OUR TYPICON, OUR RULE, OUR WAY

THE LITTLE BROTHERS of JESUS
And
THE LITTLE SISTERS of JESUS
of
THE MOST BLESSED SACRAMENT
ORTHODOX MONASTIC COMMUNITY

+ PREAMBLE +

Brethren, if you submit to a common rule, you can do so only for the sake of Christ and the Gospel (St. Mark 10:29,30 – Jesus answered: "I give you my word, there is no one who has given up home, brothers or sisters, mother or father, children or property for me and for the Gospel who will not receive in this present age a hundred times as many homes, brothers and sisters, mothers and fathers, children and property – and persecution besides – and in the age to come, everlasting life.”).

Henceforth your worship and your service take place in a community of brothers and sisters, within the body of the Church. Common impulse will stimulate your interior discipline which is so essential for your life as a Christian of the One, Holy, Catholic and Apostolic Church of our Lord Jesus Christ. From now on you are no longer alone. In all things, you must take your brethren into account.

Far from groaning under the burden of a rule, rejoice; for, as you renounce all thought of looking back (Philippians 3:13 – “I can assure you my brothers, I am far from thinking that I have already won. All I can say is that I forget the past and I strain ahead for what is still to come;”), and are borne forward together by the same Word, each day anew you are able to throw yourself into the loving embrace of Christ.

This Rule contains only the minimum necessary for a community seeking to build itself in Christ, and to give itself up to a common service of God. This resolve to lay down only the essential discipline involves a risk: that your liberty may become a pretext for living according to your own impulses.

Assured of your salvation by the unique grace of our Lord Jesus Christ, you do not impose discipline on yourself for its own sake. Gaining mastery of yourself has no aim other then to render you more available. Let there be no useless self-inducing penalties; hold only to the works God commands. Carry the burdens of others, accept the petty injuries of each day, so as to share concretely in the sufferings of Christ: this is our first discipline.

You fear that a common rule may stifle your personality, whereas its purpose is to free you from useless shackles, so that you may better bear the responsibilities of the ministry and make better use of its boldness. Like every Christian, you must accept the tension between the total freedom given by the Holy Spirit and the impossibilities in which you find yourself due to your neighbor’s and your own fallen nature.

You would narrow your understanding of the Gospel if, for fear of loosing your life, you were to spare yourself. Unless a grain of wheat dies (St. John 12:24 – “I tell you, most solemnly, unless a wheat of grain falls on the ground and dies, it remains only a single grain; but if it dies, it yields a rich harvest".), you cannot hope to see your own self-open out in the fullness of Christian life.

Never stand still; go forward with your brethren, run towards the goal in the footsteps of Christ. His path is a way of light: (St. John 8:12 – “When Jesus spoke to the people again, he said: ‘I am the light of the world; anyone who follows me will not be walking in the dark; he will have the light of life’. St. Matthew 5:14 – “You are the light of the world. A city built on a hill-top cannot be hidden.”). For the pure brightness of Christ to enter into you, it is not enough to gaze on it as though you were a disembodied spirit: You must commit yourself resolutely, in body and soul, on this path.

Be a sign of joy and of brotherly love among all men. Open yourself to all that is human and you will see any vain desire flee from the world vanish from your heart. Be present to the time in which you live; adapt yourself to the conditions of the moment. (St. John 17:15 – “O Father, I pray you, not to take them out of the world, but to keep them from evil”.)

Love the dispossessed, all those who, living amid man’s injustice, thirst after justice. Jesus had a special concern for them. Have no fear of being disturbed by them.

Show your parents deep affection and help them to recognize, through its very quality, the absolute imperative of your vocation.

Love your neighbor; whatever may be his political or religious beliefs.

Never resign yourself to the scandal of the separation of Christians, all who so readily confess love of their neighbor, and yet remain divided. Be consumed with a burning zeal for the unity of the Body of Christ. Let this be our constant prayer before our Eucharistic Lord whom we serve and dedicate ourselves. *1

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OUR RULE, OUR WAY, OUR TYPICON

CHAPTER I

PRAYER

1. Just as the disciples were gathered in the temple, rejoicing and praising you (St. Luke 24:53 – “and they were continually in the temple praising God. “), so I will tell all your wondrous deeds, for you have turned my mourning into gladness and have girded me with joy, that my soul may sing your praises and not be silent (Psalm 30:12 – and now my heart, silent no longer, will play you music; Yahweh, my God, I will praise you for ever.).

2. The Prayer of the Office is in the Communion of Saints. But to make real this communion with the faithful throughout the ages, we must give ourselves up to ardent intercession for men and for the Church.

3. The Lord could do without our intercession and our praise. Yet it is the mystery of God, that he should require us, his co-workers, to keep on praying and never lose heart (St. Luke 18:1 – “then he told them a parable about the need to pray continually and never lose heart.”).

4. Let us be attentive to enter into the meaning of the liturgical action; let us seek to perceive under signs accessible to our fleshly being something of the invisible reality of the Kingdom. But let us also take care not to multiply these signs and to keep them simple, the token of their evangelical worth in the tradition of the Church Fathers from whom we have received them.

5. The liturgical vestments, of both East and West are used for the most Sacred of Liturgies and remind us and the people of the unity in Christ. The Habit, worn for the office as well as our normal wear, is to remind us that our whole being ha been clothed by Christ. It is also a way of expressing the praise of the Lord by means other than words.

6. The praise of Christ expressed by the liturgy is effective in so far as it continues to inform the humblest tasks. In the regularity of the office, the love of Jesus springs up within us, we know not how (St. Mark 4:27 – “Night and day, while he sleeps, when he is awake, the seed is sprouting and growing; he does not know.”).

7. Common prayer does not dispense us from personal prayer, the one sustains the other. Each day, let us take time aside to renew our personal intimacy with Jesus Christ.

8. And since, when we are close to Christ we are filled with the good part (St. Luke 10:42 – “one thing only is required. Mary has chosen the better portion and she shall not be deprived of it.”), let us surrender ourselves to the living Word of God, let it reach into the deepest recesses of our being to take possession not only of our spirit, but also our body. Christ, the Word made flesh, gives himself visibly to us in the Sacrament. The Sacrament of His Very Body and Blood, Soul and Divinity, the Eucharistic Heart of Jesus our Christ. Our response to His Eucharistic Heart of love is through our Perpetual Adoration before him. All the hours are arranged in such away that at least one Monk, Nun, Lay Person cover each hour, so that Jesus is never left alone, and the chapel is always open for anyone who may want to visit him.

9. Jesus tells us how important this is in his Eucharistic discourse: (St. John 6:40 – “Indeed, this is the will of my Father, that everyone who looks upon the Son, and believes in him, shall have eternal life. Him I will raise up on the last day.”) Perpetual exposition is our profession of faith as a Little Brother or Sister of Jesus, as a Monastic Community, as a part of the Christian experience, that we truly believe that Jesus is present, that he is welcome, loved, and adored by us. Each time we present ourselves to Jesus in the Eucharist we enrich our personal life. Each moment we look upon the Blessed Sacrament with true love and faith, he raises us up into deeper union with himself. He will make our souls everlastingly more glorious in heaven; for union with Jesus is our calling and vocation in life and our eternal happiness forever in heaven. Eucharistic Adoration is humble acknowledgement of our total dependency upon Jesus, who in the Eucharist is the Living Source of all life, of all light, of all love.

10. In the Divine Liturgy, the Mass, God gives to us the complete gift of Himself in the Eucharist. In Eucharistic Adoration, we give to God our gratitude for this great gift. It is appreciation of God’s friendship extended to us through his total presence among us.

11. Through the Holy Sacrifice, we give glory to the Father. Through Perpetual Adoration we give glory to the Son. Therefore nourish yourself with the Sacred and Divine Bread of Eternal Life, Holy Communion be receiving and by constant adoration.

12. During the office, nothing is to be gained by being upset by the difficulty which the brethren may have keeping in unison. Yet the surrendering of ourselves to a life hidden in Christ means neither laziness nor habit; it can be nothing other than the participation of our whole being in the work of God through our intelligence and our body.

13. If your attention wanders, return to prayer as soon as you notice your distraction, without lamenting over it. If you feel your weakness while actually praying, you possess nevertheless the earnest of the victory of God.

14. There will be days when the office is a burden for you. On such occasions know how to offer your body, since your presence itself already signifies your desire, momentarily unrealizable, to praise the Lord. Believe in the presence of Christ within you even though you feel no tangible response. We live by faith and not feelings.

15. Tertiaries shall have each month a day of retreat so that they may share in community prayer life. But even as the Monks and Nuns, the Tertiary should always make prayer a daily response to their life no matter where they are, what they are doing, for it truly belongs to God. *2

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THE MEALS

16. Each meal should be an Agape in which our brotherly love is manifest in joyfulness and simplicity of heart (Acts 2:46 – “They went to the temple area together every day, while in their homes they broke bread. With exultant and sincere hearts they broke bread. With exultant and sincere hearts they took their meals in common.”).

17. The occasional moments of silence at mealtime bring you refreshment when you are weary or communion in prayer for the companion who partakes of the same bread.

18. Let the brethren whose task is to wait on the table facilitate the peace of the meal by his watchfulness.

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THE COUNCIL

19. The purpose of the council is to seek all the light possible concerning the will of Christ for the march forward of the community. Therefore the first step is to establish silence in oneself so as to prepare to listen to one’s Lord.

20. Nothing is more harmful to objective judgment than ties born of particular preferences, for we risk agreeing with brethren, hoping perhaps unconsciously to win his occasional support in return. Nothing is more contrary to the spirit of the council than a seeking that is not purified by the sole desire to discern God’s will.

21. The council is above all the occasion when it is incumbent upon you to seek peace and to pursue it (Psalm 34:15 – Turn from evil, and do good; seek peace, and follow after it.), to avoid contention and the temptation to prove you are right.

22. Avoid a tone that brooks no reply, the categorical “we must”. Do not build up good arguments so as to make yourself heard; say in a few words what seems to you to conform most closely to God’s plan, without imagining that you may be able to impose it.
23. To avoid the spirit of seeking to outdo another in argumentation, the Guardian is responsible before his Lord for making the decision without being bound by majority. Freed from human pressure, he listens to the most timid brethren with the same attention he gives to the brethren who is full of self-assurance. If the Guardian senses a lack of profound agreement on an important question, let him reserve judgment, and, in order to go forward, make a provisional decision, ready to return to it later, for standing still is disobedience for brethren advancing towards Christ. The Guardian knows best the capacity of each one; therefore he should be the first to propose assigning a responsibility to a member.

24. The council is composed of brethren who have made their profession; absent brethren are consulted by the Guardian or by a brethren appointed by him. *3

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ORDER

25. Harmony in a community cannot exist without a minimum of order. Therefore there is no excuse for disturbing one’s brethren by a lack of punctuality. Consider the lack of fervor, which your negligence reflects.

26. When some major reason will involve your absence, discuss with the Guardian the possibility of your non-assistance at an act of community, and do not explain yourself through an intermediary. Likewise, do not absent yourself from home without speaking to the Guardian. If you are on mission do likewise with the brethren in charge.

27. Never be an obstacle through lack of zeal in rejoining the brethren with whom you have engaged yourself totally, in body and spirit.

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CHAPTER II

THROUGHOUT YOUR DAY,
LET WORK AND REST BE QUICKENED BY THE WORD OF GOD

28. In your life prayer and meditation seek the command that God addresses to you, and put it into practice without delay. Therefore, read little, but ponder over it.

29. For your prayer to be real, you must be at grips with hard work. If you were to remain a half scholar, you would be incapable truly to intercede. Your prayer will become total when it is one with your work.

30. Try to achieve the maximum continuity in your work during the hours allotted to it. Respect the schedule of the other brethren, and do not allow yourself to disturb them by your visits.

31. At each hour pray, work, or rest as is fitting; but let everything be in God.

32. In your work, do not compare yourself to other brethren. In simplicity know how to hold your place, which is always necessary for the witness of the whole body.

33. Though work, for the most part, means manual labor, it also includes intellectual pursuits as well. Thus, we should be concerned for the work of art, writing, composing, music for worship, itself a sacred work, and for all other areas of study which deal directly and indirectly with our way of life. Worship and work constitute the major part of our day, and together they form a bond linking us to more than nineteen hundred years of monastic history.

34. The need to work is the common lot of all mankind and simply part of the natural order of things.

35. From the beginning, it has always been an essential part of monastic life, and so manual labor especially has always been included in our daily life.

36. Work, therefore, is part and parcel of our life, first of all, because it is essential to monastic life in general.

37. The economic situation, makes demands rarely experienced before in monastic history. As a result, we must search out and seek enterprises simply to survive economically. Therefore we must remain ready and willing to accommodate ourselves to whatever work is best suited to sustain us economically and to contribute to the growth of each individual as well as the community, always careful that whatever work we engage in is not detrimental to, or in conflict with, the total fabric of our life.

38. Let everyone face each task with an awareness of the other dimensions of the work at hand. Excellence and thoroughness should characterize whatever we do, just as it should characterize our life in general.

39. Whenever possible, the members of the community should work together, for work in common fosters and nourishes that unity which is the hallmark of monastic life.

40. Let it be clear that in whatever work we engage, we should remember that the monastic approach to work is essentially different from that of the world at large, where profit, competition, and status are the prevalent motivations. Just as all goods are held in common, so do all monies derived from our honest labor inure to the benefit of all., not of the individual. Thus, any wages earned by any member for work performed are always applied to the common fund. In turn, the monastery is responsible for the welfare of each member.

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CHAPTER III

MAINTAIN INTERIOR SILENCE IN ALL THINGS
IN ORDER TO DWELL IN CHRIST

41. Interior silence requires first of all to forget one’s self, to quiet discordant voices, and to master obsessing worry in the perpetual re-beginning of a man who is never discouraged because always forgiven. Interior silence renders possible our conversation with Jesus Christ.

42. But who does not fear this silence, and prefer diversion at the hour for work; and would not rather flee from prayer by tiring himself in vain tasks, forgetful of his neighbor and of himself?

43. Your dialogue with Jesus Christ requires this silence. If you do not constantly commit everything to him, if you do not talk with him with the simplicity of a child, how then will you be able to bring order within yourself when you are anxious or complacent by nature?

44. You fear that interior silence may leave within you an unresolved question? Then take note of the cause of your worry or resentment, in order to find the solution later.

45. There are moments when the silence of God culminates in his creatures. In the solitude of a retreat, we are renewed by an intimate meeting with Christ. These essential moments must therefore be set aside.

46. Especially for Monks and Nuns Quiet is a necessity out of love for the brethren who are praying, reading, writing, or who are resting in the evening.

47. Discretion in speech and in movement has never hindered human contact; only dumb (meaning: without speaking) silence would risk causing this breach. Such silence is not required of us, because it is not in itself conductive to the true spirit of inward silence.

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JOY

48. In the Communion of Saints, day after day, we sing the ever-renewed compassion of the Lord (Lamentations 3:22-23 – The favors of the Lord are not exhausted, his mercies are not spent; they are renewed each morning, so great is his faithfulness.), and his mercy quickens our fervor.

49. True joy is first of all interior.

50. Play-acting has never renewed joy. Let us remember that there is no sharp dividing line between frank humor and irony, which turns a smile into a frown. Mockery – that poison of common life – is treacherous because under its cover are flung the so-called truths one dares not to say face to face; it is cowardly, because it ruins the person of a brother before the others.

51. Perfect joy is in the laying aside of self in peaceful love; to burst forth, this joy needs all your being.

52. Do not fear to share the trials of others, nor be afraid of suffering, for it is often at the bottom of the abyss that the perfection of joy is given in communion with Jesus Christ.

53. Perfect joy gives itself. He who knows it seeks neither gratitude nor kindness. It is wonderment continually renewed before the free giving of him who grants an abundance of spiritual and material benefits. It is thankfulness. It is thanksgiving.

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SIMPLICITY

54. Your availability calls for continual simplification of your existence, not by constraint, but by faith.

55. Flee from the complications through which the devil seeks you. Cast off useless burdens in order better to bear those of your fellow men unto Christ your Lord. Acknowledge your mistakes with simplicity, in the transparency of brotherly love, without finding therein a pretext for discerning those of others. Wherever they are, the brethren practice brief and frequent sharing with one another.

56. Simplicity is also loyalty toward oneself in order to achieve limpidity. It opens the way towards one’s neighbor.

57. Simplicity is found in the free joy of a brethren who forsakes the obsession of his own progress or backslidings, in order to fix his gaze on the light of Christ.

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MERCY

58. As peace with Christ implies peace with your neighbor, be reconciled and make amends where possible.

59. Forgive your brother until seventy times seven (St. Matthew 18:22 – “No,” Jesus replied, “not seven times; I say, seventy times seven times.”).

60. If you fear you may flatter the pride of a brethren by overlooking his offense, then exhort him, but always with him alone and in the gentleness of Christ. If you fail to do so, in order to preserve your desire for influence or for popularity with certain brethren, you are a stumbling block within the community.

61. Be prepared at all times to forgive. Do not forget that love also expresses itself in mutual consideration. Do not indulge in sickly sweetness or in harsh words. In the impatience of your language, consider the grief caused to Christ.

62. Refuse to abandon yourself to personal dislikes. They may persist when, because of the large number of brethren, you are not able to be open with all of them. Your natural inclination may incite you to an unfavorable first impression, to judge your neighbor by his bad day, to take pleasure in the faults you may discern in a brethren. Rather let yourself be won over by an overflowing friendship for all.

63. If you have doubts as to the attitude of a brethren, and either you cannot express them to him or he refuses to listen, confide them to the Guardian, who will consider with you how to act and to help this brethren. If he then refuses to listen to you, report the matter to the community (St. Matthew 18:17 – “If he ignores them, refer it to the church. If he ignores even the church, then treat him as you would a Gentile or a tax collector.”).

64. Because of the weakness of your flesh, Christ gives you visible and repeated signs of forgiveness. Absolution restores you to the joy of salvation (Psalm 51:14 – “Give me back the joy of your salvation, and a willing spirit sustain in me.”). Yet you must seek it. The sin of one member marks the whole body, but God’s forgiveness re-establishes the sinner within the community.

65. He who lives in mercy knows neither susceptibility nor disappointment. He gives himself simply, in self-forgetfulness; joyfully, with all his heart; freely, expecting nothing in return.

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CHAPTER IV

CELIBACY / CHASTITY

66. The grace of chastity affects our entire life, our conduct and general moral character. It implies a life that is straightforward and free of pretense and delusion, thus illustrating at all times the integrity characteristic of virginity. (Celibacy refers only to the Monks and Nuns. Naturally Tertiaries could not follow the celibate life since they have families or hope to someday. But this chapter bears a lot on the sanctity of the morally persuaded).

67. If celibacy brings greater availability to concern oneself with the things of God (I Corinthians 7:32 – “I should like you to be free of all worries. The unmarried man is busy about the Lord’s affairs, concerned with pleasing the Lord;”), it is acceptable only in order to give oneself more fully to one’s neighbor with the very love of Christ.

68. Our celibacy means neither breaking with human affections, nor indifference, but calls for the transfiguration of our natural love. Christ alone converts passions into total love for one’s neighbor.

69. When the selfishness of passions is not surpassed by growing generosity; when you no longer use confession to defeat the need contained in all passion, to assert yourself; when your heart is not constantly filled with an immense love; you can no longer let Christ love within you and your celibacy will become a burden.

70. This work of Christ within you demands infinite patience. Anger, envy, grudge-bearing, deceit, duplicity, insolence, unbecoming speech, indolence – all these must be avoided by anyone who has dedicated his life to God through chastity. Rather, we are called to love one another as Christ loved us, in the spirit of reconciliation and mutual love he commanded.

71. Purity of heart is contrary to all the tendencies of nature.

72. Impurity, even in the imagination, leaves psychological traces behind, which are not always effaced immediately by confession and absolution. It is important, the, to live in the continual recommencement of the Christian who is never overcome because always forgiven.

73. Purity and openness of heart are closely linked. Do not display your difficulties, but do not seclude yourself as though you were superhuman, exempt from struggles.

74. Refuse to connive in vulgarity. Certain jokes fan the difficulties of brethren who are struggling to maintain purity of heart.

75. In celibacy there can be a slackness, which may veil the true meaning of the difficult yet joyous vow of chastity. Know that your bearing is a sign, and its neglect may hinder our common march forward.

76. Purity of heart can only be lived in spontaneous and joyous forgetfulness of self in order to lay down one’s life for those one loves (St. John 15:13 – “There is no greater love than this: to lay down one’s life for one’s friends”). This self-giving implies the acceptance of o sensibility often deeply wounded.

77. There is no friendship without purifying suffering.

78. There is no love of one’s neighbor without the Cross. The Cross alone makes known the unfathomed depths of love.

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COMMUNITY OF GOODS

79. Our Savior has told us that anyone who would be his disciple must give up all that he has, embrace his cross, and follow after him. But, to be a disciple of Christ requires steadfastness and perseverance, in a word, total honesty, total purity of heart. Thus, poverty, chastity, and obedience enable us to practice this discipleship without being overcome by the innumerable prejudices and distractions that line our path. They keep us aware of the narrow way that leads to spiritual freedom, and to the right relationship between the heart and all that is outside the heart.

80. The pursuit of poverty does not imply the canonization of destitution, but the denial of the individual right of ownership. It is intended to make his life poor in reality. He should not, therefore, allow his life to become a multiplication of cares and concerns; rather, he should seek always to simplify the necessities of life so as to live more intensely without distractions arising from worldly possessions. We are called to be poor in spirit, filled with peace, compassion, and love of justice.

81. The pooling of goods is total for the Monks and Nuns. Tertiaries naturally would not be able to do that for their spouse and children must come first. However, a Tertiary must always have a charitable heart and do what they can for the sake of others.

82. The boldness to use in the best way possible all present-day goods, without fearing possible poverty, to lay up no capital, gives and incalculable strength.

83. But if, like the children of Israel, you store for the morrow the bread that comes from Heaven (Exodus 16:19-20 – “Moses also told them, ‘Let no one keep any of it over until tomorrow morning,’ But they would not listen to him. When some kept a part of it over until the following morning, it became wormy and rotten. Therefore Moses was displeased with them.”), if you work out projects for the future, you risk overtaxing the brethren whose vocation is to live in the present moment.

84. Poverty is not a virtue in itself.

85. According to the Gospel, the poor learn to live without assurance of the morrow, in joyous confidence that they will lack nothing.

86. The spirit of poverty does not consist in pursuing misery, but in setting everything in the simple beauty of creation.

87. The spirit of poverty is to live in the gladness of today. If God gives freely the good things of the earth, it is blessed for man to give what he has received.

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OBEDIENCE AND HUMILITY

88. By obedience we sacrifice to God our most precious treasure: self-will. This sacrifice is the epitome of renunciation. The paradox of this willful surrender is that by it we are freed in a more profound sense.

89. Obedience is realized in monastic life by voluntary cooperation with Guardian and with the needs and requests of all together. Obedience means to be attentive, to hear and respond to the voice of the Lord both in ourselves and in our neighbor and surroundings.

90. It is Christ himself who instructs us in humility when he tells us to learn of him for he is meek and humble of heart. At the time of reception, these words of Christ are the first addressed by the Guardian to the candidate for monastic life, and they are read again in the Gospel lesson of that rite.

91. To be humble is to be free of deceptions by being in touch with the simple truth of ourselves. Humility can be likened to a treasury of virtues, for out of humility love and kindness grow, and in there wake all the other virtues as well.

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PIETY

92. By piety, we understand the monastic practices of silence and fasting in keeping with the tradition of the Church.

93. Through the practice of silence, each of us comes to terms with reality. It is the way to perceive the message and meaning of reality rather then projecting our will upon it. By silence, one learns what it means to listen to others in particular and to reality in general, to perceive and understand, and thus grow in wisdom.

94. Silence also means interior quiet and tranquility. Much of the history of monasticism results from this practice of silence which is firmly based on the commandment, (Psalm 46 (45): 10 – “Be still and know that I am God.”).

95. Fasting means that we should at all times be grateful for whatever food we have, without murmuring or complaint.

96. In addition, the Church has traditionally set aside certain times when we are bound by greater abstinence. The extent and measure of these fasts are always to be applied by the Guardian’s discretion according to the condition of the times and the strength of the members of the community.

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CHAPTER V

RENUNCIATION OF THE WORLD AND STABILITY

97. In renouncing the world, we reject what all authentic spiritual traditions have rejected: the emptiness and vanity of the world and its pursuits. At the same time, we aspire to the pursuit rather of the deepest truth as we are able to meet it in the world in which we live, in the world that Christ has redeemed and which awaits his final coming.

98. Nevertheless, we should not understand by this that the monastic life is antisocial, for it is a social organization.

99. Rather, our renunciation of the world signifies that monasticism is essentially outside the pale of ordinary worldly life and interests. It is principled by a radically different and often opposite outlook and values.

100. Our stability flows from this outlook on the world and its ways, for stability applies not only to the professed community but also to the very way of life that is monasticism. It is characterized by purity of heart, the single-minded pursuit of life in Christ.

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CHAPTER VI

DEPARTURE FROM THE MONASTERY
DEATH

101. The words of the profession rite make it clear that profession is made for the rest of one’s life. Thus, even with death, one does not cease to be a member of his monastic family.

102. When one of us dies, he is given the customary Rites. Clothed in his habit with his profession cross in his hands, he is waked in a simple wooden coffin in the monastic chapel, and after the funeral rites, he is carried by his brothers and sisters to the monastic cemetery (provided that one has been legally erected). On the fortieth day after his death we celebrate the memorial office for his repose, just as we do again on the anniversary. As a member of our monastic family, he receives the special remembrances of our whole community.

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VOLUNTARY OR INVOLUNTARY DEPARTURE

103. Only for very serious reasons may a monk or nun be dismissed from the monastic life.
a. The professed can be dismissed only by due process of ecclesiastical law.
b. Novices or candidates are dismissed if they do not obtain the approval of the council and the Guardian.

104. If a member of our community should ask to leave the monastery for another religious house, the Guardian must ascertain the sincerity and character of his motives and, if necessary, he may require the individual to present his motives to the council for its consideration. If the Guardian approves this transfer, the individual may leave provided the Bishop does not object and the other community is ready to receive him.

105. If a monk or nun wishes to leave monastic life altogether, the Guardian should again ascertain the nature of his motives. Without unreasonable coercion, the Guardian should nevertheless encourage the individual to re-examine his intentions and former dedication. If, however, he insists on leaving, a decree of secularization must be obtained from the Bishop and Guardian or just the Guardian if he is a Bishop. (In no way is the former member to be made to feel as an outcast or deserter from his vocation. He is still part of our family and should be respected and treated as such.)

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CHAPTER VII

MONASTIC OFFICES

THE GUARDIAN / ABBOT

106. There is no hope for a bold and total service of Jesus Christ without unity. Individualism disintegrates the community and halts its advance.

107. The Guardian / Abbot focuses the unity of the community.

108. He indicates the path to follow in matters of practical detail; however, in all questions of importance he listens to the council before making a decision.

109. The brethren should remain spontaneous with him, but they should recall that the Lord has given him a charge and therefore give heed to that which concerns his ministry.

110. By their trust, the brothers renew the Guardian / Abbot in the seriousness of his vocation for the joy of everyone; by a spirit of petty complaint, they paralyze his ministry.

111. Let each brethren, privately, make his fears known to the Guardian / Abbot. Revolt expressed before other brethren can only contaminate. Satan finds here his best weapon to divide what must be united. Let us beware of childish reactions, which lead us to accuse others when it would be more appropriate first to accuse ourselves.

112. The spirit of perfection – if it means imposing one’s viewpoint as being the best – is a nuisance in the community. Perfection is precisely to suffer one’s neighbor’s imperfections, and to do so out of love.

113. The Guardian / Abbot remains subject to the same weakness as his brethren. If these brethren love him for his human qualities, they can run the risk of not accepting his ministry when they discern his sinfulness.

114. The Guardian / Abbot designates an assistant to uphold him and to ensure continuity after him.

115. Making decisions is a formidable charge for the Guardian / Abbot.

116. In the guidance of souls, let him be watchful not to create subversion, but to build up the whole body in Christ.

117. Let him seek the particular gifts of each brethren, so that the brethren may be led to discover them.

118. Let him not consider his charge as being superior, nor assume it with false humility, remembering only that it has been entrusted to him by Christ, to whom he will have to give account.

119. Let him break any authoritarianism within himself, but let him not be weak in maintaining his brethren in the design of God. Let him prevent those who are authoritarian from dominating, and let him show confidence to the weak. Let him arm himself with mercy, asking Christ to grant it as the grace most essential for him.

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THE ELECTION OF THE GUARDIAN

120. Our founder and spiritual father is Guardian / Abbot [for life] of the community. However, to facilitate ordinary daily living, the nuns and tertiaries each have a Guardian who discharges the office [without prejudice to the overall authority of our chief Guardian / Abbot, and who is elected by the respective houses only, in accordance with the prescriptions that follow, insofar as they apply.

121. After the death of our Guardian / Abbot, or if he should be incapable of functioning, or if he should seek to resign for some serious reason, the monks will inform the sponsoring Bishop and gather to elect another Guardian / Abbot.

122. The head Guardian of the monks community is also the chief Guardian / Abbot over the nuns and tertiaries. [In time the nuns shall have their own Abbes.]

123. A Guardian / Abbot will be chosen by a four-fifths vote of the united communities, including, therefore, the nuns and tertiaries who live in community.

124. The candidate for this office must be professed for five years, and he must have been a member of our community for at least the same number of years. The candidate for the office of Guardian need not be a Bishop, but is a good thing if he were also the Abbot.

125. If for some reason the community can not agree upon a new Guardian / Abbot, they will, within a month and by a two-thirds vote, elect one of the community as acting superior who is at least a priest or brother of at least 5 years and is proven spiritually.

126. Such an individual, though elected for a limited term, is nonetheless called the Guardian. He is elected for a period of three years and may be re-elected for as many successive terms as the community sees fit.

127. In either situation, the election is communicated to the sponsoring Bishop, who is to confirm the newly elected to office. Episcopal confirmation is required only for the first term office.

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OTHER MONASTIC OFFICES

128. To assist the Guardian / Abbot in the admin-istration of the community, tradition provides other offices for the economic and liturgical aspects of monastic life.

129. The treasurer will be appointed by the Guardian / Abbot for the administration of the finances and other material affairs of the household. In the absence of the
Guardian / Abbot, he acts as Vicar. In the absence of both, the senior monk, by profession, takes charge.

130. The Liturgist sees to the physical order and cleanliness of the Chapel, as well as to all that pertains to the celebration of the Divine Offices. Together with the choir director and the officiating clergy, he interprets the prescriptions of the liturgical rubrics for the various offices.

131. The director of the choir is in charge of the choral needs of the various offices. He appoints the readers for the various offices as well as his assistant if one proves necessary.

132. The Guest Master and cooks are also appointed by the Guardian / Abbot so that the very important aspects of hospitality and nutrition will be assiduously cared for. In this regard, let those concerned see to it that the table shall always be simple, wholesome, and appetizing, ever mindful of its importance for guests and community alike.

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CHAPTER VIII

NEW BRETHREN

133. In order to be trained in the school of Christ, the new brethren has need of sound biblical and human nurture.

134. ( open )

135. ( open )

136. Let him guard against any illusion of having reached his goal. Even if he assimilates rapidly, it requires time to understand the vocation in its ultimate consequences.

137. In as much as we are not known by the new brethren, there is a temptation to monopolize them for ourselves. Let us remember that a learned brethren is appointed for their training.

138. At the council we must speak about the new brethren and be concerned with making them grow in love for Jesus Christ.

139. A new member is allowed to make his profession at the end of a solid preparation, after the Guardian / Abbot has consulted with the other brethren. The preparation is in three steps: Postulancy ( usually 6 months ), Novitiate ( 1 year and one day but may be extended or shortened at the discretion of the Abbot only.), First Profession ( may be repeated year after year according to individual circumstance ), and Final Life Profession.

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CHAPTER IX

THE MONASTIC FAMILY

THE STAGES OF MONASTIC LIFE

140. The Monks and Nuns take three steps towards the Life Profession. Postulancy, Novitiate, First Profession, and this to Life Profession. (See # 139 above.)

141. Novitiate begins with a dedication ceremony and investiture of the Novice Habit. For a year and one day the Novice studies the teaching of the church, both history and spirituality. The Novice learns what it is to be a Monk or Nun. It is not an easy period, but the Novice learns many things. It can either break the Novice, or give the Novice the most rewarding life ever in the service of Jesus Christ. At the end of this period (See # 139), the Novice makes First Year Profession before (See #139) committing to life. In this way the brethren can be sure of the life engaged.

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CHAPTER X

SCHOOL OF SPIRITUALITY FOR THE TERTIARIES

142. Like the Monks and Nuns, the Tertiaries follow the same basic style of learning, following the same steps. Since they do not usually live in community their studies are done in the privacy of their own homes. However, room may be given for Tertiaries who desire to live on the grounds, with or without family.

143. Tertiaries wear a Habit upon Novitiate that is similar to that of the other two Orders. The Habit is worn only when they are functioning in church work. They are a tremendous help in the Parish life of the church and become the bloodline flowing through the Mystical Body of Christ. They are such a benefit to the church and the work of Christ that one wonders what the church would do without these dedicated Lay Apostles. They are governed the same as the Monks and Nuns first under their own Guardian and the Guardian / Abbot of the Monastery or Convent. Once a month they meet together to spend the day in retreat. This day is like that spent in a Monastery or Convent. Their studies are continuous and take place twice a month.

144. The Tertiary Postulant wears no special garb except a small crucifix on the lapel or over the heart on blouse or shirt.

145. The Tertiary Novice Brother wears the same as a Monk but with a short white scapular without hood.

146. The Tertiary Novice Sister wears the same as a Nun except that she wears a different short style white veil and short scapular.

147. The Professed Tertiary Brother and Sisters only addition is a black trim around the scapular.

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CHAPTER XI

SCHOOL OF SPIRITUALITY FOR MONKS AND NUNS

148. The term Monk is applied by St. Dionysius to those whose lives are free of division or fragmentation, whose lives are one, unified, integrated, stable, and lived together toward attaining God-like unity in the perfection of Divine Love. The term Nun is different from that of a Monk, but the same meaning holds for the monastic life of women as of men. What follows, therefore, obviously applies wherever possible to the Nuns and Tertiaries as well.

149. Accordingly, it is the aim of the members to strive after total integration of personality through the practice of the spiritual life in monastic community. By seeking God in solidarity with our confreres and with all people of good will, by training in the monastic way of life of the Orthodox and Catholic Church, and by personal repentance, i.e., changing our minds and hearts, our manner of life, in favor of progressive interior responsiveness to the words of Christ: we illustrate and fulfill our desire to foster true peace and compassion as the genuine roots of justice in the world.

150. The clothing worn by the three Orders in is accord to the Ancient Traditions. The clothing represent the various stages of the School of Spirituality. This most important meaning of the clothing is like that of a Bride. The old self is thrown off and the new put on. No longer one alone but one with Christ.

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POSTULANTS

151. Those who wish to enter are received as postulants. Monastic tradition dictates that for all postulants there must be a period of probation wherein all concerned may verify the sincerity of the postulant and evaluate his suitability for life in the community.

152. Those interested in entering must be at least 21 (18 possibly) years of age, and a basic maximum age of 40 ( For sufficient reason, the Guardian / Abbot may dispense with the age limits. The age of acceptance may be realized at a much higher age.) with considerations to health of the individual. They must have attained reasonable growth both psychologically and emotionally as well as intellectually, and they must be in reasonably healthy physical condition, before they can hope to embark on the monastic life. Each candidate must approach the Guardian / Abbot (or Vocational Director) of the house about entering, and he will determine whether these initial requirements are verified and / or which ones may be made lenient in particular cases.

153. The first two Orders begin with Postulancy or Candidacy, the period of viewing the Order from inside. A Postulant attends all major functions of the Order except for the Council. After six months the Postulant may enter Novitiate.

154. The Monastic Postulant wears a black (winter) or white (summer) tunic with belt.

155. After a trial period of at least six months, at the discretion of the Guardian / Abbot and advice of the community, the Postulant may be accepted as a Novice.

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NOVICES

156. A Novice is received by the traditional rite and clothing of the Habit. He also receives a new name as befits new monastic endeavor. After investiture, the Novice is given a special cell in the monastery proper., where he lives with the rest of the brethren under the full direction of the Rule of Life. By reason of his reception, he has both the right and duty to share in the complete life and discipline of the monastic family.

157. The Monastic Novice Monk wears a black or white tunic, depending on the time of year, a white full length scapular with hood and small crucifix around the neck. A rosary is worn on the side.

158. The Monastic Novice Nun wears the same as the Monk with the addition of a white veil on the head and no hood.

159. Traditionally, the Novice must spend at least one year as an apprentice in the spiritual life. During this time, he receives the practical instruction which he will need, as well as the preliminary teaching of his tutor who introduces him to the monastic ideal and the rudiments of monastic spirituality. Thus, he must especially cultivate openness, sincerity, honesty, and generosity, so that he may be responsive both to his tutor and to the rest of the household. This prepares the way to Divine Enlightenment, so that, in time, he will make Profession for the rest of his life.

160. A Novice may remain so for longer than a year, or even for the rest of his life, This he must determine with the Guardian.

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THE MEMBERS

161. A Professed Monk is one who has proved himself during the period of Novitiate and has been found ready to make Profession according to the Rite. By this Profession he renounces secular life for good in order to embrace obedience, poverty, chastity, piety and stability. The evangelical life of work and prayer.

162. At this time, he receives the tonsure.

163. The Professed Monk wears a wedding band on the right hand. Except for the exchange of the white scapular and hood for a black one and a larger Icon Crucifix around the neck, the Habit remains the same.

164. The Professed Nun wears a wedding band on the right hand. Except for an exchange of the white scapular for a black one and a larger Icon Crucifix around the neck, the habit remains the same. A black veil is also worn with a white border inside.

165. Monks or Nuns should not live apart from their communities except to initiate a mission community.

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CHAPTER XII

MONKS IN SACRED ORDERS

166. Since the monastic life is not clerical, there is limited need for Monks to be Ordained, except as they are required by the community for the celebration of the Divine Services or in the mission field.

167. Monks who are to be ordained are chosen by the Abbot / Guardian with the approval of the Counsel. Ordination imposes an additional burden of service upon the monk who is ordained, and he must therefore be qualified for this service by his intelligence, bearing, and love for the liturgical services. Mostly his undying love for the Eucharistic Heart of Jesus. The Eucharist must be the center of his liturgical life.

168. Those raised to Sacred Orders acquire no special rights or distinctions in the community by virtue of their ordination, but take their places as they did before, according to profession, whenever the recognition of such seniority is called for.

169. It is encouraged that all three orders wear sandals if this is possible and does not create a handicap. Professed Monks are encouraged to let their beards grow unless health reasons forbid it or other accepted reasons.

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CHAPTER XIII

BROTHERS ON MISSION

170. Sent forth two by two as were the disciples (St. Luke 10:1 – “After this, the Lord appointed a further seventy-two and sent them in pairs before him to every town and place he intended to visit.”), the brethren on mission are eyewitnesses for Christ. Let them be a sign of His presence among all men and bearers of joy.

171. Everywhere and at all times, they represent the community; the witness of everyone is involved by their attitude. They keep the Guardian regularly informed of their life. Let them not engage in a new venture without having his agreement, for the Guardian is responsible for consulting the Counsel. If brethren on mission do not give heed to this close contact, they will quickly shatter the unity of the body.

172. If they are two or more, the Guardian may designate one to be the brethren in charge.

173. Their spiritual discipline is that of the community, subject to adaptation as the council may decide.

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CHAPTER XIV

GUESTS

174. It is Christ himself whom we receive in a guest. Let us learn to welcome; let us be willing to offer our leisure time; let hospitality be liberal and exercised with discernment. Tertiaries should make special attention upon this.

175. During meals, let the brethren be attentive to the presence of the guest, and be careful not to disconcert him by private conversation.

176. Never monopolize a guest. Certain brethren are designated to take care of the guests; they will take charge while the other brethren will accomplish their work; this is to avoid the dallier in us, which is helpful neither to the guests nor to the brethren.

177. As a monastery, we hold in special esteem the virtue of hospitality. Though our own means are limited, we will at all times extend to all who come our way the basic courtesies of Christian Charity and Hospitality.

178. Where necessary, we are ready and willing to provide whatever may be asked of us insofar as it is within our power to do so, in a friendly and cheerful way, without sentimentality or artificiality, ungrudgingly, and with respect and compassion. Life, after all, is with people, and those who pursue the monastic ideal must always remember that regardless of the awesomeness of their goal, they are still simply human beings. What we do to others, then, is what we will have done to Christ, mindful always than in the final analysis, we are indeed the humble brothers and sisters of others.

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CHAPTER XV

THE MONASTIC LIFE
IN RELATION TO OTHER INSTITUTIONS

THE CHURCH AT LARGE

179. St. Nil of Sinai describes the monk as one separated from all while in harmony with all, who considers himself one with all because in every person he can see himself.

180. Monasteries in our tradition have never been aloof from people, nor have they known the strict enclosure, which severs monastic life from that of the world. In fact, our tradition places the monastery in real relationship with the world, and the faithful as well as the unbeliever’s stream through its gates.

181. Nevertheless, a certain amount of seclusion and solitude, as well as silence, is indispensable for the integrity and stability of monastic life, so that relations with the world at large should not constitute a detriment to this. Accordingly, the actual cells and private gardens of the monastery are not to be opened to those who do not belong to the immediate monastic family.

182. Hospitality should be synonymous with monasticism, and our communities must at all times sensibly see to its serious cultivation. However, the monastery must be the salt of society; and for this reason, if for no other, the monastery must be accessible to all, so that they may savor its life, its worship, and its message.

183. Though we are not a parish institution, we minister to the needs of those who come to the monastery for spiritual nourishment. No one shall be turned away for all shall be welcomed into the love of the Eucharistic Heart of Jesus. Our whole life must be one of hospitality and refuge for those seeking rest in Christ.

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THE CIVIL AUTHORITIES

184. As a moral person in the midst of a pluralistic society, we conform with the civil laws pertaining to not-for-profit religious organizations, and in general with all such legislation not contrary to conscience and divine law.

185. Our Monastery is incorporated within the embrace of the American Eastern Orthodox Catholic Church. We are members of The Holy Orthodox Catholic Patriarchate of America and the Holy Orthodox Catholic Church of France.

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CHAPTER XVI

CONCLUSION

186. As an aid to fostering community life, the members of the monastery eat all meals together daily. They also spend some time together each evening for relaxation and conversation among themselves.

187. After all is said and done, however, it must be recalled that life is a mystery that cannot be encapsulated in even the choicest words; therefore, this document is utterly meaningless and worthless unless the reality to which it alludes is lived by each of us.

188. There is danger in having indicated in this Rule only the minimum necessary for the common life. It is better to run this risk and not to confine oneself to complacency and routine.

189. If this rule were ever to be regarded as an end in itself and to exempt us from ever seeking to discover God’s design, the love of Christ, and the light of the Holy Spirit, we would be imposing on ourselves a useless burden; it would be better to have never written it.

190. So that Christ may grow in me, I must know my weakness and those of the brethren. For them I will become all things to all men, and give even my life, for the sake of Christ and the Gospel. (St. Mark 10:29 – “Jesus answered: ‘I give you my words, there is no one who has given up home, brothers or sisters, mother or father, children or property, for me and for the Gospel who will not receive in this present age a hundred times as many homes, brothers and sisters, mothers and fathers, children and property – and persecution besides – and in the age to come, everlasting life.’”).

191. In Christ we live, in Christ we die, in Christ we shall live forever. If our life should be required of us in defense of the Gospel, we must be willing to give it. We must be willing to defend the Most Blessed Sacrament with our very lives and to preach the truth of the faith with that same commitment.

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CHAPTER XVII

FROM THE ABBOT

We trust that our life of work and prayer, especially before our Lord in the Most Blessed Sacrament, in the rhythm exemplified by the desert fathers and all other monks and nuns since, will bring us to our goal while having added to the life of the whole Church in general. We trust that we will, by our monastic profession, contribute to the work of salvation accomplished by our Lord, toward the healing and unification of all things. In the end, may we all share in that Kingdom, having risen from death and entered into glory of transfiguration.

To the glory of the Holy and Life-Giving Trinity, one in essence and undivided, Father, Son + , and Holy Spirit: we do set forth this Rule and Way of Life for our monks and nuns and the guides for the tertiaries from this day forth.

+ Martin dePorres, LBJ, DD, Abbot
April 14, 1996
Feast of Holy Pascha / Divine Mercy

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