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Home , Desert Mothers, Monasticism, Monastic cell, New Monasticism, William Meninger

A publication of the INTERCOMMUNITY & JUSTICE CENTER NO. 117 / WINTER 2018

New The topic of this issue of A Matter of Spirit is the “.” What do you Living Monasticism think of when you hear the By Christine Valters Paintner journeying with others who are also strug- word “monastic?” Do you gling against busyness, debt and divisive- picture a solitary in a Over the last twenty years there has been ness. hermitage far from town? a great renewal of interest in the monastic The root of the word monk is monachos, Do you think of a medieval life, but this time from those who find them- which means single-hearted. To become a community reciting in Latin? Or do you think of selves wanting to live outside the walls of the monk in the means to keep one’s focus a group of millennials living . It was this desire that led me fifteen on the love at the heart of everything. This is and working together today? years ago to become a Benedictine . available to all of us, regardless of whether Each of these, and more, are Becoming an oblate means making a com- we live celibate and cloistered, partnered and expressions of the monastic mitment to live out the Benedictine charism raising a family or employed in business. impulse, a desire to connect in daily life, at work, in a and fam- The three main sources I draw upon to deeply to a life of and ily, and in all the other ways ordinary people sustain me in this path are the Rule of Bene- service in community with interact with the world on a daily basis. In dict, written in the fifth century in , the others. our community we meet regularly with one wisdom of the desert mothers and fathers In this issue, we explore another to support each other in living out written as short sayings and stories in the various ways in which the values of stability, obedience, conversion, second to third centuries in and Syr- monastic call is being lived hospitality, humility, silence and more. ia, and the witness of the Celtic in out today. Christine Valters Paintner looks at ways of liv- I am drawn to the monastic way because the early middle ages, especially in Ireland ing monasticism in everyday it offers me a framework for a way to live where I now live. life. Sister Laura Swan gives richly, to realign my priorities so that gen- us a historical overview, and erosity and love are at the heart of all I do helps to connect traditional rather than trying to make more money or monasticism to some of its become productive or successful. People are contemporary expressions. drawn to become a witness to an alternative Rory McEntee explores the new monasticism as an ori- way of being to what the culture deems im- entation in life, and explores portant. This requires community support, some of its key characteristics. Villelongue, Rick Samyn discusses how the -Martin-le-Vieil, monastic way of life leads to a life of service to others, and Gus Labayan brings a young adult perspective. John Mar- quez and Donna Clifford each tell their own stories, one as a former monk and one as a lay associate. We hope you enjoy this exploration of the “new - nasticism” and that you find in it some tools and insights for your own life of prayer and service.

CC- Villafruela Holy : one appointment to the next, that be- mindlessly starting and completing tween each one you pause, you breathe another task. We call upon the breath just five long slow breaths. Imagine as an ancient friend to help us to There is a story from the desert moth- how this might transform your move- witness our lives unfolding, rather than ers and fathers where an Abba says to a ment from one activity to another. Or being carried along until we aren’t sure seeker, “Do not give your heart to that even when you move from one room where our lives are going. We can re- which does not satisfy your heart.”1 The to another, allow a brief pause on the turn again and again to our bodies and desert monks were absolutely commit- threshold between spaces. lives in- their endless wisdom and listen at every ted to so that things or ideas side our breath and so every breath can threshold. did not get in the way of their connec- become a resurrection. Holy Generosity: Service tion to the divine. This way of life requires a commit- As we live out this monastic way ment of time and energy. Both are “To become a monk in the world more and more, acts of service be- resources that we tend to overcom- means to keep one’s focus on the come a natural way of being. The mit in western culture. The universal love at the heart of everything.” way you treat the others you interact lament these days seems to be “I am with each day at the bank, the gro- so busy.” The monastic way calls us to cery store, the workplace, all have find a simpler path through our com- For the Celtic monks, thresholds the potential to become acts of gener- mitments, to say “no” more often so were sacred places. The space or the osity and loving kindness. If we are no that our “yes” can be richer and more moment between—whether physical longer rushing through our lives, we meaningful, as well as to reduce our places or experiences —is a place of have time to attend to the gifts of the consumption which harms the earth. possibility. Rather than waiting being a moment and respond. We can seek a balanced path, a holy nuisance, or a sense that you are wast- It is not so much about being called asceticism that does not denigrate the ing time, it is an invitation to breathe to do more and more, adding more body, but offers more spaciousness to into the now and receive its gifts. The things to one’s calendar, as it is about be present to sacred moments. breath can help us stay present to all of reorienting oneself so that the way we Asceticism is always meant as a the moments of transition in our lives, move through the world becomes one practice in service to freedom. We can when we feel tempted to rush breath- of loving service. The opportunities to begin with things, bagging up those ob- lessly to the next thing. help others will always be available if jects that clutter up our lives and being Statio calls us to a sense of rever- we are paying attention. more mindful when shopping in the ence for slowness and mindfulness. We Ultimately, in the monastic way, our future. We can pray with our calendars can open up a space within for God to work is also to be approached as a form and discern which commitments no work. We can become fully conscious of service, and our relationship to work longer nourish us, where we can regain of what we are about to do rather than can be transformed into one where we more time for ourselves and God. Then we might begin to notice the stories we tell our- selves and the habits and pat- terns of our lives that no lon- ger serve us, and can begin to let those go as well. The less we hold tightly onto things and ideas, the more generous we are moved to be. Holy Pause: Moments of Silence One of my favorite practic- es in the monastic tradition is called statio, which is the com- mitment to stop one thing be- fore beginning another. Imag- ine, instead of rushing from

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CC- Lord Koxinga cultivate gratitude for the ability to use Conclusion cc Christine Valters Paintner, PhD, REACE our gifts and provide for ourselves and is the online abbess of www. AbbeyoftheArts.com, a virtual our families. Labor is cherished as a The monastic way is available to us cultivating contemplative way to interact with the world and sus- all, it only requires a shift in perspective, practice and creative expression, a tain ourselves. a deep commitment, and companions Benedictine oblate, and the author of Cultivating interior silence and sim- for support. Community can be found ten books on monasticism and the arts. plicity will always lead us back to others in person or online, in soul friends who She currently lives in Ireland where she if we are having an authentic experience can help to keep us accountable, with and her husband lead pilgrimages to monastic sites and offer a free online of God and of our deepest selves. This is whom we can share honest questions, course at their website to become a one of the ways we know if our prayer is and who can help us to see places for monk in the world. bearing fruit, when our inner work cul- deeper growth, as well as to celebrate tivates in us a wider heart and capacity with as we show the world a different 1 Ward, Benedicta, trans. The Sayings of the to be present. way to live. . Abba Poeman saying number 80.

The Heart of New Monastic Life

Adapted from The New Monasticism: An Interspiritual What then, does the spiritual praxis of new monastic look Manifesto for Contemplative Living (Rory McEntee and like? What follows is a suggested rhythm and practice for Bucko, Orbis Books) new monastic life distilled from my own and others’ experi- New monasticism is not just a theoretical concept. It is an ences. orientation in life, a commitment that asks us to bring every Daily Practice aspect of our lives into a living relationship with God, with the Spirit, with one’s deepest Self, with all of Creation. New A new monastic may start her day with a morning prayer monasticism is also a discipline, a certain ascetical way of be- and silent, meditative practice. These are usually modified ing that hopes to make all that we are available to the Divine, based on one’s vocation, commitments in the world, and so that the spiritual work of transformation can happen. availability. For people who live in communities, it may start This kind of life requires structure and commitment to as a group activity. These activities can include a morning spiritual practice. It is for this reason that many Fathers and walk (preferably in nature), spiritual reading, absorbing the Mothers of the fourth century left the world and embraced a morning with silent reflection, a of body prayer, Yo- disciplined life of being with God. Without a similar type of gic asanas, Tai-Chi, breath work, conscious weightlifting, or commitment the calling of a new monastic remains but an prostrations. ephemeral dream—beautiful, soaring, inspiring—but ulti- After these types of integrating practice, a new monastic mately fleeting. With an embodiment of disciplined spiritual moves into silent practice. Most contemplative traditions praxis, new monasticism becomes incarnational. agree that silent meditative practice is a sublime foundation

A MATTER OF SPIRIT 3 for spiritual transformation. For aspir- tional work of building the Kingdom ing new monastics, we recommend of Heaven on Earth. starting with a receptive method of Formal Study , such as the Christian prac- tice of as developed Formal study is important to fruit- by Keating, William Meninger ful spiritual formation. Especially in and Basil Pennington. It’s good to start these times, when many spiritual seek- with 20 minutes of silence twice a day ers learn about through a and slowly over time expand the prac- series of disconnected workshops, cli- tice to up to an hour or more for each chéd phrases, and personal tastes, it is session. important for each new monastic to Weekly, Monthly and commit to formal study. Traditionally, study took place in the form of indi- Yearly Practices vidualized study and mentorship with In addition to these daily practices, it a teacher. New monastics may choose is also good to have a few weekly ritu- to follow a traditional form of study als and practices. Many new monastics by either entering a seminary or by are part of self-organizing small groups committing to a new monastic train- CC- Takver that gather once a week for prayerful ing program through the Foundation silence and heartfelt conversation, at for New Monasticism. These programs direction becomes crucial. We recom- times followed by the sharing of a meal help formalize the process, yet also in- mend contact with a spiritual director and/or ritualistic celebration. New mo- dividualize training, maintaining flex- perhaps once a month, and at certain nastics are also encouraged to incor- ibility and allowing for discernment of times much more. Today, these rela- porate extended times of practice once one’s vocation. tionships can be cultivated via Skype. A a week, month and year. These spiritual director is not primarily could be an extended meditation a teacher or a per se. Rather, day, a time of and prayer, a “This kind of life requires structure he or she is a spiritual compan- “desert weekend,” or an extended and commitment to spiritual practice.” ion, an anam cara or soul-friend retreat once per year. The goal of on the path of the heart. Spiritual these extended retreats is to im- directors help to locate mentees in merse ourselves in our practice, follow- Shadow Work the truth of their life and give them a ing the maxims of early desert Fathers dangerous permission to follow it with and Mothers who said, “Enter your her- The shadow consists of the dark dedication. They also help to develop mitage. Your hermitage will teach you parts of our personality that have been the gift of discernment. everything.” repressed, and is one of the main cul- Spiritual Friendship prits in preventing an integrated and Sacred Activism: and Community The Spiritual Practice mature spirituality. Understanding and working with one’s shadow should be There is an apocryphal story where of Vocation a primary practice for new monastics. Ananda asks the Buddha, “Master, is Every new monastic is here to bridge There are many techniques developed spiritual friendship half of the spiritual the dichotomy of and to work with one’s shadow, particularly life?” The Buddha replies, “No, Ananda, action. What Andrew Harvey calls sa- dream work and psychotherapy. With- friendship is the whole of the spiritual cred activism “fuses the mystic’s pas- out shadow work many practitioners life.” sion for God with the activist’s passion become victims of what John Wellwood For the new monastic, the interde- for justice, creating a third fire, which is calls “spiritual bypass,” where we use pendent relationship between spiritual the burning sacred heart that longs to spiritual ideas and practices to avoid friendship and one’s personal practice help, preserve, and nurture every living facing unresolved emotional issues, creates the container for one’s spiritual thing.” We teach new monastics to seek psychological wounds, and unfinished growth. It is the basis of our relation- to discover one’s calling, or vocation. To developmental tasks. ship with mentors and fellow wayfar- develop one’s unique talents and put Spiritual Direction ers on the Path. New monastics create them to use in service of compassion community. In some cases they choose and justice under the guidance of the Since many new monastics follow to live in communities. Sharing in con- Holy Spirit is to engage in the incarna- a fairly individualized path, spiritual templative prayer, sacred reading,

4 NO. 117 / WINTER 2018 heartfelt reflection, discernment of 1. I vow to actualize and live according The goal of the above practices is authenticity, friendship and celebra- to my full moral and ethical capacity. to create an integrated structure and tion, we begin to discover the Divine’s 2. I vow to live in solidarity with the container within which spiritual matu- loving presence and action in our cosmos and all living beings. rity can unfold and Grace can descend. lives. Once that begins to happen, the prac- 3. I vow to live in deep . A Commitment of Vows tice, the schedule, and the commitment 4. I vow to live in humility and to can evolve. When we can recognize the In addition to formalizing our com- remember the many teachers presence of Ultimate in our lives, mitment to new monastic life, vows and guides who assisted me our practices become modified. They tap into dynamic energies of life that on my spiritual path. change to accommodate the uniqueness express themselves in ceremonial and 5. I vow to embrace a daily of our relationship with the Divine so ritualistic ways. Similar to traditional spiritual practice. that we may live as a direct response to monastic training, these vows emerge 6. I vow to cultivate mature the guidance revealed in our hearts. Just in stages, with each subsequent com- self-knowledge. as there are many stages that one passes mitment marking a turning point on through in one’s spiritual life, so also are 7. I vow to live a life of simplicity. one’s journey. We recommend the fol- there many stages that one grows into in lowing set of vows for new monastic 8. I vow to live a life of selfless service one’s practice. and compassionate action. life, inspired by the work of cc Adam Bucko and Rory McEntee are Wayne Teasdale, though we also en- 9. I vow to be a prophetic voice as Co-Founders of the Foundation for New courage an individualization of vows I work for justice, compassion Monasticism and Interspirituality. Learn as well. and world transformation. more at www.new-monastics.com.

sage in a world that was vastly deterio- rating? How to seek God in the midst of a Church that was torn asunder by FOUNDATIONS powerful political forces interfering in theological debates? had become a political tool for those who of sought to increase their power. Eccle- Monasticism sial leadership had become, too fre- By Sr. Laura Swan, OSB quently, a path toward political power ence to that culture. A common thread and social prominence. of monastic history across religious tra- Some of these home churches “Let us prefer absolutely nothing ditions has been its quiet rejection of morphed into monastic communities; to Christ, and may he lead us all corrupt powers (Empire). some remained in cities and others together to everlasting life.” –Holy moved out to the edge of the Empire. Rule of St. Benedict, 72: 11 These communities gathered around Early Christians1 gathered in private one or more charismatic leaders, seek- Roots of Monasticism homes for prayer, sharing of their , ing to live as did the early community Expressions of monasticism are reading of Paul’s Letters (and later the in Jerusalem.2 Other seekers and their found in most religious traditions and Gospels) and the Breaking of the Bread. families gathered around the edge of share common elements of days struc- As Christianity spread across the Ro- these monastic communities, draw- tured around established times for man Empire and eventually moved ing strength from the spiritual heritage communal and private prayer, silence, into mainstream society with the le- experienced there, with both monastic and manual labor to support the com- galization of Christianity in the Fourth communities and their followers ex- munity, extending care for the margin- Century, followers struggled to remain tending care to the poor, the prisoner, alized, and providing a quiet space for faithful to ’ original message in a and widows and orphans. While there seekers. are rooted in a society that was rife with political in- were diverse expressions of monasti- geographical place, and are both an ex- trigue, wars, economic and environ- cism from the earliest days of Christi- tension of the culture around them as mental devastation, and lax . anity, Macrina the Younger3 (d. 379) is well as striving to be a prophetic pres- How to remain faithful to Jesus’ mes- considered the founder of monasticism

A MATTER OF SPIRIT 5 in the East and (d. tablished twelve new monasteries along Benedict accepted anyone who came 550) in the West. the Apennines of Italy. Benedict culled knocking at his door expressing a desire As the Roman Empire was again torn the best wisdom from the desert and to know and serve God. The entrance asunder by warfare and corrupt govern- early monastic traditions to guide his process culled out those who were not ment, a young Benedict, disgusted by monasteries of men (women had their serious about their calling and, because what he witnessed as a young student own monastic tradition). What we now of his growing fame, those who just in Rome, rejected the life his patrician know as the Rule of Benedict, a spiritual sought the attention of a famous spiri- family had expected for him, and head- and not legal document, was written and tual master. Benedict welcomed men ed east to Subiaco and began a life of rewritten over many years of trial and from disparate cultures, languages and solitude. Enticed away from his - error, prayer, and hard work with his di- social and educational backgrounds— age, now known as Sacro Speco, he es- verse and often ornery group of monks. from the illiterate to the well-educat- ed—and tried to shape them into “one in Christ” (Gal. 3:28). Thus he provided a way for the illiterate to learn to read INFLUENTIAL MONASTICS and those from the upper echelons of Abbess (d. 1179) was a brilliant society learned to do manual labor. theologian, healer, and musician who created a lighter Benedict organized his communi- and more celebrative form of chant for her . She ties with the intent of creating the space went on a preaching tour condemning corruption where each monk might deepen his re- among secular leaders and . lationship with God, suggesting ways to organize their observance of the Gertrude the Great (d. 1302) was a mystic and Divine Office as well as time for per- theologian who composed Spiritual Exercises for her sonal prayer. He protected times and directees and whose writings reveal deep liturgical places of silence so his monks could get insight. away from distracting noise in order to nurture their spiritual journey and Bernadeta Mbawala (d. 1950) was a simple increase their capacity to listen deeply Benedictine in rural Tanzania who lived a quiet for the Divine. Community, central to life of service, but after her death and into this day is Benedict’s vision of the Christian jour- seen as a powerful intercessor for women with fertility ney, was where conversion of life hap- issues. Her following continues to spread. pened. The structure he provided was famous for its flexibility, sensitivity and Griffi ths (d. 1993) and Henri le Saux (d. 1973) strength. restored connections with Eastern monastic traditions make a monastic pro- by establishing in . fession of stability, conversion of life and obedience. Obedience is under- stood as a commitment to a deep and intense listening for the movements of The monks of Tibhirine (d. 1996), lived peacefully the Holy Spirit. Stability is a commit- alongside and interacted with their Muslim neighbors, ment to a particular monastic commu- and bore witness to this commitment in martyrdom. nity and its locale. Conversion of life is a commitment to stretch beyond our comfort zones and recognize that all of Thomas Merton (d. 1968) engaged in dialogue with life and every one of God’s children are those resisting the arms race and the Vietnam War, civil rights activists as well as with those involved in the gospel being preached to us. Bene- interreligious dialogue. dictines seek to live from a contempla- tive stance and embody a contempla- tive presence in their locale. Benedict undermined the powers of Benedictine Raïssa Maritain (d. 1960) and (d. 1980) established intentional Empire by avoiding a direct confron- communities infl uenced by the Rule of Benedict. tation and offering an alternate path through the contemplative. His Rule of- fered hope for the Reign of God to be

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birthed through a powerful countercul- tural way of life to anyone, regardless of class. Benedict had not expected his Rule to become the standard of West- ern Christian monasticism, but due to its common sense and adaptability, it has become the most common monas- tic rule in the West. Now nearly every country hosts either Benedictine or Or- thodox monasteries (or both). Monasteries in the U.S. are shifting away from major institutional minis- tries, such as direct oversight of uni- versities, high schools and healthcare systems, and returning to their roots: spiritual formation opportunities, new forms of membership, caring for the environment, collaborative ministries, and seeking to be a healing presence St. Benedict detail in fresco at St. Benedict’s Abbey, Atchison, KS in their locales. They have maintained their commitment to beauty through movement of intentional communities guests who will come their way. the creative arts, writing, and compos- has called itself ‘the new monasticism.’ Examples of contemporary ‘new ing music. U.S. monasteries remain These ecumenical communities in- monastic’ communities include Shane committed to interreligious dialogue clude people who are married, wid- Claiborne’s The Simple Way8 in Phila- and have been journeying with mon- owed, divorced, single and dating, and delphia, PA, and Jonathan Wilson- asteries in developing countries, as- sometimes includes vowed celibates Hartgrove’s Rutba House9 in Durham, sisting with education and formation living together in differing living con- NC. Lotus House10 in North St. Louis resources. Some monasteries have figurations, usually near one another. seeks to be a peaceful presence in an shifted to non-canonical status in order Choosing to live ‘in the abandoned area with a reputation for crime and to welcome non-Catholic Christians, parts of the Empire,’7 they share in com- . The Community of Jesus11 such as Dwelling Place Monastery4 in mon prayer and meals, deciding how in Orleans, MA considers hospital- Martin, KY and Holy Wisdom Monas- to share resources among themselves, ity and healing through beauty as their tery5 in Madison, WI. In northern Italy and the place of outreach ministries in major outreach. Andrea Riccardi’s Enzo Bianchi established the ecumeni- their shared lives. They have a forma- Sant’Egidio12 community in Rome and cal Monasterio di Bose6 with a focus on tion program for new members, not its branches elsewhere are dedicated in the environment, and the unlike the historical , and are their outreach, HIV/AIDS in Africa, arts. Oblates have helped monasteries, committed to a disciplined contempla- and as mediators in peace negotiations as they have been ‘right sizing,’ remain tive life. Some intentional communities the despised Roma as well as the cur- connected with the broader church. have a formal commitment ceremony rent flood of immigrants. The New Monasticism somewhat similar to traditional monas- The continued growth of intention- tic profession; some do not. Frequently al ‘new monastic’ communities may Historically there have been people their place to gather for prayer is a local soon outnumber traditional monastic attracted to the Rule of Benedict who church that has given them permission communities, and may the Spirit blow did not feel called to join a traditional to use their space for the Di- where She wills! monastery with its celibate lifestyle. vine Office. Many made promises as oblates, con- Like traditional monastics, the ‘new cc Laura Swan, OSB, a member of St. Placid Priory in Lacey, WA, maintains necting to a specific monastery, and monastics’ are self-supporting, are a passion for recovering women’s sharing its presence to the broader dedicated to the care of the environ- contributions to monastic life. Her community. But there have also been ment, and support local economies books include The Wisdom of the those who wanted to shape an inten- whenever possible. Some have a spe- Beguines and The Forgotten Desert tional community based on the Rule, cific outreach to peacemaking in the Mothers. but with its own unique expression midst of violence. All extend hospi- of monastic presence. This ‘not new’ tality to the expected and unexpected * Download the footnotes at ipjc.org/a-matter-of-spirit

A MATTER OF SPIRIT 7 Buddhist tradition of mindful- Sacred Activism ness that is so core to the work for peace and non-violence. and the Monastic Life At one time I was a Capuchin Franciscan . Although the are not strictly mo- nastic, contemplation was key to our fraternal life, to our work on behalf of those in need and to the cause of social justice. Contempla- tion and the monastic practice of withdrawing from society in pur- poseful/limited ways is a means of acquiring deeper self-knowledge, giving space to discern the Spirit of God. Simply, monasticism is a means of seeking a closer union with the Divine. The concept of “new monasti- cism” is rediscovering and engag- No Risk, No Gain ing in a deep and personal search Rick Samyn Beekeeping at the L’Arche L’Honey project for God. Perhaps it is a withdrawal from society as with the Desert Fathers By Rick Samyn tic withdraws from society in order to and the early European monasticism, initiate the process of deepening her or or perhaps from a Franciscan perspec- The monastic way of life is an integral his relationship with God. However, it’s tive, it is discovering the Divine in all part of who we are, regardless if one is the re-embrace of our wounded world Creation or allowing God to be discov- a vowed religious or lay person. Pulling with love that completes this deepening ered in the present moment, such as in back from the busyness of life is essen- of the relationship. It is the reflective- simple tasks like washing a dish. What tial to quality of life. We are creatures and-engaged monastic life that teaches is important is that we seek God with of flesh and spirit, and it is the act of us that God is in and all around us, every fiber of our being. seeking out solitude to pray The connection being sought and reflect that keeps intact with the Divine is never solely an both of these expressions of “It is the reflective-and-engaged monastic “I and God” relationship, exclusive our humanity. One could say life that teaches us that God is in and in nature, but an “us-we” relation- that our society and each of all around us, compelling us to act!” ship. Seeking greater union with us suffers when the equilib- the Divine is never exclusive, but rium between life in the flesh always inclusive with an outward and spirit is disturbed. It is expressed in compelling us to act! This is sacred ac- expression of love for the Other. The excessive consumption, social discon- tivism, lovingly laboring for the com- traditions of the Desert Fathers gave nection, and other dysfunctions. mon good, grounded in contemplation, meaning to the Christian Community The Christian tradition calls us to seeking a deeper relationship with God, praying without ceasing. Through the carry the light of Christ into our World. the creator and sustainer of life. Benedictine communities, the emerg- Christianity is dynamic and active. Linking our contemplative and ac- ing European societies found stability. We are called to bring forth The Good tive selves in service is vital for a truly With the Franciscans, came an under- News of and love to all and monastic life, particularly in today’s standing of the Humanity of Christ must understand solitude in a particu- society which suffers from narcissism and that the Divine can be seen in all lar way for us to fulfill this mission. Our and the inability to see life’s intercon- of Creation. The “product” of contem- solitude is to be in the service of mak- nections and intrinsic value. We can- plation is a deeper understanding of the ing us ALL whole as God intended. The not deeply accept interconnectedness Divine for all of humanity, not just the “pulling away” from society that has or honor intrinsic value without living individual. defined monastic life is not a complete a reflective life—it is the foundation If one’s deepening relationship with understanding of its purpose. A monas- of our actions. This reminds me of the God is not linked to an outward ex-

8 NO. 117 / WINTER 2018 pression of love and compassion for Our faith is dynamic and active We are all equally called to sacred ac- others, it is false and not of God. Per- through many expressions of monas- tivism to deepen our relationship and haps the initial reaction to tragedy or ticism. Benedictine communities of- love with God, our neighbor and Cre- disillusionment is to withdraw from fer retreats, spiritual direction and ation. Discover your call and act boldly the pain of it all, but God draws one programs for the greater community in prayer and action. Seek out fellow- back into communion with others and to foster a deeper spiritual life and to ship in your faith journey and know the created world as this is where God promote activism by leadership de- that it is deeply rooted in tradition. is found. This is the pattern of mo- velopment and empowering the faith Above all, know that you are not alone nastic practices through the ages. The communities to address the issues of in this journey. early desert fathers fled to the desert to our day such as care for creation and find deeper meaning to faith and their social injustices. The Franciscan family cc Rick Samyn is the Pastoral Assistant for Social Justice at St. Leo Parish, search blossomed into a discipline of throughout the country supports and Tacoma, WA. He also manages prayer, foundational to Christianity. St. engages in direct service to those in sustainable honey bee apiaries/ Benedict is believed to have been disil- need, addresses systemic injustices and educational projects in lusioned by the immorality of Roman promotes care for creation. partnership with area society. Through his personal pain he schools, the parish helped establish the Benedictine move- and L’Arche Farm and Garden. ment with his rule of monastic life. Through war and sickness St. Francis discovered and proclaimed the hu- manity of God and that the Vestige of God is found in all of creation. Chris- tians believe in an incarnate God, so by this very understanding we believe that God is all around us: in human relationships, the wonders of science, culture and creation. Sacred activism is mindful-action rooted deep in both this understanding of God’s incarna- tion in all of creation and the desire to cooperate with God’s Spirit in bring- ing the dream of salvation to fulfill- ment.

as aLay Associate

ByLife Donna Clifford Affiliating With a suddenly all that changed. After a full Religious Community life of marriage (58 years and count- “There is a path to holiness within ing), 5 children and 10 grandchildren, our individual circumstances, that I was raised Catholic and was taught completing my nursing degree and a engages our own temperament, by different communities of Sisters 30 year career in nursing, I retired. It that contends with our own from grade school through high school was then that I had the opportunity strength and weaknesses, that and in nursing school. These were to see a community life in action. For responds to needs of our neighbors wonderful women whom I admired. I many years I had a close friend, Sister and our particular moment in toyed with the idea of a religious life Anna Rourke, who was a Sister of St. history.” Karl Rahner until I met my future husband, then of Peace (CSJP) and I visited

A MATTER OF SPIRIT 9 her often over the years at the Sister’s munity “small group” in a home on this experience taught me about the residence in Bellevue. Capitol Hill. We meet for continuing commonality of all people. When I I wasn’t aware of the CSJP Associate prayer and education. The relationships started making visits to the camp, I Program until two dear friends told me have deepened as we also share a meal, was overwhelmed and humbled by the they were associates, and introduced great conversation and fun. As an as- experience of meeting so many beau- me to the program. I spent a year in the sociate, I attend at least two retreats a tiful people who were in dire circum- Pre-Associate Program and made my year, assemblies, Associate gatherings stances. They had lost everything and Associate Covenant in March, 2014. and Congregation events. didn’t know what the future held, yet The first covenant is made for two years It is hard to list all the ways my life they were so kind, hospitable and faith- with the option to re-covenant periodi- has expanded. It starts with the ex- filled. I also saw the worst of human- cally. After ten years, the associate can amples I see in my CSJP Community. ity in violence, human trafficking and ask to make a lasting covenant. The sisters and associates are involved rejection. The goodness I saw demon- Living as a Lay Associate in peace rallies, vigils outside the de- strated to me how God still can be pres- tention center in Tacoma, campaigns ent in the harshest circumstances. My story as an associate started with to write our legislators, and providing This experience has opened my hus- a year of discernment, retreats, forma- support to refugees and immigrants. band and me to work with refugees

tion and learning about the community They are women and men, teachers, here in Washington. Despite the divi- Healing Hands and the history of their founding. Af- doctors, nurses, lawyers, judges and siveness and violence in our world, we ter that year, I was invited to covenant university professors. Some are hospi- can still try to do good in our own en- as an associate. These vows included a tal administrators who manage hospi- vironment. commitment to the charism of peace tals and clinics in the U.S., Haiti and through justice in my daily life. El Salvador. By their example, they are cc Donna Clifford, CSJP-A lives in Seattle WA. She has been a parishioner at This has been an experience of con- living the charism through peace and St James for over 20 years tinuous growth and deepening of my justice and one of the precepts of new and a CSJP Associate since 2014. She faith. The Sisters embrace the associ- monasticism: the new monastic cannot and her husband Bob have raised 5 ates in their community life. One of our turn away from suffering. children and have 10 grandchildren. She is a graduate of the University of prayer responses is, “We all rejoice in How My Religious God’s daily invitation to seek social jus- Washington School of Nursing and Community Supports practiced nursing in a variety of roles tice, love tenderly and to make the good for 30 years until she retired in 2010. news visible in our lives.” This response My Ministry in the World has been an evolving process for me. For more information about Some of the expectations of me are In the summer of 2016, I answered lay associate programs contact [email protected] continuing formation and a commit- a call from the Congregation to travel ment to deepen my understanding of to Calais, France in September where the CSJP charism through daily prayer I lived in a Catholic Worker House and the integration of the spirituality of and ministered with political refugees peace through justice in my daily life. from the in an encamp- There are many opportunities to vol- ment called The Jungle. In a very unteer on committees and nonprofit profound way, boards. I am a member of an Associate Core Group, a forum for the associates and sisters to develop activities for the Congregation, and to facilitate mutual growth and bonding of associates and sisters. I meet once a month with a small group of sisters and associates in a com-

Donna Clifford, center, outside of the Convalecent Center in “The Jungle”

10 NO. 117 / WINTER 2018

Healing Hands

CC- Sobkowski, OFM Catholic monks during the procession in the Church of the Holy Sepulchre in Jerusalem

By John Marquez pray in the monastery was not always weakness to communal prayer I found as easy or consoling as I expected it to reassurance and healing. Singing Psalm In 1995 when I was just shy of 27, I be. With no television or radio, limited 51, for instance, “Have mercy on me joined the . The Order of Cis- phone and internet use, external stimu- God, in your kindness. / In your com- tercians of the Strict Observance, as they li were kept to a minimum. This was a passion blot out my offense,” or hearing are more formally known, is a Catholic great boon to the life of prayer, but it also the reading of the Gospel parable of monastic order founded at the end of amplified the clamor of my thoughts, the prodigal son, or even the sight and the 11th century. The monasteries of so many of which tended toward nega- presence of my brother monks in the Order—houses of men or women tive judgments, trivial preoccupations, who I knew had to be going through religious—are self-contained entities, dwelling on the past, grumbling, and a the same struggles and discourage- with limited outside contact, support- general resistance to the movements of ments, all of that filled me with wonder ing themselves with work, seeking God grace. It wasn’t always so, and at God’s never-failing mercy. in contemplative silence, solitude, and I had many moments of Apart from the difficult humble service of the brothers or sis- deep prayer and the moments in private ters, according to the 6th century Rule profound sense of prayer, its joys and of St. Benedict. God’s closeness, solace also led me When I entered the monastery as an but usually the to communal idealistic young man, I knew that pri- biggest ob- prayer with re- vate, solitary prayer was a significant stacle to those newed gratitude part of the monastic charism. I also moments was and fervor, and knew that communal prayer—the reci- my own wan- the words of tation of the Psalms at set times of the dering . the often day and the celebration of the Eucha- The clear and found their way rist—was part of the life. But I had to undistracted re- into my private learn by experience how the two—soli- alization of my prayer. tary and communal prayer—fed each own sinfulness, too, While I experienced other and were of equal importance. could weigh down my private and communal Moreover, I had yet to learn how all of heart and drive prayer far away. prayer to be intimately linked, I that prayer flowed into the loving ser- However, more often than not it served also discovered that the life of prayer vice of my brother monks and how that as an impetus to prayer and helped me was connected to loving service of the service in turn nourished my prayer. to see my need for grace. other monks, both in the ordinary I quickly discovered that trying to Carrying that realization of my own course of daily tasks and in the more

A MATTER OF SPIRIT 11 extraordinary care of the sick and dy- a few times a day and, if his blood sugar that moment after Br. Paul’s death that ing. It was this latter experience, ac- was too high, give him insulin injec- I knew in my heart the truth of Jesus’ companying one of the monks in the tions. Sometimes it was hard getting a parable: I was ill and you cared for me; last stages of his life, that was to give me sufficient amount of blood from his fin- whatever you did for one of these least a startlingly clear glimpse of the truth gers, and then I would have to massage brothers or sisters of mine, you did for that we serve Christ in our brothers and his hands for several minutes to get the me. sisters. blood flowing. This became an increas- I left the monastery at the end of Br. Paul Bernard was the commu- ingly frequent occurrence as the month 2003. I came to the conclusion that the nity organist, a quiet, faithful and kind wore on. lifestyle was a little too insular for me. I monk who, I think, everyone had a soft Br. Paul died early on a Sunday needed more contact with the outside spot for. In February 2001 he was di- morning, and later that evening I came world. I still believe that the monastic agnosed with pancreatic cancer, an ag- across a photo of him playing the organ. life is a noble calling, and the lessons I gressive and fast-acting form of cancer. His hands were clearly in view on the learned about the importance of prayer, We all knew, including Br. Paul, that he keyboard, and as I gazed at the picture I both private and communal, and ser- didn’t have long to live, and in fact he was struck by them: I recognized those vice, and how they are all connected on died about a month after his diagnosis. hands, I had massaged them numer- the broad spectrum of Christian disci- During that month we cared for him ous times for a month. Suddenly, that pleship, have stayed with me to this day. ourselves in the community infirmary, connection to another human being in a tremendous out-pouring of love. through the fragile beauty of the body cc John Marquez was a Trappist monk at the Abbey of New Clairvaux in I was one of the monks charged with opened out into the realization that Vina, California from 1995 to 2003. the bulk of his care. Since the pancreas through Br. Paul—through his body—I Since 2010 he has worked as sacristan regulates blood sugar levels, I had to had been caring for Jesus. I knew it in- at St. James Cathedral in Seattle, take blood samples from his fingertips tellectually all along, but it was only in Washington.

A Young Adult Monastic

By Gus Labayen

I believe that the future of monasticism is as a lay movement. Young adults are seeking God in Creation through different expressions, such as in the Catho- lic Worker Movement of Dorothy Day and Peter Maurin. With the dwindling numbers in monas- teries and , discerning young adults may be found spending time in intentional commu- nities doing years of service. Recurring themes present in my own experience are also reflected in the broad narrative of lay people embracing these traditions in new ways. As a Catholic Work- er in Tacoma, I see the new monastic movement as nothing “new,” but rather, as a radical way of hospitality to others that realizes and informs the of today. A decade ago I met a Benedictine monk who spoke about the spiritual life, and our conversation led me to engage in more than the simple postures of what I call “Catholic Yoga.” I desired to do more than stand, sit, kneel and pray. And my prayer was a conversa-

12 NO. 117 / WINTER 2018 Guadalupe House, Tacoma Catholic Worker Community outside of Guadalupe House, Tacoma Catholic Worker tion with God, or so I hoped, as it was My namesake Gustav Mahler was a work at the Catholic Worker today on mystically silent. Growing up, I was fa- Jewish Austro-Germanic late-romantic the G Street Commons. miliar with the daily visible practices of composer conductor who said “I am A typical young adult intergenera- faith, but now I would explore the daily thrice homeless, as a native of Bohe- tional monastic community is lived out of faith. mia in Austria, as an Austrian among in Tacoma, Washington at the urban My nuclear family came together ev- Germans, and as a Jew throughout the center of hospitality, the Guadalupe ery Sunday to pray the rosary. The cul- world.” I am a native of Kansas City House and Community Garden. The tural traditions of faith were important, who moved to the Pacific Northwest, a guests of this house and the surround- particularly Simbang Gabi, the night Filipino among Americans, and Catho- ing spaces, our “microneighborhood,” Mass novena leading to Christmas. At lic in the world. Both Mahler and I felt support and sustain our work primarily this time we would go dressed in our in this world rather than of this world. through relationship and service. We traditional Barongs to different church- Mahler resonated with this narrative of donate our time and money to better es every night and process in with our homelessness, and so did I. serve the homeless population here in colorful paróls, which are lanterns rep- Eventually, I came to live at St. Mar- Pierce County. I have a resenting the Star of . There tin’s Abbey and the Tacoma Catholic of sorts where I sleep, read and write; was always food afterwards, including, Worker Community on the G Street everything else is communal. We have of course, the lechon, the whole roasted Commons. There is a juxtaposition a community garden and food is do- pig; everyone wanted the crispy skin. between the hallmark Benedictine nated to nourish ourselves so that we It’s the ordinary liturgy of the Filipi- hospitality of St. Martin’s Abbey and a can nourish others. We have liturgy nos—to gather around table with food discerning practice of lay monasticism. and dinner once a week and are radi- and drink. That is my Filipino Catholic Both are radically hospitable, but also cally hospitable to those afflicted by ad- Yoga. challenging. People said of Dorothy dictions, mental illness and poverty. We Beyond my spiritual calisthenics I Day, the founder of the Catholic Work- have microneighborhood meals twice a was also involved in youth group, altar er, “She afflicted the comfortable, and week. I run the social media Facebook serving and choir. Soon I began playing comforted the afflicted.” Page (@GuadHouse) where we inform, piano and organ at Mass and I became Radical hospitality allows us to be connect, and host events. For example, director of choirs at my home parish. hospitable to others but also hospitable the Tacoma Justice Café at Jean’s House This responsibility included taking to our own needs. At St. Martin’s Ab- is a place for intimate discussions on charge of multiple rehearsals in prepa- bey, I came to be involved in people’s actions for social justice. ration for contemplative, traditional, lives and how they experience the ecol- We are intergenerational in forming contemporary, and LifeTeen Masses ev- ogy of Creation. How I relate to a monk young adult renewed energy balanced ery weekend. When I went off to study is dependent on his relationship with by the wisdom and stability of those music at Central Washington Universi- God. How I relate to “lay monastics,” older than us. Come and let us afflict ty, I felt uprooted and found it challeng- like Catholic Workers, is dependent on your comfort so that we can comfort ing to live out my faith. I would spend their relationship with God and their the afflicted. my breaks experiencing the hallmark neighbors including those affected by hospitality of the Benedictines: staying homelessness. Lay Monastic Fr. Wil- cc Gus Labayen is a music liturgist. His at guest houses as well as behind the liam Bixel, Jesuit priest and founder of mission is to be radically hospitable by healing Creation, rooting young cloister, and collaborating with monas- the Tacoma Catholic Worker, was the adults in place through praxis in diverse tics about liturgy and music. After all, I of sorts. He passed away in 2015 liturgies through prayer, song, and was named after Gustav Mahler, com- and though I never knew him, he lives faithful presence. He is the host of the poser, conductor and pianist. on in the friends I live with that do his Tacoma Justice Cafe, a program of IPJC.

A MATTER OF SPIRIT 13 ``Human Trafficking ``NWCRI Addresses Public Health Crises Opioids The numbers are staggering—the New York Times re- ported that in 2016 more than 64,000 Americans died from drug overdoses. Unfortunately the names of the drugs are becoming all too familiar: oxycodone, fen- tanyl and heroin. Giselle Cárcamo lifts up survivor stories. To address this public health crisis, NWCRI and Inter- faith Center on Corporate Responsibility members have The Multifaith Coalition to Address Human Trafficking through joined state treasurers’ offices, public and labor funds, the Lens of Compassion hosted a Fall Gathering focused on the and asset managers to found Investors for Opioid Ac- intersection of immigration and trafficking. We were joined by countability. The mission of this 30-member group is Joanne Alcantara, Executive Director of API Chaya and Giselle to engage with opioid drug manufacturers, distributors Cárcamo, IPJC’s Justice for Women Coordinator. IPJC is a Co- and overdose antidote makers, in order to drive pricing Convener of the Multifaith Coalition with the Missions Office transparency and fairness, responsible marketing, great- of the Archdiocese of Seattle. er oversight of distribution, and improved governance to better address the opioid crisis in the U.S. market. ``Young Adult Justice Café In addition to signing onto 10 letters, NWCRI members have filed shareholder resolutions with Johnson & John- son and Pfizer. Gun Violence In July NWCRI and ICCR members wrote to gun manu- facturers and retailers voicing our concern about the issue of gun violence in our society, and requesting to dialogue with them on the role that they could play in reducing the number of deaths and injuries from hand- guns. Because the companies did not respond to our let- ters, in December we filed a shareholder resolution on The Seattle Justice Café gathered to discuss the November Topic on the Sandy Hook Principles1 with retailer Dick’s Sporting Wellness. Goods. In January we will file proposals with gun man- ufacturers Sturm Ruger and American Outdoor Brands. Justice Café groups have concluded Season 1 focused on topics related to Health. Starting in January, groups will discuss topics 1 phila.gov/pensions/PDF/Sandy%20Hook%20Principles%20Exhibit%20A%20FINAL.pdf on the Call to Community Participation. Want to join or form a Justice Café? Contact [email protected] today! THE Season 2: Community Participation SAVE DATE WW January: Solidarity & Charity WW February: Intergenerational Wisdom CATHOLIC ADVOCACY DAY WW March: Popular Movements WW April: Act for Justice! Wednesday, February 21, 2018

Sponsored by: Intercommunity Peace & Justice Center · Washington State Catholic Conference Catholic Community/Housing Services of Western WA · Archdiocese of Seattle 14 NO. 117 / WINTER 2018 NEWS • ANNOUNCEMENTS • UPCOMING EVENTS

``Welcome Bishop Mueggenborg! ``Remembering an Advocate & Friend of IPJC In November, IPJC staff welcomed the Archdiocese We note with sadness the passing of Marian of Seattle’s new bishop to our office. We look forward Malonson, long-time friend to IPJC and tire- to future collaboration. less advocate for social justice. In 2015, Mar- ian was awarded the Archbishop Raymond G. Hunthausen Humanitarian Award by Catho- lic Community Services in recognition of her “lifetime commitment to be in solidarity with those on the margin.” Marian was particularly committed to end- ing the death penalty, a cause she and her husband Ray worked on for over 40 years. May her example inspire us all to continue to work for justice for the poor and vulnerable. Elizabeth Murphy, Patty Bowman, Judy Byron, Bishop Daniel Mueggenborg, Schott and Timnit Ghermay. ``Support IPJC ``Donations Thank you to all who have contributed to our annual appeal. WW Let us know if your company matches donations In honor of: Jeri Renner, OP; Kathy Riley; Sharon WW Consider designating IPJC in your United Way pledge Park; Megan Wellings WW We accept gifts of stock In memory of: Joan Trunk; Dolores Quinn, SNJM WW Designate IPJC when buying from smile.amazon.com

ContemplativeA Path to TransformationPractices

Presented by Anne Kertz Kernion February 10 the creator of Cards by Anne St. Matthew Parish, Seattle Anne has degrees in Environmental Engineering and 9:00–12:30PM  eology. Her thought-provoking presentation will Chair Yoga Session (Optional) invite us to deepen our spirituality. 1:30-2:30PM Bring a bag lunch.  Explore our Christian tradition and the latest SUGGESTED DONATION $15 neuroscience ‹ ndings as we …  Ponder how the practices of Mindfulness, Meditation and Gratitude can lessen the stress we experience, boost brain function, support our DNA and overall health, and increase our awareness … improving the quality of our days.

Complete and return this form by February 2nd to: IPJC, 1216 NE 65th St, Seattle, WA 98115 Suggested donation is $15. To register online visit www.ipjc.org/anne

Name(s) ______Address ______City/State/Zip ______Intercommunity ______Peace & Justice Center Phone E-mail  I will participate in Chair Yoga A MATTER OF SPIRIT 15

AKK17 Postcard.indd 1 11/15/2017 2:01:59 PM NON-PROFIT ORG. US Postage PAID 1216 NE 65th St Seattle, WA Seattle, WA 98115-6724 Permit No. 4711 Intercommunity Peace & Justice Center

(206) 223-1138 • [email protected] • WWW.IPJC.ORG

SPONSORING COMMUNITIES Adrian Dominican Sisters Reflection Congregation of the Sisters of St. Joseph of Peace In this issue of A Matter of Spirit, we’ve learned that monasticism isn’t solely for monks Jesuits West in solitude. New monasticism allows us to be “monks in the world.” After reading, gather Sisters of the Holy Names of Jesus with others or take some time alone to reflect on how you might adopt monastic prin- and Mary, US-Ontario Province ciples in your daily life. Sisters of Providence, Mother Joseph Province WW Christine Valters Paintner educates us about statio, or “the commitment to stop one Sisters of St. Francis of Philadelphia thing before beginning another.” How can I practice statio in my daily life in order to Tacoma Dominicans “open up a space within for God to work?” AFFILIATE COMMUNITIES WW Rory McEntee states the importance of having daily, weekly, monthly and annual Benedictine Sisters of Cottonwood, Idaho practices for contemplation modeled on the “maxims of early desert Fathers and Benedictine Sisters of Lacey Mothers who said, ‘Enter your hermitage. Your hermitage will teach you every- Benedictine Sisters of Mt. Angel thing.’” What are some realistic and practices that I can adopt? Dominican Sisters of Mission San Jose WW Rick Samyn calls us to go beyond internal reflection as a key piece of new monasti- Dominican Sisters of San Rafael cism is how we relate to the outside world. He says, “Seeking greater union with the Sinsinawa Dominicans Divine is never exclusive, but always inclusive with an outward expression of love for Sisters of Charity of the the Other.” What are some ways that I can love the Other in my life? Blessed Mary Sisters of St. Francis of Redwood City “S/He should first show them in deeds rather than words Sisters of St. Joseph of Carondelet Sisters of St. Mary of Oregon all that is good and holy.” –The Holy Rule of St. Benedict Society of the Holy Child Jesus Sisters of the Holy Family Sisters of the Presentation, San Francisco Society of the Sacred Heart Ursuline Sisters of the Roman Union

EDITORIAL BOARD Patty Bowman Ivone Guillien Vince Herberholt Kelly Hickman Annapatrice Johnson Nick Mele Barbara Nixon, SNJM Susan Van Baalen, OP Editor: Elizabeth Murphy Layout: David Schott