Feast of St Romuald (Reprise)

Romuald Receives the Gift of Tears,
Br Emmaus O'Herlihy, OSB (Glenstal)

Congratulations to and prayers for all Camaldolese, monks, nuns, oblates, and friends! Tomorrow, June 19th is the feast day of the founder of the Camaldolese Congregations! We remember the anniversary of solemn profession of many Camaldolese as well as the birthday of the Prior of New Camaldoli, Dom Cyprian Consiglio.

Ego Vobis, Vos Mihi: "I am yours, you are mine"

Saint Romuald has a special place in my heart for two reasons. First he went around Italy bringing isolated hermits together or at least under the Rule of Benedict --- something I found personally to resonate with my own need to seek canonical standing and to subsume my personal Rule of Life under a larger, more profound, and living tradition or Rule; secondly, he gave us a form of eremitical life which is uniquely suited to the diocesan hermit. St Romuald's unique gift (charism) to the church involved what is called a "threefold good", that is, the blending of the solitary and communal forms of monastic life (the eremitical and the cenobitical), along with the third good of evangelization or witness -- which literally meant (and means) spending one's life for others in the power and proclamation of the Gospel.

Stillsong Hermitage

So often people (mis)understand the eremitical life as antithetical to communal life, to community itself, and opposed as well to witness or evangelization. As I have noted many times here they mistake individualism and isolation for eremitical solitude. Romuald modeled an eremitism which balances the eremitical call to physical solitude and a commitment to God alone with community and outreach to the world to proclaim the Gospel. I think this is part of truly understanding the communal and ecclesial dimensions which are always present in true solitude. The Camaldolese vocation is essentially eremitic, but because the solitary dimension or vocation is so clearly rooted in what the Camaldolese call "The Privilege of Love" it therefore naturally has a profound and pervasive communal dimension which inevitably spills out in witness. Michael Downey describes it this way in the introduction to The Privilege of Love:

Theirs is a rich heritage, unique in the Church. This particular form of life makes provision for the deep human need for solitude as well as for the life shared alongside others in pursuit of a noble purpose. But because their life is ordered to a threefold good, the discipline of solitude and the rigors of community living are in no sense isolationist or self-serving. Rather both of these goods are intended to widen the heart in service of the third good: The Camaldolese bears witness to the superabundance of God's love as the self, others, and every living creature are brought into fuller communion in the one love.

Monte Corona Camaldolese

The Benedictine Camaldolese live this by having both cenobitical and eremitical expressions wherein there is a strong component of hospitality. The Monte Corona Camaldolese which are more associated with the reform of Paul Giustiniani have only the eremitical expression which they live in lauras --- much as the Benedictine Camaldolese live the eremitical expression.

In any case, the Benedictine Camaldolese charism and way of life seems to me to be particularly well-suited to the vocation of the diocesan hermit since she is called to live for God alone, but in a way which ALSO specifically calls her to give her life in love and generous service to others, particularly her parish and diocese. While this service and gift of self ordinarily takes the form of solitary prayer which witnesses to the foundational relationship with God we each and all of us share, it may also involve other, though limited, ministry within the parish including limited hospitality --- or even the outreach of a hermit from her hermitage through the vehicle of a blog!

In my experience the Camaldolese accent in my life supports and encourages the fact that even as a hermit (or maybe especially as a hermit!) a diocesan hermit is an integral part of her parish community and is loved and nourished by them just as she loves and nourishes them! As Prior General Bernardino Cozarini, OSB Cam, once described the Holy Hermitage in Tuscany (the house from which all Camaldolese originate in one way and another), "It is a small place. But it opens up to a universal space." Certainly this is true of all Camaldolese houses and it is true of Stillsong Hermitage as a diocesan hermitage as well.

The Privilege of Love

For those wishing to read about the Camaldolese there is a really fine collection of essays on Camaldolese Benedictine Spirituality which was noted above. It is written by OSB Camaldolese monks, nuns and oblates. It is entitled aptly enough, The Privilege of Love and includes topics such as, "Koinonia: The Privilege of Love", "Golden Solitude," "Psychological Investigations and Implications for Living Alone Together," "An Image of the Praying Church: Camaldolese Liturgical Spirituality," "A Wild Bird with God in the Center: The Hermit in Community," and a number of others. It also includes a fine bibliography "for the study of Camaldolese history and spirituality."

Romuald's Brief Rule:

And for those who are not really familiar with Romuald, here is the brief Rule he formulated for monks, nuns, and oblates. It is the only thing we actually have from his own hand and is appropriate for any person seeking an approach to some degree of solitude in their lives or to prayer more generally. ("Psalms" may be translated as "Scripture".)

Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms — never leave it. If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the Psalms in your heart and to understand them with your mind. And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more. Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor. Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes and eats nothing but what his mother brings him.

On Canon 603 and Writing One's Own Rule: Does this Supplant the Gospel Rule?

[[Dear Sister, Paul Giustiniani once wrote that the only Rule could be the Gospel. How is it canon 603 can ask a person to write a Rule of Life besides this? Isn't it kind of presumptuous to think one can write a Rule in addition to the Gospel?]]

Thanks for this question. It is a very good one and I think this is the first time it has been asked. The passage you are referring to in Paul Giustiniani reads as follows: [[Let our rule of life be the life of Christ; let our written rule be the Gospel, having it always in our hands, taking care never to stray from the very rules of Christ. Therein lies true religious life, the norm of all perfection. What is there in the rules of St Dominic or of Saint Francis that is not in the Gospel? Since we are Christian, let us renew ourselves, as by a new baptism, so as to follow Christ alone. What Saint Paul told the Corinthians applies to us: Did Dominic and Francis redeem us in their blood? Have we put on Dominic or Francis? Christ is the font of living water; all these saints are but tributary streams. Let us drink from the source. Let us follow along the royal road as they did, the One who has called us.]]

 I copied this at length because I wanted to point out how similar it is to Saint Romuald's "Brief Rule," (cf., Saint Romuald With Brief Rule ) and in fact, to underscore that in a sense, the heart of Paul Giustiniani's own version of a Camaldolese Rule is represented by this passage. In other words, in writing about the primacy of Scripture in the life of Christians and especially in the lives of all true Religious, and in saying there is only one rule, Giustiniani has given us another!! What Romuald, with his admonition to stay rooted in the Psalms (Scriptures), and Giustiniani with his accent on staying rooted in the Gospels (Scriptures) both do, along with Saints Francis and Dominic, is give us a vision of Religious and/or Eremitical life which flows from and always returns to the Scriptures so that the follower of their Rules will be nourished by and come to embody the life of Christ in the whole of their lives.

It is not presumptuous for the Church to ask hermits to write a Rule of Life with regard to canon 603, so long as we understand the way such a Rule functions, both for the hermit and for the Church herself. For instance, beginners in the eremitical life tend to write Rules which are legalistically focused; they are focused on law rather than on Gospel. Such Rules tend to be unliveable and in any case will certainly stifle growth in the spiritual life and the freedom of the hermit. Because dioceses use the Rules which are submitted to them as part of their discernment of the vocation standing in front of them, such a Rule could tell them a person is not yet ready for profession or that she needs more formation --- and possibly in what areas of her life. Someone who has lived eremitical life for some time and is both self-aware and disciplined enough to build what is critical to her life in Christ into her Rule, will write a very different sort of Rule than the beginner. This will be evident to those who read it, as will the degree of experience, formation, commitment, and vision (including all the ways the centrality of Scripture is embodied in the life) of such a candidate for profession.

When folks ask me about writing a Rule I always describe the two basic options: a Rule rooted in Law, or a Rule rooted in the Gospel; a Rule which is mainly a glorified list of do's and don'ts, or a Rule which provides a personal vision of eremitical life and how it is this is a living out of the Life of Christ in the power of the Spirit. The second form of Rule is one which reflects the person's lifelong living out of God's will and all the ways God speaks, loves, calls, calls to, challenges, and comforts her. The vision it expresses is culled from and is a kind of distillation of the way eremitical life both nurtures, expresses, and fulfills the vision which is at the heart of her life. Yes, it will say how the hermit lives and prays, but it will do so as the natural outflowing of the vision of God in Christ that animates her. As the hermit grows in this life the place of Scripture may become more prominent, or at least more explicit. Both her director, her delegate, and her bishop (if he knows her well enough for this -- some, unfortunately, do not) will look for it or see its development long before the hermit's Rule needs to be rewritten!

Giustiniani wrote of St Francis and St Dominic as "tributary streams" from the primary "font of living water" that is Christ. Consider that Giustiniani knew full well that both of these Saints had either written or adopted Rules (Dominicans use the Rule of St Albert) which allowed them to make sure the Gospel was lived in a way which ministered to the times and people of these times. He does not condemn these Rules but he does clarify the place of Christ's own life and the Scriptures to them. In other words. like hermits writing Rules for c 603, their Rules do not replace the Gospel; instead these Rules involve a vision of a way in which people can allow the Gospel of God in Christ to predominate and speak to the people who would follow Christ in this specific way rather than in another. Had I written an eremitical Rule in the 16th C. rather than the 21st, it would likely look rather different than the ones approved by canonists in 1985, or with a Bishop's Decree of Approval in 2007, for instance, but it would still be a tiny tributary of the Living Water I know in Christ.

I think it's really important for a person to grapple with the place of Christ in their whole life and experience. Writing a Rule demands one do this in more disciplined and challenging ways than almost anything else I know except ongoing personal formation with one's director. It is similarly important for one to articulate their vision of the nature and place of eremitical life in the contemporary world and Church. Writing a Rule also forces one to do this to some extent while living the Rule encourages further reflection and inculcation or formation. Again, it is important that a diocese be able to have something which serves to assist them in discerning and establishing guidelines for formation for a vocation to solitary eremitical life. A candidate's writing of a Rule does that as well. And finally, it is important when dioceses and the larger Church evaluate the way Canon 603 is and is not being implemented that they be able to document the way hermits live their lives. The Rules hermits write and submit to their dioceses will assist with this as well; a copy of this Rule is kept in the hermit's file; it is not a purely personal document but a quasi public one.

Feast of St Romuald, Camaldolese Founder (Reprised)

Romuald Receives the Gift of Tears,
Br Emmaus O'Herlihy, OSB (Glenstal)

Congratulations to all Camaldolese and Prayers! Tomorrow, June 19th is the the feast day of the founder of the Camaldolese Congregations! We remember the anniversary of solemn profession of many Camaldolese as well as the birthday of the Prior of New Camaldoli, Dom Cyprian Consiglio.

Ego Vobis, Vos Mihi,: "I am yours, you are mine"

Saint Romuald has a special place in my heart for two reasons. First he went around Italy bringing isolated hermits together or at least under the Rule of Benedict --- something I found personally to resonate with my own need to seek canonical standing and to subsume my personal Rule of Life under a larger, more profound, and living tradition or Rule; secondly, he gave us a form of eremitical life which is uniquely suited to the diocesan hermit. St Romuald's unique gift (charism) to the church involved what is called a "threefold good", that is, the blending of the solitary and communal forms of monastic life (the eremitical and the cenobitical), along with the third good of evangelization or witness -- which literally meant (and means) spending one's life for others in the power and proclamation of the Gospel.

Stillsong Hermitage

So often people (mis)understand the eremitical life as antithetical to communal life, to community itself, and opposed as well to witness or evangelization. As I have noted many times here they mistake individualism and isolation for eremitical solitude. Romuald modeled an eremitism which balances the eremitical call to physical solitude and a commitment to God alone with community and outreach to the world to proclaim the Gospel. I think this is part of truly understanding the communal and ecclesial dimensions which are always present in true solitude. The Camaldolese vocation is essentially eremitic, but because the solitary dimension or vocation is so clearly rooted in what the Camaldolese call "The Privilege of Love" it therefore naturally has a profound and pervasive communal dimension which inevitably spills out in witness. Michael Downey describes it this way in the introduction to The Privilege of Love:

Theirs is a rich heritage, unique in the Church. This particular form of life makes provision for the deep human need for solitude as well as for the life shared alongside others in pursuit of a noble purpose. But because their life is ordered to a threefold good, the discipline of solitude and the rigors of community living are in no sense isolationist or self-serving. Rather both of these goods are intended to widen the heart in service of the third good: The Camaldolese bears witness to the superabundance of God's love as the self, others, and every living creature are brought into fuller communion in the one love.

Monte Corona Camaldolese

The Benedictine Camaldolese live this by having both cenobitical and eremitical expressions wherein there is a strong component of hospitality. The Monte Corona Camaldolese which are more associated with the reform of Paul Giustiniani have only the eremitical expression which they live in lauras --- much as the Benedictine Camaldolese live the eremitical expression.

In any case, the Benedictine Camaldolese charism and way of life seems to me to be particularly well-suited to the vocation of the diocesan hermit since she is called to live for God alone, but in a way which ALSO specifically calls her to give her life in love and generous service to others, particularly her parish and diocese. While this service and gift of self ordinarily takes the form of solitary prayer which witnesses to the foundational relationship with God we each and all of us share, it may also involve other, though limited, ministry within the parish including limited hospitality --- or even the outreach of a hermit from her hermitage through the vehicle of a blog!

In my experience the Camaldolese accent in my life supports and encourages the fact that even as a hermit (or maybe especially as a hermit!) a diocesan hermit is an integral part of her parish community and is loved and nourished by them just as she loves and nourishes them! As Prior General Bernardino Cozarini, OSB Cam, once described the Holy Hermitage in Tuscany (the house from which all Camaldolese originate in one way and another), "It is a small place. But it opens up to a universal space." Certainly this is true of all Camaldolese houses and it is true of Stillsong Hermitage as a diocesan hermitage as well.

The Privilege of Love

For those wishing to read about the Camaldolese there is a really fine collection of essays on Camaldolese Benedictine Spirituality which was noted above. It is written by OSB Camaldolese monks, nuns and oblates. It is entitled aptly enough, The Privilege of Love and includes topics such as, "Koinonia: The Privilege of Love", "Golden Solitude," "Psychological Investigations and Implications for Living Alone Together," "An Image of the Praying Church: Camaldolese Liturgical Spirituality," "A Wild Bird with God in the Center: The Hermit in Community," and a number of others. It also includes a fine bibliography "for the study of Camaldolese history and spirituality."

Romuald's Brief Rule:

And for those who are not really familiar with Romuald, here is the brief Rule he formulated for monks, nuns, and oblates. It is the only thing we actually have from his own hand and is appropriate for any person seeking an approach to some degree of solitude in their lives or to prayer more generally. ("Psalms" may be translated as "Scripture".)

Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms — never leave it. If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the Psalms in your heart and to understand them with your mind. And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more. Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor. Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes and eats nothing but what his mother brings him.

Feast of St Romuald

Romuald Receives the Gift of Tears,
Br Emmaus O'Herlihy, OSB (Glenstal)

Congratulations to all Camaldolese this day (Thursday), the feast day of the founder of the Camaldolese Congregations! Especially the Camaldolese celebrate today (2014) the Jubilees and Anniversaries of Monastic Vows of Thomas and Gabriel (50 years ago) and of Raniero and Benedict (21 years ago), and the Birthday of Cyprian!

Saint Romuald has a special place in my heart for two reasons. First he went around Italy bringing isolated hermits together or at least under the Rule of Benedict --- something I found personally to resonate with my own need to seek canonical standing and to subsume my personal Rule of Life under a larger, more profound, and living tradition or Rule; secondly, he gave us a form of eremitical life which is uniquely suited to the diocesan hermit. St Romuald's unique gift (charism) to the church involved what is called a "threefold good", that is, the blending of the solitary and communal forms of monastic life (the eremitical and the cenobitical), along with the third good of evangelization or witness -- which literally meant (and means) spending one's life for others in the power and proclamation of the Gospel.

Stillsong Hermitage

So often people (mis)under-stand the eremitical life as antithetical to communal life, and opposed as well to witness or evangelization. As I have noted many times here they mistake individualism and isolation for eremitical solitude. Romuald modeled an eremitism which balances the eremitical call to physical solitude and a commitment to God alone with community and outreach to the world to proclaim the Gospel. I think this is part of truly understanding the communal and ecclesial dimensions which are always present in true solitude. The Camaldolese vocation is essentially eremitic, but because it is so clearly rooted in what the Camaldolese call "The Privilege of Love" it therefore naturally has a communal component which inevitably spills out in witness. Michael Downey describes it this way in the introduction to The Privilege of Love:

Theirs is a rich heritage, unique in the Church. This particular form of life makes provision for the deep human need for solitude as well as for the life shared alongside others in pursuit of a noble purpose. But because their life is ordered to a threefold good, the discipline of solitude and the rigors of community living are in no sense isolationist or self-serving. Rather both of these goods are intended to widen the heart in service of the third good: The Camaldolese bears witness to the superabundance of God's love as the self, others, and every living creature are brought into fuller communion in the one love.

Monte Corona Camaldolese

The Benedictine Camal-dolese live this by having both cenobitical and eremitical expressions wherein there is a strong component of hospitality. The Monte Corona Camaldolese which are more associated with the reform of Paul Giustiniani have only the eremitical expression and live as semi-eremites in lauras.

In any case, the Benedictine Camaldolese charism and way of life seems to me to be particularly well-suited to the vocation of the diocesan hermit since she is called to live for God alone, but in a way which ALSO specifically calls her to give her life in love and generous service to others, particularly her parish and diocese. While this service and gift of self ordinarily takes the form of solitary prayer which witnesses to the foundational relationship with God we each and all of us share, it may also involve other, though limited, ministry within the parish including limited hospitality --- or even the outreach of a hermit from her hermitage through the vehicle of a blog!

In my experience the Camaldolese accent in my life supports and encourages the fact that even as a hermit (or maybe especially as a hermit!) a diocesan hermit is an integral part of her parish community and is loved and nourished by them just as she loves and nourishes them! As Prior General Bernardino Cozarini, OSB Cam, once described the Holy Hermitage in Tuscany (the house from which all Camaldolese originate in one way and another), "It is a small place. But it opens up to a universal space." Certainly this is true of all Camaldolese houses and it is true of Stillsong Hermitage as a diocesan hermitage as well.

The Privilege of Love

For those wishing to read about the Camaldolese there is a really fine collection of essays on Camaldolese Benedictine Spirituality which was noted above. It is written by monks, nuns and oblates of the OSB Cam. It is entitled aptly enough, The Privilege of Love and includes topics such as, "Koinonia: The Privilege of Love, "Golden Solitude," "Psychological Investigations and Implications for Living Alone Together," "An Image of the Praying Church: Camaldolese Liturgical Spirituality," "A Wild Bird with God in the Center: The Hermit in Community," and a number of others. It also includes a fine bibliography "for the study of Camaldolese history and spirituality."

Romuald's Brief Rule:

And for those who are not really familiar with Romuald, here is the brief Rule he formulated for monks, nuns, and oblates. It is the only thing we actually have from his own hand and is appropriate for any person seeking an approach to some degree of solitude in their lives or to prayer more generally. ("Psalms" may be translated as "Scripture".)

Ego Vobis, Vos Mihi,
I am yours, you are mine

Sit in your cell as in paradise. Put the whole world behind you and forget it. Watch your thoughts like a good fisherman watching for fish. The path you must follow is in the Psalms — never leave it. If you have just come to the monastery, and in spite of your good will you cannot accomplish what you want, take every opportunity you can to sing the Psalms in your heart and to understand them with your mind. And if your mind wanders as you read, do not give up; hurry back and apply your mind to the words once more. Realize above all that you are in God's presence, and stand there with the attitude of one who stands before the emperor. Empty yourself completely and sit waiting, content with the grace of God, like the chick who tastes and eats nothing but what his mother brings him.