Reflections from the Novitiate (by Br. Gabriel Myriam)

The following is a reflection by one of our novices (Br. Gabriel Myriam Kurzawski) given to his classmates concerning Chapter 58 of the Holy Rule. Please look for more articles like this from the Novices in the next couple of days.

A few weeks ago, I spoke with a good friend of mine who I met almost 5 years ago while attending a “Come and See Weekend” with a missionary religious order based in Queens, NY. Little did we know, at the time, that we would both eventually join this order, spend over 2 years developing our prayer life and friendship within this order, and later leave this order in order to follow Christ even more closely, myself as a Benedictine monk and my friend as a diocesan seminarian. Yet, we remain united to each other by our love for Jesus Christ and His Holy Catholic Church. He jokingly remarked that we had both DISCERNED to leave this order and follow the Lord on a similar but different road. For one reason or another the word my friend used “discern” stuck with me. For days I just kept thinking about what does it mean to truly follow the Lord? How can one "discern" not to follow a Divine calling? Since we are free people, how could God call some and not others as I am so accustomed to hear in our modern Catholic lingo? To answer these questions I decided to start with the trusty Novitiate Webster’s Dictionary.…The dictionary states that to discern is, “to know or recognize mentally” while the act of discernment is, “the quality of being able to grasp and comprehend what is obscure.” I must state that as an individual that has always admired St. Anselm’s argument for the existence of God, “I believe because it is absurd” the dictionaries definitions did not resonate well with me, not so much as a thinker, but a spiritual being, a being thirsting for truth, and a being who has come to realize that my thirst can only be quenched with the spiritual waters of faith in Jesus Christ, who, as we know, is beyond comprehension. As I internalized and processed the word (discern) and how the dictionary explained its meaning I came to the concluded that discernment is probably one of the most overly used and misunderstood words we as Catholics through around on a day to day basis to the point where often times it seems as though one needs to contact the local vocation director in order to choose or, for the sake of this reflection, (discern) whether or not we should purchase the steak or the salad. For me, the word “discern” and my understanding of the what the word means just did not seem to add up with why I am here at St. Vincent, why I am preparing to take Monastic Vows, why I feel God is calling me to serve Him and His Church as a monk. This being stated, one might be wondering why I have been hung up on the word “discernment” for the past few weeks and what does this have to do with Chapter 58 of the Holy Rule. Well, to answer this question I feel it would be accurate for me at least to admit that I have not been able to grasp or comprehend what the dictionary calls “obscure,” of course I am referring to grasping or comprehending the monastic vocation. Therefore, I wish to dive into Chapter 58 of the Holy Rule, which describes, as you know, the process of entering the monastery and the Novitiate.

Two days ago, my classmate commented that, “it seems as though what brought us to the monastery is certainly not what keeps us here.” I think that is why St. Benedict was and is opposed to the usual nice and opened armed Benedictine welcome for all who come to his door seeking the life of the monk, for as we have all seen during our various experiences here at St. Vincent, Monastic Life is not always internally what it appears to be externally (nor is the human being) and therefore if a man is not at least willing to open his heart, his soul, his entire self to the will of the Father then he will only progress as far as he selfishly and foolishly limits himself in his search for God’s holy truth. Today this tradition of not allowing the newcomer and easy entry is on full-display each time a potential candidate for the Novitiate sits before the Abbot, the prior, the Novice or Junior Master, or the Vocation Director. Each of these men within our community are, as the Holy Rule instructs, testing the spirits to see if they are from God. But I must caution you and myself that this “spirit testing” is not something we in the Monastic Life need to be concerned of only at the time of our entry, for as we have learned during the Novitiate, the life of the monk is a continual interaction with the Father (or as the Holy Rule states, “a continuous Lent”) and therefore, we, as true seekers of the will of God must make prayer, spiritual direction, and the celebration of the sacraments the focal point of our monastic existence in order that we are constantly testing our own spirits to see if what we seek is from God.

Looking back on our Novitiate year and more specifically on our study of Chapter 58, I feel that it is safe to state that the contents of this chapter are just as relevant to the monk with the jubilee cain as they are to the unhooded newby. Each of us, no matter where we are at on our Monastic journey, our walking with Christ, and are bound to face hardships along the way, but as Vs. 8 states, these are “hardships and difficulties that will lead him (the monk) to God.” Therefore, there is much to be joyful about in the monastery for each of us, that is if we truly believe in the words of our Holy Father St. Benedict, and thus the words of Christ, which assure us that if we persevere in the monastery living faithfully to the best of our ability the vows which we professed, then we are guaranteed eternal happiness with Christ the High Priest. For this reason I finally understand why an old man once told me that there is nothing sadder in the world than a miserable monk. As you, my brothers can attest to, we have heard the term, “living word” many times throughout this year to accurately describe the Book that the Lord has given us, the Holy Bible. Yet as monks, I wish to make the argument that indeed we have been doublely blessed with another living and breathing book, that being St. Benedict’s Holy Rule. The Rule not only speaks to us through its rich and carefully selected instructions on who, what, and how the monastery is to be run, but also for the monk, the Holy Rule speaks to the inmost segments of the human heart, calling the follower to “listen carefully…to the master’s instructions, and to attend to them with,” (not just with ones mouth or hands or mind, but even deeper than that, with ones heart) the organism that gives us life! For this reason, one can see why St. Benedict wishes the newcomer not to receive an easy welcome, for, our Holy Father is not just concerned with the affairs of the community but rather with the state of the spirit, the state of the soul of the newcomer in order that he may progress on the ladder which leads to salvation faithfully bearing all trials and tribulations that are bound to occur as one follows the Lord in the monastery. As I have often thought, “for a full dose of reality I will have a day in the monastery please!!!

This leads me back to my to the definition of discernment, the “grasp(ing) and comprehend(ing) of what is obscure” and a few final points concerning Chapter 58. Point blank, I can honestly say that in no way have I, or will I ever be able to “grasp and comprehend” why the Lord has allowed me this amazing opportunity to serve Him here at St. Vincent nor, I would argue, can a married couple fully grasp and comprehend how the Lord guided them faithfully and lovingly into each others lives and, quite honestly, I am really not to concerned with trying to figure it out. Simply put, we are not called to discern, to grasp, to comprehend the vocation that we have freely chosen in this life (and I must make the point to follow up an early statement I made, that the Lord calls each of us to Him daily… truly to serve Him is to Love Him as He himself is the servant to the servants, the model of priesthood, the one who laid down his life for His friends) this is important because as we continue to knock on the monastic door, asking the Lord, to take us deeper into His house, we know in advance that our Lord has given us a 24/7 365 day invitation to not just visit but to stay. Yet, it is our choice to either accept or deny His invitation. Either way, He will continue to call us back to Him faithfully.

To conclude, Chapter 58 of the Holy Rule provides us with not just the tools for allowing a man to enter into this monastic way of life but for me it provides a wonderful opportunity not to discern (to comprehend) why God has brought me here, it provides me with the opportunity to just be, to be joyful, to be hopeful, to be thankful that the Lord has allowed me to follow Him in this vocation that I have chosen in life in order to serve not just myself, but with His blessing, His people. “Receive me, Lord as you have promised, and I shall live; and do not disappoint me in my hope. Amen

Importance of Religious Garb

By Father Damian J. Ference
Posted in U.S. Catholic Magazine

Religious clothing allows Catholics to make a fashion statement about their faith, says a young priest who dons the wardrobe that the previous generation put away.


Like it or not, religious garb and clerical dress are making a comeback. This phenomenon can be hard to swallow for a generation of priests, religious, and laity.


It may seem that younger Catholics are attempting to undo all their hard work and are intentionally heading backward into a church that placed a greater emphasis on distinctions between the clergy and the laity, rather than celebrating the common priesthood of the baptized. Some have even accused wearers of religious garb of being insecure, out-of-touch, and intellectually second-rate. But today I find the youngest, brightest, healthiest, and most joyful consecrated religious and clergy seem perfectly at home in religious garb. What happened?


When asked how she reconciled her Catholicism with using violent, grotesque imagery, the great fiction writer Flannery O'Connor, herself a young Catholic who was often misunderstood, said: "To the hard of hearing you shout, and for the almost blind you draw large startling figures." It seems that the same philosophy is at work in the minds of young Catholics who are drawn to religious garb; they desire to communicate the gospel through sign and symbol to a world whose senses have been dulled. And if their clothing can help people to hear and see Christ, then it's a no-brainer.


The history of religious garb directs our attention to two important elements: identity and simplicity. Some religious orders pattern their habit on the garb of St. Anthony of Egypt (251-356), who most often prayed and worked in the desert and wore a simple robe with a thick leather belt. St. Francis of Assisi's garb looked like the cross when a friar stretched out his arms, and he added sandals and a cord with knots symbolizing the vows of poverty, chastity, and obedience. Mother Teresa adopted the traditional dress of Indian women for the Missionaries of Charity. These three prominent examples were easily identifiable by their dress, which also pointed to the simplicity and poverty of Jesus.


Clerics, too, could be identified by what they wore. According to The Catholic Encyclopedia, the cassock and collar were responses to clerical extravagance. In the 13th century many priests were dressing like knights, with bright colors and ornate embroidery, so a mandate was issued that the cope of a cleric would be simple, ankle length, and buttoned closed in front. Thus the cassock was born. In the 17th century clerics would cover beautifully decorated collars with a white band to prevent wear and tear. The ornate collars caused scandal and were eventually forbidden, but the white protective band remained and became the Roman collar. Religious garb marked a person as a disciple of Christ.


The pastor at my first parish assignment was ordained in 1968, and he used to tell me stories over dinner of life before, during, and after the Second Vatican Council. In his seminary years the cassock was the dress code, and with the exception of recreation, the seminarian was expected to be in it. He often reminded me that he resented the fact that he had to put his cassock on to use the restroom in the middle of the night. I don't think he's worn a cassock since his seminary days, and I understand why.


Friends in religious communities also have told me about their orders' task of renewal after Vatican II. In terms of religious garb, the council stated that the religious habit was an outward mark of consecration to God and it should be simple, modest, and poor. The habit was to meet the requirements suited to the time and place and to the needs of the ministry involved, and, moreover, habits that did not conform to these norms were to be changed. For women's orders, some needed no changes, others simplified their garb, many modernized by sporting a simple veil, blouse, and skirt, and others opted to dress like the laity, as was the practice of their founder. Many of those orders that did away with religious garb thought it to be a good move since it was following the gospel mandate of not bringing attention to oneself. It was also thought that abandoning the habit would lead to greater approachability and help the religious focus on the internal life rather than being distracted by externals.


The years immediately following a church council tend to be disorienting. The post-Vatican II years were no exception. In the '60s even Father Joseph Ratzinger, now Pope Benedict XVI, was wearing a tie, if that gives any indication.


In a U.S. Catholic interview last year, Father Ronald Rolheiser said, "I don't think wearing a collar in public converts anybody. A lot of people in my generation don't feel that public witness should be in anyone's face." Reflecting on all that Rolheiser's generation has gone through, such a reaction is predictable. However, it has been more than 40 years since Vatican II. Now is the time for memories to be healed, purified, and reconciled, to move into the new millennium with a fresh perspective. As Benedict XVI stated in his first homily as pope, "The church is alive and the church is young!"


Generation X and millennial Catholics have never experienced a pre-Vatican II church and don't carry around the baggage of the previous generation when dealing with the issue of religious garb. Habits and collars are not oppressive or clerical, but courageous, especially in the post-scandal era. As a matter of fact, the first time I ever wore my cassock at a youth gathering at my first parish, the young people thought I looked like Neo from The Matrix. Rigid seminary formation was the last thing on their minds.


A great blessing of Vatican II was a greater awareness of the importance of sign and symbol. Miniature baptistries have been replaced by large baptismal pools, the holy oils have been given a more prominent place in glass ambries, paschal candles are to fit the size of the church, and even the principal host consecrated at Mass is to be big enough so that all can see it.


If being a visible, sacramental, and incarnational church is so important, doesn't it follow that religious garb has an important contribution to make as well? Young people think so. (And so do the folks who create the annual poster promoting the religious retirement fund, which consistently depicts elderly sisters in religious garb.) Unfortunately, many religious communities miss this crucial point, and they are going extinct in part because of it.


Today's youth live in a culture that forces them to say something about who they are and what they believe. The tattoo and body-piercing craze gives perfect witness to this condition. It's even hard to find a young person wearing a T-shirt that doesn't have words, numbers, or images on it. This is why more Catholic youth are wearing crosses, medals, and devotional bracelets. It should come as no surprise that younger Catholics would rather see priests in clerics than clothes from J. Crew and would rather see sisters in a habit than a pantsuit with a lapel pin. They want priests and religious to be recognizable, just as police officers and firefighters are recognizable by their uniforms.


Now I'm not suggesting that every priest and religious must live in their religious garb, although I have great respect for those who do. I dress down when I am in the rectory, on my day away, as well as when I exercise, but I have never seen the need to change out of my clerics when I am engaged in activity that isn't strictly pastoral. I have never been embarrassed to be recognized as a Roman Catholic priest. Sure, I have been persecuted at times because of my clothing, but the gospel tells us that such is to be expected. I can't begin to count the number of times I have heard Confessions, anointed the sick, or simply reminded someone that God is not dead precisely because I was wearing my clerics.


The John Paul II and Benedict XVI generations have been accused of wanting to wear religious garb in order to bring attention to themselves. I am sure that in a few situations this is true. Unfortunately, in every way of life there are folks who love attention, honor, and power. For the majority of young Catholics, however, this simply isn't the case.


They desire to bring attention to Christ with their whole lives, including their wardrobe. These young people want to be part of something greater than themselves. And they are willing to give up their lives to do so. They want to imitate saints like Anthony, Francis, and Teresa in their love of Jesus and service of the community. And yes, even in their dress. They want their habits to manifest their being.


So, in the spirit of the late Flannery O'Connor, the next time you see a young priest dressed in his Roman collar and you feel that he is shouting at you, or you judge a religious in her medieval habit to be a large startling figure, well, maybe that's the point. A thank you may be in order.


By Father Damian J. Ference, a young priest from the Diocese of Cleveland. He is currently a graduate student in the School of Philosophy at the Catholic University of America in Washington, D.C.

Bishop David Zubik receives honorary doctorate at St. Vincent Seminary and encourages vocations

From the Pittsburgh Post-Gazette

Monday, May 12, 2008
 
By Ann Rodgers

Catholic Bishop David Zubik of Pittsburgh received an honorary doctorate from St. Vincent Seminary in Latrobe over the weekend, capping a week in which his prayers for more vocations to the priesthood show signs of being answered.

More than 80 men and boys from the Diocese of Pittsburgh attended an inquiry meeting Thursday for those who think they might be interested in priesthood. It was followed by a standing-room-only hour of prayer for vocations.

"The spirit is moving," Bishop Zubik said.

The inquirers, who attended a cookout at St. Paul Seminary in East Carnegie, got a tour and a talk from the bishop on what priesthood is about. They ranged in age from older grade school students to professionals, the oldest of whom was 51. Then they joined nearly 600 other people from across the diocese to pray for more priests, with people standing five rows deep in the back and spilling out of the auditorium door to fill the lobby.

"I have never seen the seminary auditorium so packed," said Bishop Zubik, who gave up the traditional bishop's mansion in Squirrel Hill when he became bishop of Pittsburgh last year to live at St. Paul with the seminarians.

New seminarians live there for at least two years to receive spiritual formation and take college-level classes in philosophy and theology at Duquesne University. Then they go on for at least four more years of graduate and continued formation at one of several seminaries the diocese uses, including St. Vincent.

Only after receiving a master of divinity degree, as nine men did at St. Vincent Friday night, is a man eligible to be ordained for a diocese or a religious order.

There were no Pittsburghers among the St. Vincent graduates this year, although Bishop Zubik expects to ordain three men from other seminaries next month.

The diocese currently has 27 seminarians. Four of them attend St. Vincent, which currently has students from 13 dioceses, 12 Benedictine monasteries and several other religious orders.

One graduate in Friday night's commencement was a woman, Carol Ann Seraphin, who had earned a master of arts in theology, which is different from the ordination-track degree.

When Bishop Zubik spoke he addressed her briefly from the pulpit, apologizing for having assumed that all of the graduates were going to become priests and asking her understanding for having prepared a commencement address that was primarily about priesthood.

In his address he told the future priests to make sure their knowledge of God was more than academic.

"Do you know about Jesus and really know him?" he said. "Can you listen to experts speak about him, but especially let him speak about himself?"

Archabbot Douglas Nowicki of St. Vincent presented Bishop Zubik with his honorary doctorate, calling him an example of "what it means to be a follower of Christ and of the Holy Spirit."

Bishop Zubik has two master's degrees, the one required for ordination and another he earned later from Duquesne University in education administration, but no earned doctorate.

Although he attended seminary at St. Mary's in Baltimore, he has long-standing ties to St. Vincent from his many years as a priest and auxiliary bishop in Pittsburgh, when he served as an adjunct spiritual director at the seminary in Latrobe.

More about our Abbot

Check out this great biography on our Spiritual Father: Archabbot Douglas R. Nowicki, O.S.B.

 The Right Reverend Douglas R. Nowicki, O.S.B. is eleventh Archabbot of Saint Vincent Archabbey and Chancellor of Saint Vincent College and Seminary, Latrobe, Pennsylvania, and the Major Superior of the Benedictines at the Priory and Benedictine Military School in Savannah, Georgia, and the Benedictine Priories in Brazil and Taiwan.

Archabbot Douglas attended Catholic grade schools at Saint Joseph, Everson, and Holy Cross, Youngwood, Pennsylvania. He earned a Bachelor of Arts Degree in Philosophy from Saint Vincent College in May of 1968, a Master of Divinity from Saint Vincent Seminary in May of 1971 and a Ph.D. in Clinical Psychology from the University of Tennessee in December of 1977.

He was professed as a Benedictine on July 11, 1966, and ordained to the priesthood at the Archabbey Basilica on May 21, 1972 by the late Bishop William G. Connare of Greensburg. He was elected by his fellow monks on January 8, 1991 to become the eleventh Archabbot of Saint Vincent. On March 1, 1991, he received the Abbatial Blessing from Anthony G. Bosco, Bishop of Greensburg.

Prior to his election as Archabbot, Archabbot Douglas had served for five years as Secretary for Education of the Diocese of Pittsburgh from 1986 to 1991 and Pastor of Our Lady, Queen of Peace Parish, North Side, Pittsburgh from 1984 to 1986. At Saint Vincent College he served as Chairman of the Department of Psychology from 1979 to 1984 and Associate Academic Dean from 1983 to 1984. From 1978 through 1983, he was also a member of the staff in the Behavioral Science Department at Children’s Hospital of Pittsburgh. He also served as a psychological consultant to Mister Rogers’ Neighborhood for a number of years.

Archabbot Douglas is a member of the Board of Trustees of the McFeely-Rogers Foundation, the Extra Mile Education Foundation, Saint Vincent College and Seminary Board of Incorporators, Saint Vincent College Board of Directors and the Board of Directors of the Benedictine Military School in Savannah, Georgia. During his years as Secretary of Education in the Diocese of Pittsburgh, he also served as a member of the Saint Anthony School for Exceptional Children Board of Directors and the DePaul Institute Board of Directors. He also serves as a member of the International Benedictine Commission on China.

In his role as the Archabbot of Saint Vincent Archabbey, Archabbot Douglas serves as the spiritual leader of the first Benedictine monastery established in the United States and one of the largest monasteries in the world. The Benedictines of Saint Vincent Archabbey operate the Benedictine Military School in Savannah, Georgia, and the Penn State Campus Ministry Program at State College in Pennsylvania. In addition to his responsibilities in this country, Archabbot Douglas is also the spiritual leader of monasteries in Brazil and Taiwan. The Benedictine monks of Saint Vincent Archabbey founded the original Fu Jen University in Beijing, the first Catholic University in China, in the 1920s. Today the Benedictines have a priory in Taiwan and teach at Fu Jen University in Taipei. The Benedictine Community recently opened a new school, Colegio Sao Bento, in Vinhedo, Brazil.

In 1992 Archabbot Douglas was named “Man of the Year in Religion” by the Pittsburgh Vectors Society and in 1995 received an honorary doctorate from Saint Vincent College. In the fall of 1999 he received an honorary degree from Fu Jen University in Taiwan, Republic of China.

The son of Sylvester and the late Evelyn (Jackamonis) Nowicki, he was born in Everson, Pennsylvania on May 8, 1945. He is one of four children. He has two brothers, Edward Nowicki of Greensburg and Lawrence Nowicki of Harrisburg, and a sister, Mrs. Dean Sickenberger of Greensburg.

Site Update!!!

As you can see there have been some significant changes to the blog site over the past few days. We are still in the process of adding a thing here and there but at least we can begin posting entries again. By the way, if you are new to the site or a regular here, please get the word out about our blog to the Catholic Community (fellow discerner's, friends, your local priests, sisters, etc.) The more people checking out the blog the better. Truly the Lord is blessing us here at the Archabbey and we need YOU to help us spread the word!!!

Brother Maximilian getting the word out about St. Vincent Archabbey to young men at Franciscan University, Steubenville, OH

Here is some discernment reflection material:

---

DECREE ON
THE ADAPTATION AND RENEWAL OF RELIGIOUS LIFE
PERFECTAE CARITATIS
PROCLAIMED BY HIS HOLINESS
POPE PAUL VI
ON OCTOBER 28, 1965

15. Common life, fashioned on the model of the early Church where the body of believers was united in heart and soul (cf. Acts 4:32), and given new force by the teaching of the Gospel, the sacred liturgy and especially the Eucharist, should continue to be lived in prayer and the communion of the same spirit. As members of Christ living together as brothers, religious should give pride of place in esteem to each other (cf. Rom. 12:10) and bear each other's burdens (cf. Gal. 6:2). For the community, a true family gathered together in the name of the Lord by God's love which has flooded the hearts of its members through the Holy Spirit (cf.Rom. 5:5), rejoices because He is present among them (cf. Matt. 18:20). Moreover love sums up the whole law (cf. Rom. 13:10), binds all together in perfect unity (cf. Col. 3:14) and by it we know that we have crossed over from death to life (cf. 1 John 3:14). Furthermore, the unity of the brethren is a visible pledge that Christ will return (cf. John 13:35; 17:21) and a source of great apostolic energy.

That all the members be more closely knit by the bond of brotherly love, those who are called lay-brothers, assistants, or some similar name should be drawn closely in to the life and work of the community. Unless conditions really suggest something else, care should be taken that there be only one class of Sisters in communities of women. Only that distinction of persons should be retained which corresponds to-the diversity of works for which the Sisters are destined, either by special vocation from God or by reason of special aptitude.