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"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

BENEDICTUS MOMENTS

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Wednesday, 3 September 2008

The Community of St John

How did the Community of Saint John come into being ?

It all began at the University of Fribourg in Switzerland, where several French students were studying with a Dominican Father, Father Marie-Dominique Philippe, a professor of philosophy. Some of these students, wanting to totally consecrate their lives to Christ, had asked Fr. Philippe to be their spiritual director.

During the summer of 1975, five of these students decided to meet regularly togethe with a priest from the diocese of Versailles (France). He was one of Fr. Philippe's former students and had been authorized by his bishop to return to Fribourg undertake studies toward a doctorate in theology. We then began to live a communal life with a rather extraordinary schedule for students: rising at 5:30 a.m., one hour of silent prayer in community, morning prayer, then Mass.... It was a good start to the day!

But how did you arrive in Lérins from Fribourg ?

In his search for an order that would be able to accept the brothers, Fr. Philippe did not immediately think of the Lérins Cistercians. He went first of all to his Dominican confreres, who agreed to accept the young men on an individual basis.

However, the small group (which numbered eleven in October, 1976) did not think they should have to be separated. Fr. Philippe then turned to the Canons of St. Bernard, who had a house in Fribourg.

Their response, which was ultimately negative, was conveyed to Fr. Philippe while he was in Lérins teaching a philosophy course.


The abbot, after conveying the message, asked : "Why not with us?" No one had thought of it ! Bishop Barthe, who was bishop of Fréjus-Toulon at that time, gave his consent and his encouragement, adding: "If I were younger, I would request admission to your community...".

How did the connection with Lérins influence the community ?

We became "quasi-regular oblates" of the Abbey of Notre-Dame de Lérins, meaning that the abbot was responsible for our entry into religious life and for the development of the community within the Church. He delegated responsibility for our spiritual and intellectual formation to Fr. Marie-Dominique Philippe.

But the bond with Lérins especially enabled us to become rooted in monastic life. From this time on, brothers who entered the community would spend several months on the island of Saint-Honorat, where the abbey is located. This constituted their novitiate, supplemented by a period of solitude and prayer in the diocese of Gap with Father Emmanuel, a Benedictine monk from En Calcat.

What was Rome's attitude concerning the birth of this new community ?


The case was referred to Rome - that is, the Congregation for Religious - as early as 1976-77. First official recognition dates from April 27, 1978, when the Congregation for Religious allowed the Abbot of Lérins to proceed with the brothers' ties to the abbey "ad experimentum", that is, as an experiment carried out provisionally (for seven years), with the intention that the Community would eventually obtain its own statute.


It was then that we took the name "Community of Saint John". We also had to present a rule of life -this was drafted by Fr. Philippe, who was inspired particularly by the prayer of Christ in Chapter 17 of Saint John's Gospel- and the Constitutions, which describe the internal affairs of the Community.
Thus the essential bond with "Peter" was able to be rapidly established. It is found in the Rule of Life, which explicitly states that the "Brothers of Saint John will obey the Sovereign Pontiff as their highest superior".


Finally, why was this new community founded ?

You would have to ask the Holy Spirit! He is the only One who clearly understands.... But the characteristics of the Community appear quite distinctly: insistence, from the very beginning at Fribourg, on the search for the truth through philosophical and theological work; a life consecrated to God, emphasizing silent prayer in community and the Eucharist; the importance of communal life in intense fraternal charity.
Yet it is impossible to live all this without the discovery of a personal bond with the Virgin Mary whom we receive as our Mother, following the example of St. John (Jn. 19:27) : "And for their sake I consecrate myself, that they may also be consecrated in truth" (John 17:19).

"The brothers will live a life of silent interior prayer, brought to completion in the heart of Mary, the true milieu of their life of orison "

(Rule of Life)




St. Nicolas Cathedral, Fribourg



Did Fr. Marie-Dominique Philippe reside with you ?

No, he continued living with his Dominican confreres. He was very busy with his teaching responsibilities and he only came to see us once a week for spiritual direction. He was also a bit hesitant to become associated with the "brothers". He did not consider himself to be mandated by the Church to take responsibility for a nascent religious community. His official duty was limited to teaching philosophy, which explains the care he had taken thus far in sending the young people who came to him back to their bishops or various religious congregations.


"Père Girard" at Fribourg, the brother's first home



Then why did he change his mind ?

The intervention of Marthe Robin was decisive. Fr. Philippe had known her since 1946 and had often preached retreats at Chateauneuf-de-Galaure. He presented his dilemma to her: some of his students wanted to form a little community and were seeking his help. Marthe replied quite simply that he couldn't refuse their request; he couldn't abandon them. Fr. Philippe accepted us, but there was no question as yet of founding a new religious community. Fr. Philippe initiated inquiries as to what religious order could accept us so that we might find a place in the Church. Thus began a year-long search. Fortunately, everything had been entrusted to God's Providence....
To make this desire for surrender concrete, we consecrated ourselves to Mary on December 8, 1975 at the end of a retreat preached by Fr. Philippe at the abbey of Lérins. This is the date of our birth, you might say.

The date and the place are important...

Yes, because the following year, the brothers were quite impressed to discover that Paul VI's apostolic exhortation, Evangelii Nuntiandi, which corresponds so well to what they wanted to live (to the extent that they drew a short rule of life from it), had been published in Rome on December 8, 1975.



Why did the Community leave Fribourg ?

When Fr. Philippe reached retirement age (70) for university teaching in 1982, the Community decided to settle in France. Most of the brothers were French and living conditions in Fribourg were becoming impractical : the Community was scattered among four houses, none of which was large enough to accommodate 80 brothers.

The difficulty lay in finding a place in France.
An order of contemplative Benedictine sisters (whose foundress and prioress was Fr. Philippe's sister) suggested the former minor seminary of Rimont in Burgundy, near Chalon-sur-Saône.


Notre-Dame de Rimont

And the bishop of Autun generously gave his consent to our establishment in his diocese. Then we still had to be able to move in. The building that the brothers discovered at Rimont required a lot of repairs, and everyone had to get down to work. Little by little, we were able to establish a true communal life which brought all the brothers of the Community together for the first time. However, in May of 1983, we had to open a new house due to the large number of admissions.




With the permission of the Archbishop of Lyon, part of the Community took up residence at Saint-Jodard--in the department of the Loire, near Roanne--where there was a former minor seminary (this was becoming a habit...). Since the beginning of the century, it had been owned by the goverment and had served, after various allocations, as a juvenile detention center.... The Community novitiate thus opened its doors in October, 1983.
The shortest route from Rimont to Saint-Jodard passes....through the heart of Christ: the city of the Sacred Heart, Paray-le-Monial, is actually halfway between the two houses.

When he discovered this, Fr. Philippe remembered what Marthe Robin had told him: "I don't know why Paray remains etched in my heart ; Father, never abandon Paray-le-Monial".
The members of the Community of Saint John want to live the evangelical counsels rooted in the three covenants revealed in the Gospel of Saint John :

The Covenant with Jesus in the Eucharist, the source of unity between silent adoration and the liturgical office. This liturgy seeks to be as close as possible to the monastic liturgy, but its celebration is lightened because of the demands of the apostolic life and so that more time be given to silent prayer.

The Covenant with Mary, mother and guardian of the growth of faith, hope, and love, and, as such, the divine milieu of the contemplative life. This convenant with Mary - "the disciple took her into his home" (Jn. 19:27) - is the foundation of the unity of fraternal charity lived in communal life.

The Convenant with Peter in the person of the Holy Father; a covenant of filial obedience to the successor of Peter and to the Bishops, in order to live faithfully and profoundly by the Church's living Tradition.






It is the spirit of the Family of Saint John which profoundly unites all of its members.

But there exists in this family different ways of living from Saint John's paternity while preserving the unity of heart and soul which characterized the first Christian communities (cf. Acts 4:32).

The Brothers

After a time of novitiate and formation (seven years), during which they endeavor to enter fully into the spirit of the family of Saint John, the Brothers live in small communities: priories.

The apostolic acitivity of these priories seeks to be the "irradiation" of the contemplative and religious life of the Brothers. Therefore, their first role is to be "oases" of spiritual hospitality and of search for and communication of the truth.

The Contemplative Sisters

Particularly "hidden in God" by Mary and in her, the contemplative sisters are, in the heart of the family of Saint John, guardians of its contemplative fervor. Living the Father's attraction in an ultimate way requires of them a silent, but joyful fraternal charity that bears wittness to the victory of love given by Jesus to all men.
More details ...


The Apostolic Sisters

The apostolic sisters are especially witnesses to the link between the fervor of fraternal charity and apostolic presence. They seek to realize a liturgical life that, with a certain beauty, may help the faithful to pray and to discover the presence of Mary in their midst. They cooperate in the apostolic life of the brothers, serving the Community and the Church.

The Laity

The fatherhood of Saint John also extends to Christians living in the world. In the footsteps of Saint John, they desire to live more intensely their bond of faith, hope, and love with Christ.
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