a brief history of brothers in the church
NOTE: This short article is a close summary of two sources. The first is the essay “Historical Development of Brother-Priest Relationships” by Rev. James Fitz, SM from the book Who Are My Brothers? The second source is Medieval Monasticism by C.H. Lawrence. Full bibliographical information for both can be found on our resources page.
INTRODUCTION
Religious Brothers have been present since the beginning of the Christian faith. During the past 2,000 years, Brothers have filled a number of roles within the Church and performed a variety of services to the world. Although our vocation has experienced a process of evolution that began with the desert monastics and which continues today in a variety of expressions, the Brother’s vocation has always been the foundation of men’s religious life. Because of the transformations that have taken place in Brothers’ lives, as well as the diversity among Brothers today and a number of other factors, Brothers are often misunderstood and overlooked. It is my hope that this cursory introduction to the history of our vocation will illumine the origins of the religious Brother and shed some insight into the nature of the call to life as a religious Brother.
DESERT TRADITION (250-500 A.D.)
The origins of the religious Brother’s vocation are found in the Christian desert tradition. Some men, inspired by the Gospel, responded to an inner call “to renounce property and ordinary human ties in the quest for spiritual perfection. They accepted the challenge of total surrender to Christ through the abandonment of worldly goods and prospects” (Lawrence).
These were men who dedicated their lives to the Gospel and who shared the “ultimate goal [of] union
with God through prayer” (Lawrence). There were two options available to men who felt this call: life as a hermit, or life in a community of monks. In either case, they would leave their homes to live in the desert, which was seen as a refuge from the distractions and temptations of the city. The vast majority of these men, both hermits and monks, were not ordained ministers. The Desert Fathers believed that the life of the hermit/monk and the duties of the ordained minister were incompatible. As the hermits and monks grew in number, new communities were founded and eventually the desert traditions began to spread west into Europe.
THE MONASTIC TRADITION (500-1200)
The monasteries that began in the deserts of Palestine and Egypt eventually spread west and across Europe. There were several kinds of monasteries, each with its own rule of life and distinct characteristics. In general, though, these communities were simply groups of men living in Christian fraternity, sharing common possessions, prayer, and work. Men entered the monastery by giving their belongings to the poor and taking vows of poverty, chastity, obedience. For the most part, monks remained inside their monastery and limited their contact with society, although many communities did engage in some form of ministry. One important service provided by early Brothers was spiritual teaching and companionship–what we might call a
“spiritual direction” today! After the desert hermits and monks, these men were the next step in the evolution of the apostolic religious Brother.
As with the desert monks and hermits, the vast majority of the men in the monasteries were not ordained ministers (priests), but were non-ordained (Brothers). The founder of one order of monks, St. Benedict, allowed for a limited number of Brothers to be ordained in order to serve the needs of the monastery. However, the Rule of St. Benedict makes it clear that status in the community was determined by the date of profession and no distinction was made between those who were and those who were not ordained. Except for occasional sacramental ministry, ordained members participated in the same schedule of work and prayer as the non-ordained monks. This affected only a few of the monks since there was little need for priests inside the monastery; communion was celebrated only weekly (if that) and liturgy and sacraments were quite limited compared to the contemporary church.
DEVELOPMENTS IN MONASTICISM
As time went on, changes to this model of life began to occur. Social, political, and economic forces in the
world and in the Church began influence the reality of life inside the monasteries. For years, the monk communities had enjoyed more or less complete autonomy, but now the bishops of the Church began to exert more authority over them. The expanding need for mission work in the world and a growing demand for more frequent sacraments meant that bishops needed more priests for sacramental ministry. One solution was to look to the monasteries for potential candidates.
Another important element of the changes in the monastic model was the influence of the European
class system within the monasteries. Although monasteries were indeed hierarchical institutions, for many years (as with the Rule of St. Benedict) there was an emphasis on maintaining a fraternal and egalitarian community in which Brothers and priests were treated as equals. Gradually, though, as more monks were ordained, a system evolved in which communities became divided into two distinct and separate groups: choir monks (priests and seminarians) and lay monks (Brothers). Choir monks were occupied with studies, liturgy, and sacramental ministry while the Brothers managed the domestic tasks, manual labor, upkeep of the monastery. In other words, the Brothers became seen as a labor force whose function was to save the choir monks from the “distraction of temporal business”(Fitz). The distinction between the two groups was reinforced by more than a separation of work–in most communities, codes of conduct developed which completely segregated choir monks from the Brothers. There were separate facilities for sleeping, eating, and recreation, as well as separate programs for formation and training.
This change in the character or religious life, from a fraternity of non-ordained men to divided communities in which the majority were ordained ministers is referred to as the “clericalization” of monastic life. Clericalism would become a minating characteristic in religious communities and despite the declarations of the Second Vatican Council, its influence is still felt in the church and in many religious communities today.
RENEWAL MOVEMENTS
There were a number of renewal movements within monastic communities, and many of them had a lasting influence on men’s religious life. The reasons for the renewal movements were many, but for the most part they were attempts to return monastic life to its original mission or to emphasize one aspect of the consecrated life over another. Renewal movements resulted in a variety of communities; some of them were contemplatives who withdrew even further from the world, others spent time outside the monastery began preaching, begging, or serving the poor. But nearly all of them were still influenced by the system of clericalism and many ministries, such as preaching, were restricted only to priests. Brothers continued to be seen as a work force whose purpose was to support the priests in their ministry.
SOCIAL CHANGE & NEW INSTITUTIONS
During the 17th and 18th centuries, many important changes began to take place in the political and social landscapes of Europe and America. In the wake of the American and French revolutions, the spirit of democracy and equality spread throughout Europe. People had become distrustful of institutionalized authorities which had for so long enjoyed unchecked power, wealth, and influence. To many, the church had become a potent symbol of corruption and debauchery. Many of the monasteries had reputations for being houses of greed and vice.
The result of this turbulence was that some men’s religious communities dissolved, some were repressed by the new governments, and in some cases, new communities were founded. Most of the new religious communities were founded as “apostolic institutions,” and their purpose was to teach, serve, and minister to the people of the world. Some of the long-established communities also cultivated or renewed their apostolic mission. This new emphasis on ministry over withdrawal from the world meant that men’s religious communities would have to reshape the nature of community life. Some things, however, were slow to
change. Most communities were still a mixture of clerics and Brothers, and all were still segregated. Brothers continued to serve in a secondary role to clerics. The inequality between Brothers and clerics, as well as the segregation of the two groups, was reinforced by the Church when it codified canon law in 1917. Among other things, this codification formalized the requirement that communities have separate formation programs for clerics and Brothers and granted precedence to priests over Brothers in both mission and vocation.
During this time some new communities that admitted only Brothers were founded. This was a reaction to the longstanding inequality between clerics and Brothers and an attempt to return religious life to its roots by removing the influence of clericalism.
SECOND VATICAN COUNCIL (1962-1965)
Among the sweeping reforms and changes called for during the II Vatican Council, the Church reinterpreted
the relationship between priests and those who were not ordained. In Lumen Gentium, the Church declared that all the faithful–men and women, religious, lay, or cleric– shared a universal call to holiness and a responsibility to participate in the mission of the Church. In its totality, this document, along with others from the Council, reordered many of the social and hierarchical structures that had existed within the Church for centuries. At the parish level, this paved the way for the laity to step into ministries, to embrace a more active voice in the Church leadership, and to take on some roles previously reserved for priests. In religious communities of priests and Brothers, it dramatically altered the relationship between the two groups and was a impetus for redefining the Brothers’ vocation, or as some would argue, restoring it to its original form.
THE BROTHERS SINCE THE SECOND VATICAN COUNCIL
Since the mid-1960′s, there have been many changes for men’s religious communities. For Brothers, these changes have been an affirmation of equality in status to their clerical counterparts and have heralded a new era in ministerial opportunities. Brothers may now receive formal and professional education, and, except for administering the sacraments, may perform any of the same ministries as priests. While some Brothers continue to serve in administrative, supportive, or technical roles, more and more Brothers are seeking advanced degrees and credentials which allow them to minister as professionals–as counselors, educators, or lawyers, for example.
There is still no single way to describe the Brother’s vocation. Brothers enjoy a wide variety of opportunities in
both spirituality and in ministry. There are contemplative monks who seldom emerge from their monastery and apostolic Brothers who work in cities and live very social lives. There are Brothers who work with their hands and others who create, teach, or manage; many do both. Some communities are made up only of Brothers and there are some which are made up of Brothers and religious priests and seminarians.
INTRODUCTION
Religious Brothers have been present since the beginning of the Christian faith. During the past 2,000 years, Brothers have filled a number of roles within the Church and performed a variety of services to the world. Although our vocation has experienced a process of evolution that began with the desert monastics and which continues today in a variety of expressions, the Brother’s vocation has always been the foundation of men’s religious life. Because of the transformations that have taken place in Brothers’ lives, as well as the diversity among Brothers today and a number of other factors, Brothers are often misunderstood and overlooked. It is my hope that this cursory introduction to the history of our vocation will illumine the origins of the religious Brother and shed some insight into the nature of the call to life as a religious Brother.
DESERT TRADITION (250-500 A.D.)
The origins of the religious Brother’s vocation are found in the Christian desert tradition. Some men, inspired by the Gospel, responded to an inner call “to renounce property and ordinary human ties in the quest for spiritual perfection. They accepted the challenge of total surrender to Christ through the abandonment of worldly goods and prospects” (Lawrence).
These were men who dedicated their lives to the Gospel and who shared the “ultimate goal [of] union
with God through prayer” (Lawrence). There were two options available to men who felt this call: life as a hermit, or life in a community of monks. In either case, they would leave their homes to live in the desert, which was seen as a refuge from the distractions and temptations of the city. The vast majority of these men, both hermits and monks, were not ordained ministers. The Desert Fathers believed that the life of the hermit/monk and the duties of the ordained minister were incompatible. As the hermits and monks grew in number, new communities were founded and eventually the desert traditions began to spread west into Europe.
THE MONASTIC TRADITION (500-1200)
The monasteries that began in the deserts of Palestine and Egypt eventually spread west and across Europe. There were several kinds of monasteries, each with its own rule of life and distinct characteristics. In general, though, these communities were simply groups of men living in Christian fraternity, sharing common possessions, prayer, and work. Men entered the monastery by giving their belongings to the poor and taking vows of poverty, chastity, obedience. For the most part, monks remained inside their monastery and limited their contact with society, although many communities did engage in some form of ministry. One important service provided by early Brothers was spiritual teaching and companionship–what we might call a
“spiritual direction” today! After the desert hermits and monks, these men were the next step in the evolution of the apostolic religious Brother.
As with the desert monks and hermits, the vast majority of the men in the monasteries were not ordained ministers (priests), but were non-ordained (Brothers). The founder of one order of monks, St. Benedict, allowed for a limited number of Brothers to be ordained in order to serve the needs of the monastery. However, the Rule of St. Benedict makes it clear that status in the community was determined by the date of profession and no distinction was made between those who were and those who were not ordained. Except for occasional sacramental ministry, ordained members participated in the same schedule of work and prayer as the non-ordained monks. This affected only a few of the monks since there was little need for priests inside the monastery; communion was celebrated only weekly (if that) and liturgy and sacraments were quite limited compared to the contemporary church.
DEVELOPMENTS IN MONASTICISM
As time went on, changes to this model of life began to occur. Social, political, and economic forces in the
world and in the Church began influence the reality of life inside the monasteries. For years, the monk communities had enjoyed more or less complete autonomy, but now the bishops of the Church began to exert more authority over them. The expanding need for mission work in the world and a growing demand for more frequent sacraments meant that bishops needed more priests for sacramental ministry. One solution was to look to the monasteries for potential candidates.
Another important element of the changes in the monastic model was the influence of the European
class system within the monasteries. Although monasteries were indeed hierarchical institutions, for many years (as with the Rule of St. Benedict) there was an emphasis on maintaining a fraternal and egalitarian community in which Brothers and priests were treated as equals. Gradually, though, as more monks were ordained, a system evolved in which communities became divided into two distinct and separate groups: choir monks (priests and seminarians) and lay monks (Brothers). Choir monks were occupied with studies, liturgy, and sacramental ministry while the Brothers managed the domestic tasks, manual labor, upkeep of the monastery. In other words, the Brothers became seen as a labor force whose function was to save the choir monks from the “distraction of temporal business”(Fitz). The distinction between the two groups was reinforced by more than a separation of work–in most communities, codes of conduct developed which completely segregated choir monks from the Brothers. There were separate facilities for sleeping, eating, and recreation, as well as separate programs for formation and training.
This change in the character or religious life, from a fraternity of non-ordained men to divided communities in which the majority were ordained ministers is referred to as the “clericalization” of monastic life. Clericalism would become a minating characteristic in religious communities and despite the declarations of the Second Vatican Council, its influence is still felt in the church and in many religious communities today.
RENEWAL MOVEMENTS
There were a number of renewal movements within monastic communities, and many of them had a lasting influence on men’s religious life. The reasons for the renewal movements were many, but for the most part they were attempts to return monastic life to its original mission or to emphasize one aspect of the consecrated life over another. Renewal movements resulted in a variety of communities; some of them were contemplatives who withdrew even further from the world, others spent time outside the monastery began preaching, begging, or serving the poor. But nearly all of them were still influenced by the system of clericalism and many ministries, such as preaching, were restricted only to priests. Brothers continued to be seen as a work force whose purpose was to support the priests in their ministry.
SOCIAL CHANGE & NEW INSTITUTIONS
During the 17th and 18th centuries, many important changes began to take place in the political and social landscapes of Europe and America. In the wake of the American and French revolutions, the spirit of democracy and equality spread throughout Europe. People had become distrustful of institutionalized authorities which had for so long enjoyed unchecked power, wealth, and influence. To many, the church had become a potent symbol of corruption and debauchery. Many of the monasteries had reputations for being houses of greed and vice.
The result of this turbulence was that some men’s religious communities dissolved, some were repressed by the new governments, and in some cases, new communities were founded. Most of the new religious communities were founded as “apostolic institutions,” and their purpose was to teach, serve, and minister to the people of the world. Some of the long-established communities also cultivated or renewed their apostolic mission. This new emphasis on ministry over withdrawal from the world meant that men’s religious communities would have to reshape the nature of community life. Some things, however, were slow to
change. Most communities were still a mixture of clerics and Brothers, and all were still segregated. Brothers continued to serve in a secondary role to clerics. The inequality between Brothers and clerics, as well as the segregation of the two groups, was reinforced by the Church when it codified canon law in 1917. Among other things, this codification formalized the requirement that communities have separate formation programs for clerics and Brothers and granted precedence to priests over Brothers in both mission and vocation.
During this time some new communities that admitted only Brothers were founded. This was a reaction to the longstanding inequality between clerics and Brothers and an attempt to return religious life to its roots by removing the influence of clericalism.
SECOND VATICAN COUNCIL (1962-1965)
Among the sweeping reforms and changes called for during the II Vatican Council, the Church reinterpreted
the relationship between priests and those who were not ordained. In Lumen Gentium, the Church declared that all the faithful–men and women, religious, lay, or cleric– shared a universal call to holiness and a responsibility to participate in the mission of the Church. In its totality, this document, along with others from the Council, reordered many of the social and hierarchical structures that had existed within the Church for centuries. At the parish level, this paved the way for the laity to step into ministries, to embrace a more active voice in the Church leadership, and to take on some roles previously reserved for priests. In religious communities of priests and Brothers, it dramatically altered the relationship between the two groups and was a impetus for redefining the Brothers’ vocation, or as some would argue, restoring it to its original form.
THE BROTHERS SINCE THE SECOND VATICAN COUNCIL
Since the mid-1960′s, there have been many changes for men’s religious communities. For Brothers, these changes have been an affirmation of equality in status to their clerical counterparts and have heralded a new era in ministerial opportunities. Brothers may now receive formal and professional education, and, except for administering the sacraments, may perform any of the same ministries as priests. While some Brothers continue to serve in administrative, supportive, or technical roles, more and more Brothers are seeking advanced degrees and credentials which allow them to minister as professionals–as counselors, educators, or lawyers, for example.
There is still no single way to describe the Brother’s vocation. Brothers enjoy a wide variety of opportunities in
both spirituality and in ministry. There are contemplative monks who seldom emerge from their monastery and apostolic Brothers who work in cities and live very social lives. There are Brothers who work with their hands and others who create, teach, or manage; many do both. Some communities are made up only of Brothers and there are some which are made up of Brothers and religious priests and seminarians.