The Community of St. Augustine
Formation in Prayer, Study, and Mission
Overview
This cohort exists to take men and women “Deep in Discipleship” through a formation in Prayer, Study, and Mission. For some, this cohort will simply be an opportunity to go deeper into their spiritual lives with God with the community of other Christians. In that way, there is some overlap with what other churches consider a “third-order ministry.”* For others, this will be for the purpose of focused discernment for vocational ministry.** Both reasons for joining the cohort are good and can easily coincide with one another. Our aim is develop souls that are deep in knowledge, deep in prayer, and fully open to God’s will.
Name of the Group
The name of the cohort is “The Community of St. Augustine: Formation in Prayer, Study, and Mission.”
“Community” denotes a group tied together by friendship and common purpose. It also connotes a monastic fellowship. The cohort pursues holiness together, being accountable to a common commitment and bound together as brothers and sisters in Christ.
“St. Augustine” was chosen because of his ability to combine Prayer, Study, and Mission into a life of holiness. The image of St. Augustine offering his flaming heart to God over his study desk is iconic for what we desire for this cohort.
“Formation” means that members of the cohort are in a process of becoming. This is not a society for those who have already attained a certain level in the spiritual life. Rather, it is a mechanism for a more intense path for spiritual growth.
“Prayer, Study, and Mission” form the triad of Christian maturity, as well as the threefold structure of this cohort. Together, they form what Thornton calls the “speculative-affective synthesis”.
Three Program Components: Prayer (Rule of Life), Study (Theological Works), and Mission (Leadership Development)
Rule of Life (Developing a Life of Prayer)
Members are expected to live according to a Rule (pattern or model) of Life. A Rule of Life is “A discipline by which I order my worship, work, and leisure as a pleasing sacrifice to God.” It is considered the daily foundation of each cohort member. As Anglicans, we follow the Prayer Book as our Rule of Life. As a way of simplifying the Prayer Book rule, we sometimes refer to it as the Threefold Rule, comprised of:Weekly Communion (and the keeping of irregular Feast Days)
the Daily Offices (Morning and Evening Prayer, once per month at the church)***
Private Devotion (which devotions, in addition to the feasts and fasts of the year, are chosen personally in the context of Spiritual Direction).
Theological Study (Developing a Life of Study)
Members are expected to engage with rich theological works. Two or three works will be read over the course of the year (on average about 300 pages per quarter). Choices for the book study will reflect the broad areas of the canonical examinations (REC Canon 3, Section 1 (1-6).**** In consultation with a member of the clergy, each member of the group will lead a discussion of a theological work, rotating each Ember Day meeting. The leader will prepare a summary of the book’s message and theme and a list of discussion questions. He or she will present this to a group leader one month in advance of the Ember Day meeting. Another member of the cohort who already has familiarity with the material can serve as a consultant or co-lead the discussion.Spiritual Direction (Developing a heart for Mission)
Every member will be assigned a Spiritual Director with whom they will meet during every non-Ember month, preferably in-person. The Spiritual Director will ask questions pertaining to the Rule of Life, theological study, vocational discernment, and Christian leadership. A Spiritual Director might focus on developing specific virtues or habits that would make one more effective within their current vocation and possible future vocations. Or, one might also identify objectives or make specific plans for ministry with their Spiritual Director.
Program Details
The Ember Day Meetings
The Cohort will meet in-person quarterly on Ember Saturdays***** from 8am-11:30am.
We will start by praying the Office of Morning Prayer together, then there will be a discussion of the book or section of the theological work. Questions will be distributed a week or so before the meeting.
Each Ember meeting will involve some teaching on leadership principles with specific regard to the Christian vocations and sub-vocations (marriage, mentor, parent, teacher, deacon, deaconess, priest, monastic, ministry leader, etc.)
To promote a common culture and build group cohesion, each meeting will conclude with a time of “Call and Response.” These remind cohort members of the vocational discernment purpose of the group but are still broad enough that lay leaders who are not currently in formal discernment can respond honestly.
For the men:
Call: “Do you seek to serve God for the promotion of His glory and for the edifying of His people?”
Response: “I will so do, by the help of God.”
Call: “Are you open to being inwardly moved by the Holy Ghost to enter ordained Ministry?”
Response: “I am, as God so leads.”For the women:
Call: “Do you seek to serve God for the promotion of His glory and for the edifying of His people?”
Response: “I will so do, by the help of God.”
Call: “Are you open to being inwardly moved by the Holy Ghost to be Set Apart for the work of a Deaconess?”
Response: “I am, as God so leads.”
Monthly Meetings with Spiritual Director
On non-Ember months, cohort members will meet with their Spiritual Director. These form the minimum for Spiritual Direction. More regular meetings can be initiated by the cohort member.
To address any struggles in keeping Rule of Life
To address any vocational discernment questions
To discuss takeaways from the current Theological Study
To assess your effectiveness in current vocational commitments
Membership
Membership involves a one-year commitment. In addition to keeping the Rule, members are responsible for purchasing, reading the theological works that the cohort will discuss, and attending the quarterly meetings.
Membership is open to those men and women (including young adults of sufficient maturity) who are confirmed or desirous of the being confirmed, are members in good standing at CTK, who live responsibly and virtuously within their current vocation, and who express a desire for deeper discipleship. Admission to the cohort requires permission from the Vicar.
Leaving the cohort prematurely
We ask that commitment to the group be made soberly and sincerely. While continuation in the cohort is voluntary, we do require that leaving the group before the end of the year involve some spiritual direction and conversation with a pastor.
A member may be asked to leave the group if there is a lack of commitment or a hostile attitude toward the other members or the Rule. It would be a mistake to prolong a poor decision by including someone who is clearly not invested in the program. This could be detrimental to the others in the group and the cohesion of the cohort. Members of the cohort should know that they will be supported but that they need to demonstrate a willingness to fulfill member obligations and expectations.
While members of the cohort are not necessarily postulants for the Diaconate or the ministry of Deaconess, they should consider themselves as a potential postulant. As such, they should be mindful that “Every Postulant shall pursue his studies diligently under proper direction; he shall not indulge in vain or trifling conduct or in amusements unfavorable to godly and studious habits and to that good report which becomes a person preparing for the Holy Ministry.” -REC Canon 2, Section 1 (b)
Summary of Member Commitments
Keep the full Prayer Book Rule of Life
Pray the Morning and Evening Offices every day
The general commitment of cohort members is to pray the full Office of Morning and Evening Prayer at least 3 times each every week. The other days can be prayed from the Family Prayer section, if other vocational commitments conflict with the keeping of the full Offices. On days of praying abbreviated forms of the Office, the Psalm will be said at minimum, but preferably all the lessons from the Lectionary will be read.
At least once per month, cohort members will pray Morning Prayer in-person at the church on either a Wednesday and Friday. This requirement can be modified with a Spiritual Director for those who live far away, or have work that starts early in the morning.
Using the CTK Live Stream or Cradle of Prayer are acceptable forms of keeping the Offices.
Keep the Eucharistic Feast Days
Worship in the Church every Sunday. If you must miss due to travel, sickness, or an urgent need of mercy, then members will pursue another means of receiving Communion, either from another parish, visitation, or “spiritual Communion” which involves a time of deep prayer.
Observe the fixed Prayer Book feast days of the Church (i.e. Feast of St. Peter, Feast of All Saints, etc.) either by attending a Mass (either at Christ the King or another parish that is more local or convenient), or through some other religious act (hosting a dinner, spiritual reading, lectio divina on one of Propers for the feast day, etc.)
Keep Personal Devotion
Keep some form of a fast on most Fridays, penitential seasons, and Ember Days.
Keep all CTK member commitments, such as cell group participation, tithing, almsgiving during Penitential season, participation in weekly catechesis.
Adopt at least one form of private discipline with the guidance of a spiritual director.
Purchase and read the theological works read by the cohort.
Books must be in-print, and preferably of the same edition that is prescribed by the cohort.
There are varying levels of reading. We ask that members commit to giving each work a “good” read at minimum. We require something more intense than skimming, but not necessarily a deep reading, though that is encouraged.
Attend and participate in the meetings
Monthly meetings: the spiritual direction check-ins and the Ember Saturday meetings
Appendix 1:
Discernment for Ordained (or “Set Apart”) Ministry
A cohort member should never feel as though they have “fallen short” if they participate in the group but do not later discern a calling to become Deacons (men) or Deaconesses (women). As St. James says, “My brethren, be not many masters, knowing that we shall receive the greater condemnation.” Nevertheless, one of the purposes of the cohort is to teach the art of vocational discernment. In discernment, members should anticipate the following issues to arise:
The “memory of sin”—Forgiveness of sins may not erase the memory of sins. This can contribute to a negative view of one’s abilities, a feeling of shame, and the belief that one has “disqualified” oneself from ministry. The life of the Apostle Paul should provide encouragement to these men, whose life and words emphasized that grace abounds in our very unworthiness. Members can be taught to use such past memories ascetically, as St. Augustine did: “The recalling of my wicked ways is bitter in my memory, but I do it so that you may be sweet to me.”
The epistemology of “calling”—Some men and women may expect something “special” to happen if God has truly called them to ministry. One of the greatest spiritual directors, St. Ignatius of Loyola, believed that we can usually discern the proper course of action using the abilities and gifts God has already given us.
Using my intellect: Discerning a call to ministry should include the “habitual sound judgment” we practice in all decision-making. We do not need to learn an entirely different way of decision-making when it comes to entering ordained ministry. Think calmly and objectively. Do I possess interests and the beginnings of abilities suitable for ministry? Would others who know me deem me a suitable candidate for ministry? If I have reservations, what are those based on?
Using my feelings: As we seek to go from good to better in the service of our Lord, “…it is characteristic of the evil spirit to cause gnawing anxiety, to sadden, and to set up obstacles.” Experiencing any of these are not necessarily indications that we should not take the next step forward. Uncomfortable feelings or obstacles are “grist for the mill” for ongoing discernment. The first step is more “prayer, meditation, and earnest self-examination.” Conversely, feelings of strength, consolation, peace, and the elimination of obstacles may indicate we should move forward.
Observe small changes: We should not expect grand “aha” moments during discernment: “In the case of those going from good to better, the good angel touches the soul gently, lightly, and sweetly, like a drop of water going into a sponge.” Focus on the daily fostering of holy desires. The men should be encouraged to “work the program” and be faithful in even the smallest things: “One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.”
Trust the Church: Finally, it is normal (even healthy) for those discerning a call to ordained ministry to have doubt about their abilities. This is not necessarily a cause to withdraw oneself from consideration. If the Church, through her officers, has accepted him and encourages him to continue forward to ordination, he should trust that God is speaking to him through the Church and continue the ordination process.
Summary: For a parish to consider itself healthy, it should intentionally promote lay leadership and provide an environment for men to discern a call as Deacon and women as Deaconess. The former often leads to the latter. A designated group for such men and women, therefore, would be an efficient way for laity to “naturally” recognize a calling (although the calling is really supernatural).
*For example, in some parishes Christians can become oblates, or “third-order members” of a Benedictine monastic community. Third-order Benedictines still remain within the parish, marriage (if married), occupations, etc., but adopt a rule of life that is modified for their situation. The “Prayer Book Rule of Life”, as outlined above, is similar to this type of ministry.
**A parish that seeks to see its men called to Holy Orders, or women called to be “Set Apart” as Deaconesses, should provide ways for them to know when they are “inwardly moved by the Holy Ghost” to such ministry. (“Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration, to serve God for the promoting of his glory, and the edifying of his people?” -The Form and Manner of Making Deacons, The Book of Common Prayer (1928), pg. 532) When so moved, that person should be able to provide “grounds of his desire” – the experiences and knowledge that support and testify to that desire. One way of accomplishing this is through a Cohort that focuses on those aspects of Christian discipleship which are most conducive to discerning a call to ministry. This focus on discipleship would also benefit those men and women who seek to become more effective lay leaders, and may not later discern a call to become a Deacon or Deaconess.
***A Rule of Life can be, and at times, should be, modified or relaxed in response to life changes. It is desirable that this be done, whenever possible, in consultation with a clergyman in advance of the life changes. Note also that not following Rule is not a sin, but a breach. If I skip Sunday Eucharist because I’m tired, but not ill, I have breached the Rule (since Weekly Eucharist is a part of Rule), but my sin is that of sloth. This distinction may be helpful in what I think is the more common scenario of failing to say an Office because of unexpected job assignment or family problems. The Rule of Life should be important enough to each man to report “I missed the Evening Office on Tuesday.” This would not be committing a sin, however. We do not want our emphasis on keeping Rule to foster a scrupulous conscience.
****Some books likely to be read by the cohort are:
English Spirituality, Martin Thornton
Theology of the Body, Pope John Paul II
Paul and the Faithfulness of God, N.T. Wright
For the Life of the Word, Alexander Schmemann
Heavenly Participation, Hans Boersma
Exposition of the 39 Articles, Harold Browne
Abandonment to Divine Providence, Jean-Pierre de Caussade
The Heart of the Diaconate, James Keating
Six Books on the Priesthood, St. John Chrysostom
*****Four Ember seasons as periods of fasting are found in the sermons of fifth century Pope Leo the Great. The association of the Ember Days with Ordination to the sacred Ministry was a later development. The history of Ember Days allows us to integrate “Embers Days themes” for all participants in the group, not solely those discerning a call to ordained Ministry. Such themes include the following: 1) Fasting and prayer. Practice of these disciplines is the origin of the Ember Days. 2) Reading and study of Scripture. The Ember Days Epistle (1928 Prayer Book) recounts Jesus’ reading from Isaiah in the synagogue in Capernaum. 3) Missio Dei (“mission of God”, or “sending of God”). The Ember Days Epistle (1928 Prayer Book) recounts the missionary journey of St. Paul and St. Barnabas in Antioch of Pisidia when “the word of the Lord was published throughout all the region.” (Acts 13:44-49).