(Saint Teresa Benedicta of the Cross)
Protectress for the year 2002

Rome, October 11, 2001

Dear Missionaries,

The General Councils of the Missionaries and Missionary Sisters of the Consolata have decided to place our Institutes under the protection of Edith Stein during the year 2002. She was a Carmelite Saint canonized four years ago on October 11 and a child of the century which has just come to an end. Her life was spent at the center of the extraordinary events of the twentieth century. Her witness and teaching can guide us missionaries as we take our first tentative but hopeful steps into the new century.  It appears that this century, like the previous one, will be full of great problems and as the Pope tells us in his Apostolic Letter Novo Millennio Ineunte (51) – in the face of these problems “every Christian heart must be sensitive.”

Faced with old and new challenges the Pope exhorts us to learn from the “theology lived by the saints.” “The saints offer us precious insights which enable us to understand more easily the intuition of faith, thanks to the special enlightenment which some of them have received from the Holy Spirit, or even through their personal experience …” (27)

This is the principal motive that the two General Councils decided to offer the life and teaching of Edith Stein as an example for all our brothers and sisters. She is truly a saint for our times.

1. Biography

Edith Stein was born in Breslau – at that time a city in Germany – on October 12, 1892. She was the eleventh child of a Jewish couple. Her father was a businessman who died before she reached the age of two. Responsibility for the family and the family business fell on the capable shoulders of Edith’s mother, Augusta Courant, a strong woman devoted to her Jewish religion. 

In spite of the absence of her father the young girl had an untroubled childhood surrounded by the affection of her many relatives. She was a precocious child with an exceptional memory and an eagerness to learn. The young Edith was well aware of her gifts. After primary school with her mother’s consent she went on to high school and university where she studied history, philosophy and psychology. To complete her studies she left Breslau and went to Gottingen where she became a student of the famous philosopher, Edmund Husserl. It was there she met the teachers and colleagues who would have so strong an influence on her later life: Adolf Reinach, Max Scheler and Max Lehman.

At the outbreak of the First World War (1914 – 1918) Edith volunteered as a Red Cross nurse and worked in a military hospital. At Husserl’s invitation she went back to school and her academic work. She wrote a thesis on empathy (Einfühlung) and was awarded a doctorate summa cum laude. She was named an assistant to Professor Husserl.

The Steins were orthodox Jews. Fasting, scripture reading and prayer were an essential part of the upbringing of Edith and her siblings. In spite of this background Edith abandoned the practice of religion in adolescence and thought of herself as an agnostic. Her thirst for truth did not disappear; the living and coherent faith of several of her teachers and university colleagues overcame her rejection of God and led eventually to the fullness of truth in Christ. She later wrote, “That was the point at which my disbelief crumbled, my Judaism faded away and a radiant Christ appeared before me: Christ in the mystery of the Cross.”

Her last doubts about faith evaporated in the summer of 1921 when she read the autobiography of St. Teresa of Avila in a single night. She was baptized on New Year’s Day 1922 and had her first encounter with Jesus in the Eucharist. From that time forward her philosophical studies became but a means to penetrate and appreciate the living truth of Christ Jesus.

Becoming a Christian was not an easy step: her conversion could be seen as a denial of the whole world of her ethnic roots. Separating herself from her relatives – and above all from her mother – caused her much suffering. In spite of all this she felt that she had to take that step, and that her decision would be radical and definitive. She would have liked to enter Carmel immediately but her spiritual director was against this so she agreed to dedicate her life to understanding the truth she had found – especially by studying St. Thomas and teaching. 

The time between her conversion (1921) and her entrance into Carmel (1933) were years of intense activity and spiritual growth. Besides teaching she attended conferences on education, religion, philosophy and women’s questions. She frequently visited the Benedictine Abbey of Beuron to celebrate the great mysteries of the Liturgical Year. 

Adolf Hitler’s rise to power blocked all possibility of a teaching career for her and all other Jews. She felt that she was at last free to pursue her dream of a cloistered life. She entered the Carmel at Cologne on the eve of the feast of St. Teresa of Avila in 1933.

Her age (42 years old), her background and the renown she enjoyed beyond the boundaries of Germany in no way impeded her living the simple and hidden life of a novice and a nun. At her vestition she chose the religious name of Teresa Benedicta of the Cross. Using whatever free time she could find, she continued to study and write religious works, philosophical essays, translations and articles. On April 21, 1938 she professed her perpetual vows. On the last day of that same year – 1938 – Nazi persecution of the Jews forced her to seek refuge among the Carmelite nuns in Echt, Holland. She learned Dutch and continued her research and writing.

During the summer of 1942 while documents were being prepared for a move to Switzerland to escape Nazi persecution she was arrested. She remarked to her sister Rose who was arrested with her, “Let us go and sacrifice ourselves for our people.” Along with other religious she was deported to the extermination camp at Auschwitz. On August 9, 1942 she went into the gas chamber; at the end of an intense search for truth and faithful discipleship of Christ her life was crowned with martyrdom.

An intellectual and a mystic in the context of her time

Edith Stein was especially interested in history – history of the past but even more in the history of the present. In spite of her outstanding intellectual gifts she had no desire to cut herself off from others in the closed world of study and research. Her heart and mind were always open to the realities of her own time and to the dramatic events affecting Germany and the Jewish people. She emphasizes this fact in her own autobiographical recollections: “This love of history was not a pure and simple romantic plunge into the past. It was intimately connected to a passionate involvement in current political events - history in the making. Both of these aspects derived from a sense of social responsibility, a feeling of solidarity with the whole of humankind – and especially with the community that was closest to me.” (E. Stein, Storia di una famiglia ebrea, Roma 1999, p. 173). She loved her native country and paid a personal price for this love. She was politically active and passionate in her search for the meaning of current history. Once she became a Christian, the scientific understanding of history along with social and political commitment were no longer enough for her. Her desire to seek out the signs of God in her own life, and in the history of her people, her country and the world grew ever stronger. 

Although she lived secluded in the Cologne cloister, news reached her of the terrible fate facing Jews outside. She prayed, she reflected, she worked. She wrote a letter to the Pope and asked him to write an encyclical on the Jewish question. She tells us herself, “I presented my request in writing. I know that the letter was sent unopened to the Holy Father. Shortly afterwards he sent me and my relatives a blessing. Nothing else.”  (E. Stein, Sui sentieri della verità – Antologia, Milano 1991, p. 79).

Through prayer, Edith Stein, gradually came to understand her vocation in the dramatic and mysterious history of her people. “At the foot of the Cross I came to understand the destiny of the People of God which was foreshadowed from that moment. It occurred to me that everyone who understood that this was Christ's cross must be ready to take it upon himself for the sake of all the others. Even though I will never fully understand it – it is a mystery - today I understand more than I did in the past what it means to be a Bride of the Lord in the sign of the Cross.” (letter of December 9, 1938). 

Edith Stein took an active part in the social and political events of her time and invites us to be equally involved in the future of every people and country in which we work. In the words of the Pope, “Christianity is a religion rooted in history!” (Novo Millennio Ineunte, 5). Because of our vocation we must be committed to the “social and political dimension” and live it out with seriousness. Edith looks at us with her untroubled gaze and invites our commitment to an ethic of respect, peace, coexistence and acceptance of diversity and cooperation.

A contemplative for the world

After her conversion, Stein realized that she could only live her life for Christ. The writings of St. Teresa of Avila were not only instrumental in her conversion, they made her see that religious consecration was her way to answer God’s call. She was reflective by nature and possessed of a strong determination to seek out truth; in Carmel Edith found her home and the fulfillment of her vocation.

Edith’s ten years in Carmel were a continual exposure to the contemplative ideal of the interior life. “The spiritual life is the deepest and purest source of happiness for a Carmelite, “ Edith wrote on May 16, 1941. In one of her last writings, Science of the Cross,  she explained in detail what spiritual life meant for her: “The soul’s true home is deep within itself, in its essence, in its most secret place. It encounters the exterior world through the natural activity of its faculties. To find its treasure it goes to that center where the soul is really at home, it contemplates itself and its structure. Man is called to live within himself, to take control of himself to the extent that is possible.” Our home is in this interior life because it is here that we find God.

St. Teresa Benedicta of the Cross knew that the interior life would be incomplete if it were unable to open itself up to exterior reality and the world. She admits this in a letter dated February 12, 1928, “Before and immediately after my conversion I believed that holiness consisted of spending life thinking of the Lord, but then I came to understand that other things are asked of us in this world and that even in the purest of contemplative lives we cannot cut off contact with the world. I believe that the more one is concentrated on God, the more one is called to go out to the world to bring it God’s life.” She reaffirms this insight on another occasion, “The more one lives in the intimacy of one’s own soul, the more one attracts others to follow in one’s footsteps.”

This is a clear image of the two sides of every apostolic life which Novo Millennio Ineunte refers to as the outstanding needs of our time: “Is it not one of the signs of the times  that in today's world, despite widespread secularization, there is a widespread demand for spirituality, a demand which expresses itself in large part as a renewed need for prayer? … Intense prayer, yes, but it does not distract us from our commitment to history: by opening our heart to the love of God it also opens it to the love of our brothers and sisters, and makes us capable of shaping history according to God's plan.” (33)

In Edith Stein’s observations we can discern the essence of our missionary spirituality as Blessed Allamano conceived it. If our spirituality is characterized by a deep interior life it will temper our whole life and make our missionary work more fruitful.

Science of the Cross

The Cross occupies a central place in the spiritual teaching and religious experience of St. Teresa Benedicta. While the Cross is present in the life of every follower of Christ, it was the very essence and center of Edith’s life.

Her first encounter with the mystery of the Cross took place in 1917 in the house of Anna Reinach, a Jewish convert to Christianity. Her husband, Adolf Reinach, was a professor much admired by Edith Stein who had only recently died in the war. Instead of finding Anna distraught with sorrow, Edith saw her friend filled with an inexplicable serenity. Edith later wrote, “This was my first encounter with the Cross, my first experience of that divine strength that emanates from the Cross and that envelopes all those who embrace it … at that moment my disbelief began to crumble and my Judaism began to fade; Christ rose up radiant before my eyes, Christ in the mystery of His Cross.”

Edith’s second encounter with the Cross came while reading the autobiography of St. Teresa of Avila. She discovered the mystery of the Cross and at the same time became aware of the Resurrection: the single mystery of death and life, the very heart of that Christian faith she would soon embrace. Within the framework of this mystery Edith learned to live her Christian life, her religious consecration and ultimately the tragic martyrdom of her people – the Holocaust. 

Edith saw the Cross not just as a mystery to be understood and contemplated – but something to be turned into reality and lived. In a letter of December 9, 1939, she wrote: “I was given the name I had asked for. It was at the foot of the Cross that I began to understand the destiny of the People of God already discernible at that time (1933). I believed that those who understood that this destiny would be the Cross of Christ had the obligation of taking that name upon themselves on behalf of all. Certainly, I understand much more today what it means to be wedded to the Lord in the sign of the Cross. It will never be possible to understand this fully – it is a mystery.”

In her writings Teresa Benedicta made frequent references to the mystery of the Cross – especially in her last, unfinished work The Science of the Cross. She makes an effort to fathom all the aspects of this concept: cross-suffering-purification, cross and sin, cross as expiation for the good of mankind. She preferred this last aspect. On March 26, 1939, she wrote to her Prioress, “Dear Mother, I pray that you will permit me to offer myself as a sacrificial victim for the sake of genuine peace; may the kingdom of the anti-Christ fall to the ground without a world war – if possible, and may a new world order be built. I could still offer myself today since it is twelve o’clock. I know I am nothing but Jesus wills it and He will doubtless call upon others in these times to do the same.” She was profoundly convinced of the efficacy Jesus’ Cross for the salvation of the world. “Throughout time human beings who accept a tragic destiny with their mind on our Savior’s sufferings or willingly accept vocation of expiation lighten the heavy burden of mankind’s sins.”

Edith Stein’s example moves us to embrace those many daily crosses we encounter as missionaries. Weak and limited we stand in solidarity with all who suffer and work daily for the apostolate. Only contemplation of Christ’s face (cf. NMI, 25-27) and accepting the paradox of the Cross will make our mission effective and our commitment coherent. In the words of our Founder, “It is through the Cross that we become holy. It is not words or even prayers – although these things may be helpful – but carrying our Cross and carrying it well that is most important” (Pietre vive per la Missione, p. 34). 

Awareness of Women and their Role in the Church

Edith’s many conferences and publications made her a pioneer in the study of women in the Church. Her book: Die Frau: Ihre Aufgabe nach Natur und Gnade, 1959 (Woman, Her Role According to Nature and Grace) sidestepped controversy and outlined the role of women. It was written with enthusiasm and commitment from a philosophical and theological point of view – the perspective with which Edith was most comfortable.

Without going into too much detail let us consider those of her conclusions scholars consider most original.

- Edith presents the women of her time (and all time) with a strong and challenging message that transcends present controversies: Woman, be yourself! The Creator has made you a unique and unrepeatable person, rooted in the very mystery of God. To be a woman means to share in the plan of God the Creator, to be the sign and presence of the “maternal face of God” at the heart of mankind. 

- Edith Stein was not so much interested in defending women’s rights as she was in pointing out and opening up ways women could achieve self-esteem and promote their own welfare. She encouraged both men and women to recognize their distinctiveness and seek personal fulfillment through the cultivation of their own particular talents.

- Edith certainly had no intention of assuming irreversible positions or proposing definitive solutions in this area. She was more interested in calling attention to the fact that God Himself was the ultimate foundation of every human being. She urged us to return to that ultimate foundation - the basis of all liberty, human dignity and ultimately the emancipation of women. 

- From an anthropological point of view, E. Stein made a valuable contribution to the question of women; her contribution was joined to the sacrifice of her own life for love. This union of scientific research and life-commitment shows us path to a valid solution of the women’s question.

A woman’s role today, in both society and the Church, is without parallel. She is not just a helper or emergency back-up person. She turns into reality what Edith Stein imagined when she wrote: “God is one and three; as the Son proceeds from the Father, and the Spirit from the Father and the Son, so woman came out of man and from both of them comes posterity. Again: God is love. But there can be no love without at least two persons.” (Cf. Edith Stein – testimone di oggi, profeta per domani, Rome 1999, p. 57). 

Both the missions and the Church will become bearers of God’s life-generating love, when the twofold contribution of men and women is accepted and recognized as a reflection of Trinitarian love. “The most important thing is not to be a man or a woman, but to be a human being!”

“How can one speak of God after Auschwitz?”

In October 1998, Father Camilo Maccise, the Superior General of the Discalced Carmelites opened an International Symposium on Edith Stein at the Teresianum Pontifical Theological Faculty with these words. “How can one speak of God after Auschwitz?” I would like to bring my reflections to an end with these same words. The teaching and even more importantly the life of Edith Stein do not allow us to leave that terrible question unanswered.

Evil stalks the world in our time (one month ago the World Trade Center in New York City was attacked and destroyed – killing thousands of people). Every day thousands of children die of starvation. The wealth of our planet is unfairly distributed; the cries of the poor become ever more insistent; whole populations are trapped in poverty – barred from future development. Fratricidal struggles continue for decades in many countries – isn’t it only logical to ask Where is God? Is it still credible to talk about Him? In the face of all the evils that afflicts us can a missionary still speak about God?

Edith Stein sought to penetrate the mysterium crucis not just with her intelligence but as John Paul II said in his homily at her beatification, “from the moment she began to understand the destiny of the people of Israel at the foot of the Cross … she became more receptive of Christ in the mystery of redemption; she felt herself spiritually united to man’s sufferings and sought forgiveness for the injustices of this world that cry to heaven for vengeance.” Let us ask Edith Stein to show us how it is possible and credible to proclaim the Gospel and speak of God to the poor of the world. In the light of her teaching and witness there are at least three important conclusions we can draw:

- the efficacy of our proclamation of God to the poor of the world is directly related to our ability to show the maternal/paternal face of God Who holds the dignity of every person and the rights of all people close to His heart;

- our talk of God makes sense when we are committed to fostering communion, solidarity, dialogue and brotherhood among all people;

- even in the most difficult and tragic of situations we must strive to accompany our proclamation of God with reasons for and signs of hope.

I can think of no better words to conclude than this fragment of a prayer composed by an anonymous victim at Auschwitz. I found this text among things written about Edith.

“O Lord, may we live in the memories of our enemies, not as their victims, not as a nightmare, not as ghosts that haunt their every step but as a support in their struggle to overcome the fury of their criminal passions. We ask nothing more of them. And when all this is over grant that we may live as human beings among human beings and that peace may return to our poor country. Peace for all men of good will – and for everyone else as well” (Edith Stein – testimone di oggi, profeta per domani, op. cit. pp. 6-7).

Conclusion

May our daily appeal for the intercession of St. Edith Stein’s in 2002 enflame our missionary zeal and move us to study the two-year theme: “dispensers of the mysteries of salvation.” May our apostolic commitment be accompanied and enlightened by reflection and study. The Cross marks our work among the people we serve; may we live the Cross in communion with Christ – may make us more effective “ministers of salvation.”

On October 7, 2002 the Institute will conclude its Centenary with a special celebration at the tomb of Blessed Allamano in Turin. All Regional Superiors will be present; at the same time we will open our inter-chapter consultation. This is an occasion to renew our thanks to the Lord for the gift of the Institute and for all the good it has accomplished in these last hundred years. It is a good time for all of us to think about our future – to understand and apply the Pope’s words to our own situation, “Now, the Christ whom we have contemplated and loved bids us to set out once more on our journey: Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit (Mt 28:19). The missionary mandate accompanies us into the Third Millennium and urges us to share the enthusiasm of the very first Christians: we can count on the power of the same Spirit who was poured out at Pentecost and who impels us still today to start out anew, sustained by the hope which does not disappoint (Novo Millennio Ineunte, 58).

May Our Mother, the Consolata, our Blessed Founder and St. Edith Stein be with us and guide us.

Fraternally,
Father Piero Trabucco, IMC
(Father General)