THE RULE, CHARTER, CONSTITUTION, AND CODE OF CANON LAW

FOR THE

ORDER OF THE MOST HOLY MARY THEOTOKOS

"BENEDICTINES OF MARY, OLD CATHOLIC MARIANISTS"

+

APPROVED FOR USE

BY

THE MOST REV. DR. ROBERT F. JANGRO, O.SS.T.

PRESIDING ARCHBISHOP-ABBOT & FOUNDER

~ PREAMBLE ~

In gratitude to Almighty God for the gift of salvation through our Lord Jesus Christ, recognizing Mary as the great symbol of the Church and believing that, to the glory of God, Catholicism is characterized by three principles, i.e., a tradition that sees God in all things (sacramentality), using the human, the material, and the finite (mediation), to bring about unity of humankind (communion) we therefore as an autonomous Institute of Consecrated Life, declaring our unqualified belief in the entire Word of God written, humbly invoking the guidance of the Holy Spirit, have covenanted together to form this Benedictine Community of believers sharing a common journey of faith. In so doing, we collectively recognize our distinctively Catholic principles to include emphasis on tradition, regard for reason, analogical imagination, and universality, including a both/and rather than an either/or approach to Christian faith and practice.

To learn more about Sacramentality, Mediation, and Communion, visit our page by that name.

ARTICLE I ~ NAME ~

The organization shall be known as the Order of the Most Holy Mary Theotokos. Also known as the "Benedictines of Mary, Old Catholic Marianists", a self-governing religious community and independent/autocephalous jurisdiction of the One Holy Catholic and Apostolic Church in the Old Catholic faith tradition. We are a Benedictine community of men and women, living under the Rule of Saint Benedict, dedicated to promoting devotion to the Blessed Virgin Mary, under her special Orthodox Church title, the Theotokos. Theotokos in Greek means "God-bearer". We honor Mary under that title and seek to live her example of the openness to the will of Almighty God and the promptings of the Holy Spirit. We are dedicated to living our lives as mirrors of the extraordinary dedication, sacrifice, and faith modeled by our most beloved and dear Mother of God. The motto of the Order of the Most Holy Mary Theotokos is Totus Tuus (It means, "Totally Yours").

ARTICLE II ~ PURPOSE ~

The Order of the Most Holy Mary Theotokos shall serve all God's people. The Order will respond to the needs of the local Church and all the people of God by providing services for a variety of needs in the Church and secular communities. Members accomplish this through a wide variety of loving works of mercy. Members are also encouraged to discern their individual vocation when deciding upon the works of mercy they will perform. The Order of the Most Holy Mary Theotokos will also develop and implement special programs in prayer, spirituality, and human development, all of which encourage a deeper relationship with God through devotion to the Holy Theotokos. In consideration of these works, the Order of the Most Holy Mary Theotokos will be formed as an "urban abbey" or "monastery without walls". Our purpose is to:

1. Promote the worship of God and devotion to the Blessed Virgin Mary among our membership.

2. Deepen and extend the fellowship of our membership.

3. Encourage a steadfast, Biblical witness by our membership.

4. Facilitate cooperation and counsel among our membership with regard to evangelism, edification, Christian education, stewardship, missions, church extension, Christian action, women's and men's fellowships, youth activities, the pastoral ministry, and other related concerns.

5. Preserve and promote the Scriptural principles of the autonomy of the local church and the freedom of the believer in Christ.

ARTICLE III ~ STATEMENT OF FAITH ~

• We believe that Jesus is "the Christ", that he is God, and that he is our personal savior.+ We believe in the Holy Trinity: God the Father, God the Son, and God the Holy Spirit.

• We believe that the Blessed Virgin Mary is the Mother of Jesus, worthy of honor, and worthy of liturgical observance and intercession in prayer.

• We honor the Saints and Martyrs of the Church, and pray for their help.

• We believe in the inerrancy and divine inspiration of Holy Scriptures.

• We believe in the One Holy Catholic and Apostolic Church.

(ONE - with the unity of God Himself, Father, Son, and Holy Spirit HOLY - with the holiness of the Most Holy Trinity CATHOLIC - living the fullness of divine truth and embracing all faithful Christians of all times and places and APOSTOLIC - tracing doctrine, traditions, and authority to the original Apostles.)

• We believe in the three historic creeds: Nicene, Apostles, and Athanasian.

• We believe and accept the doctrines of the Seven Early Church Ecumenical Councils of the undivided Catholic Church.

• We believe and appreciate the wisdom and guidance of the Early Church Fathers.

• We believe in the seven sacraments of the Church: Baptism Confirmation Holy Eucharist Anointing and Prayers for the Sick Confession, Absolution, and Reconciliation Marriage and Holy Orders.

• We believe in and hold valid Apostolic Succession of Holy Orders.

(Our Presiding Archbishop-Abbot is a Bishop of the Old Catholic Church and is consecrated in Roman Catholic, Antiochian, Jacobite, Old Catholic, Orthodox, Vilatte, Utrecht, Duart-Costa, Russian Orthodox, Albanian Orthodox, Anglican/Episcopal, Methodist, Armenian Uniate, Chaldean Uniate, Syro-Chaldean, Syrian Malabar, African Orthodox, Celtic, Greek Melchite, Mariavite, Coptic, Order of Corporate Reunion, and Non Juring Bishops of Scotland lines of Apostolic Succession.)

• We believe that all Holy Orders (bishops, priests, and deacons) are open to men, single or married.

• We believe in the sanctity of marriage as a life long commitment between a man and woman, however we also believe that within certain marriages there may be circumstances or conditions that make life within that relationship unbearable or dangerous and thus divorce becomes appropriate or even necessary. Realizing that Jesus is merciful and it is he alone who understands fully the reality of any human decision, the church welcomes to all the sacraments those who have been divorced and/or remarried.

• We believe that all humankind is called to chastity and sexual purity within their state in life.

• We believe that the only proper expression of sexuality is between a man and a woman within the bonds of Holy Matrimony.

• We believe that family planning (contraception) is a personal decision between a husband and wife under the prayerful guidance of the Holy Spirit.

• We believe that all life is sacred and that it must be respected and protected from the moment of conception. We believe that abortion and euthanasia are the taking of human life.

• We believe and follow Scripture in all matters.

• We believe in the Scriptural teachings of Jesus Christ.

• We believe Holy Communion is open to all baptized Christian believers and that all are welcome at Christ's table.

• We believe that the Bread and Wine become the "real presence" of Jesus in the Eucharist.

• We believe that the Gospel commandment to "love others as we love ourselves" is the key to living the Christian life and it manifests itself in global concern for all peoples, patriotism for one's nation, good citizenship, and responsible stewardship of our planet.

ARTICLE IV ~ STATEMENT OF POLITY ~

An Old Catholic Church in name, spirit, and polity.

• We believe that Jesus Christ is the Head of His body, the Church universal, and of each local church.

• We believe that each local church is in itself a complete church, and therefore autonomous and possesses all rights and responsibilities of the church by the Holy Spirit as set forth in the Holy Scriptures.

• We believe that Jesus Christ exercises His authority in each local church by the Holy Spirit and through the Holy Scriptures.

• We believe that while each local church remains in communion with the Community and under the spiritual umbrella and ecclesiastical oversight of the Presiding Archbishop-Abbot, each local church is still ultimately answerable to Jesus Christ.

• We believe that it is proper and beneficial for each local church to seek fellowship and counsel of other such local churches.

ARTICLE V ~ MEMBERSHIP ~

Any baptized Christian whose faith and ministry perspective is truly both ecumenical (accepting of all who claim the Holy Name of Christ) and Catholic (universal) may make application to join. Candidates desiring to become First Order Monks (Ascetics) must be at least eighteen years of age and have the conviction that he/she is called to the Religious Life. There are no age restrictions in becoming a Third Order Secular Associate, provided he/she is of an age of discernment that enables them to have a clear understanding of the commitment to be made. Those who have not yet reached their eighteenth birthday must receive parental consent or that of a legal guardian and will submit a letter of consent with the application. Membership in the Order of the Most Holy Mary Theotokos is open to both men and women, married and single, clergy and laity. (Note: Ordained clergy, of any denomination or jurisdiction, shall obtain their bishop's permission to make application. This shall be indicated by submitting a letter of consent from their bishop with the application.)

Membership in this Community shall be attained by the voluntary association of those who find themselves in full accord with the Statement of Faith and Statement of Polity (Articles III, IV), the Code of Ethics, and with the general principles of this Community as set forth in the Rule, Charter, Constitution, and Code of Canon Law (hereafter referred to as the "The Rule"). Membership may be subject to review by the Presiding Archbishop-Abbot's Advisory Council. Membership shall be accorded on the basis of the standards of the Community, as set forth in this Rule. Clerical membership shall be accorded on the basis of the approved clerical standards of the Community, as set forth in this Rule. Those seeking to join this Community are not necessarily barred from membership because of other affiliations so long as they adhere to the Statement of Faith and the Statement of Polity and the workings of the Community, along with the express approval of the Presiding Archbishop-Abbot.

Any member may withdraw from membership in this Community at any time by his/her own action, and will be removed from the membership when written notice of such action is given to the Presiding Archbishop-Abbot.

Any member may be dismissed from membership in this Community for continued inactivity, at the decision of the Presiding Archbishop-Abbot along with the ratification of the Community.

In the event that there is received a written statement that a member has departed from the standards of faith and practice set forth in this Rule or in the Code of Ethics, the Presiding Archbishop-Abbot's Advisory Council shall make a careful investigation of the matter. If the charge appears to the Council to be justified and is received in accordance with I Timothy 5:19 from at least two or three witnesses, the Council shall report the matter to the Presiding Archbishop-Abbot and the Community for appropriate action. The right to appeal to the Community by the party accused is presupposed.

The Order of the Most Holy Mary Theotokos is dedicated to serving the Church and uses the Ministries of men and women, married and single, clergy and laity to attain this goal. The right to admit Candidates belongs to the Presiding Archbishop-Abbot. Mindful of his responsibility to the Church and to the Community, the Presiding Archbishop-Abbot will, after examination and prayerful consideration, admit only those candidates who exhibit the character and maturity necessary for entering the Religious Life. The character and maturity of applicants should be examined by those having the education and expertise in that field.

Traditionally, orders of monks are referred to as the "First Orders" and those of nuns as the "Second Orders". Since our First Order is open to both men and women (ordained and non-ordained), we make no distinction in male or female when using the generic term monk, and therefore we have chosen not to have a "Second Order". However, if a non-ordained female member of the First Order wishes to use the term "nun" rather then "monk", that is permissible. Some religious orders, such as the Order of the Most Holy Mary Theotokos, also have "Third Orders" of members who are not "religious", that is to say, not members of the Consecrated life (often called Third Order Secular, or TOS). The Order of the Most Holy Mary Theotokos consists of these two branches: First Order Monks (Ascetics) and Third Order Secular (Associates).

First Order Monks (Ascetics) of the Order of the Most Holy Mary Theotokos.

From the earliest days of the Church, individuals have been compelled by the calling of the Holy Spirit to consecrate themselves to God in a vowed life. As early as the third century, men, and later women, answered that call and bound themselves to a particular community and to a way of life that is now known as monastic. The spiritual pillars of prayer, work, sacred reading (lectio divina), study, meditation, reflection, and contemplation lay at the heart of vowed religious life. There is no time when a Religious is not in the process of "becoming" the vocation he or she has been called to. When the Order of the Most Holy Mary Theotokos speaks of formation, we speak of a lifetime endeavor. There are sign posts along the way. Postulancy normally lasts six months, Novitiate or First (Temporary) Professed one year, and Final (Perpetual) Solemn Life Professed, as the name implies, for a lifetime. During each of these periods, there are required readings, reflection papers, study, private prayer, contemplation, meditation, sacred reading (lectio divina), the Divine Offices, and of course, work. Recognizing that we are a "monastery without walls", the formation program is challenging but sensitive to the demands of a contemporary religious life lived outside of cloister. The formation program is designed and tailored according to each individual's circumstance, i.e., life experience, previous religious training, educational background, etc.

Many ask us, "Why is a formal Spiritual Formation Program required by O.SS.T.?" The answer is articulated well in a statement taken from the Minute Meditations Inbox Edition (Franciscan Media).

Keep Learning

If you're living the faith by being active at Church and sharing the faith by serving others, but you don't take the time to truly know Jesus and the teachings of the faith, you may be leading others astray without even realizing it. — from The New Evangelization and You

Monks are Christian individuals who have chosen to bind themselves with a religious community in order to enrich their Christian way of life. Monks incorporate the spiritual wisdom and ideals of the Holy Rule of Life as derived from the Gospels, into their lives. Monks seek God by searching for the perfection that he has set before us in Christ Jesus. By integrating their prayer and work, Monks open themselves to and reveal Christ's presence among us. St. Paul tells us that each member of the body of Christ, the Church, has a special function and place in Christ's kingdom. O.SS.T. Monks are single and married, men and women, who live in their own homes or "urban abbeys", and in those homes seek the richness of their calling in the world. Monks seek to bring the world to God by being witnesses of Christ by word and example. The Order of the Most Holy Mary Theotokos has designed for each prospective Monk a rich and meaningful formation experience as they begin their religious journey. This richness does not come easily and requires an offering of time and study on the part of the individual. Each Monastic Candidate will enter into a formation program that will require prayer, time, reading, and reflection. Progress requires commitment. Recognizing that most Monks have occupations, family, and other responsibilities, the formation program is challenging and yet sensitive to the demands of contemporary life.

What is difficult in the world is approached with dedication in the monastic life. In his/her spiritual life the O.SS.T. Monk simply tries to do what every Christian should try to do: to live according to God's commandments. The fundamental principles of monasticism are not different from those of the lives of all the faithful. This is especially apparent in the history of the early Church, before monasticism appeared.

Since O.SS.T. professions reflect a personal and private commitment not unlike that of every Christian, and do not directly deal with many of the community compatibility issues experienced in traditional cloistered monastic orders the duration of the steps or stages have been truncated to six months, rather than the traditional year or two for the Postulancy, and one year rather than the traditional three or more years for the Novitiate. In so doing, the candidate can progress through the levels rather quickly and move on to making his/her life-time commitment of prayer to Christ through Mary.

Three Stages of Monastic Formation

The First Stage - That of a Postulant.

One who commits to a discernment period of six months. Candidates, eighteen years of age or older, who have submitted a completed application will be interviewed by the Presiding Archbishop-Abbot and/or a member of the Vocations/Formation Committee. This interview may be conducted either in person, by telephone, or via the internet. If it is determined that the candidate shows sincere and appropriate reasons for entering religious life, he/she will be accepted as a Postulant. Postulants are members of the Community however, they have no voting rights but may speak and express opinion. Postulants may not hold any administrative position in the Order.

A Professed member of the Order will be appointed as a Spiritual Director for each Postulant. During the Postulancy period, the formation process will begin under the guidance of the Spiritual Director who will be available to assist the Postulant in his/her spiritual journey. The Presiding Archbishop-Abbot will also be available to assist the Postulant.

As the Postulancy period progresses, the Postulant continues his/her formation process under the guidance of the Spiritual Director. The Postulant shall follow the prayer schedule of the Order and begin his/her apostolic activities under the direction of the Presiding Archbishop-Abbot. It is the goal of Postulants to make profession after completing their studies and discernment.

The purpose of the Postulancy is two-fold:

• For the Order to determine if the candidate has a true vocation

• For the candidate to discern if God is calling him/her to the religious life.

Postulants may withdraw from the Postulancy at any time by submitting such a request in a letter to the Presiding Archbishop-Abbot. Those who withdraw from the Postulancy may choose to leave or remain with the Community as a Third Order Secular Associate.

Upon completion of the six month discernment period and receiving a favorable recommendation, the Presiding Archbishop-Abbot shall invite the Postulant to make his/her First (Temporary) Profession.

The Second Stage - That of a Novice (First Professed Member).

One who takes temporary vows, in the presence of the Presiding Archbishop-Abbot or a designated representative, making him/her a full member of the Order, and who promises to live according to those vows to the best of his/her ability. A Professed member will remain in this stage for a period of not less than one year. At the end of the one year period, the Professed member is expected to make petition to take vows to become Final (Perpetual) Solemn Life Professed.

Professed members shall fully participate in all activities of the Order with full voting rights and may hold administrative positions in the Order. Once professed, members may wear the complete habit, be addressed as "Brother" (Br.) or "Sister" (Sr.), and follow their name with the initials "O.SS.T.n." (For those who are First Professed Novices.) or "O.SS.T." (For those who are Life Professed Monks) as a sign of their profession in the Order of the Most Holy Mary Theotokos. (For example: Sister Jane Smith, O.SS.T.n or simply, Sr. Smith, O.SS.T.)

The Third Stage - That of a Solemn Life Professed Member.

One who takes final solemn vows, in the presence of the Presiding Archbishop-Abbot, or a designated representative. It is preferred that members make their Solemn Profession at the annual Synod/Retreat. However, if this is not possible, the Presiding Archbishop-Abbot and the member will together work out the details on how this can be accomplished according to each individual's situation.

Members of the First Order are Monks in the true sense of the term and are in the full technical sense "religious" and no longer members of the laity. They are Brothers and Sisters in Christ bound in love by their vows and the living out of the Holy Rule.

Contemporary Eremitic Life.

The Consecrated Eremitic Life in the Order of the Most Holy Mary Theotokos.

In our times the anchoritic life as a distinct form of vocation is almost unheard of. However, an increasing number of Christian faithful feel again a vocation to live the eremitic life, whether in the remote country side or in a city in stricter separation from the world, without having passed through the coenobium first. Bearing in mind that the meaning of the eremitic vocation is the Desert Theology of the Old Testament (i.e. the 40 years wandering in the desert that was meant to bring about a change of heart), it may be said that the desert of the urban hermit is that of the heart, purged through kenosis to be the dwelling place of God alone.

The Order of the Most Holy Mary Theotokos has made provisions concerning those Solemn Life Professed First Order Monks who feel called by God to move from the life in Community to the eremitic life, and have the permission of the Presiding Archbishop-Abbot to do so. They technically remain a member of the Order and thus under obedience to the Presiding Archbishop-Abbot.

Third Order Secular (Associates) of the Order of the Most Holy Mary Theotokos.

Associates of the Order of the Most Holy Mary Theotokos are single and married, men and women, who desire a richer and fuller Christian experience through an association with a religious community. It is the belief of the Order of the Most Holy Mary Theotokos that Associates are not third class citizens simply asked to pray and support the Order, but rather individuals who seek a deeper understanding of their baptismal vows and the implications of those vows through the use of the Holy Rule of Life. Associates are an integral part of the religious life of the Order and play an important role in that life. They have associated themselves with the Order and wish to participate in some way in the spiritual life of the community in order to enrich their Christian way of life. Associates shape their lives and seek God by striving to become holy in their chosen way of life.

The purpose of the Third Order Secular (Associates) of the Order of the Most Holy Mary Theotokos is threefold:

• To increase faith and devotion to Our Lord and Savior Jesus Christ and the Holy Virgin Mary in our individual lives.

• To share in the spiritual life of the Community through daily intercessory prayers.

• To support the activities of the Order. Members of the Third Order Secular will be known as Associates.

Associates strive to live the Holy Rule according to their own life and circumstances. This can best be done in consultation with a pastor, spiritual director, or trusted friend, so that members might avoid, on the one hand, the danger of being unrealistic or overly scrupulous and, on the other hand, the danger of shrinking back from the challenge of Christian growth. We believe this helps each person to grow in the spirit and in their own gifts.

Associates intend to love and serve God through a relationship with the Order of the Most Holy Mary Theotokos, adapting to their lives the principles on which all the members of the Community base their common life. As Associates of the Order of the Most Holy Mary Theotokos, members are committed to centering their lives in the basic values of Christian spirituality.

There are no age restrictions in becoming an Associate of the Order of the Most Holy Mary Theotokos, provided he/she is of an age of discernment that enables them to have a clear understanding of the commitment to be made.

Associates are members of the Community however, they have no voting rights but may speak and express opinion. Associates may not hold any administrative position in the Order.

Associates take no vows nor make professions. They are considered members of the "laity" and therefore do not wear the habit, and are not addressed as "brother" or "sister" but, may use the initials "O.SS.T.S." after their name as a sign of their association with the Order of the Most Holy Mary Theotokos.

Associates may withdraw from the Community at any time by submitting a written request to the Presiding Archbishop-Abbot.

Religious Orders and Holy Orders.

Religious vows are to be distinguished from Holy Orders, the sacrament which bishops, priests, and deacons receive. Hence members of religious orders are not part of the hierarchy, unless they are also ordained priests or deacons (sometimes referred to as "priest-monks"). For more information concerning becoming an Old Catholic Marianist priest or deacon please visit our Ordination/Incardination page.

The Life of Members.

Members should live in such a manner that those persons who come to know them may, by their example, be brought closer to our Lord Jesus Christ. A member must endeavor to follow the example of our Redeemer with quietness, patience, humility, charity, courage and prayer, knowing that they are not the light, but are only messengers of the One who is the light.

The Work of Members as an Apostolate.

The goal of members of the Order of the Most Holy Mary Theotokos is to promote devotion to the Blessed Virgin Mary and to glorify God through worldwide apostolic ministry. It is the work of the Order to spread the Good News of the Lord Jesus Christ, which has been freely bestowed upon us and to witness to the love of God. This witness is nurtured by a life in conversation with God, and is nourished daily by prayer and meditation while living in the secular world. Also, a member will fully develop those talents given him/her by God (i.e. in liturgy, music, art, education, etc.). He/she shall use these talents to the best of his/her ability. Work, which is a gift from Almighty God, should be offered as a daily sacrifice. All labor, no matter how menial, is precious in God's sight and becomes important and fulfilling when it is offered to the One who enables us to perform it.

ARTICLE VI ~ ORDINATION/INCARDINATION TO HOLY ORDERS ~

1. The Order of the Most Holy Mary Theotokos provides a context for those called to and interested in realizing their participation in the ministerial priesthood of Christ. An aspirant for Holy Orders must choose to become a First Order Monk (Ascetic).

2. We believe that all Holy Orders (bishops, priests, and deacons) are open to men, single or married.

3. Ordination/Incardination to Holy Orders shall be after examination by the Vocations/Formation Committee and upon approval of the Presiding Archbishop-Abbot.

4. A candidate for ordination/incardination to the Holy Orders within and subsequent ministerial membership in the Order of the Most Holy Mary Theotokos will be expected to have a life which is bearing the fruit of the Spirit, and which is marked by deep spirituality and the best of ethical practices. The candidate may be disqualified by any habits or practices in his/her life which do not glorify God in his/her body which belongs to God, or which might cause any brother or sister in Christ to stumble.

5. Every candidate for ordination/incardination must first apply for membership as a First Order Monk (Ascetic) of the Order of the Most Holy Mary Theotokos.

6. We prepare our candidates for ordination in a slightly unusual way, by what is known as the time honored custom of "reading for Holy Orders". All reading for Holy Orders is by distance using available technology.

7. We have patterned clergy training in the Order of the Most Holy Mary Theotokos after the ancient practice of the "bishop's or abbot's schools". In the early medieval period, before general education, universities and seminaries, leaders of Christian communities trained others for ministry to the diaconate and presbyterate/priesthood in a local setting.

8. We have renewed that vision with Ave Maria Theological Seminary, which allows people to train within their local churches and to receive a high quality, academically demanding and professional instruction in ministry.

NOTE: Because O.SS.T. is a monastic community, those seeking entry into any of Ave Maria's programs of study must first be in a professed status as a First Order Monk (Ascetic) prior to submitting an application for enrollment.

9. The Order of the Most Holy Mary Theotokos offers those clergy already ordained in valid apostolic succession, a spiritual (non-institutional) network within which they may participate in its charism through incardination, insuring sacramental integrity of administrations flowing from the bishop-priest/deacon relationship.

10. The Order of the Most Holy Mary Theotokos also recognizes and welcomes into our midst those clerics who have already been ordained in valid apostolic succession who wish to remain affiliated with and function sacramentally in relationship with their own jurisdictional dioceses/bishops. While these clerics are encouraged to seek incardination with O.SS.T., it is not a requirement for membership in the Order.

11. The Order of the Most Holy Mary Theotokos offers bishops already consecrated in valid apostolic succession serving either as a primus or auxiliary the opportunity to serve within the jurisdiction of the O.SS.T. Such bishops may also request incardination for clerics (deacons or priests) currently serving with him or her.

(Bishops seeking incardination with this jurisdiction do so acknowledging the Presiding Archbishop-Abbot of the Order of the Most Holy Mary Theotokos as primus inter pars.)

NOTE: O.SS.T. clerics may hold dual credentials with another jurisdiction with the approval of the Presiding Archbishop-Abbot. We will remain a religious community of both lay and ordained.

For more information,visit our Ordination/Incardination page located in the drop down box under Holy Orders in our site menu.

ARTICLE VII ~ RULE OF LIFE ~

(An Invitation to a Well-Ordered Way of Life)

What is a Rule of Life?

A Rule of life is absolutely essential to any monastic life. It says ‘this is who we are, this is our story’ and it reminds us of those things God has put on our hearts, calling us back to our foundations. The idea of a Rule of Life developed in Christian monastic communities, and indeed, monasteries and convents today still function under a Rule, the best-known of which is that of St. Benedict, dating from the 6th century. Monastic stability is based on accountability to the Rule of life it serves as a framework for freedom – not as a set of rules that restrict or deny life, but as a way of living out our vocation alone and together. It is rooted in Scripture, pointing always to Christ and, in the words of St. Benedict, it is ‘simply a handbook to make the very radical demands of the gospel a practical reality in daily life.’

For a more detailed explanation of our adaptation of the Rule of St. Benedict, visit our Rule of Life / Holy Rule page located in the drop down box under The Rule.

ARTICLE VIII ~ HABIT ~

The wearing of a religious habit is a tradition which dates back to the monastic and missionary practices of the early church. Habits are regarded as being a visible designation of our commitment and community. The habit also serves as a visible sign to the community at large.

Our distinctive modern-looking habit of today has elements which are both practical and symbolic. In the Order of the Most Holy Mary Theotokos, the standard habit is the same for both brothers and sisters. Wearing the habit is optional.

The full habit consists of a loose-fitting white alb without a hood, a white knotted monk's rope cincture, a blue scapular (skp'y-lr) or outer panel, a blue capuche (kpooch, -poosh) or hood or long pointed cowl, and either the old O.SS.T. Gold Marian Pectoral Crucifix Cross (now obsolete and no longer available) or the new III Millennium Crucifix Cross. (A rosary or other chaplet may be worn, attached to the Cincture.)

The habit is worn for liturgical celebrations, communal prayer, public events, and community gatherings.

An alternate optional version of the habit, depending on the circumstances, consists of a loose-fitting white alb with or without a hood, a white knotted monk' rope cincture, a blue scapular (sk'y-lr) or outer panel, and either the old O.SS.T. Gold Marian Pectoral Crucifix Cross or the new III Millennium Crucifix Cross. (With this version, the capuche is not worn.) (A rosary or other chaplet may be worn, attached to the Cincture.)

All Professed members of the Order, as well as Associates, are encouraged to wear the street version of the habit which simply consists of either the old O.SS.T. Gold Marian Pectoral Crucifix Cross or the new III Millennium Crucifix Cross worn with their secular clothing.

ARTICLE IX ~ ECCLESIASTICAL OVERSIGHT OF THE ORDER ~

I will appoint shepherds for them who will shepherd them so that they need no longer fear and tremble and none shall be missing, says the Lord. (Jer 23:4)

Every community must have "order". To accomplish this, the Rule outlines ecclesiastical and administrative oversight positions for the good of the Community. Those appointed or elected to oversight positions in the Order shall show no preference to the Monks or Associates under their authority. They will lead by their example. They shall instruct and admonish with consistency and compassion. Those called to serve in oversight positions must understand that the Lord will ask for a full accounting of those entrusted to their care. The Order of the Most Holy Mary Theotokos establishes the following ecclesiastical and administrative oversight positions for the Community:

A. The Bishop Protector.

The Abbot also serves as the Presiding Archbishop of the jurisdiction, and as such, is the Bishop Protector of the Order.

1. The Presiding Archbishop-Abbot, in consultation with the Presiding Archbishop-Abbot's Advisory Council, serves as the ultimate guardian of the Rule, Charter, Constitution, and Code of Cannons and is the final court of appeals for the maintenance of its discipline.

2. The Presiding Archbishop-Abbot will report to the Presiding Archbishop-Abbot's Advisory Council from time to time on the work of the Community, and will seek advice and counsel on matters of peculiar significance relating to the Order.

B. The Abbot (Superior).

Superior is the generic term, and in some cases the formal title, given to the head of a religious community, monastery, or abbey. The Superior of the Order of the Most Holy Mary Theotokos, whose title is Abbot, derives his authority and responsibility from the Holy Spirit, therefore is charismatic in nature, and is fully realized through his role as "teacher" and "spiritual father." The Presiding Archbishop-Abbot for the charter community shall be its founder, the Most Reverend Doctor Robert Francis Jangro, O.SS.T. Should the Abbot resign or retire, he shall first gather the Community for the election of a new Abbot. Should the Abbot die in office or for some reason is no longer able to perform the duties of the office, the temporary governance of the Community shall devolve upon the Claustral Prior, if one has been appointed. If a Claustral Prior has not been appointed, the Presiding Archbishop-Abbot's Advisory Council will assume temporary governance of the Order. In either case, an election will be held as soon as possible to elect a new Abbot.

(NOTE: If the Order is unable to elect a suitable Abbot who is already a Bishop, then the newly elected Abbot, in consultation with the Presiding Archbishop-Abbot's Advisory Council, shall seek assistance and guidance from other bishops [Preferably from among jurisdictions who have entered into intercommunion agreements with O.SS.T.] who may be willing to serve as Bishop Protector until such time the newly elected Abbot can be elevated to the Sacred Office of Bishop.

1. The Abbot, in his role as Presiding Archbishop of the jurisdiction, shall exercise complete governance of the Order of the Most Holy Mary Theotokos. The Abbot has full authority to pass decisions upon all current affairs and difficulties. The Abbot elected and confirmed, and exercising the duties of his office is the Bishop Protector of the Order and the Presiding Archbishop of the jurisdiction. In terms of address, the Abbot may be referred to as Presiding Archbishop-Abbot. No other jurisdictional Bishop shall supersede, or in any way interfere with the authority of the Abbot.

2. Monks or Associates who aspire to Holy Orders will be referred to the Vocations/Formation Director for application and formation. Ordination/Incardination by the Abbot into the Order shall be at the discretion of the Abbot with appropriate consultation with the Vocations/Formation Committee. The Order of the Most Holy Mary Theotokos is dedicated to fostering and promoting vocations within the One Holy Catholic and Apostolic Church and hopes to be a witness and good example to those considering the priesthood or religious life. The entire Community stands ready to support those who wish to pursue Holy Orders and will strive in every way possible to bring a love for the church and Jesus Christ and a joyful witness to the priesthood.

3. In all circumstances the Abbot shall be a Professed member in Holy Orders (bishop). The Superior's role is to serve and not to be served. Jesus' teaching is holistic. His concern is for that holistic service so vital to human welfare. The Abbot must feel the call of God's Holy Spirit, the excitement of a new vision, and the joyful burden of the responsibility. This is the nature of service and sacrifice - the deepest meaning of diakonia.

4. Should it become necessary to seek removal of the Abbot, a special Chapter shall be called by the Claustral Prior, if one has been appointed, as requested in writing by the general membership of the Order. If a Claustral Prior has not been appointed, the Presiding Archbishop-Abbot's Advisory Council, shall call the special Chapter. If the Chapter elects to remove the Abbot, the Presiding Archbishop-Abbot's Advisory Council will assume temporary governance of the Order. In such case, an election will be held as soon as possible to elect a new Abbot.

C. Department Heads and Administrative Officials.

The Abbot may from time to time appoint individuals and committees, and delegate to them authority for the efficient functioning of various departments. The Superior is free to dismiss or appoint Department heads or other Administrative Officials as he pleases but should avoid the difficulties caused by frequent and unreasonable changes in these offices. Departments may vary from time to time and the same Brother/Sister may hold various offices. The Abbot shall decide the question of what offices need to be filled at any particular time. Examples of positions that may be appointed by the Abbot include but are not limited to the following:

1. The Claustral Prior.

The Claustral Prior (Latin prior claustralis), also referred to as the Dean, traditionally holds the first place after the Abbot and assists in the government of the Order, functioning effectively as the Superior's second-in-charge. Therefore, the title of Father Prior shall be used. The Dean will be a member of the Presiding Archbishop-Abbot's Advisory Council. In all circumstances the Claustral Prior shall be a Professed member in Holy Orders (priest or bishop). When the Claustral Prior is a bishop, he will also serve as the jurisdiction's Auxiliary Bishop and will be referred to as Bishop Prior.

2. The Conventual Prior.

The Conventual Prior (Latin prior conventualis), also referred to as the Provincial, has authority over an appointed Province or "Priory" (also referred to as a "priory without walls"). Provincials will be addressed as Father Prior if they are in Holy Orders, or Brother Prior if they are not in Holy Orders. One of the principal duties of the Provincials is to act as a mentor to all members in their Province/Priory. All the Provinces of this Community will be under the rule of obedience and shall not be self-governing. Thus, Provincials will act under the direction of the Abbot. Provincials will be members of the Presiding Archbishop-Abbot's Advisory Council. In all circumstances the Conventual Prior shall be a Professed member of the Order, and may or may not be ordained. When the Conventional Prior is a Bishop, he will also serve as the Province, "Priory", or Diocesan Ordinary and will be referred to as Bishop Prior. When the Conventional Prior is not a Bishop, he will also serve as the Province, "Priory", or Diocesan Apostolic Administrator.

3. The Vocations/Formation Director (Spiritual Director).

The Vocations/Formation Director (Spiritual Director) of the Order of Mary Theotokos shall have the commission to help aspirants to discern their vocation. The Spiritual Director shall monitor the studies and works of Postulants during their formation. In consultation with the Vocations/Formation committee, the Vocations/Formation Director shall make recommendations to the Abbot on the appropriateness of a candidate's progress and readiness for profession and/or ordination/incardination. The Vocations/Formation Director (Spiritual Director) will be a member of the Presiding Archbishop-Abbot's Advisory Council. In all circumstances the Vocations/Formation Director shall be an ordained Professed member of the Order.

4. Chaplain Confessor.

The Superior may appoint a Chaplain Confessor for the Community. The Chaplain Confessor should be a bishop or priest and may act as confessor and counselor to the members of the Community. In all cases, the Chaplain Confessor shall be a Professed member of the Order and is a member of the Presiding Archbishop-Abbot's Advisory Council.

5. The Presiding Archbishop-Abbot's Advisory Council.

The Abbot will confer with the Presiding Archbishop-Abbot's Advisory Council from time to time and seek their counsel regarding significant issues before the Community. Ultimately, the daily running of the Community is that of the Abbot. When a Claustral Prior is appointed, many of the routine decisions of the day will devolve to the Claustral Prior. He will work with the various administrators, chairs, and committees as directed by the Abbot. The Presiding Archbishop-Abbot's Advisory Council can include but is not limited to the Claustral and Conventual Priors, the Chaplain Confessor, the Vocations/Formation Director, as well as other special advisors, counselors, and chairs of committees. The number of persons invited to Council is not set and may vary depending on the needs of the Presiding Archbishop-Abbot and Community.

ARTICLE X ~ GATHERING OF THE ORDER ~

Communities encompass the physical, mental, and spiritual realms yet there remains the unrivaled energy of many people gathering in one place. When this happens, the possibilities for change and growth are limitless. Great ideas, healing networks, and new friendships emerge when the Order of the Most Holy Mary Theotokos assembles in Chapter. The Chapter consists of all members of the Community who are Professed, and all have the right to be summoned to every meeting of the Chapter and to speak and to vote as outlined in the Constitution. All shall have one equal vote. Postulants, as well as Associates, may be seated and have voice, however, those not professed may not vote. The Order shall meet in common once each year with the Abbot in General Chapter. These meetings will normally be held in conjunction with the annual Synod/Retreat. All Brothers and Sisters should make every effort to attend the General Chapter of the Order. It is at these meetings that Brothers and Sisters will make their solemn professions, take their monastic vows, receive the laying on of hands for Holy Orders, and seek the blessing of and instruction from, the Abbot. The Abbot may summon the Chapter more frequently if necessary.

The Chapter is required to vote on issues that impact the whole Community and those placed before them by the Abbot. Amendments to the Rule, Charter, Constitution, and Code of Cannon Law shall require a simple majority of Chapter. There must be no unauthorized disclosure of the proceedings of the Chapter. The Abbot may wish to inform members of the Community who are not members of the Chapter of certain discussions and decisions of the Chapter. He may delegate this responsibility to another member of the Chapter.

Minutes of all meetings shall be carefully recorded and distributed by electronic form from the Superior to the Chapter. It is important that the Minutes to Chapter be archived in a safe place. The setting of the agenda is the responsibility of the Abbot. The Community should be given the opportunity to add important points of discussion to the agenda. Meetings of the Chapter shall be opened in a manner of ordinary business meetings. The Superior shall normally preside at Chapter meetings. In the absence of the Abbot, the Dean or Claustral Prior shall preside. If this position is not filled, the Abbot will appoint a moderator.

Where Provinces are formed, the Conventional Priors or Provincials may conduct Province gatherings from time to time as needed to attend to special business. The Abbot shall be invited to attend and advise the gatherings.

The most important way in which the members of the Order of the Most Holy Mary Theotokos stay connected is through corporate prayer. Whether we are together or apart, we are united in heart and spirit through the prayerful recitation of the Divine Offices. This connection is continued in our private prayer life as we pray for our Monks and Associates, wherever they may be. We also live in an era of technological advances and wonders with a variety of hardware for use in keeping us connected. Frequent letters, emails, telephone calls, and faxes are all invaluable aids to communication between Religious and between Religious and their Superior. All new members of the Community are assigned a mentor or Spiritual Director so that they have a primary contact when the inevitable questions and concerns arise. In addition, the new member will take part in the Order's formation process and will be in constant contact with his/her Spiritual Director as they learn "the ropes" of Religious life. All members remain in contact, and share their lives of prayer and good works through electronic association with other members in the O.SS.T. "email" list and website.

NOTE: All professed members of the Order are expected to attend an annual synod/retreat of the Order at least once every three (3) years, to be held at a set time and place. (See Article VII "Rule of Life")

ARTICLE XI ~ FINANCES ~

"What does the Bible say about Christian tithing? Should a Christian tithe?"

Many Christians struggle with the issue of tithing. In some churches tithing is over-emphasized. At the same time, many Christians refuse to submit to the biblical exhortations about making offerings to the Lord. Tithing/giving is intended to be a joy and a blessing. Sadly, that is sometimes not the case in the church today.

Tithing is an Old Testament concept. The tithe was a requirement of the law in which all Israelites were to give 10 percent of everything they earned and grew to the Tabernacle/Temple (Leviticus 27:30 Numbers 18:26 Deuteronomy 14:24 2 Chronicles 31:5). In fact, the Old Testament Law required multiple tithes which would have pushed the total to around 23.3 percent, not the 10 percent which is generally considered the tithe amount today. Some understand the Old Testament tithe as a method of taxation to provide for the needs of the priests and Levites in the sacrificial system.

The New Testament nowhere commands, or even recommends, that Christians submit to a legalistic tithe system. Paul states that believers should set aside a portion of their income in order to support the church (1 Corinthians 16:1-2). The New Testament nowhere designates a percentage of income a person should set aside, but only says it is to be “in keeping with income” (1 Corinthians 16:2). Some in the Christian church have taken the 10 percent figure from the Old Testament tithe and applied it as a “recommended minimum” for Christians in their giving. The New Testament talks about the importance and benefits of giving. We are to give as we are able. Sometimes that means giving more than 10 percent sometimes that may mean giving less. It all depends on the ability of the Christian and the needs of the church. Every Christian should diligently pray and seek God’s wisdom in the matter of participating in tithing and/or how much to give (James 1:5). Above all, all tithes and offerings should be given with pure motives and an attitude of worship to God and service to the body of Christ. “Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver” (2 Corinthians 9:7).

Professed members are therefore asked to consider what they can do to cover these costs. The annual dues/tithe is $100 (To be submitted with the annual report). (See Article VII "Rule of Life")

Note: Donations are "not-for-profit" and will only be used to cover the operating costs of the Order. Donations should never become a burden or prevent those who are unable to donate from membership or full participation in the works of the Order. Some are able to donate more than others, but all are welcome!

For where your treasure is, there your heart will be also. Matthew 6:21

All financial matters of the Community are under the control of the Abbot. The Abbot, in conjunction with the Council and Chapter leaders, shall develop a plan for the distribution of the Order's funds to Chapter functions and activities of the Order.

ARTICLE XII ~ OFFICIAL RECORDS ~

All records of the Order's business in the hands of O.SS.T. officials are the property of the Order, contents of which must be made available to authorized jurisdictional officials upon request, and which must be delivered to the Order upon termination of the service of officials. The Abbot's residence/urban abbey is the official repository of all official records dealing with the Order of the Most Holy Mary Theotokos.

ARTICLE XIII ~ CANONICITY ~

The Order of the Most Holy Mary Theotokos is an Independent/Autocephalous Catholic ecumenical religious order and jurisdiction, where Old Catholic heritage comes alive. The Order is under the Ecclesiastical oversight of the Presiding Archbishop-Abbot.

SUBMISSION

I, the undersigned Presiding Archbishop-Abbot and Founder of the Order of the Most Holy Mary Theotokos ratify this Rule, Charter, Constitution, and Code of Cannon Law as updated and amended while assembled at Chapter during the 2023 Annual Order of the Most Holy Mary Theotokos Synod/Retreat in Fayetteville, Georgia on this twentieth day of May in the year of our Lord two thousand twenty three, St. Bernardine of Siena.

Dom ++Robert, O.SS.T.

The Most Reverend Doctor Robert F. Jangro, O.SS.T.

Presiding Archbishop-Abbot & Founder

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