The Spirituality and Prayer Life of the Basilian Fathers

Unlike the Franciscans or the Jesuits or so many other religious communities, the Basilians do not have a founder on which we can base a spirituality. This demands an astute attention to the Gospel as the focus of our lives. Basilians commit their lives to prayer, in private, in community and in the work of the apostolate. As a community, our lives are centered around the Eucharist. The rhythm of our day is supported by the Liturgy of the Hours held in common as well as the spiritual exercises and meditation adopted for one's personal prayer.

Perhaps the best description of Basilian spirituality is as a hybrid between diocesan and religious prayer and work. Because the Basilians were founded by ten diocesan priests who came together out of necessity during the French revolution, our spirituality finds its life in both the work of the apostolate and the love of God experienced in the community.

While it is true that Basilians are named after St. Basil the Great, he is not our founder. Over the years, Basilians have looked to Basil as an example of goodness, discipline and knowledge just as we have looked to the Blessed Virgin Mary, St. Joseph, St. Francis of Assisi, St. Thomas Aquinas, and St. John Bosco, our other patrons

Within our congregation, some are recognized as "spiritual giants," while others are known for their work. Like so many characteristics of the Basilians, prayer styles and spiritualities seem to span across a variety of disciplines. Discpline is the operative word here, as we recognize that it is a discipline that must be cultivated. All Basilians support each other and those with whom they work to continually look to God in contemplation as the source of our love, wisdom and joy. In this way, the late Cardinal Flahiff, a Basilian, wrote:

How shall the priest do this unless he himself is moved constantly and profoundly by a supernatural spirit, unless in other words, he is truly holy? Material means, modern techniques, untiring human activity, may all be necessary, but they are not enough. In fact, they are useless, if not downright harmful, when they are not accompanied by supernatural means and when their use is not inspired by the close union with God that results from sanctity. It is the latter which permits the power of God to come through and transform an otherwise human action into one that is truly divine.

Sanctity lies in the love of that which is worthy of supreme love; it consists therefore in the conformity of the human will with the divine; it is synonymous, in a word, with the love of God and is measured by that love. When a priest's will and heart and every affection is united with God, God's action is accomplished in and through him--and then only.