Small group gatherings
Monastic Orders

Keeping in mind the topic of this meeting and the reports that have been presented, it seems that our group’s task would be to exchange the experiences of our Orders in the places where the Churches are still conducting the "Missio ad Gentes". It seems to me that we should limit our discussion to Africa and Asia, also excluding those countries in which our communities are not really in a situation of the Missio Ad Gentes (e.g., Israel and the Philippines).

It would be useful for our exchange to take a very quick look at the history of our communities’ participation in this "Missio ad Gentes".

The period of ancient monasticism, up to the formation of "Christianity". This period was one of monasticism’s total involvement in the Church’s mission to the pagan world. The almost total absence of monasticism in the first period of the Church’s missionary thrust into Asia and Africa. The absence – with a few notable but significant exceptions – of monasticism during the period of its restoration and flourishing in the last century and the first half of this century. This was perhaps due to a rather romantic notion of "pure monasticism". The new awareness of monasticism and its obligations and specific tasks in regard to the young churches of Asia and Africa, and the consequent development of the founding of monastic communities in these two continents in the second half of this century.

Factors which have contributed to this reawakening:

Rethinking the nature and function of monasticism, especially after World War II.
The initiatives taken by some monasteries and individual monks who discerned a strong need for Western monasticism to be open to other horizons.
The establishment of AIM in response to the pressing invitation issued in the Encyclical Fidei Donum in 1957.
The Second Vatican Council’s document: Ad Gentes.

Monastic presence in Africa and Asia in 1996

Benedictine, Cistercian and Trappist monks - 46
Nuns 32
Benedictine Sisters 15

Monastic communities in Asia (1988)

Monks 40
Nuns 25
Sisters 22
(This does not include the Philippines and Israel in which there are
Monks 28
Nuns 20
Sisters 17) 

The situations and problems facing the monasteries in the new churches:
Particular difficulties and problems

As long ago as 1978, during an international monastic gathering, Abbot De Floris (the first Secretary of AIM) posed the following question: "Is it right to continue to send Western monks to Africa, Asia and Latin America to open monastic centers? Would it not be better to let the monastic groups arise spontaneously in these young churches, while offering to be of service as they seek their own individuality? The question involves more than one country, causing great concern for those who are concerned." (Monasticism in the Third World, pp. 19-20).

Faced with this question which contains many others, AIM would soon change the meaning of its acronym to make room for another one: Aide Intermonastère. This change indicated a different attitude and a new awareness of the problem of the monastic missionary.

The number of new foundations will continue to grow, but there is a similar growth in the problems and the need for help, and not only material aid.

Frequently the bishops, clergy and people do not have a proper understanding of monasticism.

The new Churches’ concrete, specific requests of monasticism:
Prayer
Spiritual assistance for the clergy, religious and committed laity
Interreligious dialogue – Places for encounters with members of other religions
The monastery’s insertion in the local environment – construction, property, work, life-style.
Methods of support and insertion into the local social and economic fabric.

Vocations and Formation – This is the most serious problem, which is even more worrisome because the monastic orders do not have a centralized structure and mutual relations and aid among the various communities, communities which are often very small, are faced with enormous difficulties in communications, and not only because of physical distance. It is in this area in particular that AIM offers a valuable service.

How should monastic formation be conducted in the cultural and social milieu of the community? To what extent? What bonds should be maintained with the tradition handed on?

Relations and bonds with the founding monasteries?

These are a few points on which we might exchange experiences, impressions, opinions and suggestions.