Fat monks.

Posted by Terry Nelson on Apr 30th, 2008

 

A friend asked me about it.

Many people assume there are no fat monks - and I say, “But there are Blanche!  There are!”  Maybe not in all monasteries, but the monasteries I visited/lived in had fat monks.  And don’t forget Blessed Columba Marmion was kind of a porker. 

I did some research, and the idea of fat monks wasn’t alway so unusual.  In fact, in many respects, conventional monasteries often reflect the standards of nutrition and convenience of the upper middle class and wealthy of their day.  Today, all one need do is  visit any new or established abbey and check out their kitchens, laundry, common rooms, and in the case of some Benedictine abbeys - check out the individual cells. 

So yeah - maybe we don’t see many fat monks today, but it could be because they have a gym in the monastery, a fashionable lean diet, as well as peer pressure not to look like a slob.  Very few monks and nuns in the developed world go without anything they need, and in many cases what they want - not that anything is wrong with that.  (Of course - there are always exceptions, such as strict observance Carmelite nuns and Poor Clares, as well as other communities.)

Back to obese monastics.

I found a very interesting site that discusses this very subject.  I believe the study is factual and in my opinion and experience of contemporary religious life, understandable and believable.  I’ll post a few of the points I uncovered:

The jolly image of rotund Friar Tuck could be only partially true, according to a recent study of skeletal remains from monks that lived during the Middle Ages.

Analysis of monks who lived from 476 to 1450 AD revealed most were overweight, but perhaps not entirely jolly. They suffered from conditions associated with obesity, such as arthritis and back problems. 

The findings, presented at the recent International Medieval Congress at University of Leeds in England, has shed light on their monastic lifestyle.

The research could also help to explain civil unrest aimed against monasteries toward the latter part of the medieval age.Philippa Patrick, author of the conference paper and an archaeologist at University College London, analysed the skeletal collections at the Museum of London.    Patrick said that by the time most monks were 45 and over, they were three times more likely than the overall population to develop a condition linked to obesity known as DISH, diffuse idiopathic skeletal hyperostosis. DISH affects the spine with lesions, making it harder for the person to walk and move.  The monks also were three times as likely to suffer from weight-related forms of arthritis.

Monks were the couch potatoes of their time.

 She said the monks’ sedentary lifestyle coupled with overeating led to the weight gain. Obesity was unusual in medieval times, a period when many people suffered from poverty, malnutrition and deadly plagues.“[The monks'] diet has been classified as ‘a form of high class diet’. That would mean very few people, only the upper echelons of society, could have managed to match the monks in terms of quality and quantity of their diet … but the inactivity probably didn’t help either,” said Patrick.She added that the monks ate animals they raised and used for secondary products, such as milk, butter, eggs and cheese. Monasteries also had extensive complexes of fish ponds to supply fish. - Read the whole story.  

Temporary vocations.

Posted by Terry Nelson on Feb 27th, 2008

 

Could it be?

From what I understand about Buddhism, men may enter monasteries for a period of time, only to leave, marry and raise a family, almost as if they are performing a tour of duty in military service.  No one in their culture seems to look down upon those who do not stay.  The monks who remain in the monastery, become priests and live as  celibates for life; obviously the ones who leave do not.  (As I said, I don’t know very much about Buddhist monastic life.) 

However, it seems to me, in Roman Catholicism, the unofficial  concept of a ‘temporary vocation’ may be similar to what Buddhists practice.  I for one, entered monastic life, only to return to the lay state, as have many others I know.  Each of us have a great reverence for monastic-contemplative life, and consider the months and years spent in the monastery the furthest thing from a waste of time, rather we view it as a period of tremendous grace, a time of formation for the rest of our lives.

I was reminded of these things today after receiving an email from my friend David with an attachment, an article from Commonweal written by a former Carthusian.  I found it very interesting, and perhaps you will too.  It can be found here. 

I am intrigued and edified how some people remain monks, and others do not.  For many years I felt guilty for leaving monastic life and yet I knew it wasn’t my call.  It also amazes me that someone may stay for two decades and then leave…   I once termed that as ‘abandoning one’s vocation’… however, I think it is an unfair judgment in most cases and I now doubt it can be considered in such a way.  Having said that, what never changes for me is my belief that those who do persevere until death are very blessed indeed.

The wisdom of this world is foolishness with God. - 1 Corinthians 3

Posted by Terry Nelson on Jan 2nd, 2008

 

Feeling foolish?  The following can be a litany of saints who were known as “Fools for Christ”:

[Taken from Orthodox Wikipedia.]

Into Great Silence

Posted by Terry Nelson on Dec 17th, 2007

 

Some of my friends will be happy to know I finally watched the film, Into Great Silence.  (Obviously I do not rush out to see films - although I watched it 3 times over the weekend.)  It is a gorgeous film, and probably the best review I could offer is silence.  Although I must say, the film is exactly what Carthusian life is - and, I might add, I’m rather surprised the monks consented to being filmed so intimately. 

Carthusian-like.

Posted by Terry Nelson on Nov 29th, 2007

The Monastic Community of Bethlehem.

The photo above is of two Sisters of Bethlehem.  They wear a veil beneath the cowl, but adopted the male Carthusian habit.  Their life is very Carthusian, each professed nun has her own hermitage wherein the Blessed Sacrament is reserved.  Their monastic observance pretty much combines both East and West, while the Mass is a very reverent Novus Ordo.  To find anything on the internet about the community is very difficult, but go here to learn more about them.  (For Kat - In addition to foundations all over Europe, they also have one in the United States.)

Thanksgiving

Posted by Terry Nelson on Nov 21st, 2007

 

Carthusians making their thanksgiving after Communion.

The Carthusians have an unique rite which differs slightly from the traditional Roman Rite. Their Office is awesome, in Latin - and of course Gregorian chant - however the cadence is very solemn and much slower than other monastic offices.

The position of the Carthusian post-communion thanksgiving emulates that of John the Evangelist when he rested his head against the chest of Our Lord. It may look cozy and comfortable, nevertheless it is not.

The monastic ideal…

Posted by Terry Nelson on Nov 19th, 2007

As inspiration. 

“Oh! if I had the wings of a dove to fly away and be at rest…” - Antiphon from the Office of St. Bruno.

Reprinted here is an excerpt from the Statutes of the Carthusian Order concerning their practice of penance. I think monastic life is one of the most edifying examples of penance, inspiring the ordinary Christian to follow suit in accord with one’s particular state in life. Oftentimes our attraction to a particular religious order, and/or aspects of the religious life, are God’s call to the soul to enter more deeply into prayer, as well as penance and a life of greater detachment.

Carthusian Penance

“For our penance we take part in the redemptive role of Christ. He saved mankind, captive and burdened by sin, especially through his prayer to the Father, and by his death; by forcing ourselves to be associated with this most profound aspect of the redemption, and in spite of our apparent lack of outside activity, we exercise this apostolate in the most immediate way.” (Statutes 34.4) “We should practice mortification of the flesh not merely out of obedience to the Statutes, but primarily to be freed from the tendencies of our lower nature and enabled to follow the Lord more readily and cheerfully.”

Carthusian Statutes: Book 1 - Chapter 7; Thus, from the monk’s entrance into the Charterhouse until the grave, does he give himself to a life of penance. Penance undertaken not only for himself, but united with the sufferings of Christ; for the Church and all of mankind.
The penances which a Carthusian readily embraces is not a means unto itself but rather, a means by which he tends to his spiritual perfection.The Carthusian’s penitential observances of:
Enclosure, Withdrawal from the World, Silence, Vigils, Fasts, Perpetual Abstinence, Broken Sleep, Community Life, Self Denial, are an integral part of the Carthusian vocation and a path by which he strives for union with God.

The hairshirt:

Perhaps, of curiosity to those unfamiliar with Carthusian custom, is the survival of the ancient practice of the wearing of the hair shirt. This instrument of penance, evoking the anchorites of ancient Egypt, presents to the modern mind an enigma.

The Hair Shirt is worn by the Fathers, under the tunic next to the skin. It resembles a small scapular with bands that suspends it over the shoulders and tabs at the bottom to keep it in place. By uniting himself to the suffering Christ, the Carthusian atones for the sins of the world.

Source: The Carthusian Statutes (Reprinted here from an earlier post.)

Fr. Louis, O.C.S.O.

Posted by Terry Nelson on Nov 18th, 2007

Popularly known as Thomas Merton. 

Every once in a while I will re-read some of Thomas Merton’s early writings.  I was never a huge Merton fan, but I usually appreciated what he wrote.  Nevertheless, his writings rarely edified me or moved me to devotion as other spiritual writers had.  Of course his writings are insightful, informative, and provocative, but he seemed to be the antithesis of devotion.  I would guess this is because Merton was more of an intellectual than a mystic, although others will disagree.  Many of his followers consider him a mystic, and of course, they would know better than I do since I haven’t read all of his works.

Having said that, I find Merton much more interesting now that I am older and prayer is dry and crusty.  I was reading snippets of Seeds of Contemplation  at Barnes and Noble the other day.  I think he wrote well of what contemplative prayer is all about - in a practical sort of way.  I didn’t buy the book because I had another one by him at home, Contemplative Prayer - so I decided to read that again first.

The renewal of religious life and prayer.

Almost immediately upon opening the book, I think I could see where Merton began to drift toward Oriental mysticism, in fact his approach to monastic prayer does seem almost Zen-like.  Nevertheless, he was far too intelligent to confuse the two.  I could also see the seeds of religious experimentation in his writing.  In the Introduction and the first chapter he makes a few allusions to the renewal of religious life and experimentation.  It was 1968 and the “cultural upheaval” - as Benedict XVI calls it - was in process.

Merton wrote:  “The purpose of monastic renewal and reform is to find ways in which monks and nuns can remain true to their vocation by deepening and developing it in new ways, not merely sacrificing their lives to bolster up antique structures, but channeling their efforts into the creation of new forms of monastic life, new areas of contemplative experience.”  - Contemplative Prayer

Merton and tradition.

While what he said is true, in hind sight we can see how the “channeling” thing went for not a few religious houses - contemplative or not.  Some communities “sacrificed” the entire structure and today are barely discernible as Roman Catholic institutes.  It is interesting that in his early work, Merton seems to have had little affinity with Oriental styles  of prayer, and especially would have opposed “centering prayer”.  He bristles at the suggestion that the contemplation of the hesychasts of Eastern Orthodox monasticism is similar to yoga.  He wrote:

“Nothing is more foreign to authentic monastic and contemplative tradition in the Church than a kind of gnosticism which would elevate the contemplative above the ordinary Christian by initiating him into a realm of esoteric knowledge and experience, delivering him from ordinary sufferings, elevating him to a privileged state of being, and no longer familiar with the economy of the sacraments, charity, and the Cross.” - Contemplative Prayer

Notice how traditional his understanding of contemplative prayer was.  I think Thomas Merton was very much a traditionalist at heart - but like I said, I’ve never read his later works. 

A Czech Monastery

Posted by Terry Nelson on Oct 23rd, 2007

 

Novy Dvur

The Cistercian (O.C.S.O.) monastery of Novy Dvur, constructed outside Prague is a magnificintly austere abbey in the early tradition of Cistercian asceticism.  Designed by architect John Pawson, who gained fame for his minimal designs for the Calvin Klein boutiques, the monastery beautifully expresses the nada  of contemplative life.

The abbey Church is pure and unadorned space, majestically simple, wherein liturgical prayer is the entire focus, as is evidenced by the sanctuary with the centrality of the tabernacle and the altar of sacrifice.  Nothing created impedes the lifting up the heart to God.  The other traditional spaces of the complex are likewise as simple and austere with elements of classic monastic architecture. 

On monastic prayer.

“Do not let anyone occupy your heart, but God alone.” - Saint Theophane of Tambov

“It is above all a question of faith, a firm adhesion, without any support, where great things are at stake. In order to remain attentive to the Lord who is present, there is a manner of doing things that one would hardly call a method, unless one retains the etymology of this word: a way or path, a set of reference points from which each person must forge his own experience according to his personal grace, guided by an elder.

Each person, in effect, can turn himself to God, even without knowing it. But the practice of prayer – attentive personal and quiet presence before the Holy Sacrament – orients our life. We learn to remain in an attitude of prayer for a long time, occupied simply by a vocal prayer, invocations or a reading. We have grasped the fact that the desire to turn ourselves towards God, even when this is mixed with other desires, can happen with the help of divine grace.

And let us not distinguish between prayer from God and prayer from the man: there is only one side, everything comes from God, and yet the man really prays… Prayer in fact is a volontary commitment, consented in the action of the Christ Savior. If only we would care to lift the veil which blocks our vision, so overaccustomed to these realities, we would understand how much prayer is serious and simple in its accomplishment but ambitious in its result.

Outside of God, of the Faith, monks have no meaning and serve no useful end. the monk, himself, knows – since he shares the faith of the Church – that his vocation is mysteriously useful, mysteriously efficient for his brothers and sisters of mankind: he knows that it his participation, imperfect and unfaithful, in the life, the Passion and the sorrowful and solitary death of Our Lord Jesus Christ, who in this way saved humanity.

It is also for this reason that the monk prays. Burying his prayer in the prayer of Jesus, he prays for all men, living and dead, believers and non-believers, those dear to him and those he knows not. Not so that, from bad they might become good… but so that all may have access to goodness and truth. This is the prayer of substitution or of intercession. - Novy Dvur website

Reading these thoughts on monastic prayer may help one understand the austerity of the architecture at Novy Dvur.

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