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Cistercian Order of the Strict Observance (Trappists) |
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Frequently Asked Questions (Last updated: December 8, 2003) 1. Who are the Trappists and what is the O.C.S.O.? 2. Is it true that Trappists take a vow of silence? 3. How is Cistercian life related to other forms of Christian life? 4. Is the O.C.S.O. shrinking or growing? 5. How are Trappists relevant to the postmodern world? 6. How can I learn more about the life of a monk or nun? |
1. Who are the Trappists and what is the O.C.S.O.?
Trappist monks and Trappistine nuns belong to the monastic family following Christ according to the Rule of Saint Benedict, which was written at Monte Cassino, Italy, in the 6th century. The nickname of Trappist comes from a reform movement that started in the 17th century starting at a French monastery, La Trappe, in Normandy. The communities embracing this reform are often called "Trappist".
The Trappist reform was inspired by a broader movement of renewal that had taken place within Benedictine monasticism 500 years before, in the 12th century, starting at the monastery of Cîteaux, near Dijon in central France. The Latin word for Cîteaux is Cistercium and the monasteries that followed this 12th century reform are called "Cistercian". Spearheaded by Saint Bernard of Clairvaux, the Cistercian movement spread quickly throughout Europe to include over 500 monasteries by the end of the 13th century. Today there are several monastic Orders within the family of Cistercian monasteries. "O.C.S.O." abbreviates the official name of the Trappists: "Cistercian Order of the Strict Observance." It consists of 100 houses of monks and 69 of nuns, slightly over half of which are in Europe.
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2. Is it true that Trappists take a vow of silence?
Trappist monks and nuns have a reputation of being silent persons. Somehow this impression, which has a certain foundation in reality, has led to the idea that they take a vow of silence, which has never been the case. In the average Cistercian monastery there are three reasons for speaking: functional communication at work or in community dialogues, spiritual exchange with one’s superiors or with a particular member of the community on different aspects of one’s personal life, and spontaneous conversation on special occasions. These forms of communication are integrated into the discipline of maintaining a general atmosphere of silence, which is an important help to continual prayer.
However, silence is included implicitly in one of the promises made by all Benedictines and Cistercians at the time of their monastic profession, five or six years after entering the monastery. They promise "conversion," that is, fidelity to monastic life, a part of which is the discipline of maintaining an atmosphere of silence, and this requires controlling one’s tongue. Monks and nuns soon discover that speaking is not always the best form of communication. In fact it is frequently used as a coverup. A simple, silent, prayerful friendliness communicates something that goes far beyond words.
3. How is Cistercian life related to other forms of Christian life?
From the very beginning of Christianity the various forms of Christian life have been compared to different organs of a single, living human body which are called to serve each other in diversity and unity. Through the totally unique event of the death and resurrection of Jesus, believing Christians mysteriously form the one Body of Christ. "We are members one of another" (Eph 4:25). The Spirit of the Risen Christ inspires, unifies and, at the same time, diversifies this Body, which is the Church. The Cistercian or Trappist vocation is an integral part of this structure: a fruit of the Holy Spirit, in communion with the bishops of the Roman Catholic Church, at the service of the whole Church and the entire world.
In practice, the different Christian vocations continue the work and presence of Jesus throughout human history. Christ’s healing, teaching, preaching and service are embodied in persons and groups called to these ministries today. Trappists sense that the Spirit of Christ calls them to a life of simplicity, hiddenness, work, prayer, service and hospitality in a particular monastic community. This prolongs the many years of Christ’s hidden life with his family in Nazareth, the moments of his solitary prayer to the Father and the simple existence of his first disciples in Jerusalem. Such a life has been called the invisble "heart" of the Body of Christ.
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4. Is the O.C.S.O. shrinking or growing?
Numerically and paradoxically, the Cistercian Order of the Strict Observance is both expanding and decreasing at the same time. The number of monasteries throughout the world has more than doubled over the past 60 years: from 82 in 1940 to 127 in 1970, and 169 at the begin of the 21st century. In 1940 there was only one Trappist monastery in Africa and none in Latin America. Now there are 17 in Africa and 13 in Central and South America. In Asia and the Pacific there were 6 houses, now there are 23. In general, the communities in Asia, Africa and Latin America are growing faster than the ones in other parts of the world.
During these same 60 years, the total number of monks and nuns in the Order has decreased by about 15%. There are now slightly more than 2500 Trappist monks and 1800 Trappistine nuns worldwide, which makes an average of 25 members in each community, less than half as many as in former times. For more details on the different monasteries, see the section, Monasteries and Web Sites.
5. How are Trappists relevant to the postmodern world?
The postmodern world is far from being uniform or consistent, but there is in it a deep need for transcending what is visible, a thirst for both mysticism and community, a desire for divine union. The search for God appears in the different ways of going beyond oneself: social service, a sense of mystery, silent prayer as an integral part of human life. This is where Cistercian life becomes surprisingly meaningful for the world, since its spirituality emphasizes union of the human person with God and with others in the transforming mystery of Christ.
The Abbot General of the O.C.S.O., Dom Bernardo Olivera, recently wrote on this subject to all the communities: "Our Christian mystical experience is, in the last analysis, an experience of being reformed and conformed to Christ. This is the only way we can offer guidance for the dawn of a new age and provide religious witness for the secular world of today. This alone is how we can give the help that is so vitally necessary in the dialogue with other religions and in our contemplative service to the Christian Churches." (See this entire letter in the section, "Documents and Texts": Letter of 1999.)
6. How can I learn more about the life of a monk or nun?
Every human person carries a hidden "monk" inside. We are made for God. Monastic life corresponds to this need to live completely for God, both individually and as a member of a community. Since prayer is at the heart of a monk’s life, you can learn about monastic life at any time by setting aside 10 or 20 minutes each day for your own prayer, meditation and reading of the Scriptures, especially of the New Testament. Prayer like this is especially important if you are searching for your place in life, your vocation, above all if you think that God may be calling you to a monastic community.
Usually the best way to learn even more about a monk’s life is to spend a few days in the guest house of a monastery. It is always good to write or telephone first, in case the guest house is full when you plan to make your visit. Once in the guest house, you can speak freely with the monk or nun responsible for the guests, who can answer any further questions. If you cannot visit a monastery, reading about monastic life is helpful and it is usually possible to correspond with the brother or sister responsible for receiving the guests. For the addresses of all Trappist monasteries, go to: Monasteries and Web Sites.