Monastic Life and the 
Latin American and Caribbean World: 
Mutual Contributions and Challenges
ABECCA 15-20 July 2005 – Santa Lucia
Regional Report of the Monasteries of the Caribbean

Dear Brothers and Sisters of ABECCA:

After the invitation made to the communities to reflect on the questionnaire agreed upon during the Assembly in Lima (2003), we, who were assigned to gather and analyze the answers of the Caribbean area, are happy to report that we received answers from the majority of the monasteries.  Those participating were the following:  Benedictine Sisters, Monasterio Santa Escolástica, Humacao, Puerto Rico (Hnas. P.R.), Benedictine Sisters, Mount of Prayer, Coubaril, Santa Lucia (SL ), Benedictine Monks, Monastere Morne-Saint-Benoit, Haiti (H), Cistercian Monks, Monasterio Santa María de Epifanía, Jarabacoa, República Dominicana (R.D.) and Benedictine Monks, Abadía San Antonio Abad, Humacao, Puerto Rico (Hnos. P.R.).  Regretfully, the Benedictines of Trinidad-Tobago and of Mayagüez, P.R., did not participate.
As you will remember, two questions were submitted.  The first one dealt with the contributions, challenges, questions and struggles of monastic life in relation to the Latin American-Caribbean world; and the second question in reverse, namely, what contributions, challenges, questions and struggles the Latin American-Caribbean world presents to monastic life.  As you can see, this proposal moves in two directions, monastic life toward the world and the world toward monastic life.  Upon examining all the answers, we found that the communities interpreted the challenges, questions and struggles in basically the same terms so that, to simplify our presentation, we have arranged the answers related to these classifications under only one heading, namely, challenges.  The other principal category will be that of contributions.  In some instances it was difficult for us to classify the answers in this way because it was not clear whether they were intended to be classified under the category of contributions  or challenges, and  one could easily interpret the answer given under either one or the other, depending on the angle.  We have tried to be faithful to the sense implied which we understood predominant in such answers in order to classify them correctly.  
We have decided to present the answers received along four lines:  challenges of monastic life to society and vice versa; and contributions of society to monastic life and vice versa.  We tried not to leave out anything of importance in this report. 
Before we begin to report our findings, we want to comment that this type of questionnaire has its strengths and its weaknesses.  Strengths in that it allows the communities to project something of their own reality, that which they live and think.  Weaknesses as far as nature is always blended in the answers, making it impossible at times to see to what degree what is said is true or whether something significant has been omitted for fear or carelessness.  There is also the danger of rationalizing or treating with a certain indifference difficult situations or ones we do not want to face, etc.  Nevertheless, it will be a fruitful exercise in the measure that it stirs up reflection both in our meeting now and later.
In respect to the first question, that in which are detailed the contributions and the challenges that monastic life is believed to make on Latin American and Caribbean society, we could observe that the communities agreed on some points—as was to be expected—while on others they reflected situations distinct to particular contexts.  This question was the one most widely discussed, apparently, along with the question about the challenges that society makes to monastic life.  The answers under the category of contributions of society to monastic life were very few.  Only one monastery answered with various points.  Another sent only one response.
One outstanding point, brought to attention by the community of Haiti, is that monastic life ought also to see itself in relation to the local or national church and not only in relation to society in general.  The community of Haiti therefore focused its answer according to this point of view.  Nevertheless, the remaining monastic communities ignored this point even when it is obvious that each one belongs to a specific Christian (or ecclesial) community that has its own richness, needs and demands, and that there exists—or should exist—a vital interchange between the two.
This point suggests a parallel exercise that could be interesting: modify or change the questions in such a way that they will inquire into what contributions and challenges monastic life in Latin America and the Caribbean makes on the local and/or universal Church and vice versa, what contributions and challenges the local and/or universal Church makes on monastic life in Latin America and the Caribbean.  In this way we could also verify the dynamics between monasticism and the Church.
For this report we have decided to present enumerated all the answers received, along with a short commentary  to determine their content with precision.  We will place an asterisk * alongside the points in which there is agreement or coincidence between two or more monasteries as well as the abbreviations to identify the monastery in order to give evidence of the origin of said contribution.  It is also necessary to note that, even when one could talk about “Caribbean society” or “the Caribbean,” because there is a common geographical characteristic among our countries, certain contacts the people of the area and similar social situations, nevertheless, the idiomatic, historic, economic, social differences—all products of  colonization and development of the Islands and joined in their isolation—are responsible for a certain fragmentation among us, a fragmentation that is really centuries old.  The people of the Caribbean don’t know each other very well and we live, to a certain degree, “with our back to the sea.”  For that reason we will on occasion talk about “the Caribbean societies” to express our social reality.
At the end of each section of contributions and challenges we will present a critical synthesis that may serve as key for dialogue or discussion in the Assembly for we understand that the work of examining and synthesizing of the various elements is a task that should not be limited only to those to whom the work of this presentation was assigned.  This synthesis will be brief, avoiding quotations from other sources in order not to extend our presentation too much and also to serve as a general commentary, the contributions of the various monasteries serving as a base.

C O N T R I B U T I O N S         
Let us first of all look at the contributions that monastic life makes to Caribbean society.
1.	Hospitality and charity toward the needy.  *
“Hospitality, welcoming the other (…) into our society has great value, but it is falling into oblivion” (Hnos. P.R.).  This dimension of hospitality is a characteristic of our Benedictine spirituality that is treated in the Rule of St. Benedict and flows from the Gospel message.  In a world preoccupied with security, with paranoia, suspicious, fearful , cold-hearted and hostile in the face of anyone unknown, monastic life converts itself into a “warm oasis” (SL) where one welcomes strangers.
2.	Education and Christian values.
This point is extremely important when we think of those communities that conduct schools, true vehicles for the transmission of Christian values and teachings.  Catechetical and evangelizing apostolates in our cities and towns are likewise  instruments that transmit these riches.
3.	A sense of family.
Fraternal community life, camaraderie and sharing of monastic life are great riches in  the face of family break-up, divorce and the lack of stability in personal relations that our   Caribbean society suffers from.                                                                                          
4.	Peace.
In contrast with urban centers where there is so much contamination and noise, the monastic enclosure offers an environment of peace and harmony to the visitor.  “What peace one breathes in this place!” is a frequent comment of visitors.  They “share the Benedictine peace in a world of noises” (Hnas. P.R.).  For many people today peace can be a sign of God’s presence in the world.
5.	Tolerance, mutual respect, communication, dialogue—all based on the Gospel message.*
“Tolerance, mutual respect, respectful dialogue—all constitute a value that monastic life offers to the Caribbean world where intolerance and violence reign in the urban centers” (Hnos. P.R.)
6.	Living the transcendent.
Monastic life conveys a notion of something beyond the purely human and dedicates itself to a search for God.  This search for the transcendent  and the sense of being is a  significant contribution to the spiritual life of the Caribbean nations.
7.	The search for happiness, not for pleasure or for possession.
Monastic life brings the world the witness of freedom, since it does not bow down before the slavery of pleasure and of greed.
8.	Community work.
In the Caribbean, community work, in collaboration, forms part of the cultural tradition.  In Saint Lucia, for example, they tell us that traditional phenomena like the “koudmen/
Coup-demain” or community help in the building of a home, the “Lend-hand” or give a hand in a work project, the “Gayap” or joint work on a project, the “Jan-jounen/
Jounen pwété” or help for a day on the farm, or the “Béja,” a traditional form of banking cooperative—all these are being lost or have already “died,” although society is rediscovering  their value and their role in building a cohesive society.  “The monastic “way of life and work” help to remind “society of the value of such traditions” (SL).
9.	The search for unity.
Monastic life values “unity as a facilitator for unity” (RD).  It is understood that our way of life is an example of how to be able to seek and find cohesion and coherence among peoples and in the person him or herself, a unifying mentality.
10.	Simplicity. *
Simplicity and humility are like a shield  against the showiness and the pride that separates human beings.  
11.	An ordered, organized, regulated life.
Our life-style is structured, organized, centered in such a way that it represents a contribution “against the cultural break-up of our country” (RD).  This point is surely applicable to all Caribbean societies where, on not a few occasions, the lack of order, the lack of planning and organization are seen as obstacles to responding coherently to the everyday problems of life.
12.	A fitting vocation within the local Church.
“Monastic life in itself is already a contribution for its simple life-style, its austerity—in contrast to consumerism—its ascetic quality and silence.”  Monastic life is “a vocation that does not exist in the local Church” (RD).
13.	The gratuitous and complete surrender to God.
“God alone matters; therefore it is worth one’s while to spend time in prayer.  It is still necessary that prayer hold first place in our life” (H).
14.	A model of stable spirituality.
We are in a place where the search for God does not follow passing models (for example, the Charismatic Renewal or the theology of liberation, despite the fact that they are in themselves good concepts).  In a world ( ) that is attentive to man’s religious dimensions, we have something to safely offer” (H).
As far as the contributions that the communities believe the Caribbean society makes to monastic life, we received only eight answers.  Practically all of these except one are from the Cistercian community of the Dominican Republic.
1.	Vocations.
The basic contribution are the men and women who are monks and nuns, that is, vocations of Latin America and the Caribbean.  Only this will allow monasticism to be rooted here and to grow.
2.	The poverty of the people which teaches us to love fasting.
This is particularly so in places where there is great poverty, a “poverty which questions, something that doesn’t happen in Europe.”
3.	A sense of Providence or faith in Divine Providence.
This is something that one “feels in the people.”  The virtue of putting oneself in God’s hands and expecting everything from Him.  Here we can also include, in a general sense, the Dominican spirituality which is part of their idiosyncrasy, “above all, in a rural environment.” 
4.	Adaptation to precarious living.
The need to adapt oneself to precarious situations, as for example, the instability of electricity service;  all of which invites monks to conform themselves to the realities of the place where they live.
5.	Hygiene and personal care of the people, even in the midst of poverty.
It is a treat for the Cistercian monks seeing the cleanliness of the Dominican people, “how they prepare themselves on Sundays and every day for school.”
6.	Patience.
The patience (of the people), “perhaps out of necessity,” is a contribution that helps to develop this virtue in monastic life.
7.	Openness to other mentalities.
One observes openness, for example, in the Dominican people, in a positive sense, being open to accept other kinds of mentalities.  Nevertheless, in a negative sense (this can also be translated), in the loss of their own beliefs.  (“As a symbol of this statement are the typical faceless dolls or puppets, a sign of a lack of Dominican identity.”)
8.	The favorable reception and solidarity, especially on the level of religious life.
This last contribution of the Latin American and Caribbean societies as regards monastic life comes from the Benedictine community of Haiti.  We understand it to refer to the empathy and the joint binding (solidarity) among religious in the Haitian Church.

A CRITICAL  SYNTHESIS  OF  THE  CONTRIBUTIONS
In contrast to the contributions of monastic life to the Caribbean world, the contributions of the Caribbean world to monastic life have a predominantly humble profile as opposed to the high values of monasticism that were presented.  They regard a world contributing very simple things, including some they don’t have, its wants, while monasticism is presented as an ideal form of life that has many things which the world lacks or should re-discover.  Monastic life brings to the world from “hospitality” to “a model of stable spirituality,” passing through “a living of the transcendental,” or “the search for happiness, not the search for pleasure or possessions,” etc.  Meanwhile, the world brings to monasticism from “vocations” (one has to mention this!) to “welcoming and the joint binding (solidarity), above all, on the level of religious life,” passing then “through the poverty of the people which teaches love of fasting,” a “sense of Providence,”  “cleanliness,”  “adaptation to precarious situations,” “patience” (“perhaps out of obligation”), etc.
Evidently, the monasteries are very clear when it comes to expressing the contributions that monastic life makes to society.  The communities amply show the riches that monasticism makes to the world.  Yet, the scarcity or lack (in the majority of cases) of contributions of society to monastic life is very strange and invites a deep reflection.  This may possibly mean a skimpy awareness (toma de conciencia) as to what the world has given and can give to monasticism and to our communities.  Every religious community has to give something to the world and receive something of the world in return in order to be able to live.  On this vital exchange history is built, its present and its future.  Monasticism neither is nor should be something superimposed on the world, a kind of anachronism or a utopia.   
Monasticism surely depends first of all on God to survive, but also on the world.  If it disembodies itself from the world, it dies.  The life of the religious community grows in the degree that it can face not only its necessities but also the necessities of the world, of the society where it wants to live.  Its belonging and actual (existence) for this world will be summed up in this relation.  Therefore it seems important for us that everyone is conscious of this vital exchange, as far as what we give to the world but also as far as what we receive from the world.
On the other hand, we should ask ourselves if the world is conscious of the riches that monasticism has to offer.  True, we have a great deal to offer to the Caribbean , but does the Caribbean know this?  Is it really aware of this?  To what degree does Caribbean society, or even the Caribbean Church know the good things that monastic life offers it?  To what degree do people of the Caribbean regard monastic life as a genuine contribution to religious life?  How does monasticism project itself on the world of the Caribbean?  How is it communicating its life and the riches it possesses?  What do the people think of us?  What does the Church?
If monasticism is an oasis in the midst of the desert, why do we not see more people drinking insistently at our source?  It’s worth nothing for us to be a jewel in the world if we are unable to show how beautiful  this jewel is!  This is of the utmost importance, both for the increase of more vocations as well as for the spiritual enrichment of the faithful and of society in general.
Conversely, we should ask ourselves how conscious our communities are of these riches as well as of the needs of our people.  Do we really strive to know the world in which we are living or are we sometimes too concerned about maintaining our little monastic world?

C H A L L E N G E S
Let us now look at the challenges that our communities understand that monastic life presents to the Caribbean world.
1.	A good, prudent and careful administration of the economic goods and resources that are available.
In the Caribbean world, where corruption, wastefulness and bad administration give rise to any number of scandals, the management of all goods “as if they were sacred vessels of the altar,” with honesty and prudence, is a prophetic challenge for our societies.  
2.	Community life.
“Perhaps the greatest challenge which monastic life poses to the contemporary world is the value of community.  Many have come to recognize the wisdom of community (life), but in the case of monasticism, the gift resides in the manner in which community is lived. There, community is lived in a spirit of poverty, stability and service” (SL). 
3.	The sense of order and rhythm of monastic life.
“The rhythm and the monastic program, with its sense of order, presents a challenge to the world in which we live since it is quite often disorganized and scattered” (Hnos. P.R.)
4.	Simplicity.
“The simplicity of the monks; there is no looking for standing out over others or having prestige but rather covering up titles” (Hnos. P.R.).  Quite the contrary is the normal rule in our society.
5.	A detachment from material goods.
“In a world where personal success is defined by one’s material possessions,  monks and nuns live with what they need.  This is truly prophetic” (SL).
6.	A deliberate, meditative liturgy.
“The liturgy, lived with a deliberate, planned rhythm, meditating the psalms and Scripture, is without a doubt a great challenge and need that our present world has” (Hnos. P.R.).  Especially in urban areas, living in haste has become something common.  It is worthwhile to observe here that this challenge, more than being directed to the world in general, is aimed at the Church itself, where many times the liturgy is celebrated at top speed in order to save time or only to celebrate for celebrating to fulfill an obligation, without living it in depth.
7.	Faithfulness to commitments made and a surrender of one’s whole person.
“Today there is an atmosphere of insecurity in personal relations and a fear of permanent commitments.  The sharp rise in the number of divorces, broken relationships and even religious men and women choosing to live alone, illustrates this point.  Living in community under the vow of stability, as monks and nuns do, is definitely prophetic” (SL).
8.	Living according to a set model of prayer.*
“Monastic life is not only an example of persistent prayer but also a model of communal  prayer.  There is a yearning today for solidarity in prayer.  This is evident from the rapid growth of prayer groups of all types.  Yet one constant about such groups is the absence of stability (…).  People navigate from one group to another.  Monastic prayer shows the world the value of both community prayer and stability in prayer” (SL).
9.	Altruism.
Altruism is a challenge to the world, because the person who gives freely is not on the lookout for his or her own good, nor awaits any reward, as happens often nowadays in our society where personal interests are more important than community advantages and one serves in order to later have the right to be served.
10.	Peace and respect for nature as found within the monastic enclosure. *
The peace lived within the monastery extends itself to the outside, the relation that the community establishes with its immediate environment.  Silence, care in cleanliness and neatness, the absence of contamination—all indicate that monastic life “can be a model of ecological responsibility for our society” (SL).
11.	The dignity of work consecrated to God that enriches human life.
The community of Saint Lucia says that in the Caribbean work has been a negative experience for the vast majority of its people of African and Indian descent.  For those of African descent it was the inheritance of slavery and for those of Indian descent, that of servitude.  The monastery as a community given to intense work, presents a challenge to the impoverished ethic  of work here in the Caribbean and reaffirms the dignity of human work.  “The monastic tradition of ‘ora et labora’ raises work to an even greater dignity, as human activity consecrated to God” (SL).
12.	Community work and a sense apart from success.
“In the contemporary world success is measured by personal achievements, professional status, upward mobility career-wise, and the number of accolades received. 
Any community, as in the case of a monastery, where success is measured by the quality of selfless service rather than by the level of personal aggrandizement, is a prophetic challenge” (SL).  
Mentioned as challenges that the Caribbean society makes toward monastic life are the following:
1.	That it develops itself as an agent of evangelization and education in the area of the liturgy and of prayer for the benefit of the laity.
Obviously, this is not a challenge that society in general casts to monastic life; it is rather a challenge that the Church, as the People of God, hurls to the monastic communities.  The laity await a contribution much greater on the part of monasticism to the Church, especially in those areas where one notes a greater need.
2.	That they are consistent with what they are or live, faithful to their charism.*  That they re-discover the value of their inheritance.
Society expects us to live a community life, but “individualism infiltrates itself into our communities, obedience is lived in another way and the material world encircles us” (Hnas. P.R.)
3.	That the community adapt itself to its cultural environment.
Mentioned here are the situations of political, economic and social (emigration and immigration) instability in the Caribbean as a challenge to a sense of stability that monastic life seeks to live and transmit.  
4.	Being austere.
Caribbean society expects that monastic communities be conscious of the fact that “the people survive on very little and that not so many things are necessary to live” (RD).  This applies especially to those communities founded by monasteries of developed countries.  It is necessary to reflect whether the vow of poverty is being lived collectively and not only individually.  Someone was once overheard commenting to one of the monks:  “You are poor individually but collectively you are rich.”
5.	Being up to date in terms of technology.
For communities that conduct schools, being up to date as far as technology advances are concerned is a challenge because only this way are they able to be competitive.  On the other hand, being private institutions they do not count on government assistance and are obliged to arrange everything themselves on  their own.  It is equally challenging to “realize that all the personnel of a colegio be truly competent in Christian education and other scholastic demands” (Hnas. P.R.).
In a critical sense regarding society:
6.	The importance given to appearances, to style.
Commercialism nowadays imposes tastes and modes of living that contrast with the monastic style of being and living.  What is promoted is a superficial and vapid manner of being.  Monasticism here is really challenged not to suffer contagion.  Moreover, it ought to make the world see things that have real value and communicate through their being the importance of seeking God, a profound sense of life beyond all that is ephemeral.
7.	Separation of work that is considered as belonging to sex or to a social class.
This social behavior is a problem, for example in Haitian society where, according to our Haitian confreres, certain work is reserved or limited to women (kitchen), to poor people (manual labor), to country people (tilling the soil), etc.  This presents an obstacle as far as social mobility in general and in particular as a challenge for a sense of work reasonably monastic, that makes no distinction—nor should—of class when a task is assigned.
8.	The popular religious mentality.
This mentality presents a challenge to monasticism when it likens the monk to the priest, who, according to popular thought “should live from the altar and not from manual labor that is unworthy of his priestly dignity” (H).
9.	Prejudices against monks.
According to our confreres of Haiti, monks have a difficulty in being accepted from “a Catholic Haitian mentality,” above all by priests since they think that monks do nothing for the evangelization and the development of the country.
10.	Excessive esteem of the priesthood within the Church.
Our confreres of Haiti also say that in Haiti (and we dare to say in all of the Caribbean) there is the notion that monastic life is for such as are not able to be priests.  There exists among the faithful (as well as certain indifference among the diocesan hierarchy) a lack of knowledge ignorance) of the value of non-clerical religious life as well as a lack of promotion of this kind of life within the Church.  The Church presents an overwhelming challenge to masculine monasticism to convince the faithful as well as the hierarchy concerning the proper value of non-clerical monastic life.
11.	Violence.
The rampant violence in the Caribbean against men and women, against children and against nature is a challenge for monastic life, since it constitutes a threat to the security of the various communities and a challenge at the same time to tangle with a society where will power imposes itself by force, without dialogue or reason.
12.	Solidarity.
Caribbean society challenges monastic life not to enclose itself, without tending the needs of the poor,  people marginalized or the victims of injustice.  Monastic life must be one with the people.
The family also imposes certain challenges on monasticism.  The monks of Haiti share some particular experiences in this matter.     
13.	Family pressure on the monk because it is hoped that he will be a priest, who will then bring certain benefits and advantages to his family.
In not a few poor countries, religious and/or priestly life is regarded as a means of social promotion, a way to escape poverty, to attain academic goals, to living comfortably, to enjoy certain things that otherwise, according to common belief, one would not be able to have.  This can be the way a candidate for the monastic life, his family or both, would tend to think.  Even when a vocation is genuine, it happens that a monk or a nun has to struggle with demands to  satisfy various family needs.
14.	It is a challenge for the monk to help his family “in the hard blows of life.”
Christian charity imposes certain demands of its own on the monk or nun that he or she cannot escape.  How is one to help one’s family that is related by blood without affecting one’s religious family?  To what degree must one practice charity to our families without prejudice to our religious community?
A CRITICAL SYNTHESIS OF THE CHALLENGES 
As we have seen, the greatest challenge that monasticism presents Caribbean society is its own style of monastic life as well as all its component parts.  And this challenge is directed to the Caribbean Church, for whom (although they do not say so openly) monasticism does not stand out as a really valid vocation, a useful and significant vocation in the face of the great problems that confront Catholic Christendom in today’s world.  On the other hand, perhaps the greater challenge that Caribbean society presents monastic life is to be faithful to its particular charism, giving true testimony to evangelical or gospel fidelity without making itself a fossil or alienating itself from the necessities of its ecclesiastical and social environment in general that jibe with the life of the monks and nuns.
Caribbean monasticism ought to be ready to change (adapt) itself frequently as a prophetic sign in the face of the social life-styles of the Caribbean.  It must not fear to be prophetic, to go against the current in order to live and to defend the great monastic and Christian ideals.  Individualism, hedonism and materialism are the chief and significant evils of our times that should be fought against from within each monastic community.  It is necessary to be aware of the culture where one lives, its riches and its needs and to make an effort to incorporate this culture, nourishing the community with the positive aspects of its environment and distancing itself and even denouncing attempts contrary to the dignity of the sons and daughters of God.  In this sense, a close binding or solidarity with the poor and the humble is a challenge for monasticism.
If dialogue with the culture, as everyone knows, is one of the great challenges for the Church today, it is no less so for monastic life.  Many have been aware of this division (split) between contemporary culture and the Gospel.  It is as if the Church and culture spoke different languages, giving rise to misunderstandings, to a lack of mutual under-standing, to parallel yet excluding paths.  It is here that one must test the tolerance and the ability of church dialogue as well as monastic dialogue, its empathy, its ability to arrive at solutions that will help to heal the wounds of a sick Caribbean world, far beyond the safety of its institutional base.
It is today more urgent than ever to ask if there is such a thing as a culture with Christian Caribbean roots and whether this culture is not reclaiming space for meetings, for dialogue, for growth in today’s world from the standpoint of Christian values.  We have to ask ourselves what have been the remnants of the rift between culture and the Gospel, for the Church itself as well as for monasticism and in the end for the world.  The world of culture and the world of the Spirit cannot continue walking along separate routes without dialoguing and mutual understanding, for even though in our societies we invoke the separation of Church and state, there is no such thing as a separation between culture and religion, because religion forms part of culture.  It is not enough for the Church to listen to “the signs of the times”; it is rather imperative to construct new signs for our times.
For quite some time now the “boom” of the eclectic and widespread religiosity of the so-called “New Age” has been a sign of a very revealing spiritual crisis.  Perhaps, as in St. Benedict’s time, monasticism has to embrace a new mission: namely, to be a place where Christian values will be cultivated, protected, expressed and deepened.  It must serve as a workshop to overcome “with spiritual artistry” the pitfalls of a western culture in crisis.  We’re not talking about redeeming the world but of helping this world to be more capable of loving, of seeking peace, of understanding the basic importance of cultivating spiritual values in order to survive and to find meaning in life.  This also is culture.  
The poverty and the necessities in the Caribbean world are not limited to the economic           sphere; there is also a poverty of the spirit, plus spiritual needs, great deficiencies in the  
area of faith, prayer, liturgy, catechetics,  etc. The Caribbean world as well as the Caribbean Church challenge monasticism to share its knowledge, its religious practice, for there is a hunger and a thirst for the sacred.   This is especially true as far as the Catholic laity is concerned since their calling is being re-evaluated in today’s Church.  

The fragmentation and the pluralism of visions of the world in the Caribbean and in western societies in general are a challenge to an integral and unifying vision of monastic life.  Monasticism, therefore, should be ready to give a reason for the faith and the values that it fosters in a situation ruled by relativism and one that declares itself in many intellectual circles and common interest groups as rejecting Christian principles and teaching.

Religious non-clerical monastic life has a great challenge to make valid its reasons for being in a Catholic Caribbean world that is so marked by a clericalism often lacking understanding of and insensitive to religious life.  It is very strange, rather curious, listening to the remarks made daily when talk is about the priesthood and religious life in the Church.  They talk about “priests and religious women,” leaving out “religious men,” as if they didn’t exist.  Thus it is evident how the challenges that confront monasticism are found in the Church itself and not only outside it.  

The value of fidelity and stability of life in an unstable, changing world, dynamic and even violent, is equally questioned and admired in today’s world.  Faithfulness to the commitment made and the commitment of the entire person to a form of life are seen almost as heroic conduct.  Monastic celibacy is admired by some and rejected by others.  Thus monasticism, as all religious life, always finds itself being scrutinized by Caribbean society that is inclined to signs of the sensual and of the corporal. 

The sense of collaboration, help and solidarity have been values highly regarded in the Caribbean, where cultural identities have been shaped on the basis of community efforts in  difficult moments, as for example the passing of hurricanes and storms and needs of every type.  Monastic community life ought to invite the Caribbean to re-evaluate its own cultural experiences, its rich community spirit that is family-oriented and celebrates life, joy and hospitality.

We propose these reflections as a few interesting points among many that could arise from the answers sent from the monasteries of the Caribbean.  We hope that this contribution has been beneficial in analyzing the reciprocal contributions and challenges between monasticism and the society of Latin America and the Caribbean.  

Thank you.

Hno. Antonio Hernández Gierbolini, O.S.B.
Abadía de San Antonio Abad
Humacao, Puerto Rico

Hna. Angela Berríos, O.S.B.
Monasterio de Santa Escolástica
Humacao, Puerto Rico

(Translation from Spanish:
R.P. Eric R. Buermann, O.S.B.
Abadía de San Antonio Abad
Humacao, Puerto Rico)

Some questions to serve as guides in the group meetings.

1.	How can Benedictine and Cistercian monastic life help and heal the rupture between the Gospel and contemporary culture?

2.	What project would you present to ABECCA in order to make monastic life known in the Caribbean and Latin America?

3.	 How will we confront the individualism and the secularism that hangs over our monastic communities?

4.	How will monasticism today be able help the Church to confront the great spiritual challenges and needs of our contemporary world?

5.	How can we reaffirm the value of monastic life in the Church in the face of the prejudices about its usefulness and value over and above the ministerial priesthood?