As indicated in the Introduction, the Conference of American Benedictine Prioresses initiated this first document to firmly establish the authenticity of North American Benedictine women. Although their lifestyle differed in some ways from that of their founding houses in Europe, these American monastics clung to the principles and values of the Benedictine tradition. Like other Benedictine men and women of the past fifteen centuries, they adapted the Rule to contemporary needs of the church and culture. Yet they conscientiously preserved cenobitic living under the leadership of a prioress and remained faithful to their monastic profession. Knowing their own reverence for the Rule, they never doubted or questioned their Benedictine identity, but composed this document mainly to describe and validate their authenticity for others.
Regarding the origin of these documents, Sister Joan Chittister commented:
We were reacting to the fact that all materials on the quality, shape and standards of monastic life were being written by men and published for the whole Order as if normative for all. We decided that we needed a woman's voice on the topics and that we were the only ones who came close to being it at that time.(1)
The minutes of the Conference, dated August 26, 1974, record a discussion led by Sister Joan to establish the purpose, structure and content of this first document. She reminded the prioresses of the historical circumstances which warranted its composition:
At the following Conference meeting in March 1975, the prioresses entered into a process with an appointed writing committee and produced a document that was unanimously approved. Copies of the document were sent to all bishops in whose dioceses a motherhouse was located, to all American abbots and to Abbot Primate Rembert Weakland. By 1977 the document had been printed in five languages: English, Japanese, Spanish, Chinese, and Portuguese, and distributed abroad.
The monastic women who worked on the committee to formulate this document were excited by the prospect of creating a truly feminine articulation of and commentary on their American monastic way of life. Sister Grace Kowalski, a member of the writing committee, commented:
For me, the project was a most enriching experience. I was so impressed with the caliber of women around the table and so awed by our monastic tradition. It was a stimulating time, post-renewal and all, as we North American monastic women finally and confidently gave voice to our understanding of Benedict and the Rule and our tradition as monastic women.(2)
Another perspective on the value of this document was added by Sister Margaret Michaud, who noted that Benedictine communities were revising their constitutions at this time and found they did not fit into the current canonical categories. We needed to claim our monastic identity, which was questioned by Roman authorities since we were not cloistered and did not have solemn vows as did European Benedictine women.(3)
The writers were aware of the profound task they were undertaking on behalf of Benedictine women. Through dialogue, consultation, and prayer, they skillfully met the challenge of incorporating the insights of the three federations as well as the perspective offered by the more contemplative Congregation of Perpetual Adoration, and the international perspective of the Tutzing Missionary Benedictines.
Not only thoughts and perspectives, but also attitudes and feelings were considered as the document developed. Sister Lorane Coffin aptly summarized the consequences:
The publication of Upon This Tradition marked the coming of age of American Benedictine women in that it was the first time that we, represented by our prioresses, jointly and concretely expressed the values upon which our life is based and asserted the validity of monasticism as lived by American Benedictine sisters. This little document was instrumental in replacing a long-standing attitude of inferiority to European nuns with an affirmation of the authenticity of our way of life. As a result, the beautiful documents on prayer, stewardship, discernment, and the role of women that followed have provided our communities with sound theological nourishment (wonderfully formulated by our own members), enhanced our understanding of the essential elements of monasticism, and firmly established our identity as true Benedictines.(4)
NOTES
(1) Joan Chittister, OSB (Mount St. Benedict Monastery, Erie, Pennsylvania), response to editor's questionnaire of June 10, 2000.
(2) Grace Kowalski, OSB (St. Benedict Monastery, Winnipeg, Manitoba), response to editor's questionnaire of June 10, 2000.
(3) Margaret Michaud, OSB ( St. Bede Monastery, Eau Claire, Wisconsin), response to editor's questionnaire of June 10, 2000.
(4) Lorane Coffin, OSB (St. Martin Monastery, Rapid City, South Dakota), response to editor's questionnaire of June 10, 2000.
Upon This Tradition homepage
Upon this Tradition I document
Upon This Tradition I Update
Upon This Tradition I Discussion and Reflection Guide
©Conference of American Benedictine Prioresses, 2001-2002