Holiness in Place: The Counterculture of Stability

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Holiness in Place The Counterculture of Stability Father Lawrence Lew OP

Father Lawrence Lew OP

In my previous article on monastic principles, I discussed the practice of silence and the role it has in helping monks and nuns to find the peace that Jesus offers to his disciples. In this installment of my discussion of monastic practices and principles, I want to examine what is, to me, the most appealing and mysterious aspect of monastic life, the Benedictine vow of stability.

In the first chapter of his Rule, St. Benedict describes four varieties of monks: cenobites (monks or nuns who live in a community under the authority of a rule and an abbot or abbess), anchorites (hermits), sarabites (who have as a rule of life "only the satisfaction of their own desires"), and gyrovagues. This last type of monk St. Benedict particularly criticizes: gyrovagues "are always on the move; they never settle to put down the roots of stability; it is their own wills that they serve as they seek the satisfaction of their own gross appetites" (Chap. 1, Rule of St. Benedict). In an age of broken families and great mobility, it seems as if St. Benedict is describing the average 21st century American when he gives us his description of the gyrovague. In light of our unprecedented mobility and access to up-to-the-minute information and communication with people across the country and around the world through social media, a life of stability is as countercultural as the practice of silence I previously discussed. So what, exactly, is stability?

"We Shall Persevere in Fidelity… Until Death"

Stability, in short, is a vow to remain in the monastery until death. This means remaining in community life with one’s monastic brothers or sisters, living under the authority of the rule and the abbot or abbess, but also in the place, the monastery. Unlike members of other religious orders, such as the Dominicans and Franciscans, monks and nuns living under the Benedictine rule (such as Benedictines and Trappists) do not move from location to location as part of their apostolates. Rather, they live within the geographical confines of their monasteries, where they pray the office in community, engage in their private study and devotions, eat their meals, and perform their manual labors. When a monk makes his solemn profession of vows, he vows to remain part of his community, in that particular place, until he dies.

As a result of this vow, the monk develops a view of the world and of his place in it far different from the view so many of us in the fast pace of modern life have. Time tends to slow down, and details become much more noticeable. At New Melleray Abbey, there are numerous monks who have been part of the community for over fifty years, and who speak of watching trees grow up on the property over the years. They speak frankly about death: about the deaths of their deceased brethren, about the life-and-death cycle of the seasons, about facing their own deaths. They talk of the monastery as being a "school of the Lord’s service", to quote the Benedictine rule, and they refer to the plain black iron crosses on the graves in the monastic cemetery as "diplomas" indicating that a monk has graduated from this school. On the feast of Corpus Christi, the monks’ Eucharistic procession goes out of the church, through the Chapter room, and outdoors around the perimeter of the monastic cemetery. The "alumni" of the school are remembered and included in the prayers and life of the community in this way; the stability professed by the living monks entails honoring the memory of those who went before.

Stability as Counterculture

To spend a few days in a monastery is to discover how much time we who live in the outside world spend going from one place to another, contending with traffic, running errands, shopping, or going to a job. In monastic life, everything is in one place: home, work, family, church, leisure time; in a sense, one is presented with the frightening opportunity to "be" rather than to "do". This is a radical departure in understanding the human person from what we live out in the world. In being freed up from all the distractions and efforts involved in simply living day-to-day in the world, one is confronted with big questions and big challenges. The freedom that stability provides not only encourages but necessitates change, growth, conversion.