From time to time it seems prudent to articulate as clearly as possible who we are, what the Order of Celtic Benedictines is, what we are not, what we are trying to become and what our mission is in the world.
It can sometimes be a frustrating and confusing task to identify ourselves to others when we live in a culture in which the average understanding does not comprehend anything that does not fit into accepted stereotypical boxes. In other words, if one does not identify oneself as “Catholic”, “Anglican/Episcopalian”, “Greek/Russian Orthodox”, “Baptist”, “Lutheran”, “Presbyterian”, “Non-Denominational”, etc, then it is very difficult for people to form a concept of exactly what kind of Christian we are claiming to be and how we “fit” into the larger scheme of things.
Of course we want people to be able to understand who we are, we try to fulfill St. Paul’s exhortation to “be all things to all people” that we may save some of them, but this does not mean we alter our charism to conform to someone else’s perception or to be accepted or recognized as “valid” or “legitimate” by any other group or organization. This in itself can be problematic and requires more than a little skill in the field of apologetics, because no matter how much we want to keep things simple, sometimes there is just no simple way of explaining things to the un-initiated. Most times it takes an ongoing conversation and always a continuous example to re-orient the cultural thinking pattern. Coming from the Protestant background that I do I am aware of the difficulty involved in overcoming this obstacle. Therefore, with this in mind, I will attempt to answer the questions I posed above as directly as possible, for the benefit of our members as well as those who may be led by the Spirit to join themselves to us.
Who We Are:
We are Christian Monastics.
What does this mean?
This means we are disciples of Jesus Christ, seeking union – Theosis - with Him by conforming our lives to the example He set and the example of early Christians who rejected the vanity of the world and preferred nothing whatsoever to Christ.
What We Are – What We Are Not:
We are individuals who agree on both common and specific means of achieving this union with Christ and have formed an extended community in order to live out a common devout life in unity.
This means we are a Religious Order not a church.
We are part of the One, Holy, Catholic and Apostolic Church of Jesus Christ, built on the foundation of the Apostles and their Successors, in union with essential Universal and Right-Believing traditions, doctrines and canons. We govern ourselves because we have our own bishop, but for the sake of unity and because we believe that women can be called by the Holy Spirit to serve in sacramental ordained ministry, we are affiliated with the Anglican Communion but are not theologically aligned with it nor canonically dependent upon it.
These are the common means we agree on.
The specific means we agree on for achieving union with Christ our Lord are found in our embracing of the unique cultural heritage of the ancient Celtic Christians and their way of seeing the world around them. For them there was no separation between the spiritual and material realms: “The earth is the Lord’s and all its fullness, the world and all who dwell therein” (Psalm 24:1) and “Am I a God near at hand, says the Lord, and not a God afar off? Can anyone hide himself in secret places, so I shall not see him? Says the Lord; Do I not fill heaven and earth? Says the Lord.” (Jer. 23:23-24).
This way of seeing the nature of things is profoundly apparent in the traditions of the Anam Cara and the Peregrinatio.
To have an anam cara or “soul friend” was to have a personal spiritual guide that was loved, respected and trusted implicitly and was the means of spiritual mentorship and apprenticeship.
The character and understanding of the peregrinatio is the ideal of the interior journey, the seeking to perceive the Kingdom of God within us and the image of Christ sealed upon the soul; the impulse to “follow the Lamb wherever He goes”.
The Celtic way of the anam cara shapes our relationships; peregrinatio is the framework of our contemplation.
Realizing that union with Christ is at the same time union with the Most Holy Trinity, we know from the example of both Scripture and Tradition that the path of Theosis favours ascetics and solitaries but even these were connected to an ordered community and guided by a rule of spiritual discipline. We choose to follow the example of order set forth by St. Benedict of Nursia. His Rule for monastic life is altogether oriented toward achieving union with Christ and so we identify with that age-old Benedictine tradition.
All that has been set forth above as common and specific means of union with Christ – Catholic, Celtic, Benedictine – are like separate streams of water flowing into one river; this river is Orthodoxy.
While the streams represent a universal yet distinct heritage and tradition, they all find their source and ultimate identity in the ancient Orthodox Christian Faith. All of these elements relate to and inform each other so perfectly it is as if several styles of Icons had been written by the hand of a single iconographer.
And what we are trying to become is that singular Icon of Christ written by the loving hand of the Holy Spirit upon our hearts.
Our Mission in the World:
Our mission is, first and foremost, to pray – communally, privately and liturgically - for all people - believers and unbelievers that all may be saved.
Secondly, our mission is to worship – liturgically; and no matter the richness or poverty of the setting, to help others experience and embrace the Fullness of the ancient Faith and the richness of the Mysteries of God’s Grace.
Lastly, our mission is to be “Windows to Holiness” that others may see what the love of God and complete devotion to Him looks like and to teach by word and example the transforming power of the Gospel and living Orthodoxy.
+++
