Essence of the monastic life

The principal characteristics of monastic life are:

1. Separation from the world by the enclosure and the habit.

2. The daily solemnization of the Divine Office.

3. Work.

4. Mortification of the body.

5. Community life.

6. Works of zeal towards our neighbor (if obedience allows or demands them).

Having given this definition of monastic life, it will next be expedient to consider its different elements in particular, as also the manner of practically applying them in the novitiate.

1. Separation from the World.

The monastic life is, by its very nature, a retired life. Hence it requires of those who profess it that they live within the precincts t of the monastery. The separation from the world should be the literal fulfilment of this word of our Lord Jesus Christ: ‘‘Hveryone that hath left father or mother’’ : and of that other one: ‘‘Come, follow me.’’ This clearly shows that the monastic spirit is one of retirement, characterized by the religious enclosure.

The monastery must be considered the place of our sojourn until death. We should have such predeliction for this retirement that our love of the enclosure will not diminish when, after profession, obedience occasionally summons us to appear in the world.

Behold in the isolation from dear relatives, which will henceforth be your lot, the essential fulfilment of the counsel of Jesus Christ. This separation will be the touchstone of your vocation and also the matter of the sacrifice upon which the religious life rests as its foundation.

Though you have resolved to live away from your relatives, beware of the idea that a perfect religious must renounce all filial affection for them. On the contrary, purified by divine charity, this affection will only become the more active, tender and faithful. What is said here of one’s family applies also to relations with friends left in the world, provided these bonds of friendship are honorable and virtuous.

Though you live shut up in the bosom of the novitiate, circumstances may demand a renewal of former ties. Each order has in this regard its special regulations which must be duly learned and observed.

The external enclosure avails but little, unless the spirit of the world be banished from the heart. Be intent, therefore, on blotting out all worldly memories; appraise all things according to the spirit of Religion which is opposed to the spirit of the world; shun all worldly manners, and observe, without affectation, that gravity and modesty of deportment becoming to the state you desire to embrace. In your intercourse with people of the world, you must take care not to lose your aversion to the spirit of the world; let your behavior be edifying to everyone with whom you may come in contact.

Hold in great reverence the religious habit, which is the visible sign of separation from the world, and daily put it on with this sentiment. Be careful to keep it clean; never take it off without necessity, and always wear it when you appear outside of your cell.

ESSENCE OF THE MONASTIC LIFE f;

2. Dwine Service.

‘Let naught be preferred to the work of God.’’ It is in these words that our holy Father St. Benedict teaches us to look upon divine service as the noblest and most useful of our daily exercises. For it naturally follows, that he who has left all things for God should make it his first duty to give himself up to God.

Your fidelity to your vocation will justly be measured by your zeal for the divine service. This zeal will manifest itself not only in the choir service, but also in the care bestowed upon learning the rules of the Divine Office, the sacred chant and ceremonies.

Do not be satisfied with conscientiously carrying out the instructions of the rubrics and the text of the Breviary; let your pious attention embrace also the entirety of the Divine Office and thus render yourselves fit for its performance. The pitch and inflection of the voice and the manner of proceeding in all the general and particular ceremonies are also points for observation. Do not consider attention to these details a distraction, but often entreat God that you may acquit yourselves in His service with dignity, recollection, modesty and precision.

Apply yourselves with zeal to the sacred chant, seeking only the glory of God. Should you experience any prejudice against the sacred chant, do not yield to it; resist it manfully, and remember that God will exact an account of you in this respect. And even if you should not arrive at great perfection in this matter, the very thought of having prevented the disturbances always occasioned by an undisciplined voice will be of great consolation to you.

With regard to the readings in choir, let the quantity and accent of syllables be observed with exactness. Do not become discouraged if up to this time you have been neglectful of such an essential point.

Be always well prepared when you are about to participate in any sacred function, aud your conscience will afterwards have no reason to accuse you for your short-comings in the presence of the Divine Majesty. | Finally, be zealous in mastering every detail so that when, after your profession, you are ealled upon to fulfill the functions of hebdomadary, you may be a source of edification to all.

Neglect not the proper recollection before the Divine Office. Employ the moments at the so-called ‘‘station’’ in raising your hearts to God and in preparing yourselves to appear before Him. During the procession into the church, everything that may distract the recollected mind must be avoided. Having arrived at your place in choir, make the necessary preparations and thrust aside every thought not pertaining to the divine praise. Take proper notice of the sacred chant and ceremonies that you may be edified in them, avoiding at the same time all looks and motions which only distract you from the great object which should receive your full attention.

Let the different bows, viz., the simple, medium or moderate and profound, be made from deep religious feeling and not from mere habit. Do not fail, at the end of the psalms and hymns, to unite with the particular intention of adoring the Holy Trinity which is associated with the mystery celebrated or the Saint honored on the day in question.

Once convinced that its familiar use will constitute a long step on the way to contemplation, we shall learn to appreciate the sacred psalmody which has been, as it were, the daily bread of the Saints of our holy Order. Let us, therefore, ask this grace of God and also that of understanding and relishing the other parts of the Divine Office.

When singing or reciting, you must lovingly penetrate into the sense of the words and make it your own. Note carefully the tender allusions used by our Holy Mother the Church in her liturgical formulas that you may be nourished by the hidden manna - which strengthens the soul and endows it with understanding for the holy things of God. Gratefully call to mind, during the course of the day, the various impressions | received on those occasions from the Holy Ghost that you may merit to receive new ones.

Whatever is sung or recited by the hebdomadary, especially the daily collect, to which we ought to have a particular devotion, should be followed with pious attention. Care must also be taken that the different bows at the Prayers and the other recitations be properly observed.

We must keep before us the fact that the Church constantly uses the chant at divine service to express the ardor of the sentiments

ESSENCE OF THE MONASTIC LIFE ARLE produced in her by the Holy Ghost. From this we justly conclude that the disposition with which we ought to celebrate the Divine Office is that of holy enthusiasm for the saered mysteries. Let us act in accordance with the word of our holy Father St. Benedict, who says that we should ‘‘assist at His (God’s) praises in such a manner that heart and voice may accord.”’

Let us sing with interest, docility and humility, shunning everything that savors of effeminacy, vanity or caprice. Always bear in mind that the chant when disfigured by human presumption is not pleasing to God. Our song is destined to mingle with the angelic praises, and this thought will certainly be an incentive urging us to watch over nature during the performance of such a sacred function.

Let our esteem for the divine service to which we have pledged ourselves be increased, as this supreme homage to the Divine Majesty is less common in our days, on account of the violent and sacrilegious suppression of so many monasteries and convents whose walls once resounded with the holy praises. Often give thanks to God that He has chosen you to promote and transmit to posterity the traditions of public prayer, and ask Him with the Prophet that the voices of those who celebrate His holy name be heard and multiplied.

Let us shrink with horror from the worldly idea that the time passed in choir would be better employed in study or other exercises of piety; as if any work could be compared with the liturgical prayer in dignity, importance and efficacy; as if the prayer of the Church, offered up to God under conditions laid down by. herself, were not, after the Holy Sacrifice and the administration of the Sacraments, the most profitable and holy work performed on earth.

Far from entertaining such unworthy notions which savor of a dangerous materialism, let us rather deplore our inability to imitate the holy fervor of our forefathers who rose for divine service at midnight and prolonged the office of the day far beyond our strength.

Let this consideration stimulate us zealously to execute whatsoever the Constitutions prescribe concerning the Divine Office and endure with joy the blessed hardships which may at times be exacted from us during the celebration of the great ceremonies.

8. Monastic Work.

The monastic life rests on divine service and work as on two hinges. By the former we devote ourselves to God; by the latter we meritoriously occupy those hours which our frail spirits do not allow us to devote to contemplation.

Monastic work, therefore, is an homage paid to God; for this very reason it should be commenced with prayer and carried on in the spirit of prayer. Hence, cherish great affection for this fundamental principle of our calling, and realize that the monk should always be found seriously occupied, the hours of recreation excepted. And even these serve only to render the soul more disposed for further prayer and work.

You must acquire now, for all your lifetime, the habit of fleeing from idleness which is, as our holy Patriarch tells us, the enemy of the soul. Above all things, do not surrender yourselves to empty imaginations which enervate the mind and deaden the senses for what is holy. Remember that diligent work abates the passions and prevents a multitude of sins. Offering up to God all your moments, you will secure final perseverance and acquire an immense amount of merit. If it be somewhat hard for you to submit to labor, rouse yourselves by the thought that it is a punishment imposed on sinful man by the Almighty. You will then gather sufficient strength to accept it with a humble and heroic heart, as our first parents received this sentence from their Creator. Consider that the Son of God assumed our human nature to set us the example and to make us understand that work is one of the first duties of man and a powerful means of reparation.

In order that our work may be meritorious and truly religious, it must conform to the dictates of obedience. Natural inclination and human fancy may also.produce deeds praised and esteemed by men; but such deeds will not find an eternal reward on the day of retribution. Therefore, let most perfect obedience accompany all your works; follow most minutely the plan laid out for the proper use of your time, and do nothing beyond it without previous permission.

If the work enjoined happen to correspond with your anticipation, sanctify this attraction by frequently offering it up to God that He may graciously work in and by you. If the work be less inviting, then remember that

ESSENCE OF THE MONASTIC LIFE LH one of the aims pursued in religious life is to break with self-will; that it is always better and safer to counteract than to follow this attraction.

Nor forget that you must perform the work for the glory of God, who will some day repay it with interest. Take heed that you do not acquit yourself of this duty as a hireling, but prove, by your zeal, that you really seek God in this second means of the religious state. Thus you shall obtain the assistance of God and often find your zeal blessed from on high and rewarded with unexpected progress.

We distinguish two kinds of monastic work: mental and manual. The first is the more excellent when directed towards a supernatural end and regulated by obedience; the second is also of great value, because it humbles the pride of man and consecrates the body to the service of God.

You will be employed in both, but especially in mental work. Let all your studies and your reading ultimately aim at advancement in the knowledge of God and His mysteries, the love of holy Church and the acquisition of those virtues which are most essential to the religious, With the will thus disposed, mental work will undoubtedly be most profitable for your spiritual welfare.

You will, on the other hand, submit also to manual labor. For you will be indiscriminately appointed to the more lowly services of the house, as sweeping, helping in the kitchen, working in the garden, ete. Father Master will determine the time for such work and whether you work together or each one for himself.

4, Mortification of the Body.

Mortification of the body is another essential element and principal characteristic of the monastic life. Hold it, therefore, in great esteem, convinced that a rule which lacks this element, however excellent it may be otherwise, cannot claim a place among the monastic rules.

Recall to memory the mortified life of St. John the Baptist, the austerities of the Fathers of the desert, the life of our holy Patriarch and the other Saints of our Order, and you will be more and more confirmed in the conviction that the struggle against the flesh by means of bodily mortification is a prime factor of the monk’s life.

This conviction will be strengthened the more one considers the necessity of reparation for the sinner who enters the monastery with the special purpose of working out the amendment of his life; the great help which is gained by the soul in humiliating the flesh; the vanity of those who, contrary to the example of the Saints, pretend to arrive at spiritual mortification without employing bodily chastisement, and, lastly, the inestimable advantage of participating in the bodily and mental sufferings of our Lord Jesus Christ.

Such thoughts as these make it easy to recognize the wisdom of the penitential practices which our holy Patriarch has established in the holy Rule, especially fasting and abstinence from flesh-meat. And since these venerable and salutary prescriptions have been modified by holy Church, making allowance for our weakness, we will adhere the more energetically to what is left us of these holy practices.

Veneration for these precious remnants of the ancient observance should manifest itself in every way possible and should inspire us to bear the burden they impose with resolute endurance and the utmost precision. Let the novices always speak of them respectfully and support one another by setting the example of observing them faithfully. Should their health demand some indulgence at the beginning, they will avail themselves, in simplicity of heart, of such as may be granted and ask God to give them more strength that soon they too may join their brethren in this holy work.

As for such bodily works of mortification as are not prescribed by the Constitutions, none shall be practised of one’s own accord or without the special permission of the Father Master.

Let the thought of mortification stimulate you to suffer without complaint, even contentedly and with cheerfulness, the inconveniences resulting from the inclemency of the seasons, from coarse diet or its defective preparation, from less comfortable lodging, from sickness and indisposition or from the observance of the rule. But if, nevertheless, you have reason to think that your health should be taken into consideration, then you should inform Father Master. This being done, leave the whole matter in the hands of God, accepting with equanimity the alleviation granted, or continuing to bear with good will the yoke of the religious life, should it not be thought proper to yield to your weakness.

5. Community Life.

The monastic life is a life in common. The spirit of God has designed it thus that the monk may find a powerful help in the example of his fellow-religious and acquire a high degree of merit in the exercise of fraternal charity.

This being the case, regard with reverence the family lfe which you are called upon to lead. Learn to appreciate its advantages and promote its spirit in yourselves and others. Rejoice at seeing others participate in the favors of which you are the special object, and love one another as brethren who have been called together by the same vocation. ‘Take pleasure in the company of your brethren, because the Holy Ghost Himself has chosen and united you for one and the same end. Let the joys, as well as the afflictions, be in common, and let your familiar intercourse preserve intact the mutual respect which is due.

Encourage one another in perseverance and progress, and offer up your fervent prayers for those brethren who labor under temptation or trial. Studiously avoid every word or expression that might in any way, be offensive to your brethren or induce them to relax their efforts to attain the perfection to which all ought to aspire.

Besides cherishing an interior affection for one another, show also by outward acts that you are united by mutual charity. Endeavor always to vie with one another in politeness, conceding mutually in word and deed and detesting whatever savors of selfishness.

Those who have been honored by admission to Holy Orders, will always recollect their own unworthiness of such a sublime dignity, and never exalt themselves above others who have not yet received this favor.

God often permits religious vocation to bring together persons of quite opposite natural dispositions. Therefore, let us be on our guard against every form of antipathy which the devil may endeavor to enkindle by means of these differences. Use all your energy to overcome every feeling of antipathy and, at the same time, take care not to yield to those blind and purely natural attractions by which you would become attached to this or that one of your brethren in particular. Moreover, be ever careful to correct whatever might possibly injure the family spirit, which should be the common bond of all.

Should anyone perceive in himself a tendency towards isolation, that source of misanthropy which can so soon render community life loathsome, let him not yield to this dangerous temptation. Such a one must summon all his will-power to overcome it at the very outset by prayer and also by repeated and persevering efforts, lest this disposition should awaken in him a spirit of pride and expose him to the danger of losing his vocation.

The family spirit will inspire the novices to be frankly subject to their Reverend Father Master, who, as their chief and guide, is the immediate bond of unity of their society. Let them manifest due respect for the monks, in comparison with whom they are children and should see in everyone of them a father and cherish filial affection towards the Abbot, as Christ’s representative in the monastery.

Cultivate, too, sincere attachment to our Order. Incessantly beseech our Lord to protect, maintain and increase it for His glory and for the welfare and the sanctification of souls. Do not undervalue the mode of life hey RELIGIOUS AND MONASTIC LIFE pursued therein. It is recognized and approved by the Apostolic See as being in conformity with the spirit of St. Benedict. Consequently, this mode of life justly claims the respect of all the children of the Church; how much more should it be reverenced by those whom divine grace has led to the novitiate.

Never allow yourselves, under the pretext that they are followed more exactly elsewhere, the least criticism concerning the manner of observing the rules. Remember that a novice has not yet taken upon himself any obligation and is therefore at lberty to direct his steps whithersoever his inclination may lead him. But if some should not feel any attraction towards the Order, its spirit or its administration, let it be understood that for them community life will be unbearable. Itis the duty of such to withdraw from a mode of life which will never gain the allegiance of their thoughts and intentions.

This family spirit, founded on our relations to Divine Providence, should not lessen in us due appreciation of the other Rules and Constitutions approved by the Holy See. Far from harboring any prejudice against them, let us fervently pray for the preservation and extension of all the various religious Orders, take a lively interest in their progress and sympathize with them when pressed by misfortune.

6. Works of Zeal for our Neighbor.

Although one of the essentials of monastic life is separation from the world, we must, nevertheless, beware of the idea that the monk may possibly arrive at the perfection proper to his state without including zeal for his neighbor in his intentions and mode of life. ‘‘And He’’ (the Lord), says Ecclesiasticus (xvii, 12), ‘‘gave to every one of them commandment concerning his neighbor.’’ Monastic life tends to draw man nearer to God by submission and love. So the monk, entering into the spirit of his vocation, should be carried away by a holy zeal for the welfare of his neighbor, the great and eternal occupation of God, for which end He delivered up even His only-begotten Son.

Let no one imagine that monastic life consists exclusively in working out our own perfection, regardless of the sanctification of our neighbor. Let us rather bear in mind that the good works performed in the Church affect the entire mystic body of Jesus Christ, in consequence of the communion of Saints. Accordingly, the intentions of each one of the faithful ought to extend beyond his own person. From its very institution, the religious state was particularly destined by our Lord to become, as regards its merits, a treasury of good works for all, and the Divine Office, which forms the chief work of the monk, bestows on him the function of a universal intercessor. In one word, nothing can be more contrary to charity, which is the | distinguishing mark of every true disciple of Christ, than a petty occupation with self, which would conceal from the eyes of the monk the needs of those who will always remain his brethren.

Let us, therefore, constantly long for the kingdom of God, the immediate object of the second petition in the Lord’s Prayer. This petition includes also the conversion of Jews and infidels, the return of schismatics and heretics, the repentance of sinners, the perseverance of the just and the perfection of those souls which are called by God to a closer union with Him even in this world. These considerations enable us to observe how often we ourselves have been aided and advanced by others in the work of our conversion. Being still supported by them in our progress, we would do wrong in yielding to selfish indifference and in looking at things from a point of view which is not that of God. All our desires, intentions, prayers, penitential and religious works should be offered up to God in a spirit of zeal and charity for our neighbor. Faithfully fostered in us, this sentiment will preserve us from that cold and indifferent spirit with which the world so often reproaches the inmates of religious institutions.

You must not, however, limit yourselves to hidden and interior conviction. Exercise, from the very beginning of the novitiate, as far as circumstances permit, apostolic zeal, cheering one another by your good example, behavior and conversation, by laboring for the maintenance and development of the religious spirit and confirming those who might waver in their vocation. As to your relatives and friends in the world, you should resolve, according to the degree of intercourse that will be granted you, to encourage them in the right and induce them to abandon any evil or error into which they may unhappily have been led.

Husband the time before your holy profession and prepare yourselves well for those works of zeal which may be entrusted to you by obedience, be they employments within the monastery, or works which have for their object the propagation of the truth in writings destined for the public, or the exercise of the sacred ministry, preaching the word of God and administering the sacraments, having always the desire that these various means may promote the glory of God and the salvation and sanctification of souls. But if only a small share of these works be allotted to you, or even if obedience should not call you to that field, still resolve to contribute to the welfare of souls at least by leading an edifying life, which will always be of great benefit to Christian society. For the sight of a monastery wherein God is served with fervor is in itself an eloquent sermon and a powerful promoter of the supernatural element in every country. Actuated by motives of this kind, we will magnanimously recommend to God the works of zeal performed in our Order. Let us often entreat Him to accept our endeavors, whether they regard our own deeds or those of the public, or serve directly the sublime object of the salvation of souls. Ask Him frequently that for His divine glory and service our Order may be filled with men powerful in word and deed, men after the pattern of the many illustrious Saints of the monastic life, who became all things to all men and knew so well how to serve the Church and the souls ransomed by Jesus Christ. The whole life of these great religious souls was, at the same time, the most vivid expression of the spirit which our great Patriarch has laid down in his holy Rule.

In conclusion, let it be remarked that zeal for our neighbor should excite in us tender compassion for the suffering souls in Purgatory. Do not forget that the Church suffering owes the immense relief which is yearly sent her on the second day of November from the Church militant to the Abbey of Cluny, but heartily preserve this holy tradition by using every means to succor these souls so dear to God; for having sealed their earthly career, they long intensely for the efficacious help which the Divine Mercy empowers us to render them.