Mirror of Monastic Life Today

Lectio divina

Dom Jean-Michel Grimaud, OSB

Abbot of St. Guénolé, Landévennec (France)

From Cain to Joseph –

the discovery of community

In the Bible brotherhood is both a grace and a challenge. It is a grace when the psalmist cries out, ‘How good and pleasant it is, brothers living together’ (Psalm 133.1), and a challenge when God hurls at Cain this alarming question, ‘What have you done with your brother?’. From the solitude of Cain to the brotherhood restored by Joseph, son of Rachel, and celebrated by the psalmist there is a whole spiritual journey to be undergone, in which God invites us to pass from solitude to communion. If, then, brother-hood appears to be a treasure, this is exactly because it cannot be gained without a fierce struggle. From this very fact the first mention of fraternity in the Bible has the look of a failed meeting and retains the bitterness of a mortal wound.

According to the philosopher Paul Ricoeur, ‘fratricide, the murder of Abel, makes brotherhood itself an ethical challenge and no longer a mere fact of nature.’ This comment is important, in that it tells us that brotherhood in the biblical sense is not simply a matter of a blood-relationship, but an ethical and spiritual reality. It transcends our geographical, ethical, racial, cultural, and even religious boundaries. In other words, in the Bible the question of brotherhood is a universal one and involves the responsibility of one human being to another.

The Book of Genesis, by means of the story of Cain and Abel, and then of Joseph and his brothers, is a clear indication that brother-hood is an issue essential for the creation of the people of God, and even colours its identity as a people of God.

Cain and Abel

The man had intercourse with his wife Eve, and she conceived and gave birth to Cain, saying, ‘I have acquired a man with the help of the LORD’. She gave birth to a second child, Abel, the brother of Cain. Now Abel became a shepherd and kept flocks, while Cain tilled the soil. (Genesis 4.1-2)

This opening verse shows a complementarity between the two brothers: one kept flocks, the other worked the soil, two uncompetitive activities which both ought to contribute to living in harmony. But this verse also shows a difficulty: Cain was welcomed by his mother, who expressed her joy: ‘I have acquired a man with the help of the LORD’. By contrast the birth of the younger son seems to be insignificant and gives occasion to no word of welcome. Here is a silence which reveals a crying injustice without saying it. The unease set up in this way reveals a brotherhood which from birth itself is a difficult challenge. A single child does not have to share, being the sole heir to the parents and the only object of their affections. The birth of a younger child explodes this balance and demands that this other be welcomed and given a place. It imposes the need to share. Our families, our monastic communities experience this same demanding but fruitful and humane challenge of giving the new-born a place. It is good news, since it frees from the temptation to possessiveness. But this liberation does not occur without strain, as the name ‘Cain’ given to the elder brother suggests. This name is related to the word spoken by Eve, ‘I have acquired’ (qanitî), which brings in the concept of jealousy (qana’)[1]. Thus the arrival, the brotherhood, implies giving room to another, and suggests jealousy which is already present and threatening.

Apparently no one expects it, but what are the consequences for the younger brother? In Hebrew his name means ‘breath’, something which has no weight, is weak, fragile and precarious. This is where God intervenes. The God of Israel reveals himself as someone who helps the weak. By preferring the offering of Cain above that of Abel it emphasizes Abel, hitherto unnoticed, as the rival of Cain. This difference between the two brothers restores justice between the two brothers, even though potentially it evokes vengeance. To deny the difference would be a way of denying reality. The reality for Cain as for ourselves is to recognise that we do not all have the same talents, and that each person must acknowledge the talents of another without feeling rejected, regarding them as complementary rather than competitive. By doing what he does, God offers Cain the chance of becoming open to others, the only way of destroying the illusion of omnipotence. It is the necessary condition of becoming open to relationship with others and thus achieving full humanity, for humanity is completed in relationship.

‘Cain was very angry and downcast’, the narrator tells us. This is jealousy. Paul Beauchamp[1] explains that jealousy is the pain at an advantage possessed by another and lacking to oneself. Nevertheless, God does not abandon Cain to his narcissistic pain. God comes to his help in the dialogue: he explains that if he does not overcome his jealousy, ‘sin is crouching at the door, hungry to get you’. God invites him to overcome the animal instinct within himself, challenging him to master it. This is the only way in which he can realise in himself the image of God, the call of the man and the woman who according to Genesis 1.26 receive the mission to dominate wild animals, including those within themselves. The challenge of brotherhood is thus seen to be primarily a spiritual challenge: am I strong enough to accept gracefully that my brother has something I desire?

Instead of answering God and thus entering into a dialogue which could channel violence, and instead of ‘holding his head high’ as God suggests to him (an attitude which would indicate acceptance of that face to face contact without which no brotherhood is possible), without even looking at his younger brother he tells him to come outside and immediately kills him. The pain which he was unable to name has broken out into violence. By the avoidance of looking at his brother Cain shows his refusal to consider him as another human being. By refusing the humanity of another he has dehumanised himself. The animal instincts in him have triumphed over his humanity. The first experience of brotherhood leads to a blockage. Cain remains alone in his suffering, a suffering which dared not face brotherhood.

This is the impasse to which jealousy leads, the result of denial of the in-built limits of human desire. Without the due limit, desire rushes in to take up all the space, even the space of another, opening the way to every kind of conflict. The other becomes an object to envelop or a competitor to be neutralised. Consequently he cannot be a partner. It is notable that the Rule of St Benedict insists on proportion and limitation. This is a wise way of opposing temptation to the abuse of power and of encouraging brotherhood. To be a brother is to renounce domination of the other either by violence or by a more seductive means. True brotherhood sets free. This is the lesson of the story of Joseph and his brothers (Genesis 37.2-50.26).

Joseph and his brothers

The first verse is significant:

Joseph was seventeen years old. As he was young, he was shepherding the flock with his brothers, with the sons of his father’s wives, Bilhah and Zilpah ; and Joseph brought his father bad reports about them (Genesis 37.2).

Joseph is presented as a shepherd, as Abel was before him. The shepherd is one who masters the animals without violence. In biblical symbolism the image of a shepherd implies a protector and guide, a figure which eventually leads to Jesus, the Good Shepherd par excellence who gives his life for his sheep.

Another teaching of this introductory verse: Joseph is put not with the sons of Leah, the first wife of Jacob, but among the sons of the two servant-girls who had also given him sons. Why? A Jewish tradition explains that Joseph, already concerned about the unity of this family group, is trying to make a link between two groups of brothers, children of the official wives (Leah and Rachel) and those born of the servant-girls. On any hypothesis his position in the brotherhood is special. The preference which his father has for him is certainly not for nothing. The fine garment which Jacob had given to him crystalizes jealousy: ‘His brothers saw that his father loved him more than all the other sons and they conceived a hatred for him, becoming unable to give him a friendly word.’ Jealousy makes it impossible to have a proper conversation.

The rest of the story is well known, Joseph is thrown into the underground well and sold into slavery in Egypt from which his wisdom and skill in interpreting dreams providentially raises him to be the administrator of Pharaoh’s property. All the way through the descent into hell and the later rise, the narrator continually notes that ‘the LORD was with Joseph’. Living out brotherhood can imply the ability, sometime extended, of rejection by brothers and allowing oneself to be wounded without ever losing confidence of being in the hands of God. Brotherhood thus understood includes passing through testing without losing patience and hope. Note the contrast between Joseph and his brothers: on the one side passion, on the other wisdom. Brotherhood consists not in yielding to emotion but in behaving with wisdom and good sense.

In different circumstances, when the brothers come down to Egypt to get food, Joseph tests without their knowing it the solidity of their fraternal links: thus we see Judas asking to be taken as a slave in place of young Benjamin (like Joseph himself a son of Rachel), which indicates a change of heart on the part of the brothers, matured by difficulty. Seeing this restored brotherhood, Joseph allows himself to be recognised by them. He explains to them that their previous misconduct to him was transformed by God in a divine plan so that the whole family escapes the famine: ‘It was to save your lives that God sent me ahead of you’ (Genesis 45.5), he says to them. But of course the renewed brotherhood is no less important than the liberation from famine, and it is the triumph of fraternity over jealousy that completes the story and justifies the thanksgiving to God who has changed evil into good. Thus fraternity is seen to be a gift of God. It must not pass unnoticed that, in interpreting the events of which he had been a victim, Joseph has the delicacy not to make any reproach to his brothers; he does not repay them for the evil he had undergone because of them. This refusal of vengeance prevents it spreading further. Already earlier, falsely accused by Putiphar’s wife, Joseph had preferred silence to accusation, leaving himself in God’s hands. Joseph’s attitude of the just man unarmed is a strong agent of reconciliation and brotherhood. In fact, right at the end of the story, at the death of Jacob, father of them all, the brothers relay to Joseph the last wish of the patriarch, ‘Pardon your brothers for their crime and their sin, all the evil they have done you’ (Genesis 50.17). By these accusing words they recognise implicitly their culpability and offer to Joseph the possibility of truly pardoning them, and also of implicitly recognising that their attitude towards him had been a wounded one. Joseph, by weeping when he hears these words, opens up their vulnerability. Pardon differs from acquittal; it is the mutual healing of the offender and the offended. This is the road to brotherhood.

The solitude which Joseph underwent by his exclusion was truly an inhabited solitude, for the LORD was with him, as the narrator several times points out. Brotherhood is thus seen to be the spiritual fruit of a life founded on the love of God.

It would be easy for the evangelists and then for the Fathers of the Church to see in Joseph a prefiguration of Christ who was rejected by his own and by his justice and fidelity to God became the cause of their salvation. It is by saving them that he truly reveals himself as their brother to the extent that he becomes the model of all brotherhood. The gospel according to St John puts it well, that Jesus gives his disciples the title of brother only after the resurrection on Easter morning when, making himself known to Mary Magdalene, he sends her out with these words to announce that he is alive, ‘Go and say to my brothers…’ (John 20.17).

[1] André Wénin, D’Adam à Abraham ou les errances de l’humain, Lecture de Genèse 1, 1 – 12, 4, Cerf, Paris, 2007, p. 140.

[2] Paul Beauchamp, Psaumes nuit et jour, Seuil, Paris, 1980, p. 72.

Perspectives

Dom Paul Stonham, OSB

Abbot of Belmont (England)

Member of the International Team of the AIM

How to use this document,

‘A Mirror of Monastice Life’

I have used the Mirror with a number of monastic communities of men on two different continents and in various languages. Although asked to preach a traditional retreat, it seems to me that using the Mirror and encouraging the community to engage in serious discussion about vital issues to do with living the monastic life today can be really beneficial.

If you look at the Mirror, you see that it consists of an introduction, a section on the general state of the world and monastic life today and then seven short chapters on specific topics. I find that chapter 7 naturally divides into two parts. All are followed by questions that can form the basis for community dialogue and discussion. There is enough material for at least nine sessions and some communities will want to move on to further topics they find important or a particular challenge today.

I begin each meeting with prayer, followed by a fifteen-minute introduction on the theme to be reflected on in the discussion that follows. The community divides into pairs or small groups for dialogue, then return for a final half hour or so of general discussion based on feedback from the small groups. The final debate is always lively and interesting and tends to be open-ended, only concluding with the next meal or hour of prayer. Free discussions often continue later in the day.

Each time I adapt my short introductory talks to the particular circumstances of each country and community. I also suggest that there might be other questions the small groups might want to discuss, so they should feel free to choose their own questions or even discuss some other related topic if they feel moved to do so.

The amazing thing is the genuine thirst for dialogue and discussion in monastic communities. In one monastery, a monk said, ‘Today, monks want to be heard.’ That became the moving force for the whole retreat.

Perspectives

Dom Jean-Pierre Longeat, OSB

President of AIM

Interview with Dom Mark Butlin,

Member of the International Team of the AIM

Dear Mark, you have been working for the AIM for forty-three years. Can you give us a snapshot of your experience in the long term? What seems to you the most important element?

I think the most important aim is to create a link in the heart of each community and between the communities, to form a brotherhood by sharing as much as possible the concrete factors of the groups.

What regions do you visit frequently?

Southern Africa, Nigeria, Angola, India and Sri Lanka, the Philippines, Japan, Indonesia, Ethiopia and Vietnam.

What do you think of the document produced by the International Team, the ‘Mirror’?

The purpose of the document is to help our brothers and sisters to reflect deeply on their lives by giving sign-posts to help them find their way. Communities have so many problems and so many successes. It is possible to live without reflecting on the purpose of everything one does, of one’s whole life. Routine so often gives a habit of living on auto-pilot.

For instance there are countries where there is an emphasis on pastoral and missionary work and where monastic life is not sufficiently considered for itself. Teaching on the meaning of our life is often quite weak.

Have you already used the ‘Mirror’, and how did it go?

I had the chance to use it at a meeting of the Indo Sri-Lankan Benedictine Federation in India. My contribution was based on the seven points of the ‘Mirror’ without too much discussion. Everyone was interested. The ISBF comprises particularly the superiors and formators of many communities in India and Sri Lanka and many of them were aware that the document leaves room for major work on the chief points of contemporary monasticism.

How would you advise that it be used?

The questions it raises should be developed in each context, for example on community life. What types of worries are there in a particular culture with its own characteristics? It is important to reflect on the obstacles and supports necessary in each context.

The text is pretty general. How should it be adapted to various circumstances?

The presenter of this text must be capable of interpreting the data of the document in the context of the life of the community. The text needs to be brought to life and to be articulated in the circumstances of the time and place. It is not sufficient to keep to the text. Like other texts of the monastic tradition from the Fathers of the Desert till the present day interpretation is needed for each specific context. The ‘Mirror’ is a tool which depends largely on the person who is using it and helping the community to make use of it.

What future do you see for monastic life today? In what form?

This always depends on the Holy Spirit. Monastic life is an essential dimension of the life of the Church among other proposals just as important for witnessing to the life of the Church and to the service of proclaiming the Kingdom. As Pope Francis says, the traditions of religious life are a gospel reminder of the life of the Church. Benedict XVI said of John Climacus, ‘He presents in capitals what the world sees in small letters.’

The future depends on the way in which monastic life is inserted into the life of the Church, at the heart of our societies, in contact with specific persons, all in communion with one another, and not only at the level of ideas. In this sense hospitality in a spirit of openness is also important.

In everything you have lived out in the AIM for so many years what has made the greatest impression on you?

I don’t like that question. I react in the same way as when someone asks me what is my favourite piece of music. All music has its charm; some pieces please me more than others, but I have difficulty in choosing. Nevertheless I can say that it is meetings with persons and communities which have most impressed me.

Moreover since the beginning of my monastic life I have had the opportunity to meet great witnesses who have given me their witness to monastic life. That has been the most important lesson for me. I think of Basil Hume, Denis Huerre, Anthony Bloom, Bernard de Soos. People all very human and quite unique. I have met also nuns who have been great witnesses for me. But I hold in my heart also communities of nuns and of sisters which have made a great impression on me.

As for being rooted in local culture, I think of the example of Ethiopia. The Cistercian communities of this country marry a fine understanding of monastic life with a profound dialogue with their culture. To be so disposed belongs to the nature of the Church. The question of the age of the members of our communities is less important than it is said to be. It is not obligatory to have many young people. At Kurisumala in India there are mature people and it is a very fine community. There are more and more vocations for mature individuals.

A reflexion of a Syro-Malabar bishop struck me forcibly in the course of a visit to India: ‘Knowledge of its Christian basis is vital for a monastic vocation’. Even before becoming a monk it is important to have the capacity to fit into a Christian style of life; otherwise monastic life risks becoming rootless and cannot last for the duration of a proper witness.

[1] ISBF : The Indo Sri-Lankan Benedictine Federation.

Perspectives

Sœur Christine Conrath, osb

Secrétariat de l’AIM

« Un miroir de la vie monastique »,

outil de discernement. L’exemple de la formation

Ayant la chance de travailler à l’AIM, je rencontre des frères et sœurs qui visitent régulièrement les communautés à travers le monde. Il m’arrive aussi de voyager. Ces contingences permettent une vision de la réalité monastique relativement large. Les situations dans les monastères sont diverses mais le propos est identique : courir sur la voie des commandements de Dieu en mettant en pratique l’Évangile selon la règle de saint Benoît. L’objectif : arriver tous ensemble, omnes pariter, dans la maison où Dieu nous attend et nous espère.

La proposition bénédictine demeure intacte. Nous la croyons vitale pour notre monde en quête de communion. Il est urgent de nous confronter à la réalité et de mener un travail de réflexion et de conversion, personnel et communautaire. Plutôt que de rédiger une somme sur la vie monastique (rêvée, espérée ou vécue bon an mal an), l’Équipe internationale de l’AIM a arrêté un objectif modeste et élaboré une trousse à outils élémentaire : sept entrées dans un mini-manuel de 32 pages. Chaque thème présente la même structure : un énoncé général dans lequel toute communauté bénédictine devrait plus ou moins se retrouver, et quelques questions pour lancer un débat en communauté. Le « Miroir » est un outil, pas un texte à abandonner sur l’étagère.

Le premier thème est la communauté, fondement de la vie monastique bénédictine ; ensuite vient le leadership, car sans chef une communauté ne peut avancer. S’ensuivent les thèmes courants : formation, vocation, travail, stabilité économique et financière, place dans l’Église locale et dans la société. Ce n’est pas original. Chaque mini-chapitre est suivi de trois questions. Pourquoi ? Nous sommes tous d’accord sur les valeurs de la vie monastique. Les difficultés commencent quand on entre dans le concret.

À titre d’exemple, lisons ensemble le chapitre 3 sur la formation, thème qui a le vent en poupe puisque Cor Orans (texte normatif de la Congrégation pour les Instituts de Vie Consacrée concernant les moniales) est réputé « le premier document de la Congrégation pour les Instituts de Vie Consacrée à traiter véritablement la question de la formation ». Posons les ingrédients : une bonne direction et des formateurs bien préparés. Il est déjà fort difficile de joindre les deux dans une communauté ; pourtant cela ne suffit pas. La communauté dans son ensemble est le premier formateur. Comment ? Par son mode de vie, la justesse de son comportement, son engagement et sa prière. Parlons en « je » : depuis mon entrée en vie monastique et jusqu’à la mort (usque ad mortem, RB Prol. 50), je suis responsable de ma propre formation, par ma manière de m’adonner à la prière, à la lecture, à l’étude, au travail et à la vie communautaire. Nous affirmons avec force qu’aucune communauté ne survivra sans un programme de formation sérieux, soutenu par l’effort sincère de chaque membre à vivre fidèlement sa vocation cénobitique. Le monastère est une école du service du Seigneur (RB, Prol. 45) et un centre d’évangélisation. Chacun doit s’y engager à fond et maintenir son engagement dans la durée. Pour l’avenir du monachisme, le dilettantisme est proscrit. En revanche, nous pointons l’activisme dans le travail, maladie typiquement contemporaine. Nos anciens peinaient au travail des champs et la cloche d’appel aux vêpres soulageait les mains et le dos. Aujourd’hui on peut demeurer assis sans lassitude devant un écran, au point de le lâcher péniblement pour se rendre à l’office. Nous notons le discernement nécessaire à chaque étape de la formation qui induit un échange authentique entre les candidats et leur formateur, et aussi avec les membres de la communauté. On ne naît pas chrétien, on le devient ; la vie monastique n’est jamais qu’une forme parmi d’autres de vivre en chrétien. Nous soulignons la gravité dans le discernement des candidats. Connaître les antécédents d’un nouveau venu et jauger ses aptitudes à la vie communautaire. En Occident, les familles nombreuses sont devenues rares et l’enfant unique n’est pas toujours préparé à la vie commune qui, osons le dire, est parfois âpre pour son petit ego. Les quelques mots sur l’affectivité sont essentiels et incontournables aujourd’hui. L’Église n’a pas été assez vigilante dans le passé récent.

« Nous devons exceller dans la pratique de l’Évangile. »

L’expression est audacieuse, nous ne la regrettons pas. Placer le Christ seul au centre de ma vie m’oblige à un comportement évangélique au quotidien, dans l’humble labeur de chaque jour. Cet art de vivre monastique s’apprend en tissant des liens en communauté et la responsabilité en incombe à chacun. Quant aux études, les sœurs ont été trop longtemps maintenues à l’écart des études théologiques et philosophiques sérieuses, souvent réservées aux futurs clercs. Avec l’allongement de la vie, c’est un devoir d’armer les intelligences pour qu’elles puissent durer dans la prière et la lectio quand le Seigneur semble « absent ». Il est important d’apprendre à se servir de la bibliothèque du monastère. Une recherche sur Google ne remplacera jamais un bon livre. Face aux urgentes nécessités, nous n’hésitons pas à investir dans des formations profanes techniques, par exemple en comptabilité et en gestion. Aidons aussi les candidats à développer leurs dons artistiques, musicaux, etc. Il n’est pas permis d’être pingre dans le registre de la formation.

Après ces généralités, le texte décline les valeurs incontournables.

« Tout cela n’a de sens que si les membres en formation sont perméables à l’éthique du silence dans la vie monastique ; la prière contemplative ne peut s’épanouir que dans un climat de silence. Les candidats venant d’un monde très bruyant et encombré de gadgets auront à découvrir la valeur et la beauté du silence, de la solitude avec Dieu, et de la consécration de plages substantielles chaque jour à la prière et à la lectio. »

Silence est répété trois fois en trois lignes – reflet de l’interrogation des membres rédacteurs devant le bruit envahissant nos cloîtres. Les lieux réguliers où l’on se croise en se souriant sont un baume pour le cœur de ceux qui le vivent. Osons sauvegarder notre trésor d’intimité avec le Seigneur.

À la suite de ces affirmations, nous proposons quelques pistes pour démarrer une discussion. La première partie déclarative est proposée aux monastères du monde entier, il convient donc de l’ajuster aux contingences locales. Les interrogations portent sur ici et maintenant. Dans ce chapitre 3 nous avons relevé cinq points d’attention.

1) La formation est idéalement remise à toute la communauté puisque les candidats entrent dans la vie monastique par osmose. Est-ce aujourd’hui vraiment le cas dans ma communauté ? Comment puis-je m’impliquer davantage ? Suis-je fidèle à la lectio, à la prière, aux engagements souscrits le jour de ma profession ? Il revient à chacun de s’interroger droitement.

2) La formation peut toujours être améliorée ; cherchons ensemble comment. Les groupes bibliques en communauté, lectios partagées, comptes rendus de lectures sont autant de petits moyens pour partager le meilleur de ce qui nous tient ensemble en communauté au service d’un même Seigneur.

3) Des moyens financiers adéquats sont-ils réservés à ce qui touche la formation ? En ce domaine, la parcimonie est néfaste. L’AIM est prête à soutenir des projets de formation.

4) Il faut bien aborder la question de la sélection. Vivre c’est choisir, tout le monde n’est pas fait pour vivre au monastère. Nous en appelons à la vigilance et au discernement de tous. Il est préférable de discerner le plus rapidement possible si l’on doit remercier un candidat. Il faudra du courage et de l’audace à une communauté fragile et peu nombreuse pour ne pas retenir un candidat inadapté. Les fragilités psychiques ne s’arrangeront pas dans le monde clos du monastère, bien au contraire ; l’expérience nous l’enseigne. Cela vaut pour les communautés masculines et féminines.

5) Comment mieux montrer le Christ vivant au milieu de nous ? Nous aimerions répondre à cette dernière question. Mettons-nous en chantier, interrogeons-nous en communauté et laissons jaillir les suggestions pour le bien et la joie de tous ; cela pourra générer un magnifique « feu d’artifice » !

Merci à tous.

Perspectives

Dom Jean-Pierre Longeat, OSB

President of AIM

The ‘Mirror of Monastic life’ – starting from lectio divina

I have had occasion to use the ‘Mirror’ as a help for the animation of several meetings and retreats with communities. On each of these occasions I have found it important to embed the debate in an initial sharing of lectio divina about each of the chapters of this document. I would like to give here an echo of this as an example; other ways and other textual references are possible.

Introduction

The centre of Christian monastic life is love of God and the neighbour. It is indispensible to share this as a foundation. Throughout our life Christ has revealed this to us in countless ways.  His call bowled us over. We wished to respond to it to become members of his Body in order to be united to God and all others in the Holy Spirit. The monk is one who holds nothing more dear than Christ and does everything out of love of Christ, so that all may taste the fruits of his passion and of his resurrection.

Jesus said, ‘Repent for the kingdom of God is very near’ (Matthew 4.17). One of the greatest challenges for us today is to take this invitation seriously. It must imply a radical reversal to live from the depths of the heart from which life emerges from our innermost level. It must be a matter of passing from the intellect to the heart to live altogether according to this creative Love and to welcome all the fruits of this disponibility in daily life and the heart of our societies. The principal difficulties of our world, just like the Catholic Church, are linked to this demanding conversion.

1) Community

On the eve of his passion Jesus prayed ‘May all be one, as you, Father, are in me and I am in you’ (John 17.21). For us to be one together we must be one with God. The command to love is double and the second member is like the first. ‘Whoever claims to love God and does not love a brother is a liar’ (1 John 4.20). It is astonishing that we should develop fine speeches on the love of God and not be in a condition which makes the love of others part of our spiritual life.

2) Leadership

On the subject of authority Christ denounces domination. He says, ‘the Son of Man came not to be served but to serve’ (Matthew 20.28). The exercise of authority demands absolutely awareness of this disposition. This requires time, patience and suppleness of heart to ensure such service to each member of the community and to the community as a whole.

3) Formation

For Jesus formation requires a lesson to be learnt from the evening of the Last Supper, ‘I have given you this example that you also should do what I have done for you’ (John 13.15). Formation cannot be confined to the transmission of notional knowledge; it is tied to experience. On this basis it starts someone on the way of conversion in love and permits progress in it.

4) Vocations

Christ himself calls us, as St Benedict says in the prologue of his Rule, ‘To you, therefore, whoever you are, my call is addressed, “Come, follow me”’ (Mark 10.21). So we have no need to worry about vocations. God calls and we are at his disposition to welcome the fruits of his call. People who receive the call of God should be encouraged to meet Christ in order thereafter to translate this in various ways in their lives. Our monasteries are not recruitment agencies to keep an institution alive at all costs. Our monasteries are places where the call of Christ is heard loud and strong. Each person can thereafter see how to respond with the discernment required.

5) Work

Christ said, ‘Come and work in my vineyard’ (Matthew 20.4). For St Benedict the whole life of a monk is a labour, a labour of conversion. This is the praktike of the Fathers. Contemplation is envisaged as beyond the labour of conversion. Liturgy, lectio, manual or intellectual work are practised so that the work of the Lord may be accomplished in the monastery, which is a workshop and a school of the Lord’s service.

6) Financial stability

In one of his parables the Lord praises a manager who makes friends by financial deceit (Luke 16.1-13). But it is possible to find lessons in this parable to strengthen the financial stability of monasteries. In fact it is a question of not absolutizing the value of money, and of putting it to the service of the brotherhood to make communion possible. Good management and financial stability are necessary for a healthy development of the community.

7) The monastery and the world

Just like other Christians, monks live according to the word of Christ, ‘God sent the Son of Man into the world not to judge, but that it might be saved (John 17.14-18). He also said, ‘I came into the world but I am not of the world’. Monks are in the world, but their ultimate point of reference is not to a godless world. That is why a monk keeps a certain distance, to discern better what choices should be made.

Conclusion

There are, of course, other fields and other challenges in monastic life. Each community must work out its own programme for internal discussion. Our purpose is to live the commandment of love by changing our perceptions and our decisions from the depths of our heart. The great challenge for today and tomorrow is to work on this perception in order to take part in a new world which will be a sign of the coming Kingdom. This requires a real, profound sharing in community, welcoming the interior fire of divine love and putting into concrete practice the organisation which flows from it. We hope that the points raised above will be helpful towards this work and the resultant community decisions, in order that we may be authentic witnesses to the Good News of Jesus Christ for today’s world.

Perspectives

Dom Geraldo González y Lima, OSB

Member of the International Team of AIM

The ‘Mirror’ – starting from the Rule and Life of St Benedict

‘Is there anyone here who aspires to life and wants to see happy days?’

(RB, Prol)

This document is one more attempt to respond to this question and, from a general point of view, it has been written as a reflection to be read and discussed on community occasions such as days of reflection or even retreats; nevertheless it can be used in a personal way.

In practical terms it is recommended to read the introduction and ‘The general condition of the world and of monastic life today’ in order to understand the framework of this document. To facilitate the use of this document some questions have been suggested at the end of ‘the general condition…’ and at the end of each theme or subject developed in the reflections which follow.

Each theme presumes a time of personal reflection followed by community discussion so that – depending on the size of the community – at least two hours will be needed to read and discuss each theme. For each of these themes I here suggest some texts of the Rule of St Benedict and of Book II of the Dialogues of St Gregory, The Life and Miracles of Benedict. After this reflection, just as St Benedict did, we will be ready to make progress in our monastic life ‘learnedly ignorant and wisely open-minded’ (Book II of the Dialogues of St Gregory).

Suggestions

The general condition of the world and of monastic life today

Rule

. Prologue

. Chapter 73: Not the Whole Observance of Righteousness is laid down in this Rule.

Dialogues

. Prologue

. Chapter 17: How the man of God, Benedict, foretold the suppression of one of his own Abbeys.

. Chapter 35: How he saw the whole world represented before his eyes: and also the soul of Germanus, Bishop of Capua, ascending to heaven.

. Chapter 36: How holy Benedict wrote a rule for his monks.

. Chapter 37: How venerable Benedict prophesied to his monks, the time of his own death.

1. Community: ‘To build up community life and live it fully.’

Rule

. Chapter 1: Of the Kinds or the Life of Monks.

. Chapter 3: Of Calling the Brethren for Counsel.

. Chapter 4: The Instruments of Good Works.

. Chapter 5: Of Obedience.

. Chapter 6: Of Silence.

. Chapter 7: Of Humility.

. Chapter 68: If a Brother is commanded to do impossible things.

. Chapter 69: That in the Monastery no one presume to defend another.

. Chapter 70: That no one presume to strike another.

. Chapter 71: That the brethren be obedient to one another.

. Chapter 72: Of the virtuous zeal which the Monks ought to have.

Dialogues

. Chapter 1: How he made a broken sieve whole and sound.

. Chapter 2: How he overcame a great temptation of the flesh.

. Chapter 3: How Benedict, by the sign of the holy cross, broke a drinking-glass in pieces.

2. Leadership: The education and formation of responsible monks

Rule

. Chapter 2: What kind of man the Abbot ought to be.

. Chapter 21: Of the deans of the Monastery.

. Chapter 64: Of the election of the Abbot.

. Chapter 65 : Of the Prior of the Monastery.

Dialogues

. Chapter 5: Of a fountain that sprung forth in the top of a mountain, by the prayers of the man of God.

. Chapter 9: How venerable Benedict, by his prayer, removed a huge stone.

. Chapter 22: How, by vision, venerable Benedict disposed the building of the Abbey of Taracina.

3. Formation: initial and continuous formation and the formation of formators

Rule

.Chapter 23: Of excommunication for Faults.

. Chapter 24: What the manner of excommunication should be.

. Chapter 25: Of graver Faults.

. Chapter 26: Of those who without the command of the Abbot associate with the Excommunicated.

. Chapter 27: How concerned the Abbot should be about the Excommunicated.

. Chapter 28: Of those who having often been corrected do not amend.

. Chapter 29: Whether brethren who leave the Monastery ought to be received again.

. Chapter 30: How young boys are to be corrected.

Dialogues

. Chapter 20: How holy Benedict knew the proud thought of one of his Monks.

. Chapter 25: How a Monk, forsaking the Abbey, met with a dragon in the way.

4. Vocations: discernment and promotion of monastic vocations

Rule

. Chapter 58: Of the manner of admitting brethren.

. Chapter 59: Of the children of the Noble and of the Poor who are offered.

. Chapter 60: Of priests who may wish to live in the Monastery.

. Chapter 61: How stranger monks are to be received.

Dialogues

. Chapter 6: How the iron head of a axe, from the bottom of the water, returned to the handle again.

. Chapter 7: How Maurus walked upon the water.

5. Work: adapted monastic work, development of a serious work ethic

Rule

. Chapter 48: Of the daily work.

. Chapter 49: On the keeping of Lent.

. Chapter 57: Of the Artists of the Monastery.

Dialogues

. Chapter 27: How Benedict found money miraculously to relieve a poor man.

. Chapter 28: How a glass vessel was thrown upon the stones, and not broken.

. Chapter 29: How an empty barrel was filled with oil.

6. Financial stability: to become a community financially viable - on financial dependence and autonomy

Rule

. Chapter 31: The kind of man the Cellarer of the Monastery ought to be.

. Chapter 32: Of the tools and goods of the Monastery.

. Chapter 33: Whether monks ought to have anything of their own.

. Chapter 34: Whether all should receive in equal measure what is necessary.

Dialogues

Chapter 21: Of two hundred bushels of meal, found before the man of God’s cell.

7. The monastery and the world, separation and immersion

Rule

. Chapter 53: Of the reception of Guests.

. Chapter 56: Of the Abbot’s table.

. Chapter 66: Of the porter of the Monastery.

. Chapter 67: Of the brethren who are sent on a journey.

Dialogues

. Chapter 15: How venerable Benedict prophesied to king Totila, and also to the Bishop of Camisina, what would later happen.

. Chapter 33: Of a miracle wrought by his sister Scholastica.

Dom Armand Veilleux, OCSO

Abbot Emeritus of Our Lady of Scourmont (Belgium)

Assassinated where they worked

The Beatification of the Martyrs of Algeria

The Church in Algeria was drastically reduced in number at the moment of national independence in 1962. Conversions from Islam to Christianity were forbidden, all forms of missionary activity, considered as proselytism, were equally excluded. Hence the Church found itself reduced to the essential, living the Gospel.

The activity of religious from abroad consisted essentially in putting into practice chapter 25 of the Gospel of Matthew, ‘I was hungry…, I was thirsty…, I was sick, etc’. Nineteen of these witnesses to Christian charity, killed between May 1924 and August 1996, were beatified at Oran last December 8th, They had put themselves at the service of the Algerian people without distinction of race or religious adherence. It was right to beatify them as martyrs, for they were all authentic witnesses to universal love. This celebration offered to the world not simply the example of individual witnesses but the holiness of the local Church.

Culpable Proximity

Among the services offered to Algerian youth by the Church were several libraries where young students, almost all Muslim, could come and study.  It was in one of these libraries, frequented by more than a thousand young people from the popular quarter of the casbah, that the first of this line of martyrs, Brother Henri Vergès and Sister Paul-Hélène Saint-Raymond, were assassinated on 8th May, 1994. It is significant that, like many after them, they were killed at the very place where they worked in the service of the Algerian population.

A Church reduced to the essential

The beatification of Pierre Claverie and his eighteen companions gave a witness as an example of that of the whole local Church. A few months later, in October, two Spanish Augustinian missionaries, Sisters Paniagua Alonso and Caridad Alvarez Martin, were shot down on their way to Mass near the place where they cared for handicapped young people. On 27th December four White Fathers were assassinated at Tizi-Ousou where they were offering many services to the local population. It is obviously their very presence that the commanders of the assassins wanted to expunge.

After about a year of calm three religious sisters, whose whole life had been consecrated to helping the most deprived, underwent the same fate, namely two sisters of Our Lady of the Apostles, Denise and Bibiana in September 1995, and Odette a Little Sister of the Sacred Heart in November. The fate of the monks of Tibhirine is better known. They have been presented by Pope Francis as an example of community sanctity in his Apostolic Instruction of 2018 on sanctity. They were taken from their monastery during the night of 26th March, 1996, and killed about a month later. Their heads reappeared about a month after their death, near Medea. The fact that their bodies have not been found has a highly symbolic value. Their remains are mixed in the Algerian soil with those of more than 200,000 Algerian victims of the same violence.

Two Bishops

To complete this sad and noble list, Pierre Claverie, Bishop of Oran, was assassinated on 1st August, 1996, with his young Moslem chauffeur, Mohammed, at the gate of his residence. Born in Algeria, he returned there as a Dominican and for several years before becoming bishop worked there in a library devoted to the young people of Algeria, at Glycines. Another witness to charity must also be mentioned, Bishop Henri Tessier, now aged 89, who was present at the beatification on 8th December. He was head of the Church of Alger during all those tragic years and was the caring pastor of almost all these martyrs of Christian charity.

Liturgy

† Dom Dominique Carta, OSB

Abbey of St Benedict at Keur Moussa (Senegal)

Music, a special way of seeking

and finding God

‘The search for God,’ said Pope Benedict XVI to the world of culture in Paris (12th September, 2008), ‘led the monks of the Middle Ages to a culture of the word.’ Let us re-read his most important statement:

The search for God needs intrinsically a culture of the word. In order to pray on the basis of the Word of God, mere mouthing is not sufficient, music is needed. Two songs of the Christian liturgy derive from biblical texts, placed on the lips of angels, the Gloria which was sung for the first time at the birth of Jesus and the Sanctus which, according to Isaiah 6 is the acclamation by the angels who stand in immediate proximity to God. For St Benedict the definitive rule of prayer and of monastic chant is the word of the psalm, Coram angelis psallam Tibi, Domine, that is, ‘in the presence of the angels I will sing to you, O Lord’ (Ps 138.1). Here is expressed the awareness that community prayer, in the presence of the whole heavenly choir, is in tune with the supreme rhythm. Prayer and singing join the sublime spirits who were considered the authors of the harmony of the cosmos, the music of the spheres. By their prayers and chants monks must echo the grandeur of the Word committed to them according to the principles of true beauty.

1. Religious music must be the fruit of the music sent by the Creator into the world.

In speaking of medieval music, fruit of loving listening to the Word of God, Benedict XVI invites us to think of religious music and above all of liturgical music, the official prayer of the Church, ‘not as the work of personal creativity or of the individual, taking as its essential criterion the representation of an individual and a personal monument’. Rather, it is a matter, says Pope Benedict XVI, of ‘listening attentively with the ears of the heart to the constitutive musical harmony of creation, the essential forms of music put by the Creator in the world and in the human being, and of finding a music worthy of God, and at the same time authentically worthy of humanity which also proclaims that dignity aloud.’

These words of Benedict XVI could not even be guessed at in 1963 by the monks of Keur Moussa. Imagine their astonishment and amazement when they found certain modes of Gregorian chant in the popular music of Senegal at that time. For these very ancient popular chants are a language just like the modes of ancient chant before the Renaissance which allowed the composers of Gregorian chant to express their faith in music. At a more simple level the bush chants of Sahel and other regions of Africa are the expression of a social life where divine and human blend together. They rhythm the seasons, work and festivals which are part of existence from birth to death, and rejoin the ancestors who are always present in the heart of nature. So it is not surprising that certain links can be found between popular melodies of black Africa, still untouched by the contemporary music of the cities, and Gregorian chant, to the extent that they have served the monks of Keur Moussa as a quarry to use one or other African chant as basis of a liturgical melody.

However, it still remains that the Word of God, even when it is incarnated in a profane chant, acts on its own, just as a perfume takes possession of a vessel hitherto used to keep pure water for profane purposes. This should not be forgotten when a sacred Word is set to music which was not destined for this. Hence the reflections on sacred music which follow.

2. Sacred Music

What separates profane music from the music of the sacred liturgy is that the latter is set to the Word of God. In the liturgy, the song of the Church, the music sings Jesus Christ present in the psalms and canticles of the Old and New Testament. This is why, on the basis of popular music, expressions of human life, the breath of the Holy Spirit must purify and elevate song by incarnating in it Jesus Christ and his Mysteries. This is a work in which God and composers, as well as singers and instrumentalists, collaborate intimately by prayer and meditation.

St Benedict designates liturgical prayer (the Offices) by the expression Opus Dei, the Work of God. God is, of course, the first Worker of prayer. This is because as creatures we are capable of reaching such depths only if we are inspired by grace, and because as sinners we are encumbered with our personalities which block the raising of our heart to God and our neighbour. But if grace carries us to the attention of God, his saints and his angels and to the mysteries of the Lord which we celebrate in choir, we will enter into the very work of God. This is put into action by the way of composing sacred music, singing it or accompanying it on instruments of the country.

3. Practical Applications

1- Understand the text being sung or read

To understand the direction of a journey means to know where it is going and to walk in full confidence. One sings not words but phrases which group or separate words which have sense. One of the obstacles of the daily choral chant in monasteries is one of routine and inattention to the global sense of phrases. This produces the very common tendency to stress the final syllable of each word as if it were isolated from the rest. It is important to remain attentive to the sense.

2- Good music also gives a sense

This sense is added to that of the text and amplifies it. Gregorian chant gives many examples of this. Sanctus XII (Mode RE) and Sanctus III (mode MI) give quite different expressions of the mystery of the Trinity. But such richness of expression translates itself into fact only if the choir has understood the spirit which animates the music of a text and executes it appropriately. Is it possible to find ways which give easy access to this richness of expression?

3- The melodic line often reveals the spirit of the music

Music is not merely a succession of notes going up and down. A musical phrase can climb to a high point and then descend to its point of departure. It can also burst forth after leaving the high point, as one finds often in Mandigo popular tunes, and descend by a series of steps. It can also progress in intensity by the repetition of a note, like a jumper who uses elastic to get over an obstacle. Any form is possible and good if the melodic line ‘speaks’, if one feels that the composer has something to say by the melodic line. Once the ‘sense’ is understood, the voices must express the advance or the meditation or the descent by an intensity of continual movement controlled by this awareness.

4- Benedict XVI has recalled that for St Benedict monks pray and sing in the presence of the heavenly court

By so doing they are submitting to and united with the music of the sublime spirits. ‘By their prayers and chants monks must correspond to the grandeur of the Word confided to them, to reach its imperative of real beauty.’ The Gregorian school of Solesmes has been reproached for producing an ethereal chant, lacking in virility and humanity. In fact one of the principles of this school, which at a certain time and still today has enabled many men and women of diverse cultures to find God and to pray, is to follow the text and the melodic line and express its sense, increasing progressively in intensity towards the high point and becoming more gentle as the voices reach the conclusion. Violence which is often used in profane song to express intensity of feeling, is in contradiction to the humility of prayer. The most evocative image of this forcefuless is that of incense as opposed to stone-throwing. Incense, thrown forcefully, mounts towards God in lighter and lighter supple waves which disappear in the vaults of the cathedral. This principle holds pretty well for all religious chant including chants in African languages with authentically African rhythms. When art is put to the service of the Word of God there is a conversion. The percussion of tom-tom, balafon, kora and calabash which accompany the Word are in the service of Christ, gentle and humble of heart, present in the Word. Force controlled by the spirit can brilliantly express sadness or enthusiasm. But Christian chant is neither aggressive when addressed to God nor attentive to applause. A good percussionist is at the service of the Word, and brings the choir into the rhythm of the chant without crushing or dominating it as is often the case with secular music in which percussion is often the heart of the festivity. For sacred music the Word of God is the soul of choral chant.

Conclusion

The modern music so aggressively poured out all over the world by the media for the last few decades influences more or less consciously Christian composers and parish choirs. By contrast to the modal music of the Middle Ages or ancient Africa, modern music does not have its source in the ancient familial society where the divine and the human blend together. Adopted by Christian singers who are inspired by it for their proclamation of the Word of God, supported by synthezisers, electric guitars and sound systems, this music is now very widespread in choirs of young and not-so-young people. The generosity, courage in the faith and apostolic drive of such musicians cannot be doubted. However, by contrast to what we have said about ancient profane music which should be put to the service of God in order to be purified and ennobled by the incarnation of Jesus Christ, one has the impression that it is the Word of God that is putting itself at the service of profane music. Why should the Word of God incarnate in Jesus Christ not purify this music, but rather the reverse? This is perhaps a conversion still to be found and a path for real musical creativity.

Keur Moussa, 7 octobre 2007, en la fête de Notre-Dame du Rosaire

A page of History

Dom Christophe Vuillaume, OSB

Priory of Mahitsy (Madagascar)

A sketch of Monastic Life in Madagascar

1. A Piece of History

When a small group of Benedictine sisters (missionaries) of St-Bathilde arrived in 1934 on the Great Island monastic life was practically unknown. The congregations already present, some since the beginning of the nineteenth century, Jesuits, Sisters of Cluny, etc, were all apostolic missionaries. So much so that, in order not totally to disappoint the expectations of the population of Ambositra where they settled, our sisters needed to open a little school and give practical teaching there. This would also be the source of their first local vocations. This monastery, situated in the country of Betsileo, 300km south of Antananarivo, was to grow so swiftly that they could found another priory at Mananjary on the east coast in 1955 and a third in the far North, at Diego Suares (Antsianana) in 1976.

Not until 1954 did the monks of La Pierre-qui-Vire arrive in Madagascar; they had already made a foundation in Vietnam in 1947. Welcomed by the Jesuits, they set up on one of their farms in the mountains (1,500m) 7km from Mahitsy and about 30km from Antananarivo. It was still (since 1896) under a colonial regime, which made the settlement easier, Four brothers, whose superior was only thirty years old, set up their little monastery in the open country with very slight resources, practically reproducing, according to the practice of the time, the life of the mother-house.

A few years later, and certainly encouraged by their Benedictine brothers, the Cistercians (then called ‘Trappists’) arrived, sent by Dom Louf, abbot of Mont-des-Cats, in 1958. They also decided to settle in the central plateau, but in the region of Betsileo, only a few kilometres from the regional capital Fianarantsoa, 400km south of Antananarivo. This is the monastery of Maromby. Finally came our Cistercian sisters of Campeneac (Brittany), who established themselves not far from their brothers at Ampibanjinana, ‘the place of contemplation’.

2. Religious Life on the Great Island

The apostles of Catholicism in Madagascar are without any doubt the Jesuits. Although several missions were sent in the fifteenth and then in the seventeenth centuries, especially the Lazarists of St Vincent de Paul, the decisive move was begun in the middle of the nineteenth century. It was then that the often authoritarian monarchy which at that time ruled the central part of the island began to open up to western influence. It began by commerce, industry, military equipment, with some hesitations Catholic and Protestant Christianity as vehicles of European culture. France and Great Britain competed for influence in the land, often fiercely, between Anglicans, soon joined by various branches of Protestantism, and Roman Catholics. Finally the French Republic undertook the conquest of Madagascar in 1896, at the same time allowing the unification of some twenty tribes into a single nation. The colony, as everywhere, was not merely a military venture but a work of real development, and especially according to the ideas of Marshals Gallieni and Lyautey.

The extraordinary flowering of religious life in France in the nineteenth century rapidly spread to the Great Island, where foundations multiplied throughout the twentieth century and right up to the present. There are at present more than 115 female congregations and about 37 male ones, often very fruitful. Contemplative life is well represented, in that, besides the sons and daughters of St Benedict, six Carmels and four Cleretian monasteries have been set up in Madagascar, with good recruitment. Notable also is the presence of other contemplative congregations, Trinitarians of Rome, a contemplative fraternity of P. de Foucauld, etc.

Christianity, solidly planted in the hill country (Merina and Betsileo tribes) continues its work of evangelisation, difficult though it may be, on the coast, the great South and the great North. Although the same language is spoken by the whole population, different dialects and above all different mentalities can still make obstacles, even in religious communities.

3) Characteristics of monastic life in Madagascar

Sons and daughters of St Benedict live all over the world the same monastic life based on the observance of the Rule and our traditions, but with variations which it would be well to note here.

a) Liturgy

Still very close to French models, the liturgy has gradually become inculturated under the influence of Vatican II. Dom Gilles Gaide, monk of Mahitsy, was one of the main movers in this task with his team Ankalazao ny Tompo (‘Praise the Lord’). This undertook not only the composition of an equivalent of the breviary, Vavaka inab’andro, but also a considerable body of hymns and canticles, known pretty well by heart and sung throughout the island, including parishes. Using this edition on certain occasions, monastic communities have each composed their own prayer-books in fidelity to their own traditions. To the present day some continue to recite Vigils in French, while others celebrate the whole liturgy in the local language.

Traditional music is rarely used (tambour and valiha). By contrast there is a collection in Malgache for the Easter celebrations, Palm Sunday and Pentecost and booklets for other seasons.

b) Observances

These are almost the same as in France. Ascesis remains the same. Everywhere meals are fairly frugal, mingling Madagasque and Western customs. The traditional monastic habit is worn in all the monasteries without any difficulty. However a greater attention to traditional rites must be noted, notably at the death of a brother or sister. Great attention is paid to the quality of human relations, good understanding with neighbours, which also implies a real solidarity. For this reason silence is often difficult to observe, since direct contact has a special place in a still largely oral tradition. In general the local society is strongly developed in many rites and customs, which of course helps newcomers to enter into monastic observance.

c) Recruitment

For a long time this was slow, especially among monks. But a change took place or is taking place, and our effective membership is spread between about 25 and 35. Ten years ago our brothers of Maromby sent some brothers to the Seychelles to open a house annexed to the monastery of Fianarantsoa (at present five brothers). As for the sisters, apart from Ambositra (about thirty sisters) each of the communities has about a dozen. Recruitment is mainly local, and the educational level of baccalaureate is normally required, though there are exceptions. In a country where the economy is developing only with difficulty, a prudent discernment of vocations is essential but always delicate. We must remember that on the coast Christianity is still quite recent, which also explains the relative rarity of vocations and perseverance. With the extensions and prolongation of schooling the type of recruitment is already changing, doubtless in favour of better trained vocations and more attuned minds. At the present time the prioress of Ampibanjinana is French and there are two French brothers at Mahitsy.

d) Formation

Apart from the normal training of all novitiates a great effort has been made in the new century to set up a monastic studium with the support of the AIM on the model of the STIM and shared by our six monasteries. Several monks and nuns teach or have taught there as well as several seminary professors. Mahitsy has managed to maintain its own studium of theology since the 1990s. We have no hesitation in sending young monks to study in France, but also at the Institut Catholique of Madagascar as well as a cycle of studies for religious formators. Mahistsy had also translated into the local language a large number of texts from the ancient and contemporary monastic tradition.

e) Economy

This is in general stable even if certain monasteries have some problems. There again little difference from our French monasteries: farming, use of the forest, wine and liqueurs, confectionery, biscuits or cheese, local crafts, a small bookshop. The monastery of St John the Baptist in the tourist bay of Diego also receives visits from tourists who appreciate the presence of a welcoming monastic community.

f) Contribution to the local Church

This link is more important in Madagascar than in Europe. This is shown by shared participation in celebrations and diocesan meetings and a cordial relationship with our pastors who normally appreciate and respect our monastic charism. Our guest accommodation is mostly well used especially at the time of the great liturgical festivals. We note also the existence of a meeting of monastic superiors of the island which has recently included Carmelites and Poor Clares. It occurs every two years, including not only exchanges between superiors, but also a time of formation.

g) Isolation

A last trait to mention is that the relative isolation of our monasteries, due in part to the geographical remoteness of Madagascar (9,000km from France) and lack of easy communication with African countries. We should say that the culture and mentality of Madagascar do not have much to do with those of Africa, though there are some resemblances. In many ways they are closer to an Asiatic mentality. The distant ancestors of an important part of the population, especially in the region of Antananarivo and beyond, came originally from Polynesia and retain both physical traits and linguistic and cultural heritage. It is therefore not surprising that local culture has all the elements of insularity, which do not help much towards real openness, fruitful exchanges and cultural and economic advances. We should note that residence in our French monasteries for study or fuller formation of brothers or sisters, as well as sessions such as Ananias and St Anne, have made quite a difference.

h) The Future

It is true to say that our communities are almost all composed of an overwhelming majority of local brother and sisters. This means that the work of inculturation is progressing slowly but surely. Customs are evolving according to the changes of mentality, composition of communities, the personality of superiors and the quality of their environment. The tricky moment is always when local brothers or sisters take up the major positions of authority in the communities. Till then the founders and their successors and the customs of the mother-house provide a frame of reference or even a criterion of discernment; thenceforth dialogue occurs between the Rule, monastic tradition and the spirit of the superior and the community in their place of residence. Experience shows that it is often a delicate stage and there are often clumsy initiatives, necessary experimentations and a necessary maturing of mentalities and deepening of the monastic vocation. This is an indispensable change which St Benedict himself and every community has known. It is a matter of translating an ideal, a vocation into the concrete circumstances of life. The Rule, the Constitutions and the monastic tradition are all there, but are not enough to arrange the thousand and one aspects of daily life in community from day to day.

In conclusion one can only say that in Madagascar we are living a crucial moment where our unique vocation of ‘searching for God’ in monastic life must be fully expressed and indeed also enriched in and through the local culture in the hearts of monks and nuns who will have to translate it according to their own grace and that of their people. It is a task both delicate and passionate, a responsibility which no one can assume in their place. It is a question of transmission of a charism like the birth of a child: nourished, formed, encouraged by parents, and even before reaching adulthood, the child comes to taking life in hand and progressing, confident in the love of the Lord, and confident that the Lord will never fail. The best image of this mysterious process is without doubt that of a seed sown in the ground. Made fruitful by a unique corner of the earth, the plant germinates, then flowers and finally give fruit on the pattern of the seed and of the same nature but legitimately different, marked by its own composition. This is a natural process certainly wished by the Creator to give place to an infinite variety not only of forms and colours, each more beautiful than the others, but also of tastes, perfumes and qualities of infinite richness. In reality this astonishing metamorphosis takes us back to the paschal mystery, for no part of this process which will finally give glory to God and save the world could occur unless the grain had first died. The true missionary Charles de Foucauld discovered this gospel law progressively until it was inscribed in his own flesh.

Art and culture

Dom Cyril Schäfer, OSB

Monk of St. Ottilien (Germany)

Dom Alwin Schmid (1904-1978)[1],

Pioneer of the construction of modern churches in Korea

In South Korea, when one enters a Catholic church one is liable to be pleasantly impressed by the simple, elegant and modern architecture. This is true of religious buildings and of parish centres. Dom Alwin Schmid, a Benedictine of Münsterschwarzach in Bavaria, spent most of his life in Korea. He was a pioneer of the construction of religious buildings.

Born in 1904 in south Germany, in the heart of a numerous family which included many teachers, he was drawn from his youth to artistic disciplines. He studied plastic art successively at Munich, Berlin and Vienna in milieux which were in dialogue with modernity in the tumultuous years which marked the beginning of the First World War. In 1931 he entered the monastery of Münsterschwarzach. His years of monastic training were not peaceful because of his sympathy with the writings of Nietzsche and his aversion to or at least scepticism towards what he considered the enslavement of traditional clericalism. Nevertheless he embarked on the study of theology at Würzburg in the years 1933-1937. He was ordained priest in 1936. In May 1937 he was sent as a missionary monk to the north of China, the region of Yanji where Benedictine missionaries held the pastoral responsibility. If the apostolic vicariate of Yanji was in continental China, nevertheless the Christians of this region were for the most part Korean émigrés. Since Manchuria, north of China, was at this time under Japanese occupation, the missionaries at Yanji needed to learn three Asian languages at once, Chinese, Korean and Japanese.

At his arrival in China Dom Alwin was plunged into an impassioned missionary activity. At that time apostolic zeal was so fervent that, at the moment of the brutal interruption of 1945 no less that 25 parishes were founded. Soon after his arrival he was given charge of a parish, but because of his linguistic limitations his priestly ministry was frankly unsatisfying. In parallel with his pastoral activities Dom Alwin set himself to conceive and design several parish churches, managing to combine in an original way elements of the ‘art nouveau’ or Jugendstil with classical architecture both European and Asian. In May 1946 the soldiers of the new Communist government arrested all the monks, who were condemned and sent to hard labour camps on the charge of presumed collaboration with the former Japanese occupants. Dom Alwin was set free in 1949 and returned to Germany.

Back in Münsterschwarzach Dom Alwin was employed for 12 years as teacher of plastic art at the college of his monastery, precisely at the moment of the great liturgical movement which inspired him. He could not give free rein to his artistic talents because his work was seen as too avant guard, at a moment when restoration rather than novelty was in vogue. On the architectural level, in an East Germany ravaged by the war, where everything was being reconstructed, he was strongly influenced by two great architectural figures, Rudolf Schwarz (1897-1961) at Cologne and Hans Schädel (1910-1996) at Würzburg, two architects who introduced modernity in the construction of churches in the Rhineland and in south Germany.

Meanwhile the missionary Benedictines, expelled from China in the north and from North Korea, had founded a new monastery in South Korea at Waegwan, near the great port-city of Daegu. Dom Alwin received in 1958 the commission to design and build a new parish church.

This turned out to be the beginning of his career, for this order was followed by many others. He was set up in the monastery of Waegwan in December 1961 and opened an architectural office. He was commissioned not only for the construction of churches but also for the decoration of them, the elaboration of frescoes, altars, statues, etc. During the 1960s, when the Korean Church was taking off, Dom Alwin had to keep several projects going at once. For architectural forms he adopted the structure of modern churches since Vatican II which is found notably in the work of Rudolf Schwarz, but he adapted it to south Korea. As the budget was often restricted he sought cheaper solutions, He willingly adapted the model of churches to their countryside environment. Even in the year of his death in 1978 he was responsible for building seven churches at the same time.

At the time of his ministry in Korea Dom Alwin conceived 85 religious buildings, churches, parish centres, monasteries and chapels. The luminous room, simple and functional, which he built show clearly his theology of communion. All the seats are directed to the altar. How is this achieved? By the interior arrangement in a fantail or oval. The distance between altar and community space is also kept to a minimum: there is no structural separation between the altar and the celebrating assembly. Baptism fonts are brought to the centre, whereas the tabernacle is discretely withdrawn. The general atmosphere is convivial and familiar, bathed in a harmony of light. To achieve this Dom Alwin skilfully combined symmetrical and asymmetrical elements. Visitors feel warmly welcomed. The church furniture is frankly sober. Geometrical forms remain abstract in order to preserve the impression of a ‘holy sobriety’. The buildings are constructed with an open and relaxed linkage, creating a certain modest discretion and in every case excluding majestic weight or crushing triumphalism. In the internal structure the lines betray someone who practises the liturgy, a monk who perfectly masters the liturgical action and knows how to guide the eye and establish a link between sacristy and the space surrounding the altar. The pastoral care is obvious in the harmonious integration of spaces designed for parish activities skilfully linked to the church itself. In addition the church can be partly adapted in design in order to serve for activities less directly cultic. According to Dom Alwin’s theological conceptions a church is constructed to serve not exclusively for sacramental purposes but also as a centre for various parish activities.

At the present time a significant number of churches built by Dom Alwin have been demolished – it is financially more economical to construct afresh than to adapt older buildings to modern norms. But we should note the essential role played by these buildings in Korea: they made possible a move from a form of a church perceived as an administration to the building of a living community of believers. Basically, the religious architecture of Dom Alwin has allowed the liturgy carried by the breath of Vatican II to enter Korea resolutely. Is this the fruit of Dom Alwin’s work or of major theological principles? In any case it is undeniable that in the contemporary Church of Korea it has had a quite exceptional influence.

[1] The following remarks are based on the biography of Father Alwin Schmid. Shin Kim, «Kirchenarchitekt Alwin Schmid» (Church Architect Alwin Schmid), St. Ottilien 2016, translated from Korean.

News

Dom Jean-Pierre Longeat, OSB

President of AIM

Meeting of the Association BEAO

The most recent meeting of the Benedictine Association of East Asia and Oceania took place 26th-29th November 2018 in Taiwan. I attended it with Dom Mark Butlin, monk of Ampleforth (England) and member of the International Team of the AIM. After the meeting we took a great tour of continental China: Beijing, Jilin, Changdou, Shanghai, ending up at Hong Kong and finally Macao for Dom Mark.

The meeting took place at the house of the Benedictine Sisters of Danshui near Taipei. This community had been founded by the monastery of St Benedict at St Joseph, Minnesota. The sisters followed the example of the monks of St Vincent at Latrobe, who in 1925 founded the University of Fu Jen at Peking. In the same way the sisters established at Peking a college for girls in the framework of the University of Fu Jun. They continued to be active there until the brothers lost their control of the university, though the sisters remained on the spot until 1935 when they transferred to Kaifeng. They were confronted with the Sino-Japanese conflict and had to care for the wounded Chinese and help the refugees. Once the United States had entered the Second World War the sisters were sent to a concentration camp from March 1943 till the end of the war in 1945. Then they returned to Kaifeng to take up their activities again till 1948 when the Communists took over the city. The sisters had to flee first to Shanghai, then in 1949 to Taiwan. They taught in a school in Taiwan but were soon invited to teach English at the national University of Taiwan at Taipei. The community recruited in the local population and were able to buy the property where they now are. They built a monastery and an orphanage. They soon transformed the orphanage, which has since then been very active. The community is composed of a dozen sisters, and at present there is a group of Vietnamese postulants and novices.

On Tuesday 27th November the presentation began of the communities present at the meeting. There were some thirty participants, superiors of monastic communities of the Philippines, Korea, Taiwan, Australia, Japan and Vietnam. Today we listened to the presentation of the monasteries of the Philippines and Korea; the evening before, Australia had begun this type of presentation. It was an impressive recital of diverse situations. Each community presented a powerpoint or video of their history and present situation. There are still communities flourishing in these two countries despite the increasing worry marked by the continuing decline in vocations.

The Eucharist was presided by the Chargé d’affaires of the Nunciature at Taiwan, Monsignor Sladam Cosic. He was born in Croatia but is now a Bosnian. The presentation of communities of Japan, Vietnam and the island of Taiwan continued in the afternoon. After the evening meal there were workshops on different subjects: the life and questions of contemplative communities, monastic life and the new media, mid-life crises, the Church in China. Wednesday 28th November began with a presentation by the Abbot Primate on aspects of contemporary Benedictine life. After that came the presentation of the AIM, made by myself in partnership with Dom Mark Butlin.

In the afternoon we had a presentation on the history of the Catholic Church in Taiwan by Professor Francis So. Christian presence on the island began in the South with the arrival of the Dutch in 1624. The count of evangelical Christians was 70,000 in 1643. A first Catholic mission by the Dominicans arrived in the North in 1626. By 1639 there were 4,500 Catholics in Taiwan. It was progressively made over to the Dutch. In 1662 the Chinese rebel Koxinga conquered the island and forbade Christianity till he was overthrown by the Manchu dynasty in1683. Christianity remained forbidden. The evangelisation of the island began again in 1859 with the European Dominican missionaries from China. The Convention of Peking, imposed by the Westerners in 1860, saw the opening of the ports of Formosa to foreigners, leading to the arrival of missionaries of various Christian confessions. The Presbyterian Church was the most developed. With the cession of Taiwan again to Japan in 1895 the Presbyterian Church was the only current authorised and encouraged by the new power, aware of the advantages which the missionaries could bring. The establishment of the first diocese dated from1913 as a Prefecture Apostolic. It depended on the Archbishop of Tokyo in a highly political way to control the influence of China. In 1945, when Taiwan counted about 10,000 faithful and 15 priests, the Japanese presence yielded to the Chinese nationalists. The arrival of the Chinese nationalist party in force and the retreat of Chiang Kai-shek to the island in 1949 brought the installation of a totalitarian regime for some decades. This regime has now given way to a functioning democracy.

Also in 2007 for a population of about 23 million inhabitants the Catholic Church in Taiwan numbers officially 300,000 faithful on the registers, 15 bishops for 7 dioceses, 670 priests and 1,100 religious. By comparison Hong King with a population of 7 million (one-third) numbers one diocese composed of some 250,000 Catholics, two bishops, 300 priests and 600 religious. At the present time the Christian population of Taiwan is 3.5%.

It would be good for those who dream of a massive conversion of China – once it is freed from the evil of Communism – to take a closer look at the society of Taiwan, which is very Chinese, rich, free and democratic, evangelised for centuries… but still fairly impermeable to Christianity.

The second talk was from Mr Chen Chien-Jen, vice-President of the Republic of China, as the regime in Taiwan is called. His conference was entitled ‘My experience as a Catholic in the service of the government and the relationships of Taiwan with the Philippines and Korea’. He is a researcher in medical science who has contributed to protection against viral diseases, and was soon snapped up to play a political role. His membership of the Catholic religion has been respected, and his intervention was an encouraging witness. He spoke also of relationships with the brother-countries namely the Philippines and Korea, which had special interest for the members of the company who were from those places.

After dinner there were again workshops on Benedictines and the world of education, Benedictine oblates as lay associates, and a possible co-operation between monastic communities of East Asia and Oceania (in fact, especially Australia).

Each meeting of the BEAO includes a journey of discovery of some local features. On Thursday 29th November we visited the Catholic University of Fu Jen at Taipei, and especially the Faculty of Theology and the new hospital. The university is run by the Jesuits. In origin it was founded at Peking as the Academy Fu Jen by a group of Benedictine monks, and became a university two years later. The Servants of the Divine Word took over the administration of the university in 1933 and it was integrated into the University of Peking in 1952. In 1952 it was transferred to Taiwan by a decision of the Conference of Bishops and the Congregation of the Servants of the Divine Word and the Society of Jesus. Today it is a flourishing university, well known at all levels.

During the afternoon we visited the Palace Museum where we discovered the marvellous splendours of Chinese art in porcelain, jade and bronze. The day ended with a festal evening at which each group sang a song which gave an echo of their characteristics. That was the end of the meeting, a useful moment of contacts, discoveries and collaboration, very well prepared by Brother Nicholas Koss, current president, prior of the community of Wimmer at Taipei and professor of comparative literature at Peking.

On the morning of 30th November Dom Mark and I left with Nicholas Koss to visit the priory of Wimmer. The monastery was founded by the Abbey of St Vincent of Latrobe (USA) in 1964. There have never been more than six or seven monks, many of whom teach at the university. When the university was transferred to Taipei the community followed, even though the monks of St-Vincent were no longer responsible for the university. This community remains a precious witness at the heart of the Asian reality. It is inscribed in a web of international relationships at the heart of the local reality, including continental China.

Our journey took us to continental China: Peking, Manchuria, Sichuan and Shanghai. An echo of this journey will be given in the next issue. We ended our journey at Hong Kong with the community of Lantao and the Trappist Sisters of Macao, whom Dom Mark visited, while I returned to France, deeply marked by the multiple contacts, which allowed me to understand much better the Chinese context and its relationships to the Catholic Church and to monasticism.

News

Dom William Skudlarek, OSB

Secretary General

Monastic Interreligious Dialogue

The First International Dialogue for Buddhist and Catholic nuns took place at Fo Guang Shan Buddhist Monastery in Kaohsiung, Taiwan, October 14-19, 2018. The primary sponsor of this gathering, which brought together over 70 Buddhist and Catholics nuns from Asia, Europe, and the Americas, was the Pontifical Council for Interreligious Dialogue. The PCID asked DIM·MID to co-sponsor the meeting, and most of my time and energy this past year was devoted to this endeavour.

I was able to form a delegation of fourteen monastic women from nine countries (Japan, Korea, India, the Philippines, Germany, Italy, Norway, Brazil, and the USA), most of whom were taking part in an interreligious gathering for the first time, but all of whom made a superb contribution to this historic gathering. Unfortunately, I did not succeed in finding monastic women from Africa or Taiwan who were able to participate.

I have asked all those DIM·MID invited to take part in the Taiwan dialogue to send me their personal reflections on this gathering, which I will include in a report that will appear in Dilatato Corde, the on-line journal of DIM·MID, in December. In the meantime, a brief news item on the meeting appears on the homepage of the DIM·MID website. It contains a link to the Final Statement from the meeting, which was published by Vatican News.

The most recent events were the Monastic Institute’s Symposium on Thomas Merton, held at Sant’Anselmo in June, and a conference at Georgetown University in September on ‘Future Directions for Interreligious Dialogue’ at which I made a presentation on the role DIM·MID has played in the dialogue of spiritual experience and practice.

News

Sister Thérèse-Marie Dupagne, OSB

Prioress of Our Lady of Hurtebise (Belgium)

 The Communio Internationalis Benedictinarum

Here are a few points which have concerned the female Benedictine world in the course of the last year.

On the occasions of its last Symposium at Rome in September 2018 the CIB gained a change of moderator and part of the administrative council. Sister Lynn Mckenzie was elected to succeed Sister Judith Ann Heble.

The Roman document Cor Orans has of course occupied attention and mobilised energies to see how best to reply to it. The call to work more closely in groups is good news, especially for isolated monasteries. But it must be recognised that many monasteries were already part of webs of collaboration more or less juridical, more or less close and more or less effective. The call to regroup or affiliate is excellent, though for a large number of fragile monasteries it may already be too late. Besides, are the communities which could help fragile communities at least modestly sufficiently numerous to make an impression, at least in the northern hemisphere? At least it would be dangerous that Rome should authoritatively assign the attachment of certain communities to existing federations without their giving their point of view.

Faced with the proposal to make federations, the Benedictine tendency would be rather to regroup in congregations with a president, a council and general chapter. In federation authority is differently divided between a federal assembly, a federal president and the bishop. Most of the monasteries have set out on the way, some of them to revise the statutes of their federation to accord with Cor Orans, some by strengthening their link with the masculine congregation to which they already belong without the risk of clericalism which this can bring and which several congregations are trying to resist. Certain communities have asked the masculine congregations with which they are associated whether it would be possible to be incorporated in these congregations.

Certain federations (in Italy and Spain) were already on the way to transforming their structure into that of a congregation, and are continuing their work of revising the constitutions to fit them to Cor Orans. Certain communities have decided to re-found anew: this is the case, for example, of eleven monasteries of Europe who have chosen to unite to found a new Benedictine feminine congregation. Certain isolated monasteries pose a lot of questions. There are countries, such as Sri Lanka, where it is not easy to find monasteries to found a federation or congregation, and to associate with others to make exchanges and collaboration possible. In short, creativity is at work to find various solutions in order to deal with the situation.

A questionable point is the systematic lengthening of the time of formation. The possibility of a longer time of formation already exists in our constitutions, but that this lengthening should become automatic seems inadequate, especially in the West where candidates arrive at a more mature age. Hopefully a solution will be found.

Another point is worrying small communities: certain communities which already belong to a congregation, but have small numbers (but have been in this state for a very long time) are afraid of finding themselves obliged to close, even though they have established a way of life, respectful of their small numbers, going in the way of skeets, but still witnessing to an authentically monastic way of life where they are. In parallel, the limit of fifteen years to decide the autonomy of closure of a foundation seems really too short – and why should this affect only nuns?

The question of enclosure was tossed around a good deal at the time of the reception of the questionnaire of the CIVCSVA four years ago, but does not seem to be a problem at present. The possibilities of choice in the matter of enclosure are clearly presented. The majority of Benedictine sisters recognise themselves in Perfectae Caritatis article 9 (concerning ‘the venerable monastic institution’) and not in Perfectae Caritatis 7 (institutes wholly devoted to contemplation). They deplore the frequent confusion in the matter.

It is clear that in the future the structure of the CIB could change. At present it is organised into 19 regions on a geographical basis; it could re-form, for it would be formed of monasteries grouped into federations and congregations. It is obvious that if a worldwide organisation is to do good work, local and regional organisation must exist. In our meetings such as the Symposium preoccupations differ widely from one continent to another.

Sister Scholastika Häring, a specialist in the law for nuns, is an important help to the CIB. She wrote her thesis on the history of the CIB and the law for nuns (the thesis was written in German and has been translated into English).

Abbot Gregory Polan in his welcome at the opening of the Symposium alluded to the crisis which the whole Church is undergoing because of the abuse committed by members of the Church. We welcomed this frank statement. Problems of abuse occur on certain continents especially against female religious. This type of problem has been recognised and structures have been put in place to avoid this sort of problem, and for this we are grateful. But we fear that not all has yet been brought to light and that other situations of the same kind remain to be dealt with. If it is painful for masculine monasteries to discover that one or several members have committed such abuses, feminine monasteries more often find themselves in the situation of accompanying victims of previous abuse. All this certainly requires serious reflection.

A reason for hope is that new members of our communities present at the Symposium shared their thoughts about hospitality. They described the difficult political situations in many countries and explained what it means for themselves and their communities to stand side by side with the poor with courage and wisdom. They bore witness to their yearning to be witnesses of hope in the heart of the world.

The publication of Cor Orans, the question of abuses committed against female religious in certain countries, the synod for young people each raise in different ways questions about the place of women in the Church. There is certainly here a serious opportunity to conceive a new monasticism in the Church.