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Archive for the ‘Ecumenism’ Category


Having just come from Koinonia Farm and gleaned from conversations there that, among some in the New Monasticism movement, there is a growing interest in connecting more deeply with the classic monastic tradition, I was eager to bring “old-school” monastics into the conversation. Here I speak with Cistercian monk Michael Lautieri, OCSO, current vocation director of Monastery of the Holy Spirit in Conyers, Georgia. In our conversation, I asked Michael how neo-monastic communities might better learn from monasteries and the monastic tradition. He offers two concrete possibilities—monastics living temporarily with neo-monastic communities as teachers, and core members of neo-monastic communities spending time in temporary monastic guest programs such as that offered by Monastery of the Holy Spirit. In regard to learning from monasticism, Michael stresses the need to actually experience monastic life firsthand in order to understand the monastic charism. And while he emphasizes monasticism’s adaptability and flexibility according to culture, circumstance, and religion, he’s also clear on what he considers the constitutive elements of any form of monasticism: prayer, silence, solitude, manual labor, and community. Michael also shares his thoughts on what he anticipates for the future of monasticism (mirroring Ivan Kauffman’s conviction that the future of monastic communities lies in stronger bonds with lay people) and his enthusiasm over the broad interest among lay people today in incorporating a depth of spirituality into their lives through learning monastic values and practices.

Embedded in this interview are two questions that have come to the fore for me over the course of this tour of communities. The first question is, simply: what is monasticism? One concern I have is that the New Monasticism movement has been re-defining the very meaning of the word, often with little concrete input from or experience of the classic monastic tradition. While this re-definition process from a fresh perspective expands the monastic imagination, so to speak, sometimes I have difficulty understanding just what’s monastic about particular expressions of the New Monasticism. Hence, I want to carry this question of what constitutes the essentials of monasticism into future interviews with monastics “new” and “old,” and especially into my Monastic Studies program at Saint John’s School of Theology upon my return this fall. Thus far, I’ve received three direct responses to this question: Mary Ewing Stamps, leader of the Methodist-Benedictine Saint Brigid of Kildare Monastery, emphasized the structural elements of stability of place, a leader, and a rule of life (incidentally, even though much of her own formation took place in a Benedictine monastic guest program similar to that offered by Monastery of the Holy Spirit, she prefers the idea of monastics coming to live as teachers with new communities in order to preserve the importance of a sense of place). Camaldolese-Benedictine monk Cyprian Consiglio, speaking from the eremitical (hermit) tradition and from years of involvement in monastic inter-religious dialogue, named the primacy of the interior life and contemplative practice as comprising the core of monasticism. And here, again, speaking from within the Cistercian tradition, Michael identifies the essential elements of monasticism as prayer, silence, solitude, manual labor, and community.

What these three monastics witness to is the fact that there is no definitive answer to the question of what constitutes the essentials of monasticism. Rather, there are many perspectives from within a shared body of experience that constellates around certain key features, while allowing for much diversity. Hence, I think Michael makes a crucially important point here: that monastic life cannot be adequately understood from the outside; it has to be lived. And to reiterate an observation I’ve made in earlier posts, this gap of experience between the classic Christian monastic tradition and the New Monasticism contrasts with new expressions of Buddhist communities in the West, in so much as the latter have mostly developed directly from what has been passed down from Asian monastic teachers; the lineage of tradition remains unbroken. Which brings me to my second question, reflecting my conviction that the classic Christian monastic tradition and the New Monasticism have much to offer one another:

How might this gap of experience between the classic Christian monastic tradition and the New Monasticism be bridged? And why? What does each have to offer the other?

Stay tuned…

Books mentioned or alluded to in the interview: Monastic Practice, by Charles Cummings, OCSOConsecrated Religious Life: The Changing Paradigms, by Diarmuid O’Murchu 

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

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In this second half of my conversation with Bren Dubay, we speak of the rich tapestry of relations Koinonia Farm now enjoys, with communities already mentioned in the previous episode (Jubilee Partners, Reba Place Fellowship, Church of the Servant King) as well as with the Bruderhof, an early 20th century addition to the Anabaptist communal family tree (which also includes the Mennonites, Amish, Hutterites, among others). Formed in Germany on the cusp of the rise of Nazism, the Bruderhof were expelled from their native country after refusing to allow Nazi teachers to instruct their children. Finding their way first to England, then Paraguay, the Bruderhof finally set roots in the United States with the help of Clarence Jordan and Koinonia Farm in the 1950s. Here, Bren tells the story of how this friendship between the two communities has recently, serendipitously been rekindled, and the intimate bond of mutual help and learning that’s rapidly emerging.

Koinonia Farm has also been adopted by the contemporary New Monasticism movement, who consider Koinonia one of its pioneering forerunners. In fact, Bren is part of a network of new monastic communities currently exploring how they might strengthen relations among themselves. She also expresses her strong conviction that this movement’s future lies not only in strengthened bonds with one another, but with the classic monastic tradition. To this end, the core members of Koinonia are currently engaged in a close reading of the Rule of Saint Benedict, with commentary by Joan Chittister, OSB, and plan to continue this practice of shared reading and discussion with other monastic literature. Several members also retreat at nearby Cistercian Monastery of the Holy Spirit in Conyers, GA.

Members of Koinonia Farm with Bruderhof Friends

In addition to these topics, Bren and I discuss communication and trust in community, and how she looks forward to the collective maturity that comes only with time, longstanding commitment, and patience.

What excites me most about Koinonia Farm at this time in their history is this unique confluence of influences: of its own profound spiritual legacy interfacing with that of the Bruderhof, representing the classic Anabaptist tradition (what Ivan Kauffman refers to as the “old” new monasticism), and the younger generation of communitarians involved in the New Monasticism. Koinonia Farm also exhibits the strongest inclination I’ve seen thus far toward seeking ways to learn from and build concrete relationships with the classic monastic tradition. Taken together, these factors render Koinonia Farm a key community to watch as the New Monasticism movement continues to evolve and reach for greater maturity and stability.

Other people and resources mentioned in this interview: Jonathan Wilson Hartgrove, School(s) for Conversion.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

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Mike Brantley returned to New Orleans, his native home, during Hurricane Katrina and, at the instigation of his wife Susanne, planted roots there a year later to pioneer Communitas, an ecumenical order of missional communities affiliated with InnerCHANGE and CRM. Up till this point, Mike had wrestled for years, as an Army officer and a pastor in various church contexts, with the fact that conventional models of “church” and “mission” simply weren’t reaching people in post-Christian Western culture. Influenced by the ancient Celtic monastic missionaries, the monastic orders, and a handful of people and communities involved in contemporary neo-monastic, New Friar, and missional movements (including some I’ve covered in this podcast, such as Church of the Sojourners, Mark Scandrette, and especially John Hayes and InnerCHANGE), in the ruins of post-Katrina New Orleans, Mike began to experiment in earnest with a model of church that integrates community and mission in a shared, committed way of life. At present, Communitas is comprised of residential communities embedded in three neighborhoods in New Orleans, and a fourth community in Valparaiso, Indiana. Mike is also known to be one heck of a lacrosse coach and is one of the most generous, warm-hearted people you’re likely to meet.

In my experience, Communitas typifies a model of church rooted in intentional relationships, with one another and with those in their neighborhoods. On the surface, especially to those of us accustomed to thinking of “church” as something that occurs in a place and time set apart from our ordinary daily round, and “mission” as applied strategies oriented toward re-making others according to our own religious convictions and ideals, this more diffuse, relational model may appear…well, kind of fuzzy. For instance, I spent one afternoon with a community member, Adam, who took me for a tour around town. We eventually settled in for deeper conversation at one of his “ministry spheres,” a local coffee shop. Better than any explanation he provided, simply watching how well he knew customers and employees alike, and how they spontaneously opened to him and shared about their lives, spoke reams of how a missional, communal church functions: real relationships, real caring, solidarity, and a posture of service and investment of one’s life in the lives of one’s neighbors. Whether or not such people choose to join the community for a meal or to pray, they know that the door is open, and are uplifted by authentic friendship. While members of Communitas may also participate in more conventional types of ministry, this overarching relational context renders them uniquely present and available, addressing real-world concerns through concrete relationships with those otherwise unaffiliated with Christian faith.

Adam also spoke in some detail of the formation he’s undergone as a member of Communitas, an aspect of their life that seems particularly thorough and well thought out. In fact, Mike attributes his past experiences as an Army officer with teaching him effective practices of formation that engender real transformation. He also draws upon a military analogy to explain the role of new communities and orders like Communitas in the church and world today: in the wake of ineffectual and outdated church structures, these pioneering communities are like the reconnaissance mission that forges ahead, tinkering, experimenting, and developing new systems and infrastructure for churches to come.

One concern that Mike brought to me involves finances. While some of the communities I’ve visited manage to meet most or all of their financial needs through support-raising (Servants Vancouver, InnerCHANGE Los Angeles), Communitas members work outside the community at least part-time. While this engenders a certain humility and provides a context for establishing themselves among and serving their neighbors, Mike laments that at present they’re not able to commit themselves fully to the mission to which they feel called, and as a consequence, their time and resources are often stretched to the hilt. Unfortunately, this is an all-too-common challenge among lay intentional communities, with no easy solution.

In our conversation, in addition to topics already mentioned, Mike and I discuss the significance of being an order and learning from the classic religious orders; his hopefulness about younger generations; what he sees as the disintegration of Christendom and the opportunity for Christian communities to re-take their place on the margins as a subversive influence; what makes for healthy and unhealthy missional communities; the need for a greater emphasis on contemplative practice; and the satisfaction he takes in the risky venture of coloring outside the lines for the sake of the Kingdom. Typical of the relaxed, relational tone of so much of my experience of New Orleans, Mike and I lingered awhile outdoors over coffee, with a passer-by chiming in at one point, only to return to spontaneously lavish us with several loaves of bread on her next go-round.

Other people and resources mentioned in this interview: Stuart Murray; Shane Claiborne’s Irresistible Revolution.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

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“Renunciation is not giving up the things of this world, but accepting that they go away”                                                                                —Shunryu Suzuki Roshi

The last time I stopped in Gainesville on a bicycle tour almost 20 years ago, I didn’t leave till over three years later. I arrived without a strong religious orientation and left headed to a Zen Buddhist monastery. In other words, stopping in Gainesville, Florida, on a bicycle tour spells trouble if I’m invested in a certain religious status quo.

Over these past weeks, I chose to spend some time simply bicycling and camping because I know from experience that, not only do I derive tremendous satisfaction through this kind of simple, earthy travelling, but it also serves as a spiritual discipline: tuning out the voices of social expectation, personal idealism, and emotional attachments that no longer serve, and fostering a greater receptivity to spiritual intuition, even when this intuition seems to contradict my own desires. Hence, I believed that this time of biking would help me enter more deeply into the questions that resound in my own heart, and where these questions intersect with what I’m learning on this tour of communities. In fact, I got more than I bargained for.

I generally don’t seek to give something up or take on a new practice for Lent. The reason being, I have come to believe that God plays upon my life with often surprising attention to the rhythms of the liturgical calendar. In other words, rather than giving something up, I’ve found that some kind of loss or disorientation usually sneaks up on me right about the beginning of Lent. I expend my energies through the Lenten season, then, navigating this un-asked-for loss, seeking reorientation and a deeper reliance on spiritual help. This Lenten season has proven no different, except that the experience of loss and disorientation has less to do with anything happening in my outer life and relationships and more to do with uncovering those questions and doubts that simmered below the surface during my previous three years of theological education.

I introduced “Pilgrim Reflections” in my last post intending a series of sharing more about what’s happening within me and the kind of questions that I am wrestling with on a more personal level on this journey. However, after a dozen or so attempts to sit down at my laptop and tap out the next post, I’ve since had a change of mind and heart. There are two reasons for this. First, anything I write at this point on such a personal level would be too raw and tentative for a public forum. Secondly, in trying to interweave my personal journey with reflections on communities, I’ve found that both become rather murky. Rather, focusing objectively on communities helps ground and anchor me in something outside myself on this otherwise solo venture, while attending to my inner life allows me to be more present and wholeheartedly engaged with the communities and people I visit. And in order to maintain a healthy balance, the inner journey has to be bracketed to some extent from bleeding through overmuch into my more objective reflections on communities.

That said, I do want to begin the considerations that follow by sharing that, in general, the questions that I’ve been wrestling with revolve around religious identity and my perennial difficulty in “finding myself” within conventional religious institutions and systems of organized belief. And at least in this sense, I find that my personal journey and what people have shared with me in interviews and private conversations dovetail perfectly. In fact, what has emerged as a kind of overarching narrative to the story of emerging intentional communities is that we are all engaged in a massive historical shift in what it means to live a deeply intentional religious life. This theme was addressed explicitly in my first three interviews. Both Mary Ewing Stamps and Ivan Kauffman, for instance, see this shift in terms of historical cycles of deep mutations in our religious structures every 500 years, with the implication that we should expect nothing less than that we are living in a period of time analogous to the upheavals of the Reformation. And Mary Ewing Stamps, Mary Forman, OSB, and Ivan Kauffman all affirm that what’s facilitating these tectonic shifts today is dialogue: ecumenical, inter-religious, inter-cultural.

“See, I am doing a new thing! Now it springs up; do you not perceive it? I am making a way in the desert and streams in the wasteland.”                      —Isaiah 43:19

In the case of Mary Ewing Stamps, the theme of following the promptings of the Spirit toward developing surprising new structures of religious life through dialogue becomes most explicit. Formed within established Benedictine houses while remaining true to her Methodist heritage, she has gone on to establish an ecumenical, non-residential Benedictine monastery embracing both celibate and non-celibate members. Arising from the evangelical end of the continuum, I am particularly impressed by InnerCHANGE as another new expression of ecumenical religious life. Also embracing single people as well as families, modeled upon the historical example of Saint Francis and his followers, among others, and embedded within the framework of the larger missionary organization CRM, InnerCHANGE is poised at the forefront of developing formal structures to nurture and give expression to this impetus toward what Ivan Kauffman calls lay intentionality: patterns of religious life for lay people analogous to the intensity of commitment and intentionality as historically embodied in formally vowed, celibate orders.

Perhaps the most dramatic of structural mutations I’ve encountered thus far, however, is that of San Francisco Zen Center, relative to its roots in the Japanese Soto Zen tradition. In the context of developing new structures, Buddhist communities in the West have at least two advantages over Christian monastic, neo-monastic and other movements. The first is a far more flexible institutional framework that lends itself to an adaptability exceeding that of formal Catholic orders. Secondly, Buddhist communities are also largely unburdened by the kind of historical amnesia and dissociation from tradition that new evangelical orders and movements are in the process of remedying. Hence, it is my hope that Christian monastics and neo-monastics alike might learn from their Buddhist sisters and brothers during this time of transition and experimentation.

And lest I get carried away by the apparent seamlessness of this emerging narrative, there’s Paula Huston’s critique of modernism and celebration of classic monasticism to interrupt the flow, or at least call it into question. Actually, I’ve been surprised by how many people have shared with me how much they appreciate her contribution. I say surprised because these are people who are highly sympathetic with newer movements but realize that the viability or potential viability of these movements lie in their ability to establish some formal connection or rootedness in ancient tradition. I see her critique less as a contradiction, then, as a potential warning or corrective to an overly enthusiastic embrace of change and the allure of novelty. In fact, it seems clear to me that this longing for ancient roots is part and parcel of what’s driving such movements at their best, embodying the creative tension articulated during Vatican II as a return to ancient sources while adapting these sources freshly to the unique needs, aspirations, and challenges of our moment in history. And if I can reiterate Ivan Kauffman’s strong admonition: the way forward is dialogue, dialogue, dialogue—of new movements and communities establishing relationships with classic orders in an ongoing conversation of mutual learning and growth. Evangelicals especially seem susceptible to getting carried away by the apparent discovery of some liberating new insight, only to see this initial explosion of enthusiasm quickly fizzle and fade as a seed cast on rocky ground (I think of Debbie Gish’s chuckling over the extreme presumptuousness and naiveté of her and her community-mates at the origins of Church of the Sojourners: “We found Acts 2 and we were the first ones to get it. Like, how come no one else noticed this before!!??”). Hence, she and others laud the shift in the air among Christian communitarians today in deliberately seeking out and incorporating the wisdom of those who are heirs to traditions of Christian community living that span centuries.

In closing, since these reflections have been a comfort to me, I want to convey to those readers who also haven’t “found themselves” within conventional religious structures, who feel prompted by the Spirit to press forward into an unknown future, that you are not alone. Far from it. Thanks be to God, hopeful signs are abundant.

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Catherine Rundle with Husband Alastair (left), Family, and Friends

InnerCHANGE emerged in the mid-1980s from the aspiration of John Hayes. While living and ministering with his family among immigrant neighbors in the most poverty-stricken, overcrowded street in Orange County, California, John recognized the urgent need to better enable missionaries to share more concretely in the lives and struggles of the poor to whom they minister. Identifying as “a Christian order among the poor,” ecumenical in composition, and affiliated with the larger mission organization CRM: Church Resource Ministries, InnerCHANGE communities have since taken root in impoverished neighborhoods in South and East Africa, Central and South America, London, Cambodia, Bangladesh, as well as a handful of urban centers in the United States.

I first encountered writing by and about InnerCHANGE while reading of the New Friars, a movement of Christian missionary communities seeking to live more integrally among the poor, in part through appropriating the wisdom of the classic religious orders. I was particularly impressed by the maturity reflected in their writing, a clear awareness and responsiveness to historical, economic, and political conditions, and the intention to create sustainable ways of life and lifelong formation in community.  In fact, I had met members of InnerCHANGE years before at New Camaldoli Hermitage, again impressed by their intentionality in integrating solitude and contemplative disciplines into their lives. Perhaps the most significant note of appreciation I heard, however, came from my monastic formator, Michael Fish OSB Cam., who gave a talk at one of InnerCHANGE’s recent annual retreats. After the retreat, he spoke excitedly to me of his impression that such emerging communities represent a springtime of renewal in the church. Hence, I had already developed an appreciation and curiosity before meeting InnerCHANGE members on their own turf, first in San Francisco and then in Los Angeles. In particular, as a former member of a monastic order, I’ve found InnerCHANGE’s capacity for liberally incorporating the creativity and spontaneity of their members a breath of fresh air, a capacity Catherine Rundle compares to the necessary messiness of the artistic process, equally applicable to life and ministry.

InnerCHANGE from CRM InnerCHANGE on Vimeo.

Catherine Rundle’s story was grafted onto that of InnerCHANGE when an urban mission internship in North Hollywood, California, put her in contact with longtime InnerCHANGE Los Angeles members Jude and John Tiersma-Watson. While this internship (unaffiliated with InnerCHANGE) provided the motivation for a way of life among the poor, she and her husband Alastair still lacked the tools, ongoing mentoring, and enduring context to make that happen in an intensive way beyond the period of the internship itself. Hence, in 1999 Catherine and Alastair joined InnerCHANGE as apprentices, therein finding the guidance, maturity, ongoing formation, and  modeling they sought from those who had walked the path well ahead of them. However, an unexpected medical condition compelled them to move to Texas after three years, where they bore their two children surrounded by the loving embrace of extended family members. Six years after their move, having served as outreach pastors for a Presbyterian church, they discerned the call to return to InnerCHANGE and to Los Angeles specifically, where they continue to live and grow and learn what it means to live out God’s tender heart for the poor.

In our conversation, Catherine and I discuss how she’s been transformed by her relationships with the poor, her initial entry and return to InnerCHANGE, the significance of raising a family as members of a diverse religious order, raising financial support for her life and ministry, and her love for the city of Los Angeles where she’s chosen to set down roots. She speaks of her special passion for imparting a sense of personal dignity and value to others through writing their stories in light of scripture and God’s love for them. Finally, Catherine gives a taste of her practice of prayer and praise walking, of sharing holy attentiveness, blessing, and inspired song as she walks the streets of her Westlake/McArthur Park neighborhood.

To learn more about InnerCHANGE, see John Hayes’ book, Sub-Merge: Living Deep in a Shallow World.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

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Dan Schmitz with wife Jan and their son Peter

By the time I arrived in Oakland, California, a question had grown in me that I now sought to address more directly: what makes evangelicals tick? Having grown up Catholic and returned to the Catholic Church by way of Buddhism, the differences between my self-identity as a Catholic Christian—from how I read the Bible, to how I pray, understand the nature of Christian community, tradition, authority—seemed strikingly different in many respects from the evangelical Christians I was meeting. While I may have known about these differences on paper, I still found myself somewhat disoriented in my actual encounters with evangelicals and evangelical communities. At the same time, I was aware that there were profound shifts taking place in the evangelical ethos that underlie these community movements; I’m merely swimming along the surface of currents whose depth and breadth I could only dimly infer. And the most curious aspect of these shifts, from my perspective, is that they’re prodding evangelicals, especially young evangelicals, to mine the riches of the pre-Reformation tradition, in search of a wisdom that can more thoroughly address their aspirations and challenges today. Hence, wanting to deepen my own understanding in these respects and learn to better situate myself in the growing overlap between evangelical intentional communities and the classic monastic tradition, I spent some time sharing in the lives of and learning from the kindhearted, generous folks of New Hope Covenant Church in the Lower San Antonio District of Oakland.

The beginnings of New Hope strike themes I’ve heard several times thus far (see for instance Debbie Gish of Church of the Sojourners): a youthful immersion into the whirlwind of urban ministry leads to an aspiration for a more sustainable way of life in community, but the resources and models needed to bring this aspiration to fruition aren’t close at hand. Dan’s insertion into this story begins with his affiliating with Harbor House Ministries in East Oakland and moving into Oak Park Apartments in 1989, inhabited primarily by poverty-stricken Cambodian refugees and Latino immigrants. His intention was to live in a local equivalent to the overseas urban slum conditions he anticipated encountering though foreign mission work. Soon joined by others, especially young Christians associated with InterVarsity, the budding community found themselves deeply enmeshed in the often chaotic lives and overwhelming needs of their neighbors, including organizing a successful lawsuit against the building’s negligent owner. Rather than go overseas as originally intended, however, Dan chose to remain among these neighbors he learned to relate to as family, participating in the shaping of this community of mission-minded Christians into the multiethnic, socioeconomically diverse New Hope Covenant Church, of which he is the present acting pastor. Given the lessons he’s learned helping to birth this new model of church from such unformed beginnings, Dan recognizes some of the challenges faced by evangelical leaders and communities in light of radically changing social and cultural conditions.  As a response, he presently focuses much of his energies on leadership development and formation as interim chair of The Mosaic Center of the Pacific Southwest Conference of the Evangelical Covenant Church.

Dr. Joan Jie-eun Jeung prays during a Sunday service at New Hope Covenant Church. Photo © 2010 Lacy Atkins / San Francisco Chronicle

In our conversation, Dan and I discuss how the complexities of our increasingly religiously and culturally pluralist “post-Christian” world challenge evangelical theology and spirituality to adopt more holistic perspectives. In contexts where a basic Judeo-Christian framework can no longer be assumed, the good news of salvation must be expressed through a living witness of rooted commitment, living side by side with the poor and marginalized and sharing their struggles. This in turn requires processes of formation that impart a deeper understanding of social, historical, and economic issues across cultures, and practices that can integrate this learning within one’s own self-awareness and spiritual development. How am I connected to the exploitation of migrant farm workers? How has the church been implicated in racist attitudes and practices, and how must I repent and change in response? What presumptions and privileges must I divest myself of in order to live in solidarity with the poor? How do the Bible narratives reflect God’s ongoing concern with structural injustice and oppression, and where am I situated in that story? An adequate formation for contexts like that encountered in Oak Park must prepare leaders to ask and respond to these kinds of questions, for themselves and their congregants.

Another element that makes Dan’s perspective unique is his Catholic upbringing in a Franciscan parish. And while he now serves as an evangelical pastor, in his own words he never “protested” his Catholic origins; rather, he has sought to integrate in his own life and ministry the values and strengths of both worlds. Hence, he’s right at home among evangelicals now eagerly learning from “Catholic” figures such as Ignatius of Loyola, Francis of Assisi, Benedict of Nursia, Antony the Great and the early desert abbas and ammas. As well, in thinking about new models for evangelical churches that incorporate the kind of changes we discuss, Dan looks to the Catholic orders and their ability to diversify and incorporate people in varying lifestyles and degrees of intensity of commitment, such as the three Franciscan orders: Order of Friars (celibate men), Order of Saint Clare (celibate women), and the Third Order (inclusive of lay people, married and otherwise). His larger hope? That this integrative impulse and drawing on the whole Christian tradition helps facilitate the healing and unification of the Body of Christ, the Church.

My heartfelt gratitude to all in the New Hope community who welcomed me, fed me, gave me a bed or couch upon which to lay my head, played games with me, drank, laughed, prayed, shared enlightening conversations, and all-in-all made me feel right at home.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

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In our conversation, Mary and I discuss the converging stories of her own journey into Benedictine monasticism and the United Methodist Church’s efforts to reclaim the monastic tradition. Along the way, Mary shares the challenges of living into a monastic vocation that has no clear, prior established map, learning to trust the Spirit in the process, the unique form of her non-residential ecumenical monastic community, her insights into the non-negotiables of monasticism, and the fruitfulness of ecumenical dialog in the evolution of new forms of monastic life. You can learn more about Saint Brigid of Kildare Monastery here. Also be sure to visit Mary’s blog on the Benedictine life.

Into/Outro music “He Prabhu” by Fr. Cyprian Consiglio, OSB Cam., and John Pennington, from Compassionate and Wise.

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