Above his bedroom door, Br. Michael Perras, OFM, has a small banner made by his great-aunt who was an Ursuline sister which reads: “To Radiate Christ”. For him, it serves as a reminder to put on Christ when putting on his habit every day. Yet it also speaks to something deeper, the call for Christians to radiate Christ to the other. Those in consecrated life have chosen this as their life’s work, whether contemplative or active, ordained or not, male or female.
The feast of the Presentation makes this clear to us — that we are to live in imitation of Christ, the “light to enlighten the nations”. This feast has long fascinated Br. Michael (Mount St. Francis, Cochrane), in particular the figures of Sts. Simeon and Anna. In Br. Michael’s words, they serve as reminders: reminders to be amazed and to give praise, reminders to hope and trust, reminders of the elders in our lives, reminders of those who pass on the amazement of encountering Christ, and as reminders of those who call out the truth of who we are — in many ways, they are types of the consecrated life itself. The feast itself is a reminder: the hints of our baptismal promises in the liturgy are a reminder that we live as children of God, in the dignity of being anointed priest, prophet and king as Christ was in his Incarnation among us. Finally, Candlemas has been traditionally seen as the tail end of Christmas, with its themes of light-bearing. It is only right then, that the consecrated life and the Presentation of Christ are celebrated together, serving to remind us that we are all called to be bearers of light, and to witness to the light — to radiate Christ into the world.
When we think of the consecrated life, the mind quickly turns to nuns and religious sisters, and for good reason. Women far outstrip men in North America to the vocation of consecrated life, both in number of vocations and variety of orders. However, they do not comprise the only groups under the term “consecrated life”. Rather, the consecrated life includes all who profess public vows of poverty, chastity in the form of celibacy, and obedience, within a permanent state of life recognized by the Church. Compared with sisters and nuns, brothers, monks and friars are far less common in North America, especially within this diocese. Some orders have come and gone quite quickly, such as the Benedictines, while others enjoyed enduring tenures among us, such as the Brothers of Our Lady of Lourdes. The Franciscans have maintained a steady presence in Cochrane from the 1940s until now, and among them lives the sole non-ordained religious brother currently in the diocese: Br. Michael.
For Br. Michael, the call to religious life “came out of nowhere”. He grew up in a parish which receive Redemptorist missions regularly, and had two great-aunts who had been Ursuline sisters, but these seemed to be more “stepping stones” to the consecrated life, not “runway moments”. His parents owned the grocery store in Glenavon, SK, which was a primer in the life of service, and this continued in his life into youth ministry work throughout Saskatchewan. However, several things drew him to the Franciscans. Having tried to live simply during his pre-Franciscan life, an added depth was encountered in religious life, where the continual call to simplicity means to live out of who one is. Community and fraternity naturally grow out of this simplicity, with the discovery that “I can live out who I am in this way” among the messiness and the goodness of community, not changing who God has asked him to be.
The centrality of the Incarnation to the Franciscan charism also drew Br. Michael. St. Francis’ life was centred upon the humility of the Incarnation and the charity of the Passion, and for Br. Michael, who has been drawn to the Incarnation since childhood, this aspect of the charism is central: “God with us”, Emmanuel. Flowing out of this incarnational reality comes a broader understanding of living the Gospel as good news, in everything done in everyday life.
Br. Michael sums up his experience of consecrated life quite succinctly in the phrase “big brother, little brother, always a brother”. As the eldest of four, being the big brother has always been a part of his life; and joining the Order of Friars Minor, the experience of “minority”, of being little and simple, is central to the charism. From this place of being a biological brother flows the life of being a religious brother. Biological siblinghood calls us to the importance of relationship and building bridges, and questions how we build links, how we forgive and reconcile, and how we engage with others with different viewpoints; it is only natural that religious brotherhood does the same in different dimensions — being present to others, listening to others on their journey, encouraging what they have and offer. Br. Michael sees his vocation as that of a link in a chain — being others’ connection to faith and to the Church, the Church’s connection to the world, and linking these together in new and unexplored ways.
Each religious brother and sister lives out their vocation in a different way, stemming from the consideration of what they have and what they offer. Historically, unordained brothers were manual labourers who made life function for their order; nowadays, many are engaged in academic pursuits or in active ministry work — Br. Michael himself works in retreat ministry and spiritual direction. Despite changing situations, the most important facets of consecrated life have not: to announce the Good News, and to witness to the Good News lived out in the lives of the people of the broader community.
For Br. Michael, consecrated life is an invitation for us to deeper listening and awareness of God’s working in our lives and those around us. In our noisy world of instant gratification, consecrated life gives us pause to reflect on what and who we are listening to. The work of fraternity, hospitality and service that so many religious carry out points out that all Christians have a vocation to community and to being the Church. The ordained priesthood can often seem removed to some, and so the accessibility of consecrated life speaks to the connection, approachability, inclusivity and dialogue that all Christians are meant to embody, to the centrality of relationship in humanity. To sum it up, consecrated life is a sign for us to live life for the other, and not for the self.
In Br. Michael’s words, consecrated life is one of “witness and connection, being present and listening” — a life remarkably similar to those of Sts. Simeon and Anne. As we approach the feast of the Presentation of the Lord, let us grow in the lessons that consecrated life teaches us: chiefly, let us grow “To Radiate Christ”.
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Catholic Pastoral Centre Staff and Guest Writers