Hallmarks of a Christian Community

HALLMARKS OF A CHRISTIAN COMMUNITY 10. Members of a Christian Community should be able to receive and be with one another without using people for their own personal agenda. "Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore. Send these, the homeless, tempest-tost to me, I lift my lamp beside the golden door!" Shortly after I was appointed prior, in 2001, I was invited to preach the community retreat at Portsmouth Abbey. I flew into Providence. The plane made a wide sweep around New York Harbor. This flight pattern enabled me to see the Statue of Liberty for the first time in my life. There, in New York Harbor she stood, guarding and bidding welcome to countless foreign emigrants seeking refuge in the Land of the Free. I can't tell you the emotion I felt at that moment. This was the port of entry for three of my four grandparents who had emigrated from Poland. When I was in grade school, I had to memorize the poem at the base of the Statue of Liberty. With the passage of time, I read about the numbers of people who have been denied entry into the Land of my birth. What is presented as unconditional hospitality had actually been restricted and limited by quotas and other security considerations. This realization saddened my heart and troubled my soul. As I ponder the poem on the base of the Statute of Liberty, I am reminded of a comment attributed to Armand de Rancé. "We are all criminals and derelicts." The Trappist Order is dedicated to conversion of life and penitential intercession for the sins and ills of the world. When I make my next comment, you will know for certain that I am not a formator! Why are we becoming so selective in the people we receive into the Order? When I asked this questing of one of the abbots he replied that people today are not capable to make a life-long faith commitment. After gasping, I wondered whatever happened to the notion of trusting the mystery of grace? Is it possible that we have become a part of the vocation crisis in the Church? Dream River Love is a movement, a glimpse of a star, Love is a song shining with zeal, Power in the heart and boldness of view. Love is a thrush unstopped of its song, A tumbling of notes irrepressibly borne Through twilight of day and the loneliest hour With night on the wing and her lover is dead. Love is a river shot through with the sun Flowing through jewel beds of ruby and pearl, Running unchecked on its silent advance To the tumult of waters, adventurous sea. 0 River of dreams, hypnotic and deep, I sleep by your banks attentive in peace: For I know that the River is Savior and God. I found the account of the meeting between Hans Kung and Pope Benedict very insightful. “On Saturday, September 24, a conversation took place between His Holiness Pope Benedict XVI and Professor Hans Küng (Tuebingen). The meeting unfolded in a friendly atmosphere. “Both agreed that it made no sense, in the framework of the meeting, to enter into a dispute on the persistent doctrinal differences between Hans Küng and the magisterium of the Catholic Church. “The conversation was centered, therefore, on two topics that are of particular interest for Hans Küng's recent work: the question of the world ethic "Weltethos" (world ethic) and the dialogue of the reason of the natural sciences with the reason of the Christian faith. “Professor Küng emphasized that his world ethics project is far from being an abstract intellectual construct; but that it manifests the values on which the great religions of the world converge, despite all the differences, and which can be perceived as valid criteria -- given their convincing reasonable character -- by secular reason. “The Pope appreciated Professor Küng's effort to contribute to a renewed recognition of the essential values of humanity through the dialogue of religions and the meeting with secular reason. He underlined that the commitment for a renewed awareness of the fundamental values of human life is also an important objective of his pontificate. “At the same time, the Pope reaffirmed his agreement with Professor Küng's intention to revive the dialogue between faith and the natural sciences and to assert, in relation with scientific thought, the sensibleness and the necessity of the question on God ("Gottesfrage"). “For his part, Professor Küng applauded the Pope's efforts to foster the dialogue of religions and also the meeting with different social groups of the modern world” (Zenit). We who are consecrated religious need to develop a facility to study the lives of our ancestors in the faith and in religious life. By so doing we will learn from their successes and failures. Having learned these lessons, we can make their accomplishments our own and strive to avoid their pitfalls. Ongoing formation and personal conversation of life allow a monastic community to maintain its zest. This idea builds upon the notion that the monastery is a school where Christ is encountered at the depths of one's being. We must seek to form a community that is vitally alive in faith. Only then will be able to provide a climate designed to help our members more fully understand and live their faith. Likewise, we must seek to form monks who actively cultivate a lively baptismal and Eucharistic spirituality with a powerful sense of mission and apostolate. Nourished by word, sacrament, and communal life, they will witness and share the Gospel in their hidden apostolic fruitfulness. One of my jobs in the monastery was Guestmaster. Our guesthouses are fairly busy. People come with many personal, social and faith issues. Often, many of our retreatants are not Catholic. Retreatants are encouraged to use the time of retreat to pursue common ground rather than to relive the reformation. There is no need to drive the wedge dividing Christians any deeper. It seems to me that God can use monastic communities to heal the tears in the Body of Christ. By maintaining an atmosphere of openness we show that we are truly seeking God and his dominion over the whole world. If we are seeking the reign of God then we should bring no personal agenda to the table when we meet with people who are not of our communion. "There can be no ecumenism worthy of the name without a change of heart" (Ut Unum Sint, 15). The Council calls for personal conversion as well as for communal conversion. The desire of every Christian Community for unity goes hand in hand with its fidelity to the Gospel. In the case of individuals who live their Christian vocation, the Council speaks of interior conversion, of a renewal of the mind. Each one, therefore, ought to be more radically converted to the Gospel and, without ever losing sight of God's plan, change his or her way of looking at things. Thanks to ecumenism, our contemplation of "the mighty works of God" (mirabilia Dei) has been enriched by new horizons, for which the Triune God calls us to give thanks: the knowledge that the Spirit is at work in other Christian Communities, the discovery of examples of holiness, the experience of the immense riches present in the communion of saints, and contact with unexpected dimensions of Christian commitment. In a corresponding way, there is an increased sense of the need for repentance: an awareness of certain exclusions which seriously harm fraternal charity, of certain refusals to forgive, of a certain pride, of an unevangelical insistence on condemning the "other side," of a disdain born of an unhealthy presumption. Thus, the entire life of Christians is marked by a concern for ecumenism; and they are called to let themselves be shaped, as it were, by that concern. If we are truly concerned about the healing of the wounds in the Body of Christ, we must be open to hearing the other person speak. If our attitude of being right excludes him or her as being wrong, no communion is possible. With this in mind, let us consider the two chapters of the Rule dealing with guests, 53 and 66. Chapter 53. The Reception of Guests 1All guests who present themselves are to be welcomed as Christ, for he himself will say: I was a stranger and you welcomed me (Matt 25:35). 2Proper honor must be shown to all, especially to those who share our faith (Gal 6:10) and to pilgrims. 3Once a guest has been announced, the superior and the brothers are to meet him with all the courtesy of love. 4First of all, they are to pray together and thus be united in peace, 5but prayer must always precede the kiss of peace because of the delusions of the devil. 6All humility should be shown in addressing a guest on arrival or departure. 7By a bow of the head or by a complete prostration of the body, Christ is to be adored because he is indeed welcomed in them. 8After the guests have been received, they should be invited to pray; then the superior or an appointed brother will sit with them. 9The divine law is read to the guest for his instruction, and after that, every kindness is shown to him. 10The superior may break his fast for the sake of a guest unless it is a day of special fast which cannot be broken. 11The brothers, however, observe the usual fast. 12The abbot shall pour water on the hands of the guests, 13and the abbot with the entire community shall wash their feet. 14After the washing they will recite this verse: God, we have received your mercy in the midst of your temple (Ps 47[48]: 10). 15Great care and concern are to be shown in receiving poor people and pilgrims, because in them more particularly Christ is received; our very awe of the rich guarantees them special respect. 16The kitchen for the abbot and guests ought to be separate so that guests—and monasteries are never without them—need not disturb the brothers when they present themselves at unpredictable hours. 17Each year, two brothers who can do the work competently are to be assigned to this kitchen. 18Additional help should be available when needed so that they can perform this service without grumbling. On the other hand, when the work slackens, they are to go wherever other duties are assigned them. 19This consideration is not for them alone, but applies to all duties in the monastery; 20the brothers are to be given help when it is needed, and whenever they are free, they work wherever they are assigned. 21The guest quarters are to be entrusted to a God-fearing brother. 22Adequate bedding should be available there. The house of God should be in the care of wise men who will manage it wisely. 23No one is to speak or associate with guests unless he is bidden; 24however, if a brother meets or sees a guest, he is to greet him humbly, as we have said. He asks for a blessing and continues on his way, explaining that he is not allowed to speak with a guest. Chapter 66. The Porter of the Monastery 1At the door of the monastery, place a sensible old man who knows how to take a message and deliver a reply, and whose age keeps him from roaming about. 2This porter will need a room near the entrance so that visitors will always find him there to answer them. 3As soon as anyone knocks, or a poor man calls out, he replies, “Thanks be to God” or “Your blessing, please”; 4then, with all the gentleness that comes from the fear of God, he provides a prompt answer with the warmth of love. 5Let the porter be given one of the younger brothers if he needs help. 6The monastery should, if possible, be so constructed that within it all necessities, such as water, mill and garden are contained, and the various crafts are practiced. 7Then there will be no need for the monks to roam outside, because this is not at all good for their souls. 8We wish this rule to be read often in the community, so that none of the brothers can offer the excuse of ignorance. At all times and in every age, the Church has faced and continues to face unique opportunities and challenges as it proclaims the Good News of God's reign. The future of consecrated life depends on the willingness of religious men and women to learn from one another. If we do not keep the door open for a fruitful dialogue between ourselves and other people, we will die and the Church will continue to flounder on the shores of confusion. Pope John Paul wrote these words to all men and women living the consecrated life. 109. But it is above all to you, consecrated women and men, that at the end of this Exhortation I appeal with trust: live to the full your dedication to God, so that this world may never be without a ray of divine beauty to lighten the path of human existence. Christians, immersed in the cares and concerns of this world but also called to holiness, need to discover in you purified hearts which in faith "see" God, people docile to the working of the Holy Spirit who resolutely press on in fidelity to the charism of their call and mission. You know well that you have set out on a journey of continual conversion, of exclusive dedication to the love of God and of your brothers and sisters, in order to bear ever more splendid witness to the grace that transfigures Christian life. The world and the Church seek authentic witnesses to Christ. And the consecrated life is a gift that God offers in order that everyone can recognize the "one thing necessary" (cf. Lk 10:42). To bear witness to Christ by one's life, works and words is the particular mission of the consecrated life in the Church and in the world. You know the one in whom you have put your trust (cf. 2 Tim 1:12): give him everything! Young people will not be deceived: when they come to you, they want to see what they do not see elsewhere. An immense task awaits you in the future: in a special way young consecrated persons, by witnessing to their consecration, can lead their contemporaries to a renewal of their lives. An impassioned love of Jesus Christ is a powerful attraction for those other young people whom Christ in his goodness is calling to follow him closely and forever. Our contemporaries want to see in consecrated persons the joy that comes from being with the Lord. Consecrated women and men, old and young alike, live faithfully your commitment to God, in mutual edification and mutual support! Despite the difficulties you may occasionally encounter, and despite the lessening of esteem for the consecrated life in certain quarters, you have the task of once more inviting the men and women of our time to lift their eyes, not to let themselves be overwhelmed by everyday things, to let themselves be captivated by the fascination of God and of his Son's Gospel. Do not forget that you, in a very special way, can and must say that you not only belong to Christ but that "you have become Christ"! We live in a diverse multicultural society that offers us a rich experience of how the faith is lived, expressed, and celebrated in our own time. We see in this society a widespread spiritual hunger—a quest for meaning and for a deeply personal experience of God and of community. This hunger helps explain the widespread interest today in new religious movements and in New Age spirituality. In this, we see an opportunity, for "God is opening before the Church the horizons of a humanity more fully prepared for the sowing of the Gospel.” People are ready to gather in groups to read the Scriptures, study the teachings of the Church, and talk about the importance of Christ in their lives. They seek out these opportunities wherever they can find them, whether in their own parishes, in ecclesial movements or associations, in small communities of faith, or with people of other Christian traditions. The world is being reshaped by technology. Not only are computers transforming the way we live and work, but they also enable many adults to pursue lifelong learning to keep pace with the rapidly changing workplace. Communication technology has also made the world smaller through e-mail, global networks, and increased contacts with other cultures. This globalization of society increases our awareness of and interdependence with other peoples and societies. Adults are responding to these changes by self-directed learning, on-the-job training, and enrolling in continuing education courses in large numbers. Throughout the centuries the Spirit has guided the Church so that the word would be spread to each generation. Today that Spirit is awakening a new evangelization and a new apologetics. This dynamic movement needs our fullest possible collaboration, so that the Good News of the kingdom of God and the person of Jesus may touch the hearts and minds of all who search for fullness of life. Pope John Paul II's encyclical Redemptoris Missio calls for such efforts, and their success will require adult believers who are eager and articulate in sharing a faith they understand, embrace, and live. Statute on Formation 73 The principles and norms presented here will need to be adapted to regional and local circumstances by the Regional Conferences and by those who have special responsibility for formation in each monastery. A careful implementation by a community of these principles and norms should ensure that its members receive an adequate formation. A frequent recourse to the Rule of St. Benedict, to our Constitutions and Statutes and other documents of the Order and to the appropriate documents of the Church will be necessary. But above all, a constant reading of the writings of our Cistercian Fathers will ever remain a privileged source for learning how to become a Cistercian or how to help someone else discern and nurture the Cistercian grace present in his or her heart. Finally, all must remain aware of the fact that whatever the means used in the work of formation, it is ultimately the Holy Spirit alone who can accomplish in us the necessary trans-formation though this is something which will not take place without our co-operation. The Christian community is confronted by many concerns and challenges. Secularism, materialism, atheism, ethical relativism, religious indifference, and tensions rooted in religious or cultural pluralism are prevalent in society. Many of our contemporaries question the validity of objective moral norms and deny the connection of freedom and truth. The dignity and sanctity of human life are threatened through the acceptance of contraception, abortion, capital punishment, social injustice, racism, violence of all kinds, discrimination against women, fear of the immigrant or the stranger, threats to the environment, the separation of personal integrity from public life and work, and increasing tolerance for capital punishment and assisted suicide. There is widespread ignorance, indifference, or opposition to the dignity of persons and cultures and to the full range of the Church's moral and social teaching. Families experience great stress, overwhelmed by the influence of mass media and the economic pressures that keep some families in poverty and almost require both parents to work in order to pay the bills. Parents look to the Church for guidance and help to grow closer as couples, stronger as families, and better able to prepare their children morally and spiritually for life in this complex and challenging society. Many Catholics seem "lukewarm" in faith (cf. Rev 3:14ff.) or have a limited understanding of what the Church believes, teaches, and lives. Others may know about the gospel message but have not personally experienced the risen Christ. Still, others are indifferent to the Church's guidance or see the Church's teaching in a negative light. This is the context in which monastic life exists. If we are to survive, and more than survive, thrive, we must know who we are; what we believe and how we live that belief in the midst of our brothers and sisters in the world. If we fail to take up the challenge, we will become a theme park for curiosity seekers. Please spend some time processing the Three "P's" I have been presenting for your consideration. 1. Personal prayer is essential to living a consecrated life. In order to generate new life, one must be in communication with the giver of life. Remember, prayer is a personal encounter with the One who called us. The assumption of a community needs to be that each member is there in response to a personal call from the Master of us all. The assumption must also be that each member desires an encounter with God. In the mystery of that encounter, we know that we belong to God and are loved by Him. The only path to true happiness is prayer, and prayer begins with self-discovery. Having been brought into communion with the Giver of Life, we can give and be given to one another. 2. Poverty is the mother because it is the wall that insulates the individual from the spirit of worldliness. Poverty renders us naked in spirit, and totally dependent on the Lord to protect us from so many problems and from so many things that seek to destroy consecrated life. Poverty enables us to be vulnerable in the presence of others and to be transparent in our dealings with others. Someone who is truly poor has nothing to hide and is very aware of his or her neediness before God and others. 3. Patience is the virtue that enables a community to function. Without patience, the consecrated life is only half lived. We need to be patient with the community, with the Church and with ourselves. We need patience in order to receive newcomers and to be at home with them and to allow them to be at home with us. 5 5