The Way Ahead

Abbot Danny G. Nobles, OSB

PURPOSE: This document presents a strategy to reform Christ Mission Anglican Benedictines into a society of Christian men and women who share desire to pursue an ancient form of spiritual maturity through the path created by Benedict of Nursia, recorded in his “little rule for beginners,” and followed by monastic communities for centuries.

BACKGROUND: In 2006, the Order of St. Alcuin was established. The Anglican Communion Benedictines grew from that group. The Anglican Communion Benedictines (referenced in this document as “The Order”) was established as a Religious Order within the Convocation of the Anglican Church of North America and a Society within the Province of the Anglican Church of North America.[1] In February 2020, Anglican Communion Benedictines was reconstituted as the Christ Mission Anglican Benedictines.

DISCUSSION:

Purpose. The Order provides a venue for likeminded persons to share in vowed lives of cruciform transformation, humility, and obedience, as we walk the ancient path outlined in The Rule written by St. Benedict of Nursia. The Rulehas guided monastic spirituality in the Western Church for more than 1,500 years as a structure for growing in community through daily prayer, study, and service. “The purpose of Benedictine Spirituality is to gather equally committed^*adults for a journey through the darkness of our age to the intensity of God’s light that resides in each of us, waiting to be discovered.”[2]

[^*NOTE: “Equally committed” is understood to mean adults who share a common bond based on mutual desire to grow in deeper relationship with God and one another as described in The Rule.]

The Order is a community of Christian disciples, living in physical communities or dispersed in various locations, but meet together regularly for prayer, study, and care for one another, as well as the broader communities where they live. The Order consists of those who have taken vows of Religious Life, those pursuing formation in preparation of vowed commitment to the Benedictine formation, and those who do not take vows, but desire to associate with The Order for deeper spiritual formation through Benedictine Spirituality.

Mission. The Order of Christ Mission Anglican Benedictines is a dispersed community of brothers and sisters, clergy and laity, living in various secular communities throughout the world. The Order is comprised of both vowed members and non-vowed associates (oblates) who are committed to daily prayers, including the Daily Offices commonly known as the Liturgy of the Hours, and study. The members and associates of The Order seek to be transformed into the likeness of Christ’s love for one another, the Church, and the world.

• Transformed through prayer. Prayer offers the opportunity to imitate Christ by entering the lonely places with God.[3] In prayer we discover balance between silence and words, withdrawal and involvement, distance and closeness, solitude and community which forms the basis of Christian life.[4]

• Humbled through study. Humble approach to Holy Scripture demands that we submit to the mastery of God’s Word, rather than the desire to master the Word. We sacrifice our personal theologies, opinions, and preferences to the bare ourselves before God and seek His will expressed through His Word. This complete surrender of self-knowledge is both an attitude and a process. The attitude begins with fear of God and repentance from selfish desire and proceeds through imitation of Christ, submission to leaders who likewise deny themselves and follow after the Lord. Humility progresses through the quiet embrace of suffering, confession and transparency to one’s confessor, verdant completion of tasks assigned, obedience to a rule of life, quiet demeanor that seeks to edify, and sober consideration of the needs of others.[5]

• Obedient in service. Obedience is first and foremost the discipline of submitting to God’s will. God’s will is expressed in three common venues; through His Word, through the authorities that He has ordained, and the reasoned traditions of our faith. Service opportunities reveal themselves to the monastic, through prayer and study. The precepts of God are presented in Holy Scripture. Humble approach to God’s Word reveals both the spiritual gifts given to us and the areas of ministry where those gifts may be exercised for the building up of the body of Christ’s Church and the good for others, all to God’s glory. God has ordained authorities through the Church to serve as spiritual guides and shepherds. While all are equal in God’s sight, He has established roles for each of us. Therefore, He guides His people through other people who are called according to His purpose for specific roles.[6] Spiritual leaders, as our Lord has ordained them, not to lord over His people like a military commander, but to shepherd them from a pastoral heart and encourage others to grow in love.[7]

Vision. Share the path of Benedictine Spiritual Growth with others who desire deep relationship with God through praying the Daily Offices, contemplative prayer, and study of Holy Scripture in ways that submit our will to the will of God expressed in His Word. Encourage one another to receive and extend pastoral care in their local parish, while augmenting that care with affection for fellow one another as fellow Benedictines. As The Order grows through the strength of God’s grace, strengthened by His Spirit, living as Christ in our communities. Parishes and communities will recognize Christ’s love within each member and associate living among the broader world. As Christ’s ambassadors of prayer and compassion, Benedictines will exemplify prayer-filled living and the contemplative nature of soul-care. They will be transformed into the incarnation of Christ’s love for one another, the Church, and the hurting of the world. They will demonstrate their hopeful expectations through their patience and joy in all things.

• Prayer is the primary practice of Benedictine Spirituality. Prayer is comprised of both expressed communication with God and contemplation of God’s Spirit communicating with our spirit. Prayers of supplication, intercession, praise, confession of faith and sin, as well as contemplative practices of praying God’s Holy Word through the Daily Office or Lectio Divina provide spoken communing from us to God. Likewise, contemplative practices of Welcoming and Centering Prayer lead us to be quiet before God and know Him in the stillness of our soul.[8]

• The visible virtue of cruciform conversion is compassion for self and others. To love God, we first are reconciled to Him in our brokenness. Realizing His love for us, we begin to accept ourselves as ourselves. We discover the authentic self that we were created, including the flaws of our humanity. Realizing this self is loved by God, we begin to love ourselves. Witnessing the reality of ourselves as flawed, but loved, we extend that love to all others. Desiring the good of others, the true definition of love, we extend compassion to them in their brokenness. Therefore, we demonstrate our love for God in the fullness of ourselves.[9] Compassion is formed in caring for others. Care, derived from the Gothic Kara, offers a dimension of lament. Its basic meaning is “to grieve, to experience sorrow, to cry out with.”[10] Therefore, The Order is structured to encourage, enable, and empower all members to provide and receive pastoral care from one another. Members live in Anam Cara relationship with one another. Anam Cara, Celtic for “soul friend” describes the shared nature infused in the community at the most foundational level. Care is shared by all members, each member caring for a soul mate by frequent contact, shared communications, prayer with and for one another, and informing the larger community of celebrations and concerns. The compassion of the Abbot abides throughout the entire community demonstrating our love for Christ in how we love one another.[11]

• Attempt to change the past or control the future is futile. Therefore, Benedictine Spirituality is a path of surrender and humility. Surrendering the past to the redemption of Christ and the future to the assurance that God works all things together for our good as we love Him and surrender to His purpose.[12] In this assurance, we exchange the anxiety of control for the hope of substantial faith.

Organization is necessary to establish a framework for such a community to grow. While Anglican Communion Benedictinesare uniquely structured primarily as a dispersed community, the ancient structure described in The Rule remains applicable.

Members. Both vowed (brothers and sisters), and associate members (oblates) of The Order should be drawn to this community by a common desire for seeking relationship with God and one another through the path of The Rule of St. Benedict.[13] Their attraction to this community must first be built on the compelling desire to submit themselves first to God and then to one another is ever deeper humility.[14] Members devote themselves to prayer and study as described in The Rule. Committing themselves to prayer that may begin as a challenging discipline, but over time should become an essential rhythm, shaping the daily routine of life. The Daily Office’s transforming quality ordering the schedule as a scaffolding framework rather than a burdensome task. This is why vowed members proceed through phases of formation from postulant, novice, and juniorate, prior to lifetime commitment of solemn vows of humility, obedience, and stability. Oblate associates, though not vowed to a life of prayer, study, and service, seek opportunities to integrate The Rule into their daily routines to enrichen their relationship with God. Stability stands as a commitment to remain engaged in the welfare of the community in good times and bad, harmony and storms of relationship. All must encourage one another to greater depths of spirituality through this community. As conflicts arise, if anyone is unable to both forgive and reconcile themselves to others then they must be released of their commitment to the community. Unreconciled disputes are poisons to community.

Deans. As the community grows large, some brothers and sisters, chosen for their holy living, may be made deans. When deemed needed and appointed by the Abbot, deans serve to provide local care and guidance to groups of brothers and/or sisters who gather regularly for prayer and study. Sometimes referred to as a “House of Prayer” these gatherings may require a coordinator who schedules times and places for regular gatherings. Deans are persons who the Abbot can entrust the responsibilities of his office, confident in their virtuous living and wise teaching. As all leaders of the community, deans must be humble in spirit. Evidence of pride must be reproved by the Abbot and should they continue to refuse correction, the Abbot shall remove them from this role, in accordance with The Rule.[15]

Prior. The Prior serves as an extension of the Abbot, not an authority of oneself. The primary purpose of the Prior is to provide an example of pastoral care to those within his responsibility. He encourages and edifies the vowed brothers of The Order. Humility, as with all members, must be the foundation of the Prior. He must not be “puffed up by the evil spirit of pride” he is not a “second abbot” but a servant of the Abbot and an agent of peace and love.[16]

Prioress. Like her counterpart (the Prior), the Prioress serves as an extension of the Abbot, not an authority of oneself. Her primary purpose is to provide an example of pastoral care to those within her responsibility. She encourages and edifies the vowed sisters of The Order. Humility, as with all members, must be the foundation of the Prioress. She must not be “puffed up by the evil spirit of pride” she is not a “second abbess” but a servant of the Abbot and an agent of peace and love.¹²

Prior(ess) of Oblates. The Prior(ess) of Oblates also serves as an extension of the Abbot, not an authority of oneself. The primary purpose of the Prior(ess) of Oblates is to provide an example of pastoral care and practical application of The Rule to those Oblates with whom he or she assists. This is not a supervisory position, but an advisory role. The Prior(ess) of Oblates is a solemn vowed brother or sister who encourages and edifies the Oblates of The Order. Humility, as with all members, must be the foundation of the Prior(ess). He or she must not be “puffed up by the evil spirit of pride” not a “second abbot or abbess” but a servant of the Abbot and an agent of peace and love.

Porter. The Porter serves as the welcoming agent of The Order.[17] As outsiders seek to know more about The Order, the porter engages them and orients them to the community with gentleness and love. Whether the guest is a curious of the community, or seeking to pursue Benedictine Spirituality, the Porter engages them where they are at in the present. In both word and deed, he or she, introduces them to the rubrics of our vows, especially sharing the tenets of The Rule as understood and adopted by the Abbot for this community. As the Porter understands the desires of the guest, they are introduced to the appropriate person responsible for carrying them further into the community. If they discern desire for Religious Life in The Order, the Porter introduces them to the Vocation Director, who assumes responsibility for their continued discernment. The Porter also serves as The Order Secretary to record minutes and maintain records necessary for transparency and historical accuracy of The Order’s business.

Vocation Director. The Vocation Director is the brother or sister designated by the community to accompany, support, encourage, and provide resources to those exploring religious life. The Vocation Director is probably the second person the guest encounters (after the Porter) to assist with discernment of pursuing vowed life in the community. The vocation director requires a listening ear and a guiding hand. Vocation Directors are solemn vowed members designated by the Abbot to accompany, support, encourage, and provide resources to those exploring religious life.

Novice Master. The Novice Master is responsible for the spiritual formation of those who enter the Order in pursuit of vowed religious life. This role requires compassion, humility, knowledge, and understand. The Novice Master follows a formation process approved by the Abbot who is responsible for the wellbeing of all who enter the community, vowed and oblate. The Novice Master is the educational and mentoring assistant to the Abbot and holds a key place in the formation of all members of the community.

Treasurer. The Treasurer is entrusted with the financial resources of the community. Filled with integrity and humility, the Treasurer maintains financial records, manages the funds, and advises the Abbot to be a good steward of the resources of The Order. Trustworthy and faithful, the treasurer serves as the financial agent of the Abbot on all resource matters of The Order.

Abbot. The heaviest of all burdens in the monastic community is given to the Abbot. The Rule describes the Abbot as holding the place of Christ in the community. As such, he must constantly remember that Christ did not seek to rule over his disciples as an authority over them, but to serve them as their friend, and introduce them to the grace of God’s love through intimate relationship.[18] Therefore, the Abbot must teach and require of others through harmony in both his words and actions. He must demonstrate extreme fairness and justice in accordance with the precepts of Christ. The welfare and spiritual growth of the community must reign as the Abbot’s first concern above all other concerns. The Abbot, as a spiritual parent, must be the spiritual and psychological catalyst for the individual member of the community, providing an environment that confronts members of The Order with the presence of God, to show them the way. It is then up to each member to let the practices and rhythm of prayer work their way into them, maturing them like yeast rising in bread.[19] Unlike the authority seeking success of the organization, the Abbot leads to develop the person to accept the reign of God. The Abbot must teach and proclaim, and the community is responsible to listen and respond.

The Abbot is a holy listener, caring about the effect of his actions on all others. However, St. Benedict uses Eli as the example of a father who failed to discipline his sons. God indicted the father, as well as the sons. Pastoral care, seeking the good for each member of the community, is the responsibility of the Abbot. The slightest of adaptations are necessary for our dispersed community, to provide for the pastoral care of members living outside the physical contact of the Abbot. The local parish provides the daily care necessary for the well-being of members of The Order. In those rare situations where no local parish is available, the Abbot focuses his resources as the care provider of those members. The Abbot also coordinates with local parish priests to share the unique charisms and needs of members. In this way, the Abbot serves as the father of The Order, in the image of Christ.[20]

Bishop Protector. The Ecclesial Authority of the Church is maintained through the Apostolic Succession of Bishops. The Order, as a society of the Church receives its authority to exist through the grace of its Bishop Protector. The Bishop Protector provides oversight and counsel of the Abbot General of the Order, and serves as spiritual father, counselor, and confessor of the Abbot General. On extreme occasions, members may feel the need to confide concerns for The Order to the Bishop Protector, but those concerns and/or grievances must only be raised in the pattern provided in Holy Scripture.[21]First, addressing concerns between parties against whom the concern or grievance is claimed. Then, bringing witnesses to join in the conversation between the parties of concern. And only then to the Bishop Protector with full transparency and an attitude desiring reconciliation.

Organization. Structure is necessary for any group who intends to share common paths. Therefore, The Order shall be organized so that its purpose is effectively achieved by its members. The Order shall be organized to promote compassionate relationships, encourage spiritual disciplines, and portray to the broader Church (and to the world) submission to God through humble attitudes of prayer and study. Following the orthodox values and formularies of the Anglican Church.

[1]Title 1, Canon 7, Canons of the Anglican Church of North America.

[2]Joan Chittister, The Rule of Benedict: A Spirituality for the 21st Century (New York: Crossroad, 2010), 36.

[3]The Holy Bible, Mark 1:32-39.

[4]Nouwen, Henri J. M. Out of Solitude: Three Meditations on the Christian Life. Notre Dame, IN: Ave Maria, 2004, 18.

[5]Benedict and Timothy Fry, RB 1980: The Rule of St. Benedict in English (Collegeville, MN: Liturgical Press, 1982), RB 7.

[6]The Holy Bible, Ephesian 4:11.

[7]_____, Matthew 20:25; 1 Peter 5:3.

[8]The Holy Bible, Psalm 46:10.

[9]The Holy Bible, Matthew 22:38.

[10]Nouwen, Henri J. M. Out of Solitude: Three Meditations on the Christian Life. Notre Dame, IN: Ave Maria, 2004, 37.

[11]The Holy Bible, John 13:35.

[12]_____, Romans 8:28.

[13]Benedict and Timothy Fry, RB 1980: The Rule of St. Benedict in English (Collegeville, MN: Liturgical Press, 1982), RB 1.

[14]_____, RB 7.

[15]Benedict and Timothy Fry, RB 1980: The Rule of St. Benedict in English (Collegeville, MN: Liturgical Press, 1982), RB 21.

[16]_____, RB 65.

[17]_____, RB 66.d

[18]The Holy Bible, Matthew 20:28; John 15:15; John 14:9.

[19]Joan Chittister, The Rule of Benedict: A Spirituality for the 21st Century (New York: Crossroad, 2010), 34.

[20]Benedict and Timothy Fry, RB 1980: The Rule of St. Benedict in English (Collegeville, MN: Liturgical Press, 1982), RB 2.

[21]The Holy Bible, Matthew 18:15-20.