Essentially, has been, from its inception, a vision for a dif- ferent way of living, a “life-style” Occasional against the grain of society. Monas- tic communities were to be signs and symbols of the reign of God. In C its earliest and most primitive forms monasticism was a life focused on Papers prayer and service. It offered the F unadorned clarity of a disciplined R life, radically following Jesus. It began in the deserts of Egypt in the third century as a diverse movement of hermits who sought a A New Monasticism solitary life of holiness and spiritual- ity (termed eremitic monasticism). It soon developed into a different form The renewal of the church will spirit—in all of its expressions— where likeminded believers gath- come from a new type of Bonhoeffer’s incomplete quest has ered in loose communities led by a monasticism, which has only given pause for thought.1 mature leader who acted as spiri- in common with the old an tual guide (termed cenobitic monas- uncompromising allegiance to For ourselves, since the late-1980s, ticism). In its communal form it the sermon on the mount. It when we were part of a small group spread to the western churches and is high time men and women exploring ideas relating to Celtic became more settled. Significantly banded together to do this. spirituality,2 we have been seeking for those interested in home-based . the mind and heart of God on what expressions of the church, monas- a new monasticism may be—what it ticism was based initially in the ietrich Bonhoeffer is most might look like, how it may be prac- homes of wealthy patrons both in widely known for the way ticed and how relevant it might be the cities and in the countryside. Dhe died—executed by the in contemporary culture. Our jour- Nazis for his part in a plot to assas- ney, since 1994, has been an explo- It saw itself, in its formative sim- sinate Adolf Hitler. Less well known ration of the practice of home-based plicity, as sharing the same spirit is that in the turbulent 1930s Bon- Christian community, informed and as Elijah, John the Baptist and the hoeffer, a member of the Confessing shaped by anabaptist and monastic early Christians—ascetic, prophetic Church (those who stood resolutely emphases. In this paper we share and counter-cultural. Yet at the same against the Nazis), organized an understandings of our journey to time monastic emphases were pro- underground seminary. Young men, date with the hope that it may find foundly relevent, dealing with the called by God into ministry in the an echo in the hearts and minds of abiding issues of the human heart. radical, alternative church lived others who are walking a similar In other words, monasticism was at secretly in community under Bon- path. We offer this paper, then, as the same time both counter-cultural hoeffer’s direction. It was during an invitation to conversation with this period that he wrote Life Together others exploring analogous and The Cost of Discipleship. His themes. vision was a new way of being the church, based upon monastic ideals, but in a way suited to the culture Why Monasticism? in which he found himself. Sadly, he was never able truly to bring his hat made Bonheoffer, and vision to living expression. None- others since, look to theless, his embryonic ideas have Wmonasticism for a intrigued many people. In the resur- renewal of the church today? gence of interest in the monastic 2 CFR Occasional Papers and culturally relevent. Why New? Scholars have suggested that Bon- hoeffer, like many Lutherans of his Such an approach to Christianity n what sense are we using generation, did not have a good has often found an echo in the hearts “new”? Not in the sense, so grasp of the broad catholic tradition. of people looking for authentic spir- Ibeloved of commercials “new Historically, it was Martin Luther itual renewal. A renewed monasti- and improved.” As we have stud- who had begun the suppression of cism provides the same for people ied the different monastic traditions the at the time of the today. As such it has much to offer over the years we are awed at the Reformation in the early sixteenth us in our contemporary situation deep sense of God and profound century. Bonheoffer’s brief experi- (see inset, Listening to the Scholars). wisdom we have found there. It ence of monastic communities came It meets our deepest spiritual needs would be arrogant, not to say, fool- from contact with the newer Angli- whilst presenting a radical challenge ish, to think we could improve on can religious houses during his stay to those saturated in a consumerist the centuries’ old understandings. in England. It is likely, then, that and all too readily violent culture. There is much we have yet to learn he used “new” in the sense that from the “old paths.” monasticism was new to him —from outside his tradition. In our own evangelical, anabaptist background monasticism was, more often than Groups Exploring the New Monasticism not, perceived to be “catholic,” and, therefore, “non-evangelical,” some- Some of these resemble “” societies—whose members thing to be left alone. Yet, in recent have a primary church commitment outside of the order, but who years different scholars have sug- live according to the order’s Rule. Others function as primary gested that renewal movements church groups—ie. the community functions in all respects as a since the Reformation were them- church, including pastoral care, the ministry of word and sacra- selves a renewal of the monastic ment etc. Some are now well established and others compara- spirit. In other words, the same tively new. There is variety and diversity, not unlike in the type of spirit which energized the monastic monasticism present in Celtic Ireland and Britain. renewal also energized the anabap- tist renewal in the sixteenth century, Community of Friends in Renewal, CFR (broadly ecumenical in the puritan renewal of the seven- intercommunion with the Communion of Evangelical Episcopal teenth, the Wesleyan movement of Churches, CEEC) the eighteenth, the pietist/holiness www.comfir.org movement of the nineteenth and The Iona Community (Ecumenical with Presbyterian roots) the charismatic movement of the www.ionacommunity.org.uk/ twentieth. Those seeking spiritual The Northumbria Community (with Anglican, Baptist and Cath- renewal from the Protestant tradi- olic leaders) tion may lay claim to the monastic www.northumbriacommunity.org/ movement as part of their spiritual The Community of Aidan and Hilda (Anglican) heritage. www.aidan.ndo.co.uk/ www.aidantrust.org/ Yet, as with all religious movements, The Taizé Community (Protestant and ecumenical) monasticism routinized and www.taize.fr/ departed from its original genius. The Franciscan Order of Céli Dé, FOCD, and Sisters of Brigid Like all movements in the history and Clare, SBC (Anglican and ecumenical) of the church, monastcism has been www.geocities.com/celi_de/index.html mixed. It has had both high and The Order of St, Columba, OSC (Communion of Evangelical low points. We would, for exam- Episcopal Churches) ple, want to distance ourselves from www.theceec.org the military orders of monks who played a large part in the crusades. Their zeal in taking up the “sword” CFR Occasional Papers 3 Listening to the Scholars on Modern Culture

Philosophers have spoken, for some time, about a major shift in our society. It is the movement from industrial to informational, from a unified society with a common social vision to a deeply divided soci- ety with no center. The certainties of modernity have given way to the uncertainties of post-modernity. Philosopher Alasdair MacIntyre in the mid-80s began to speak of a new dark ages. He likened contem- porary culture to the period when the Roman Empire began to disintegrate from the third century CE onwards. In a phrase, MacIntyre characterizes contemporary society as a “collection of strangers.” He suggests that it was small communities of virtue—monastic communities—in which civility was maintained and through which Western civilization was saved from barbarity. He suggests further that it is small communities of virtue who will have the most powerful effect on our present society.

Futurists (for example, Alvin Toffler, Leonard Sweet) have likewise painted a picture of society which is experiencing, and will continue to experience, massive changes. Of course, society has always changed; what we are experiencing now is the increasing rate of change, the sheer speed of changes, driven mostly by technology. It is a truism to say that the speed of such changes has provided and will continue to provide our culture with unprecedented uncertainties.

Psychologists (for example, Larry Crabb) have begun to question whether the therapeutic society (of the last 40 years of the twentieth century) has actually done as well as older cultural forms—that is, those based on connectedness rather than counseling. In other words, the deeper human needs are better met by simple human relationships of love, trust, care and accountability. It is the loss of those kinds of relationships which have produced the many neuroses and pathologies of Western society.

Sociologists: At the same time, there has been a reawakening of spiritual consciousness. In the 1960s social thinkers were predicting the demise of religion. It became clear in the last quarter of the twentieth century that, far from dying, religion was revitalized. All around the world (except Western Europe, by and large) religion has had an important resurgence. It has taken many forms, from various fundamen- talisms to renewal movements to new religions. Religion is here to stay. But the content and expression of religion is changing (see, for example, the work of sociologists Peter Berger of Boston University, Robert Wuthnow of Princeton). People are now less content with formal, unchanging denominational allegiance and more willing to change, to experiment. Religion is now more experience-based, more felt than thought about. People are longing for the mystery of religion and less taken in by the slick com- mercial presentation.

Theologians: Robert Webber, amongst others, has urged the church to regain the ancient paths, those walked in the first 500 years of the church’s history. It was in this period that monasticism was shaped to be a vibrant spiritual movement which both preserved civilization and remained a counter-cultural challenge to society. John Howard Yoder and Stanley Hauerwas have written urging the church to truly become the church; presenting to the world church as an alternate social reality shaped by the life of Jesus and characterized by enemy love, servanthood and forgiveness.

The New Monasticism in which we are engaged is a Spirit-led movement to serve God and meet the needs of our contemporary generations. 4 CFR Occasional Papers The Rule of CFR To be a community means that we share a common We are called to radical subordination. Prefer the other way of living. At the heart of the God we worship above yourself. Let the Spirit dig deep into your uncon- is community. God is Source of All Being, Living scious to remove hidden prejudices. Word and Holy Spirit — eternal, perfect community of love. Christian communities through the centu- Fidelity ries have adopted a Rule to express their commit- ment to God and each other. We encourage those in Many have adopted the shopping mall mentality to community to live a balanced life of prayer, study, faith and commitment. When the brand doesn’t suit, work and rest. As a part of that balanced life read- they change allegiance; they shop for a while in a dif- ing the Office at least once each day, with periods ferent store. Too often, faithfulness is missing. But we of contemplation and meditation, is important. It is are called to be together, to travel together, to rejoice important, also, to reflect on thisWay of Living often. together and to suffer together. It’s not always easy. Stay with a word or a phrase for a morning, a day, Our faithfulness will be tested. Yet, don’t resist the test, or even a week. rather, embrace it. Like gold tried seven times you will be all the stronger. The community will be more real. There are virtues we aspire towards—virtues at the To be faithful, as God is faithful, requires a community core of who we are and are becoming. Our virtues where faithfulness can be learned. are not a list of dos and don’ts. Nor are they a list of self-congratulations, “look at us we’ve made it!” At Generosity their heart they are our prayer. We see these virtues in the life of Jesus; shining, precious gems, winsome, We are called towards a generous, self-giving lifestyle. lovely, drawing us out of ourselves and towards Don’t hoard your time, talents, money or gifts. Develop him. the habit of giving things away. Don’t be limited by the tithe. Don’t be small in your thinking. Listen for the We know too, that our community must be for sin- gentle promptings of the Spirit. You will be surprised ners and not saints. Our way of living will always be how giving God wants you to be. Be generous with the imperfect. We are ordinary people struggling with faults and mistakes of others. Forgiveness is seventy real issues. Natural illusions about community will times seven—in truth there is no end to it. be shattered. Disillusionment leads towards reality. Hospitality Charity Receive others as they are, who they are in Christ. Serve Love the Lord your God with all your heart, mind, one another through your homes. Let there be common soul and strength. Love your neighbor as yourself. meals, caring hospitality, extending family and friend- The immensity of the task makes it naturally impos- ship. In the breaking of bread, sharing our food, we rec- sible! Yet we are called to be a community of love. ognize Jesus amongst us. In entertaining strangers we Remember, it is God’s love, not ours. Perfect, eter- welcome angels. nal, constant. No strings attached. Not sentimental or romantic. Love is not a feeling, it’s an act of will. Humility There is the deepest of all joy in the love of God. Learn to love; to walk in love, to exult in love. Make We aspire to be honest, real and down-to-earth. Humil- love your highest aim. Let God’s love fill you com- ity is opposed to the arrogance, isolation and deception pletely. Our desire is to be free within the love of our that pride brings. We accept our spiritual poverty, our heavenly Father—to know God’s passionate love limitations and dependency and, also, accept responsi- for us and to live our lives from within God’s accep- bility for the use of our gifts and strengths for the service tance of us. of the community: the humble are willing to receive as well as to give. Humility respects and esteems others. Equality It is a form of love that does not seek its own way. Wash one another’s feet! Be a grace-filled community! In God’s sight we are all equal. In the story of the garden, God gave to Adam and Eve an equal dig- Integrity nity, an equal calling, an equal responsibility and an equal blessing. In our community gender, age, race We are seeking to be authentic people. What you see is or class are not barriers to service and function. But what you get. Be utterly honest with yourself. Integrity don’t be pushy in seeking your personal “rights.” towards others flows out of fearless personal honesty. CFR Occasional Papers 5 in Christ’s name was a far cry from the early renunciation of the world. Don’t wear masks. We desire to see our lives whole and entire. There is In that sense the anabaptists who a need to break down the difference between the sacred and the secular. practiced a radical pacifism in the Be the same on Monday as Sunday. Be the same at work as at home. Be way of Christ were more in tune the same with your family as with your friends. with the early genius of monasti- cism. Nor would we find common Liberty cause with the lavish life-style of later monastic houses. But these Liberty is not license, to do as we please, to satisfy every whim of the flesh. Liberty is freedom to be all God wants us to be. Freedom to love excesses have been criticized from and be loved. Freedom to serve and be served. Check your heart often within monasticism itself and over for traces of legalism towards yourself and toward others. the centuries there have been many internal renewal movements. The Provisionality most famous were those led by the Irish Céli Dé (Culdee movement) We see through a glass only darkly. There is yet more light and truth in the eighth century and by Fran- to break forth from the word of God. Hold on to convictions without wavering, but hold your opinions lightly. Convictions are few, opinions cis and Dominic in the thirteenth are many. Be willing to change. Be slow to judge. Never condemn. Be century. These renewal movements quick to acknowledge mistakes and move on. called the various communities back to rediscover their roots. Simplicity Indeed, it is possible to say that We need more of God, not more things. Simplify. There is a beauty in monasticism often has been a space, in openness, in solitude. Enjoy beauty without owning or pos- renewal movement within the sessing. Stay focused, single minded, with purity of desire. church at large. It seeks to challenge Spirituality and change those areas wherein the church has ceased to follow the way Our spirituality is at the level of being. It is who we are in our truest of Christ. The monastic spirit, then, selves. Develop the habit of using the Daily Office. Read the great mas- is profoundly renewing. As in the ters of Christian spirituality. Pursue Jesus, in spiritual intimacy. We are past, we are seeking the breath of a charismatic community — seek spiritual gifts. The Holy Spirit is gen- God’s Spirit to bring life to our pres- erous in distribution. Seek to develop a personal, secret history with God. ent discipleship. Spontaneity The Monastic Rule

Do things on the spur of the moment. The most joy-filled occasions are istorically, communities often unplanned. lived by a Rule— an out- Unity Hline statement of the kind of life expected by those commit- We are an ecumenical community. In the history of the church, God ted to the community. There have has allowed many different streams. They are all refreshing in different been many Rules, the most famous ways. Reject party spirit in any of its forms. Be secure in who you are being those of Augustine and Bene- and where God has you. Other people do not have to be the same as dict. These have stood the test of you. Develop a theology of difference. The walls are coming down! time and many communities are still Vulnerability committed to them.

Be willing to be out on a limb. You might be rejected, and rejection hurts. Included in the Rule are often certain But to that you have been called. Jesus was the most vulnerable on the vows which are solemnly entered cross. Embrace the cross. To be vulnerable is to be out of control. Yet, in into: eg. poverty, chastity and obe- vulnerability there is great freedom. dience (Franciscan); and stability, fidelity and obedience (Benedic- 6 CFR Occasional Papers tine). In our pilgrimage we have not Richard Foster, through his various less than a dozen community felt led by God to insist on vows. writings has helped the church members living together, to large We suggest, rather, that those who immensely in refocusing on the clas- “monastic cities” in the high medi- share our Way of Living make a com- sical disciplines which make for eval period. In reformed monasti- mitment to live a balanced life of a godly life—prayer, , med- cism (Dominican) community was prayer, study, work and rest. itation, celebration etc. The new based on a “community of persons” monasticism is committed to a life rather than on a particular place. In Many monastic Rules have been centered in the disciplines and Fos- other words, there is an intentional- exceedingly detailed, even down to ter’s work provides a wonderful ity about a shared commitment to a the amounts of food to be eaten each introduction and guide. common way of life. Furthermore, day, number of hours sleep etc. Our third order monasticism has usually Rule is focused on the values we The monastic life has always been been practised by those who do not espouse, leaving the outworking of considered a disciplined life and in share a single dwelling. the details to the guidance of the its inception was vigorously ascetic, Holy Spirit in each person’s life. We treating the body harshly for the In the new monasticism it is likely are a charismatic community and sake of purity. Early excesses gave that most will not live in the same place a high value on the movement way to more of a balance. In the house. Rather, what makes for com- and inspiration of the Spirit. Rule of St. Benedict moderation is munity is a common commitment considered virtuous. to live according to a community In many respects the Rule is akin Rule; to share a way of living with to the idea of “covenant” favored The new monasticism will take others. by independent and radical Protes- spiritual discipline seriously, while tant groups. It is a sign of serious avoiding the extremes. It will pro- Abba Joseph [one of the desert commitment, not to be taken lightly vide a balanced life which includes a fathers in the early centuries] pres- and which, when volun- ents wisdom from the tarily entered, shapes the desert tradition when whole of life. Indeed, the orders [monasticism] provide proto- he says with regard to types for Christian secular society, a pattern which Psalm 133: A Focus on Prayer and finally emerged fully in ascetic Protestantism, where the Spiritual Disci- “every [person] became a monk” but lived out [their] This should be plines “monastic” commitments in secular callings in this understood not in world. terms of place but here is an increas- Sociologist Talcott Parsons in the Introduction to spiritually. For it ing sense in the Max Weber The Sociology of Religion. profits nothing if Tchurch at large that those who disagree God is calling us again commitment to prayer, study, work about behavior to prayer and a vibrant inner life. and rest. and chosen orientation are In an age of relentless activity, the together in one dwelling, nor call to prayer, contemplation and Monasticism as is it a drawback to those who the charismatic experience of God Community are of like virtue to be sepa- is profoundly counter-cultural. The rated by distance. With God new monasticism offers just such an A life profoundly contemplative and it is the common behavior invitation. thoroughly communal.3 rather than a common loca- tion that joins brothers [sis- Of course, all Christians pay at least o be a monastic community ters] in a single dwelling, lip-service to the necessity of prayer. does not necessarily mean and the fullness of peace In new monastic communities living together under the cannot be maintained where people take seriously the call to T there is a difference of same roof. Monasticism has taken 4 prayer as a daily spiritual disci- many forms, from single dwellings wills. pline. loosely associated with an abbot in the desert, to private homes with In other words, the friendship of CFR Occasional Papers 7 The Daily Office Most Christians agree that spiritual life is sustained by a serious approach to prayer and Bible reading. The “Daily Office” has its roots in the early monastic tradition when it was considered the duty, the “officium,” of the monks to pray daily for the whole church.

In time the daily rhythm of prayer developed into seven periods of praying using the Psalms and other scriptures. The Church of England simplified the Office to Morning and Evening Prayer, which became the regular pattern for Sunday worship, though at its inception the idea of morning and evening prayer was for a daily practice not just Sunday.

The liturgical movement of the late 1960s onwards, together with a new interest in monasticism, has prompted the publication of a number of Office books to help the faithful pray in a daily pattern. All the Offices contain prayers for the days of the week in a regular cycle. Most revolve around the church year of Advent, Christmas and Epiphany, Lent, Easter, Ascension and Pentecost. This pattern helps prayer and reading focus on the events of the life of Christ. The Office also gives participants a sense of sharing in the worship life of the whole church throughout the world.

Below is a list of some of the more popular editions of a Daily Office:

A Way of Living: For a Community of Friends in Renewal (Ithaca, NY: ICM, Inc, 1998,1999,2001). Contains our Rule, daily prayer, lectionary, meditations, complete Psalter, canticles, Eucharist etc.

David Adam, The Rhythm of Life: Daily Celtic Prayer (London: SPCK, Harrisburg PA: Morehouse, 1996). A useful resource of daily prayer. An excellent complementary book to the above.

Common Worship: Daily Prayer (London: Church House Publishing, 2002). The Church of England’s new Daily Office. This is a provisional publication, being used as a “test drive” by parishioners before a final edition is produced in 2004. The book contains a wealth of resources for use at different periods in the church’s calendar.

Contemporary Office Book(New York: Church Hymnal Corp., 1995). The Episcopal Church USA. This excellent book has the readings in full for the daily lectionary (the same lectionary as in the CFR A Way of Living).

Celebrating Daily Prayer (London, New York: Mowbray, 1992) The Office used by the Society of St. Francis. A great resource of saint’s days and festivals.

The Glenstal Book of Prayer (Collegeville, Minnesota, 2001). A simple Celtic/Benedictine Office book.

Celtic Prayer from Iona (Mahweh, NJ: Paulist Press, 1997). The title says it all.

Celtic Daily Prayer (London: Marshall Pickering, 1994, 2001). Daily prayers and meditations from the Northumbria Community. A wonderful source book of Celtic stories and emphases. 8 CFR Occasional Papers community depends on a common tioning of communities were soul commitment to the same Rule, the friendship—the anamchara—and It is for these reasons, that in our same chosen life orientation, the “fostering.” These relationships exploration of a new monasticism, same virtues. involved friendship at a deep level, we consciously submitted to ordi- concern for the spirituality of the nation episcopallly and brought our Leadership: Spiritual Parenting, other and guidance in spiritual mat- ministry and leadership school into Soul Friendship, ters. New monastic communities line with the classical threefold Spiritual Direction, Mentoring are rediscovering this valid spiritual orders of ministry: bishops, priests practice. and deacons. In 2001 our commu- eadership in monastic com- nity and ministries were chartered munities was traditionally by In our community our desire is as a jurisdiction within the one holy, Lthe Abbot or Abbess (in the that all will both be mentored and catholic, apostolic church by the desert tradition Abba and Amma), mentor others. In this way we are Most Rev. Wayne Boosahda, Arch- meaning father or mother. In other encouraging the greatest use of bishop of the Communion of Evan- words, leadership was seen to be of spiritual gifts and building the prac- gelical Episcopal Churches. In this a familial relationship rather than, tice of Christian friendship. we have both an historical connec- say, the hierarchy of military order tion through the apostolic succces- or, as we would have it today, the Connectedness to the Whole sion and a growing relationship with bureucratic efficiency of the modern Church—Not Sectarian the wider church. We are glad to business corporation. Monastic have received the gift through Arch- community is more akin to an n days when denominational- bishop Wayne. extended family with parental care ism is becoming less important and oversight. Ito people and unity more impor- Whilst this step has important tant, there is much to learn from symbolic significance for us, we Of course, in the ancient world obe- monasticism as a renewal move- still, of course, recognize the min- dience to parental authority was ment. Monastic communties have istry of those who have not been a primary requirment and in the usually had a profound sense of con- ordained in apostolic succession. ancient Rules was rigorously nectedness to the whole church. In We acknowledge all those called by enforced. Modern sensibilities find this they have differed historically God, equipped by the Spirit and rec- those practices too strict, not to say from other renewal movements ognized by God’s church as leaders. psychologically damaging. None- which have often been dogmatically It is just that for us we have discov- theless, the notion of spiritual par- separatist (eg. the sixteenth century ered a deep and powerful symbol in enting remains valid if reinterpreted anabaptists and many independent the notion of apostolic succession. through the lens of our modern churches today). This connectedness social construction of the parental derived from a high theology that The new monasticism will be, there- task: unconditional love and care, there is one church, the one, holy, fore, intentionally connectional. In setting an example, creating bound- catholic, apostolic church. Though Irish (Celtic) monasticim each mon- aries in which to exercise freedom, monasticism called the church to astery formed a loose federation— a wise and gentle correction when repentance, there was not the sense the paruchia—a relational group necessary. that “we are the true church, a curse linked to the founding Abbot or on the rest of you” which has charac- Abbess. We are seeking to learn Abbots and Abbesses in their turn, terized many renewal movements. from this Irish pattern in establish- were in relationship with bishops The strong prophetic call to radical ing networks of communities which who acted as spiritual advisers to discipleship comes with the aware- share the same Rule and apostolic the monastic community. This prac- ness that we are all the church. In leadership. Given the possibilities tice of mutual accountability is this sense, we are seeking renewal of the internet, the comparative ease much needed as a counter to con- for ourselves and for the whole of transportation and modern tech- temporary radical individualism. church. The movement is, there- nology a paruchia need not be geo- fore, an “intercessory renewal”— graphically based. Each paruchia will Other key elements in the Celtic communities which stand in the gap see itself as part of the one great monastic tradition in the func- for the whole church of God. church, its leaders linked both his- CFR Occasional Papers 9 torically and relationally to the suc- vicariously through the images of gathered and scattered. For some, cession of bishops from the earliest others. At the same time a focus our community functions as a pri- church. on image points to a deep desire mary church. Members of other for the transcendent. That desire is churches are connected through a Culturally Relevent Radical unlikely to be satisfied in the slickly commitment to the Rule and the Discipleship — Raising Up a packaged product of an increas- reading of the Daily Office. Different Spirit ingly commercialized Christianity. Monastic emphases, in so far as • Ecumenical. We are linked to new ach era faces particular chal- they are sacramental, provide image charismatic networks (Partners in lenges. Drawing on the writ- through liturgy, color, sign and Harvest, PIH) and to the ancient Eings of social commentators, symbol pointing beyond the tempo- church through the apostolic suc- there are a number of areas where ral and to the eternal. There is the cession (the CEEC). We hope to the new monasticism makes valid mystery of the divine in contem- develop more links in the future. intersections with modern culture. plation. The new monasticism will be deeply and profoundly sacramental. • Charismatic and contemplative • Experience. Contemporary soci- monasticism. We are open to the ety, according to the scholars, has • Connectedness. With the loss of leading of the “Wild Goose,” the shifted to a primary focus on experi- extended families and increasing Celtic way of speaking of the Holy ence. Historically, monasticism was mobility, through job changes and Spirit. Our desire is to be as flexible based in the daily experience of God the breakdown of traditional com- as is the Spirit of God. through prayer and a disciplined munity structures, contemporary reading of the scriptures, especially people express a need to be con- • A commitment to rigorous aca- the Psalms. (See inset, the Daily nected. New monastic communities demic training for those seeking Office). It was never content merely provide a connectedness in loving ordination as priests and deacons. with a theoretical approach to life. support, shared values and commit- We are a community with a high A living, daily encounter with God ments and accountability which are regard of a “joining of the head was at the heart of the movement. missing in much of the wider soci- and the heart.” Our School of The- The new monasticism will be centered ety. The new monasticism is concerned ology and Christian Leadership on a vibrant charismatic and contem- with creating community. (based on the ancient idea of the plative experience conjoined with the “bishop’s school”) promotes an in- spiritual disciplines. Our Monastic Distinctives in depth study of theology and the CFR scriptures. We are seeking to hold • Participatory. Postmodern people in dynamic tension spirituality and look for that which includes them s God has led us forward learning; contemplation and study. as active participants. The egalitari- over the last eight years we anism of the new monastic commu- Abelieve we have the follow- • A monastic practice open to nities is explicitly interactive. To be ing to offer the church as a whole: married, single, single again. With part of a small face-to-face commu- regard to sexuality we encourage nity of friends who share the same • Radically egalitarian. We demon- fidelity to the calling we have, rather way of living and commitment to strate leadership by an Abbess and than celibacy for all. Marriage is an virtue is in its nature participatory. Abbot together. The modeling of “honorable estate” for those called There are no spectators. The new equality in all aspects of the church’s to it by God; a proving ground monasticism will often and most nat- life is important to us. It is a sign for faithfulness, as God is faithful. urally be experienced in face-to-face and symbol of all God wants to do Nonetheless, we do recognize that groups. Where the new monasticism is in the lives of women and men as celibacy is an equally valid calling considered primary church, it will most heirs together of the grace of life. and to be encouraged. Celibacy likely be home-church. stands as a sign and symbol that • A conjoining of monastic, ana- sexuality is not to rule the lives of • Visual. Contemporary society is baptist and home church emphases God’s children. saturated with the visual. It pres- about community. We are devleop- ents a duality in which people live ing a monastic community both 10 CFR Occasional Papers Where Are We Now? A Typical Meeting of the Community n a frenetically active society, So what does our community look like? Well, it’s better to experience communities which seek a con- it than tell about it! In brief, it is a blend of loving fellowship and sup- Itemplative life will present an port, charismatic worship and prayer all focused on the sacramental act alternative voice. of the Eucharist. Being home-based we are flexible so no two meetings In a world which solves its problems are exactly the same, but here is a flavor . . . a “typical” community meet- by resorting to violence, commu- ing. nities of peace will be counter-cul- tural. The table is laid with a cloth in liturgical color, bread, wine, cross, can- dles, offertory and oil adorn the table. We dress informally, the celebrant In a culture still dominated by wearing a Eucharistic stole over casual clothing. We begin around 10.15. power relationships—the marginal- The home is prepared beforehand, coffee brewed, the kettle boiled for ization of the poor, the victimization tea. As folk arrive there is a hubbub of fellowship as news is shared and of people of color and the objec- people “catch up” with each other. When we are all gathered we begin tivation of women—a new, radi- to worship, accompanied by guitar and piano. In our worship we seek cally egalitarian monasticism will to be Spirit-led. We may only sing one or two songs, interspersed with run against the grain. Bible readings, prophecy, singing in the Spirit and spontaneous song. The worship may last for three quarters of an hour or so. Then follows a In a society characterized as “a col- time of sharing when people bring news, express their concerns and ask lection of strangers,” face-to-face for prayer. We try to include the whole of our lives—breaking down the communities of loving concern, division between sacred and secular—and no subject is “out of bounds.” affirmation and accountability will There will frequently be prayer for each other at this time, depending be simply different, yet desperately needed. on needs, with the laying on of hands and anointing with oil. After shar- ing we move to the Eucharist, which has become increasingly important Through this type of radical dis- to us over the last year. Our pattern is based loosely on the Church of cipleship—raising up a different England’s latest liturgy. We encourage our children to believe through spirit—the new monasticism will be belonging and so welcome them at the Lord’s table. After communion proleptic of the coming Reign of we take a break for refreshments (tea, coffee, cake etc) and then the God. children leave us to be taught in their own environment, with activities suited to their ages. The adults share the scriptures, the “sermon” being Presently there are around twenty- interactive and discussion based, though carefully prepared and led by five members of the Ithaca CFR Abbess Jane. All are encouraged to take part and all points of view (including children), two other com- thankfully received. Normally we finish around 1.15. All in all, we are munities with leaders trained and usually well-satisfied. The blend of charismatic, spontaneous worship ordained by us and several friends and prayer, living sacrament, loving fellowship and the sharing of scrip- in the U.S.A. and U.K. who share our tures make for a well-rounded meeting of the community—a contempo- Rule and Way of Living. In our School rary version of the Acts pattern of prayer, breaking bread, fellowship and of Theology and Christian leader- the apostles’ teaching. ship there are around fifteen at pres- ent in the weekly classes in Ithaca. Of these, four have been ordained We would be delighted to dialogue with any who may be exploring simi- to the diaconate with another four lar new ways of being church, or who are interested in our community preparing for ordination. These Rule. In the future, our desire is to oversee many such communities who ordinands are from three different share our vision for the renewal of the church and embrace our Way of communities. The school is based Living. on the ancient idea of the “bishop’s school.” In the “dark ages” mission- ary bishops established schools of CFR Occasional Papers 11 theology and learning to train new chapter 7. Cassian’s works are the standard priests and deacons. These schools explication of the desert tradition. in time became the cathedral schools 2. The small group, Northumbria which developed into the earliest Ministries, led by Roy Searle, was de Waal, Esther, Seeking God in the universities. In our school we try joined by others and became the Way of St. Benedict (Collegeville, to take a vigorously academic Northumbria Community. The Minnesota: The Liturgical Press, approach linked with a vibrant spir- Community has been instrumental 1984). ituality. In this we see ourselves in in leading many into a renewed An explanation of the classic monas- the spirit of the early Irish church, monasticism from its base at Hetton tic Rule. on the isle of “saints and scholars.” Hall, Northumberland and through its publication of Celtic Daily Foster, Richard, Celebration of Dis- Those presently ordained or in train- Prayer.) cipline: The Path to Spiritual Growth ing exercise the following minis- (San Francisco: Harper and Row, tries: leadership of communities, the 3. Moore, The Rule of St. 1978,1988). ministry of strategic intercession, Benedict, p xv. Essential reading on the disciplines, chaplaincy in a care home for the along with Foster’s other works. elderly, campus work, prison min- 4. John Cassian’s Sixteenth Confer- Feiss, Hugh, Essential Monastic istry, internet chaplaincy and work ence on “Friendship.” Wisdom: Writings on the Contempla- with children. Select Bibliography tive Life (San Francisco: Harper Col- lins 1999). What of the future? A modern Benedictine monk shares Aelred of Rievaulx, Spiritual Friend- wisdom from experience. • We would like to see other com- ship, tr. Mary Eugenia Laker (Kal- munites in our parauchia under the amazoo: Cistercian Publications, Frank, Karl Suso, With Greater Lib- apostolic leadership of the commu- 1977). erty: A Short History of Christian nity. A classic on friendship in the Monasticism and Religious Orders monastic tradition—somewhat a (Kalamazoo: Cistercian Publica- • We would like to see more per- Christianizing of Cicero’s work on tions, 1993). sonal members around the world friendship. Self explanatory. A good compan- sharing our Rule but who may ion to Lawrence. belong to other churches. Bonhoeffer, Dietrich, Life Together (New York: Harper and Row, Fry, Timothy, ed., The Rule of St. 1954). • We are also desirous of further Benedict in English (New York: Vin- Bonhoeffer’s account of the commu- developing our training for tage Books, 1998.) nity life of the underground semi- ordained ministry through new The essential Rule, which bears care- nary. Brief and very challenging. technologies. ful consideration. Brakkenstein Community of Blessed If you are interested in any of the Hauerwas, Stanley, A Community Sacrament Fathers, Rule for a New above opportunities please contact of Character: Toward a Constructive Brother (London: Darton, Longman us. Christain Social Ethic (Notre Dame: and Todd, 1973,1986). University of Notre Dame press, An excellent contemporary monas- With blessing in the Three of Love 1981). tic Rule. and Glory, Hauerwas explores ideas founda- tional to the Church as radical com- Cassian, John, tr. and intr. Boniface +Andrew, CFR munity, centered on the Christian Ramsey, The Conferences (New York: +Jane, CFR virtues. The Newman Press, 1997). Notes Lawrence, C.H., Medieval Monasti- ——— The Institutes (New York: cism: Forms of Religious Life in Western The Newman Press, 2000). 1. For an excellent introduction to Europe in the Middle Ages (London Bonhoeffer see McClendon, Ethics, and New York: Longman, 1984, What Does It mean to be 1989). A scholarly account of the monas- A Member of Community of Friends in Renewal (CFR): tic tradition from a professor at the A new Monastic Community? University of London.

Leech, Kenneth, Soul Friend: An Invi- Route One . . . For those who see CFR as their primary church tation to Spiritual Direction (San Fran- commitment cisco: Harper, 1980, 1992) An excellent scholarly introduc- tion. • Belong to a local CFR community (eg. Ithaca CFR). • Commitment to the Rule of CFR, our vision and values. McClendon, James Wm. Jr., Sys- • Live a balanced life of prayer, study, work and rest. This would include daily prayer, meditation and reading of the scriptures (for example, the Daily tematic Theology: Ethics (Nashville: Office in ourWay of Living). Abingdon Press, 1986). • Mentoring/soul friendship in consultation with the Abbot/Abbess. There is much in this scholarly • Seek God’s call and function in an area of service to the community and/or account relating to the Church as the world. community. • Financial commitment to CFR. McGuire, Brian Patrick, Friendship and Community: The Monastic Expe- Route Two . . . For those who are members of another church, rience 350-1250 (Kalamazoo: Cister- but who desire to live according to the Rule of CFR cian Publications, 1988). A magisterial treatment of friend- • Commitment to the Rule of CFR, our vision and values. ship in the monastic tradition. • Live a balanced life of prayer, study, work and rest. This would include daily prayer, meditation and reading of the scriptures (for example, the Daily Ó Maidín, Uinseann, The Celtic Office in ourWay of Living). Monk: Rules and Writings of Early • Mentoring/soul friendship in consultation with the Abbot/Abbess Irish Monks (Kalamazoo: Cistercian • Seek God’s call and function in an area of service to the community and/or Publications, 1996). the world. A representative sampling of early • Visit “Lindisfarne” the mother house of the community in Ithaca, NY for a Rules and parts of Rules in the Celtic weekend once a year, if at all possible. tradition The Process of Commitment Simpson, Ray, Soul Friendship (London: Hodder and Stoughton, • A three month exploratory period followed by a meeting with the Abbot/ 1999). Abbess or their delegate (the traditional postulant). An exploration of the Celtic ideas of • A provisional commitment of a year followed by a meeting with the soul friendship, with excellent exer- Abbot/Abbess or their delegate (the traditional novice) . . . [symbolized by the cises and practical helps. reception of the community cross]. • A professed long-term commitment to the community and its Rule (the tradition professed). Waddell, Helen, The Desert Fathers (New York: Vintage, 1998). Many excellent stories from the desert.

CFR Occasional Papers (formerly ICM Occasional papers) are published from time to time by CFR (ICM Inc.), PO Box 4973, Ithaca NY, 14852. © 2002 CFR (ICM Inc.) Rt. Rev. Jane Fitz-Gibbon, Abbess; Rt. Rev. Andrew Fitz-Gibbon, PhD, Abbot. [email protected] • www.icmi.org (607) 266 0069