You are invited to be part of the pilgrimage A Celtic Spirituality Journey to Ireland & Scotland in the Footsteps of the Irish Monks under the spiritual direction of Father Joseph Brennan of St. Andrew’s Abbey.
Click Here to access the full brochure for information and registration form.
Click Here to access the full brochure for information and registration form.
It is our faith that God has created each person for eternal life and that Jesus broke the chains of sin and
death by his saving death and resurrection. Jesus’ paschal mystery enfolds the life of the Christian person and in an ever-deeper way becomes the pattern of transformation that leads us to life without end. Our death is united with Jesus’ death and his resurrection gives us the hope of our own.
When someone dies, it is fitting that he or she be remembered at the Eucharistic table, which so profoundly celebrates this paschal mystery of Jesus and which becomes the pattern of our life in faith, leading us to the rewards of heaven. The Eucharistic sacrifice effects divine grace and provides a foretaste of all that Jesus promises to us who believe. In Jesus, death becomes the door to eternal life. It is not an ending of life but the beginning of endless life seen through the eyes of faith, the culmination of all that God intends for our good.
When we lose someone in death, it is a manifestation of our love to pray for them and to ask the Church to offer the sacrifice of praise, the Holy Eucharist, for the repose of their soul. Prayer purifies the soul and prepares it for the vision of God. Those in loss or sorrow cry out for the consolation of God and this impels family, friends, and fellow believers to provide the warmth of their human consolation through their own heartfelt prayer and offerings. Christians celebrate funeral rites for the deceased as an act of homage for that life, young or old, which was a gift from God. We naturally pray for the soul of a loved one who suffered greatly or was troubled in spirit, commending the deceased to God who is acknowledged as the Author of life and the hope of all the living.
Even after time has elapsed, it is natural to remember, to continue to pray for our beloved on important days in their lifetime and on the anniversary of their death or burial. The Church celebrates the Solemn Commemoration of the Faithful Departed on November 2nd and the whole month of November has become a time when the Church offers prayers for the departed, those known to us and those who may have been forgotten. In these days of terrorism and war in the Middle East and elsewhere, there are many who have died who need our prayers, especially those persecuted and martyred for their faith in Christ.
The monks of Valyermo invite you to entrust your beloved departed to our prayers and, united with yours, to bless them with the grace of our daily Eucharist and the monastic Liturgy of the Hours. Enclosed you will find a new prayer card for the holy souls and for those who grieve, and a card on which you can include the names of those whom you wish us to include in our community’s prayer. It will be a privilege to remember all your loved ones whose names you send to us throughout each day of November. Please send these names by mail (or email: email@example.com). Know that we also hold you in our hearts in the communion of faith, along with all those you love who have departed this life and whom you hold dear.
“Become a monk first.” Those were the words I received from God when I was 21 years old; 21 years old with the sort of plans and interests that would be expected of an average 21-year-old. I had plans to graduate from college within a year. Plans to serve in youth ministry, while working as a stuntman in Hollywood. I fancied I might move to the Philippines one day, and spend some time living among tribes on a remote island. And of course, marriage and children had a very strong appeal. These aspirations, among others, came to a swift arrest when God spoke those four unmistakable words. Some enthusiastic Christians express envy when I tell them about how God made His will explicit for my life. They often say, “I wish God would speak to me that way.” In response to this, I wish to offer some clarification on God’s pattern of speech based on my personal experience.
God does not speak until we are ready to hear and receive what He has to say. Depending on what He has to say may determine how long it takes before we are ready. Until we can hear and receive God’s word, He will simply wait; and God can wait a very long time, as illustrated in the parable of the Prodigal Son. More importantly, those who wait on Him are esteemed throughout Scripture. I should preface my calling to become a monk with details about how my vocation really began when I started reading the church fathers as an adolescent, or more accurately, when I started reading the Bible daily. Factoring these details will show that it took seven years of discernment before I could receive just four words from God.
I hated reading as a child. Sitting in a stuffy room with a book for hours on end made no sense when endless adventures were lying just outside my doorstep. However, the imperative to read my Bible daily posed itself as an unresolvable dilemma. Every Evangelical knows that any Christian who allows dust to collect on the Good Book is not much of a Christian. But how could I study sacred Scripture as someone who hated reading? By the influence and example of a youth pastor, I gritted my teeth and set myself to the task of laboring over God’s Word one book at a time. The more I read, the more I began to ask questions. More questions led me to reading more books for more answers.
Teenagers are intense by nature. Subtlety is something they learn later in life, which is why the church fathers left me so enamored as a young man. Ignatius was not subtle. Origen was not refined. The church fathers were extreme in every sense, renouncing earthly goods, residing in the desert, and often sacrificing their lives for the Lord. As an adolescent with proclivities toward the extreme, I found no one who could rival the church fathers. No MMA fighter could compare with Perpetua. No surfer was gnarlier than the Shepherd of Hermas. And yet, what these early radicals cared about was nothing other than imitating the life of Christ as modeled in the Bible. Furthermore, all were in consensus on leading a life of celibacy and contemplation. The paradox was striking to me. Being extreme like the church fathers entailed a lifestyle that, on the surface, appeared rather mundane. More questions to ponder.
With graduation on the horizon, I was torn by a couple job offers that would determine denominational affiliation, as well as prospective institutions for further education after college. At the time, my Anglican priest advised me to bring the matter to God in prayer. How I should serve Him was ultimately His decision, not mine. And what better place to discern the will of God in prayer than a monastery? On Easter Sunday, a woman I had never met approached me at St. Andrew’s Abbey, saying “I am praying for you, and I love you.” After asking for my name, she advised I read the first chapter of Luke, saying “this will help you determine your vocation.” I kindly thanked her, and did as she instructed. As I sat on the chapel lawn reading about John the Baptist’s origin story, I noticed several parallels between our lives. I will not stray into all the details here. All I will say is that it was the most intimate experience I ever had with God’s Word. It felt like the passage was written for me in that very moment.
I continued to pray and wait for God’s direction on the grass. Would He direct me to accepting a position in Newport Beach, or back home in San Pedro? Hours passed by as I patiently listened. Suddenly, an unexpected voice popped in my mind; “Become a monk first.” This was startling, as it was not the answer I was looking for. Entering a monastery after graduation was the last thing on my mind. Besides, I had a vibrant and colorful life to live. I stubbornly pushed God’s voice aside, attributing it to be some wild idea that rose from my subconsciousness. Returning to prayer, I listened for God to make His will evident to me. Next, an image captured my mind; three dry river beds appeared. Somehow, I knew that one represented San Pedro my hometown, another represented Newport, but the river bed in the middle signified becoming a monk. Against my will, the riverbed in the middle began overflowing with white water. What I saw was completely out of my control; I couldn’t not see it. At this point I became afraid. Either I was going mad, or God was calling me to something unexpected.
The bell tolled as tears trickled down my cheeks. It was time for Vespers. I shuffled into the chapel along with the monks. As we chanted the Psalms, my weeping grew uncontrollable. I could no longer keep up with the chanting. I remember feeling embarrassed about the mess I must have looked like. As the brethren filed out one by one, I remained in the chapel. Lying prostrate in front of the altar, I began to weep harder than I ever have in my entire life. What felt strange was the complete lack of emotion to accompany the weeping. There was neither sorrow nor anger, just sobs. The only explanation I could attribute to the downpour of tears and snot, was the touch of the Holy Spirit. It was undeniable that God was calling me to the monastic life. I went to bed that night with eyes swollen but peace knowing God’s path for me. The next morning I promised God I would follow His bidding, seeking to become a monk first and foremost.
Although God is punctual at times, as with Moses on mt. Sinai or Elijah on mt. Carmel, more often than not, His words are inopportune. We can’t presume that by putting our lives on hold, God will be forced to speak up. He is not manipulatable in the slightest. Thus, we are left with no choice but to carry on with our humdrum tasks until we nearly forget about Him—this is when He shows up. Young Samuel heard God’s voice precisely when Samuel was attending to his daily (mundane) duties, i.e., ensuring the tabernacle candle remain lit. There are vocations within vocations; callings within callings. Thus, a student may very well hear God speak in the middle of attending to her algebra problem. A single mother may receive a word from God while quietly sitting in traffic on the 405 freeway. The point is to watch and wait always, for we do not know when the Master will appear. This gives rise to a question; Why is a word from God so infrequent and ambiguous?
God gives us just the amount of clarity we need to follow Him; no more. The Mother of God received a word without much clarification. The prophets, who constantly received revelations from Him, were often perplexed. John the Baptist, who was the first to recognize the Messiah, second guessed himself later on. Even Jesus’ closest kin, the disciples, were constantly confused by the words of our Lord. Those who hear God speak are left with more questions, not answers. God told me to become a monk, but He did not say how or where. Much of my own vocation He left up to me to figure out. It would take four years before my calling was realized; four years before I was granted entry to St. Andrew’s, within which I visited eighteen other monasteries. Confusion, doubt, and second guessing, are all part of the lengthy process of discernment. Moreover, God does not speak in a vacuum. His words are preceded and followed by the words of others. A youth pastor, an Anglican priest, an oblate of St. Andrew’s—these acted as God’s vassals to my vocation. Hearing their words was essential before I could receive God’s.
My vocation remains incomplete. It is still being discovered, still being realized every day. I’ve been a monk for five years now. One might say I’ve done what God told me to do. Be that as it may, God is not done speaking. He did not stop speaking after the first day of creation, and He will not stop until His magnum opus is complete. Who knows what or when He will speak next? God has a history of having very strange things to say. Our part is to watch and wait for whatever He has in store.