Transition

Perspectives

Dom Jean-Pierre Longeat, OSB

Outgoing President of the AIM

Address to the Abbots’ Congress

Read by Dom Bernard Lorent Tayart

After eleven years of service as President of Alliance InterMonasteries I am delighted to be handing over this great responsibility to a competent and enterprising abbot who will continue the commitment to openness and sharing that is intrinsic to the work of this organisation.

I was particularly pleased to be involved in this work, which links Benedictine, Cistercian and Trappist communities, both male and female, from all over the world. This represents an impressive network of some 1,800 communities. You can find out more about this work on the recently revamped AIM website (https://www.aimintl.org/).

In a world as unstable as ours, transversal structures that enable networking are essential. With this in mind, AIM has encouraged the emergence and vitality of regional monastic associations on every continent. These enable superiors, formators and young monks and nuns to benefit from invaluable forums for dialogue, sharing and formation. Of course, Orders and Congregations have always been committed to this, but very often, due to a lack of renewal, structural problems or by force of habit, this is not enough. This is why AIM, although it has no hierarchical mission, is able freely to encourage other ways of working, which are much appreciated by young communities.

Over the last sixty years, there have been many foundations (around 600). Over the last ten years, the number of foundations has fallen from ten a year worldwide to around three a year. As a result, most of the requests for help that AIM receives are for formation, although there are still requests for new buildings or renovations, or for help with income generating activities. Clearly, all the foundations now need to be consolidated and put on a solid footing.

AIM also helps the monasteries with their development projects, which benefit both the monasteries themselves and the local populations. We have set up a foundation under the umbrella of Caritas, the Benedictus Foundation, to support all these projects and to enable us to receive tax-deductible donations and legacies.

Some regions in Asia and Africa, remain particularly vibrant from a monastic point of view, while others on these same continents are beginning to experience recruitment difficulties. Many countries are faced with the phenomenon of secularisation - particularly in Latin America - as well as ‘competition’ from evangelical communities that are taking over from Catholicism. All this creates new contexts which the monasteries have to address.

In many places, we can see a growing link with the laity. This is not a new reality for monastic life, since the phenomenon of associated lay people, oblates, benefactors, familiars, etc., has always been present in various forms. Today, this question is being raised afresh in the wake of the ecclesiology of Vatican II. It would be a serious mistake not to take this into account.

During my term as President, several documents have been developed by our International Team to help communities: the Monastic Mirror, the Monastic Dream and recently the responses to a questionnaire on the state of monastic life today. This is in keeping with AIM’s mission to be an observatory of monastic life. To this end, the International Team has been rejuvenated; the AIM secretariat has been enriched by an Indian sister and the imminent arrival of a sister from Burkina Faso.  (Thank you to sisters Gisela, Mary-Placid and Christine who all worked in the secretariat during my term of office). A large number of members of the Council and Executive Committee have been renewed. I’m delighted to be leaving my successor and his staff with a vibrant organisation, ready to take on ever new challenges.

My last words are both those of immense thanks for your human, spiritual and economic contribution to this fine organisation, and a call constantly to do better and more in terms of solidarity. Our wonderful monastic network is capable of great things if it is united. Thank you for remaining in solidarity with one another and for always responding to the needs of the poorest communities, which are also often the youngest and most dynamic.

May God be blessed and glorified in all things.

Perspectives

Dom Gregory Polan, OSB

Outgoing Abbot Primate

Conference to the Abbots’ Congress

10 september 2024

Eight years have passed since we were together as a body of Benedictine Abbots. Many significant issues have come forward for our world, our Church, and our Benedictine Order. We have faced, and continue to face, a world divided by war, violence, death on many levels, and expressions of extremism. Similarly our Church, of which I believe we are a vital part, has passed through times of both suffering and healing, humiliation and honor, death and new life. And our Church has pointed us in new directions for the future to a rededication to Christ and the truths of the Gospel. This will ever be enriched by our ability to relate to one another in a synodal way. Very much like our Church, our Benedictine Order has struggled to face the reality of smaller communities, fewer vocations in many parts of the world, and the search for deeper wisdom to plot new directions of formation within our communities at all levels, including ourselves as abbots and senior members in our communities. Yet, when speaking about our challenges, are these not an incentive to renew our Benedictine life at all its levels? Are not our issues pathways forward to dedicate ourselves to see in our problems a plan for the continual and on-going renewal of our Benedictine Order, our mission in Christ, and our invitation to make the Benedictine spirit alive, well, and healthy? Our dedication to the simple but profound motto of “Ora et Labora” offers us plentiful ways in which we see how the Benedictine Order can move forward as a creative and hopeful leader in the Church to many ways in which we can touch our Church and our world through the things that have distinguished Benedictines through the centuries: liturgy, prayer, silence, listening, contemplation, dialogue, ecumenism, moderation, humility, obedience, and hospitality.

My intention in this morning’s conference is not to summarize the Benedictine world for you. That is the work of the members of the Synod of Abbot Presidents who have both prepared reports and short talks that we will hear interspersed through the coming days. Rather, I would like to speak more to you as a brother-abbot who has taken on the task of remaining an abbot while living and working in a unique and wonderful place here at Sant’Anselmo in Rome. What I can say, and will elaborate more tomorrow when speaking about the roles of the Abbot Primate, is that it has been so very different from my previous experience of serving as Abbot of Immaculate Conception Abbey, most often known as Conception Abbey, in the heartland of the United States. I sincerely thank you, my brother abbots, for calling me to this present responsibility at Sant’Anselmo to represent the Benedictine Order in a variety of different places throughout the world. At the same time I can say that it has tested me in both my God-given talents and in developing untapped skills that are needed for the well-being of those at Sant’Anselmo and various situations in monastic communities throughout the world. It has stretched my abilities, shown me my weaknesses, and challenged me to develop in ways that have deepened my spiritual growth, broadened my horizons, and enabled me to see how our Benedictine Order of both men and women predicts a wonderful future in ways in which our service of others is drawing them to Christ through the spirit of Saint Benedict.

During these years as Abbot Primate, and living at Sant’Anselmo, I have developed a spiritual friendship with those earliest of monastic founders, the fathers and mothers of the desert. These men and women went to the Palestinian and Egyptian deserts in the fourth centuries, following the Edict of Constantine. They went in search of knowing the human soul, and especially their own soul. Their solitude provided the space for a subtle rumination which opened them up in simplicity and depth, with eloquent speech and words of authority, responding to their times; and they left a legacy which still speaks to us today. Though they rarely quoted long passages from the Scriptures, they were formed by the Holy Spirit that dwelt in the divine Word of the Scriptures. The Scriptures were in their bones and blood, in their minds and their hearts. Though Constantine had given Christianity freedom of expression, these monks of the desert were in search of a freedom which opened their eyes to see more deeply, their ears to hear more profoundly, and their hearts to receive more openly how the Holy Spirit would prompt them on matters for their more serious reflection. Their flight to the desert was to enter into that place of their ancestors in the faith where God spoke to their heart in an undivided and transformative way that brought about a true conversion of heart. Hosea’s prophecy was their inspiration: “I will allure her now; I will lead her into the desert and speak persuasively to her heart” (2:16). As their numbers grew, there were new and younger seekers who came with questions for seeking the way to God’s will. Their questions and stories reveal to us the intensity of wisdom which human experience and suffering would teach them.

There are many fine collections of writings that collect the sayings of our Desert Ancestors. One in particular was helpful to point out key themes which recur numerous times through their writings. It is Burton-Christie’s The Word in the Desert. Reading through the desert tradition is almost like reading the Book of Proverbs. The short and pithy sayings force us to stop and consider what the author is trying to share with us. But I don’t think that a surface reading of these texts is sufficient. We can become easily bored and give up the task of a slow and careful reading of these sayings, likened to the spiritual task of lectio divina. It is the close, slow, and deep reading of Scriptural texts that continue to form us, our hearts and our mind. I would like to consider four of these key points: 1) the importance of self-knowledge; 2) the importance of patience; 3) a deep knowledge of the Psalms, and 4) spiritual paternity and fraternal love. These are words from an ancient monastic tradition that speak in a style very different from our own, yet they have something to say today, and also to those who make up our monastic communities.

The importance of self knowledge

Abbot Poemen says that the text from Ps 55(54):23 is essential for both the monk and the spiritual father: “Entrust your cares to the Lord, and he will support you. He will never allow the just one to stumble.” Abbot Poemen takes that verse of the psalm and alters it to read: “to throw yourself before God; cast yourself and your cares before God.” For Poemen, nothing less than total dependence before God will enable us to see ourselves as we really are. If we have nothing on which to depend, upon which to feel secure, it brings us to a point of seeing ourselves stripped of the things that serve to give us a false meaning of who we are in this world. This is the self-knowledge that comes with being utterly vulnerable before God. The ways that the desert tradition treats the importance of self-knowledge is that it confirms it as something that keeps popping up in our life. Once we think we have come to that point of an acknowledgement of who we are, what is unique about us (both positive and negative), what weaknesses distinguish us, we come to the realization of how it is that this practice of “casting ourselves and our concerns upon the Lord” is a life-long process. Every day, there are the occasions when our uniqueness before God gets in the way of our living with the inner freedom that distinguishes the monk, the abbot.

Yet, total reliance upon God strengthens us to see with an inner freedom that enables us to judge rightly. That is not always easy. However, it is very liberating when we come before an issue that demands our careful insight, and inner freedom shows us the path to follow. When there is true self-knowledge, one sees more clearly how to judge what is right or wrong, profitable or unprofitable. When we have stood alone before God, without the help of any person or thought, there is the realization of who we are with a freedom to see life and all its complexities with a vision that is sure, confident, and upright or just. This does not happen overnight. The realization of inner freedom comes with years of seeing life through this perspective of my own utter dependence upon God, while at the same time living with the Holy Spirit as my guide.

In practice, a situation arises which has a certain significance about it because it involves one’s life, especially the life of another in need, a human soul. Yet, when you possess this self-knowledge and inner freedom, it is clear to you which way you must decide, and you do it. It is not necessarily easy, but it is firm within you because of the inner freedom you have received by the grace of God and your openness to the voice of the Holy Spirit. The old adage, “To yourself, be true,” bespeaks this self-knowledge and inner freedom.

The importance of patience

So often today, as life moves so quickly and we expect immediate results, we find ourselves at different levels of frustration. Growing up, I can remember my mother saying to me, “Remember, patience is a virtue.” Yet I have come to see how essential it is for all in our world today to grow in this virtue. Too often, we rely solely on the human efforts of one another to accomplish things. And yet, for us as abbots and spiritual fathers of communities, the work of molding human hearts is something to which we must give prayer, reflection, and patience, because it is God who molds and fashions human hearts in a way far more wonderful than anything we could do ourselves. And often, the great wisdom of God has something far deeper and more significant than we can try to fashion. But we have to wait, and in that waiting, we have to be patient for God to accomplish with grace something far more significant than we could have ever imagined. Patience will consistently show us this truth of the Christian life.

Let’s hear something from the desert tradition that speaks to this.

“When the holy Abbot Anthony was living in the desert, his soul fell into a weariness and confusion of thought, and he began saying to God, ‘Lord, how I wish to be made whole and my thoughts would not cause me to suffer so much. What shall I do in this tribulation, how shall I be made whole?’ A little while later, rising up, he began to walk out into the open, and he saw someone. At first, he thought it was himself sitting and working, and then rising from this work and praying; and again sitting down and making a crown of palm leaves, and then rising once again to prayer. Now, in truth, this was an angel of the Lord sent to Anthony as a reproof and a warning. Soon after this he heard a voice which said to him, ‘Do this, and you will be made whole: Be patient.” Upon hearing these words, Abbot Anthony took great joy and courage in this admonition. And in doing so, he found the deliverance for his soul for which he sought and prayed.”

Our willingness to be patient has an effect on both the one who is the recipient and also on us. For the one who receives our patience there is the blessing in knowing that he or she has been respected by not rushing to resolve some issue. Giving time to allow thoughts, feelings and reactions to settle, demonstrates to the other person that this issue is not a game of power, to see who will win. Rather, patience reveals that our willingness to give the issue time to determine the proper direction forward, is grace at work in us. Our patience can serve as a teacher to a member of the community for any future situation in his or her life. Patience can enable a bond of communion between two people – once disagreeing on a matter, and eventually coming to a common vision of resolution.

And so in our willingness to be patient there are so many blessings that come. First of all, we acknowledge deep within our hearts that this is a matter for God’s grace to work its miracle of conversion. And that makes us an instrument of God’s workings; that should give us a sense of great worth: being an instrument of God. Secondly, each time we can place in God’s hands the care of our brothers, or sisters in community, and wait patiently for something to stir him into the perfect path prepared by God. Thirdly, sometimes we discover that our well-meaning plan for someone is not the plan of God for that brother or sister. Or that our hoped-for plan is still being worked out in the mystery of grace in divine time and not in human time. Fourthly, patience, when practiced time and time again, calms our soul and gives us the peace that makes a difference in the way that we approach people in general, and also the way that they come to see us. A more peaceful, tranquil, and thoughtful abbot is always someone who is easier to approach, and someone to whom we are ready to open our heart. And fifthly, and maybe most importantly, in practicing patience, we imitate God, whose unending patience with each of us is one of life’s greatest blessings. When we can think back on those times when God has waited for us to be patient, to be open, to be ready to listen to his divine voice, we see how blessed we have been. And we are grateful.

A deep knowledge of the Psalms

The psalms are our daily companions. We encounter them 3, 4, or 5 times a day, depending on the arrangement of the psalms in your celebration of the Liturgy of the Hours. Some communities recite all 150 psalms in a week; most communities recite 150 psalms over two weeks, and some smaller communities over 3 or 4 weeks, depending on their number of monks. We remember that these prayers have been translated from their original Hebrew settings into Greek, Latin, Syriac and Aramaic. Most of the psalms can be found among the fragments of the Dead Sea Scrolls. This collection of prayers has been recited and used as a source of prayer for over 2,500 years in both worship and private prayer. Scholars who study the desert tradition note that it is the New Testament that is most often reflected on or quoted in the desert tradition. However, when the Old Testament is quoted by the desert fathers and mothers, it is consistently from the psalms. And it is interesting to note that when the psalms are quoted, it is often one line that is repeated numerous times or rephrased as coming from their prayer. This was while they are weaving their baskets or braiding their ropes.

We don’t often think about doing lectio divina or meditating on the psalms, and yet that is what lies at the heart of the recitation of the psalms in the Liturgy of the Hours and the desert tradition. The General Instruction for the Liturgy of the Hours clearly states a distinction between the “recitation of the psalms,” and our “prayer from the psalms.” In the early editions of the Liturgy of the Hours after the Second Vatican Council, there were inserted brief collects to accompany the psalms. Sometimes they were recited, sometimes prayed silently, and sometimes ignored. But the point was that the tradition of praying from the texts of the psalms goes back to the early tradition of our communal prayer. The question for us is, “how do the texts of those psalms call forth prayer from our hearts; how do the words of the psalm spark a fire within us that calls out to God in prayer of the heart?”

I mention this because we can sometimes move through the recitation of the psalms without any pause which would encourage prayer or reflection. As much as any book of the Bible, the psalms are also the inspired word of God. God speaks to us through those words and calls forth a response from us. In recent years, the study of the psalms has pointed out that the very first psalm of the psalter is a torah psalm, a psalm of instruction. Is that psalm suggesting that the whole book of psalms is more than a collection of prayers, and also a guide to righteous and just living, in such contrast to the violence and war which pervade our world today, and are the psalms that speak of violence, enemies, and hatred, calling us to pray for that need and intention for our world, for our brothers and sisters in the human family in desperate situations? I can tell you, from the days of my novitiate, the Psalter has been a constant companion for prayer and reflection. It brings together a multitude of different types of prayers where our hearts are turned to life’s struggles with enemies, the violence of war, as well as profound and deep praise and grateful thanksgiving. I cannot encourage enough a deep understanding of the wealth that we find in the Psalter for our daily living, our daily prayer, and our daily reflection on the movements in our world today. Get to know and love the Psalter, my good brothers and sisters. Encourage it among your brothers and sisters in community, and those who come among us for prayer, retreat, and silence!

Spiritual paternity and fraternal love

In reading the Rule of Saint Benedict, the role of the abbot as spiritual father stands as the most pronounced image of the one who leads the community. “Everything [the abbot] teaches and commands should, like the leaven of divine justice, permeate the mind of his [sons]” (Rb 2:5); The abbot is to show equal love to everyone and apply the same discipline to all according to their merits (RB 2:22); The abbot must always remember what he is and remember what he is called – father (RB 2:30).” There are so many other references to the spiritual paternity of the abbot, and you all know them well. And yet, there are some dangers with the title of spiritual paternity. If it is exercised too strongly, the monks are made to feel like children, people without responsibility, initiative and intelligence. If emphasized too strongly, it can create an atmosphere of immaturity which has negative effects on the growth and vitality of the community. And yet, when there is a strong sense of having a spiritual father at the head of the community, there is the expectation of good will in the community, a desire for the well-being of all, and a sense of direction for the future. Everyone needs to know there is someone whose life and vision is focused on the life of the community.

One of the ways in which spiritual paternity creates a healthy balance is through a sense of fraternal love coming from the abbot. Again, let us hear from the desert tradition to give us some perspective.

“At one time, Abbot John was climbing up from Scete with a number of the brethren. And the monk who was guiding them mistook the way, for it was night. Some of the brethren said to Abbot John, ‘What shall we do, Father, for our brother has missed the way, and we may lose ourselves in the dark, and even die on these uneven paths.?’ And Abbot John said, “If we say something negative to him, he will feel badly and discouraged. But I shall make a show of being worn out and say that I cannot walk any further, but must lie down here until the morning comes.” And he did so. And the other brother said, ‘Neither shall we go on, but shall sit down beside you.’ And they sat down until morning, so as not to discourage or hurt their brother.”

There, the example of the abbot spoke loudly to his sons, and they followed his example. They saw the love of their spiritual father, and they wished to follow his example.

A love for the brethren is so very important. Each monk needs to know two things: first, that he is loved and cared for, and also that he has a spiritual father in the person of the abbot of the community. The difference that this makes in the life of the community is so tangible and distinct, that you know this community lives with a fraternal love that flows from relationship with the spiritual father. The word love is not always a comfortable term for men. Some will use terms to describe love as being supportive, encouraging, caring, sympathetic, kind, understanding and compassionate. This is true and can be helpful, but we must not lose a true sense of the word love because the Scriptures remind us that “God is love, and the one who abides in love, abides in God” (1 Jn 4:16b). And St. Paul tells us in his letter to the Romans, “The love of God has been poured out into our hearts through the Holy Spirit that has been given to us” (5:5). We know also from the Scriptures that the love which Jesus demanded of his disciples was not always an easy encounter. Sometimes, to truly love one of your brothers or sisters, you have to discipline the person, make a change in his or her life which will not be an easy adjustment, yet if it is done in love, it carries a significant weight. When a monk knows that his abbot loves and cares for him, that he is willing to sacrifice for him, and even when he has to make a change for the sake of someone else, if there is fraternal love, there is also a communion of spirits which bespeaks the love of God which is present there.

Something that is very practical and has been important for me is prayer for the brethren. Here I am not talking about seeing a need and remembering it in your intentions, which is important. But even more, first as Abbot of Conception Abbey, and now as Abbot at Sant’Anselmo is that I have prayed for each monk in my community by name, each day. And I might say that, for my home community, it still continues for the monks of Conception Abbey. I would like to believe that is why I feel so happy about returning home after 8 years in Rome. Yes indeed, I have loved Rome; I have made some wonderful friends here, there have been so many enriching experiences. I have so appreciated visiting the communities of Benedictine men and women, and yet I know the place and the people where I have loved deeply and am loved, and I know where my home is, and I look forward to returning there to take up the next Chapter of my monastic life.

In many ways these four ideas – growing in self-knowledge, exhibiting the virtue of patience, finding a home in the psalms, and bringing love to your service as abbot or abbess – are simple yet distinctive, not only of Saint Benedict, but also of Jesus as exhibited in the Gospels. We are entrusted with human souls – men and women with high ideals and also fragile personalities and abilities. When our relationship with each of the members of our community grows into an experience of communion, a monastic community exhibits a vibrancy which can only come from the grace of God at work in it. When we are willing to walk the rough road with another, and even when we are unsure of the next step, we are carrying out the work of the Rule and the Gospel. While it seems so utterly simple, it is also so profoundly deep in building up the kingdom of God within our monastic communities.

Before finishing this talk, there are some people whom I would like to publicly acknowledge for their assistance and encouragement to me during these past eight years. The Prior of Sant’Anselmo, Father Mauritius Wilde of Münsterschwarzach, has been here with me for the last 8 years. I thank him for the generous use of his skills and talents in organizing the life of the collegio. When I am away from Sant’Anselmo, I feel confident that the care of the monks, living and studying here, are in good hands. I thank also the Subprior, Father Fernando Rivas of the Abbey of Lujan in Argentina for his generous service both in the collegio and in the Ateneo. He has multiplied the programs of monastic formation in a variety of languages to Benedictines and Cistercians throughout the world. I thank the Rector of the Ateneo, Father Bernhard Eckerstorfer of the Abbey of Kremsmünster in Austria for his creative genius in moving our university forward and forming a strong community among the faculty and students. I thank Father Geraldo Lima y Gonzalez for his work in the Treasury and his work as Procurator of several of our Congregations. Father Geraldo is one of the most generous individuals who applies his talents wherever they are needed. Father Rafael Arcanjo who also works in the Business Office and supervises our volunteers, who help keep life moving forward here. Mr. Fabio Corcione as the supervisor of our Business Office. Our guests are well cared for by Father Benoît Allogia of St. Vincent Archabbey and Brother Victor Ugbeide of Ewu in Nigeria.

The care of the house as curator domus is ably supervised by Father Josep Maria Sanroma of Montserrat, who is also secretary to the Prior. Father Laurentius Eschelböch, who serves as our Canonist and Professor, has been most generous in his time and energy in helping with the canonical problems that arrive at the Primate’s desk. My personal secretary in the curia, Mr. Walter Del Gaiso, has been nothing short of exceptional in all his endeavors. He works with care, generosity, and speed to put in a full day’s labors, day after day. And as you know, “a good kitchen keeps a healthy house,” so I sincerely thank Antonio Giovinazzo and his team in the kitchen, of which we are the happy recipients these days. It is important to offer a word of thanks to Sister Lynn McKenzie the Moderator of the CIB; our communications and work together have been a sign of the importance of the collaboration between men and women Benedictines. And the final word here goes to the abbots who have allowed these monks to be here at Sant’Anselmo as professors and officials. These are talented men who are certainly missed in their home communities because of the gifts and talents which they generously share with this community of Sant’Anselmo. To you, dear brother-abbots, I offer a sincere word of thanks and deep gratitude. Sant’Anselmo lives and breathes new life because of your generosity and self-sacrifice.

“Let us all prefer nothing whatever to Christ, and may he bring us all together to everlasting life. Amen” (RB 72:11).

Perspectives

An article from Vatican News

of the 14 September 2024

Abbot Schröder elected Abbot Primate

of Benedictine Confederation

Dom Jeremias Schröder, 59, was elected Abbot Primate of the Benedictine Confederation on 14 September.

The new Abbot Primate was previously Abbot President of the Congregation of Sankt-Ottilien in Bavaria. The election took place during the Abbots’ Congress at Saint-Anselmo, which took place from 9 to 19 September 2024.

Abbot Schröder, a Benedictine monk for 40 years, succeeds American Abbot Gregory Polan. He studied philosophy, theology, history and archivistics at the Pontifical Athenaeum of Sant’Anselmo and at St. Benet’s Hall in Oxford. He is well known to AIM, having served for many years on the Council of this organisation, which has benefited from his many talents.

As soon as he was elected, Father Jeremias spoke about the situation in countries affected by conflict:  

“The world is on fire right now. We have here the witness of abbots who come from countries at war in Ukraine and the Holy Land. Next week, during this Congress, we abbots will try to reflect together on how we can respond to the motto of our order, which is ‘Pax’, peace. We will reflect on how we can truly contribute to peace through the work of our communities, through witness, through building bridges between cultures. East and West are separating. The Benedictines have the ancient mission to be in relationship with the Eastern Churches. There is something where we can really make a contribution and we will work on this.”

The Contributions of the Benedictines

When Pope Francis met with the monks of the Benedictine Confederation on 19 April 2018, he expressed his “consideration and gratitude for the considerable contribution that the Benedictines have brought to the life of the Church, in every part of the world, for nearly 1,500 years” living their motto “Ora et labora et lege. Prayer, work, study.”

“In this era, in which people are so busy that they do not have enough time to listen to God’s voice, your monasteries and your convents become as oases, where men and women of every age, origin, culture and religion can discover the beauty of silence and rediscover themselves, in harmony with creation, allowing God to re-establish just order in their life. The Benedictine charism of welcoming is extremely valuable for the new evangelization, because it offers you a way to welcome Christ in every person who arrives, helping those who seek God to receive the spiritual gifts he has in store for each of us.”

Réflexions

Dom Mauro-Giuseppe Lepori, OCist

Abbot general

Authority and freedom

Course for Superiors of the Cistercian Order

Rome, 21-26 september 2023

Proposing a path of conversion

To understand what it means to exercise a responsibility in the Church and in the monastic environment without abuse of power and of conscience, it is more useful to consider the topic positively rather than negatively, in order to understand also that, if there are abusive deviations in our superiors and in our communities, the solution is more a conversion than a correction. Often we try to correct the wrong attitudes without particularly noting that conversion is necessary for a person, a community, or a situation to be able to be corrected. Christ came instead to correct humanity by proposing a path of conversion, and a path of conversion toward following Him.

It is important to understand this. I think we all experience, at whatever level of pastoral work that has been entrusted to us, that every effort of correction without proposing a path of conversion remains sterile, does not bear fruit, does not change anything, makes the situation worse. The temptation to want to correct without proposing a path of conversion contradicts a principle that is fundamental for me, expressed by Pope Francis in Evangelii Gaudium: that it is more important to initiate processes of life than to conquer spaces of power. Let us reread this paragraph of Evangelii Gaudium:

“One of the faults which we occasionally observe in sociopolitical activity is that spaces and power are preferred to time and processes. Giving priority to space means madly attempting to keep everything together in the present, trying to possess all the spaces of power and of self-assertion; it is to crystallize processes and presume to hold them back. Giving priority to time means being concerned about initiating processes rather than possessing spaces. Time governs spaces, illumines them and makes them links in a constantly expanding chain, with no possibility of return. What we need, then, is to give priority to actions which generate new processes in society and engage other persons and groups who can develop them to the point where they bear fruit in significant historical events. Without anxiety, but with clear convictions and tenacity” (EG 223).

When I analyse the situations of abuse of power and of conscience that get to an extreme crisis point, like an abscess that ruptures, I do not find it difficult to recognize at the level of a specific person or community what the Pope describes here for the whole of society. So often it happens that also in monasteries certain people, “trying to possess all the spaces of power and of self-assertion,” set themselves against encouraging processes that patiently generate the life of the community, even in the economic realm, but which are necessarily processes of communion, of mutual service, of humble affirmation of the other more than of oneself.

A danger already foreseen in the Gospel

But well before the Pope, the whole monastic tradition speaks to us of this, the Rule of Benedict speaks to us, and first of all and throughout all, Jesus himself speaks to us of this in the Gospel.

It is interesting to note that when Jesus is speaking of authority and power in the Christian community, he immediately warns against the danger of abusing it:

“Therefore you also must be ready, for the Son of Man is coming at an hour you do not expect. Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes. Truly, I say to you, he will set him over all his possessions. But if that wicked servant says to himself, ‘My master is delayed,’ and begins to beat his fellow servants and eats and drinks with drunkards, the master of that servant will come on a day when he does not expect him and at an hour he does not know and will cut him off and send him to the same fate as the hypocrites, where there will be weeping and gnashing of teeth.” (Mt 24:44–51)

Nourishing and guiding

The first aspect that makes every responsibility in the Church at all levels dramatic is the eschatological framework in which it is entrusted and requested. Jesus asks us to live it out within our watchfulness for the coming of the Son of man. Whoever receives a power in the Church is not invited to think first of all of the space within which it must be exercised, but of the time determined by the unforeseeable imminence of Christ’s coming. Authority is to be lived “by keeping oneself ready” to welcome the Son of man, who comes to bring fulfillment to the universe and to history. This “keeping ready” requires deep attention which does not restrict itself to looking at the clouds in expectation of Christ, as the Apostles instinctively did after his ascension: “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11).

In the parable that we have just read, Jesus explicitly says what one must look at instead of at the clouds: “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time? Blessed is that servant whom his master will find so doing when he comes!” (Mt 24:45–46). The servant is put at the head of his fellow servants “to give them their food at the proper time.”

This image can seem a bit down-to-earth for us, and yet also to the first of the Apostles, Peter, that is to the greatest authority in the Church, at the culminating moment of his vocation, no other task was entrusted to him by the Risen Jesus than this:

“When they had finished breakfast, Jesus said to Simon Peter, ‘Simon, son of John, do you love me more than these?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Feed my lambs.’ He said to him a second time, ‘Simon, son of John, do you love me?’ He said to him, ‘Yes, Lord; you know that I love you.’ He said to him, ‘Tend my sheep.’ He said to him the third time, ‘Simon, son of John, do you love me?’ Peter was grieved because he said to him the third time, ‘Do you love me?’ and he said to him, ‘Lord, you know everything; you know that I love you.’ Jesus said to him, ‘Feed my sheep.’” (Jn 21:15–17)

Jesus has just given his disciples something to eat: “When they had finished breakfast, Jesus said to Simon Peter…”. A meal of fish, prepared by Jesus himself and increased by the fish brought by the disciples, but caught by the grace of the miracle made possible by the presence and the command of the Risen One (cf. Jn 21:1–14). It is in this Eucharistic setting that Jesus asks Peter for his love to correspond to His own, who for him and for all gave His life on the Cross. And it is in this Eucharistic setting that Jesus gives Peter and the Church the mission to feed the flock. “To feed” means first of all to nourish, to make the sheep eat, to make sure they find pasture, places in which they can eat green grass and drink fresh water. This is what the beautiful Psalm 23 expresses:

“The Lord is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He leads me in paths of righteousness for his name’s sake. […] You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows.” (Ps 23:1–5)

In the three commands “Feed!” that the Risen One gives to Simon Peter, the Gospel uses two Greek verbs: boskō (Jn 21:15,17) and poimainō (Jn 21:16). The first alludes to the fact of “procuring food” for the flock, the second seems to refer more to the whole task of “tending” the flock, that is, guiding it, watching over it, protecting it, but always also procuring fresh food and water for it. Why, indeed, does one tend a flock, guide it, if not to lead it, as indeed Psalm 23 says, to green pastures and still waters? Every pastoral role in the Church, every authority given by Christ over the sheep and the flock, always includes the fundamental task of nourishing the lambs, the sheep, the flock, so that they live, so that they grow, so that they are able to be fruitful and become capable in their turn of tending other sheep, of nourishing and guiding other flocks.

The essential role of a pastor (whether a man or a woman) is to nourish the sheep so they have life. Jesus says it and repeats it in chapter 10 of John: “I am the good shepherd. The good shepherd lays down his life for the sheep” (Jn 10:11). How does he lay it down? By making himself living Bread, by giving his Body and pouring out his Blood like food and drink of eternal life (cf. Jn 6).

The Bread is the Word of God

This sacramental gift of Christ is not simply bread, is not simply wine. It is the Word of God made flesh (Jn 1:14). In fact, as Jesus himself reminds the devil to oppose his temptation, “Man shall not live by bread alone, but by every word that comes from the mouth of God” (Mt 4:4). In the source of this saying in Deuteronomy, Moses explains that also the gift of manna, of the physical nourishment that God gives his people, is meant to lead us to nourish ourselves on the word of God:

“And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord” (Dt 8:3).

The bread of God’s word nourishes and guides his people, and only by putting himself at the service of listening to the Word of God, to the Word of God that is Christ, in the Gospel, does the pastor truly feed the sheep, nourish them, guide them, protect them, and free them.

Thus, when some discontent arose in the Christian community regarding the distribution of material food, the Apostles understood right away that the essential thing for them was serving the bread of the Word: “It is not right that we should give up preaching the word of God to serve tables” (Acts 6:2).

It is interesting to note too that although the deacons were instituted to serve at table, the ministry on which they most insist is not one of practical service, but again and always that of the Word of God, of proclamation, of catechesis, of public witness. The example of St Stephen also shows clearly that for deacons, it is especially through the proclamation of the Word that they give their life for their sheep.

I cannot go into this topic as deeply as it would deserve. But I will limit myself to underlining that, if we want to understand how we are called to carry out a pastoral responsibility in our communities and in the Order, at all levels, and if we want to understand how to avoid or repair abuses of power, it is important to focus on this aspect. If authority in the Church is called to feed the sheep, the flock, if it is called to nourish and guide the brothers and sisters, we must not forget that this ministry is, for Christ and for the Church, essentially a service of the Word of God, of the Word that alone truly nourishes the heart of men and guides them on the right path.

I have already repeated on various occasions the last words that Abbot Godefroy of Acey told me before leaving Hauterive’s mountain house for the outing on bicycle and in the mountains on which he met his death on the afternoon of last August 3. He had reached me and another confrere the day before and he was to stay with us for a week. As I have retold, at the moment of his departure I was painting a watercolor of a shepherd on a path surrounded by a dozen sheep. He had leaned down to look at it, and I told him that I had not succeeded because something was not satisfying me in the proportions between the shepherd and the sheep. He told me, and it was practically the last thing he said in his life: “No, it’s fine. But one would have to put ears on the sheep!”

From then on I have never tired of meditating on this advice, and I understand that it alludes to the essential task that St. Benedict assigns to the abbot of the monastery. I was speaking of it recently in the homily for the Benediction of the abbess of Seligenthal:

“St. Benedict was extremely aware that the first service of authority is service of the Word of God to be offered constantly to the brothers and sisters like a light on the steps of the path that leads us to eternal life. Or rather it seems that the whole responsibility of the superior, that concerning which he will be judged at the coming of Christ, is precisely the responsibility for a teaching that allows the brothers and sisters to listen to the call of the Word, the call of the Bridegroom to union with Him. St. Benedict writes in chapter 2 of the Rule: “The abbot should not teach, establish, or command anything that would be foreign to the commandment of the Lord; rather, his arrangements and his teaching should fall into the disciples’ souls like a leaven of divine justice. Let the abbot always remember that in the fearful judgment of God both these things will be evaluated: his teaching and the disciples’ obedience” (RB 2:4–6). The disciples’ obedience is “listening” more than “doing,” as is suggested after all by the well-known etymology of the term obedience: ob-audire. Obedience is an intense listening, which  involves  one’s  whole  freedom  and  decision,  involves  the  heart. Without it, one can hardly follow Christ with one’s whole heart, that is, not only exteriorly, apparently, but really, with one’s whole self. The disciples’ listening, then, must be the principal concern of the one who guides them.” (Benediction of Mother Christiane, Seligenthal, 19.08.2023)

The field of authority is freedom

Being aware that St. Benedict makes the superior of the monastery responsible before the final judgment of God “for his teaching and the disciples’ obedience [that is, their listening]” (RB 2:6) means being aware that the field of authority in the Church, before being about discipline, the good functioning and order of people and communities, is essentially their freedom drawn by God to friendship with Him.

Our responsibility is not first of all disciplinary, that is: we are not responsible in the first instance for what the brothers or sisters do or do not do. St. Benedict was more concerned that the sheep of the flock “should have ears” to listen to the voice of the Lord, and this is the responsibility that each shepherd of a community must have; a responsibility that is exercised first of all with one’s own obedience, one’s own listening to the Word of God, to the voice of the Bridegroom.

This means that one does not fight against the abuse of power mainly with protocols for behaviour to avoid errors and wrong attitudes. Of course, these are needed, but they are like embankments that only have meaning and serve some purpose if the river is flowing. If the river is dry, the embankments are useless.

St. Benedict too warns the abbot against possible deviations in the exercise of his authority, for example preferring certain persons (RB 2:16ff.), or preoccupation more with the “transitory, earthly, passing” things than for souls (RB 2:33). Or rather a tendency to perfectionism that leads one so to scrub the rust that the vessel is broken (RB 64:12). Or jealousy toward one’s collaborators (RB 65:22). Also not turning to the council of the community or of the elders is an abuse into which the abbot can fall (RB 3:13). Also not correcting wayward brothers out of cowardice can be a grave abuse, an abuse of omission in the exercise of the authority that is entrusted to us (RB 2:26). In the Rule one can find many examples of how a superior or person in charge of a sphere of community life can fall into wrongful use of their responsibility.

But the great and constant concern of St. Benedict is that the abbot build up the brothers’ listening with wise teaching drawn from the Word of God and of the Church. The teaching that truly transmits the Word of God, that truly transmits Christ, the Word of life, frees the heart and the soul of the people because it does not draw them to itself, to the one who teaches, to the one who governs, but to the Lord who calls each one to follow him, who draws each one toward friendship with Him.

When this task gets neglected, and unfortunately I see that it is often neglected, then all that a superior asks for, demands, advises, decides, permits or forbids, all of it can become abusive, because it is as if it were not addressed to the freedom of the persons; not so much to the freedom of choice, but to the freedom that God draws to Himself with love and as love. If one does not address oneself to this freedom, if one does not address oneself to the heart made by God, one ends up addressing oneself only to the will to accept or refuse to enter into a framework. In other words: whoever does not transmit the voice of the Bridegroom who calls and draws hearts to union with Him and in Him, unfailingly proposes a moral system, rules of behaviour, not a life, that for which we have been created by the Father and called by the Son in the gift of the Spirit.

A humble and poor authority

To live authority like this requires not so much capability but poverty, humility. First of all a poverty before God, the humble poverty of listening first, of having first of all hunger and thirst for the Word of God more than anything else. The poverty of renouncing first of all to satisfy ourselves with other things, with other satisfactions, that are not Christ himself, the Bridegroom who comes.

The faithless servant of the parable that I cited at the beginning is condemned because, in addition to mistreating his fellows, he sets about feeding himself and getting drunk with what he should be giving to the brothers, and he no longer desires for the master to return.

“But if that wicked servant says to himself, ‘My master is delayed,’ and begins to beat his fellow servants and eats and drinks with drunkards, the master of that servant will come on a day when he does not expect him and at an hour he does not know and will cut him off and send him to the same fate as the hypocrites, where there will be weeping and gnashing of teeth” (Mt 24:48–51).

Jesus defines him as a “hypocrite.” In his case the hypocrisy consists in taking advantage of a position that the master entrusted to him for the good of others. He abuses the power by seeking his own interest instead of exercising it for the interest of his neighbour and of the master himself. He eats the food himself that he should be distributing. He takes for himself what he should be donating if he were obedient and faithful: “Who then is the faithful and wise servant, whom his master has set over his household, to give them their food at the proper time?” (Mt 24:45).

God grants us an authority, a power, to give our brothers and sisters food at the proper time, to transmit to others the nourishment they need according to the moment and the circumstances of life. To be deficient in this for the sake of one’s own interest is a hypocritical abuse of the responsibility received. The authority, the responsibility, is less a function than a charism. God gives us the talents and gifts necessary for the good and the growth of the brothers and sisters. It is a gift of the love of Christ, a gift of the Good Shepherd, a gift that, when it is missing, we must ask for, certain to receive it, because God does not ever deny us what is necessary for the good of others. The Spirit never denies to the shepherds the gifts necessary for the growth and the path of the sheep.

Often, when I remind superiors of their task of teaching so that the brothers and sisters can “have ears” to hear the Lord and follow him with love, and hence live out our vocation with love and joy, they tell me that they are not capable of it, that they feel empty, dry, that they have no ideas. This is a response that betrays a false formulation and understanding of authority. Actually, we are not called to give what comes from us, to transmit our ideas, our words. We are called to transmit the Word of God. And this is not possible without our receiving first of all that which we must give. It is not possible to give without asking for this gift to be transmitted. And here I often see that it is at this level we find the real problem of us superiors: we do not ask God for his Word. In other words: we do not listen, or, in still other words, we are not silent.

Giving the shepherds ears

I was telling a superior general the words that Dom Godefroy had told me about the sheep’s ears. And he told me: “Quite true! But it’s not just the sheep that need ears; the shepherds need them too!”

Of course! Or better: especially the shepherds need ears, ears directed to God, to Christ, but also to the brothers and sisters; ears turned toward the poor. So many abuses arise exactly from the fact that some superiors do not listen to anyone else, they listen only to themselves. They do not listen to God in prayer, they do not listen with humility to superiors above them, they do not listen to the community, they do not listen to their councillors, etc.

Again in the parable that we have meditated on there is a phrase that helps us understand where abuse of power starts from one who has received some authority. It is there where Jesus says: “But if that wicked servant says to himself [verbatim: in his heart], ‘My master is delayed’” (Mt 24:48). It is right here that abuse begins: in saying to oneself what is convenient, what seems to give us more power, more security, in cultivating in our heart a false truth about Christ and hence about everything and everyone, a lie that does not correspond to the reality of the Kingdom of God. In fact the master in reality comes soon, unveils the hypocrisy of the wicked servant, and makes him account for everything.

This phrase helps us understand that, to exercise our responsibility with truth, the most important thing is closely guarding the truth of our heart, of our thoughts, and hence the constant readiness for conversion of heart. It is also in this that the superiors must help each other, with fraternal friendship. One who has authority must not watch over the flock only: they must watch especially over their own heart, over what their heart says to itself. There are discourses we make to our heart that do not listen to the voice of God, that listen more to the voice of the tempter, of the devil who always comes to trick us with the offer of his worldly power as if it were greater and truer than the humble power of Christ crucified, of Christ who washes the disciples’ feet, of Christ who stands in the midst of the others as the one who serves, who loves, who sacrifices himself, who bears fruit by falling into the earth and losing his life for us.

This work of conversion of heart is not an intimate, individual asceticism: it is the “basso continuo” of a synodal path, on which we discover that walking with the others, listening to each other in turn, sharing, is what makes us grow in depth, what makes us progress and purifies us interiorly, making us instruments of communion. For God has given us a heart that thirsts for communion, a heart in the image of the Trinitarian Heart of God, in which no Person can say “I” without thinking of “us.”

But this is an aspect that I can only hint at, even if it is fundamental. Thanks be to God that we are exploring it more deeply by walking together with the whole Church in the synodal journey of these years, of which we all have great need.

Opening on the world

Dom Jean-Pierre Longeat, OSB

Outgoing President of AIM

India’s current position

on the international stage:

a key player

India, a nation on the rise, now occupies a central place in the international landscape. With a population in excess of 1.4 billion, it is now the most populous country in the world, overtaking China in 2023. This demographic growth, combined with rapid economic expansion, gives India increasing strategic importance both regionally and internationally.

A fast-growing economy

The Indian economy is one of the most dynamic in the world, recording impressive annual growth rates, often in excess of 6-7% in recent years. The country is now the world’s fifth-largest economy in terms of nominal GDP, and could soon overtake giants such as Germany and Japan to take third place. This economic expansion is fuelled by a growing middle class, a flourishing technology sector and a large, young workforce.

A key geopolitical player in Asia

In geopolitical terms, India is a major player in South Asia and beyond. It exerts considerable influence over its immediate neighbours, notably Pakistan, Bangladesh, Nepal and Sri Lanka. India is also a key member of the BRICS, an alliance of emerging countries seeking to reshape the global economic order.

Faced with China’s rise to power, India has strengthened its strategic alliances, notably with the United States, Japan and Australia, as part of the Quad, a coalition aimed at maintaining the balance of power in the Indo-Pacific. Rivalry with China, exacerbated by border disputes in the Himalayas, is driving India to modernise rapidly its armed forces and strengthen its diplomatic stance.

Diplomacy focused on multilateralism

India has adopted a proactive multilateral diplomacy, playing a crucial role in international organisations such as the UN, where it aspires to a permanent seat on the Security Council. The country has also taken initiatives in the field of climate change, with ambitious commitments to reduce its carbon emissions and promote renewable energies, notably through the International Solar Alliance.

As chair of the G20 in 2023-2024, India used this platform to highlight the concerns of developing countries, underlining its leadership role in promoting a more equitable world order.

Internal and international challenges

Despite its successes, India faces significant challenges. Internally, economic inequalities persist, poverty remains a major problem, and community tensions threaten social cohesion. On the international stage, India has to navigate complex geopolitical rivalries, particularly with China and Pakistan, while striving to maintain balanced relations with the world’s major powers.

Religion in India: its complexity and influence in contemporary society

India, known for its cultural and religious diversity, is a country where religion plays a central role in the daily lives of its people. With a history rich in religious traditions, India is home to some of the world’s greatest religions, including Hinduism, Islam, Christianity, Sikhism, Buddhism and Jainism. This religious plurality, which is both a strength and a challenge, profoundly shapes contemporary Indian society.

Hinduism: The religion of the majority

Hinduism is by far the most widely practised religion in India, with around 80% of the population professing this faith, which encompasses a wide range of beliefs, ritual practices, philosophies and traditions. Hindu temples, religious festivals such as Diwali, Holi and Navratri, and pilgrimages such as the Kumbh Mela are essential elements of Indian culture.

The caste system, although officially abolished, remains a deeply rooted aspect of certain Hindu social practices. It continues to influence social relations, access to resources and economic opportunities, despite government efforts to promote equality.

Islam: a major presence

Accounting for around 14% of the population, Islam is the second-largest religion in India. Indian Muslims, who form one of the largest Muslim communities in the world, have a significant influence on the country’s culture, politics and economy. Mosques, Islamic schools (madrassas) and religious festivals such as Eid al-Fitr and Eid al-Adha are part of Indian life.

However, relations between the Hindu and Muslim communities have sometimes been tense, marked by episodes of communal violence. Religious tensions are often exacerbated by polarising political discourse, posing a challenge to social cohesion in the country.

Christianity and other religions

Christianity is practised by around 2.3% of the population, mainly in the states of Kerala, Goa and north-east India. The majority of Christians in India are Catholics, but there are also Protestant and Orthodox communities. The Church in India is active in education and health, with many Christian schools and hospitals playing a vital role in the country.

Sikhism, founded in Punjab in the 15th century, is practised by around 2% of the population. Sikhs have a strong presence in north-west India, where they form the majority in the state of Punjab. Their contributions to agriculture, the armed forces and industry are widely recognised.

Buddhism and Jainism, two religions that originated in India, are practised by minorities, but their philosophical and cultural influence is immense. Buddhism has particular historical significance, having been founded by Prince Siddhartha Gautama, known as the Buddha, in North India.

Current religious challenges and issues

India’s religious diversity, while a source of cultural richness, is also the source of social and political challenges. In recent years, the country has witnessed a rise in Hindu nationalism, embodied by the ruling Bharatiya Janata Party (BJP), which has been accused of marginalising religious minorities and promoting a vision of India as a Hindu nation. This policy has led to inter-community tensions, with religious violence, lynchings linked to the protection of sacred cows, and debates around religious conversion.

The government has also been criticised for its treatment of both Muslims and Christians in matters such as the 2019 Citizenship Act (CAA), which is seen by many as discriminatory. This climate of religious tension has raised concerns about India’s secularism, a principle enshrined in its Constitution.

Conclusion

Religion in India is a complex and pervasive force that influences every aspect of social, cultural and political life. While the country’s religious diversity is one of its greatest riches, it also provides fertile ground for tension and conflict. Modern India needs continually to seek a balance between respect for its religious traditions and the promotion of secularism and social harmony, in order to preserve its unity and stability.

Witness

Dom Dorathick Rajan, Camaldolese Monk

prior of Shantivanam (India)

Christian Faith Unveiled

with Eastern and Western Mystical Approach by J. Monchanin, H. Le Saux and B. Griffiths

I- The Mystical Exploration of Jules Monchanin’s Trinity

Jules Monchanin was a visionary French priest, philosopher, and mystic who devoted his life to the study and interpretation of spirituality, especially of the fascinating and the foundation of the Christian concept known as the Trinity. The Trinity, in Christian theology, refers to the belief in “God in three persons” – the Father, the Son, and the Holy Spirit. Monchanin delved deeper into this concept, offering unique insights and perspectives that resonate with seekers of mystical wisdom.

Understanding the Trinity from a Mystical Perspective

            - Recognizing the Triune Nature of Reality

Monchanin sees that the concept of the Trinity is not limited to Christianity but extends beyond religious boundaries. He believed that the Trinity was an inherent quality for the fabric of reality itself. Just as there are three distinct but interrelated persons of the Trinity, Monchanin argues that all life consist of three interrelated elements – Physical, Spiritual and Transcendental Consciousness as the Unifying Principle.

According to Monchanin, the essence of the Trinity lies in the principle of consciousness, which pervades all aspects of existence. He described consciousness as a unifying force, through which the physical, the spiritual, and the transcendent aspects express themselves. In this understanding, consciousness acts as the bridge between the material and the Divine.

            - The Trinity and the Spiritual Journey

In exploring the Trinity, Monchanin emphasized the importance of spiritual journeying and the search for self-knowledge. He suggested that just as the Trinity represents three realities, so individuals have an inner trinity—mind, heart, and soul—and by harmonizing these three aspects, one can take a transformative journey thing into spiritual awakening and union with God.

The Relevance of Monchanin’s Trinity Today

            – Bridging Science and Spirituality

Monchanin’s understanding of the Trinity is a bridge between the scientific and the spiritual, creating a comprehensive view that integrates both. As science continues to explore the interconnectedness of the universe, Monchanin’s insights create a metaphysical framework for recognizing the unity of all existence.

            – Embracing Diversity and Unity

In a world marked by division and conflict, Monchanin’s Trinity reminds us of the essential unity in diversity. By recognizing the physical, the spiritual and the transcendent, we can appreciate the beauty of belief systems and find common ground to promote harmony and understanding.

            – Awakening the Inner Trinity

Monchanin’s concept of the trinity within us – mind, heart and spirit – offers a profound path to personal growth and self-discovery by nurturing all three aspects of our being. We can embark on a journey of transformation that follows wholeness, balance and purpose in our lives. Jules Monchanin’s research on the Trinity goes beyond traditional religious explanations, offering a mystical understanding that resonates with those who seek spiritual wisdom across traditions. By recognizing the Trinity of existence and embracing the unity of diversity, we can take a transformative journey to self-realization and a deeper relationship with God. Monchanin’s Trinity serves as a guiding light, combining the scientific and the spiritual aspects and reminding us of the deep interconnectedness of the physical, the spiritual and the transcendental aspects. Let us embrace this unity and embark on a journey of greater consciousness and spiritual awakening.

II- The teachings of Swami Abhishiktananda (Henri Le Saux)

Exploring Advaita Vedanta

Swami Abhishiktananda, also known as Henri Le Saux, was a French Benedictine monk who dedicated his life to the study and practice of Advaita Vedanta. He spent several years in India, immersing himself in the Hindu tradition and striving to bridge the gap between Christianity and Hinduism.

Understanding Advaita Vedanta

Advaita Vedanta is a Hindu school of philosophy that emphasizes the unity of life and the ultimate reality also known as Brahman. The word «Advaita» translates as «Advaita» or «non-dual.» According to Advaita Vedanta, there is no difference between the individual soul (Atman) and the universal soul (Brahma) because they are one in nature.

The Journey of Swami Abhishiktananda

Swami Abhishiktananda spent many years of his life in Indian ashrams and in deep spiritual discussions with Hindu sages. With a genuine desire to reconcile his Christian faith with the deeper insights gained from Advaita Vedanta, Swami Abhishiktananda embarked on a remarkable journey of self-discovery.

Oneness of Spirituality

Swami Abhishiktananda firmly believed in the unity underlying all spiritual paths. He saw Advaita Vedanta as a way for individuals to transcend religious boundaries and reach the universal truth that underlies all faiths. According to Swami Abhishiktananda, the essence of spirituality is not limited to specific rituals or teachings but the direct experience of the inner divine.

Advaita Vedanta and Christianity

Swami Abhishiktananda’s searches for Advaita Vedanta greatly influenced his understanding of Christianity. He found similarities between the concept of Brahman in Hinduism and the Christian understanding of God. For Swami Abhishiktananda, the realization of non-dual reality was akin to the Christian ideal of union with God. As St. Paul says so, it is with Christ’s body. We are in many parts of one body, and we all belong to each other.

The Illusion of Separation

One of the main teachings of Advaita Vedanta is the concept of maya or illusion. Swami Abhishiktananda understood that ultimately our perception of divine separation is an illusion caused by ego. Spiritual liberation can be achieved by transcending the limitations of the ego and giving up the illusion of separation.

The Path of Self-Inquiry

At the center of Swami Abhishiktananda’s teachings was the practice of self-inquiry known in Advaita Vedanta as “Atma Vichara.” This process involves questioning the true nature of man and discovering the underlying divine. By inquiring into oneself, one can transcend the state of mind and directly experience the unity of existence.

Living in the Present Moment

Swami Abhishiktananda emphasized the importance of living in the present moment as a means of transcending time and illusory egotism. One can fully immerse oneself in the present and gain deep consciousness to connect with the eternal divine.

Universal Love and Compassion

Swami Abhishiktananda believed that visible unity with the divine naturally leads to an outpouring of cosmic love and compassion. When one realizes that one’s own self is divine, it becomes impossible for others to discriminate or hold prejudices. The teachings of Advaita Vedanta encourage the individual to see the divine in all beings and to treat them with love and respect. Swami Abhishiktananda’s journey through Advaita Vedanta was an exploration of the deep relationship between Christianity and Hinduism. His teachings emphasize the unity of all spiritual paths and the universality of divine truth. By embracing the teachings of Advaita Vedanta and embarking on the transformative journey of self-realization, he can experience the eternal unity that resides within all of us.

III- The Unique Union: Exploring the Marriage between East and West - Bede Griffiths

In a world of increasing globalization, the exchange of ideas and cultures has become more prevalent than ever before. One area where this exchange is particularly intriguing is in the realm of spirituality and religious practices. One individual who devoted his life to bridging the gap between Eastern and Western spiritual traditions was Bede Griffiths.

Early Life and Spiritual Journey

Bede Griffiths was deeply influenced by his first exposure to the Western Christian tradition. However, his spiritual journey took a pivotal turn when he encountered the mystical teachings of the East. In studying Hinduism and Buddhism, Griffiths began to recognize the common threads that connected these Eastern traditions to his Western beliefs.

The Shift towards Eastern Traditions

Bede Griffiths deep interest in Eastern spirituality led him to travel to India in the 1950s, where he eventually chose to settle in a Benedictine monastery. This began a lifelong journey connecting West and East. Embracing the teachings of Hinduism and Buddhism, Griffiths sought to reconcile these traditions with his Christian roots.

Interfaith Dialogue and Cooperation

One of Bede Griffiths most important contributions was his unwavering commitment to interreligious dialogue and cooperation. He firmly believed that through open and respectful communication, people from different religions could find common ground and raise mutual understanding. Griffiths encouraged physicians from the Eastern and Western traditions to come together and exchange meaningful ideas.

Universal Spirituality

Bede Griffiths broader vision was the creation of universal spirituality beyond religious boundaries. He firmly believed that at the core of every spiritual tradition, regardless of its cultural or historical background was a shared truth. Embracing this universal truth, Griffiths set out to create a spiritual framework that could be used by individuals from diverse backgrounds.

The Role of Contemplative Practices

Contemplative practices played an important role in Bede Griffiths’ exploring of East-West marriage. These practices based on meditation, prayer, etc. enabled individuals to more closely connect with the divine and overcome their ego limitations. Bede Griffiths recommended meditation practices from Eastern and Western traditions of inclusion and acknowledged their transformative power to promote spiritual growth.

Legacy and Impact

Bede Griffiths’ groundbreaking work inspires and touches individuals around the world. His unwavering commitment to interreligious dialogue and a vision of universal spirituality has had a lasting impact on the way we understand and practice spirituality today. His writings, teachings and the name of local peace are a beacon of home and an infinite reminder.

Power of connection and solidarity between East and West

The marriage of East and West, as Bede Griffiths envisioned it, represents a harmonious union of spiritual traditions. Griffiths’ deep research into Eastern philosophies and commitment to interreligious dialogue transcended cultural and religious differences and produced universal spirituality. Through his unique perspective, Griffitihs left an indelible mark on the spiritual landscape, reminding us of the power of unity and understanding in an increasingly interconnected world.

In this journey of consciousness, it is clear that the union of East and West is not only possible but also beneficial. As we embrace the teachings and practices of both traditions, we open ourselves to a world of spiritual growth and transformation. The legacy of Bede Griffiths is a testament to the infinite power of this marriage, and gives us the blueprint for an inclusive and integrated spiritual future.

Conclusion

There are Four “very” essential Pillars for our Monastic Life today:

Pillar 1: Silence and Solitude

Pillar 2: Prayer and Meditation

Pillar 3: Simplicity and Poverty

Pillar 4: Community and Word.

The future of monastic life is linked to the challenges and opportunities presented by a rapidly changing world. By integrating technology, embracing sustainable living, reimagining education, opening their doors to visitors, and adopting a delicate balance of tradition and change, monastic communities can remain relevant and continue

to fulfill their timeless purpose as individuals that seek comfort and purpose in an increasingly chaotic world. Therefore, it offers a sanctuary of peace, wisdom and spiritual enligthenment.

Liturgy

Frère Patrick Prétot, OSB

Institut Supérieur de Liturgie, Catholic University of Paris

Abbey of La Pierre qui Vire (France)

“We are in need of a serious

and dynamic liturgical formation.”

Pope Francis’ letter Desiderio desideravi, published in Rome on 29 June 2022, is a major act of his pontificate in the field of liturgy.[1] Admittedly, it seems to deal with a specific question, namely ‘the liturgical formation of the People of God’, but in reality it touches on the liturgical questions of today, just over 50 years after the overall reform called for by the Constitution Sacrosanctum Concilium of the Second Vatican Council (4 December 1963). Without wishing to offer a detailed commentary on the text, the aim here is to introduce the reader to some of the issues raised by this document from the Magisterium. Against a backdrop of accelerating change, Desiderio desideravi shifts the focus away from the controversial debates in which the Church seems to have become embroiled since the reform called for by the Second Vatican Council.[2]  The Pope resituates the reflection on the one hand on formation and on the other on a double question to which the Pope attaches great importance.

On the one hand, he is concerned about the capacity of modern people to engage with symbolic action and thus in the relational universe that underpins the Christian liturgy. The publication on 17 July 2024 of a letter ‘On the role of literature in formation’[3] is a document in which Pope Francis’ concern about the “symbolic capacity” of contemporary humans is expressed with particular force. In liturgy, the question is whether, and if so how, liturgical life today can offer a way of encountering God.

On the other hand, the Pope relentlessly denounces two deep-seated tendencies that he describes as ‘the poison of spiritual worldliness’: ‘neo-Pelagianism’, which tends to emphasise the efforts of each person at the risk of transforming the liturgy into a ritual performance, and ‘neo-Gnosticism’, which tends to reduce the liturgy to an area of knowledge intended for an elite. On this point, the Pope brings to the Church the insights of the Latin American world, which takes the riches of popular piety very seriously. The liturgical training that Francis intends to promote is not primarily aimed at creating ‘experts’, or even liturgical scholars, but at really paying attention to what the experience of liturgy offers us. One could say that it is a question of forming the inner self through and in the celebration.

Liturgy: a constant concern of the Magisterium of the Church

From the 17th century onwards, but especially in the 19th and early 20th centuries, historical science began to take an interest in the liturgy. This historical approach largely showed that the traditions received had a history, and that institutions had changed a great deal, sometimes even radically, over time. On this basis, we can no longer speak, from a historical point of view, of a formal continuity between the Last Supper of Jesus and the Mass, whether that of Saint Paul VI or that of Saint Pius V. This awareness, often lacking today, has led us to reconsider the relevance of the legacies we have inherited. It was along these lines that, between 1951 and 1956, Pope Pius XII decided on a major reform of Holy Week, a decisive step towards liturgical renewal. But of course, the aggiornamento impetus of Vatican II would lead to major reform that would be carried out in the years following the Council. Drawing on a very extensive knowledge of the sources, this work was to adopt a dual principle: a ‘re-sourcing of tradition’ through a return to forgotten ancient practices (e.g. prayer of the faithful) and an openness to innovations in line with the needs of our time (e.g. use of vernacular languages). From this point of view, many of the ‘innovations’ in the 1970 Missal were inspired and justified by ancient practices, often from Christian antiquity. This undertaking benefitted from the constant and vigilant attention, support and even direct involvement of Paul VI. In his catechesis on 19 November 1969, just before the implementation of the new Roman Missal, he stated that the reform was ‘an act of obedience’ (to the Council) and ‘a step forward for her authentic tradition’.[4]

Despite these assertions, however, there is a rejection of this reform, which was essentially carried out under the authority of Pope Paul VI. The debate has been relaunched again and again, with no end in sight. It is beyond the scope of this article to retrace the complex history of the rejection of the liturgical aggiornamento from Vatican II to the motu proprio Traditionis custodes (16 July 2021), which put an end to the regime introduced by Benedict XVI (motu proprio Summorum pontificum, 7 July 2007). The latter had sought to resolve opposition to the reform by introducing a dual regime for the liturgy: the ‘Ordinary Form’ according to the revised liturgical books, and the ‘Extraordinary Form’ according to the liturgical books prior to the reform.

The use of imprecise language in this complex area has been, and continues to be, very frequent, at the risk of multiplying ill-informed debates. To speak of the ‘Tridentine Rite’ or the ‘Traditional Rite’ is contrary to the thinking of Benedict XVI. While widely authorising the use of liturgical books predating the reform, Benedict XVI specified  that it is not ‘appropriate’ to speak of ‘two Rites’. Furthermore, he affirmed that ‘the Missal published by Paul VI [...] obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy, asking that “priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books.”

After consulting the bishops, Francis put an end to this regime by stating: ‘The liturgical books promulgated by Saint Paul VI and Saint John Paul II, in conformity with the decrees of Vatican Council II, are the unique expression of the lex orandi of the Roman Rite.’ (Traditionis custodes, art. 1). While the debate remains heated, running the risk of being divisive, as guardian of the unity of the Church, he once again explains his position in Desiderio desideravi, asking that a ‘superficial’ and ‘foreshortened’ understanding of the value of the liturgy or ‘its exploitation in the service of some ideological vision’ should not disfigure the celebration of the liturgy, which is the ‘sign of unity’ and the ‘bond of charity’ (no. 16). He sums up his invitation to everyone in one sentence: ‘The non-acceptance of the liturgical reform, as also a superficial understanding of it, distracts us from the obligation of finding responses to the question that I come back to repeating: how can we grow in our capacity to live in full the liturgical action?[5] (no. 31). And to remedy these obstacles, he proposes two avenues, which we can hope will be ways forward to overcome the Church’s woundedness with respect to its liturgical life.

Giving attention to the liturgy

It is a case of ‘allowing ourselves to be surprised by what is happening before our very eyes in the celebration’ (no. 31). In a world that constantly engages the senses in a multitude of ways, attention to liturgical action has become increasingly shaky. The many debates and even conflicts over hymns or gestures are symptomatic of this difficulty of entering deeply into the liturgy as a place of encounter with the mystery of a God who comes to us to save us.

This need for attention is based on the permanent newness of this encounter. In the liturgy, the repetition of words and gestures is at the service of this newness. For those who are willing to enter into this seeming repetition, for example in the prayer of the psalms, newness comes in the form of a readiness to welcome the profound dialogue between God and humanity. For it is the Spirit of God who makes all things new.

Marvelling at the beauty of the Paschal Mystery

Pope Francis develops this theme of attention by inviting us to wonder as ‘an essential part of the liturgical act’ and as ‘an experience of the power of the symbol’ (no. 26). However, this is not an aesthetic approach: beauty does not necessarily sit well with richness or lavishness of resources, a frequent temptation that runs the risk of aligning celebrations with the trends of a society of spectacle. Along these lines, the Pope denounces the two excesses that prevent beauty in the liturgy from reaching the truth. On the one hand, taking pleasure ‘which is content by only a careful exterior observance of a rite or is satisfied by a scrupulous observance of the rubrics.’ On the other hand, there is ‘the opposite attitude, which confuses simplicity with a careless banality, or what is essential with an ignorant superficiality, or the concreteness of ritual action with an exasperating practical functionalism.’ (no. 22).

In reality, this means marvelling at the beauty of the Incarnation and the Paschal Mystery that saves all humanity; marvelling at the beauty of God’s gift, because «efforts to improve the quality of celebration, while laudable, are not enough, nor is the call to greater interiority». We still need to welcome the revelation of the Christian mystery: «The encounter with God is not the fruit of an individual interior searching for Him, but it is an event given.» (no. 24).

“Serious” formation

The second area is formation: “We are in need of a serious and dynamic liturgical formation.” (no. 31). In this sentence, we must emphasise the adjectives that describe the formation process. 

A “serious” approach distances us far from empty slogans and unfounded convictions, and is the opposite of the casual approach so common in today’s zapping society. Liturgical formation requires a sustained effort underpinned by good quality work. In this respect, we can only stress the importance of publications  and reviews , aware that the options in this domain are diverse and sometimes present conflicting opinions. Faced with what appears to be a veritable jungle of opinions, liturgical formation also requires the acquisition of a few compass points, in order to avoid confusion and enable us to listen as a community, because we cannot discern alone.

A “dynamic formation”

With the adjective ‘dynamic’, Francis brings a specific emphasis, which he developed in the apostolic letter Gaudete et exsultate (19 March 2018), a genuine treatise on the spiritual life for our times. He invites us not to get caught up in the quest for ritual performance, forgetting about mission and the life of charity. The pillars of the Christian life cannot be separated: martyria (proclaiming the Gospel and bearing witness), diakonia (service, especially of the poor and the little ones) and leiturgeia (worship of God). Against the temptation to transform the liturgy into a means of escape, he reminds us that the liturgy offers a path, that of the life of the Spirit, without which witness is lost in propaganda and charity in activism.

To speak of ‘dynamic formation’ is therefore to seek a spiritual experience. To say that we are formed ‘by the liturgy’ means that the liturgy is not a service to be evaluated according to subjective criteria (the atmosphere, the ‘beauty’ of the music, etc.) but a journey of conversion. While making a distinction between formation ‘for’ the liturgy (to learn about it) and formation ‘by’ the liturgy (to allow oneself to be formed by it), he makes it clear that while formation ‘for’ the liturgy is ‘functional’, formation ‘ by’ the liturgy is, in his view, ‘essential’ (no. 34). The priority given to creating the right atmosphere and the need to ‘do something’ lead us to forget this ‘essential’ aspect: we are ‘made Christians’ by the liturgy itself.

This reality is, of course, manifested above all in the sacraments of Christian Initiation. But it is equally by saying the ‘Our Father’ together that the faithful become one with the Son of God who prays to the Father in heaven. By saying ‘I believe’ together, the faithful become confessors of the faith before and for the world. By acclaiming ‘the mystery of faith’ during the anamnesis, the faithful confess the glory of the Risen Lord. And by answering ‘Amen’ at communion, they confirm their calling as members of the Body of Christ.

Conclusion

In conclusion, the invitation to combine inseparably formation ‘for’ and formation ‘by’ the liturgy shows how much attentiveness (and not judgement) should be the primary attitude in liturgy. It is a question of being attentive to an invisible mystery that can be perceived through visible signs. In a world of hyper-communication (where true relationships are yet so fragile and even so difficult), this is an invitation to avoid any attempt to control of the liturgy in order to convey a message, win support or cultivate convictions. For it is above all a question of communing with the divine life that is communicated to us through the celebration of the mysteries.

[1] POPE FRANCIS, Letter on the role of literature in formation, 17 July 2024.

[2] In the same way, see : JOHN PAUL II, Apostolic Letter Vicesimus quintus annus for the 25th anniversary of the Conciliar Constitution on the Liturgy, 4 December 1988, no. 4, which praises the fruit of ‘to the considerable and selfless work of a large number of experts and bishops from all parts of the world’ and above all a ‘strictly traditional’ operation.

[3] Desiderio desideravi is a useful resource for everyone. There is still a glaring lack of formation, even among those who consider themselves to be committed to the Vatican II reform. The principles set out here make it possible to tackle the major liturgical question in depth, as a factor of unity rather than division (Editor’s note).

[4] POPE FRANCIS, Apostolic letter Desiderio Desideravi, 29 June 2022 ; Online version available on the Vatican website.

[5] Cf. Pius X, Motu proprio Abhinc duos annos, 23 October 1913, which expressed this need by not hesitating to speak of the need to ‘clean up’ the ‘filth’ that had settled on the liturgical edifice inherited from the past.

Great figures of Monastic Life

Dom Cyrill Schäfer, OSB

Saint Ottilien Abbey (Germany)

Abbot Notker Wolf, OSB,

Benedictine Missionary of Saint Ottilien

(21 June 1940 – 2 April 2024)

Abbot Notker Wolf died unexpectedly in the airport hotel in Frankfurt am Main in the late evening of the 2 April. He had been accompanying a pilgrimage in the footsteps of St. Benedict in Italy since Easter Monday. As he was increasingly feeling unwell, he took a flight home to St. Ottilien early. During the necessary overnight stay in Frankfurt, he died of a heart attack in his room. Only a few weeks earlier, his companion in profession and long-time prior Fr. Claudius Bals preceded him into eternity.

He himself and others have described his life in various publications, most notably in a biography that appeared in 2010. His family came from the Moselle region and ended up in the Allgäu during the war years, in Grönenbach, Unterallgäu District, Diocese of Augsburg, where Werner was born on 21 June 1940 as the first son of the tailor and factory worker Josef Wolf and his wife Katharina, née Haas. His childhood was characterized by deprivation and a lack of nutrition, so that the boy’s growth was stunted and he was to suffer from stomach problems for the rest of his life. He only met his father after his return from captivity as a British prisoner of war in 1947. A daughter was born in 1952. Elementary school in Grönenbach was followed in 1951 by secondary school in Memmingen. The sickly but highly gifted boy found learning extremely easy, excelling particularly in music and languages. His life changed after reading the Ottilien monastery magazine Missionsblätter, (Mission Sheets) which he came across by chance. The descriptions of missionaries sacrificing their lives in exotic countries enthralled him, and he managed to convince his parents to enrol him in the St Ottilien missionary seminary in 1955.

The community of the mission seminary with its natural camaraderie, a broad-minded humanistic education, drama and music was to have a great influence on the boy. After graduating from school in the summer of 1961, he went on a pilgrimage to La Salette and Ars with a fellow seminarian before entering the novitiate at the archabbey. He was given the name of the St. Gallen monastic scholar and poet Notker the Stammerer, whose musical activities attracted the monastic candidate. Further steps in monastic life included temporary profession on the 17 September 1962 and solemn vows on the 10 of October 1965. In the winter semester of 1962, he began his philosophy studies at Sant’Anselmo. His time studying in Rome coincided with the opening of the Second Vatican Council, which, according to him, had a profound impact on him in the areas of liturgy, the understanding of church and mission. In the winter semester of 1965, he moved to Munich to study theology, where he took numerous courses in philosophy and various scientific subjects in preparation for his doctorate. He was ordained a priest on the 1 September 1968 while still studying theology, which was quite common at the time. After graduating from the University of Munich in 1970, Father Notker began a doctorate in natural philosophy at Sant’Anselmo, supervised by Prof. Zeno Bucher OSB, whose successor he was probably intended to be, and at the same time began teaching in this subject area as well as in the philosophy of science and related issues. During these years, he also immersed himself deeply in the urban world of Rome, so that he would speak the Italian he was very familiar with, with its soft Roman accent. He completed his doctorate on the “Cyclical world view of the Stoa” in 1974. He also directed the schola at Sant’Anselmo. He would later take up the title of the schola’s “Jubilate Deo” recording as his abbatial motto.

There was a big change in his life in the late summer of 1977. In a chain of events, Abbot Primate Rembert Weakland was unexpectedly appointed archbishop of Milwaukee at the Abbots’ Congress, whereupon Archabbot Viktor Josef Dammertz of St. Ottilien was elected as his successor. The archabbey community then elected the Roman professor Notker Wolf as the new archabbot on the 10 October 1977. Fortunately, the new Abbot Primate Viktor accompanied his successor to the 1977 General Chapter, whose reports and insights were a great help to the new leader of the abbey as he was introduced to the totally unfamiliar field of congregational leadership. Another stroke of luck was that the new superior was largely relieved of the burden of managing the house thanks to the highly competent Prior Paulus Hörger (1910–1996). At the time, out of around 1100 missionary Benedictines in total, the archabbey juridically had around 380 monks around half of whom were in the foreign missions. The style of the new head of the monastery was described as rapidissimo (very fast), but because this was accompanied by a high level of intelligence, a generous and trusting willingness to delegate, a distinctly fraternal style, and a humane sense of humour, it was not perceived as detrimental.

Thanks to an extensive release from internal monastic duties, the archabbot was able to make several trips abroad to the houses of the Congregation every year. Thanks to the new archabbot’s dynamic style there were a number of shifts in emphasis that enabled the Congregation to further necessary developments. These included the change from classic European missions to local indigenous churches and with it, the related reorganization of the mission monasteries to focus on special diocesan tasks, the transition of primarily European communities into local communities, the accompaniment or integration of indigenous communities such as in India or Togo, new foundations such as in the Philippines with a primarily monastic approach and the opening to interreligious dialogue. Archabbot Notker was particularly interested in this, so he encouraged the exchange between Christian and Buddhist monasteries, which continues to this day, and visited Buddhist monasteries in Japan many times for this purpose.

Archabbot Notker was particularly interested in exchanges with the church in China. After the expulsion of the European missionaries by the Chinese government in 1952, contact with the parishes established there was broken off. After an initial cautious opening up of China, Archabbot Notker undertook a trip to the former Diocese of Yenki/Yenji in northeast China in 1985. The remaining Christians, many of whom had suffered difficult fates, were reached by adventurous means. The archabbey then began a series of aid projects for the former mission areas (now the Diocese of Jilin) that included the construction of a new seminary, a hospital, churches, schools and kindergartens, social projects, further training for local priests and religious and much more. Human contacts were strengthened by numerous invitations to Germany and return visits to China. Several large Chinese bishops’ delegations to Germany were particularly important for building confidence.

In St. Ottilien, Archabbot Notker guided a series of renewal processes such as the closure of facilities and operations that were no longer sustainable, the increased involvement of lay staff, liturgical renewal, and the major renovation of the church. In each case the community was fully involved so that there were few conflicts. Above all, however, he brought about changes in style that transformed a rather hierarchical style into a horizontal one. In doing so, he was not shy of contact and also appeared as the “rocking archabbot” with an electric guitar at performances by the former student band Feedback. He likewise mastered the classical repertoire, which he presented on the flute for decades at the “serenade by the lake” during the Benedictine Festival.

At the 1996 Abbots’ Congress in Rome, Archabbot Notker was approached to become Abbot Primate, but he rejected the idea, referring above all to the ongoing and very complex projects in China. However, when the question of a new abbot primate arose again in 2000, Archabbot Notker felt he could no longer refuse and accepted the service on the 7 September. As Abbot Primate, he continued his usual travelling activities, something he enjoyed. In addition to his language skills (besides German, he spoke fluent English, Italian, French and was able to express himself in several other languages) that were of great help to him in his visits to the monasteries, he benefited above all from his ability to engage with every situation and every person, showing a strong presence and genuine commitment. At Sant’Anselmo, a major renovation and modernisation program was on the agenda, including renovation of rooms, new windows, an efficient internet system, reorganization of the university and much more, for which much coordination and committee work within the College, and with the Order, the Vatican and Roman authorities was necessary. On 13 October 2012 at the Abbots’ Congress, he was confirmed for a further four-year term. At the following Abbots’ Congress on the 9 September 2016, he was then able to hand over the office to his successor Gregory Polan.

Before his return to the monastery, the Benedictine Confederation gave him the gift of a trip around the world so that the well-travelled abbot could visit with a little more leisure the places he had mostly only touched at a fast pace. He then returned to St. Ottilien, which he always called “my home” with great conviction. Even though he was now released from all obligations, he was still involved in the monastery in the areas of future planning, fundraising, public appearances and always found an appropriate word in community discussions. However, he also took on an impressive and sometimes an almost unbelievable workload of lectures, radio broadcasts, television appearances, retreats, liturgies, and events of all kinds, which took him all over Germany and the world. Thanks to an iron discipline and a great self-expectation of being available for his fellow human beings, he managed this programme, even if it sometimes took a toll on his health. On the other hand, the encounters with other people inspired and delighted him, so that his mammoth programme was always an elixir of life for him. The high demands he placed on himself he formulated in his socially critical and spiritual writings, in which a great deal of freedom, but also a great deal of responsibility, is entrusted to and expected of the individual. The Liturgy of the Hours, which he readily and faithfully attended, and community life, which he obviously enjoyed, always remained a point of rest for him.

His literary activities deserve special mention. For decades, this was limited to occasional academic treatises and spiritual reflections. This was to change after his election as abbot primate with his somewhat less full obligatory program. The Hamburg-based Rowohlt publishing house invited him to produce a book in 2005, which resulted in the work Worauf warten wir? (What are we waiting for?) published the following year. This put forward provocative theses on the social situation in Germany and made Abbot Primate Notker a bestselling author. Since then, Abbot Notker annually published several books or wrote stimulating reflections for magazines, some of which had a high circulation and earned him a lot of sympathy with the public since he communicated his rich experiences of life and faith in a clear and understandable way.

Among the more than 30 honors and awards that Abbot Notker received, we will only mention the Bavarian Order of Merit (1986), the Grand Cross of Merit of the Federal Republic of Germany (2007) and the Bavarian State Medal for Social Merit (2021) as well as two honorary doctorates and several honorary citizenships including Norcia and Grönenbach.

We are grateful for the many seeds that our confrere was able to sow during his life and pray that his last great journey led him to the one he proclaimed throughout his life!

Great figures of Monastic Life

Dom Jeremias Schröder, OSB

Sermon at the requiem mass on 6 April 2024

“Conservative, but with a broad heart.” That is a note in my diary about the first encounter with Archabbot Notker after a visit to St. Ottilien in 1982.

Today, 42 years later, I and our entire community are standing by the coffin. Many thousands around the world have joined us in prayer and mourning. Hundreds of messages of grief have reached us. Very often these are not pre-formulated expresions of sympathy, but very personal testimonies. Many report how Notker was important to them, how he helped them personally, with encouragement and support, with good words and example, with his humour or with his empathy.

One can hardly do justice to all of them, but one has to try.

At 37, Notker became the abbot of our community. Very young, fresh, back from Rome where he had worked as a philosopher and cantor. A surprise candidate who brought an outside perspective with him. He led and shaped our community for 23 years. He did not do this alone - many others helped him, as is customary among Benedictines. But his manner was formative. After many years of cautiously trying out how our missionary Benedictine life should be lived in this new post-conciliar era, Notker arrived with youthful vigour and a certain insouciance. His years in Rome had taught him openness, urban manners and pragmatic flexibility. He brought with him a basic trust that the world is not so bad, that God means well with us, and that our monastery and he - Notker - have a place and a task in this world.

In one of the biographies, a very black and white picture was drawn for dramaturgical reasons: before Notker and after Notker. That was an exaggeration, because this monastery was always bigger and wider than any one individual could be. But Notker did bring a cheerful optimism to this monastic community, which slowly made its way through the ups and downs of the last quarter of the last century.

Eight years ago, he came back to us as a former abbot primate very naturally, without any detours or fuss. He was not an emeritus prelate, but a confrere whose presence enriched our everyday life. These days, we are painfully aware of how much we miss him in this everyday life.

As Archabbot, he was responsible for the management of the entire congregation. It was a time of upheaval. The old mission territories became dioceses. Mission was critically scrutinised and even rejected by many. Notker, who had found his way through this thanks to his missionary enthusiasm, was able to give our old mission a new form: Founding monasteries where monasticism did not yet exist; monasteries as living centres for local churches and societies; missionaries did not necessarily have to come from Bavaria. Korea and Tanzania could send out missionary Benedictines just as well. He was happy to promote new beginnings and foundations, even where it sounded difficult or even absurd: monasteries in communist China. Let’s try that. A hospital in North Korea. “Why not?” Philippines and Zaire, Uganda and Togo. Not everything succeeded, but a lot did. It was the dynamic of today’s gospel that kept him going: “Go into all the world and proclaim the gospel to every creature!”

Something new came upon him in 2000, very unexpectedly at the time: Abbot Primate in Rome. He didn’t long for it. I was present when – for a short moment - he was overcome with emotion as he packed up his office here at the abbey. He had great optimistic plans for Sant’Anselmo and then had to accept very quickly that something much more mundane was required of him: the proud Benedictine monastery on Rome’s Aventine Hill had become a bit of a hovel over the course of 100 years. Instead of fancy new foundations, the focus was now on renovation and refurbishment. He recruited helpers, both inside and outside the order, with whom he set to work. For over 16 years, he made Sant’Anselmo fit again for the task of offering our large worldwide religious family a place where we can learn to look beyond the narrow walls of our monasteries, understand the Church and value diversity. A place where ancient monastic wisdom is cultivated and transmitted to the whole world.

He hardly bothered with the Vatican apparatus and tedious committee work. This was sometimes criticised, but it hardly did us any harm. With his global presence - the many kilometres travelled by plane that are often mentioned - he strengthened the awareness that we tens of thousands of religious, hundreds of thousands of students and many more are a true family.

Then there are so many others to whom he meant a lot. There is his family, especially his sister Rita, who is mourning with us here today. Friends from all phases of his life. People who crossed his path at some point and to whom he remained close for years and decades. Notker had a passion for people. His email responses were often praised, usually arriving after just a few hours and at all hours of the night and day. No request was too abstruse for him. If there was still a little space in his diary, he would agree, come and read or make music, hold a mass or a lecture, baptise, marry, accompany a pilgrimage, as he did at the beginning of this week. He gave himself away, generously and playfully.

A whole bundle of qualities helped him to become the Notker we remember him as today. I would like to mention a few:

Notker was a man of immense loyalty: once he stood by someone, it was hardly ever shaken, even if prudent caution suggested otherwise. In the last few days, a number of monks wrote to me whom he had helped to get a second or even a third chance in Rome and elsewhere. He has tried to keep a path to the future open for monasteries whose demise seemed certain, often with success. When the Catholic Biblical Federation went into a tailspin some time ago, he embarked on years of toil as chairman. “He does not extinguish the smouldering wick,” as the prophet Isaiah has it. Notker lived that.

Almost like a contradiction, but actually more like a complement, he was also prepared to accept the inevitable, and then again with full commitment. The elections in 1977 as Archabbot and in 2000 as Primate, which truly turned his life upside down, were not planned. Many things happened during his 39 years in leadership that he would have wished differently. Here we come across a secret of human life, which today is often called unavailability, and which has to do with God. Notker was not a planning fetishist. He knew that we cannot predict and plan everything. He did not allow himself to be frustrated and was able to accept the unexpected as a gift and grace, or at least as a task. His love of music has something to do with this: it was living music, not canned music. Music that is created anew in the moment and is unavailable until it is heard. - Jubilate Deo!

After all, I recognised a very deep love of Christ in Notker. He could laugh about many things and make fun of many things, including monastic whims and ecclesiastical absurdities. But when it came to the essentials, he was truly pious! It was an annoyance to him when - especially in our circles - God was not taken seriously. The proclamation of the gospel and the following of Christ kept him on the move and were the deeper reason for his apparent restlessness.

Nothing can really come after the love of Christ, can it?

But there is one more thing I would like to mention, and I will put it at the end because it is our key to understanding Notker’s life. The former Archabbot of Pannonhalma in Hungary, Asztrik Várszegi, once gave a eulogy for Notker and said at the end: “But above all, he was a Mensch – truly human!”

Everyone here today will agree. Humanity came from every pore of Notker. Structures, systems, plans - as the clever man and philosopher that he was, he was good at dealing with them. But what mattered most to him was people. In this he was similar to the One he followed throughout his life. Notker loved people. This was often refreshingly earthly, but it was also imbued with the love of God for the world that is spoken of in the Gospel of John. “God so loved the world that he gave his only Son for us.”

We are sad that Notker is no longer with us. But above all we are grateful that he was the way he was and that he was with us for so long. Amen - Alleluia.

Great figures of Monastic Life

Sr. Marie-Madeleine Caseau, OSB, and Sr. Fabienne Hyon, OSB

Congregation of Sainte-Bathilde

Sœur Lazare (Hélène) de Rodorel de Seilhac

(10 August 1928 – 27 November 2023)

It is a joy to share with you all that we received from Mother Lazare, both in community and in the congregation of Saint Bathilde, and on a wider level among the nuns of France, Africa and elsewhere. In the days following her death, we received many testimonies from those she touched and those she met. Each one speaks of a word that accompanied and enlightened them at one time or another.

When she commented on the Rule of Saint Benedict, she used to say to us: ‘It’s not because it’s in the Rule that you do such and such a thing. It is because it’s good, that it’s in the Rule’. Or again: ‘The Regula is a manual of discernment. We don’t adapt RB; RB forms people who adapt’. We will try to share some of her insights that have marked us, in the hope that others will join us in passing on these words of life.

Born in Paris on the 10 August 1928 in Paris, she retained a great love of her family roots in the Corrèze, especially of the family home, Mons, which she particularly loved. She had many fond memories of her two older brothers. While studying classics, she attended the Saint-Jean-Baptiste circle with Father Daniélou, who introduced her to the Bible. It was at this time that she discovered the Benedictine monastery in Vanves, where she went regularly. When she told her parents that she wanted to enter the monastery, her father decided to dissuade her, offering her several different experiences in the hope of distracting her from her plans.  This was how she came to work in a factory, an experience she would often evoke, right into her old age, so marked had she been by this discovery of the atheism to which she felt so close! Her father paid for a trip to Greece, which delighted her! Seeing that he could not divert her from her calling, he allowed her to enter Vanves in February 1953. She made profession there in February 1956, and perpetual profession on the 24 June 1961. She taught Latin and was assistant Novice Mistress.  She wrote a thesis in Christian Latin, which she defended in 1967: ‘The way Caesarius of Arles uses the Rule of Saint Augustine’, published in 1973. She was delighted to return to her beloved Caesarius of Arles thanks to the review published by the association ‘Aux Sources de la Provence’, for which she resumed her work on Caesarius and Augustin.

From the 1970s onwards, she conducted numerous sessions on Patrology and the Rule of Saint Benedict for monasteries in France and French-speaking Africa. For many years, she organised patristics sessions at Jouarre to form teachers in women’s monasteries. She insisted that the sisters go to the sources, read and immerse themselves in the texts to make them their own. She was also involved in the translation of monastic and patristic texts into fundamental French in collaboration with Sister Lydie Rivière, a Xaverian sister. She led numerous sessions for the women’s monasteries in France, reflecting on work and the balance of monastic life.

In 1974, once the buildings liberated by the Vanves community had been rented out, she moved to Saint-Thierry. As well as liturgy and sacristy, and teaching the sisters in formation, she took charge of the printing workshop, where she was always keen to get the sisters to work together. She had a talent for finding work for all the alongsiders who passed through the monastery. She continued her research work, and took part in the AIM Council, the foundation of STIM (Studium théologique inter-monastères), and for twenty-five years taught patrology at the seminary in Rheims.

Over many years, she supported the sisters who were writing our new Constitutions. These were approved in 1982, and she made time to present them to the sisters at a number of sessions.

In 2003, at the age of 75, she was elected Prioress of Vanves, and continued her service until 2010, ensuring continuity while the Congregation looked at how to continue its presence in Vanves. After the 2010 General Chapter, several sisters from our communities moved to Vanves, and she was able to return to Saint-Thierry, handing over the baton of prioress to Mother Marie-Madeleine.

During this last period of her life, with the help of Sr Marie-Samuel, she undertook with determination the challenging task of writing the history of our Congregation, the fruits of which she shared with us during the centenary year. She did not quite finish her work, but she remained committed to it right up to the end.

There are perhaps four key characteristics of her work:

- A rigorous study of sources. A text-based approach.

- Making these texts accessible (literary context and style, language).

- An approach that is feminine without being feminist.

- Every argument she defended made sense, lived in obedience when her faith was tested.

Over and above all her endeavours and research, we remember the witness of a sister who never «opted out» and was always there to take her part in the community services. Always attentive to sisters in difficulty, she believed in monastic life and lived authentically what she taught. She was an elder who knew how to trust the younger sisters. She practised openness of heart through conviction, even if it was difficult for her.

For these reasons, we would like to share with you, first and foremost, the words and reflections of Mother

Lazare, which have nourished and enlightened us in our monastic life, as they have our oblates and friends.

Words of Mère Lazare

“When I was a young postulant, going down a staircase, I accidentally broke a beautiful vase that had recently been placed there by catching it with my foot.  With a heart full of contrition, I went to see the superior to confess my fault. She replied: ‘Only those who do nothing break nothing’. Both surprised and relieved by this comforting response, I continued my monastic life. The following week, while washing up, I inadvertently broke an old saucer that was already chipped. Driven perhaps by the demon of acedia, but happy in any case at this opportunity for a chat, I went off all dapper and perky to confess this new fault to my superior. I then received a memorable ‘’dressing down‘’: If you were a young household with no money, would you attach so little importance to respecting the material possessions of the kitchen? Etc. I left red-faced with embarrassment, and strengthened by this powerful lesson in monastic life, which stayed with me for the rest of my life”.

‘”In the monastery, we find all the vices of the Church and the world, but as there is no escape, they are more visible than elsewhere. And in the monastery, we all know that the others have also come to do battle with the demons.”

“People regularly tell you that the reason monks so often live to a ripe old age is because their lives are easier than in the world. I don’t think so. Monks live to a ripe old age because it takes infinite time and patience for them to work on the very specific struggle that is their vocation – to the fight against inner demons as part of the fight to counter evil in the world. God gives his workers the time they need.”

“Living under a rule means being part of a tradition. The Rule of Saint Benedict encompasses the whole range of experiences for seeking God in the monastery. It teaches the brothers and sisters how to discover Him through a way of life that must be interiorised. Being guided by a rule is a sign that we allow ourselves to be instructed by those who have gone before us.”

“Our tendency is always to call good what we like and bad what we don’t like: the Rule prevents us from giving in to this temptation (chap. 1): it speaks of what pleases God.”

“Monks live in a monastery, a building: it is therefore a visible house, a place where the Word of God is welcomed, a place adapted to the common life, enduring, stable and solid, whose upkeep is demanding. It is the place where we necessarily devote ourselves spiritually; limited by the monastic enclosure, when we leave it, we must remain faithful to the same requirements of the life’ (chap. 51-50 etc.).”

“Living in the enclosure of a monastery reminds us that we must not shy away from the ‘battlefield’ of spiritual combat, that it is in the reality of life on earth that we seek God.”

“We have to to remember that wanting to have a conscious awareness of our own prayer has always been a temptation. This creates a tension and leads to a feeling of guilt that prevents us from letting it happen. Often, it is precisely this desire – wanting to know when we are praying – which makes us feel pulled in different directions. It has us imagine that some other practical circumstances would be more conducive to prayer or that making an effort is what counts. We forget that prayer does not come from us and that it is God’s work in us. “

News

Dom Jean-Pierre Longeat, osb

Outgoing President of AIM

Visit to India: 4th-11th February 2024

Sunday 4 February

In the morning, I left Paris for Bangalore to take part in the annual meeting of Indian monastic superiors (ISBF). The meeting was to take place at Shanthivanam, the ashram founded by Father Le Saux and Father Monchanin.

Monday 5 February

I arrived safely in Bangalore, in the south of India, at midnight during the night of Sunday/Monday. I had to change terminal to catch a second flight to Tiruchirapalli, a little further south. The flight was at 6.30 a.m., so I managed to find a comfortable place to wait.

On arrival at Tiruchirapalli three monks were waiting for me, including the superior of Shanthivanam, to take me to the monastery where the meeting of all the monastic superiors of the Benedictine Family in India (around 70 communities) was due to take place.

I went straight on to the day’s meetings and gave my talk as planned.

Tuesday 6 February

The monastery is totally inculturated in terms of prayer, meals and lifestyle, and resembles a Hindu ashram. Life is simple. The food is that of the local population, based on rice, vegetables and fruit: the diet is entirely vegetarian.

Prayer is very similar to that practised in Hinduism. All services begin with the well-known ‘Ôm’ invocation. The liturgy continues with a mixture of psalms and prayers drawn from different traditions: Syriac, Hindu and Latin. Everyone remains seated throughout, including for the Eucharist. There are various rites linked to the symbols of light and fire, as well as signs marked on the forehead with paste. People leave the church with a red, white or yellow mark on their forehead.

The buildings consists of small hermitages. The present-day community belongs to the Camaldolese order and is well adapted to its environment, which is in keeping with this particular congregation’s vocation of prayer.

The previous day, the first conference presented the three founders of the community: Father Henri Le Saux, Father Jules Monchanin and later Father Bede Griffiths. Father Martin, from Shanthivanam, gave this presentation. He had recently toured Europe, and especially France, where he had encountered considerable interest.

The second talk was given by Father Dorathick, the local Prior. He spoke to us about the experience of faith as the foundation of human, Christian and monastic development. This is an important aspect for me, not only in relation to India, but also as a universal reality that dwells deep within the human person, enhanced so beautifully by the New Testament message.

In the afternoon of this first day, I gave an overview of AIM’s reflections on the present and future of monastic life by talking about the responses received to the questionnaire we sent to a number of monastic leaders around the world, which were published in AIM Bulletin 126.

Sister Christine gave a more detailed presentation of AIM’s work, with examples of help it has provided.

On this second day, we heard from a theologian who highlighted the main points of convergence between Hinduism and Christianity on the subject of community leadership. His talk was corroborated by that of a Swami in the afternoon. He is the head of a neighbouring ashram with which they have excellent relations.

At 6.30pm, there was a moment of interfaith prayer. There were several contributions: I myself gave a testimony on the theme of ‘Peace and harmony’; there was a contribution from a Hindu and another from a young Muslim woman accompanied by two of her children, all dressed in festive costumes. The ambiance was wonderful with a deep sense of recollection.

Wednesday 7 February

The day was a little freer, as the members of the group of superiors from India (ISBF) met amongst themselves for the more formal and administrative part of their meeting.

I had a long discussion with Father Dorothick. I suggested a book, either entirely by him or with several contributors, to develop the ideas he presented to us on the relationship between the renewal of the transmission of faith and the vitality of religious and cultural forms, including monastic life. He was in complete agreement. I would very much like to see this come to fruition, because it seems to me that this offers a possible way to renewal. In any case,  I’ve been thinking this for many years, and it was a pleasure to meet someone who thinks the same thing but from a completely different starting point.

The following day there would be a joint excursion to a Marian shrine. I have to admit that I didn’t really feel much like going, as it was to be a ten-hour bus journey there and back! Could I stay behind to further experience the intense and poignant interiority of this special place? It would also give me the opportunity for closer contact with the local community and with the Camaldolese sisters who live next door.

I should mention that during my stay I had the great privilege of staying in Father Le Saux’s hermitage. I had a tangible experience of his presence and I felt a real ‘sense of responsibility’ for the intensity of my own spiritual life. It’s difficult to say more because it was so special, but it was an experience like no other. I give thanks for such a precious opportunity.

Thursday 8 February

Finally, after taking advice, I stayed in the monastery. So I had a free day ahead of me, perfectly open interiorly to whatever God wanted me to do in this blessed place. I was utterly happy; I touched right at the heart of my vocation. My choice was definitely the right one. It’s hard to describe, but I experienced something very regenerating which, I think, will be an important milestone for me.

At the end of the day, I tried to contact the Abbot of Kappadu by phone to organise the rest of my trip, after the session in Shantivanam. He came to see me as soon as the group returned and told me that we would be leaving at 6 a.m. the next day.

Friday 9 February

At 6 a.m. the car left. I’d been told it would be a six-hour drive. In fact it turned out to be almost twelve, because we hadn’t taken into account the many stops we would make along the way.

The first was a hearty breakfast in a roadside restaurant. It was a traditional breakfast with just the right amount of spices, for which I had gradually been acquiring a taste since my arrival in India. 

We then stopped by at a school run by Carmelite friars. One of them had previously served in a mission near Kappadu. The brothers had not yet had the opportunity to visit him. The school complex is immense. We arrived just as the Carmelite community was finishing breakfast, and they shared some delicious leftovers with us. We then visited a few different areas of the school. There are many Carmelites in India and they have a number of very successful institutions. Everything is perfectly maintained and seems wonderfully organised. There was nothing gloomy about the young people we met here. A nation is marching towards its future.

On the way, we stopped by the roadside to quench our thirst. We bought a few coconuts and consumed the delicious liquor on the spot. Meanwhile, a herd of cows invaded the road. We needed a bit of patience to get past them!

An hour later, we stopped again for lunch at a restaurant with a breathtaking view of the town of Kumily. My eyes took in the full view whilst my mouth was ablaze.

We then decided to visit to the Trappist monastery of Kurisumala. It’s situated in this region of Kerala in the heart of a magnificent scenery of tea mountains.

The main reason for the creation of the Kurisumala ashram was Francis Acharya’s vocation, strongly influenced by Mahatma Gandhi. After making profession at the Trappist monastery of Scourmont in Belgium, he followed a persistent call to India in 1955. After a long stay in some of India’s great ashrams, he went to visit the founders of the Saccidananda (Shantivanam) ashram in Tiruchirappalli. Finally, he accepted the invitation of Zacharias Mar Athanasios, then Bishop of the Syro-Malankar diocese of Tiruvalla, and officially founded the Kurisumala ashram, near Vagamon, on the 21 March 1958, in the company of Father Bede Griffiths, an English Benedictine monk, and a few aspirants. The undertaking flourished with a desire to be totally inculturated into the Indian cultural landscape. After some 70 years of existence, it can be said that the goal has truly been achieved.

We were welcomed by the current superior of the community of about fifteen brothers. The very simple buildings of the monastery are arranged like a village. The liturgy is based on the Syro-Malankar rite, particularly because of its rich hymnody.

We visited the farm with its famous herd of cows, which produces the best milk in the region. People from the surrounding area come to work there in a co-operative, using a new method developed in Switzerland.

We had time to exchange a few words. The brothers’ expressions moved me deeply; there was a great sense of peace and light. These monks do not work in vain:  “If the Lord does not build the house, in vain do the builders labour” (Ps 126).

We left after paying our respects at the tomb of Father Francis, around which a small chapel had been built. During this moment of prayer, I remembered his visit to Ligugé when I was still a novice. I still have a vivid memory of it.

We continued our journey towards Kappadu, which was now close at hand. We dropped off a brother who had to visit his family in the town of Vazhathope. A few minutes later, he realised he’d left his phone in the car; we took the opportunity to visit the nearby cathedral while waiting for him to come and retrieve it.  The Indians are proud of the building because it’s nearly a century old. A thunderous liturgy was underway, bringing together an impressive number of faithful. The church is dedicated to Saint George.

Arriving in Kappadu, we stopped below the monastery where there is boarding accommodation for some 300 students who attend nearby schools. I’d seen the first building on my last trip, but I was impressed by the development of this facility. A few brothers live here to run the campus, including Father Anselm, one of the three founders of Kappadu. Finally we reached the monastery. I was assigned a room where I was happy to be by myself before Vespers, sung in the Syro-Malankar rite, followed by Mass celebrated by the Abbot and the monks with whom we had shared the journey. Then came the meal, where everything was done to accommodate my Western culture. I was touched by the gesture.

I couldn’t stay very long in Kappadu, but the following day I visited the major renovation work in progress with the Abbot. I also met Father John Kurchianil, who continues to write about the Bible and commentaries on the Rule.

On the way to Kochin to catch the plane back to Bangalore and Paris, we stopped off at a dependent house which is the formation house for the young candidates. The meeting was very friendly and encouraging. You could really get a sense of the future of this community.

So full of all these intense experiences, I gave thanks for such a fruitful visit, and I am happy to be able to give an account of it in this newsletter.

News

Dom Jean-Pierre Longeat, osb

Outgoing President of AIM

Visit to Togo, 17-24 February 2024

Saturday 17 February

In the morning I received a text message from Air France: ‘Your flight has been delayed by two hours and will not leave until 6.25 p.m., please accept our apologies for the inconvenience’. This meant that I wouldn’t arrive in Lomé until around 11.30 p.m. (12.30 a.m. in France: there is a one-hour time difference). I adjusted my day’s planning and tried to contact the brothers at Dzogbégan so that they could change their schedule and come and pick me up at this late hour of the night.

The plane left on time and arrived safely. At Lomé airport, unfortunately, I found myself in a queue where the security agents were totally inefficient. It took forever, and I was boiling hot and chomping at the bit. After a while, I couldn’t take it any more, so I stepped out of the queue and slipped into the lane of those who had already been checked, thinking that nobody would ask me anything because it was so crowded and chaotic. But at the exit, a security agent asked for my passport and, seeing that it wasn’t stamped, told me to get back in the queue. I was lucky, he could have taken me to the police station, but at least I spent the time in a slightly less futile way. After an hour, it was my turn and I cleared the hurdle. I felt as if I had been given my freedom.

As I came out of the the airport, three brothers were waiting for me: Father Paul-Marie, who had arrived from Guinea (Séguéya) - his plane was a little before mine - Brother François and Brother Justin from Dzogbégan, so full of attention and kindness. We made our way to the car. It was about 1 a.m. When we started the engine, nothing happened, obviously the battery was flat, but nobody panicked. Fortunately, not far away a man saw our predicament and offered to help. He brought his car round, connected its battery to ours, and finally the engine started. We were saved. Welcome to the continent of solidarity and brotherhood.

The Brothers’ house in Lomé is not far from the airport. When we arrived, the brothers asked if we wanted to eat something before going to bed. Finally, we went to the dining room. There were some leftover crudités and Brother Justin skilfully cooked an omelette, finishing the meal with a selection of delicious fruits that were little known to me. A 5-star restaurant! It was two a.m. We headed for our rooms. It was hot of course, but without bed covers, we had a good night’s sleep.

Sunday 18 February

4 a.m.: the neighbourhood wakes up. You could hear the muezzin chanting, as well as all sorts of repeated prayers in keeping with the country’s religious traditions. I was wide awake with all this commotion, but I didn’t feel too bad. I knew it would last for a while (about an hour) and then calm would return. As I wrote these lines, the neighbourhood became completely silent again, but I didn’t feel like going back to bed. In fact, almost immediately the sound of an evangelical community praying invaded the room - a completely different style! There are several in the neighbourhood: Pentecostal, Baptist... and there’s also a Catholic community whose liturgy we would hear a little later.

We celebrated Mass among ourselves at 8am and had breakfast. A sister from Sadori joined us, as well as another brother from Dzogbégan who is doing a car mechanics course in Lomé and whom I know well.

Before leaving for Dzogbégan, the idea occurred to us to drop in and say hello to the small community that had been created by the Agbang monastery in Lomé, not far from where we were staying. So we went there, and it was a joy to see Father Boniface again, a charismatic figure with an abundance of experience. He was present at the fiftieth anniversary of AIM, at Ligugé, and gave a remarkable talk. The building is extraordinary in its beauty and practicality, a truly fine achievement, with the added bonus of a fine conference room for around fifty people. Agbang Abbey, on which this house depends, was founded by Father Boniface several decades ago. He wanted it to be a central house with small mission priories. And that’s exactly what happened. It now belongs to the congregation of Sankt Ottilien.

We stayed there for a good hour, sitting in the central area. Some lay people were present, and the atmosphere was simple and joyful: we chatted happily and usefully I think.

But we had to get on the road. We had almost a five-hour drive ahead of us. Everything went well. The road was well maintained. An hour before arriving, we stopped at a small restaurant that Father François had helped to open when he was cellarer. We had local fare with excellent grilled fish and chips. Then we headed for the monastery of the nuns of Dzogbégan, where the session was to take place.

We were expected and welcomed with most warmly. Sister Agathe settled the sessionists into their rooms in the almost new guesthouse. I had a large bed and a certain level of comfort. It was to be a pleasant stay.

Vespers was soon followed by dinner, after which the sisters of the community welcomed us with a song and dance. Long live Africa for its vitality, its youth and its sense of hospitality. The day ended with Compline and Vigils.

Monday 19 February

The day was devoted to presentations by the different communities represented. A number of recurring questions arose, such as the economy and the monasteries’ capacity for autonomy.

Vocations do not seem to be as numerous as in the past. There is a lack of stability in commitment.

Formation is a major factor. The studium at Bouaké now plays a major role.

Some communities are very fragile. We need to find ways to support them. Often the support of the Congregation to which they belong is not sufficient.

The testimony of the Burkinabe Redemptoristine sisters was particularly powerful. They are in a part of the country where extremist violence constantly surrounds them. They witness unimaginable acts of violence, including against children. Sister Odette, from Babete (Cameroon), is in a similar situation.

I have to admit that the things they said had a strong emotional impact on me. We talked a lot together for the rest of the day, and we realised how powerless we are to change the course of things.

In the evening, we had a good meeting with the community where I gave some news about AIM.

Tuesday 20 February

We continued sharing about the lives of the different communities represented. There is a wide variety of different situations.

We talked a lot about the economic question and the possibility of monasteries in this sub-region becoming autonomous. Some are talking about pooling efforts and resources.

However, it’s important to bear in mind that we live a way of life that requires outside help in any case. Prayer time each day takes three or four hours, and the various services in the house occupies a lot of time and energy (from the kitchen to the infirmary, from the guest house to the reception area at the entrance to the monastery, from accompanying people who come for confession or to speak with a monk, etc.). None of this is remunerated and takes time away from income-generating activities.

What’s more, we are in the midst of global economic change. The African approach is not the same as the European one. How can we reflect on good management of a subsistence economy? How can we make a fresh contribution to the changing economic balance throughout the world? How can we motivate every member of our communities to work together on economic issues? These are all fascinating questions that would require a separate session, or even several.

In the afternoon, Father Olivier-Marie introduced us to the Sainte-Anne Structure. This is a formation course for monks and nuns from West Africa who do not necessarily have the level of study required to follow a more in-depth course, but who nevertheless have sufficient experience and aptitude to teach within their monastery. In three months, they cover different areas of the religious sciences and an introduction to methodology.

The following days were devoted to listening to detailed reports from each monastery. There were also conferences and workshops with M. Koua, from Abidjan, on the question of abuse in the exercise of authority at the heart of our communities, as described in Sister Thérèse-Benoît’s report below.

My stay ended with a visit to the Archbishop of Lomé, who has since sadly passed away. It was a good meeting with him and with the priests, seminarians and lay people who work in the cathedral parish.

We returned to Paris in the evening of the same day. I came back from this trip more and more convinced that Africa is a continent of the future, with a great capacity for adaptation and an approach to social relationships that is very different from those found in the northern hemisphere. Yes, truly, despite the many injustices and difficulties to be overcome, Africa is the continent of fraternity:  that is our future.

News

Sister Thérèse-Benoît Kaboré, OSB (Koubri, Burkina Faso)

Member of the International Team of AIM

Report on the meeting of monastic superiors

of French-speaking West Africa

The meeting of monastic superiors from French-speaking West Africa was held at the Abbey of the Assumption in Dzogbegan, Togo, from the 19 to the 25 February. The vast majority of monastic superiors from the sub-region took part.[1] Also present at the meeting were Father Jean Pierre Longeat, President of AIM, and Sister Thérèse-Benoît Kaboré, of the AIM International Team. It was a good opportunity to meet up, as most of the superiors had been elected or appointed in recent years and had not yet had time to gather together.

During the first two days of the meeting, the superiors took the time to get to know each other and to present their respective communities with their joys and sorrows. They expressed their joy at seeing the perseverance of their communities in monastic life, despite the many difficulties. One of these difficulties is economic. Indeed, the major issue of the precariousness of the the monasteries remains a concern. The monasteries’ economies are subsistence or survival models, which only enable the communities to live from day to day without any other means of supporting a major project in the monastery. The superiors have acknowledged that time is needed to reflect fully on this issue. This is already a step forward! It will be necessary to plan a formation session for superiors and bursars, and even to invite specialists to lead the reflection. The superiors did not hesitate to express their gratitude to AIM for its proximity to them, and especially for its support for formation and for the various projects it has financed.

They then discussed their various formation structures: the training of formators, organised by the novice directors of the French-speaking novices; the Sainte-Anne Structure; AMORSYCA (Association Monastique de Réflexion sur les Symbolismes dans les Cultures Africaines – Monastic Association for Reflection on the Symbolisms of African Cultures), which they wish to revive and revitalise; the Philosophy and Theology Studiums in Bouaké; and formation for young professed monastics. They also considered the request of the Commission for Monastic Interreligious Dialogue (DIM/MID), which has just opened a branch in Africa and would like to have a liaison person in each monastery.

During the last three days, the superiors continued their meeting with Professor Asseman Médard Koua, who accompanied them in their reflections on the theme of ‘abuse, leadership and balance of life’. This topical subject led the professor to address the delicate issue of abuse within and outside the Church. He first attempted to define the concept of abuse by examining a number of African cultures, before establishing a typology of abuse. He then addressed the question of gender, which is of particular importance today. Today, the world is attentive to the gender issue; certain social strata are considered vulnerable or hyper-vulnerable, and international law takes them into account and protects them. The professor returned to the issue of abuse. He analysed two categories of abuse: sexual abuse and abuse of power. In this analysis, he treated the issue of managing abuse. He insisted on the consequences of these acts on the abused person by examining the four components of the person who experiences the abuse (the cognitive component, the affective component, the physical or physiological component and the behavioural component). These components need to be considered when dealing with abuse.

The second day of the meeting with him was devoted to leadership. He emphasised power management. The leader who is called upon to exercise power does so depending on his own perception of matters, his own history and his own style. At the end of the day, he exercises power according to who he is and who he wants to be through the power he holds. Moreover, he has a number of constraints that he must not forget. While on one level he is no different from anyone else, it is also true that given the authority he holds, he should be careful not to run with the herd. To illustrate this, the professor used the example of the mask-wearers in our villages, who are required to follow a particular way of life.

The last day of his presentations was reserved for the question of balance of life, with the speaker insisting on the fact that leaders must be attentive to themselves and know their own vulnerability. They must be attentive to their own personal well-being in order to be able to take care of others. They are not the saviour of the members of the group. They are there to help others, to support them, but not everything depends on them, and they must not try to do everything. They have limits, and they mustn’t ignore them. Nor should they confuse their responsibility with their own identity.

The following day, the superiors took advantage of the professor’s last intervention by organising a day out to relax.

In closing the session, the speaker suggested that the superiors establish two working groups. The first would be responsible for drawing up a procedure to help manage the case of those who have mental health problems in our communities, and the other would look at the prevention and management of cases of abuse in the monasteries of French-speaking West Africa.

The superiors returned to their monasteries very satisfied and better equipped to exercise their authority for the benefit of the brothers and sisters entrusted to them.

[1] Benin: Father Symon Hounnouvi - from Mount Thabor in Hêkanmé, Mother Laurence Bada - from the Monastery of Saint Joseph in Toffo. Burkina Faso: Father Jean Christophe Yameogo - from the Abbey of Saint Benoît in Koubri, and Mother Clémentine Naganda - from the Monastery of Notre-Dame in Koubri. Ivory Coast: Father Jean Hugues Djobi Dioti - from the Monastery of Sainte Marie in Bouaké, and Mother Bernadette We - from the Monastery of Bonne-Nouvelle in Bouaké. Guinea Conakry: Father Paul Marie Kolié - from the Monastery of Saint Joseph in Séguéya, and Mother Marie David Banquet - from the Monastery of Sainte-Croix in Friguiagbé. Senegal: Father Olivier-Marie Sarr - from the Abbey of Keur Moussa, and Mother Blandine Marie Kuegah - from the Abbey of Saint John the Baptist in Keur Guilaye. Togo: Father Romain Botta - from Incarnation Monastery in Agbang, Father Théodore Coco - from Ascension Abbey in Dzogbégan, Mother Bénédicte Assima - from Assumption Abbey in Dzogbégan, and Mother Christine André Amouh - from the Emmanuel Monastery in Sadori. Also taking part were Father Gervais Degbe from the Sainte-Marie de la Bouenza Monastery in Congo Brazzaville, Mother Odette Tchewouak from the Saint Benoît de Babété Monastery in Cameroon, and the superiors of the Redemptoristine monasteries in Burkina Faso: Mother Marie Fabienne Soubeiga from the Our Lady of Perpetual Help Monastery in Diabo, and Mother Marie Clarisse Zundi from the Most Holy Redeemer Monastery in Kiri.

News

Dom Josep-Enric Parellada, OSB

Abbey of Montserrat (Spain)

Chronicle of the 21st General Chapter of

the Congregation of Subiaco and Monte Cassino

As a prelude to the start of the millennium celebrations at the Abbey of Montserrat, and at the invitation of Abbot Manel Gasch, the 21st General Chapter of the Congregation of Subiaco and Monte Cassino was held there from the 30 August to the 7 September. It was attended by 72 capitulants with voting rights, as well as some fifteen translators (including the newly elected Abbot President) and other people needed for practical support.

All General Chapters are, for a congregation, the sign of unity in charity, whilst at the same time becoming the supreme body of authority within it. It is not just a a juridical process, but a coming together of the individual communities and provinces to work together on a common vision, so that each monk, each community, each province and the Congregation as a whole may be faithful to the spirit of the Rule, with the aim of never putting anything before the love of Christ, “who leads us all together to eternal life” (RB 71, 11-12).

During this period, there was a ‘unique’ monastic community made up of the monks of the monastery of Montserrat and the participants in the General Chapter: we prayed all the canonical hours together, shared meals and the life of the community, as an expression of the fraternity that unites us all, monks spread over five continents.

A General Chapter might be seen as a peaceful re-readingof the life of the provinces, communities and of all the monks, carried out in common by the community of capitulants, in the light of the Word of God, the Rule, Canon Law and its own proper law (Constitutions and Ordinances of the General Chapters).

At the start of the chapter sessions, Abbot President Guillermo Arboleda emphasised “the spirit of communion which, under the guidance of the Holy Spirit, must animate the chapter assemblies and the daily life of our communities”. He also stated that ‘the changes in legislation, which will occupy a large part of the work of the Chapter, should be lived from the perspective of community growth, both within monasteries and between monasteries, so that we can be a visible sign of the Lord’s presence in the world’.

For his part, in a short welcome address, Father Manel Gasch, Abbot of Montserrat, spoke of ‘the happy co-incidence between this Chapter and the millennium of the Abbey of Montserrat: the fact that we are gathered here by the Holy Spirit “from all the ends of the earth”; the Abbey has a vocation to welcome people, under the protection of the Virgin of Montserrat, “La Moreneta”’.

This 21st Chapter had four main themes for reflection, sharing and decision-making.

1. Taking stock of the current situation of our Congregation, through the reports of the visitors of each province and of the superiors or representatives of the monasteries outside the province. These interventions helped us to become aware of the present situation facing our communities and provinces.

2. The reports of the members of the Curia: Abbot President, Procurator General, Bursar, Canonical Visitation of San Ambrogio. This Chapter was the first following the restructuring of the Congregation’s headquarters.

3. Reform of our legislation. The text of the Constitutions and Ordinances of the General Chapters was reviewed and established in 1980. This was followed by minor modifications and updates deriving from the Code of Canon Law promulgated in 1983. After more than forty years, a review of our legislative texts was needed. To this end, the Abbot President set up a commission to carry out an in-depth review of the norms that correspond to the situations our monastic communities face today. After a long period of preparation, the legal commission presented a text to the Council of Visitors, which was then sent to all the communities so that they could share their own suggestions and proposals. The definitive text was presented to the General Chapter. The work in chapter was preceded by a talk on the importance of Law in the life of a congregation, given by Father Aitor Jiménez, under-secretary of the CICLSAL dicastery. With the aid of electronic voting, 92 different votes were taken during the Chapter.

4. The fourth point was the election as Abbot President of Fr Ignasi M. Fossas, a monk from Montserrat. He received the abbatial blessing on the 7 September from Abbot Manel of Montserrat.

5. Finally, to conclude the Chapter, everyone took part in the inauguration of the millennium jubilee year and the solemnity of the titular Madonna of the sanctuary of Montserrat.