.
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When the day of Pentecost came it found them gathered in one place.
Suddenly from the sky there came a noise like a strong driving wind which
was heard throughout the house where they were seated. Tongues of fire
appeared, which parted and came to rest on each of them. All were
filled with the Holy Spirit.
(Acts 2:1-4)
They devoted themselves to the
apostles' instruction and the common life, to the breaking of the bread
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and
the prayers. A reverent fear overtook them all, for many wonders
and signs were performed by the apostles. Those who believed shared all things in
common;
they would sell their property and goods, dividing everything on the basis of each one's needs.
(Acts 2:42-45)
The community of believers was of one heart
and one mind. None of them ever claimed anything as their own; rather
everything was held in common.
(Acts 4:32)
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The inspiration
for the canonical life is the common life of the apostolic Church.
Therefore the descriptions above, taken from the Acts of the Apostles, are
central to our understanding of the canonical life. The imagine comes from
one of the treasures of Stift Klosterneuburg, the Verdun Altar. It depicts
Pentecost and the pouring forth of the Holy Spirit on the nascent Church.
The Holy Spirit continues to call men to seek God and become holy. For us,
this means a vocation to a priestly community for the worship of God and service
to His people.
Bishop Markus Eidsvig consigns the chalice and paten to Dom Lukas
The Vocation of the Canon Regular
What is the essence of the vocation of the canon regular?
To seek God as a priest and religious in community with
like-minded men who strive to live the ideals of the common life as described in
the Acts of the Apostles, guided, supported and realized through the grace of
God.
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The foundation of all is that, being a community, you must
learn to live as a community, sharing one mind and one heart in God.
-- St. Augustine
O Lord, how entirely needful is
Thy grace for me, to begin my good work, to go on with it, and to accomplish it.
For without grace I can do nothing, but in Thee I can do all things, when Thy
grace doth strengthen me.
-- Thomas a Kempis
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What does that mean?
This call to search for and to give
himself totally to God is intimately connected to his call to the priesthood,
both of which are expressions of God's love and grace for the one he calls.
The disciplines of the canonical life are all designed to help him live his priesthood as fully and
perfectly as possible, first for God and then for others.
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The man called to be a regular canon wants his whole life to be completely given to the priesthood God has given him. He wants everything he does to be done as a priest, to be an offering to the God who has given him everything in love. He commits himself for life through the vows of obedience, chastity, common property and stability.
For the canons regular of Austria, this is
governed not only by the Rule of St. Augustine and the legislation of the
Church, but also by a constitution and concordat between the Church and the
Austrian state that applies these universal norms to the
particular circumstances of the Catholic Church in Austria (links to
relevant passages from the Austrian Constitution are below in blue).
Chastity – the canon regular,
like his model St. Augustine, seeks to love God above all else, even
particular relationships and marriage.
<click here>
Common Property – the canons
regular vow to hold nothing as their own, but to hold all things in common
after the example of the first Christians in Jerusalem.
<click here>
Stability – the canons
regular of the Austrian Congregation vow to remain members of their
community for life, thereby building stable, family relationships within the
community.
<click here>
The canon knows he cannot do it on his own, he needs and wants to live with like-minded men who are also striving for holiness. They are to be "Of one mind and one heart on the way to God."
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a novice considers...
"Why does a man become a canon?"
To love the One Who loves him first. A
man enters the Canons Regular because he has come to realize, whether as a
child or a teenager or an adult that God loves him very much. This
knowledge may be born of innocence or forgiveness, but the result is the
same. He now desires to love God before all other loves, including the
love of a wife and children, the love of
parents, brothers and sisters, the love of career and success, the love of
independence and wealth.
Called to love the One Who loves him
first, he decides that his journey to God is not one that can be taken
alone. Rather he knows that in order to love God with his whole heart he
needs to be with others who are striving after the same goal.
So, the canons are men seeking God with
all their hearts, sharing all things in common, aiding one another on their
common way to Heaven: that way is Jesus Himself. The Canonical life, like
all authentic Christian life, finds its beginning and end in the God Who
loves us first.
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What are the steps in becoming a canon
regular?
-
The first thing is obviously to make
contact.
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Next comes a visit,
during which time the inquirer is able to live with the juniors (novices and
clerics) and experience the life of the canons.
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A young man who has visited and who feels called to follow Christ in this way makes application to the canonry.
The application process is straight forward and uncomplicated. Its purpose
is simply to ascertain whether the applicant has the requisite health, maturity
and disposition for the canonical life.
The Novice Master, Fr. Markus Eidsvig, guides the applicant through this
process; receives the application and letters of recommendation and presents the candidate's
application to the Provost and his Chapter Council.
If he is admitted, he makes a one-year novitiate.
The Novitiate is an initial year of training in the Rule, the Constitutions of the Austrian Congregation, as well as other subjects in the house. It is also a time when he can determine if this is the life to which he feels called by God. The community, for its part, decides if he is a "good fit." At the end of this year the Provost submits his name to the community for a vote to see if he can make his Simple Vows.
To learn about the novitiate at Stift Klosterneuburg,
<click here>.
Simple Vows are binding for three years, during which time the man (now known as a "cleric," or "junior") begins his studies for the priesthood. At the end of these three years, if he feels called to this way of life, he applies to the community to be admitted to Solemn Vows.
To learn about the clerics at Stift Klosterneuburg, <click here>.
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Solemn Vows bind the canon regular for life to his community, and his community to him. At this time he receives all the rights, privileges and obligations which come from being a full, voting member of the
chapter (community).
The Provost offers the
prayer of consecration over Dom Rudolf at his solemn profession.
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Profession Formula for
Solemn Vows
I, NN., will live for life
in the community of Stift Klosterneuburg for the service of the People of
God. I vow to God, the Almighty before our father, Provost Bernhard,
my brothers (and the Christian people) a life of chastity consecrated to
God, without personal property and in obedience, according to the Rule and
way of life of our Father, Augustine, and the constitutions of the Austrian
canons.
In the Name of the Father and the Son and the Holy Spirit |
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The Life of the Canon Regular
In what does the Common or
Canonical Life consist?
The canonical life is a conventual life. This means that his life is one that follows a monastic round of prayer of the Divine Office, common meals and common work. To see our daily schedule at Stift Klosterneuburg,
<click here>.
To read the
Austrian constitution about the life of the community before God, <click here>.
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Persevere faithfully in prayer
at
the hours and times appointed.
X
the Rule of St. Augustine
X
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What is meant by common prayer?
The greatest and most ancient duty and privilege of the canon regular is the solemn celebration of the great prayer of the Church, the Divine Office or Liturgy of the Hours. In this prayer the
canon offers the Church’s sacrifice of praise. This praise rises before the throne of God "as incense in His sight" and mingles with that of the angels. They are prayers of praise and of supplication for God’s holy people.
To read further about the Divine Office in the Canonical Tradition
<click here>.
Prayer in the choir
The central moment of the canon’s day is, of course, the daily offering of the Holy Sacrifice of the Mass. At Klosterneuburg, many of the
canons are obliged to celebrate in the parish churches under their care for the sake of the faithful. On special occasions, such as the feast of St. Augustine, all the
canons offer the Mass together.
Besides common liturgical prayer, the canon, like any serious Christian,
must cultivate his spiritual life with personal prayer, spiritual reading
and meditation. Without this constant dialogue, the
canon’s heart would soon turn away from the words he speaks with his lips in the choir, and St. Augustine warns his followers that this should never be so.
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The
sensible man builds his house on rock. In the same way the man who
would acquire the art of prayer should build a spiritual edifice on the firm
foundation of the wisdom of the fathers, rather tan on the sand of his own
inexperience.
-- Serafino da Fermo C.R.L. |
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What is meant by common meals?
St. Augustine believed that "common
meals" means more than simply sha ring
food, but also the sharing of their time and themselves as well as their
property. The common meals, shared together daily, symbolize the holding of
all things in common.
Furthermore, St. Augustine reminds
those who follow his Rule that "Man does not live by bread alone, but by
every word that comes from the mouth of God." For this reason the
community maintains silence during part of lunch and dinner in order to hear
a table reading.
Following dinner the community has a period of recreation during which time
the members of the community share their lives. This is practical
charity as the different generations of canons, juniors and novices give of
themselves to build one another up in good cheer and wisdom. Each has
something give and much to receive.
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You have not only to satisfy your
physical hunger, but also to hunger for the word of God
the Rule of St. Augustine
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The Ministry of the Canon Regular
What is the mission of the Canons Regular of St. Augustine?
The motto of the Confederation of Canons Regular of St. Augustine is
Sacrificium laudis , caritas pastoralis. This
motto captures well the meaning of the Rule of St. Augustine as it is summarized
in the prologue.
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The Crucifixion
from the Verdun Altar |
X Prologue to the Rule
X
X
Ante omnia, Fratres carissimi, diligatur Deus
deinde proximus quia ista praecepta sunt principaliter nobis data.
X
Before all else, dear brothers, love God and
your neighbor because these are the first commands given to us.
X
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The Resurrection
from the Verdun Altar
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What is Sacrificium laudis?
The life and mission of the canon is to give glory to God. This is accomplished first of all by the daily celebration of the
Sacrficium laudis, the Sacrifice of Praise
(Ps. 50:14).The Sacrificium laudis consists in the
offering of the Divine Office or Liturgy of the Hours at appointed times during
the day and the offering of the Holy Sacrifice of the Mass. The canons seek to
carry out the liturgy, the official prayer of the Church with all due splendor.
What is Caritas pastoralis?
The fruit of the canon’s Sacrificium laudis is the
Caritas pastoralis,
the love which Christ the Good Shepherd pours into the hearts of his servants to
enable them to serve others in whatever apostolic endeavor they may undertake.
Does the Caritas pastoralis include pastoral ministry?
Yes. His first obligation is to live the common life in charity, but this is also expressed in pastoral service to the
faithful in many different ways. He shares in the apostolate of the priesthood with his brother diocesan and religious priests in the responsibility of the Cura animarum,
i.e. the care of souls, under the guidance of the bishop of the diocese.
What is Cura animarum?
The "care of souls" is another way of
describing all
that is encompassed by the term
"pastoral work." This care demands that the priest exercise his threefold
ministry of sanctifying, teaching and
governing
of the people entrusted to him as parish priest or in a special assignment, such as education or prison ministry.
Through the centuries the canons
regular have been active in many different areas of work. At Klosterneuburg the
canons have always "specialized" in parish work, intellectual work (the Abbey
still has the right to grant certain diplomas) and hospitality.
All that a canon does is to be done
in communion with his superior and his community as well as in cooperation with
the bishop of the diocese. The canons consider themselves very much a part of
the local clergy, and they seek to be a constant source of assistance to their
brother priests, whether in matters practical, spiritual or personal.
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 Pius
Parsch (†
1954)
Canon of Stift Klosterneuburg
The Priest and
the Liturgy
We priests engaged in
the care of souls (cura animarum) must again become real priests. This
consists of two elements: the presence of Christ and the grace of Christ.
The humanity of Christ is near in the priest. The simple Catholic people
have kept this belief: “Praised be Jesus Christ” they say whenever the
priest comes. “Whoever hears you, hears me; whoever hears me, hears Him who
has sent me (Lk. 10:16).” Moreover in the priest the redeeming grace of
Christ is at work. As the bishop said at his priestly ordination: whatever
you bless, shall be blessed! Again the believing people have it right. For
example they have immense confidence in the priestly blessing.
This is our
strength; this is our great work of the care of souls: to bring the
redeeming grace of Christ to mankind. This is the sacramental care of
souls. And if we now ask what means are at our disposal to offer this
service of ours, then I can name only two which are sacramental in the very
sense of the words. I would like to name the two sacraments of the care of
souls: the cult (liturgy), and the Word of God. This is our real craft. We
can also make use of other, natural means, but they are only a small help,
when compared to our sacramental power.
What more can a priest engaged in the care of souls
do than to give Christ?
That I have not
exaggerated can easily be shown: How do we receive the life of grace?
Through Baptism which is liturgy. How do we protect and cultivate this
life? Through the Eucharist which is liturgy. I would like to say
immediately that Baptism and the Eucharist are the two focal points around
which circles the entire liturgy like an ellipsis. But we must also hold
onto the sacramental character of all the other parts of the liturgy, e.g.
the liturgical cycle, the Liturgy of the Hours, blessings and customs of the
Church. In everything Christ wants to draw us near with his blessing and
redeeming hands.
Now I come to my
conclusion, which is that the liturgy is the greatest strength of the
priest. There he should be in his element. This is the main content of the
cura animarum. What more can a priest engaged in the care of souls do than
to give Christ? This is done only in the liturgy. The greeting which he
says so often in the liturgy as the priest, Dominus vobiscum – the Lord be
with you – this is his redeeming work in the liturgy.
The second means of
cura animarum is ideally matched to the liturgy: it is the Word of God,
which he preaches. I repeat: the Word of God and the liturgy are the two
great sacramental means for the care of souls.
From
Volksliturgie. Ihr Sinn und Umfang, 2. Aufl., Klosterneuburg 1952, 231-233.
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Do
the canons -- or priests in general -- serve in ways besides parish work?
It may
seem odd, but a priest is not identical with parish priest.
Being a
priest is who he is; parish ministry is what a priest does. The latter flows
from his priestly heart and his sacramental ordination, but it is not the only
way in which he may serve God and the Church.
To read the Austrian constitution on the ministry of the canons,
<click here>.
Dom Daniel preaching at
Dom Josef's Primiz in Donaufeld
What are other ways in which a priest might serve?
There
are many priests who spend a considerable amount of their lives doing work other
than parish ministry. Such work may be the administration of a diocese or other
ecclesiastical institutions, such as Catholic Charities, or canon law, e.g.
adjudicating marriage cases for a diocesan tribunal, or teaching in a school or
university.
No
matter what his work is, he is a priest and his work is a priestly one.
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The Mass
is the greatest form of priestly service.
-- Pius Parsch
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What are some of the ways in which a canon might serve his community?
Since
canons belong to a family of priests, as it were -- this is called the Chapter
-- there are works that must be done for sake of the community's well-being.
The Provost
blesses the community.
A
provost (Probst in German) is the superior of the community. It is his
responsibility to lead the community. He is assisted by the dean (Dechant in
German). The dean is elected by the chapter and helps run the community and
supports the provost in his initiatives. There is also a member responsible for
overseeing the household economy of the community. In German he is called the
Kammerer. A central position within each abbey is that of the novice master, a
canon entrusted with the care and training of future canons. There is also a
guest master who is responsible for organizing the Stift's care of guests.
Since hospitality is one of the corner stones of canonical spirituality, this is
an important position.
Are
there ways outside of governance of the community in which a canon might serve?
Yes. A
community may undertake various kinds of ministry aside from the central one of
pastoral ministry if the numbers and talents of the community warrant, such as
teaching, retreat work, research, and even artisanal works. These should always
be within the context of the community, in order to preserve as much as possible
the “unity in mind and heart” which St. Augustine so strongly recommends.
Are the canons
encouraged to develop their creative talents?
The
development of expertise in various artisanal works such as the making of
vestments or other such enterprises which contribute to the splendor of the
Sacred Liturgy are encouraged, both to develop the talents of the individual, as
well as to be a form of evangelization.
Therefore, every community may elect to devote a portion of its manpower to
various enterprises that benefit the Church, the community and the canon.
What is
important in these ventures is imagination and daring. The same qualities
demanded of any man who desires to follow the canonical vocation.
Read the distinguished canons page to learn how the
canonical life has been lived down the ages,
<click here>.