Br. Peter Gao comments on life in the monastery: Recently, our community held a workshop on conflict management. I’d like to share a bit of my understanding of conflict and how I try to manage it, as well as reflections on a recent conflict I experienced with a brother.

Often, my conflicts stem from feeling disrespected—whether it’s my voice not being heard, my ideas not accepted, or being treated unjustly. In a recent incident, I felt like a slave due to the way I was treated by a brother. Even now, I believe I was mistreated and feel justified in my anger. However, as the anger subsided, I began to question why I felt this way. I realized that my feelings of disrespect were rooted in my own low self-esteem. Low self-esteem often arises from my failure to accept who I am, including my strengths and weaknesses. Because I constantly live in a state of dissatisfaction with myself, I demand more from others, which leads to conflict.

Reflecting on the life of Jesus, the Son of God and the perfect human being, I see how he was misunderstood and mistreated, even by those he loved and came to save. Since Jesus had a deep understanding of who he truly was, a content heart, and respect for his mission, he could endure all the ill treatment from others, including the most shameful death, treated like a criminal by his own kin. He knew all these were to fulfill his mission to bring salvation to all. Is there anything more likely to hurt and anger us than being misunderstood by those you love and sacrificing your life for their good? By his example, may God grant us the grace and peace in our hearts when we face similar situations.

Failing to understand and respect others as individuals often stems from our own narrow-mindedness and fear of embracing new perspectives. Many conflicts and wars in history arise from our inability to understand and respect what is unfamiliar to us.

In conclusion, self-awareness, respect, and following Jesus’ example of enduring unjust treatment can help us create a more harmonious and understanding community. Let us strive to cultivate both self-respect and respect for others by honoring each person’s unique journey and background. This mutual respect is essential for harmony.

Blessings,

your brothers of New Clairvaux

#conflictmanagement #selfesteem #harmony #Jesus #respect #trappist #monks #newclairvaux

We continue our series answering your questions as Fr. Paul Mark responds to the question, “Can you give a brief history of the Abbey?”:  The monastery of New Clairvaux, Vina, was founded on July 2, 1955, by the Abbey of Gethsemani, Trappist, Kentucky.  It was an era of great growth for Catholic religious communities in the United States and Vina was the fifth daughter house Gethsemani established in the United States from 1944-55.  26 monks arrived in July, but 48 monks would eventually make up the founding group from 1955-59.  The monks arrived at a working ranch with a dairy and prune orchards, living quarters, barns, workshops.  The monks needed but to turn on the lights of their new home.

The dairy, the chief source of support, was difficult to maintain and the monks began to plan for the sale of the dairy and to expand the prune orchards, supplemented by walnut orchards beginning in 1959.  In 1963 the dairy herd was sold, and the monks became full time orchardists.

In 1970 a fire reduced part of the monastery to ashes and inaugurated a building project that utilized the skills of Brother Bob Usher, a former art director for Paramount Movie Studios.  The new buildings, arranged in a village style campus, reflected the changes of Vatican II for the renewal of monastic life.

In 1994 medieval stones from the 12^th century Spanish Cistercian monastery of Ovila arrived from San Francisco.  In 2018 this medieval building was completed and dedicated as our new church.  In 2023 construction began of a senior wing, pastoral center and library addition to complement the construction begun in 1971.

In 1999 the monks decided to diversify the industries and planted a vineyard and so began the production of fine quality wines.  And so that is our heritage and history, and here we are today, 70 years later!

Blessings,

Your brothers of New Clairvaux

#history #paramountstudios #dairyherd #orchards #gethsemaniabbey #vina #trappists #monks #newclairvaux

We continue our series answering your question.  Fr. Thomas responds to a question on monastic silence:  ”I learned on a retreat at Vina that silent time can be wonderfully rejuvenating. Why is finding silent time helpful? How much silence do the monks practice? Is it similar to other orders?” 

In responding to these questions, it is critical to clarify silence and stillness. Silence can be seen as the absence of any [and all] sound. Stillness places emphasis on motionless, calm and tranquil characteristics.

Silence in our monastic life aims to free a monk from unnecessary occupations and from speaking with others. The purpose is to foster opportunities for Lectio Divina (reflective and thoughtful reading of the Sacred Scriptures or other similar materials) and for prayer. This purpose creates an atmosphere of availability for God. Silence as such does not ensure such an experience, it simply frees a person from unnecessary involvement with others and distractions to be free for the Divine. This is rejuvenating, and preparatory condition for God “to work” in a person’s inner life. Here at Vina the monks enjoy a strict silence from Compline (night prayer) until after Mass the next morning.

Stillness in its monastic context has a focus on creating calm, tranquility, and peace in a person’s mind with its “stream of consciousness,” aspiring toward an inner collectedness.  In other words, it is a control over thoughts to maintain clarity in thinking, motivation, and foster a deep inner quiet, so essential for a life of prayer. The most important consequence of stillness is the awe that rises in our consciousness.  Thus, our type of monastic stillness is not a mental vacuum or inner emptiness. Rather, it strives for an inner disposition fostering a non-judgmental and healthy mental orientation essential for a good and virtuous life. Monks strive to live their days in commitment to monastic stillness.

Contemplative Orders have a unique focus on silence and stillness. Other Orders focus on silence and stillness in the circumstances of their lifestyle to be effective in their respective ministries.

Blessings,

Your brothers of New Clairvaux

#silence #stillness #trappists #monks #NewClairvaux #lectiodivina #retreat #prayer

We continue our series answering your questions, as Fr. Placid replies to the question: “Why do some of the monks wear priest vestments during Mass while others wear their daily habit? And why do some monks actually officiate at the Mass while others just stand around the altar and answer the prayers? Are there different levels of monks?”

Here at New Clairvaux we are all monks. Some monks are also ordained priests. The priest-monks officiate at the community Mass. According to the Rule of St. Benedict, the abbot may have some of his monks ordained priests to serve the community. Chapter 63 of the Rule states, “If an Abbot desires to have a priest or a deacon ordained for his monastery, let him choose one who is worthy to exercise the priestly office.” (RB 62)
The Monasticate, as the monastery’s formation period is called, educates brothers to have the faculties necessary for priestly ordination. The abbot will consult his council and the priests of the council regarding the brother(s) who he thinks can function worthily in this role when there is a need for more priests. The consultation ascertains whether the brother has the theological, psychological, and pastoral aptitude to celebrate the Mass, hear confessions, and give spiritual counsel.
In another sense, there are different levels of monks in that there are different stages toward Solemn (lifetime) Vows. Those living in the community in initial discernment are called Observers (grey smocks) and Postulants (white smocks). Novices wear white scapulars and cinctures with a cloak. Those in simple (temporary) vows wear black scapulars and leather belts with the cloak. Those in Solemn Vows wear cowls.

God’s blessing to all,

Your brothers of New Clairvaux

#trappist #monks #NewClairvaux #priests

We continue our series answering questions sent by our viewers.  Br. Christopher responds to the question: “I’m very interested to hear about the individual New Clairvaux brothers’ calling to join the monastic life. And, if they resisted the calling at first, what were the circumstances that eventually led them to becoming a monk?”

Anyone who has lived some time in this world has faced a major transition moment, a BIG choice that will change the course of one’s life unalterably.  It could be what college to go to, what profession to enter, should I marry this person?  Entering monastic life or not is definitely one of them.

I had returned home after a 3-month Observership at the Abbey in May of 2005.  The vocation director told me to give him an answer about returning to enter the community in one month. During that time, I reflected, kept a journal, consulted friends; most of all, I prayed!

Was there resistance to the monastic call?  I knew leaving my family would be very hard for them… and for me.  I can say in my discernment there was some back and forth, some bargaining.  I remember asking God, couldn’t I live a very simple, monastic-type life of prayer and service at home?  No, was the response; as beautiful as that life would be, that wasn’t MY call.  In prayer, I heard that He was asking THIS life because in His Great Wisdom, He knew it was the best for me and for the world.  At the same time, I felt a great sense of Freedom.  He made it clear that He would love me no matter which way I chose and would work with me to bring the very best out of whatever path I decided to pursue.  But that this was the best option.  So I said yes.  And I don’t regret it at all.  He was Right!  (As always!)

By the way, for those interested, there are many vocation stories from monks and nuns of our Order on our U.S. Region website, including a few from your own brothers from New Clairvaux. You can find them at:  https://www.trappists.org/becoming-trappist/trappist-monks-and-nuns/

Prayers and Blessings,

Br. Peter shares with us on his experience of prayer in the monastery:

“Rejoice always, pray continually, and give thanks in all circumstances” 1 Thessalonians 5:16-18.

Prayer includes all aspects of life, and any moment can be a prayer. For me, prayer is first a sacred communion with God; through it, I pour out my joys and my sorrows to Him in their entirety. This sacred communion is the nourishment that sustains my relationship with Him. It also enriches my spirit and deepens my connection to Him and to those around me. It is a moment when the holy scriptures resonate within me, inviting me to go deeper into my life and faith.
In moments of joy, prayer is a dance of the heart, a collective praise with my brothers given to Him. It is also an invitation from God for us to share in His glory and majesty. Moments like this reveal God’s transforming power, changing an ordinary place into a holy space, allowing everyone present to feel the transcendent presence of God and receive life-changing grace. The celebration of the Eucharist, the reading of the holy scriptures, and the singing of the psalms all together bring joy to my heart, reminding me of the eternal celebration. Moments like this are a foretaste of the banquet He has prepared for me since the beginning of time. In prayer, I hear God reassuring me of His promises.

In times of sadness, prayer is where I bring my darkest thoughts to Him, seeking healing for my weaknesses. It is a moment of unity with my suffering brothers and sisters—those enduring war, natural disasters, or illness. In prayer, I connect with their pain, sorrow, and fear, and it is at this moment God answers my deepest questions about sin, death, and suffering. When life’s burdens feel overwhelming, prayer is where I find solace, knowing that God shares in my pain and carries my burdens alongside me. The sadness and sorrow then become the gentle murmur of the Holy Spirit, interceding for us with words too profound for our understanding.

Prayerful blessings,

Your brothers of New Clairvaux

#prayer #community #joy #sorrow #god #spirit #trappists #monks #NewClairvaux

We are pleased to announce that on Sunday, December 21 another of our brothers in Novitiate advanced to profess first vows as a member of Our Lady of New Clairvaux Abbey. Brother Eric Adoc of Manila, Philippines, vowed to observe stability, obedience, and conversion via the monastic way of life according to the Rule of St. Benedict. He was then clothed in the black scapular and leather belt of a professed monk.
Please pray for Brother Eric and all those responding to God’s call at New Clairvaux.

Blessings,

your brothers of New Clairvaux

Fr. Placid continues our series answering your questions, responding to the question: What is the difference between Cistercian and Benedictine Monks?

Saint Benedict wrote his Rule for Monasteries around 529 A.D. At the time, it was one among many monastic rules. Charlemagne (748-814) wanted one monastic rule for all the monasteries in his kingdom and settled on the Rule of Benedict for the sake of its good order. He made it the monastic rule for all the monasteries in Gaul (today’s France and Germany). The difference between Benedictines and Cistercians is in how they interpret the Rule of Saint Benedict.

The Cistercian Order began at the Abbey of Citeaux in 1098. The Cistercian founders wanted to follow the Rule of Benedict more literally than the Benedictine monasteries around them, most of whom were observing the customs of the Abbey of Cluny, founded in 914, whose way of living the Rule of Benedict heavily emphasized performing the monastic liturgy in the Choir. The Cistercian wanted to restore a greater balance between liturgy, manual labor, and personal prayer. They also wished to observe a greater separation from the world and austerity.

We can say that generally Trappist-Cistercians emphasize a more cloistered and contemplative lifestyle with a greater focus on silence, vegetarian diet, and manual labor. Benedictines in addition to their monastic prayer will often have outside ministries such as running schools or parishes.

We hope this helps answer your question.

Blessings to all,

Your brothers of New Clairvaux

In Late Advent we hear the Annunciation passage from the Gospel Saint Luke in preparation for the celebration of Jesus’ birth at Christmas. The archangel Gabriel appears to Mary, and she consents to being the human mother of the Savior of the World. How much we owe to that teenage girl who said YES to bringing God into our world in human flesh! Our debt to her is incalculable. But we also have the opportunity to bring Jesus into our world anew, this very day, through our loving actions toward each other. He longs to come to others through us. May our actions show that He is here with us, that we are loved!

Advent Blessings,
Your brothers of New Clairvaux

Fr. Paul Mark continues our series answering your questions, responding to the question: “I would like to know if the walnuts and wine are what sustain the monastery, or does the Catholic Church support you? I would also like to know how you determine who does what chores there?”

Regarding how the monastery is organized in its day-to-day operations and how our industries support us, on a civil level the monastery is a corporation recognized by the State of California. Unlike other Catholic religious Orders that support themselves through church-related ministries, e.g., parishes, education, health care, retreats and preaching, our contemplative monastic way of life expressed in the Rule of Saint Benedict and in the 12th century documents of our Cistercian renewal of Benedictine life insists that we Cistercian (AKA Trappist) monks are to support ourselves by the work of our hands.
When the monks arrived at New Clairvaux in 1955, we supported ourselves with a dairy. In 1963 the monks sold the dairy herd and planted prune and walnut orchards. 25 years ago, we added a vineyard and began a winery. Today the three sources of income, grapes/wine, prunes, and walnuts support the contemplative monastic ministry exercised by the monks. This ministry includes a guest house to welcome guests, a venerable tradition of hospitality established in the Rule of Saint Benedict. The Catholic Church as such does not support the monastery.

Another question is how work assignments are determined? The main responsibilities, called departments, such as business manager (AKA cellarer), vineyard manager, vocation, novice and junior directors (formation personnel), monastery officers, etc. are appointed by the abbot, in consultation with his council. The day-to-day work assignments, i.e., who cooks, does the dishes, mops the floor, house cleans, etc., are determined by the work secretary, a monk appointed by the abbot. The work secretary posts a daily work list, so each brother knows his daily assignment.

Temporal management is important in the monastery because Saint Benedict wants good organization and accountability among the brothers. It is part of our witness to the Kingdom of Heaven.

We hope this helps answer your question. God bless you all,

Your brothers of New Clairvaux

#Trappist #monks #monastery #organization #newclairaux