What Do You Seek?: Wisdom from religious life for today's world

What Do You Seek?

Monastic Wisdom for Living Today

John-Francis Friendship

This book is dedicated to all

Anglican Religious Orders

that we might learn from their wisdom.

A M D G

© John-Francis Friendship 2021

Published in 2021 by Canterbury Press

Editorial office

3rd Floor, Invicta House,

108–114 Golden Lane,

London EC1Y 0TG, UK

www.canterburypress.co.uk

Canterbury Press is an imprint of Hymns Ancient & Modern Ltd (a registered charity)

Hymns Ancient & Modern® is a registered trademark of Hymns Ancient & Modern Ltd

13A Hellesdon Park Road, Norwich,

Norfolk NR6 5DR, UK

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher, Canterbury Press.

The Author has asserted his right under the Copyright, Designs and Patents Act 1988 to be identified as the Author of this Work

British Library Cataloguing in Publication data

A catalogue record for this book is available

from the British Library

978-1-78622-345-6

Typeset by Regent Typesetting

Printed and bound by CPI Group (UK) Ltd

Contents

Foreword by the Bishop of Manchester

Acknowledgements

Glossary

Introduction

What’s the purpose?

The Way of Love

A consecrated life

Follow me

A Rich Variety

Monks, nuns and others

‘New monasticism’

Seeking wisdom

1. For the Love of God

Called by God

Beginnings and Endings

The wonder of creation

Existential crisis

Called into being

Seeking Home

Desiring at-oneness

Humility

Lord, I am not worthy

Know thyself

Accepting brokenness

Clothed with humility

Offering Self – the Way of Holiness

The Beatitudes

Mary and Martha

2. Seeking God – The Call of the Desert

Purity of heart

Repentance

The Desert

The Greening of the Desert

Shared solitude

Monks to earth’s ends

Virtues and vices

Apatheia

Fasting

The witness of life

‘The Desert a City’

Three solitaries

From solitude to communion

Solitude

Loneliness, aloneness and solitude

Darkness

Unseen warfare

Developing our cell

Two Marys and a John

3. Silence and Meditation – Prayer and Praise

Word into silence

Recollected living

Inner silence

Attentiveness

The Rhythm of Prayer

Called into living prayer

Beyond beginnings

The hidden Christ

Liturgy

The beauty of holiness

Corporate silence

Contemplative worship

Intercession

The Divine Office

Pray without ceasing

The sanctification of time

Unadorned liturgy

Ad gloriam Dei in eius voluntate (‘To the glory of God in the doing of his will’)

For the sake of the world

The Psalms

4. The Monastic Way – And Contemplative Living

The Monastic Call

A spiritual guide

The eternal Sabbath

Monastic Guidelines

Rule of Saint Augustine

Rule of Saint Benedict

The place of Scripture

Anglican monastics

Monastic Vows

Obedience

Stability

Conversatio morum

Contemplative Living

Mary, woman of prayer

Carmelites, Poor Clares and Others

5. For the Sake of the Kingdom – Serving God Through Those in Need

A Call to Women

Pioneers

Worldwide developments

Call of the gospel

A Call to Men

Christian socialism

Homelessness and the marginalized

The Poor Man of Assisi

Forgotten treasure

And Still Christ Calls

6. Vowed for Life – Poverty, Chastity and Obedience

The way of Christ

Poverty

Blessed are the poor

Heavenly treasure

Penury and justice

Letting go

Cooperation, competition and community

Saved through poverty

Chastity

Being loved

Celibacy

The sexual celibate

Obedience

Listening

Discernment

Leadership

Humble obedience

7. Habits and Hearts – Clothed in Christ

Baptismal life

Vocation to union with God

Personal dedication

Clothed in Christ

What we wear and who we are

Recollected living

Vocation

A new name

A New Heart

Conversion through community

Repentance

Heartfulness

Penetrate my heart by the radiance of your glance

8. Priests and Prophets – Eucharistic Living

Formed by Religious Life

Carrying concerns

To the Glory of God

Dispersed communities

A holy priesthood

Priests and leaders

Fools for Christ

Holy common-union

Adoring the Host

A Prophetic Life

Justice, peace and the integrity of creation

9. Life Together – The Witness of Life

Everyone has a place

Life together

Saved by my neighbour

Hospitality

Rule for holy living

10. The Hidden Monk – The Full Stature of Christ

One in Christ

The ‘monkhood of all believers’

Dispersed Yet One

Hidden ‘monastics’

Third Order of St Francis

Associates, Companions and Oblates

The beauty of holiness

What Do You Seek?

Death and dying

The reign of God

Pearl of great price

Appendix 1: Some Traditional Religious Orders

Appendix 2: Commemoration Dates of Some Founders and Foundresses

Appendix 3: Prayer for Religious Life

Bibliography

Acknowledgement of Sources

Foreword

BY THE BISHOP OF MANCHESTER

Ferrets were entirely unknown to Peruvian Anglicans. I was due to make a long stay and was advised to take photos of my home life to share at various gatherings and had taken shots of my wife, children and pets. The cats they instantly recognized but, even using the correct Spanish word, a ferret meant nothing to them.

For many, the Religious Life is as unknown as my ferrets. We might know ‘monk’ and ‘nun’ but nothing of what enlivens those words. Yet, Archbishop Welby has repeatedly said, there can be no revival of Christianity without the renewal of the Religious Life. His colleague in York, Stephen Cottrell, adds a historical context reminding us that Europe was not evangelized by clergy, but by monastics.

During the time I have chaired the committee bringing together representatives of Church of England Religious Communities alongside our bishops, I’ve closely witnessed how a fresh burst of the Holy Spirit has drawn Christians to exploring and engaging with new forms of the Life and its traditional expressions. Emerging communities are learning from experienced brothers and sisters as they explore how patterns of living out baptismal life can be strengthened by the wisdom passed down through many centuries of Religious Life. I vividly recall one leader of an emerging community, not from the Catholic end of Anglicanism, telling me, ‘We’ve discovered St Benedict – it’s all there, isn’t it?’ Her words left me wondering how many more sense being drawn to something, but with no better idea of what it might be than my Peruvian friends did of my ferrets, and so fail to find their true calling.

This book is written for those wanting to grow in their discipleship, as the title indicates; those who may not have the language or pictures adequate to describe, even to themselves, the nature of that precious pearl for which they are searching. It concerns Anglican Religious Life and comes bearing the experience of one deeply formed as a Franciscan but who has spent many years drinking at the wells of a variety of expressions of the Life. Key features are set out simply and clearly, illustrated from the writings of many who have travelled this way before; reinforced by both Scripture and the words of the Desert Elders.

Perhaps this book should be required reading for all presenting themselves to their Vocations Team or priest, who feel God’s call must, because this is the only model they have ever seen, mean becoming a ‘vicar’. In our pluriform age, consideration of Religious Life should be required of those who seek to help people find their path among today’s array of options.

Above all this is a book for any prepared to acknowledge that what they are seeking is not merely to better themselves, who acknowledge that the small voice from within will be quietened neither by enthusiastic activity nor internal contemplation, but by recognizing that this call comes from beyond. The one we are seeking is God, and we seek because God has already sought us. The Holy Trinity summons us to a closer fellowship, lived out in that communal companionship which encompasses both activist and hermit. It is God who calls us to a life that can only be lived in God’s grace and God’s strength.

+ David Manchester

(Chair of the Advisory Council for Religious Communities)Christmas, 2020

Acknowledgements

I am deeply grateful to all who assisted in my vocational development as I sought to respond to God’s call on a journey that continues to be rich, varied and adventurous and which has informed this writing. In setting out to explore aspects of my subject I’m thankful to those communities who helped my research: the Benedictine nuns of St Mary’s Abbey, Malling (whose singing is one of the hidden gems of this treasury), the monks and nuns of Mucknall Abbey, the Community of the Holy Name, the Community of St Mary the Virgin, the Community of the Servants of the Will of God, the Sisters of the Love of God and the Society of the Precious Blood, all of whom gave hospitality. It was a privilege to be invited into the privacy of their Enclosures and meet with members who gave their time and shared their wisdom. Their sense of dedication was matched by humour and humility as we explored the treasures their Life offers to the Church. I was assisted in visiting them by a grant from the Clergy Support Trust. Thankfully, I was able to visit before the 2020 pandemic struck bringing a halt to further expeditions.

I also want to thank the All Saints Sisters of the Poor, the Community of the Resurrection, the Community of the Sacred Cross, the Community of the Sisters of the Church and the Society of St John the Evangelist whose help was greatly valued. Other Orders kindly provided written information and Pusey House, Oxford allowed me access to archival documents. His Eminence Archbishop Angaelos of the Coptic Church in the United Kingdom graciously shared his wisdom and gifts.

Paul Alexander TSSF and John Heath acted as ‘critical friends’ as did Sr Clare-Louise SLG, Fr Colin CSWG, Fr James Koester SSJE, Br Nicholas Alan SSF, Br Stuart OSB (Mucknall Abbey) and Br Tobias n/SSF who – amid full lives – read, commented on and corrected my writings. As ever, the editorial staff at Canterbury Press were helpful.

Thanks also to Abigail Lily CHF, Aileen CSC, Anita Woodwell SGS, Bernard OC, David Clayton, Mary John OSB, Mary Joy SSB, Fr Nicholas Buxton, Sarah Jane Clarke, Fr Louis Darrant and Stephen Hogg for their help and Dr Peta Dunstan for checking details concerning historical accuracy.

Finally, I want to thank Chris, my partner, without whose continuing support and encouragement this book could not have been written.

Glossary

ANCHORITE: the name applied to someone who has made a vow to remain in their hermitage, often attached to a church.

ANGLO-CATHOLIC: that understanding of Anglicanism that recognizes its continuity with the pre-Reformation Church. In the early nineteenth century, the Oxford Movement, starting in the University, restored much that had been lost in terms of ecclesiology, theology and spirituality, including the Religious Life. Many priests and Religious moved into the growing slum parishes because they believed Christ was to be especially found and served there. They also opened up traditions of Orthodox spirituality.

ASCETIC/ASCETICISM: concerns forms of self-denial that help develop a life in Christ.

BLESSED SACRAMENT: the consecrated bread and wine of the Eucharist, the outward and visible form of Christ’s Body and Blood.

CHARISM: gifts of the Holy Spirit that informed the founder of an Order and continues to give it life for the benefit of the Church and the world.

CHOIR: the place in a Chapel where Religious pray together.

COMPUNCTION: a momentary sorrow, regret, or sense of remorse at having done, or contemplated doing, something wrong.

CONTEMPLATION: taking time to gaze with the eye of the heart at something in depth – a ‘long, loving look at the real’ (Walter Burghardt SJ).

CONTEMPLATIVE LIFE: enables contemplation, often through Religious vows. ‘Active contemplatives’ is a term applied to those who, living in the world, seek to do so contemplatively.

CONTEMPLATIVE PRAYER: the silent gaze of the soul upon God who returns that gaze, leading to repenting of whatever separates us and increasing our desire to live with deepening love. It comes either as an unmerited gift or is gifted through prayer.

DAILY/ DIVINE OFFICE (known as the Liturgy of the Hours): psalms, scripture readings and prayers forming the official prayer of the Church. It includes Vigil Matins (very early in the morning), Lauds (Morning Prayer), Terce, Sext (Midday Prayer), None, Vespers (Evening Prayer) and Compline (Night Prayer).

DISPERSED COMMUNITIES: Religious living under vows but not in community, although normally meeting at agreed intervals.

DEVILS, DEMONS, SATAN: terms used to refer to those forces that lead us away from the light of Christ. Today we might also speak of inner movements or external forces.

ENCLOSED: Religious living the monastic/contemplative life who are focused into the place (enclosure) where they live. Such separation may involve boundaries defined by walls and grilles with entry only permitted to lay people (i.e., not Religious) for specific purposes. The purpose of enclosure is to prevent distraction from the life and to protect the prayerful silence of the place. Those living in such enclosure may only leave it by permission.

EREMITICAL LIFE: that form of life adopted by HERMITS – women and men living in seclusion out of devotion to God. Terms such as SOLITARIES, ANCHORITES or RECLUSE are also used.

EUCHARIST/MASS/HOLY COMMUNION: the name given to that service in which Christ’s sacrifice is remembered in the context of the supper he shared with his disciples on the night before his crucifixion. That meal has been understood as the Passover meal (Exodus 12) which Jews celebrate to bring into the present their liberation from slavery in Egypt. Through preparation we are nourished by this sacrament of his Body and Blood.

GRACE: God’s gift working on human nature for our good.

KINGDOM/REIGN OF GOD: that which concerns godly living/society which we pray for in the Our Father (Lord’s Prayer).

LITURGY (work of the people): a public act of worship.

METANOIA: a fundamental, transformative change of heart.

MONASTIC: living through the vows of stability, conversion of life and obedience. The word is also used to describe those living those vows (a ‘monastic’).

NOVITIATE: length of time spent as a novice.

OFFICE: see DAILY/ DIVINE OFFICE

OTHER: a way of referring to God.

RELIGIOUS: the term is used in either a collective sense to describe a particular way of life under vows or to describe individuals who follow that life (Sr = Sister/Br = Brother/Fr = Father/Mthr = Mother). ‘Religious’ was the term Fr Benson SSJE used as shown by his early writings and talks.

SACRAMENTS: Baptism and the Eucharist, together with Confession, Confirmation, Anointing of the Sick, Ordination and Marriage, are outward and visible signs conveying God’s grace.

SACRAMENTALS: other recognized means (e.g., holy water) carrying a blessing.

SCAPULAR: a long piece of cloth placed over the shoulders. There are two kinds: one worn by Religious and the other being devotional to remind the wearer of the spirituality of an Order.

SOUL: the immortal aspect of our being created by God.

SPIRITUAL DIRECTOR: someone, lay or ordained, who is gifted with the ability to attend to another as they seek to understand and respond to God’s call.

Introduction

When you search for me, you will find me;

if you seek me with all your heart.

(Jeremiah 29.13)

This is a book about a life that has nurtured the Church for almost 2,000 years yet is hidden from the view of many. Present in the Anglican Communion for almost two centuries, it is known by few even though it focuses the essence of faith. At a time when some believe the way to renew the Church and make it appealing is through adapting aspects of popular Western culture, there’s still a hunger and thirst for that spiritual food which Religious have offered for centuries.

As I write this, I’m listening to a recording of ancient and modern plainchant by Poor Clares that topped the charts for weeks. The Church may be wondering how to touch people, but these enclosed sisters have immediately connected with non-believers through plainsong written for just that purpose – to open us to the Divine – yet often ignored by the Church. Religious Life is custodian of a treasury of freely available wisdom, and my primary purpose is to show what it can teach us about the essence of life in Christ. I’ve also had in mind those considering their call: too often ‘vocation’ is limited to ‘ministry’ yet from the time Anglican Orders reappeared in the early nineteenth century until the turn of that century more than 10,000 women alone responded to the call (Mumm 1999, p. 209). Most were fired by the Oxford Movement which, beginning in 1833, enabled the Church – often in the face of violent opposition – to recall its catholic roots severed at the Reformation, not least those which aid sanctification.

Christian community comes in many forms and what follows isn’t intended to be a history of Religious Life nor an introduction to every Anglican Order, although stories will be told. And because the Life concerns more than just ‘monks and nuns’, I use the traditional term ‘Religious’ to describe anyone living under vows. If other words are unfamiliar there is a Glossary, while more basic information can be found in my book The Mystery of Faith: Exploring Christian Belief which I wrote for those concerned to understand more about the Faith. Appendix 1 also gives some details of the Orders mentioned, each being identified by initials (e.g., CR, Community of the Resurrection) which also appear after names, showing the Order to which a Religious belongs. Traditionally this indicated the name of the new ‘family’ into which they had entered (e.g., Brother N, CR).

What’s the purpose?

Many feel overwhelmed by the brokenness of our world and some want to ‘do’ something to address its problems. Religious share that sense but know they need, first, to be rooted in God; that anything they ‘do’ must be the consequence of that ever-deepening relationship.

Some think Religious lock themselves away, but most aren’t ‘enclosed’, not least the Franciscans whose founder, St Francis of Assisi (1182–1226), considered the world his cloister. I joined them in 1976 and, looking back, am amazed at the enriching diversity of what I did, who I met and where I travelled – and how challenged I was. This led one of the pioneers of Anglican Religious Life, Fr Richard Meux Benson SSJE (1824–1915), to argue that it’s not a job or being a particular kind of person but a calling by God to God; a Life that is one of the great means of spiritual instruction for the Church