PARTICULAR RULE IN OUTLINE FORM OF JOYFUL SERVANTS OF THE CROSS: [updated: June 29, 2017] *with expanded use for any Oblate of St. Benedict Program of Life.
Being a congregation drawing from the strong religious influence of St. Benedict, St. Francis and St. Faustina, our rule is flexible yet firm, dispassionate yet balanced, disciplined yet docile.
Our primary goal is to seek God, who is the source of our joy, hope and peace; and to share our experience of Him with others who can benefit from our ministrations to them: especially by the continual prayer that we offer on their behalf.
To discipline our lives, we follow the core teachings of the Rule of St. Benedict (tr. Patrick Barry, OSB), with the following emphases and modifications:
PROLOGUE:
CHAPTER ONE – FOUR APPROACHES TO MONASTIC LIFE
Of the four types of monks described in the Rule: 1) monastery based: who live with a servant-superior to guide them; 2) hermits: who live alone 3) loose-canons, who are basically self-serving troublemakers; 4) “landlopers,” who like to gad about from place to place:
CHAPTER TWO – GIFTS NEEDED BY A ABBOT GUARDIAN
CHAPTER THREE – CALLING THE COMMUNITY TOGETHER FOR CONSULTATION
CHAPTER FOUR – GUIDELINES FOR CHRISTIAN AND MONASTIC GOOD PRACTICE
CHAPTER FIVE – MONASTIC OBEDIENCE
CHAPTER SIX– CHERISHING SILENCE IN THE MONASTERY
CHAPTER SEVEN– THE VALUE OF HUMILITY
CHAPTER EIGHT– THE SUPREME VALUE OF CHARITY
CHAPTER NINE– THE DIVINE OFFICE (The Work of God) & Other Prayers
CHAPTER TEN – OUR APPROACH TO PRAYER
CHAPTER ELEVEN– THE ASSIGNING AND ACCEPTANCE OF PUNISHMENT
CHAPTER TWELVE– THE CARE OF THE SICK IN THE MONASTERY
CHAPTER THIRTEEN– HEALTHY AMOUNTS OF FOOD / DRINK / EXERCISE
According to age and health conditions and restrictions: some kind of physical exercise ought to be regularly scheduled, and carried out faithfully either in the monastery itself, or in outside dedicated facilities such as health-clubs. It ideally ought to include aerobic exercise, such as walking, and cardio-vascular / weight training, if possible.
CHAPTER FOURTEEN– THE GREAT SILENCE AFTER COMPLINE
CHAPTER FIFTEEN– THOSE JOURNEYING AWAY FROM THE MONASTERY FOR AN EXTENDED PERIOD
CHAPTER SIXTEEN– THE ORATORY OF THE MONASTERY
CHAPTER SEVENTEEN– THE RECEPTION OF GUESTS
CHAPTER EIGHTEEN– MEMBERS OF THE COMMUNITY WITH CREATIVE GIFTS & WORK IN THE OUTSIDE WORLD
CHAPTER NINETEEN– THE RECEPTION OF NEW MEMBERS INTO THE COMMUNITY
A way to find out current information regarding all things JSC is to go to: www.rjoy4u.org
CHAPTER TWENTY– THE PRIESTS OF THE MONASTERY
CHAPTER TWENTY-ONE – COMMUNITY ORDER
CHAPTER TWENTY-TWO – MUTUAL OBEDIENCE IN THE MONASTERY
CHAPTER TWENTY-THREE – THE GOOD SPIRIT THAT SHOULD INSPIRE THE MONASTIC LIFE
CHAPTER TWENTY-FOUR – THIS RULE IS ONLY A BEGINNING
Whoever we may be, then, St. Benedict tells us, in our eagerness to reach our Father’s home in heaven, be faithful with Christ’s help to the little Rule, which is only a beginning. Starting from there we may in the end aim at the greater heights of monastic teaching and virtue (by studying the writings of the Holy Fathers of the Church, and the Conferences of other monasteries), and with God’s help we will then be able to reach those heights ourselves.
We, the undersigned, attest to the validity of the above Rule of Life for our specific purposes as Joyful Servants of the Cross – and along with our vows of stability, conversion of life, and obedience - promise to observe the entire contents of the document, as they are written – to the best of our ability before God – with the help of his grace and the intercession of Sts. Peter and Paul, whose feast day we celebrate today! May it bring us all together to eternal life!
_____________________________________ ____________________________________
+ Fr. Peter Anthony, jsc – Abbot Guardian Br. Paul Andre, jsc – Prior Guardian
________________________
June 29, 2017
List of Associating Oblates of St. Benedict
Being a congregation drawing from the strong religious influence of St. Benedict, St. Francis and St. Faustina, our rule is flexible yet firm, dispassionate yet balanced, disciplined yet docile.
Our primary goal is to seek God, who is the source of our joy, hope and peace; and to share our experience of Him with others who can benefit from our ministrations to them: especially by the continual prayer that we offer on their behalf.
To discipline our lives, we follow the core teachings of the Rule of St. Benedict (tr. Patrick Barry, OSB), with the following emphases and modifications:
PROLOGUE:
- We listen, as a child of God, to the guidance of our teacher: the Holy Spirt, through the Rule. We attend to the message we hear and make sure that it pierces our hearts, so that we may accept with willing freedom, and fulfill by the way we live, the directions that come from our loving Father.
- We pray before any undertaking, if only quietly and with ourselves. Then, we are willing to accept whatever God sends as an answer to that prayer. Obedience to His will for us is of capital importance, especially to the Holy Spirit.
- We must always remember that the guidance offered by the Rule is not to be harsh or burdensome. If anything seems a strain, pray about it, speak with the superior about it, but do not give up: our eternal happiness is at stake – and our brother(s) are here (especially the superior) to help us achieve it.
CHAPTER ONE – FOUR APPROACHES TO MONASTIC LIFE
Of the four types of monks described in the Rule: 1) monastery based: who live with a servant-superior to guide them; 2) hermits: who live alone 3) loose-canons, who are basically self-serving troublemakers; 4) “landlopers,” who like to gad about from place to place:
- We are of the first type: monastery based, living with an abbot-guardian.
- We find our joy in seeking God in congenial environment, enjoying each other’s company, as we gaze ever forward towards the Face of God.
- Liturgy, prayer and good works done for love of God are our food and drink!
CHAPTER TWO – GIFTS NEEDED BY A ABBOT GUARDIAN
- An Abbot Guardian holds the place of Christ in the monastery, by having a name which belongs to Christ who said it of his Father: “Abba;” therefore he should be reverenced, loved and obeyed as if he were Christ himself.
- Any, then, who act as Abbot Guardian, should guide their disciples by two distinct methods of teaching: 1) by the example of their lives; and 2), by the words they use in their teaching, which ought to be truthful in all charity.
- An Abbot Guardian should never show tolerance of wrong-doing; but, in fact, as soon as it begins to grow, should arrange for its resolution and removal. This action should be expected by the monks and be done in reasonable time and with all charity.
- The Abbot Guardian ought never to forget that he is directly responsible for the salvation of the souls of his sons; while respecting the freedom of the individual, he has the duty to warn his sons about the consequences of wrong doing, while at the same time, praise and encourage them when they apply themselves diligently to their monastic vows.
CHAPTER THREE – CALLING THE COMMUNITY TOGETHER FOR CONSULTATION
- When any business of importance is to be considered in the monastery, the Abbot Guardian should call together the whole community and explain to them the agenda that he has in mind.
- After asking for and hearing the advice of the community, the superior should consider it carefully in private, and only then make a judgment about what is the best decision.
- All members of the community are encouraged to offer their opinions (even the young ones) but always with restraint, calmness and respect for all present: the goal is to communicate God’s will rather than one’s own.
CHAPTER FOUR – GUIDELINES FOR CHRISTIAN AND MONASTIC GOOD PRACTICE
- The first thing of all is to love God, with our whole being; and to love others as we love ourselves – and as we have been loved by God.
- We must renounce our own desires and ambitions, so as to be free to follow Christ; learn to value self-restraint and self-control and help those who need help. We must console those who need it, and comfort those in sorrow. We must strive to be at peace with everyone.
- We must not be a murmurer! We must not whine, or draw undue attention to ourselves inside or outside the monastery.
- We must keep the reality of death always before our eyes, have a care about how we act every hour of our lives, especially in the way we regard our brothers, and be sure that God is present everywhere and that he certainly sees and understand what we are about. We cannot hide anything from him!
- We must, in our prayer, confess daily to God, with heartfelt repentance, any evil we have done in the past (remote or recent), and for the future, have the firm purpose to put right any wrong we may have done.
- We must claim holiness by actually being holy, and not just talking about it: holiness is doing the will of God because it is His will, and out of love for Him!
CHAPTER FIVE – MONASTIC OBEDIENCE
- This is difficult for many: the first step on the way of humility – which is the key to all progress in the monastic life - is to obey an order given by the Abbot Guardian as quickly as is possible, according to the circumstances. This becomes natural and easy for those who consider the Abbot Guardian as truly taking the place of Christ Himself in the monastery.
- The Abbot Guardian, for general information, obeys God and the Holy Rule in its entirety, first and foremost. The operation of his obedience is meant to be as immediate and selfless as that of a monk for him!
- Such obedient monks soon leave aside their own concerns and wills, for the concerns and will of Christ for their lives – to be His instruments of love.
- The Abbot Guardian need not give any reasoning for the order that he gives at any time; obedience without explanation is more pleasing in the sight of God, than weighed and reasoned submission. Jesus obeyed his Father instantaneously and always: this ought to be our model and our goal!
CHAPTER SIX– CHERISHING SILENCE IN THE MONASTERY
- “It is in silence that we can hear the voice of God speaking.” Scripture abounds with example of this tried and true spiritual principle. He has so much to say to us, and we have so much to hear; let’s be willing to give God the right-of-way!
- It would seem, then, that the totally contemplative community would be able to “hear God” the best! But being a semi-contemplative congregation we encourage a healthy amount of daily “noise” which accompanies our usual interaction with the world: “let us make a joyful noise unto the Lord!”- but let us also know when to “be silent!”
- When we talk with one another, and all others, we should do so enthusiastically and happily, as brothers and sisters; but even in this mode we should always be able to hear the voice of the Spirit leading us on to our next words and actions!
CHAPTER SEVEN– THE VALUE OF HUMILITY
- The Word of God in scripture teaches us in clear and resounding terms that anyone who wants a high position will be brought low; and anyone who is modest in self-appraisal will be lifted up.
- For us, our proud attempts at upward climbing - as on a ladder to highest virtue - will really bring us down; whereas, to step downward, in humility, is the way to lift our spirit up toward God. And so, for us, the exercise of humility will include:
- cherishing at all times a sense of wonder and awe for God, as He is in Himself
- not loving to have our own way nor delighting in our own desires
- submitting oneself, (out of love of God), to whatever obedience under a superior may require of us, after the example of Christ Himself
- giving the impression to all who see us, that we are not prideful or arrogant, but rather, primarily interested in them, and how we can listen to them and help them
- Any monk who has climbed the steps of humility down, will come quickly to that love of God, which in its fullness, casts out all fear. Carried forward by that love, they will begin to observe without effort, as though naturally from good habit, all those precepts which in earlier days were kept at least partly through fear. A new motive will have taken its place: love of God. This will be the work of the Holy Spirit and God will be very pleased.
CHAPTER EIGHT– THE SUPREME VALUE OF CHARITY
- It is not enough for a monk to serve the Lord and do his duty from a mere sense of human decency or natural inclination, but in the most ordinary actions, as well as in the greatest, he should have his eyes fixed on God, with the intention of doing His will and pleasing Him in all things, because he loves Him: this constitutes “perfection” in our actions.
- When charity, (doing things for love of God), is firmly planted in our hearts, the nature of our actions is of relatively minor importance for our sanctification- the work of the greatest saint or the most ordinary person can be equally pleasing to God and a source of glory for Him.
- In the spiritual life of a monk, therefore, charity is of capital importance.
CHAPTER NINE– THE DIVINE OFFICE (The Work of God) & Other Prayers
- In our situation it is recommended that each monk pray these parts of the Divine Office daily - either from the printed book or electronic device.
- Morning Prayer (when Mass is celebrated later in the day), Daytime Prayer, Evening Prayer and Night Prayer
- These hours will be prayed in the Oratory with great reverence, dignity and joy, as they quite literally continue the work of Christ himself as he glorifies his Father forever. We have a very important role in this glorification of God. He is very pleased with our efforts.
- Morning Prayer (when Mass is celebrated later in the day), Daytime Prayer, Evening Prayer and Night Prayer
- In addition to the Divine Office, we as a congregation also pray at two other times per day communally – Our Devotional Morning Prayer consisting of the Angelus, our prayer as Joyful Servants of the Cross, various prayers to the Holy Spirit, Spiritual Warfare Prayers concluding with Psalm 150 – this before Mass; and then the 3PM Mercy Hour Prayers consisting of an introductory Mission Prayer, a decade of the Rosary, the Litany of Humility and The Divine Mercy Chaplet. The Morning Prayer can be prayed anywhere; the Mercy Prayers are to be prayed in the Oratory, ideally.
- In all of our prayer events we offer to God the intentions in our “prayer-reserve basket,” kept in the Oratory - which contains in writing the intentions we have been asked to pray for.
CHAPTER TEN – OUR APPROACH TO PRAYER
- God is present to us everywhere, in all that we do, but let us be very sure to note that, His presence to us is never so strong as while we are celebrating the work of God in the oratory, that is, praying. And so we should always recall at such times the words of the psalm: Serve the Lord with awe and reverence.
- Our prayer, wherever it may take place, should be free from all other preoccupations and it should normally be moderately short and to the point. God hears us the first time!
- May we place all our prayers before the Father with utmost trust, ready always to receive the answer that He already has in mind to give us – because we are His children!
CHAPTER ELEVEN– THE ASSIGNING AND ACCEPTANCE OF PUNISHMENT
- When the Rule has been significantly violated, it is the duty of the Abbot Guardian to administer a penalty when it is called for. It is likewise the duty of the monk to humbly, silently and without external show of displeasure to carry out the assigned restitution in the prescribed way, at the prescribed time.
- A reprimand that fits the offense ought to be chosen by him.
- Charity ought to be the underlying value in the entire penitential process.
CHAPTER TWELVE– THE CARE OF THE SICK IN THE MONASTERY
- The care of those in the community who are sick is an absolute priority, which must rank before every other requirement, so that there may be no doubt that it is Christ who is truly served in them.
- After all, Christ Himself said: “I was sick and you came to visit me,” and also: “What you did to one of these my least brethren you did to me.”
- The sick, themselves, on the other hand, should remember that the care and attention they receive is offered them to show honor to God, and so they must be careful not to take advantage of their situation with unreasonable demands.
CHAPTER THIRTEEN– HEALTHY AMOUNTS OF FOOD / DRINK / EXERCISE
- The concept of “balance in all things” is of particular import in this chapter.
- The variety and amount of food to be eaten is always of the healthy variety – weight conscious – and of moderate portions. A balanced plate would include fruits, grains, vegetables and protein.
- The amount of drink to be consumed daily is also moderate portions (or units) of a healthy variety.
- It is recommended that 6-8 glasses of water be consumed daily to keep from dehydration – especially in the elderly.
- While St. Benedict recommends that the monk refrain from the use of alcoholic beverage altogether, he does allow for a limited and reasonable amount (”half-measures,” he calls them) of beers and wines, for those who desire them. Half-measures in our day and age, according to authoritative health resources, would mean no more than 2 units per day for men, and no more than 1 for women.
According to age and health conditions and restrictions: some kind of physical exercise ought to be regularly scheduled, and carried out faithfully either in the monastery itself, or in outside dedicated facilities such as health-clubs. It ideally ought to include aerobic exercise, such as walking, and cardio-vascular / weight training, if possible.
- St. Benedict places the monitoring of the physical as well as the spiritual health of the monk under the loving and watchful eye of the Abbot Guardian – and the educated opinion of consulting health professionals in regard to each area: food, drink, exercise.
CHAPTER FOURTEEN– THE GREAT SILENCE AFTER COMPLINE
- The time from the end of Night Prayer until the beginning of the Morning Mass, needs to be imbued with a spirit of greater silence than the rest of the hours of the day.
- This does not necessarily mean absolute silence: but the decibel levels of all noise-making activities needs to be reduced: voices speaking, televisions playing etc.
- The silence of the night hours is too powerful and rich in spiritual opportunity, to miss it by being too boisterous or distracted.
CHAPTER FIFTEEN– THOSE JOURNEYING AWAY FROM THE MONASTERY FOR AN EXTENDED PERIOD
- A monk is a monk no matter where he may be; and wherever he may go he takes with him not only his vows, but also his duties and obligations of prayer and praise, that need to be fulfilled as completely as is reasonably possible, and in a reasonably timely manner.
- The Holy Mass ought to be attended “on the road” daily (if at all possible); and pausing for the Liturgy of the Hours and for the non-Office prayer-times as well is recommended if there is a reasonable break in the scheduled activities.
- It would also be a good idea to stay in regular touch with the superior (and other monks) via electronic device (talk or text) to ensure continuity of community spirit and a sense of spiritual and emotional security.
CHAPTER SIXTEEN– THE ORATORY OF THE MONASTERY
- The Oratory of the monastery is the “heart of the house” in every way imaginable. The very God of God’s lives there in the tabernacle. He is Lord, He is Savior, and He is Friend. All who live in the house ought to visit Him there often during the day: just stopping in to say “hello” makes Him very happy, and it brings peace and joy to the visitor.
- The décor of the Oratory ought to reflect the “personality” of the house in which it is a part. The furniture, the number of statues, the kinds of decorations, the lighting, and the use of musical equipment should fit the particular group who worships there.
- It is especially important for the change of Liturgical seasons to be enhanced by appropriate and beautiful decorations; God is pleased with our efforts to make his home a sacred and special one.
CHAPTER SEVENTEEN– THE RECEPTION OF GUESTS
- This chapter follows the one about the Oratory. When guests are received in the monastery – they above all should each be “treated as though they were Christ Himself.” They should be welcomed, if appropriate, with some sign of peace (a handshake, a hug, a kiss on the cheek), they should be shown to a place to sit, and then offered a drink of some kind: water, soda, coffee, tea, etc.
- Especially, in receiving guests, we must remember what St. James says: “Be quick to listen, slow to speak;” and then, truth, in charity! Be warm, be hospitable, be friendly – but remember the guest is the center of attention and not us.
- If it seems appropriate – depending on who the guests are – they may be invited to the Oratory to see it, to have some of its contents explained, or to pray for a few minutes: they should be left alone for a short time, if they so desire.
- When the visit is completely over, and the guests are leaving, they should be offered in so many words, the blessings of God and the accompaniment of angels on their way! (If a priest is present, and it is agreeable to the guests, he may give his priestly blessing before departure).
CHAPTER EIGHTEEN– MEMBERS OF THE COMMUNITY WITH CREATIVE GIFTS & WORK IN THE OUTSIDE WORLD
- God gives each of his children at least one special gift to help upbuild his Kingdom on earth, in preparation for its fulfillment in the Kingdom of heaven. Those with one or more creative gifts, is to be encouraged to use the gift that God has given – within the parameters of monastic life – for the glory of God, and the edification and sanctification of God’s people.
- Gifts in the areas of music, photography, art, poetry, writing, as well as teaching, cooking, gardening, encouraging and listening to others are of primal value in a religious community. There are many other gifts that qualify, and need to be coordinated by the superior of the house into a balanced and sensible presentation to the world.
- The community will consider any request for assistance by the bishop / pastor for which they have the skills, training or education and will cooperate in establishing a suitable response to the request. The final decision of participation by any community member rests with the Abbot Guardian.
CHAPTER NINETEEN– THE RECEPTION OF NEW MEMBERS INTO THE COMMUNITY
- The reception of members begins at the INQUIRER-SEEKER LEVEL. This level is open to anyone at all who wants to find out more about us, learn our ways and to try implementing some of them into their lives – to see if it in any way “fits.”
- The next level is the OBLATE LEVEL. This is one who offers him/herself as a “confirmed seeker” – one who tries to do what we do and is committed to at least being numbered among the members and to whom they can turn for help in ministry.
- The third level is the SIMPLY PROFESSED NON-RESIDENTIAL (one step above the Oblate) who are willing and promise to live our Modified Rule of St Benedict, to pray our other daily prayers, and to carry out the charism of the group: to “spread joy, hope and peace wherever we go” with people that God puts in our path daily.
- The final stage of membership is the FULLY PROFESSED RESIDENTIAL. This is one step above the Simply Professed. They are bound by vows to observe the Rule, pray, and work spreading joy, hope and peace. They also make the three solemn vows of stability, conversion of way of life, and obedience. They do what they do for God’s glory and the sanctification of God’s people.
A way to find out current information regarding all things JSC is to go to: www.rjoy4u.org
CHAPTER TWENTY– THE PRIESTS OF THE MONASTERY
- The priests of the monastery – each holding their own order in the monastic roster – are to be treated with a “double reverence,” and with the Abbot Guardian, a “triple reverence.”
- Each priest, as a monk is to be treated as Christ, as any other brother, with great deference, respect and mutual obedience; but the priest, by virtue of his ordination represents Christ yet again in a more sublime way: he acts “in persona Christi” (in the Person of Christ) at Mass and therefore must be given a double share of respect and honor (even God the Father respects priests in an incredible way);
- and the Abbot Guardian, being a priest, a brother and (in a sense) the “vicar of Christ” in the house deserves highest & absolute respect, deference and honor – but he must exercise his triple priesthood in a triple dose of humility on his part, and service to all the brothers – he is to be their father, and their brother and their friend. All in the house should have a very fond respectful sense of affection for this man.
CHAPTER TWENTY-ONE – COMMUNITY ORDER
- After the Abbot Guardian, the order in the community is the chronological listing of those who enter the order by entry date: those received after a period of trial. Place in the Oratory is dependent on this ordering: the elder members, the seniors, sit closer to the Abbot Guardian in choir; the juniors take the lower place. Priests, on entering, are not given a preferential place, but take their order as anyone else would: this is only fitting and fair, and a source of healthy humility for the priest.
- When the chair of any of the brothers is empty – due to illness, or travel – he is to be remembered, by name in the petitionary prayers of the Oratory.
CHAPTER TWENTY-TWO – MUTUAL OBEDIENCE IN THE MONASTERY
- Obedience is of such value, (because it is the essence of the Incarnation of Jesus), that it should be shown not only to the superior, but also to all members of the community; in fact, they should be obedient to each other, in the knowledge that this way of obedience is the one that will take them straight to God.
- Of course, commands of the Abbot Guardian take precedence over any other command given, but he must do so, only with a justifiable reason, and for the good of the community at large (however, he is not required to divulge that reason).
CHAPTER TWENTY-THREE – THE GOOD SPIRIT THAT SHOULD INSPIRE THE MONASTIC LIFE
- There is a spirit of wickedness and evil which creates a barrier to God’s grace and opens the way to the evil of hell. But equally there is a good spirit which frees us from evil ways and brings us closer to God and eternal life. It is this latter spirit that all who follow the monastic way of life should strive, to cultivate, spurred on by fervent love.
- By following this path, they try to be first to show respect to one another, with the greatest patience in tolerating weaknesses of body or character. They should ever be ready to outdo each other in mutual obedience, so that no one in the monastery aims at personal advantage but is rather concerned for the good of others.
- Thus, the pure love of one another as belonging to one family should be their ideal. They should love their Abbot Guardian with sincere and unassuming affection. They should value nothing whatever above Christ himself, and may he bring us all together to eternal life.
CHAPTER TWENTY-FOUR – THIS RULE IS ONLY A BEGINNING
Whoever we may be, then, St. Benedict tells us, in our eagerness to reach our Father’s home in heaven, be faithful with Christ’s help to the little Rule, which is only a beginning. Starting from there we may in the end aim at the greater heights of monastic teaching and virtue (by studying the writings of the Holy Fathers of the Church, and the Conferences of other monasteries), and with God’s help we will then be able to reach those heights ourselves.
We, the undersigned, attest to the validity of the above Rule of Life for our specific purposes as Joyful Servants of the Cross – and along with our vows of stability, conversion of life, and obedience - promise to observe the entire contents of the document, as they are written – to the best of our ability before God – with the help of his grace and the intercession of Sts. Peter and Paul, whose feast day we celebrate today! May it bring us all together to eternal life!
_____________________________________ ____________________________________
+ Fr. Peter Anthony, jsc – Abbot Guardian Br. Paul Andre, jsc – Prior Guardian
________________________
June 29, 2017
List of Associating Oblates of St. Benedict