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The same call and gift of the Spirit came to Benedict of Nursia in the fifth century, to Benedicta Riepp in the nineteenth century, and to the Benedictine women in the monasteries that today form the Federation of Saint Scholastica. The original expression of this charism, the Rule of Benedict, is a privileged text for monastics. The Rule is, after the Gospel, the touchstone for all later lived expressions and spiritual documents within the Benedictine tradition. The charism as articulated in the Rule of Benedict is to seek God through cenobitic life, prayer, and work, and to listen and respond daily to God’s call with good zeal.
The Federation of Saint Scholastica articulates this charism through the Declarations, Constitutional Norms, and Specific Norms of Call to Life. In its relationship to the member monasteries the federation functions according to the principles of subsidiarity and solidarity. It fosters the diverse expressions of the charism, respecting the autonomy of each member monastery, and creates an environment in which these expressions may be shared at the federation level.

The Federation of Saint Scholastica traces its roots to a group of three Sisters from Saint Walburg Convent, Eichstaat, Bavaria, who came to the United States in 1852. Sister Benedicta Riepp, superior, and her companions, settled in Saint Marys, Pennsylvania. From there missions developed rapidly over the next fifty years, and most became independent houses. Attempts to join these separate houses into a congregation began as early as 1878 and in February 25, 1922, the Apostolic See approved the Constitutions and granted official approbation to the Congregation of Saint Scholastica, which then consisted of ten monasteries in seven states. In 1974 the “Congregation” was designated the “Federation” of Saint Scholastica to reflect more accurately the actual nature of this monastic structure.
Following the Second Vatican Council extensive revision of the constitutions took place. In 1974 the revised constitutions were given the title Call to Life. The constitutions were further refined and were given formal approval by the delegates to the Federation Chapter of 1986. The Decree of Final Approbation of the Constitutions of the Federation of St. Scholastica was granted at Rome, February 10, 1988, the Feast of St. Scholastica.

It is the function of the Federation of Saint Scholastica, through its chapter, president and council, to:
• preserve and interpret the spiritual heritage according to our tradition as it is embodied in this constitution and ratified by the Apostolic See;
• act as liaison between the Apostolic See and the autonomous monasteries;
• provide common prescriptive norms within which all member monasteries can function.

It is the function of the Federation of Saint Scholastica, through the
President of the Federation, to:
• unite the monasteries of the federation for the purpose of mutual support and enrichment;
• assist the member monasteries in maintaining their identity in the contemporary church and society;
• authorize canonical visitations
• provide through these visitations a strong moral force for the implementation of the norms of the Federation of Saint Scholastica;
• protect the canonical rights of the member monasteries;
• provide a process for the conciliation of grievances whenever requested by a member of any monastery of the federation according to the principles of charity and justice.
• facilitate communication among the member monasteries and between the individual monasteries and the Apostolic See.

Schooled daily for the Lord's service (RB P:45), Benedictines embrace ways of acting different from the world's ways: the love of Christ must come before all else (RB 4:20-21). To seek God is primary. As disciples of Jesus, Benedictines live with an ever-increasing passion for the reign of God and God's justice (RB 72).

Having blessed Benedict, the Spirit has unfailingly touched his followers, and so a living tradition has been established through the centuries. We share in this living tradition and extend it as we respond from within the contemporary situation of the Americas. Becoming freer ourselves through the Spirit's action, we are being empowered as was Jesus to enter compassionately into the struggle, pain, and suffering of our sisters and brothers. We are aware of God working within us and among us for the conversion of our hearts and the breaking of our bonds. God's graciousness continues to liberate us so that we are better able to assist in creating a just and compassionate society where all persons can experience human dignity and live with firm hope for the final reconciliation of the world with the One who is both Creator and Redeemer.
Call To LIfe