Southern Black Forest, Hausern, Germany

Listen, O my son, to the precepts of thy master, and incline the ear of thy heart, and cheerfully receive and faithfully execute the admonitions of thy loving Father, that by the toil of obedience thou mayest return to Him from whom by the sloth of disobedience thou hast gone away. (From the Prologue to The Rule of St. Benedict)¹

Such are the words of St. Benedict, founder of the first Western monastic order, that have for many years governed the lives and deeds of a small congregation of nuns living in the convent of Marienberg. To this very day, they serve the Lord in accordance with the rules set down by their patron, for their sole desire as they arise each day is to hear the Word of the Lord, to seek nothing but Him, to serve Him loyally, to honor and to love Him with all their hearts. Through His mercy they exercise virtue as they strive to reform their lives in order to become loyal and obedient servants to the Lord, such that they may one day enter their heavenly home as true brides of Christ.

A Short History of Marienberg Convent

Following the Episcopal Consecrations of 1988 performed by Archbishop Lefebvre at Ecône, a number of Sisters left the convent of Schellenberg (Liechtenstein) because they wished to continue their close ties with the Society of Saint Pius X (SSPX). This group now heads the Benedictine convent of Marienberg. Below is a short overview of the developments that preceded this event:

Schellenberg Convent gained autonomy in 1930, though its roots go back to a congregation initiated by Fr. Salesius Brunner (of Benedictine origins) and by his deeply pious mother in the year 1859. It is now at its strongest amongst the Missionaries of the Precious Blood in North America.

The convent is devoted to adoration, as is the entire congregation. Until the year 1930, Schellenberg also functioned as a gathering point for all German-speaking aspirants, who would then emigrate to the United States for further monastic instruction. Moreover, it was responsible for seeking funds to support the North American mission.

The code of conduct issued by Fr. Brunner was written entirely in the Benedictine spirit, which is evidenced by numerous citations therein from the Rule of St. Benedict. In the aftermath of the Council, a new constitution was adopted in 1967, and from 1975 onwards the convent began collaborating with the Society of Saint Pius X, which resulted in a steady flow of novices. As time went by, however, the new constitution was found to be somewhat flawed, whereupon permission was sought from the district abbot to revert to the constitution of 1930 and to abide by it for the time being pending the provision of a revised code. It was in this context that the congregation began reviewing its Benedictine roots, and at the time of the above-mentioned secession (1988) this process of re-assessment constituted a core concern for the nuns at Marienberg as they set about making the necessary changes to their stipulations of governance. These revisions were gradually put into practice over a number of years.

Those who had had to leave Schellenberg initially found refuge in the Priory of St. Charles Borromeo at Oberriet (SSPX, Switzerland). However, it was their ardent desire to resume their monastic calling, and they eventually managed to acquire a suitable place in the southern reaches of the Black Forest. A humble edifice set at some distance from the nearest village, it had formerly been a children's home, but now it was to serve as abode and workplace to the order.

As might be expected, the Congregation initially had it tough. Their first act was to devise a platform for the "Tauchter Mariens vom Kostbaren Blut e.V.," i.e. the Society of the Daughters of Mary of the Precious Blood, but at the same time they had to endure many trials at the hands of the authorities and government departments. Moreover, the entire convent had to be extensively renovated and refurbished, though the premises were still made available on an interim basis to the SSPX for retreats.

As already mentioned, the Marienberg Congregation was in need of a new constitution. Given the general direction in which their spiritual debate had been heading, they eventually concluded that it would make sense to live by the Rule of St. Benedict in emulation of the Beuronese constitution, a suitably adapted version of which was then implemented. Simultaneously it was stipulated that adoration of the Precious Blood should be retained.

At this point in time observance of the canonical hours had been fully achieved, and the nuns henceforth made it their duty to embrace a life in the Benedictine spirit, to live and to act by its traditions. This objective requires any amount of stamina and good will, but the Sisters will not be discouraged on their march toward a glorious goal, and, like a loyal family, they help each other along as best they can, each according to the faculties with which God has blessed her.

Personal and spatial requirements permitting, the convent currently caters only to such guests who have need of spiritual and bodily recreation. However, its doors shall always be open to those who seek peace and harmony (Chapter 53, The Rule of St. Benedict).

The Long Road Towards Perpetual Vows

The very constitution of this Congregation aims to ensure that entry into the order is not taken lightly. Potential entrants are examined for excellent physical and spiritual health. Moreover, aspirants should ideally possess full training in a suitable profession prior to joining the Sisterhood, while proficiency in German is desirable. Candidates who do not have German should at least be willing--and manifestly able-- to acquire the language in time. Once they have been accepted as postulants, they must spend at least six months in the convent before their superiors will permit them to wear the Benedictine habit, subject to their passing the relevant canonical examinations.

The novitiate lasts for two years, and those who then wish to take vows must undergo a process that is very similar to the above before they are allowed to do so. Prior to taking perpetual vows, each Sister will initially commit herself for three years at a time, which they may renew up to three times. According to the Rule of St. Benedict these vows comprise obedience, chastity, and stabilitas loci (that is stability in their respective convent).

Before taking perpetual vows, the nuns must have spent a considerable length of time in the order. In this way they can (and should) examine their conscience on a regular basis; indeed the entire congregation will assess the intensity of their devotion and whether they are truly seeking God, since a nun that has not got the true calling for the noble role of serving God not only endangers the order as a whole but also seriously undermines her own hope of salvation. However, the truly devoted will not shy away from perpetual vows and will accept them joyously.

Building the Church

Apart from the benefits of a new constitution in terms of forming body and soul, the very architecture of the house itself was meant to edify, both literally and metaphorically speaking. Thus the tabernacle was soon moved from its lowly and humble home in the refectory to the splendid surroundings of a newly built church. Only five years ago there would have been little hope of building a new chapel on this site, but God hears His own and He will answer their prayers if they correspond to His wishes. Thanks to the ultimate flexibility of the planning authorities and to the sponsors, the construction of an extension housing the convent's very own chapel went ahead in the summer of 2005. The last tiles had just gone on the roof when the great snowfalls set in, which were extremely heavy even by local standards. From that point forth the church rapidly took shape, such that the first holy Mass could be read from its altar on that year's Kirchweih (kermis) Sunday (October 15, 2006) following a solemn consecration ceremony at which the newly installed bells were rung for the very first time. However, the interior decorations and especially the painting of murals will have to be left to the next generation. Both the interior and the exterior are to be done in the Beuronese style, and the church will one day be dedicated to the Assumption of Mary.

A Typical Day in the Life of a Convent

If one of our nuns were asked to describe a typical day at the convent, she would probably answer as follows:

The average working day begins just after 5:00am with a hearty, "In nomine Domini Jesu Christi crucifixi surgo...," for Lauds commences in the chapel at precisely 5:30, followed by meditation. At 6:30 we recite Prime, the Pretiosa, and the Angelus, and shortly thereafter comes the highlight of the day, namely the holy Mass. Having given thanks, we must partake of some food in order to fortify ourselves for our daily duties. Before Terce at 8:30, there is just enough time for us to tidy up our cells and to put on our work habits.

The period between Terce and Sext is scheduled for physical work. One of us usually does the kitchen while others might be occupied with either the laundry, ironing, sewing, cleaning, painting, baking hosts, gardening, or accomplishing office work--in other words, all the routine chores that need doing in a convent. Work is to be accompanied by prayer, for it is all done to serve--and thereby to glorify--the Lord. Once a week we attend a talk on spiritual issues, while both the postulants and the novices must take other lessons besides. Silence is observed throughout the day, for speech is restricted to the humble necessities of communication.

Under normal circumstances, each nun is allocated at least one hour before noon to spend in contemplation at the feet of our Savior, such that she may pray to Him and immerse herself in the mysteries of His existence. This time of solitary worship is accorded each nun to allow her love for the Holy Trinity to grow by focusing on her divine husband and the great love He showed towards us when He shed His blood for mankind.

After Sext, we take time to examine our conscience, and dinner is served right after the Angelus. While we eat, we also listen to a reading in order to ensure that body and soul are fed in equal measure. The same applies to supper. When the dishes have been done, we engage in about an hour of recreation. This not only helps us relax but also furthers and forms the communal spirit within our monastic family. This might range from storytelling, music, song and laughter, readings, recitals and discussions right down to folding and sewing garments or preparing fruit and vegetables. On nice days we might go on long walks across the fields and over the mountains, often gathering herbs for use in certain teas and elixirs. We are allowed many activities and liberties, but loitering in idleness is definitely not one of them!

On special occasions, we use the recreational break to put on theater plays and sketches ranging from serious pieces to light entertainment (for the nuns like to laugh!), and in some cases we give musical recitals and other surprise performances. Creativity ranks highly on our schedule.

At around 2:00pm, None is said and then we resume our work. When allocating tasks, great care is taken that each member of the order is employed in a manner befitting her individual skills and qualifications, though sacrifices are still part and parcel of the program. The hungriest among the Sisters may have a snack in the afternoon, whereupon two strokes of the bell will announce Vespers, which are said at 5:00pm. Then we have supper followed by another short recreational break to allow for personal necessities, etc. From 6:45 to 7:00pm, the Blessed Sacrament is put on display and worshipped in silence until the rosary is said. After Benediction comes Compline, and thenceforth all nuns must maintain complete silence until after Prime. Certain small tasks may be accomplished before retiring to bed, providing permission has been sought. Before going to sleep, we send one last "Gloria Patri" towards heaven, accompanied by a greeting to our Holy Mother Mary and our guardian angel, until we finally cross ourselves with the solemn request for a peaceful night, such that we may praise the Lord even as we sleep.

It is during daylight hours that each nun is given a chance to engage with spiritual literature.

On Sundays and other holy days the nuns are to work as little as possible. Each Sister therefore goes beyond the call of duty and helps wherever she can in order to ensure that these days are unburdened for all who wish to spend the extra time praising God. Thus the afternoon can be given over to worshipping the Blessed Sacrament, which is exposed for this purpose. Naturally, our convent also observes days of fasting and penance as well as a number of other monastic customs whereby we honor God by making sacrifices and doing penance as we strive to become more like Him. In so doing, we again seek to emulate the teachings of our charismatic founder, who preached discretion and moderation in all things.

Thus our day-to-day existence is defined by the holy sacrifice of Mass, prayer, and dedicated work.

We strive to live entirely for God and to be at all times in His presence, such that He may gradually take shape in us. Like tiny lanterns burning in the palace of our Lord, we are privileged to come before His throne on earth, which is the tabernacle, there to prostrate ourselves before Him and to sing His praises. Archabbot Maurus Wolter, founder of the Beuronese Congregation, used to say that it was of the utmost important to make novices understand that we are in God and that He is in us.

Outlook

In view of all the changes and improvements recently effected, the Sisters may utter a heartfelt "Deo gratias," for none of this would have been possible without help from God.

Whatever the future may hold is in the hands of Divine Providence. In a sense, the framework for a monastic lifestyle has been created and the nest is built; it is now up to others to fill in this frame, to make the congregation grow and prosper, to draw many towards their divine calling, and to set chicks in that nest to chirp their songs of praise from the depths of their little hearts. Meanwhile the Sisters will strive to advance upon the path of virtue and monastic faith, for "we shall run the way of God's commandments with expanded hearts and unspeakable sweetness of love" (From the Prologue to the Rules). In the words of Saint Benedict, the Benedictine calling may be summarized as follows:²

As there is a harsh and evil zeal which separateth from God and leadeth to hell, so there is a virtuous zeal which separateth from vice and leadeth to God and life everlasting.

Let the monks, therefore, practise this zeal with most ardent love; namely, that in honor they forerun one another (cf. Rom. 12:10). Let them bear their infirmities, whether of body or mind, with the utmost patience; let them vie with one another in obedience. Let no one follow what he thinketh useful to himself, but rather to another. Let them practise fraternal charity with a chaste love.

Let them fear God and love their Abbot with sincere and humble affection; let them prefer nothing whatever to Christ, and may He lead us all together to life everlasting. (The Rule of St. Benedict, Chapter 72. This chapter is often called "St. Benedict's Testament.")³

Ut in omnibus glorificetur Deus (U.I.O.G.D.)

(That God be glorified in all things.)

For information:

Reverend Mother Prioress

Kloster Marienberg

D-79837 Hausern

Germany

Telephone: [49] 767-2328

1. Obsculta, o fili, praecepta magistri et inclina aurem cordis tui et admonitionem pii patris libenter excipe et efficaciter comple, ut ad eum per oboedientiae laborem redeas, a quo per inobedientiae desidiam recesseras.

2. Translators Note: Please note that the translations from The Rule of St. Benedict contained in this text have been culled from The Holy Rule of St. Benedict (the 1949 edition, translated by Rev. Boniface Verheyen, O.S.B., of St. Benedict's Abbey, Atchison, Kansas).

3. Sicut est zelus amaritudinis malus qui separat a Deo et ducit ad infernum, ita est zelus bonus qui separat a vitiis et ducit ad Deum et ad vitam aeternam. Hunc ergo zelum ferventissimo amore exerceant monachi, id est, ut honore se invicem praeveniant. Infirmitates suas sive corporum sive morum patientissime tolerent; oboedientiam sibi certatim inendant; nullus quod sibi utile iuducat sequatur, sed quod magis alio; caritatem fraternitatis caste impendant; amore Deum timeant; abbatem suum sincera et humili caritate diligant; Christo omnio nihil praeponant, qui nos pariter ad vitam aeternam perducat.