For those of you who've kept hitting the F.A.Q's button on the menu, I've finally gotten around to getting the page up! Sorry about the delay.
I get a lot of questions about my vocation, how everything worked, and how I made it through difficult experiences in my journey. Even when I started blogging four years ago, I wanted to be able to help people going through the same issues I was. Figuring out what God is asking of us can be a tough job; it can be even tougher if we don't know where to seek help. Hopefully by putting up the page, it will give some people access to ask questions while giving them a chance to ask their own.
Enjoy, and never hesitate to ask questions...especially when God's involved. You can either click the F.A.Q button on the menu or click here.
Peace.
Showing posts with label What is Religious Life?. Show all posts
Showing posts with label What is Religious Life?. Show all posts
After seeing a video on Rhonda's blog at Chew Life with Your Mouth Closed of the Investiture of the Novice class, I was struck by the differences between their reception as Novices as opposed to ours. While at one time I was discerning a vocation with the friars of the St. Albert province, I look back and wonder how I would have ever made it as a Dominican. I am thoroughly not a theologian, I prefer to get my hands dirty than turn pages, and the commitment to poverty and community are two of the greatest reasons in choosing the Capuchins as a religious vocation.
This is not to say that I am trashing the Order of Preachers. My time spent with them was of great benefit; they're also a good group of guys. The visit to their "Come and See" Weekend a few years ago gave me a first-hand look at how community was lived. After that experience, I never considered a Diocesan life again. Yet while I was enamoured with their sense of fraternity, I recognized that strength and desires lead me more towards direct assistance and social assistance. While the Dominican friars are present to the needs of the poor and marginalized, I realized that a charism of fraternity spoke to me more than the Dominican charism of knowledge.
Great and small, there are many reasons why chose to be a Capuchin versus a Dominican (assuming they would've even accepted me!) But the connection to their community still remains. Being inspired to look at the website for the St. Albert province, I recognized one of their novices as being from Grand Rapids, a guy I remember meeting during my "flirtation period" with the O.P.'s. We rode in tandum to St. Louis to visit the post-novitiate friary, and kind of parted company after that. My hopes and prayers are with him and his classmates as they go through their Novitiate year.I thank the Dominicans of the St. Albert province for their help in my discernment. However after seeing the intelligence and poise of their Order, and comparing it to the uniqueness of the Capuchins, I know I am in the right place.
2008-2009 Novitiate Class of the Order of Preachers, St. Albert's Province
2008-2009 Novitiate Class of Friars Minor Capuchin, North American & Pacific Capuchin Conference
w. Novice Director & Staff (Six novices not shown here)
If you happen to read this, Scott, I hope you've gotten better at waking up in the morning. Peace!
Jesus said to his disciples:
“If your brother sins against you,
go and tell him his fault between you and him alone." Get the rest here.
"Where two or three friars are gathered, there is bound to be conflict."
Community living holds a significant difference from the corporate world. If you've ever been to a corporate meeting or a "team building" event at your work site, you realize that the theme is: "Let's do this together...but let's do it my way." One must prove themselves worthy, beneficial, or important for their opinion to be heard by management. Because of this mindset, we often work at jobs where "...my boss is a complete idiot!"
Oh, how we wish for the days when our opinions were heard and things could truly be done the right way!
As a friar living in community, I sometimes miss being told what to do. "But isn't that what obedience is...doing what you're told?" you may ask. Yes, however the Order soon realized that living obedience is easier when you follow someone's directions...and much more complicated when forced to come to a group consensus. But treating each other equally as brothers-in-Christ, we (try) to achieve solutions that benefit everyone.
For example: In the car business, I was not simply told to sell cars. I was told how to sell cars, what habits and tasks would improve my chances of selling cars, I was chastised for not selling the proper amount of cars, and if I challenged what was being taught...the sales manager has many years of success at the car business, and it's hard to tell a successful person they are wrong.
In a religious community, the emphasis is on being obedient to the community. Discussions of house jobs, liturgy, politics, where to park the cars, how to use the dishwasher, how to live poverty, and the ever-violent question of: "Is this what Francis would have wanted?" have existed since the beginning of the Order. Perhaps that was Francis' ultimate challenge: we're not called to live obedience - we're called to live together as brothers in this community.
Yet perhaps the most confusing (and possibly the hardest to live ) part of this Gospel passage is that when everything else fails, you should treat your brother as if he were a Gentile or tax-collector. Knowing that Jesus broke bread with such people and called such people his brethren, what message does that give me when everything I try fails? Perhaps the reality of today's world would rewrite the passage as: "Treat them as you would a telemarketer or one of those drivers that waits until the last second to merge in construction areas (those people give me an angry face!)."
So day to day we try to live as Gospel people and as brothers to each other. There are times when I fall short of that ideal, but my decision to live in community provides me the example and the strength to work with others in ministry. At the best of times we exemplify the Christian community as written within the Bible. Our task is to make everyday a task in living in community.
Parts of this blog post may have been stolen from a homily given by my Novice Master. While I forgot to get permission to use his words for my reflection, I feel this blog post is proof that I in fact DO pay attention. -V
“If your brother sins against you,
go and tell him his fault between you and him alone." Get the rest here.
"Where two or three friars are gathered, there is bound to be conflict."
Community living holds a significant difference from the corporate world. If you've ever been to a corporate meeting or a "team building" event at your work site, you realize that the theme is: "Let's do this together...but let's do it my way." One must prove themselves worthy, beneficial, or important for their opinion to be heard by management. Because of this mindset, we often work at jobs where "...my boss is a complete idiot!"
Oh, how we wish for the days when our opinions were heard and things could truly be done the right way!
As a friar living in community, I sometimes miss being told what to do. "But isn't that what obedience is...doing what you're told?" you may ask. Yes, however the Order soon realized that living obedience is easier when you follow someone's directions...and much more complicated when forced to come to a group consensus. But treating each other equally as brothers-in-Christ, we (try) to achieve solutions that benefit everyone.
For example: In the car business, I was not simply told to sell cars. I was told how to sell cars, what habits and tasks would improve my chances of selling cars, I was chastised for not selling the proper amount of cars, and if I challenged what was being taught...the sales manager has many years of success at the car business, and it's hard to tell a successful person they are wrong.
In a religious community, the emphasis is on being obedient to the community. Discussions of house jobs, liturgy, politics, where to park the cars, how to use the dishwasher, how to live poverty, and the ever-violent question of: "Is this what Francis would have wanted?" have existed since the beginning of the Order. Perhaps that was Francis' ultimate challenge: we're not called to live obedience - we're called to live together as brothers in this community.
Yet perhaps the most confusing (and possibly the hardest to live ) part of this Gospel passage is that when everything else fails, you should treat your brother as if he were a Gentile or tax-collector. Knowing that Jesus broke bread with such people and called such people his brethren, what message does that give me when everything I try fails? Perhaps the reality of today's world would rewrite the passage as: "Treat them as you would a telemarketer or one of those drivers that waits until the last second to merge in construction areas (those people give me an angry face!)."
So day to day we try to live as Gospel people and as brothers to each other. There are times when I fall short of that ideal, but my decision to live in community provides me the example and the strength to work with others in ministry. At the best of times we exemplify the Christian community as written within the Bible. Our task is to make everyday a task in living in community.
Parts of this blog post may have been stolen from a homily given by my Novice Master. While I forgot to get permission to use his words for my reflection, I feel this blog post is proof that I in fact DO pay attention. -V
The day of my investiture brought to me a greater look at what it actually meant to wear the habit. For the past year, I’d eagerly awaited this day – the way a man in love looks forward to the day he will propose to his loved one. There exists excitement, fear, anticipation, worry, and joy in heart.
Upon arriving in Pennsylvania I had to unpack my habit which had sat in a box for the past 3 months. Since the ceremony wasn’t until 4:30 in the afternoon, I spent most of Sunday washing, drying, and ironing the habit.
As I took the time to iron my habit and chaperon, I was able to reflect on the symbolism of the moment. I felt like a groom preparing the tuxedo he would wear to his wedding. I partly felt like a soldier, preparing his uniform as he prepared to be commissioned to some duty. But most of all, I recognized that the habit that lie in front of me would be an external symbol of my faith. The robe and cord would display my commitment and my vow to live the Gospel in a specific manner. Whether I liked it or not, I would be defined by the garb of my Order.
As I continued to iron I knew that donning the habit meant different things to each of us. Some saw it as a transformative experience. By wearing the robe and cord they felt closer to God and more secure in their discernment of living this life as a religious vocation. Others felt the habit gave them a greater connection to the current friars whom were solemnly professed. While I’d always been treated as a friar in my province (in spite of my obvious Postulant status), others were just now experiencing that fuller sense of brotherhood. By being invested, the now held a greater status within their respective provinces.
Still others recognized that level of status that is attached with the habit, either within the religious community or when in public. Their thought is that the habit does not change who they are. To “over-wear” the habit is a matter of personal pride and possibly a sign of religious elitism.
All these different concepts of this robe raced through my mind as I continued to prepare my habit for the upcoming event. And in all honesty, I spent almost 2 hours ironing, primping, removing lint, and fitting my garb. Yet in the time I took to get out all the wrinkles, perfectly place the knots on my cord, and add the side rosary, I’d understood the importance of being invested and how it would affect my vocation at this point on.
I refused to think that being invested would provide a mystical conversion, yet the wearing of the habit held great importance. The habit is simply cloth; I would never consider it to be anything more than that. However this cloth represents a group of men to whom I have come to love and greatly respect. Starting from St. Francis and continuing down to the friars I’ve met over the years, this habit symbolized some of the holiest, smartest, devout, hard-working, funny, and caring guys I’d ever met. My presence here in Allison Park was a statement that these guys felt I was good enough (called) to be a part of them.
…and part of me wonders if I can ever be as great as the men I’ve had the pleasure of meeting.
I realize this desire to be a “great friar” is a construction of my own making – the remnants of a lifetime trying to compete and be the best. Yet since that Sunday when I was first invested, I recognize that I now belong to a group that believes in something great. As corny and simplistic as I think it is, perhaps my challenge this year will be to “Let go, and let God.”
And so begins my year of being a Novice.
Upon arriving in Pennsylvania I had to unpack my habit which had sat in a box for the past 3 months. Since the ceremony wasn’t until 4:30 in the afternoon, I spent most of Sunday washing, drying, and ironing the habit.
As I took the time to iron my habit and chaperon, I was able to reflect on the symbolism of the moment. I felt like a groom preparing the tuxedo he would wear to his wedding. I partly felt like a soldier, preparing his uniform as he prepared to be commissioned to some duty. But most of all, I recognized that the habit that lie in front of me would be an external symbol of my faith. The robe and cord would display my commitment and my vow to live the Gospel in a specific manner. Whether I liked it or not, I would be defined by the garb of my Order.As I continued to iron I knew that donning the habit meant different things to each of us. Some saw it as a transformative experience. By wearing the robe and cord they felt closer to God and more secure in their discernment of living this life as a religious vocation. Others felt the habit gave them a greater connection to the current friars whom were solemnly professed. While I’d always been treated as a friar in my province (in spite of my obvious Postulant status), others were just now experiencing that fuller sense of brotherhood. By being invested, the now held a greater status within their respective provinces.
Still others recognized that level of status that is attached with the habit, either within the religious community or when in public. Their thought is that the habit does not change who they are. To “over-wear” the habit is a matter of personal pride and possibly a sign of religious elitism.
All these different concepts of this robe raced through my mind as I continued to prepare my habit for the upcoming event. And in all honesty, I spent almost 2 hours ironing, primping, removing lint, and fitting my garb. Yet in the time I took to get out all the wrinkles, perfectly place the knots on my cord, and add the side rosary, I’d understood the importance of being invested and how it would affect my vocation at this point on.I refused to think that being invested would provide a mystical conversion, yet the wearing of the habit held great importance. The habit is simply cloth; I would never consider it to be anything more than that. However this cloth represents a group of men to whom I have come to love and greatly respect. Starting from St. Francis and continuing down to the friars I’ve met over the years, this habit symbolized some of the holiest, smartest, devout, hard-working, funny, and caring guys I’d ever met. My presence here in Allison Park was a statement that these guys felt I was good enough (called) to be a part of them.
…and part of me wonders if I can ever be as great as the men I’ve had the pleasure of meeting.
I realize this desire to be a “great friar” is a construction of my own making – the remnants of a lifetime trying to compete and be the best. Yet since that Sunday when I was first invested, I recognize that I now belong to a group that believes in something great. As corny and simplistic as I think it is, perhaps my challenge this year will be to “Let go, and let God.”
And so begins my year of being a Novice.
In this life as a religious friar, I strive for a lot of things. I try to be humble instead of prideful, I try to be a servant instead of being needy, and I try to give of what excesses I have to those who have less. However there's one trait that I've had to learn since joining the Capuchins:
Transparency.
For others in my community, for those I minister to, and for those who just look at my life, being transparent is an important part of living the Gospel. We are not monks who remain cloistered in an abbey; we spend most of our time out in the world. In an environment where "everybody has an angle," sometimes people question our intentions as to why we work with the poor and marginalized.
Read the full article here, and please remember to vote!
Transparency.
For others in my community, for those I minister to, and for those who just look at my life, being transparent is an important part of living the Gospel. We are not monks who remain cloistered in an abbey; we spend most of our time out in the world. In an environment where "everybody has an angle," sometimes people question our intentions as to why we work with the poor and marginalized.
Read the full article here, and please remember to vote!
It's hard to believe I've been here in Milwaukee over months now, and that at May 9, my postulancy will be over. It feels that I got here only weeks ago, learning how to fit into a life of community, service, and prayer.With the end of the term so close, I'm surprised I haven't thought more about the coming year of being a Novice. It is an entirely different experience from being a postulant; with limited internet access I don't even know if I'll be able to blog from Novitiate! There's a lot of questions I haven't asked yet about the next year.
In the second week of May, we are finished here in Milwaukee. There is a two week vacation where we can go home, go somewhere for vacation (probably not Vegas), or just relax. After that, we are due back here in Milwaukee. We depart from here as a group to Victoria, Kansas to rendezvous with the postulants from all the other English-speaking provinces in the U.S. and Australia. For three months we live in Victoria as we get acclimated and prepare to jointly become novices. This 3-month period is known as Pre-Novitiate.
After Pre-Novitiate, there is a ceremony of Investiture. In almost every order, getting your habit is not like picking up BDU's in the army. You are "dressed" into your habit by your other brothers. It is to signify not only the fraternity of the community, but symbolizes a transformation of taking on the responsibility of a greater role in the Order and in living the Gospel. It also marks the change from being a Postulant to being a Novice.
Along with all the other new novices, we (and all other orders) are bound to live as a novice for at least one year...per Canon Law. During that time we are not held to any vows, nor is our committment any greater to the Order than in the postulancy year. And under the direction of the Novice Master that year is spent learning if we have the spiritual call and desire to truly live a Capuchin life.
While postulancy has been more about me working and being busy, novitiate will be a LOT less work and a LOT more prayer and introspection. We are cut off from the rest of the world during this one year. We are not allowed to leave (except for 5 hours a week for Ministry), we are not allowed to receive guests (except from our respective provinces), and our phone and internet times are strictly regulated. The idea is to remove all distraction from our lives during this one year so we can better listen to what God is telling us to do.
There is schooling much like there is here. In fact, I've been told to keep my notes about certain classes since some of the same teachers go out to Novitiate and teach the guys from all the other provinces. There is the division of tasks, and of course there is the challenge of living in a newer and bigger community. But the overall focus for the year is to take plenty of time in personal prayer and meditation to really try and listen to what God is calling. It is a time of self-discipline, a time of reflection, but also a time to seriously contemplate the desicion to live this life in this way for the rest of one's days.
As the time gets closer to move, I'll talk more and more about pre novitiate and novitiate. This is an exciting time! I just got over the excitement of being a postulant, and now my status will soon change again!
Religious life is often lived in a community while diocesan life, especially today, is more a solitary life. This doesn't mean diocesan priests are more/less lonely than religious, rather this is how the different vocations are lived. The dynamic of that community is an aspect not often considered by many, and by not recognizing the focus of community is to misunderstand religious life altogether.The concept of living in community is so alien to most, I often have to use metaphors to describe different aspects of my life. At times, I feel like I am part of a fraternity. It's fun, we find ways to help each other out, we waste time together, we take the same classes and share notes on homework; there's a college feel to everything. At times, community feels more like Socialism: we pool our money, we share duties, we collectively work for all friars in the province, and we live off of a stipend.
Other times community can feel like a dysfunctional family. By not being able to choose who is part of your community, you may live with people you don't like, people who are annoying, or people who have a way of saying/doing things that grind on your nerves. Your only way to survive in this community is to either address these issues in a polite and respectful manner or to quietly suffer. Perhaps community could be that younger sibling, always tagging along and wanting to be around, while you try harder and harder to assert your independence.
People often wonder why someone would choose to pick this lifestyle. Why choose to share homes, cars, money, and other assets with others? Why give up a future with a wife and kids to live with other celibate men? Why would anyone choose to give up part of their individuality to become part of a greater community?
Why? Sometimes even I have to take a minute and remember.
By living in community, I am choosing to live an apostolic life amongst others. Part of that apostolic life is to bring people together of all backgrounds, lifestyles, and cultures. By living this sense of brotherhood, it is easier for me to spread it to others in the community.
Understanding and living community is not easy, nor is it for everyone. Our backgrounds, our families, and our own experiences form our minds and how we relate to others. As I will talk about tomorrow, there have been guys I've lived with who are not able to live in community. One decided to leave on his own, the other was asked to leave by the formation director. They are both examples of how community isn't always what God has planned.
So for those of you who are considering a vocation with a religious order, the first and foremost question you must ask yourself, before deciding which order fits you, is asking yourself: "Can I live in a community with other people and their own nuances?"
I'll show you examples of some people who couldn't do that.
Last time I spoke about how the Capuchins lived and worked as people in religious life. Today, I wanted to go deeper in-depth about the difference between becoming a diocesan priest and a religious priest. I find it relevant since the name of my blog, The Long Road to Priesthood, says less about my life as a Capuchin Franciscan and brings to mind the image of a seminarian who is studying to be a diocesan life. So to help with any confusion about the difference, I wanted to take a little more time to discuss one from the next.
When a bishop of the diocese feels someone is truly discerning the priesthood and has made his life available to that vocation, the bishop will have the person begin training for the job. Most often this is done at a seminary, where they must first complete the required philosophy credits towards an undergrad degree. Depending on the diocese, there may be more requirements, such as social work, business management, specific languages (Spanish, French, American Sign Language), etc. After having the proper philosophy base, the seminarian will spend the next 3-4 years working on their Theology degree.
The theology degree, also known as the Masters of Divinity (MDiv) is required of all people who wish to pursue the priesthood. Today the program is open to people who are working in pastoral ministry as a way to better understand their careers. Even women take classes at some seminaries, an act disallowed at one point (and still at some seminaries across the world) because it was thought that they may be endorsing the idea of female ordination...a completely different topic worthy of it's own long post.
After finishing their studies, the individual must spend a certain length of time as a temporary deacon, a title that distinguishes them from the permanent deacon that people are more familiar with. This period may last 1-2 years, with an evaluation done at the end of each year to assess the person's readiness to become an ordained priest.
After finishing their diaconate, the individual makes a promise to the bishop of the diocese and becomes an ordained priest.
Obviously there are more details involved with the process, however this is the main journey that must be made by those joining the diocese. This is the prescribed way, as stated in Canon Law, by which priests are to become ordained. Therefore Orders like mine follow this same process when people like me consider becoming a priest.
In joining an Order, you pursuing a different vocation than a diocesan priesthood. Not better, not "more holy," but a different vocation.
In fact, many religious vocation directors will probably tell you to not focus on priesthood in your discernment right away, rather focus on living in that Order's community. Could you live a cloistered life, spending most of your day in prayer or work? Do you have the desire to pursue a number of doctorates that you may be a learned scholar like others in that Order? Could you live a life in perpetual community, owning nothing of your own? Could you work with the poor and homeless? Could you live as a missionary?
All of these are important questions, especially when looking at different religious Orders, and the same question won't always apply to each Order (someone looking at the Franciscan OFMs will have different desires and questions than someone looking at the Third Order Secular Franciscans). It is important to have a spiritual director to help understand your strengths, identify areas of concern, and use those when looking for an Order.
Should someone decide to become interested in living a religious life, a process of formation begins. The formation process can last from 6-13 years, depending on the order. This process is often times separate from the time needed to pursue priestly ordination. This time is used to focus on one's vocation towards religious life.
Terms such as Postulant, Novice, Temporary Professed, and Post Novice come in to play at this point. Again, the specific process varies greatly from Order to Order, however there are some basic rules, as laid out by Canon Law, that an Order must adhere to:
1. There must be a period of initiation, where a prospect becomes acclimated to the order, and is given proper tools, time, and space to further discern their call to the vocation. For a period of no less than one year, a person is often times cloistered from the world, as to empty the person of distraction so they can better discern their call. This is referred to as the novitiate.
2. If a candidate is not suitable at the end of the novitiate time, they are to be dismissed. Those that shown themselves suitable to religious life will take temporary vows.
3. These temporary vows are yearly vows made by the individual, giving them time to live according to the rule and vow of those in their order. The spent in temporary vows ranges on average 3-6 years. While the vows are only temporary, they must be made publicly, without outside pressure, and must be made to the superior of the Order.
4. After that time which a temporarily professed religious has completed a certain number of years, they may take solemn (sometimes called perpetual) vows. These vows are not renewed, but are life long. (see Canons 646-661 for more information)
During that time of temporary vows, many are completing college studies or education required by each Order. Again, the type of study depends heavily on the specific Order. A Carthusian will have a different focus than a Jesuit. It is during this time where, if one also feels called to be a priest, that they will look at their life and start to see what ministry they feel most called to. The option to pursue priestly ordination, once again, depends on the Order. There are some Orders that are strictly clerical (ordination is part of the formation process, you must be ordained to be part of the Order), and in others it is less of a focus (cloistered communities where few people leave the grounds of the abbey).
I hope this gives you a clearer picture of how the process for becoming a diocesan priest and becoming a religious are quite different.
When a bishop of the diocese feels someone is truly discerning the priesthood and has made his life available to that vocation, the bishop will have the person begin training for the job. Most often this is done at a seminary, where they must first complete the required philosophy credits towards an undergrad degree. Depending on the diocese, there may be more requirements, such as social work, business management, specific languages (Spanish, French, American Sign Language), etc. After having the proper philosophy base, the seminarian will spend the next 3-4 years working on their Theology degree.
The theology degree, also known as the Masters of Divinity (MDiv) is required of all people who wish to pursue the priesthood. Today the program is open to people who are working in pastoral ministry as a way to better understand their careers. Even women take classes at some seminaries, an act disallowed at one point (and still at some seminaries across the world) because it was thought that they may be endorsing the idea of female ordination...a completely different topic worthy of it's own long post.
After finishing their studies, the individual must spend a certain length of time as a temporary deacon, a title that distinguishes them from the permanent deacon that people are more familiar with. This period may last 1-2 years, with an evaluation done at the end of each year to assess the person's readiness to become an ordained priest.
After finishing their diaconate, the individual makes a promise to the bishop of the diocese and becomes an ordained priest.
Obviously there are more details involved with the process, however this is the main journey that must be made by those joining the diocese. This is the prescribed way, as stated in Canon Law, by which priests are to become ordained. Therefore Orders like mine follow this same process when people like me consider becoming a priest.
In joining an Order, you pursuing a different vocation than a diocesan priesthood. Not better, not "more holy," but a different vocation.
In fact, many religious vocation directors will probably tell you to not focus on priesthood in your discernment right away, rather focus on living in that Order's community. Could you live a cloistered life, spending most of your day in prayer or work? Do you have the desire to pursue a number of doctorates that you may be a learned scholar like others in that Order? Could you live a life in perpetual community, owning nothing of your own? Could you work with the poor and homeless? Could you live as a missionary?
All of these are important questions, especially when looking at different religious Orders, and the same question won't always apply to each Order (someone looking at the Franciscan OFMs will have different desires and questions than someone looking at the Third Order Secular Franciscans). It is important to have a spiritual director to help understand your strengths, identify areas of concern, and use those when looking for an Order.
Should someone decide to become interested in living a religious life, a process of formation begins. The formation process can last from 6-13 years, depending on the order. This process is often times separate from the time needed to pursue priestly ordination. This time is used to focus on one's vocation towards religious life.
Terms such as Postulant, Novice, Temporary Professed, and Post Novice come in to play at this point. Again, the specific process varies greatly from Order to Order, however there are some basic rules, as laid out by Canon Law, that an Order must adhere to:
1. There must be a period of initiation, where a prospect becomes acclimated to the order, and is given proper tools, time, and space to further discern their call to the vocation. For a period of no less than one year, a person is often times cloistered from the world, as to empty the person of distraction so they can better discern their call. This is referred to as the novitiate.
2. If a candidate is not suitable at the end of the novitiate time, they are to be dismissed. Those that shown themselves suitable to religious life will take temporary vows.
3. These temporary vows are yearly vows made by the individual, giving them time to live according to the rule and vow of those in their order. The spent in temporary vows ranges on average 3-6 years. While the vows are only temporary, they must be made publicly, without outside pressure, and must be made to the superior of the Order.
4. After that time which a temporarily professed religious has completed a certain number of years, they may take solemn (sometimes called perpetual) vows. These vows are not renewed, but are life long. (see Canons 646-661 for more information)
During that time of temporary vows, many are completing college studies or education required by each Order. Again, the type of study depends heavily on the specific Order. A Carthusian will have a different focus than a Jesuit. It is during this time where, if one also feels called to be a priest, that they will look at their life and start to see what ministry they feel most called to. The option to pursue priestly ordination, once again, depends on the Order. There are some Orders that are strictly clerical (ordination is part of the formation process, you must be ordained to be part of the Order), and in others it is less of a focus (cloistered communities where few people leave the grounds of the abbey).
I hope this gives you a clearer picture of how the process for becoming a diocesan priest and becoming a religious are quite different.
Having talked about the difference between diocesan life and religious life, and giving a brief history of religious life in my last post, I wanted to be more specific about how we as Capuchins live that religious life as well as living our charism. While this entire web log is filled with my experiences of learning to live in the Order, I'll try to give a more objective account...in hopes that you may better understand my situation, why I think and act about certain things, but most of all so that religious life is more understandable to everyone.
I mentioned earlier that each Order is bound to a Rule: a governing document by which the community should live, pray, and serve out their commitment to God. Some orders have a long and extensive list of rules by which to live by. The Rule of St. Francis, a document that can be read in just a few minutes, shows how austere, obedient, penitent, and brotherly we should live as Franciscans. Today, the Capuchins still follow the Rule of St. Francis, but we also have a Constitution by which we can understand and govern many of the smaller concerns with religious life.
As most of you know, a territory of the church is known as a diocese. Each diocese is governed by a bishop or archbishop, depending on its size. Each diocese is answerable to a council of bishops as authority works back towards the Vatican. The Capuchins, as well as most other Orders, are divided into what is called a province. The size of a province depends on the order, the number of members, and ministry with which they are involved. I am a part of the St. Joseph Province (mid-west). The area includes all of Michigan, northern Indiana and Illinois, Wisconsin, down to Iowa, and westward to Montana. Since our ministry is to the poor and marginalized, our efforts are focused in Detroit, Milwaukee, Chicago, and a mission at the Crowe Reservation in Billings.
Because we live a social lifestyle (sharing of goods, income, responsibilities), leadership is neither permanent nor hierarchical. Every three years, a chapter is convened in the province where all available friars get together. Issues of ministry, future, vocations, and living are discussed. Along with these topics, a Provincial Minister is elected from among the friars. There are specific term lengths that a Provincial Minister (Provincial for short) can serve. There are also chapters on the international level in Rome, where the General of the order, along with other offices in Rome, are voted on.
Currently our Provincial is Jon Celichowski (we call him Jon Cel for short), a younger friar who spent the last few years as a priest at St. Martin de Porres: the African-American Catholic Church that my friary is connected to. While Jon is the head of our province, one would hardly recognize it when seeing him in community with the rest of us. He prefers to get his hands dirty, and I've often seen him help clean up after an event and doing dishes (something not often seen of a bishop). And while he has the right to be called by his title, "Jon" is how we talk to him, and it is how he prefers to be called.
This sense of community is our major charism, or focus of ministry. When asked by the Pharisees what the greatest commandment was, Jesus replied: "You shall love the Lord your God with all your heart, and all your soul, and all your mind." And in the same breath, said: "You shall love your neighbor as yourself." Matt: 34-40 We as Capuchins try to live those commandments both by contemplative prayer and by treating all people as brothers and sisters in Christ, and by focusing our aid to those who have been alienated or cast aside by society. By choosing to live a life of poverty, celibacy, and obedience while focusing on the brotherhood of all people, we hope to follow the directive of Pope Paul VI when he says: "the Gospel instructs us in the preferential respect due to the poor and the special situation they have in society: the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others." (Octogesima Adveniens 23)
Charisms change, depending on which Order you are looking at. The Legionaries of Christ have a charism of fidelity to the Magisterium and to the Pope. The charism of The Order of Saint Augustine is the love of Christ. The charism of The Order of Saint Benedict is work and prayer (ora et labora). And finally The Congregation of St. Paul focuses on spreading the Gospel through modern media.
While each of these groups works to spread the Word of God, they each do it through different means. Even the term "charism" is something that can be debated; no one likes to be pigeon-holed into a specific role. However there is something noticeable about each of the examples I've listed. The Orders are either a. Named after their patron, or b. Named after the work they do. The full name of my Order is Order of Friars Minor, Capuchin. What exactly does being a "minor friar" or "lesser brother" mean?
In trying to understand that role of "lesser brother," I chose to spend a year of my life living amongst the friars. The process is a long road, but is filled with opportunities of learning, prayer, reflection, and experiences that will help guide me in discerning my vocation. Next time, I will further explain the process that I will go through in order fully be a part of this order.
I mentioned earlier that each Order is bound to a Rule: a governing document by which the community should live, pray, and serve out their commitment to God. Some orders have a long and extensive list of rules by which to live by. The Rule of St. Francis, a document that can be read in just a few minutes, shows how austere, obedient, penitent, and brotherly we should live as Franciscans. Today, the Capuchins still follow the Rule of St. Francis, but we also have a Constitution by which we can understand and govern many of the smaller concerns with religious life.
As most of you know, a territory of the church is known as a diocese. Each diocese is governed by a bishop or archbishop, depending on its size. Each diocese is answerable to a council of bishops as authority works back towards the Vatican. The Capuchins, as well as most other Orders, are divided into what is called a province. The size of a province depends on the order, the number of members, and ministry with which they are involved. I am a part of the St. Joseph Province (mid-west). The area includes all of Michigan, northern Indiana and Illinois, Wisconsin, down to Iowa, and westward to Montana. Since our ministry is to the poor and marginalized, our efforts are focused in Detroit, Milwaukee, Chicago, and a mission at the Crowe Reservation in Billings.
Because we live a social lifestyle (sharing of goods, income, responsibilities), leadership is neither permanent nor hierarchical. Every three years, a chapter is convened in the province where all available friars get together. Issues of ministry, future, vocations, and living are discussed. Along with these topics, a Provincial Minister is elected from among the friars. There are specific term lengths that a Provincial Minister (Provincial for short) can serve. There are also chapters on the international level in Rome, where the General of the order, along with other offices in Rome, are voted on.
Currently our Provincial is Jon Celichowski (we call him Jon Cel for short), a younger friar who spent the last few years as a priest at St. Martin de Porres: the African-American Catholic Church that my friary is connected to. While Jon is the head of our province, one would hardly recognize it when seeing him in community with the rest of us. He prefers to get his hands dirty, and I've often seen him help clean up after an event and doing dishes (something not often seen of a bishop). And while he has the right to be called by his title, "Jon" is how we talk to him, and it is how he prefers to be called.This sense of community is our major charism, or focus of ministry. When asked by the Pharisees what the greatest commandment was, Jesus replied: "You shall love the Lord your God with all your heart, and all your soul, and all your mind." And in the same breath, said: "You shall love your neighbor as yourself." Matt: 34-40 We as Capuchins try to live those commandments both by contemplative prayer and by treating all people as brothers and sisters in Christ, and by focusing our aid to those who have been alienated or cast aside by society. By choosing to live a life of poverty, celibacy, and obedience while focusing on the brotherhood of all people, we hope to follow the directive of Pope Paul VI when he says: "the Gospel instructs us in the preferential respect due to the poor and the special situation they have in society: the more fortunate should renounce some of their rights so as to place their goods more generously at the service of others." (Octogesima Adveniens 23)
Charisms change, depending on which Order you are looking at. The Legionaries of Christ have a charism of fidelity to the Magisterium and to the Pope. The charism of The Order of Saint Augustine is the love of Christ. The charism of The Order of Saint Benedict is work and prayer (ora et labora). And finally The Congregation of St. Paul focuses on spreading the Gospel through modern media.
While each of these groups works to spread the Word of God, they each do it through different means. Even the term "charism" is something that can be debated; no one likes to be pigeon-holed into a specific role. However there is something noticeable about each of the examples I've listed. The Orders are either a. Named after their patron, or b. Named after the work they do. The full name of my Order is Order of Friars Minor, Capuchin. What exactly does being a "minor friar" or "lesser brother" mean?
In trying to understand that role of "lesser brother," I chose to spend a year of my life living amongst the friars. The process is a long road, but is filled with opportunities of learning, prayer, reflection, and experiences that will help guide me in discerning my vocation. Next time, I will further explain the process that I will go through in order fully be a part of this order.
I touched lightly on the differences between diocesan life and religious life in my last post. What I wanted to do this time was to explain further in depth what it means to be part of an Order, and more specifically, what it means to be part of the Order of Capuchin Franciscans (OFM Cap.) As always, if you feel I didn't answer a specific question fully, don't hesitate to let me know.
Religious orders began in the early history of the church, around mid 200's. They began as hermitages, people known as Desert Fathers who fled the chaos and evils of the city to connect better with God. It was believed that there, where there was peace, quiet, and purity, one could easier connect with God. Through the example of John the Baptist and Jesus when he spent 40 days in the desert, they tried to learn self-discipline and prayer. This was the beginning of what we call today monastic life.
In the 400's, people would begin to group together. Some people preferred to live in communities; others saw the Gospel as a communal covenant. Either way, cenobitic monasticism began in this fashion. Living and praying in groups, they were more social than their priors or eremitical monks as they were called. They lived in large structures called monasteries or abbies, rather than the huts and caves of old. The even came into contact with the laity (through means of a local church) while hermits preferred solitude.
In these large structures, men and women followed a specific Rule. The Rule of Benedict, The Rule of Augustine, The Rule of Daniel - the rule that was followed would stipulate how the brothers were to live their life. The rule would later be the gateway to what is called the Charism of the Order.
Many of these old monasteries focused on separation from society to better understand God, until about the 1100's. Men like St. Francis and St. Dominic would revolutionize the way Orders were structured. Rather than hiding from society, they both found God in the world, and chose for their Orders to be part of that world. They saw the monasteries as huge structures with land ownings, serfs, and riches - things leading them away from the teachings of the Gospel. They began what are called the mendicant orders: the brothers traveled and spread the Gospel, but lived off of whatever donations they could.
In 1525, Matteo de Bassi began a reform movement within the Franciscan community. Feeling that they had strayed too far from the original charisms of poverty, austerity, and community, the Capuchin Franciscans were founded, named so because of their pointy cowl (not because of the monkey or the frothy coffee).
I hope this has further helped your understanding of religious life and how it plays a part within the Church. Next time, I'll try to explain from a personal experience how we as Capuchins today continue to live the vows of poverty, celibacy, obedience, and staying true to the original ideals of our founder: Francis of Assisi.
Religious orders began in the early history of the church, around mid 200's. They began as hermitages, people known as Desert Fathers who fled the chaos and evils of the city to connect better with God. It was believed that there, where there was peace, quiet, and purity, one could easier connect with God. Through the example of John the Baptist and Jesus when he spent 40 days in the desert, they tried to learn self-discipline and prayer. This was the beginning of what we call today monastic life.
In the 400's, people would begin to group together. Some people preferred to live in communities; others saw the Gospel as a communal covenant. Either way, cenobitic monasticism began in this fashion. Living and praying in groups, they were more social than their priors or eremitical monks as they were called. They lived in large structures called monasteries or abbies, rather than the huts and caves of old. The even came into contact with the laity (through means of a local church) while hermits preferred solitude.In these large structures, men and women followed a specific Rule. The Rule of Benedict, The Rule of Augustine, The Rule of Daniel - the rule that was followed would stipulate how the brothers were to live their life. The rule would later be the gateway to what is called the Charism of the Order.
Many of these old monasteries focused on separation from society to better understand God, until about the 1100's. Men like St. Francis and St. Dominic would revolutionize the way Orders were structured. Rather than hiding from society, they both found God in the world, and chose for their Orders to be part of that world. They saw the monasteries as huge structures with land ownings, serfs, and riches - things leading them away from the teachings of the Gospel. They began what are called the mendicant orders: the brothers traveled and spread the Gospel, but lived off of whatever donations they could.
In 1525, Matteo de Bassi began a reform movement within the Franciscan community. Feeling that they had strayed too far from the original charisms of poverty, austerity, and community, the Capuchin Franciscans were founded, named so because of their pointy cowl (not because of the monkey or the frothy coffee).
I hope this has further helped your understanding of religious life and how it plays a part within the Church. Next time, I'll try to explain from a personal experience how we as Capuchins today continue to live the vows of poverty, celibacy, obedience, and staying true to the original ideals of our founder: Francis of Assisi.
There's a few questions people have had with regards to religious life. Many are familiar with the parish priest, but are less familiar with the life of a friar. Most people would assume I look like this guy here, in my habit with a huge cross and a serious/solemn look on my face - just waiting to break into some Gregorian chant. In reality, there are only a few orders that still live their charism in this fashion.In my travels and discussions with people, I've been asked a number of questions about what exactly I am, what I do, and why I chose to live this way. While the last is more in-depth, the first two questions are a lot easier to explain. Unfortunately I get asked the same thing over and over:
"So are you going to be praying and singing all day?"
"Can you leave the house, or whatever you call where you'll be living at?"
"Do you have to wear a robe/dress/thingy?"
"So if you're a brother, that means you're not a priest? Can you be a priest?"
"What do you do for vacation?"
"Do you get internet?"
"Can you be around women?"
These, along with a host of other questions, are things that people ask about. I don't think they're trying to be offensive, but there's a lot about religious life that seems confusing or hidden. And unless you've been exposed to a religious order (Jesuit college, Salvadorian parish, grade school run by Notre Dame School Sisters, etc), you might not even know what a "religious order" is. So in an effort to educate the masses, I thought I'd start by writing more about religious life, and how it differs from diocesan (parish priest) life.
First is understanding the root word: religious. Today it's more of an adjective: "He's very religious." However the term originally identified those who took vows to an Order. Religious priests were not seen much; they were bound to their abbey and vary rarely left the walls. A diocesan priest does not take vows per se, rather he makes a promise to the bishop of the diocese. This type of priest was known as a secular priest, but is now commonly called diocesan.
Besides the designation of religious/diocesan, there are two states in which all people are categorized by The Church: laity and clergy. The laity (or lay people) are those who help in the ministry of the Gospel but have not been ordained by The Church . Included in the laity are religious who've taken vows but are not priests.
So to recap:
Secular laity: Cantors, lectors, musicians, those that volunteer, and all others who worship that are not part of an Order nor are they priests or deacons.
Secular clergy: Now called "Diocesan," refers to deacons, priests, bishops, etc that are not part of an order.
Religious laity: Sisters, nuns, monks, friars; people who are part of an Order but are not ordained a priest/deacon.
Religious clergy: Those priests who belong to an order. A "clerical order" refers to a religious order that contains only priests.
Using this model, I am a lay person who is living as a religious with plans to take vows. I'm not bound by any vow currently, however I choose to live as if I was.
There are huge differences between the Order and the diocese, and this was a huge question I had to discern in my process of finding my vocation. Here's a list of some of the more obvious differences:
1. A diocese is a fixed location, today it's usually several counties combined together. The diocese is run by the bishop who installs and moves priests to different parishes. You can remain in the community you grew up in, however you may not travel much.
In an Order, where you are depends on the charism. There are cloistered orders where you rarely go outside the abbey or convent. There are missionary orders where you will rarely ever see home. Within the Capuchin Franciscans, the territories are broken down into provinces. While most of my ministry could be here in Milwaukee, I could choose to move to Detroit, Chicago, or maybe even return to Grand Rapids, MI to start up a ministry. I'd also have the choice of studying in Rome, doing mission work in Panama, or transferring to any other country for a time. I only get home a few times a year, however I am relatively close.
2. A diocesan priest lives alone for the most part. Years ago, a parish rectory could house 3-4 priests at one church. However since the decline of diocesan priests and the plight of poorer parishes, some churches don't even have a priest on site. While it's true that any priest is never without company, his personal life is his alone.
In most religious orders, you live as part of a community. You eat together, you pray together, you may even work together. To live in community requires a special person and plenty of patience. For me, community has been a blessing; I'm able to share experiences, I work better with people, and I know someone is looking out for me.
3. When a diocesan priest is ordained, he makes a promise to the bishop. That promise is based on obedience. Disciplines of being obedient require being present to all the faithful, remaining celibate, being prudent with money, visit the sick and dying, and to perform the sacraments. The priest draws a salary from the diocese, and can be seen as a paid employee.
A member of a religious order takes solemn vows; a binding covenant to God not unlike matrimonial vows. Those vows are Obedience, Celibacy, and Poverty. In cloistered orders, they make take another vow of Stability to the abbey/convent. By being a part of a religious order, I own nothing of my own. While I have my own clothes, toiletries, laptop, books, etc. just like everyone else, I live in a communal environment. This is because we live off of a stipend (a set amount of money) each month, while the order provides all other necessities. That means if a religious priest is helping out the diocese as a parish priest, and the diocese pays him like a diocesan (this happens more often because of the need of priests), he does not keep that money. It goes to the Order. (The joke is that when you see a priest get out of a Cadillac, he's diocesan. When he gets out of an old Ford Escort, he's religious.)
There's so much more to write about, however we're having a party at the friary for Epiphany; I wouldn't be living in community if I didn't get away from the computer and help set up. But stay tuned for more. I plan on writing more about religious life, my future plans, and what it is that I do here as a Capuchin Franciscan.