They discovered thus that an understanding was possible; they discovered that on both sides there was the same yearning to live the gospel, even if they did not fully agree on everything. When Melanchthon came out of the long conversation, he scolded the City Council for the pressures that were exercised and for the violation of freedom that had been put in place. Even the sisters were living the gospel, he said, and if they wanted to


42

continue their life they had to be left in peace. This meant their salvation.

We have Caritas’ report on this meeting, blunt and precise; it ends as follows: “In his speech he was more moderate than any Lutheran I had ever heard. He was very disappointed that they compel people by force. He left us in good friendship and then convinced the prosecutor and the other gentlemen about many things".

Unfortunately it was not a complete victory, because the monastery was still forbidden to welcome new sisters and so it was doomed to extinction.

The echo of the struggle waged by the sisters spread throughout Germany, however, and in fact it was the only monastery that managed to stay open in the areas of the Reformation.

The story as a whole is rather sad, because it shows that Christians in the name of the Gospel oppress other Christians, and unfortunately we know that this happened either in the territories in which the Reform established itself and in those that withstood. From both sides outrages were committed in the name of the Gospel. Only in very recent times relations between Catholics and Protestants have been opened to a dialogue.

The news I reported are all first-hand, because Caritas has left a memorial of that period, in which she describes all the steps taken by herself and by her sisterhood during those dramatic years. She gives report of all important meetings, copies down the letters written to the City Council and tells, minute by minute, about the day that had been painfully engraved in her memory: the one in which the three sisters had been torn out against their will.

Despite of the harsh contrasts Caritas had with many leaders of the Protestant Reformation, she is not considered an anti-ecumenical figure. On the contrary: her intelligence


43

and holiness, her capacity for dialogue and the theological clarity she showed (although she always tried not to get involved in theological issues), make her important for today’s world and not unpopular among Protestants. There is an important text, written in the occasion of the 450th anniversary of her death, which contains numerous studies on her person, both by Catholics and Protestants; it is entitled: Caritas Pirckheimer. Religious person and humanist, model for ecumenism. I think that title well summarizes the luminous figure of this woman who found herself in a very awkward position at a crucial and complex moment in history, but who never entangled in unnecessary controversies. She was aware of the widespread confusion among Christians and did not endorse those who fanatically thought they were right, nor those who thought they had suddenly discovered a truth, which Christians had been living and announcing for 1,500 years. She chose the path of evangelical prudence: “We decided to persevere in the ancient faith and in the religious state and not to accept anything new that has not been accepted by the Christian church”. Today, after centuries of disputes and a few decades of ecumenical dialogue we can realize, how wise that choice of watchful waiting while refusing to be dazzled by the enthusiasm of the not very far-sighted proponents was.

Caritas died a few years later, and one by one died the other sisters who had remained faithful to her. The monastery building was used for other purposes and was demolished in the early twentieth century. The church still exists today in excellent condition, in eternal memory of the sisters who had prayed and struggled so much.


44

PRAYER

O Jesus, I gaze upon your cross, my sad heart grieves for your sore loss this image of love for us outpoured; Your sacrifice - our life restored.

Your outstretched arm makes manifest that you chose to come and make us blest. We never deserve your merciful love, pray unite our hearts with yours above.

When alone and lost we often feel, may love and mercy to us reveal that hope can heal if we but trust as Mary did, with all the just.

From extended hands your love streams out to make the fragile heart more stout. Where sin and guilt in us remain, Your cross removes our every shame.

Though with pain and worry we are oppressed our lives with joy by your love are blessed. When sad, you console, and in trials give aid, by your cross our ransom you have richly paid.

By your crucified love, O Jesus, from this world’s struggles free us. No place for hatred or evil thoughts, but we build a world in which, by your call, compassion and love are shown to all.

And Jesus bears his cross of wood, To lead all men to seek the Good. And live like him with courage true, our hope and faith, we find anew. So Jesus’ suffering and great pain brings us a share in heaven’s reign.

sr. M. Agnes Merwald, osc (Germany)

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The Poor Clares Federation «Sainte Claire», France,

celebrated the Federal Assembly in March 2016, from 8th to 12th. The following were elected:

Mother President: Sr. Claire Robin (Capuchin, Chamalières)

Coucillors: ∗ Sr. Sylviane Bian (Poor Clare, Mur de Barrez) ∗ Sr. Monique Allard (Poor Clare, Millau) ∗ Sr. Marie-Anges Milos (Poor Clare, Assisi, Santa

Colette Monastery) ∗ Sr. Marie-du Sinai Roca (Poor Clare, Toulouse).

News... 4.


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PRO-MANUSCRIPTO

Monastero S. Chiara - Cortona (AR)

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