“There must be a certain degree of caution in how we utilize the various resources available to us,” commented Franciscan Father Emanuel Vasconcelos, the associate pastor at St. Anne Church in Columbus, Georgia.

Father Vasconcelos — known as “Father Manny” among his parishioners — informed Our Sunday Visitor that the evangelical principle of poverty will be practiced uniquely within each religious community, influenced by its charism, the specific ministry it undertakes, and the cultural context of its location.

“Daily, we must depend on various factors,” Father Vasconcelos remarked. “Some individuals might view our access to computers, a comfortable home, and vehicles — those are elements that could lead people to wonder, ‘What is the poverty in that?’”

“That’s the reason why grasping the concept of detachment is crucial,” Father Vasconcelos remarked. “We must utilize certain resources to serve effectively. If we were to interpret poverty in an absolute or literal sense, it would render any connection with individuals beyond our parish boundaries unfeasible.”

In fulfilling the vow of poverty, numerous religious communities today frequently confront a conflict between their ministry and a life of simplicity. Discernment plays a crucial role in navigating this conflict. Communities must engage in honest self-reflection to assess whether something as fundamental as possessing a television could undermine their commitment to being spiritually humble.

“It’s beyond merely lacking possessions. There exists an internal connection with the material aspects of this world that we consistently grapple with,” stated Pauline Sister Rose Pacatte, the founding director of the Pauline Center for Media Studies in Los Angeles.

Sister Rose’s work encompasses millions of dollars in high-end media technology, which clearly contrasts with how a secluded religious community in a country monastery would fulfill its commitment to poverty.

“To fulfill our mission, we must utilize the required resources,” stated Sister Rose, who additionally expressed to Our Sunday Visitor her perception of the personal, communal, spiritual, and ecclesial aspects of the vow of poverty.

“With the commitment to poverty, we’re closely emulating the model set by Jesus,” Sister Rose stated. “He led a modest, humble existence, and that’s our goal too. By poor, spiritually, it refers to an absence of attachment to material possessions.”

“We don’t need to lead a middle-class (way of life),” Sister Rose commented. “We simply have to exist with what’s sufficient.”

Living in community

Although they differ based on charism and purpose, various religious communities exhibit some shared characteristics in how they fulfill their vow of poverty. By residing together, they possess nearly everything collectively. The communities take care of their living costs as well as the necessary tools and supplies for their ministries. Any earnings or stipends that the religious receive from their ministries or teaching positions are combined into the communal pool.

Certain religious groups maintain their own bank accounts — including credit cards — yet they rely entirely on their communities for any personal discretionary funds or “pocket money” they are given. All expenditures for official matters must be meticulously documented.

“I need to present the receipts and clarify,” Father Vasconcelos mentioned. “It’s a method of holding ourselves responsible. And recognizing that our financial habits represent a significant spiritual exercise. When I assess my expenditures, I understand what I prioritize.”

In the meantime, in Kent, found in the southeast of England, Benedictine Sister Mary Walburga Paget resides in Minster Abbey, where she and her fellow nuns share all possessions collectively.

“That indicates that I possess nothing. We collectively use everything,” remarked Sister Mary, 39, who noted that there are a few items for her own private use, including her habit and toothbrush.

A decade after joining the convent, Sister Mary acknowledged that she still struggles with the vow of poverty in certain aspects.

“I still struggle with lacking my own ‘buying power’ and needing to request what I require. This profound reliance on the religious superior aids us in recognizing and experiencing our dependence on God. However, that is challenging. It’s simple to articulate, but not so easy to practice,” Sister Mary expressed.

“Individuals arrive at the monastery from various walks of life,” Sister Mary remarked. “Occasionally, it is itself a form of deprivation to embrace the shared experience of living in poverty without needing to enforce my own priorities.”

Caring for creation

Another contemporary aspect of how faith-based communities are embodying their commitment to poverty today includes an ecological aspect, which the Church at large has grown increasingly cognizant of since Laudato Si’, Pope Francis’ 2015 letter on comprehensive ecology.

The communities are very aware of sustainable practices, repurposing what is recyclable — like altering their own behaviors — and minimizing waste, which they consider aligned with a simple lifestyle that opposes the mainstream materialistic and consumer-focused culture.

“An aspect of our uncomplicated way of living is to recognize creation and to utilize the resources that God has provided us wisely,” remarked Sister Mary, who pointed out that St. Benedict stated that the cellarer, the individual in a monastery tasked with the supply of food and beverages, ought to “consider all tools and possessions of the monastery as sacred vessels of the altar.”

“We sanitize our tools once we have finished using them, put them away, and treat items delicately to extend their lifespan,” Sister Mary mentioned. “We aim to consume food that is in season and make an effort to avoid wasting food. We strive to minimize the harmful chemicals we utilize and opt for eco-friendly substitutes whenever feasible.”

Brian Fraga is a contributing editor for Our Sunday Visitor.