In this document of 1996, Saint Scholastica was taken as the wisdom figure,
a woman with a listening heart. Dealing with living in a discerning stance in
the dailiness of monastic life, the statement looked at Jesus as a model of
personal discernment. Discernment of spirits was defined as a gift given for
the common good, associated by early monastic writers with asceticism. Discernment
is integral to Benedictine spirituality and is founded on the encounter with
God at one's personal center. Elements that nourish personal discernment in
the Benedictine charism are silence and solitude, prayer, lectio, and
stability in monastic life.
Personal discernment is tested, according to this statement, by dialogue - between
seasoned monastics and younger ones - which leads to shining the light of Christ
on undetected motivations, unarticulated compulsions and unconscious desires.
In this way discernment is tied to the key monastic virtue of obedience. Turning
to communal discernment, the statement speaks of monastic chapters, councils,
committees, and the like. Here we come together to share our personal wisdom
and obedience to the collective wisdom of the gathering. In this the monastic
leader must develop a listening stance to help her discern not her own will
but the will of God. Obviously such discernment is a journey into unity - not
merely prudence or moderation; it is, rather, a way of life.
Specifically what has been accomplished through the diligent use of discernment in our communities? For more than a decade now we have benefited from communal discernment processes in choosing our monastic leadership. We have used discernment processes in long-range planning, building programs, closure of houses, and divestiture of sponsored ministries and institutions. On the personal level, we have discerned with prioresses/directors our choice of ministry, location, acceptance of various offices, education programs, retirement, and so forth.
What remains to be done as we move into the third millennium? In our postmodern world we are experiencing a profound loss of a familiar God. Yet it is our idea of God which determines everything: principles, values, relationships, choices, works. Have we discerned personally and among ourselves how our experience of God is changing and what this means for authentic spirituality as monastic women?
Have we discerned what is crucial to monastic life? The Nygren-Ukeritis study of the future of religious life1 points out that two things are absolutely vital for religious life to survive: 1) fidelity to our purpose and 2) response to some absolute human need. Have we sufficiently discerned this? As Sister Joan Chittister likes to say: What do we stand for? And who knows it?
Old understandings, such as sacred/secular dualisms, are breaking down. Patriarchy is eroding and feminist values are slowly being accepted as in accord with the Gospel. We in North America have a technological capacity that can conceal profound value conflicts. The twentieth century saw the invention of the car, plane, television, computer, and internet. These have changed the things we think about, the things we think with, and the community in which we think. What are we discerning here and helping others discern? Are we discerning or just going along for the ride?
Our communities need younger vocations. North America has been experiencing
a fast-growing Hispanic and Asian population. Have we discerned what living
in such a pluralist situation means to us? Are we able as a result of this discernment
to make an effective presentation of our life to these groups?
NOTE
(1) David Nygren, C.M., and Miriam Ukeritis, C.S.J., 'Future of Religious Orders in the United States,' Origins 22:15 (September 24, 1992): 257-292.
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