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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

Wednesday, 20 November 2013

THE BROTHERS AND SISTERS OF THE TIBERIADE


Story of the foundation

THE ROOTS

the small cabin, now the hermitage of St Bruno

At twelve years old, I discovered a small hidden hut. Over the years, I spent time alone and like a scout I worked with my hands, prayed and discovered the Church. Fifteen years later, I was ordained by the bishop of Namur. The hope wich burned my heart: to give to the Church a small fraternity, some brothers and sisters docile to the Holy Spirit, who would live in harmony and humility to answer the calls of the Church and our time, who would proclaim Jesus, would give witness of Him in unity and prayer and by humble work with their hands.

33 years after this commitment, 30 brother sparrows and 10 little robins were given to me. The name of "sparrow" because we are like apostle monks, we often take flight to evangelize in the most direct way possible in every place. This religious life is fully penetrated by contemplation, fraternal life and mission. Our days are punctuated by prayer, welcoming people and we try to give priority to manual work. Manual work roots us to reality and opens us to the marvels of Creation. By study, we strive to receive a solid and spiritual formation to train versatile little brothers some of whom could become priests according to the call and the necessities of the mission. 
Brother Denis in the hermitage Esprit-Photo.com

The Church to be loved

From prayer and fraternal communion we try to overflow into mission. Our great joy is to announce Jesus and to love his Church by converting ourselves to the Gospel, by following the great example of Saint Francis and the little way of Saint Therese. The luminous example of Saint Francis and the little way of Saint Therese help us to live in abandon to Providence. 

Ardent disciples

We especially carry out this evangelization among young people and families so that the Spirit gives to the Church young saints, ardent disciples. Regularly we lives times of mission in villages, schools and parishes, where we are invited. We also visit families, this mission is very near to our heart to give to the Church holy families.

What characterizes us is:

-the choice of a simple life, a moderation that leaves space to Providence;
-attention to the quality of the fraternal life: place of conversion so that the love circulates like in the Trinity;
-to allow oneself to be simplified by the Gospel and trust;
-unity by charity, humility and  faithfullness create many possibilities. Humbly, we also want to serve the unity wherever the Lord sends us. What is important for us, is not to be of such or such tendency, but to live the Gospel and the love of the Church with courage, and not to waste time in useless quarrels, so that "the Love is loved".


The name "Fraternity of Tiberiade"
Brother Marc with some brothers and sisters
The story in the Gospel of Peter walking on the water guided me in the choice of this name. For me, to follow Christ is a call to walk in faith. Very often, I swallow salt water, but ceaselessly, the risen Christ pulls me from the depth of the sea.

By meditating the Gospel, I perceived how much this lake and its shores were rich in the presence of Jesus: the answer of the first followers to his call and the witness of the confidence of Jesus, who sleeps in the boat despite the storm and answers the distress of his brothers.

Brother Marc

THE FOUNDATION IN LITHUANIA
Tiberijados Bendruomene

LT 32234 Baltriškes – Zarasu raj.
Lithuania
Téléphone – fax : 00 370 385 43 694
web : www.tiberiade.lt

History of the foundation.

At a distance of 30 km from Lavaux-Sainte-Anne, Benedictine monks pray for the unity of the Church. The Monastery Chevetogne has monks of both the Latin and Byzantine rites, being a sign and a cry for unity between the Churches. They made us discover two Eastern figures : Saint Seraphim of Sarov ( Russia ) and Saint Siluan of Mount Athos ( Greece ). So after the fall of the Berlin wall, we naturally turned towards the Eastern countries that were recovering their freedom of expression.

With this in mind, Brother Joseph was invited in march 1991 to a Congress in Paris,  which had as its theme: " How to give a soul back to Europe ? " Contacts were made with a Ukranian priest, but because of visa problems, Brother Joseph turned towards Lithuania. J?rate Telerskaite took part in this event with a Lithuanian delegation. She tells of her first meeting with the Brothers of Tiberiade.

" I have had a strong experience of God in 1990 while in Taize. Returning to Lithuania, I rediscoverd a patronizing Church very far from the spirit of Vatican II. I visited many communities in France, I understood we needed help, we had need of a spiritual oasis. Quite quickly, this inner wish became reality. In March 1991, I met Brother Joseph of the Fraternity of Tiberiade. Our paths crossed : my wish was to invite missionaries to talk about God's love, and Brother Joseph wanted to go to the East to proclaim the Gospel. In the summer of 1991, Vytautas Toleikis, who took part in the Paris meeting, invited Brother Joseph to a " ateitininku " camp during the summer. It was a wonderful experience of prayer, joy and life with youg people. "

After this first contact, everything progressed quickly. The camp was organised for the young people of the Ateitis mouvement, by Vytautas Toleikis, o professor from Vilnius.

" Going to Lithuania was more like a pilgrimage to the land of martyrs, rather than like a mission of evangelization", says Brother Joseph. " We were about 30 young people and we lived in Samogitie (Žemaitija ) by the Lake Plateliai. Every day, we met interesting people ( poets, writers, monks... ). We met Father Stanislovas of Paberž?, from Orvydas, we met Brother Astijus from Kretinga and many others."

A few weeks after this first stay in Lithuania, two young people ( Darius ans Daiva ) hitch-hiked to Belgium. They came to invite Brother Joseph to go back to Lithuania. On the 11th November 1991, Brother Marc, Brother Joseph and Brother Benoit left to spend two weeks in Lithuania. For Brother Marc, this mission was improbable as the Belgian foundation was growing very slowly : there were only three brothers. That stay in 1991 was a turning point. A spirit of freedom was blowing and one could feel the spiritual thirst of the young.

The meeting with Cardinal Sladkevi?ius was promising, he asked the brothers to start a foundation, being very interested in their mission with the young people and the families. " Our visit continued with moments of prayer at the Mount of the Crosses, in Aušros vartai " recalls Brother Joseph. " We had meetings in schools, boarding schools, every day, we were asked to start a foundation. Everyday life is very simple, for example we had to go to 7 shops to gather 1 kg of potatoes. "


Tiberiade will be here, in Baltriškès.
Brother Joseph with other Brothers made 18 trips to Lithuania before the permanent foundation in April 2001. The choice of the village of Baltriškès was decided the following year. In June 92, after the second ateitis camp, Father Algirdas Dauknys welcomed the Brothers an made them visit the whole region : Rokyškis, Dusetos, Zarasai ans Salakas. He also proposed a spot for the community. " It was after the First Communion Mass in Degu?iai ", continues Brother Joseph, " we were on our way back to Antaliept_ along country roads, when, all of a sudden, we saw a beautiful wooden church of the beginning of the century. We were in Baltrišk?s. The place moved us a lot : Tiberiade will be here ". Brother Marc visited the village in November 1992 and confirmed that the community would be established there. The welcome of the villagers helped us make this choice.
The first young camp took place in 1993. Romas Gurklys, who lived temporarily in the presbytery, welcomed ou pilgrim brothers. They also lived in the presbytery and the young people in the old village school. There were about 30 youngsters from Zarasai, Utena, Vilnius " There were no tables, no benches, so we ate sitting on the floor. After the camp, we visited the young in the schools, where some had started prayer-groups that met every week. Father Algirdas and Romas helped us with the administrative work, the phone connection, the papers to acquire the village school."
It was in 1995 that the community settled at the opposite side of the village. A house became vacant and an old kolkhoze nearly, were a good opportunity. An incredible number of young people helped us to transform the kolkhoze into a house open to all. Everything was done very gradualy : the roof and and the wooden walls had to be dismanteld – we had firewood for 5 years –, the mangers for the cows had to be destroyed... and then everything had tobe rebuild. Brothers François remembers : " I had just joined the Fraternity and as a novice, I went for the first time to Baltrišk?s. I was very impressed by the place. The Brothers lived in a permanent camp, without running wather in those days. The washing by hand of the clothes was a weekly event. Many young people and families came to visit us unexpectedly, always eager to pray and to find peace in their hearts. The inhabitants were full of admiration when we spoke a vord of lithuanian. In the beginning, we needed the help of youngsters or of a teacher of french from Antaliepte for the translations. And then we had to start learning the language. When I had to answer the phone, I did not understand much and confused, I always asked to call back...just as well my Brothers learned faster...lit13

At the end of the sumer, like the storks, we flew back to Belgium. Antanas and Ona, our neighbours, were always sad to see us go. We had to hide everything, pretend the place was abandoned not to attract attention. We barricaded the windows with old planks, we packed hay on the car in the garage and we came back the following spring. Only in 2001, could the Fraternity send four Brothers to Baltrišk?s. This answered Brother Marc's promise to Cardinal Sladkevi?ius : " We will be able to send 4 Brothers to Lithuania when we will count 12 Brothers in Belgium. "

Like a Dance:
In spring 2001, Brother Joseph, Brother Bart, Brother Gilles and Brother François arrived finally in Baltrišk?s. Nature began to awaken, the seasons influenced life in the village. The inhabitants showed a lot of kindness, they helped the Brothers with their advice. They welcomed their prayer routines. The vegetable garden surprised them many times with new kinds of vegetables such as leeks or another king of potatoes. " I remember the day when Antanas showed us how to cut the hay, says Brother François. He showed us how to hold the sickel, he wanted each of us to experiment, he made the mouvements with the Brothers, it became like a danse, a waltz...
 LIT8

Like children, we awaited the winter impatiently. What a spectacle ! It was marvellous to see the frozen lake covered with snow, the trees white with frost. Mos impressive was the silence that drew us down into contemplation. It was so beautiful, but it was cold. One needed o lot of wood to keep oneself warm. Cutting the wood, splitting it, carrying it to the shelters became a regular activity when we welcomed the young people... Since Brother Michel joined us we organise weekends for children. They roughly follow our shedule with a big game during the afternoon. That livens up life in the village. The ordination of Brother Gilles in 2004 was important for our foundation in Baltrišk?s, for the parishioners, the young and the families we welcome. It's a blessing to celebrate the Eucharist every day, it is the high point of our day.

It's difficult to relate all we have experienced durign those firs years in Baltriškès. So many marvellous moments ! This is only possible thanks to the generosity of each Brother and of so many who helped us by their prayers or small services. We can testify than Baltrišk?s is a land of resurrection. We have seen young people and families discover hope, a meaning to their lives : they went from death to life. "

If you want to help the mission of evangelization of our Brothers in Lithuania and Latvia, your gifts will be welcomed on the bank number 068-2323806-04 ( for the international tranfers : codes IBAN : BE10 0682 3238 0604 and BIC : GKCCBEBB ) with the title " for Lithuania " Thank you.

THE TIBERIADE MISSION IN THE CONGO


Brotherhood of Tiberias
"The Portiuncula"
Ngulumzamba neighborhood, Kanzombi
Common Lukemi
Kikwit (DRC)
Email Address: Diocese of Kikwit, the Brothers of Tiberias, Portiuncula, BP 7245 KIN I (DRC) 
tel: 00243/80 729 81 22 
E-mail: tiberiadeafrique@yahoo.fr
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Today we are four brothers in the fraternity of Tiberias in Kikwit: brothers Benedict, Joseph Cyril and Pascal. Our home is called "The Portiuncula" in reference to this small place where St. Francis in Assisi and his brothers first lived..


These six years of presence in the Democratic Republic of Congo have been for each of us the opportunity to both a revision of our values and a deep enrichment. The challenge to be faithful, especially to Christ's call to live a true poverty in a world so different from ours and with such great suffering. Enrichment because life here takes us back continually to Jesus and his gospel, down to its most radical demands: to be pruned, converted, pacified ... so that our hearts are opened to the dimensions of Christ's love.


Our life is modelled on that of our parent community in Belgium: prayer, manual labor, fraternal life and evangelization. Our Congolese brothers and sisters are sometimes surprised to see us return to the chapel so frequently (5 times a day), or continue this pace even when one of us is alone at home! It is because Jesus is the center of our lives and without this we really can not do anything.

As for work, it is not lacking in a foundation in the bush, 6 km from Kikwit, where everything has to be built. But with the help of many, the landscape is gradually beginning to reflect the simple beauty of God's presence. Beyond the construction work, there is the planting of fruit trees, rearing chickens and rabbits, and the vegetable garden ... and the thousand and one little things of everyday life such as preparing meals with the means at hand or washing up by hand!



Of course, we do not live with a view to "settle" but rather we are  building a small nest strong enough so that, like "sparrows", we can fly to the mission and then return back to find strength in the Lord in the joy of fraternal life.


This mission starts when we meet with our neighbors, with day laborers, especially with children. Children are the smile of the Congo! We started a small group of "Children of the Harvest" which meets every other Saturday to  learn to read and write, to play games, catechesis and prayer. The mission also spends some time with the youth; and we learn together to better know the Lord, to serve Him better and to love him.


But the mission is also compassion and sharing. We are able to help  widows materially when needed, to give food to children at risk and to make sure that the very poor are treated properly and with dignity in  medical centers.


There are so many urgent needs here! But the greatest need is love; as Bishop Mununu said to us when he greeted us into his diocese: "I entrust to you the people of Kikwit to love" . Thank you for praying for us to become more and more love, Christ's witnesses, balm on the wounds of our brothers.

TIBERIADE IN THE PHILIPPINES



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San Damiano House
269#, Sampaguita Street
Greenland executive village
1900 CAINTA
RIZAL PROVINCE
PHILIPPINES
Phone :Nick ARAMBULO of Miss Gilda EREA
0063/ 91 94 85 60 25
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Presentation

During the World Youth days in the Philippines in 1995we met kuya Nick, a young Filipino, who later committed himself to the community of Tiberiade as a lay missionary. Since then, has started growing closer link with the Philippines and especially with Talim Island, where started the St. Damiano house. Nick, together with other St. Damiano group members, local residents, is working on several projects. They retain the dispensary, bamboo workshop, support poor students and do evangelization...

Families or young people who are friend of our community, contribute regularly to help in accordance with their existing talents. Since January 2009 Francois and Aude (from Belgium) with the small Matthew (www.gossetbrochier.com) went there for 2 years. They help in the local projects 2 other families started before.

 PHI5Some brothers go annually to encourage Nick and all the St Damiano team in the Philippines.

If you want to help the mission of evangelization of our Brothers in Philipines, your gifts will be welcomed on the bank number 068-2323806-04 ( for the international tranfers : codes IBAN : BE10 0682 3238 0604 and BIC : GKCCBEBB ) with the title " for Philipines " Thank you.

Votre aide nous permettra de poursuivre les différents projets en cours et de soutenir notre mission auprès des familles et des jeunes. Merci et recevez déjà notre prière d'action de grâce.




Families or young people who are friend of our community, contribute regularly to help in accordance with their existing talents. Since January 2009 Francois and Aude (from Belgium) with small Matthew (www.gossetbrochier.com) went there for 2 years. They help in the local projects 2 other families started before.

 Some brothers go annually to encourage Nick and all the St Damiano team in the Philippines.

If you want to help the mission of evangelization of our Brothers in Philippines, your gifts will be welcomed on the bank number 068-2323806-04 ( for the international tranfers : codes IBAN : BE10 0682 3238 0604 and BIC : GKCCBEBB ) with the title " for Philipines " Thank you.


Votre aide nous permettra de poursuivre les différents projets en cours et de soutenir notre mission auprès des familles et des jeunes. Merci et recevez déjà notre prière d'action de grâce.

Presentation

During the World Youth days in the Philippines in 1995we met kuya Nick, a young Filipino, who later committed himself to the community of Tiberiade as a lay missionary. Since then, has started growing closer link with the Philippines and especially with Talim Island, where started the St. Damiano house. Nick, together with other St. Damiano group members, local residents, is working on several projects. They retain the dispensary, bamboo workshop, support poor students and do evangelization...

Families or young people who are friend of our community, contribute regularly to help in accordance with their existing talents. Since January 2009 Francois and Aude (from Belgium) with the small Matthew (www.gossetbrochier.com) went there for 2 years. They help in the local projects 2 other families started before.
Some brothers go annually to encourage Nick and all the St Damiano team in the Philippines.

If you want to help the mission of evangelization of our Brothers in Philipines, your gifts will be welcomed on the bank number 068-2323806-04 ( for the international tranfers : codes IBAN : BE10 0682 3238 0604 and BIC : GKCCBEBB ) with the title " for Philipines " Thank you.

Votre aide nous permettra de poursuivre les différents projets en cours et de soutenir notre mission auprès des familles et des jeunes. Merci et recevez déjà notre prière d'action de grâce.


Sunday, 17 November 2013

THE THIRD BENEDICTINE (& CISTERCIAN etc) VOW; CONVERSATIO MORUM


The term conversatio morum is an ancient Benedictine term.  Its exact meaning is subject to some shades of interpretation, but its general meaning is clear -- it is continuing fidelity to the monastic life.

The term conversatio morum is found in chapter 58 of the Rule of St. Benedict.

Although the following material applies to people who want to make a vow as part of becoming a monk or sister (something Benedictine oblates do not do), oblates can, in their own lives "in the world" strive to apply the monastic principles  in the Rule of St. Benedict to their life. 

Verse 58.17 of the Rule quoted below is about how a monk or sister should be admitted into a monastery community.  Monks and nuns make a vow of stability, conversatio morum (fidelity to monastic life) and obedience (again, these are not what an oblate promises, but this single constellation of characteristics (as distinguished from three separate vows) can be applied in a general way to all who wish to live a more monastic life.)

[Note, the English translation of the Rule quoted here has been written for females and that is why the quoted section reads "17 When she is to be received....."]


Rule of St. Benedict verse 58.17 (On the Manner of Receiving Sisters) states: 

17 When she is to be received she promises before all in the oratory stability, fidelity to monastic life and obedience. 

The Latin for this part of the Rule is: 

17 Suscipiendus autem in oratorio coram omnibus promittat de stabilitate sua et conversatione morum suorum et oboedientia,



What Does Conversatio Morum Mean?



The following is a random selection of what various people or institutions have written about Conversatio Morum.  All of the following are quotes from the web sites referenced at the end of each series of paragraphs.  For a brief quote on how the promise of “Conversatio Morum” fits or should be viewed along with “Stability” and “Obedience” see the End Note taken from RB 1980.

Begin Quotes:

The vows according to which a person becomes a consecrated Religious are poverty, chastity and obedience. All these are implied in the Benedictine vow of "Conversion of Life". Or is that really the Benedictine vow? 20th century scholars discovered, with some consternation, that what St. Benedict actually wrote was not "conversio morum", but "conversatio morum".

Copyists in the 8th century found that difficult to understand, assumed it must be a mistake, and changed it.

[Inserted Note by Oblate Spring.com: --- It was Cuthbert Butler in his 1912 edition of the Rule, Sancti Benedicti Regula Monachorum who first noticed the error and brought St. Benedict’s now famous phrase back from its 1,000 years being misquoted.]

The original is indeed a grammatical tangle which defies literal translation. Broadly it means "to live the monastic way of life with fidelity". But the Latin emendation was not so far off. The root word lying behind "conversatio" is "to change", or "be converted", so our English expression "conversion of life" remains valid, and we continue to use it.

Linked to Conversion of Life are the other two Benedictine vows of Stability and Obedience. These also simply make explicit some key aspects of monastic life. Today any sort of lifelong commitment is profoundly counter-cultural: how much more so these vows! Yet they exist to enable true freedom: freedom from the passing things of this world that can weigh us down: freedom to devote ourselves to the one thing necessary, that is never to be taken away (cf. Lk 10:42). Above Pasted from  http://www.pluscardenabbey.org/oblate-letter-archive-july-2004.asp



3. At the heart of St Benedict's monastic experience is a Simple, typically Christian principle, which the monk adopts in all its radicalness: to unify one's life around the primacy of God. This "tenere in unum", the first, fundamental condition for entering monastic life, must be the commitment unifying the life of the individual and the community, and be expressed in the "conversatio morum" which is fidelity to a life-style lived concretely in daily obedience. The search for Gospel simplicity requires continual examination, that is, the effort "to do the truth", by constantly returning to the initial gift of the divine call which is at the root of one's own religious experience.  Above Pasted from  http://www.ewtn.com/library/papaldoc/jp2sub.htm



What we are about in our lives "in the world" is allowing our hearts to be converted (the monastic metanoia, conversatio morum) to be open to the indwelling of the Godhead within our selves, and allowing that to transform our lives so that eventually we run in the sweetness of God's commands (i.e. being about good works and service) and in so doing, grow in communion with God, and with our brothers and sisters. Above Pasted from http://groups.yahoo.com/group/MonasticLife/message/51969



Conversatio is another commitment that is closely allied with stability and unique to Benedictine monastics. This Latin word means a commitment to all practices oriented toward the search for God. By practices we do not mean a rote, rigid adherence to regimen. Conversatio includes disciplines such as commitment to a regular daily schedule of prayer and work, to silence, to lectio divina, community meals, and community of goods. Everything is oriented toward a faithful living of the Gospel. Above Pasted from http://www.osb.org/acad/benval2.html



Of even more significance is the word conversatio, a term that is difficult to translate. Conversatio connotes a commitment to live faithfully in unsettled times and to keep one's life open. Such a paradox: remain settled; stay open to change! For the monks of the Middle Ages, living faithfully meant listening to an inner voice and responding to the call. Above Pasted from  



I surmise that the best way conversatio happens on a daily basis is when we are open to being mentors and being mentored by another. Change in our own behavior happens when the words or example of another calls into question whether we are living the monastic life fully. Sister Joan Chittister, in her book Wisdom Distilled from the Daily, says: "To live community life well is to have all the edges rubbed off, all the rough parts made smooth. There is no need then for disciplines to practice. Life itself is the discipline."2 I believe that a community life that is filled with opportunities for mutual mentoring is a life that will truly smooth out our rough edges and bring us closer to Christ. Above Pasted from http://www.osb.org/aba/2002/proceedings/html/RexingConversatio.html



The commitment to conversatio morum leads us to welcome Christ to turn us in His direction in every situation and to know that His direction for us is the best. Above Pasted from http://www.osb.org/sva/obl/pdf/may2004.pdf



Conversatio morum suorum is that strange, untranslatable vow so central to Benedictine life that we simply take it to mean, "living as a Benedictine." Above all, conversatio is about the paschal mystery of death and life as it is lived out daily for a lifetime. Conversatio is about being broken and renewed, being overwhelmed and being raised up. It is willingness to suffer and be utterly confused, because we have learned that is one way God leads us into the encounter with brand new life. Conversatio is about being in the hands of the living God, the God who always surprises us, always shatters our expectations, the God who surpasses our imaginations. Above Pasted from 



[T]he postulant aspires to the monastic way of life: conversatio. Above Pasted from  http://www.osb.org/swissam/ritual/commentary.html



To be received as a full member of the community, a formal promise of obedience is required. To gain admittance to the novitiate, persistence and determination must be demonstrated. Viewed from the postulant's [page 7 ends] original aspiration, namely, undertaking monastic conversatio, the novitiate appears to be a deferment. But by accepting it, he learns to practice the perseverance, stability, and obedience which lie at the heart of monastic conversatio. In other words, in the novitiate he already begins to live the very "way of life" which apparently had been denied him! When at last he is allowed to make profession, he knows what he is entering (see RB 58: 12), and so his original desire as well as the Rule's prescriptions are simultaneously fulfilled.  Above Pasted from  http://www.osb.org/swissam/ritual/commentary.html



D 24 Conversatio in the Rule of Benedict indicates the progressive nature of the monastic profession, a continuing effort to seek God truly and grow into the likeness of Christ. It commits the monk to the pattern of observances adopted by his community. The monk promises to walk the path of return to the Father with his brothers, always listening with them to the Spirit's call for internal and external renewal. Conversatio is not a conversion once and for all; it can mean "conversion of life" as a constantly renewed, persevering quest for holy monastic observance. The monk is not alone in this lifelong dynamic process of conformation to Christ. The brothers build up, support and encourage one another as they climb the ladder of humility that will bring them to the love that casts out fear. This way of humility is fundamentally a commitment to living in the truth revealed in Christ. It frees the monk to be and give himself in love. The monk benefits from knowing that his brothers are with him, that they too are struggling to imitate Jesus who humbled himself and became obedient to death--even to death on a cross. Stability and conversatio together express an aspect of the mystery of redemption: the kingdom of Christ is already in our midst, the source of grace and hope, but it is still being built in us gradually until the final hour. Above Pasted from  http://www.osb.org/swissam/declaration/IIA.html



Just as a monk’s vow of conversatio morum commits him to “grow in perfect charity through a monastic manner of life” (formula for the monk’s vows), the Oblate promises to keep trying to seek Christ in the midst of ordinary events so that every moment becomes an opportunity for deeper trust in God, firmer rejection of self-will, and more generous surrender to Christ as He stretches us in His self-sacrificing, all-generous love.  A helpful analysis of the term conversatio morum appears in The Benedictines, pp. 94-98. There Fr. Terrence Kardong shows how it implies a “dynamic process.” The term “morum” probably does not at all refer to “morals” but simply reinforces conversatio. The two words together may be taken to mean the whole “monastic way of life,” but in its traditional usage the term refers mainly to the external, tangible elements of that life. Therefore, commitment to conversatio morum encourages the monk or Oblate to put the Gospel into practice in the very concrete details of everyday life and also to be open continually to new concrete practices that radical discipleship may demand. Above Pasted from http://www.osb.org/sva/obl/pdf/OblateFormation.pdf



Conversatio

This life to which we are professed is, itself an expression of the paschal mystery. We enter into the dying of Jesus that we may rise with him by embracing a life of monastic conversatio. We live out our promise of fidelity to the monastic way of life through daily acceptance of our human condition and steadfast dedication to community life. Experience of God's healing prompts us again and again to turn to our Creator. Relying on faithful love, we are gradually transformed. Above Pasted from  http://www.osb.org/fedben/html



One can only be a monk of a particular community.  Our community is our monastic home in which we are united to a particular Benedictine Family, as Brother Benet Tvedten put it in his book ‘How to be a Monastic and not Leave your Day Job’.  It is all summed up in the three fold promise of the monastic profession, made by us all in one form or another, based on the Latin original: 

‘Stabilitate sua, Conversatione morum suorum, et Obœdientia.’ RB, 57.7. 

The RB 80 discussion on these promises, or rather this one tripartite promise, is invaluable. The Latin can be and is translated variously, but I would defend my own translation: 

1.      A life-long commitment to this particular community [with Salvation specifically guaranteed in the rite of profession as the reward for perseverance for life] 

2.      A commitment to enter fully into this Conversation which is the daily relational life of this particular monastic community, to the very best of [my] abilities and circumstances.

3.      To accept the guidance of the Community in the context of the Rule – and in particular the Abbot - as the normative principle of the life of the Community, or Conversation. 

The fact the English wording may be different in the religious and lay professions can be misleading.  The single threefold promise - to join in the conversation - however expressed or translated, can only have one meaning in practice.  Above several paragraphs are Pasted from a paper by Christopher K Rance OSB (Obl Pk) Prinknash Abby, Gloucester, written July 2006. The paper is titled "The Conversation that is Monasticism8.doc" and is available in the Files section of http://groups.yahoo.com/group/MonasticLife/files/


This is monastic profession in the cenobitic tradition. It is conversatio morum which is the profession of the life as a monastic and is common to all expressions of monastic life from anchorite to cenobite. It is the profession of the "Battle of the Heart" as Abba Antony calls it, the profession of seeking purity of heart as Cassian teaches or, more simply, through monastic practices, the discovery of the God within whom pulsates the life-giving blood of love. Above Pasted from  http://www.osb.org/aba/news/3003/danw.html



St. Benedict reminds us of the “always-and-everywhere” dimension of our commitment to conversation morum, to ongoing conversion. Above Pasted from http://www.osb.org/sva/obl/pdf/may2005.pdf



A Benedictine monk takes vows of obedience, stability, and conversatio morum, or ongoing conversion of life according to the monastic way (RB 58:17). Above Pasted from  http://www.osb.org/sva/obl/inquire.html



By conversatio morum Oblates make use of all means at their disposal to welcome God's grace to purify and transform them. Just as the monk's corresponding vow commits him "to grow in perfect charity through a monastic manner of life," so the Oblate promises to surrender more and more of his or her life to Christ amidst daily vicissitudes; thus every moment becomes an opportunity for firmer rejection of self-will and deeper abiding in the love of Christ. Above Pasted from  http://www.osb.org/sva/obl/inquire.html



What has been described thus far is true of every Christian. What is distinctive about the monastic is the way in which this transformation of the person is to take place. The end is the same, but the means to the end is unique. The means are the traditional, time-honored monastic practices: lectio and liturgy, silence and solitude, community living, study and work. These elements are designed to help the monastic move toward the goal of inner transformation. Thus, the first part of the "primary" work of the monastic consists in being faithful to these monastic practices. Benedictines promise obedience, stability and conversatio morum which is commonly now translated as "fidelity to the monastic life." Some monastic scholars are saying that, as a matter of fact, there is only one vow, which is conversatio morum and all the others are simply aspects of it. Thus, the monastic life becomes a life project all by itself. Above Pasted from  http://www.osb.org/gen/topics/work/kulzer.html



It was early in 1988. Sister Katherine Howard, our prioress at the time, was giving monthly conferences on the monastic life. This particular conference was entitled, "The Monastic Life: Its Goal and Its Way of Life." At the time, we were studying conversatio morum as the monastic way of life. She told us that John Cassian defined the ultimate aim of monastic life as the kingdom of God, but that the immediate goal was purity of heart. She spent most of her time that Sunday exploring the concept of purity of heart. She saw it was a "turning to and a turning from." Inspired by John Cassian, she invited us to "turn to" a loving God in unceasing prayer and out of that strength to "turn from" material goods as a goal; our compulsions and false self as a goal (eight logismoi or passions); the visible and present world as a goal. That introduction to the concept of purity of heart was very significant for me. It made me especially alert to the term. Above Pasted from  http://www.osb.org/aba/news/992902/purity.html



Monastic poverty is meant to free the monastic for conversatio: a life of listening. 



[W]ith monastic profession, a person promises to be on a constant journey of seeking God (conversatio morum). Above Pasted from  http://www.osb.org/aba/law/mll08.html



To assure monastic vitality and to accelerate its momentum, the monk specifically dedicates himself to conversatio morum, which is here interpreted as a growth in readiness for, and openness to, the inbreaking of the kingdom.  



Look at the way we have come to understand conversatio and change our translation from "conversion" to some notion of fidelity to the monastic way. I think we are all happy for the more integrated approach.  



C 54. By his profession of conversion through a monastic way of life (conversatio morum), the monk commits himself to the persevering exercise of monastic discipline and self-denial that school him for growth towards the fullness of love (cf. RB Prol 45-49; 7:67).  
Above Pasted from 



Conversatio Morum – monks take a vow of conversion of life.  This vow does not have a direct English equivalent, because the Latin can take the meaning of both a conversion of one’s behavior and/or conversion to monastic living. In practice, this vow means both, with an emphasis on the latter. Above Pasted from  http://www.stlouisabbey.org/becomingamonk/conversatio.php



‘Conversatio morum’ is often left untranslated since it is hard to find English words that are adequate. It is a vow to a continual change of heart, a daily reshaping of the mind and heart according to God’s plan for us. 



The word conversatio seems to come from the Latin versatio con, that is to say, a turning with. The idea behind conversatio is that we discover that we have failed God in some way, and we acknowledge that we have sinned, but we do not stop there and become discouraged or make excuses for ourselves that would lead to hardness of heart. Above Pasted from  http://geneseeabbey.org/Homilies



This is where we turn to the second kind of conversion which, in the monastic tradition, is called 'conversatio morum,' sometimes translated as 'ongoing conversion.' This kind of conversion is the ongoing struggle to allow the Gospel to touch every part of our lives. In the words of Esther de Waal, 'conversatio means to respond totally and integrally to the word of Christ sent to all of us: 'Come, follow me!' 



By the vow of fidelity to the monastic way of life, or conversatio morum, to use the original, untranslatable Latin phrase of the Rule of St. Benedict, we commit ourselves to a lifelong pilgrimage toward that perfect love of God and neighbor which Christ urges on us in the gospel.  
Above Pasted from  



This ordinary and particular obedience grows out of a daily experience of “conversatio morum.” The monk’s whole life is a constant process of conversion. Each day we take up our cross and follow Christ. Above Pasted from




Conversion of Life

Although we do not profess the evangelical counsels of poverty and chastity explicitly, they are, nonetheless, an intrinsic part of our self-giving to God in the vow of Conversatio Morum and in our Constitutions. Through the training of his heart and the marshalling of his thoughts in the experience of monastic living, the young monk learns how to focus on Christ and how to turn and constantly return his heart to God.  Above Pasted from  http://www.farnboroughabbey.org/vocation/profession.php



By his temporary profession of the three monastic vows—obedience, stability, and conversatio morum (the pursuit of perfect charity according to a monastic manner of life)—the candidate formally embraces the life envisioned by Saint Benedict.  Above Pasted from  http://www.anselm.edu/administration/the+abbey/BecomingaMonk/



With the vow of conversion of manners ("conversatio morum") we promise to live a life following the Gospel. God's call to every Christian to be ready on an ongoing basis, to rethink and to change one's ways is meant here. Above Pasted from 




What is this ‘conversion of life’, in latin conversatio morum, mentioned in the monk’s formula of profession (see June 18, below), which Br. Isaac just committed himself to for the rest of his life? The meaning of the phrase can be intuited from the words themselves, this is obvious. On it’s face it means what it says, to turn from one way of living to another way of living. But what does that mean?  ‘Conversion of life’ is a twofold act of turning from sin and towards Christ. But isn’t this what every Christian does through his Baptism and the working out of its implications in his life? Yes, absolutely! There is no difference fundamentally between what the Christian takes on as his goal in life and what the monk does in his life. Above Pasted from  http://monasticism.org/monk/category/monastic-profession/



"Conversatio Morum" (ongoing conversion of life).
 Above Pasted from  



The third Benedictine vow is usually given in Latin, conversatio morum. That is because it is hard to translate, but roughly translated it means conversion of life. 



A Benedictine monk takes vows of obedience, stability, and conversatio morum, or ongoing

conversion of life according to the monastic way (RB 58:17). 
Above Pasted from 



OBLATES COMMIT THEMSELVES to a never-ending process of integration - a deepening of their awareness of and responsiveness to God through the practice of contemplative prayer. This ongoing process of integration is referred to in the Rule as conversatio morum, "reformation of life". It is the oblates' continuous consecration to God of the deepest parts of their selves and their lives. 
Above Pasted from 




The Riasaphor is fully monastic, and is expected to engage daily in the central monastic work of conversatio morum, of the conversion of life: that is to say, to enter more and more into the mystery of monastic life.
 Above Pasted from 




Benedict did not demand of his followers great feats of prayer and mysticism based on an asceticism of perfection. He asked monastics to set out on a path to change their hearts. This conversatio morum, which is the profession we have made, relies on valuing community and connectedness in a world that prizes individualism and independence. We have the opportunity to demonstrate to the postmodern world that happiness is found in God and God is found in relationship with others—community.  Above Pasted from




The means to this step is neither to go overboard hunting for things we hate to afflict ourselves with nor to insist on our own way at all costs. The real meaning here is found in the statement that Christ came not to do His own will, but the will of His Father. We don't see Jesus going out His way to find things distasteful to Him, nor do we see Him stoically and resolutely refusing to enjoy things His Father wills that please Him. His will is one with the Father's. He also has a human nature that wars against that Divine will, but, in Jesus, it never wins.

Alas, in us, that human will often DOES win: why else would we be struggling along the monastic way all our lives? Unlike Jesus, we are not sinless, we are able to sin and often do so all too gladly! We must daily- even minute to minute- turn from the bad in our own wills. It is an ongoing fight, but that is what conversatio morum means! As Benedictines we will- indeed, must- always be straining against the negative goad, always be seeking the place of greater light and good. 
Above Pasted from




The search to understand and to practise the faith corresponds to our second monastic vow, Conversatio morum. For the monk this means a day-by-day adherence to the pattern of life described in the Gospels and in the Rule. Above Pasted from  http://www.ampleforthcollege.york.sch.uk/benedictine/benedictine_context.html



One of the three Benedictine vows is Conversatio Morum, a vow to be always striving for change in one’s life, always seeking for God, always striving for perfection. Above Pasted from  http://www.douaiabbey.org.uk/obnews6.html



6. Conversatio morum can be defined as a fidelity to the monastic way of life as given in the Rule of Saint Benedict and the constitutions of the order.  Above Pasted from  http://www.trappist.net/news/talks/Basil/enews_08_29_06.html



St. Benedict takes all this so much for granted that he scarcely feels the need to mention it. He doesn't even require an explicit vow of chastity: simply including that in the vow "conversatio morum", (best translated as "fidelity to monastic life"; HR 58:17). Above Pasted from  http://www.pluscardenabbey.org/oblate-letter-archive-august-2002.asp



6. Conversion. Aware that internal weakness and external temptation pose constant challenges to spiritual growth, monks dedicates themselves to what St. Benedict calls "conversatio morum." This is the monk's commitment to reject complacency and ever to be open to the voice of God, so that the crust of self might be shattered and the kingdom of God might be established within. Above Pasted from  http://www.the-abbey.org/ask-a-catholic/how-does-a-benedictine-monk-or-oblate-develop-spiritually



A Benedictine echo of this is the vow of "conversatio morum", loosely translated "conversion of life," which commits the monastic continually to recommit to and seek to live in a fuller way the monastic way. Above Pasted from  http://groups.yahoo.com/group/MonasticLife/message/43468



Our monastic vows translate so well to life in the world: stability (which can be translated as well to faithfulness in good and bad times as well as fidelity); obedience (and I don't know about you, but my relationships are always calling me to die to myself [in a healthly way]) and conversatio morum - openness to daily (if not more frequently) conversion of heart mind and spirit. Part and parcel of that is simplicity of life and chastity - which are a challenge to anyone living in a first world country these days.  
Above Pasted from 


  

END NOTE FROM RB 1980, page 458

 “We do not know precisely what St. Benedict's monks stated in their promissio and wrote in their petitio. Later the three-member phrase was often incorporated into the profession formula, though we sometimes find versions containing only two members, stability and obedience.35 The three-member formula is still used today. In the Rule, however, it is not a profession formula, but rather a rubric that is intended to describe the content of the promissio in terms of the monastic realities it encompasses. It is not a list of distinct obligations and is not exhaustive, but is simply a statement singling out some of the principal features of the monk's promise.36 The profession consisted of a promise to live the entire life prescribed by the Rule. That life is specified, but not exclusively, by the three elements mentioned. Their content is not necessarily mutually exclusive, since they are not perceived as distinct obligations.



“Much discussion has been devoted by recent Benedictine writers to the precise meaning of stabilitas, conversatio morum suorum, and oboedientia. Often the discussion has been colored by the assumption that the three elements represent three distinct "Benedictine vows." Once this supposition is dismissed, the question becomes at once clearer and less urgent, for there is no real doubt about what the monk promised: the full observance of monastic life as defined by the Rule.” RB 1980: The Rule of St. Benedict,  Timothy Fry, O.S.B., Translator ISBN:978-0-8146-1220-0  


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