Men and women entering into monastic life in the Benedictine
tradition take three vows.
Obedience, Stability, and Conversatio Morum (the Latin phrase
conversatio morum is often translated “conversion of life”) are the vows taken
by those that enter into the Benedictine community as cloistered brothers and
sisters.
Oblates are not required to take vows. We are, however, required to
make solemn promises to the principles of the vows that are, in essence, first-cousins
of the vows taken by our brothers and sisters living within the communities
created within monastic enclosures.
Benedictine monasteries are designed, by our Holy Father
Benedict in the Rule of Saint Benedict, to be dynamic communities characterized by vigorous activity and personal progress in the
lives of the community members.
Remaining “in place” for the rest of their natural lives is
definitely an aspect of the stability insisted upon by the Founder of the
Benedictine Order for his monks.
“The workshop where we
are to toil faithfully at all these tasks is the enclosure of the monastery and
stability in the community.”[1]
“But as we progress in this way of life and in faith, we shall run on the path
of God’s commandments, our hearts overflowing with the inexpressible delight of
love. Never swerving from his instructions, then, but faithfully observing his
teaching in the monastery until death, we shall through patience share in the
sufferings of Christ that we may deserve also to share in his kingdom.”[2]
There is a lot more to stability than merely staying “in
place”.
Even a casual reading of the Rule reveals the activities and
actions of the dynamism at work within the close quarters of the cloistered
monastic community. There is a constant interpersonal rub taking place where
iron is constantly sharpening iron, where one person is constantly sharpening
another person.[3]
The stronger are always involved helping the weaker within a community
environment that shares a difficult but realistic collective purpose – to love
one another as Christ loves.
The love of Christ – his love for us, our love for him, and
the reflection of this love in the outflow of our lives – is best summed up in
something the Apostle Paul wrote. “Love
is patient; love is kind; love is not envious or boastful or arrogant or rude.
It does not insist on its own way; it is not irritable or resentful; it does
not rejoice in wrongdoing, but rejoices in the truth. It bears all things,
believes all things, hopes all things, endures all things. Love never ends.”[4]
Staying put is one thing. Loving as Christ loves is another
thing altogether. Yet, it is in loving as Christ loves that we grow in the
graces that implant and reveal his character in us.
Oblates need community – real and personal flesh and blood
community - where there is a constant interpersonal rub that accomplishes, as
much as possible and in varying degrees, the same vigorous activity and
personal progress that is found within the structure of cloister.
Chapters 21 through 72
of the Rule state that we become holy not only through the ordinary events of
each day but also in our day-to-day dealings with other people -- people who
are flawed and annoying as well as gifted and supportive. Our journey to God cannot be made in
isolation but takes place amidst the ups and downs of a life deeply involved in
family and community. "Benedict
wanted to establish clear principles for Christian community living, the same principles
found in the Gospels and exemplified by the early Christian communities"
(MBO, p. 30). Oblates can apply these
values to their relationships in family, parish, universal Church, and society.[5]
The last sentence of the above paragraph essentially defines
community and presents a logical prioritized plan for living out the Promises
made by Oblates in an atmosphere of community. It is here, in this community
formed by family, parish, universal
Church, and society, where we live out (stay put in our place) our Oblate Promises, grow
in the implanted graces, and communicate the values contained within Benedictine
spirituality.
It is easy to get sidetracked. It is easy to make the rubrics
of monastic spirituality our priority. It is also easy to get caught up in “causes”
that inflame us and isolate us from family, parish, universal Church, and
society. Inflammation and isolation are not Oblate ideals. We are to ever be on
mission within the context of community formed by these four human dimensions. Our
lives as Oblates, when one or any of these dimensions are lacking, become out of
balance.
I am reminded of something that I recently read that, though
not written by a Benedictine, finds application to this theme.
“Other Church institutions, basic communities and small
communities, movements and forms of association are a source of enrichment for
the Church, raised up by the Spirit for evangelizing different areas and sectors.
Frequently they bring a new evangelizing fervor and a new capacity for dialogue
with the world whereby the Church is renewed. But it will prove beneficial for
them not to lose contact with the rich reality of the local parish and to
participate readily in the overall pastoral activity of the particular church.
This kind of integration will prevent them from concentrating only on part of
the Gospel or the Church, or becoming nomads without roots.”[6]
Stability – staying put in the context of community – keeps
us from becoming “nomads without roots.”[7]
[1] RB
4:78
[2] RB
Prologue 49-50
[3]
Proverbs 27:17
[4] 1
Corinthians 13:-8a
[5]
Oblate Formation Booklet, Saint Vincent Archabbey, Revised 2013
[6]
Pope Francis, The Joy of the Gospel, © 2013, Libreria Editrice Vaticana, p. 30,
I:29
[7] RB
1:10-11
Excellent. And a lot to think about.
ReplyDeleteThank you.
ReplyDelete