When a woman receives and accepts the monastic
charism, she freely chooses to participate in a conversion which is a gradual
passing over from death to life in union with God through Christ. Benedict
believed that this conversion would extend throughout the entire life of
the monastic. Through a reflective reading of the Rule of Benedict, the
Benedictine woman realizes that her conversion begins with attending to
the Word of God. The Rule instructs: "Listen attend with the ear of
your heart. Once you have done this, I will say to you: Here I am"
(RB P:1-18). She knows, therefore, that she can expect a loving response
from God as she enters more deeply into the paschal mystery. Sharing patiently
in the suffering of Christ and persevering in the monastic community until
death, she hopes to share in the heavenly kingdom (RB P:50).
Benedict gives only a few succinct guidelines
for the formation of novices: "The concern must be whether the novice
truly seeks God" (RB 58:7). Those who enter should be told "all
the hardships and difficulties that will lead to God" (RB 58:8). He
directs that the Rule be read to them in its entirety three times during
their first year in the community so that they may understand what they
are undertaking. After carefully meditating on the meaning of the Rule,
they should discern whether they can observe all that is required of them
in the monastic life (RB 58:14-16).
These brief directives for the preparation of new members imply that the
prospective monastic must have reached a certain level of self-knowledge
before she is ready to make a permanent commitment to the Benedictine way
of life. In order for the candidate, novice, or scholastic to come to self-knowledge
she must be directed to several developmental tasks.
The initiate must first determine whether her personal goals and gifts are consonant with those of the Benedictine community to which she has come. Likewise, the community has to judge whether the new member's charism is suited to life in the monastic community and whether she has matured sufficiently to give free expression to her gifts in the service of others. This is as Benedict directs: "Do not grant newcomers to the monastic life an easy entry, but as the Apostle says, `Test the spirits to see if they are from God' " (RB 58:1-2).
The newcomer must also discover her need for intimacy and determine whether it is compatible with the celibate life. She must have realistic expectations of celibate community life and be able to face the fact that chaste love and faithful attention to God in prayer will sometimes seem to demand more of her than they immediately give back in satisfaction and assurance. At the same time, she must consider if she is capable of expressing the degree of love and friendship that is essential to both personal growth and community life.
Furthermore, the initiate must face and move
toward adequate resolution of those sources of inner conflict which might
hinder her participation in cenobitic life and so impede her total response
to Christ. Her faith-filled listening for the voice of God expressed for
her in lectio, prayer, and the guidance of the prioress and directors, and
her experience of God's love and mercy in the events of her life will aid
her growth in self-knowledge and encourage her deepened participation in
the monastic life.
When the prospective monastic reaches these levels of personal insight and
interior freedom, she will have achieved the attitude and readiness essential
for monastic profession. Thus, she will be able to enter into and remain
faithful to a permanent covenant relationship with God and the members of
her monastic community.
Instructed by the Rule, the Benedictine woman realizes that formation in a monastic community is a lifelong process which takes place in the very center of the community's life. She acknowledges that this process is not completed simply by taking up permanent residence in the monastery but rather by profound obedience to the call of God. Having experienced God's covenant fidelity, she is convinced that she will be led steadily on her journey to fullness of life through a continuous dialogue with God, her community, and others.
The Rule of Benedict also teaches that continuing formation through community life is for the sake of inner transformation: "But as we progress in this way of life and in faith, we shall run on the path of God's commandments, our hearts overflowing with the inexpressible delight of love" (RB P:49). The cenobitic woman does not expect the community to assure this transformation but only to provide the opportunities for self-knowledge and conversion which will prepare her for the timeless moments of encounter with God (RB:73:8, 9).
Benedict understood that the transforming power
of the Spirit would be released through those members whose faith and love
penetrate the hearts of others. Nevertheless, he just as clearly understood
that each member must take the personal initiative to participate in the
liberating and life-giving experiences which communities make available
to their members. Thus he says, "If you hear his voice today, do not
harden your hearts" (RB P:10). The Benedictine woman knows that if
she participates willingly and gives herself generously to the monastic
life of the community, she can hope to experience the loving support of
her sisters in her search for God. Like Benedict, she is convinced that
the central ministry of the members of a monastic community is to call forth
faith, hope, love, and the giftedness of one another.
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© Federation of St. Scholatica, 1997