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Here people associated with a monastery and living according to the Cistercian charism may share their experience with this way of life with others. contact: postmaster@zisterzienseroblaten.de LAY CISTERCIANS AND CISTERCIAN OBLATESPeople who seek that which is best, namely Christ.Gabriele Franziska Heitfeld-Panther Cistercian Secular Oblate (Monastery of Langwaden) Eight years ago, in 1998, Pope John Paul II wrote to the Cistercian family on the occasion of the 900th anniversary of the founding of Cîteaux. In his message the Pope spoke of the new fascination with the Cistercian cultural and spiritual heritage and called on members of the Order (para. 5), with wisdom and prophetic insight and in as far as circumstances permit, to allow the lay faithful to share in their spiritual family, for example as ‘so-called associate members…’ (Vita consecrata 56). In his book ‘Zisterzienserinnen und Zisterzienser’ (Cistercian Women and Men), published in the same year, Alberich Martin Altermatt O. Cist., monk and editor, already mentions the existence of Cistercian lay groups. There had been lay groups in America since 1987, so-called ‘Cistercian laypersons’ who desired to base their life in the world on Cistercian spirituality and attached themselves to Trappist Abbeys as associate members. Fr. Alberich Altermatt OCist. described this development as ‘a very promising sign for our time.’ In ‘A Young Branch – The Cistercian Oblate Movement’, the report of the Meeting of Lay Cistercians in Clairvaux last year, which appeared in ‘Erbe und Auftrag 2/06 (p.217 et seq.) , the talk is of a ‘movement’. If in 1998 there were said to be ‘some’ Abbeys in America with Cistercian lay associates, today there are 48 Abbeys in the worldwide Cistercian family with around 900 lay Cistercians (OCSO 51 Abbeys) or Cistercian Oblates(O. Cist., 3 Abbeys) in 20 countries. In past centuries a life lived in the world yet following the Rule of St. Benedict was really only a tradition amongst Benedictine Oblates. Benedictine Oblates are adults – men or women, married or single, priests included – who have, by their Oblation promises, bound themselves to a particular Benedictine Abbey in order to share with the monks or nuns their spiritual journey. At present there are around 2,500 Benedictine Oblates in German-speaking countries, approximately 50 Cistercian Oblates and roughly 20 laypersons associated in some other way with Cistercian monasteries. Where the article in ‘Erbe und Auftrag’ 2/06 speaks of ‘Cistercian Oblates’, what it is in fact referring to are ‘Lay Cistercians’ who belong to Cistercian Monasteries of the Strict Observance. The whole concept of Oblates has hitherto been alien to the Cistercians. This is partly because, from their foundation, Cistercians rejected the notion of child oblates (as provided for in the Rule of St. Benedict and practised throughout the Middle Ages). The other decisive factor is the system which arose in St. Bernard’s days, which meant that many lay people who were bound up in the economic functions of the monastery lived in, or at least very near to the monastery. In the early Middle Ages, and right up to the founding of cities and craftsmen’s guilds, this kind of connection between laypeople and the monastery gave these lay persons not only a religious focus and a grounding in Christ, but also bestowed social and economic prestige. In addition the Cistercian Order recognises what are known as ‘familiars’ of the Order. These are people who belong to a particular Abbey as co-brothers or sisters, and are appointed as such at the suggestion of the Abbot General. The basis for this practice in more recent times are the statutes ‘De Familiaribus Ordinis’ (1953) which outline 3 possible ways to become a ‘familiar’: a) persons whose service (to the monastery) one would like to reward, b) benefactors of the Order, and c) those who, whilst living in the world, wish to live as far as possible in their state of life in accordance with the spirit and principles of the Order. There are, however, no records of any persons in this third category being invited to become ‘familiars’. Just as the number of Benedictine Oblates is increasing worldwide, so more and more lay people are being drawn to the monasteries of the Cistercian family, precisely because they want to live, as far as possible within the framework of their everyday life, in the world yet in the spirit, the charism of the Cistercian Order. They seek association with a particular monastery and above all they seek Jesus Christ. They want to walk along the same path as monks and nuns, because they too recognise Christ as the centre of their lives and seek to follow Him and become people of prayer. There are very few Cistercian monasteries which offer to Christians ‘in the world’ the opportunity to share the spiritual journey. Those which do, do so in very different ways, with a variety of statutes and promises. Those few monasteries which do open the door to spiritual association to laypeople speak of Cistercian Oblates, but occasionally also of ‘familiars’. Some of these monasteries are members of the Working Group of Benedictine Oblates which is unique in German-speaking countries and dedicated specifically to the whole concept and practice of Oblates. For Cistercian Oblates there are so far no agreements amongst the monasteries, no binding regulations, no representation within the Order and no official association with the Order, as there is for ‘familiars’ (see above) or for those within the Evangelical/Protestant Cistercian inheritance. Cistercian Oblates are associates of a particular monastery. In contrast with Benedictine Oblates in German-speaking countries, they do not have a common promise. Those Cistercian monasteries which do enable lay people to become associates usually stress the importance of both studying and trying to put into practice Cistercian spirituality. There are, however, also associates who make the Benedictine promises, without any mention of Cistercian spirituality. For Oblates and Oblate Directors in German-speaking countries there exists the possibility of an exchange of ideas within the Benedictine Oblate Working Group. Cistercian Oblates also participated in the First World Congress of Benedictine Oblates in Rome in September 2005, in which 240 of the 25,000 Oblates worldwide, representing 35 countries, took part. Over and above the valuable tradition of membership of the Working Group of Benedictine Oblates, which has gone on for some years now, the life of Cistercian Oblates has been strengthened by the movement of Lay Cistercians attached to Cistercian Monasteries of the Strict Observance. In June 2005 over 300 Lay Cistercians and spiritual directors from all over the world met for the third time at Clairvaux. The committee of representatives of the Lay Cistercians invites all lay members of the entire Cistercian family to work together and strengthen their common identity. Two monasteries have already contacted the committee. It remains to be seen to what extent the idea of participation in the fruits of monastic spirituality leading to everyday Christian lives which bear witness to the Gospel will inspire Cistercian monasteries. Pope John Paul II commented in the document mentioned above, that such ‘opening’ of monastic communities was only possible in as far as it did not harm the specific identity of a community. Traditional Cistercian monasteries, in contrast to those of the Strict Observance, have generally speaking more contact with the ‘outside world’ and more ‘worldly’ tasks, whether in their schools or other educational establishments, in retreat giving, offering courses, or working in parishes. The concept of being in contact with the world through their lay associates is thus superfluous. In addition, their many tasks often mean that there is no one available to offer spiritual direction to Novice Oblates. Obviously, too, only those monasteries which have true inner stability will have the strength to ‘allow their fountains to overflow’, to use St. Bernard’s image. We must not overlook the fact, either, that this phenomenon -. lay people, men and women, unmarried, single, diocesan priests turning to monasteries because they recognise the value of monastic spirituality for their lives in the world – this phenomenon is something of a novelty. This means we will have to allow for a period of getting to know one another and there may be scepticism on the part of those experienced in monastic life which will need to meet with understanding and patience on the part of those seeking association with monasteries. Such has been the experience of the Benedictine monasteries and the Cistercian monasteries of the Strict Observance, as well as those Cistercian monasteries which already have Oblates who have made formal promises. In order that an association of laypeople may bear fruit for both sides, both parties must actually want it. There are already ‘Cistercian Oblates’ or ‘Familiars’, in the sense of lay people who have an association with particular Cistercian monasteries and follow that spiritual path. This was discussed at the last General Chapter. There are still, however, few formal structures to make this association concrete. What kind of introduction to Cistercian spirituality should there be? What, apart from knowledge of the Rule of St. Benedict, is transmitted, or at least expected at the end of the prospective Oblate’s noviciate? And then there is the question of Cistercian identity: how can this be expressed? Experience has shown that those lay people who wish to associate themselves with Cistercian monks and nuns are those who seek to deepen their life of faith. The Holy See has made clear, as in the above-mentioned document of Pope John Paul II, that strengthening the Christian life of the laity is of vital importance. Pope Benedict has carried on this emphasis. This was particularly clear at the First World Congress of Benedictine Oblates, at which several members of the Papal Curia were present and stressed, in various ways, how highly they regarded the way of life adopted by Oblates. Abbot Primate Notker Wolf OSB is continually emphasising the importance of Benedictine Oblates for the spreading of the Benedictine way of life and their role as missionaries in everyday life. The various statutes and promises of both Benedictine Oblates and Lay Cistercians demonstrate how a life of balance between contemplation and action can be realised in the world. The Eucharist, prayer, lectio divina are the supporting pillars of a Christian way of life in the world, and these can be learnt in a very special way in the monastery – learnt and, most importantly, experienced. Here it is that the ‘rightness’ of a life lived simply before God and with God, in the family, in the ordinary everyday lives we all lead, can be recognised and strengthened. It might be helpful for Cistercians to look at those monasteries which already have some experience of association with lay people. The future alone will show to what extent even more Cistercian monasteries will want to join this development, which is affecting the monasteries of the Benedictine Order and Cistercian Monasteries of the Strict Observance. Perhaps the very positive response in 2002 of the Abbot General of the Cistercians of the Strict Observance, Dom Bernardo Olivera, to the new lay movements will find an echo in the Cistercian communities. On the occasion of the 2n meeting of Lay Cistercians in 2002 the Abbot General wrote: ‘Let us not imagine that oneness with Christ is only for the privileged few. The Holy Father invites all Christians to this union with Christ. Several centuries ago St. Bernard of Clairvaux said the same in a manner which should rouse our hopes and longings.’ In his 83rd sermon, on the Song of Songs, St. Bernard writes: ‘Every soul can return to the Word, whether bowed down with sin, ensnared by vice, gripped by temptation, in exile, imprisoned in the body, clinging to filth, earthbound …it matters not the extent to which the soul is damned or in despair …. It is capable of sensing deep within itself which not only enables it to hope for forgiveness and mercy, but which gives it the courage to long for marriage to the Word; something which takes away the fear of entering into a covenant of union with God, the hesitation to carry the yoke (Matthew 11:30) with the King of angels..’ All the meetings and consultations which have already taken place concerning Lay Movements associated with Benedictine/Cistercian communities have demonstrated how much strength and vitality there can be in the lives of Oblates and Lay Cistercians. This is particularly evident in countries outside Germany. In other countries Oblates and Lay Cistercians are developing a real potential for missionary activity, often far beyond that of the ordinary daily sphere, and to a large extent this takes an official form, whether in voluntary work in monasteries or other educational institutions, in politics, in schools, as authors and editors, as well as spiritual guides and leaders of seminars and retreats. This is also a growing force amongst Benedictine and Cistercian lay people in Europe: its source is the longing for the experience of union with Christ and the desire to spread that love and life to others. Abbot Primate Notker Wolf OSB sees Oblates as the ‘rays’, as it were, spreading out from monasteries, bearing monastic spirituality, and thus Christ to the whole world. Our wish is that ever more monasteries may receive this grace. (Translation from German into English by Mary Cockroft OBL OSB) |
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