Vocations Crisis? What Crisis?

Recently, in the course of a conversation with a fellow Benedictine, I was told it was all right to blog about Easter and so on but better to stay off controversial subjects. Taken out of context, the remark might have seemed dismissive or even patronising. It wasn’t, but it has encouraged me to try to re-think how we approach the idea of vocation in the Church. Do we play safe and spiritualise it so that God does everything and the human person involved is reduced to a mere cypher? Or do we forget God entirely and concentrate on the human person so much that we become mired in an unhelpful kind of ‘vocational psychology’ that leads nowhere? Is there a way of reconciling the two, so that we are honest about the dynamic of vocation, not as it was in the past or as it might be in the future, but as it is now in 2019, with all that that implies?

I’ve written so much about vocation over the years that it is plain where I stand. Of course God takes the initiative, but there has to be a response — and that’s where the trouble comes. No vocation, whether to marriage, priesthood, consecrated life, singlehood, or whatever, is roses and rapture all the way, nor does any vocation exist in isolation from others or from the times in which we live. To ignore the demands of a particular vocation as it is now is as misleading as failing to speak about its blessings. I wonder how many parish priests will dutifully preach about the need for more priests this morning but dodge the question of how badly the Church’s reputation has been damaged by the revelations of sexual abuse and cover-up and the difficulty of living with that. Then again, how many will dare to speak of the joy their own experience of priesthood has brought them? A loss of confidence only too easily conveys itself to others. It is there, in that loss of confidence, that I would locate any ‘crisis of vocations’ today. I think I would go further and argue that any such crisis is really of our own making. We do not quite trust God to see us through without what has become familiar to us.

Among religious, I think the loss of confidence is sometimes palpable. Communities wax and wane (not always in that order, be it noted) and it probably does not help when those who have lived a particular kind of vocation for fifty or sixty years are blithely informed that they are either not traditional enough for some or too traditional for others — ‘traditional’ being one of those words used to signify both approval and disapproval. Then again, it is easy to latch onto  one or other aspect of consecrated life and make it the be-all and end-all. Among women, the wearing or not wearing of a habit or using a particular form of prayer is sometimes used as a test of orthodoxy, with results that can be comical when not disastrous. Again, it is our unease in the face of the loss of the familar that is the problem. We know the Spirit is always doing something new, but when confronted with the new, we are apt to take fright and draw back rather than seeing it as an opportunity, a genuine turning-point (which is what a crisis is). I can only say that most communities I know are making a good attempt to be true to their calling in the Church despite the difficulties and discouragement they sometimes encounter.

With that mention of the Church, we come to the heart of the matter. People sometimes feel  they are ’second best’ because they haven’t become priests or religious but discovered in the course of formation that they were meant for something else. Or they torture themselves because they have left active ministry or their order/congregation and the Church treats them with ambivalence, sometimes even suspicion.  I think myself that the important thing is to find one’s place in the Church because that is how we follow Christ, as Church. To be members of the Church is what we are all called to be. What membership involves will differ for each of us. Prayer, generosity and fidelity are required of us all, whatever form our  vocation takes. I have no hesitation in saying that being a Benedictine has been the supreme blessing of my life. I have no difficulty in encouraging others to become Benedictines themselves, but I would never hide from anyone the fact that to surrender oneself into the hands of the living God is to surrender oneself into a consuming fire. And fire, as we know, has its own way of dealing with things.

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St Thomas of Canterbury (Again) and Questions of Conscience

Although I have never doubted St Thomas’s holiness, I remain ambivalent about some aspects of his life (see, for example, this post, or any of my previous posts on St Thomas Becket/St Thomas of Canterbury). His role as a defender of conscience, especially religious conscience as opposed to secular authority, is worth reconsidering, however, because it is becoming more and more topical. The cause for which Thomas died was ultimately resolved by a compromise but, at the time, it was an urgent matter, just as many of the questions that trouble Christian, and more specifically Catholic, consciences today are. And, like the questions that we have to consider today, the arguments on both sides often looked irrefutable.

Thomas’s dispute with Henry was essentially about who held ultimate authority, the king or the Church. We face much the same problem today with the conflict, actual or potential, between the civil law and our religious principles. A few examples may be helpful.

The one thing most people know about the Catholic Church is her opposition to abortion. There is a great deal more in what the Church has to say about the sanctity of human life and how that affects every one of us, but the opposition to abortion is what tends to be singled out. In many countries of the world, just as here in Britain, some form of abortion is legal and all citizens, whatever their personal views, must observe the law of the land. The problem comes when someone is faced with a conflict between what he/she believes and what they are required to do as part of their job or, even worse, when there is disagreemnt betwen couples about the child they have conceived. Does the Catholic medical professional or pharmacist, for instance, have any right to act according to their conscience or not? What of those disputes between couples about whether their child should be aborted or live? And what about those recommendations of a termination when a child is thought to be afflicted with some disability which have implications beyond the individual?

To take another example. The Catholic Church admits only men to ordination as priests. At the moment, in this country, that is not regarded as breaking any equality legislation, whatever individuals may think about it. But the Catholic Church does not accept the possibility of gender reassignment, either. So, as far as she is concerned, no one who was not born biologically male can be ordained to the priesthood. That is potentially a rather trickier area and could indeed lead to conflict in the future. Here in the monastery we have already had vocation enquiries from transgender candidates, so it is certainly not something at the extremes of what can be expected. Are we prepared for it or not?

My third example is one I have also encountered. The NHS, quite rightly, is anxious that no one should be pressurised when ill; but when a Catholic patient on her deathbed is denied the attention of a priest on the grounds that her human rights could be infringed as she cannot give her consent, one does wonder what is really going on.* The increasing secularity of society and the seeming determination to marginalise Christianity is genuinely a matter for concern. We must ask ourselves whether we have, in some ways, contributed to it by not standing up for what we believe and by allowing our faith to be ridiculed or sidelined. It is a difficult area and one that requires much thought and prayer if we are not to end up justifying the frequent charges of ‘special pleading’ and so on. I think we could usefully ask the intercession of St Thomas in all these difficult cases, don’t you?

*One reason we have taken out Health and Welfare Powers of Attorney here is precisely so that no decisions can be taken if/when we are comatose that we would not have taken when fully compos. I definitely do not want to be put on a ‘pathway’ I have not agreed to, but I do want to be surrounded by the prayers and sacraments of the Church till the very end.Facebooktwitterredditpinterestlinkedintumblrmail

Something for Vocations Sunday 2016

The oratory at Howton Grove Priory, Eastertide 2016
The oratory at Howton Grove Priory, Eastertide 2016

I wonder how many people today will hear a homily that speaks of the wonder and joy of a vocation to priesthood or consecrated (old-time, religious) life? How many will hear one that speaks of the importance of marriage or family life, of the beautiful but often difficult vocation of those called to be single, or indeed anything beyond a dutiful bidding prayer that somehow mixes up sheep, shepherds and labourers in vineyards? I ask because I am convinced of the supreme value of knowing, loving and serving God and would like everyone to find joy in the things of the Spirit and in the fulfilment of their unique call from God.

The Fourth Sunday of Easter is a good day for reflecting on our own own vocation and, in addition to praying for others, thinking and praying about how we ourselves have responded to God’s call in the past, and how we should respond in the future. Have we helped or hindered others in following Christ? Is there something more that the Lord asks of us? Are we ready to listen, or do we want to turn a deaf ear?

I myself am a Benedictine, and a very happy Benedictine at that, yet part of me wishes I had been graced with the vocation  of a Carthusian or hermit so I could live ‘alone with the Alone’. I say that without any rose-tinted misconceptions about the demands of the eremitical life. I only just scrape by as a coenobite and would never manage as a hermit. But God is, and I pray always will be, the most important person in my life — which is why I am a nun, why I am enthusiastic about monastic life in general and the life of this community in particular, and why I want to share its blessings with as many people as possible.

Sometimes a visual image can help, so the photo at the beginning of this post shows the altar-end of our oratory while the one below shows the choir-end. Our oratory is a plain and workman-like space, as monastic life itself is plain and workman-like. There is careful attention to detail, but nothing fussy or superfluous. It is the most important part of the monastery, and I think it is eloquent of how we understand Benedictine life and try to live it. If it is a terible thing to fall into the hands of the living God, as the Letter to the Hebrews says, it is also, as the saints assure us, the most delightful. May God draw many to experience his love and mercy, to savour the sweetness of the Lord and be his true disciples.

The choir-end of the oratory at Howton Grove Priory
The choir end of the oratory at Howton Grove Priory

I give below links to a few previous posts on vocation which, together with the information on our main website, www.benedictinenuns.org.uk (www.benedictinenuns.net for small-screen devices) and our Facebook page, may prove helpful. I hope so.

Some Posts about Vocation

Praying for Vocations

Vocation and Reality

Further Thoughts on Vocation

A Few Thoughts on Discernment

Always Discerning, Never Deciding

Vocations Sunday

A Gap in the Market for Meaning: Vocations Sunday 2015

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Priesthood and Eucharist | Maundy Thursday 2014

The Last Supper; Unknown; Regensburg, Bavaria; about 1030 - 1040; Tempera colors, gold leaf, and ink on parchment; Leaf: 23.2 x 16 cm (9 1/8 x 6 5/16 in.); 83.MI.90.38
The Last Supper; Unknown; Regensburg, Bavaria; about 1030 – 1040;

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Today’s liturgy is so full, it weighs heavy on heart and mind. There is the Chrism Mass, with its powerful reminder of the great gift of priesthood and then, this evening, the beginning of the sacred Triduum with the Mass of the Lord’s Supper when we ponder the amazing gift of the Eucharist and Jesus’ commandment to love one another as he has loved us. We have barely registered these before we are plunged into watching with Christ in the Garden at Gethsemane, conscious of sin and betrayal. There will be no let up, no lessening of tension, until the Easter Vigil. We are one with Christ on his long, last journey from this world to the next.

In previous years I have attempted to single out some aspect of the day’s events for reflection and prayer. Today, however, I suggest we think about the Preface used at the Mass of the Lord’s Supper. It contains in a nutshell the theology of this day:

It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.
For he is the true and eternal Priest,
who instituted the pattern of an everlasting sacrifice
and was the first to offer himself as the saving Victim,
commanding us to make this offering as his memorial.
As we eat his flesh that was sacrificed for us,
we are made strong,
and, as we drink his Blood that was poured out for us,
we are washed clean.
And so, with Angels and Archangels,
with Thrones and Dominions,
and with all the hosts and Powers of heaven,
we sing the hymn of your glory,
as without end we acclaim:
Holy, Holy, Holy Lord God of hosts . . .

Note on the illustration
Unknown, illuminator
The Last Supper, about 1030 – 1040, Tempera colors, gold leaf, and ink on parchment
Leaf: 23.2 x 16 cm (9 1/8 x 6 5/16 in.)
The J. Paul Getty Museum, Los Angeles, Ms. Ludwig VII 1, fol. 38,/small>
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Priesthood and the Communal Dimension

A reader has asked me to expand on a brief remark I made a few days ago when I said I hoped Pope Francis’s experience as a member of a religious order, the Jesuits, would enable him to bring greater awareness of the communal dimension to our understanding of priesthood. I was responding to a question asked in the context of the Church’s record on clerical sexual abuse and the ministry of women, but the point I was trying to make is of wider application. I am sure that any priest readers will have their own take on the subject. I write as one who is not, and cannot be, a priest myself but who does have a great love of the Church and therefore of her priests.

By way of preliminary, I ought to say I think Pope Benedict did his best to purify the Church of what he himself called the ‘filth’ of sexual abuse and had to put up with a lot of false accusations about his record. Pope Francis has emphasized that he takes up where Benedict XVI left off. However, where this subject is concerned, enough is never enough: there is always something more one could or should do because of the enormity of abuse; and no one could say that the Vatican has handled the situation well. In PR terms, it has been an unmitigated disaster.

But the Church is not a PR organization, nor is priesthood to be defined in negative terms, or in the light of individual or institutional failures to live up to its obligations. The sexual abuse scandals have highlighted something which disturbs many Catholics — the feeling that many priests are in need of fresh encouragement and inspiration. Some of my own priest friends have spoken very frankly about how low their morale is. They go about their duty perseveringly, but the backlash from the abuse scandals has rocked them. They are often vilified and distrusted simply because they are priests, which makes for a lonely and difficult life.

I take heart from the fact that the pope is a Jesuit and has served as novice master. He has therefore been directly responsible for helping young — and possibly not so young — men to prepare for living a vowed life in which celibate chastity is not merely ‘part of the package deal’ but an explicit, freely chosen, way of following Christ. He is thus familiar, in a way many bishops drawn from the ranks of diocesan clergy are perhaps not so familiar, with the important role of the community in the formation and support of the individual. No one is a priest for himself alone. Equally, no one should be expected to find within himself all the resources he needs to exercise his priestly ministry. It is a kind of two-way contract, but during the past fifty or sixty years, I think we have tended to forget that.

Once a secular (i.e. diocesan) priest has left the seminary, community support can be a rather hit-and-miss affair. The days of the parish priest with a couple of curates a-piece is long gone, and many clergy would much prefer to live on their own anyway — but the need for support remains. I believe that there is something religious orders like the Jesuits can contribute to the understanding of how that can be done and that Pope Francis is uniquely placed to further that understanding.

Why is it important that priests be supported in their ministry by the community? Quite apart from the fact that as Christians we are all responsible for each other, there is the very obvious fact that without support ultimately we won’t have any priests or any community, either. That is why I am hopeful that Pope Francis will lead the way in encouraging and supporting the Church and her priests.

Note
I’m pretty sure some people will land on this page and want to take me to task for abuse in the Catholic Church. That is not what I am writing about above although I had to give the context in which my original remark was made. If you are one of these, please would you take the trouble to do a search in the sidebar where you will find I have written several posts which make my attitude clear. Some may also alert you to aspects you may not have thought about, e.g. the way in which most Catholics feel betrayed by what has happened and the way in which it has been handled. Thank you.Facebooktwitterredditpinterestlinkedintumblrmail

Vocation Invocation

Tonight young people from across Britain will be gathering at Oscott for a week-end of prayer and reflection on vocation. See the Invocation web site for more information and live updates here. We were asked to support the venture with our prayer (which we give freely) and our money (which we don’t have but would give if we could) but were not invited to contribute any personnel, which makes me wonder whether the organizers consider us rather negligible because our community is small in numbers. (I hope we are not negligible in terms of value or reach, but that’s another matter.)

Playing the numbers game is something we all have a tendency to do when it comes to vocation, and it is dangerous. Who is to say that a community of thirty is in a better condition than a community of twenty? Age, health, spiritual maturity and holiness of life are all factors to be taken into account. Counting the chickens isn’t a good idea, either. We ourselves haven’t any novices (no space), but we do have eight or nine discerners (can’t be more precise, because one never knows when someone might have ‘gone quiet’ because she is having second thoughts) but each one is an individual at a different stage of the journey; and as my old Junior Mistress used to say of herself in her eighties, ‘You haven’t persevered to the end yet.’

A Benedictine vocation is always to a specific community, something I think many people do not sufficiently understand. There is indeed a strong ‘family likeness’ among Benedictine communities because we all follow the same Rule and stem from the same stock, but there is also the strong individuality that is part of the secret of Benedictine monasticism’s longevity. That makes it difficult for anyone to speak ‘for the Benedictines’ as such, so pity whoever is tasked with that job at Oscott this week-end (though I have no doubt that the Benedictines there will do splendidly: they are Benedictines, after all.)

Let us pray for the young people gathering at Oscott, that their generosity may be blessed and they may be guided along the way that is best in each case. Let us pray also for the organizers and those entrusted with the work of guidance, that they may be responsive to the Holy Spirit. May the life of the Church be enriched by many more ready to follow Christ in the priesthood and the religious life.

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The Paschal Triduum 2011

Easter WordleTonight we begin the most important part of the Christian year. The whole week has been full of surprises, stretching our understanding of time and space. Now, as we go deeper into the mystery, the liturgy is a sure guide to what would otherwise be overwhelming. The three days are one; just as the Passion, Death and Resurrection of Christ are one salvific act; and we must take our part in each. We must taste the bitterness of our own sinfulness if we are to relish the sweetness of our salvation. We must make the journey from death to life.

The Mass of the Lord’s Supper will remind us of Christ’s gift of himself in the Eucharist and in the Priesthood. It will remind us, too, that the priesthood of the New Testament is one of loving and humble service. We shall accompany Christ to Gethsemane, kneel beside him during the dark hours of doubt and dread; feel the betrayer’s kiss on our cheek; endure the long, long night of questioning and abuse.

On Good Friday the liturgy will revert to a very simple, ancient form. We are in a world without light, without sacraments. There is only the bleak narrative of the Passion and the prayers, piling up like the waves of the sea. As we creep towards the Cross we carry with us the burden of a lifetime’s sin, sin that has been nailed to that Cross and forgiven with the death of our Saviour.

Then comes Holy Saturday, empty, still, silent as the tomb. We are waiting, waiting. On Easter Eve, when the new fire is kindled, we share in the explosion of life and joy that is the Resurrection. The Exsultet dares to say what we cannot: ‘O happy fault . . . O necessary sin of Adam’. Only one word can express our joy, and throughout the Easter season we shall sing it over and over again, ‘Alleluia, alleluia, alleluia.’

May your celebration of the sacred Triduum be blessed. We shall keep you in our prayers.Facebooktwitterredditpinterestlinkedintumblrmail