Long before the coming of Christ, humanity's quest for the Absolute gave rise in various religious traditions to expressions of monastic life. The many different forms of monastic and ascetical life throughout the centuries bear witness to the divine destiny of the human person and to the presence of the Spirit in the hearts of all who seek to know what is true and ultimately real. There is a "monastic" dimension in every human life which the monk witnesses and affirms, just as every Christian call witnesses to that dimension present interiorly in every other Christian.
In the early Church, ascetics and virgins followed the Spirit's call to a more intense life of prayer. During the third and fourth centuries, with the exodus to the desert, Christian monasticism began to take on those forms of community life and solitude which would determine its later development. This tradition at its best always deeply esteemed marriage and single life in the world as ways to holiness in rich complementary to monasticism.
St. Benedict (+547), as author of the Rule for Monks, has always been considered the Western Church's lawgiver and master of monastic living. St. Romuald (+1027) and his disciples (Camaldolese) also profess this rule.
The Rule of St. Benedict is a synthesis of Christian spirituality including key elements of scripture and the fruit of the first centuries of monastic experience. Drawing on these directives, norms, and precepts found in the Gospel, the Rule wisely blends them with the historical and cultural context of its time. Thus the Rule of St. Benedict unites the purity of timeless teachings and the characteristics of the author's own holiness and prudence with spiritual and juridical elements that are linked to his time and so are subject to modification as they are reinterpreted for each age.
St. Romuald lived and worked during the late tenth and early eleventh centuries. He fully realized in his own life the spirit of the Rule, and he wisely reinterpreted it, emphasizing the solitude of the hermitage. St. Romuald wanted the hermitage to be characterized by a greater simplicity and a more intense penitential and contemplative practice. Therefore he freely adapted some juridicial and material structures of the cenobitic (communal) and anchoritic (hermit) life as they were lived before him, in order to respond to the spiritual needs of his contemporaries and to the "voice of the Holy Spirit, who presided over his conscience." (from Life of Blessed Romuald by St. Peter Damian, #53). The Camaldolese hermitage is a special fruit of St. Romuald's broad and varied monastic experience as a reformer and founder. The hermitage retains elements of cenobitic (communal) living, at the same time offering the possibility of greater solitude and freedom in the inner life.
The Camaldolese Congregation (of the Order of St. Benedict) takes its name from the Holy Hermitage of Camaldoli, founded by St. Romuald. Quite early on, in the eleventh and twelfth centuries, the congregation was formed with the founding or aggregation of other hermitages and monasteries. Today those include, besides New Camaldoli and Incarnation Priory, several ancient houses in Italy, and foundations in India and Brazil. There are Camaldolese nuns in the United States, Italy, France and Tanzania. Our congregation looks to Sts. Benedict and Romuald with filial devotion and regards our holy teachers' doctrine and spirit as perennially valid. Today as in the past, the Holy Hermitage of Camaldoli (Italy) is considered to be the head and mother of the congregation. For each age the Rule of St. Benedict is interpreted by the Camaldolese Constitutions and the entire Camaldolese tradition.
In both the hermitages and monasteries which characterize Camaldolese life, the monks attend to the contemplative life above all else, which is seeking and communing with God in a very deep way throughout one's daily life by a sharing in the Paschal mystery of Christ.
New Camaldoli (Immaculate Heart), Big Sur, was founded from the Holy Hermitage of Camaldoli, Italy, in 1958. New Camaldoli's daughter house, Incarnation Priory, Berkeley, was founded in 1979 with an ecumenical bond with Holy Cross Monks of the Anglican Communion. Incarnation Priory is also the seat of the St. Benedict Monastic Institute and serves as the house of studies for New Camaldoli.
Camaldolese Benedictine Oblates are a group of Christians who experience an attraction of the Holy Spirit to deep prayer and experience a bond of friendship with our monastic community and its long spiritual tradition. In fact friendship is an important value cherished by the Camldolese family and therefore encouraged between monks and those living outside our houses. Oblates are extended members of the Camaldolese Benedictine family, seeking to share, in their own special way, in its way of living the Christian life. Tot his end, the Rule of St. Benedict, the Camaldolese Constitutions and the rich and ancient Camaldolese tradition want to be adapted to the life of oblates living their own Christian vocation. For both monks and oblates, the heart of our life is the seeking of God, the following of Christ's twofold command of love in the natural rhythms of daily life. Scripture, Liturgy of the Eucharist and the Hours, silence, solitude, deep interior prayer of quiet, work, shared life with others -- these are the means which enable us to seek and find God with a pure heart. The oblate faces the challenge of setting up his/her own structure of life animated by key elements of the Camaldolese charism in order to live and grow in the life of Christ. Of course active participation in the local Christian community remains important for rootedness in the Christian life. Oblate spirituality seeks above all else a loving union with God through a full, prayful life; a life which is at the same time both deeply interior and outwardly expansive in love and service of neighbor. It is a spirituality which is particularly nurtured through solitude and silence as well as through warm community.
The Rule for Oblates attempts to take the principal elements of the Camaldolese charism and apply them in general to the life of oblates without many of the structures of life here at the Hermitage. It is up to each oblate, according to the circumstances of their life, to set up their own structures for living the basic elements of Camaldolese spirituality, which are rooted simply in the Christian Gospel.
Nourished by the Body and Blood of Christ and transformed into Him, we live in the hope that God's loving plan for us will be fulfilled. Consecrated by the Holy Spirit, who forms us into a spiritual temple and a holy priesthood, we are called to offer our lives to God as a spiritual sacrifice, acceptable through Christ. Thus we become true worshipers and we exercise fully our priestly role, united in the Church's sacraments to Christ's own offering of His life to God.
As sincere seekers of God (RB 58, 7) we approach God as sons and daughters. We center our lives on the encounter with God, which finds expression in forms of prayer handed down in early Christian, patristic and monastic traditions. Ultimately, our prayer seeks to become the very prayer of the Holy Spirit within our hearts.
A. Liturgy of the Eucharist
"The Liturgy is the summit toward which the activity of the Church is
directed; at the same time it is the fountain from which all her power
flows" (Vatican II Constitution on Liturgy). The paschal mystery of Christ
is made present and effective for our salvation in the celebration of the
Eucharist. The Eucharist is the center of the life of the Church because
from it the Church is born, lives and continues to grow until she is ready
to meet her bridegroom Christ as He comes in glory.
The sharing in God's life and the unity of God's people are in fact given fitting expression and a mysterious realization in the Eucharist, in which the Church, made one with the sacrifice of Christ, offers herself to God. In the Eucharist the Church receives an outpouring of the Holy Spirit and enjoys a foretaste of the perfect communion with the Blessed Trinity which will be hers in the age to come.
The life of the oblate should be oriented in such a way that it is a preparation for, and an extension of, the eucharistic action. The Eucharist should be celebrated at least once a week and in as full, conscious and active a way as possible. Thus, by God's gift , the oblate may attain that total inner openess to God's action which the spiritual masters have called mystical experience or contemplation.
B. Liturgy of the Hours
As Camaldolese Benedictines, we have always considered the celebration of the
praise of God to be a fundamental element in our life. In the celebration of
the Liturgy of the Hours, the Church offers her sacrifice of praise to the Father,
and she thanks God for the salvation that comes to her in Christ. In the
Hours, as in the Eucharist, Christ is acting out his priestly role and bringing
to completion the covenant of love that unites bride to her bridegroom.
According to Christian tradition, the purpose of the Liturgy of the Hours is the sanctification of the entire day. Hence it is necessary that the celebration of the various Hours (Vigils, Lauds, Vespers, Compline, etc.) correspond as closely as possible to their proper time of day. Special importance should be given to Lauds (at daybreak) and Vespers (at sunset), the principal moments of the Liturgy of the Hours. Though we are aware of time pressures for so many, these two hours are recommended for oblates if possible. Each element of the Hours -- the psalms, hymns, scripture, prayers -- is to have its proper place in the celebration. The Hours are enhanced when prayed slowly and reverently and when accompanied by scripture study and a deeper understanding of the psalms.
C. Lectio Divina
Lectio Divina (divine or holy reading) is a principal practice of our spirituality.
True to its biblical origins, the monastic life seeks above all a listening
heart wherein God's Word -- God's self-communication -- is made manifest in Christ,
in the Scriptures, in the human heart and in the heart of the cosmos. Lectio
Divina is a method of approaching scripture in order to listen to the depths,
seeking to encounter Christ, the Word, through the power of the Holy Spirit,
hidden in the words of the text. Ultimately it can be said that the goal of
lectio is an ever expanding capacity to listen with the heart to the Word of
God in all of life's situations, leading to a more constant awareness of
God's presense. It is a listening as communication not so much for a particular
message but for the nearness of the Living God. It is therefore a listening
that leads to a new way of seeing. In this sense the faithful practice of
lectio undergirds our entire life of prayer, work, and communion with others.
The traditional method for Lectio Divina is fourfold:
1. Lectio: The repeated reading of the text until certain words and
phrases call for attention. Sometimes footnotes in a good study bible (for
example, the Jerusalem Bible) as well as cross references help here. This
stage has often been compared to taking in food, as the first "eating" of
the word of scripture.
2. Mediatio: The further "chewing" or ruminating on key words and
phrases. One stays as long as one is so attracted to a word or phrase. At
this stage the heart of the text for the reader should begin to emerge.
3. Oratio: These key words and phrases of the text eventually lead
the person to prayer inspired by the text and a growing awareness of God's
presense in Christ by the Spirit. This is the deep tasting of the text.
4. Contemplatio: Eventually the particular words of the lead the reader
beyond words to a silent awareness of God's presence -- simply an abiding or
communing with God. This is the savoring of the sweetness of the Lord.
Lectio is also enhanced when an oblate does scripture study and learns to
consult good commentaries to support his or her reading. In this way the
subtle nuances of a text will be more available to the reader. The oblate
should try to do lectio as often as possible but at least once a week in
preparation for Sunday Liturgy, using the readings for that Sunday.
5. Interior Prayer
ASCETICISM/DISCIPLINE
WORK
SILENCE AND SOLITUDE
OTHER INFORMATION FOR OBLATES
2. The oblate is asked to write or meet at least once a year with the oblate
chaplain as a means of keeping contact and just letting him know how one is
doing living the oblate rule. If for any reason the oblate wishes to discontinue
in this relationship with us, we would appreciate being notified.
3. Oblates are continually remembered in the prayer of the Camaldolese community
and of course always welcome at any of our houses. When we are notified of
the death of an oblate, the Eucharist is offered as soon as possible for
the deceased in the Camaldolese community to which the oblate is affiliated.
4. Oblates are encouraged to adapt the rule to the particular circumstances
of their lives in consultation with the oblate chaplain.
Heavenly Father, you so filled your servant St. Romauld with your creative
Spirit that he became a powerful force in Your Church for the renewal of
Christian solitary and communal life. Fill us with the same Spirit, so that
we may live, whether in solitude or community, intent upon Your service and
praise. This we ask through Christ our Lord. Amen.
Introduction
Promises
Prayers
Almighty and everlasting Father, you have bound us together, monks and oblates,
in the love of your Son Jesus Christ. Strengthen us in the prayer and work which
you have given us to do, so that by the power of your Holy Spirit, we may
contribute to the advancement of your Kingdom, through Christ our Lord. Amen.
Blessing and Greeting
Sit in your cell as in paradise;
The path you follow is in the psalms -- don't leave it.
Above all realize that you are in God's presence;
Empty yourself completely;
The emblem in its simpler form is represented on the oblate medallion, and
can thus be an ongoing reminder of our call to union with Christ, and thus
with one another, in the bonding love of his life poured out for all.
We thank you for your interest in Camaldolese Benedictine Oblature. We ask you to read
our short Oblate Rule preceding this and meditate on it, pondering whether it can, with
its basic guidelines and practices, help you in your spiritual journey. We do not
interpret the Oblate Rule as “written in stone,” but are ready to dialogue regarding
possible personal modifications of one element or another; and this because there is such
diversity in our large Oblate family. For instance, some are retired and have much time
for prayer, etc., whereas others might be raising families, very busy with jobs, etc.
Some find the full Liturgy of the Hours to be particularly helpful, others less so, etc.
If and when it becomes apparent that you would like to begin the postulancy period of a
year, just indicate that by email or letter to Fr. Robert or Fr. Andrew, and at that
point the postulancy begins. The main thing in that period is to practice living the
Oblate Rule, pondering possible personal adaptations, so that at the end of the year you
will have an experience of the real advantage to you, or not, of living daily by the
Rule. We hope that during this year period you will also familiarize oneself more
thoroughly with our spiritual heritage through the suggested readings below. Our Oblate
family has grown to such an extent that it is unfortunately not possible for us to assume
the ongoing responsibility for directing your spiritual growth. We do suggest a good
director, and regular spiritual reading, and visits and retreats to our communities
whenever possible.
If at the end of the year postulancy you are certain you wish to make your Oblature,
just contact Fr. Robert or Fr. Andrew. The little rite, in the back of the Oblate rule,
can be celebrated, usually in the context of Eucharist or Vespers, in either of our houses.
Or if distance is a problem, we can delegate a monastic of another order, or a parish
priest or spiritual director to witness your Oblature. If you have further questions,
please do not hesitate to contact one of us. Please do pray for us, and we for you,
Fr. Andrew Colnaghi, OSB, Cam Robert Hale, OSB, Cam
RECOMMENDED READINGS FOR CAMALDOLESE BENEDICTINE OBLATURE
The following books are recommended (but not required!) for those candidates discerning
Oblature, and for Oblates as they continue their spiritual journey.
For those able to visit New Camaldoli or Incarnation, the above books are available here,
along with several other books, and also tapes, in the specific area of Camaldolese
spirituality, and other titles in the broader area of spirituality.
One should also be able to order any or all of the above books through one’s local
bookstore, or through www.amazon.com, www.barnesandnoble.com, etc.
See also the basic website of the Camaldolese in America: www.contemplation.com, as well
as the Italian Camaldolese website (with English language option): www.camaldoli.it
_____________________________________
I, ______________________________________________, wish to enter the Postulancy to discern
Camaldolese Oblature according to the Oblate Rule. And so I formally request
to begin my one year
period of Postulancy on _________________________________________.
____________________________________
Print Name: _____________________________________________________
Print Address: ____________________________________________________
Print email: _____________________________________________________
Print telephone(#s): ________________________________________________
Mail or fax to:
Fr. Robert Hale, OSB Cam
- or -
Fr. Andrew Colnaghi, OSB Cam
Personal participation in the liturgy and the regular practice of lectio
are reflected in one's interior prayer, flowing up from the depths of the
heart under the influence of the Holy Spirit. This "secret" prayer, the
fruit of repentance and purity of heart, is taught by the Gospel and
recommended by St. Benedict, Cassian and the desert tradition. The
atmosphere of silence, in which God speaks, is indispensible for this practice.
Silence permeates it and nourishes it, and when an oblate is faithful to this
prayer (Jesus Prayer/Centering Prayer/Christian meditation, etc.) it becomes
a constant reality in his/her relationship with God as son/daughter. It is
recommended that this prayer be offered twice a day, morning and evening, for
ten or twenty minutes or more, when possible. This prayer gradually becomes
expansive, embracing more and more of our day and ourselves as we become aware
of God's continual abiding presence, even at work, during traffic jams and
those brief moments of pause interspering our day. Be attentive and open to
the voice of the Spirit, knowing that prayer is her gift. Continually ask for
this grace; and as you long to take part in the Church's mystical marriage
with her souse the Lamb, allow the Spirit to draw you into the silent state
of the heart called quies or
The Church shares in the mystery of Christ her head, which is a mystery
of death and resurrection. Sealed by the Spirit, "the pledge of our
inheritance", the Church longs for the fulfillment of God's kingdom as she
awaits "Our blessed hope, the appearing of the glory of our great God and
Savior Jesus Christ." (Ephesians 1,4/Titus 2,13). Monks and oblates humbly
welcome the word that has taken root in them, with its power to save, and
they strive to be continually converted by that word and to be doers of the
word and not merely listeners. All Christians strive to follow the poor,
chaste and obedient Christ according to the particular circumstances of their
lives. This means lives that are marked by simplicity, sharing, chaste loving
and continual surrender to God's desire for them and the world. Oblates seek
to undertake those ascetic disciplines necessary for their life in the world
as extended members of the New Camaldoli and Incarnation Priory. The daily
dying to selfishness, to control, to possessiveness, to activism, to addictions
and anything else that hinders the oblate's transformation in Christ is the
basic asceticism. A life of moderation, integration, focus, wholeness, and depth
must be sought through whatever practices help in this regard (i.e. fasting/
retreats/good spiritual reading/spiritual direction). Moderating the use of
television, media, alcohol, etc., would also be helpful forms of asceticism.
A great deal of our lives is spent at work. For our spirituality, work is
more than earning a living. It is a means of developing our human faculties,
continuing the work of God the Creator and contributing to the fulfillment of
the plan of Divine Providence. Sometimes work also entails some suffering,
and to this extent it is for us a participation in the redemption of humanity
through the mystery of the cross. Work develops our skills and talents as
well as offering a means through which we can contribute to the betterment
of society. Work also enables us to acquire material goods and thereby to
share with those less fortunate than we. Work can also be an expression of
God's beauty and loving care for this earth. Oblates should seek to make
their work an integral part of their spirituality, uniting themselves with
God who in Christ is working in the world in order to bring all things into
unity. Work is also a necessary part of our Christian dignity, expressing
outwardly in doing our very being as sons and daughters of a loving creator
God. Work does not define who we are but rather gives expression in an
incarnational way to who we are as well as mysteriously expanding our very
being in God.
Silence and solitude have a privileged place in the Camaldolese Benedictine
tradition. The encounter with God in silence and solitude is distinctive of
our tradition. An apt image of such an encounter with God is the desert or
wilderness, where one is stripped of everything but that alone which is truly
necessary. Oblates find the Hermitage at Big Sur to be in many ways a desert/
wilderness experience of silence and solitude supported by community. While
this might remain hard to duplicate precisely, oblates should nevertheless
cherish such silence and solitude, seeking creative ways of finding them in
their daily lives. It is especially important to seek for silence and solitude
of the heart, which can be found everywhere if one has learned how to remain
in vital contact with the depths. Of course oblates should periodically
spend time away on retreat, especially at the Hermitage or at Incarnation
Prior in Berkeley, if possible.
1. There is a six-month probation period during which time an oblate candidate
carefully reads and prays over this rule to see how well it "fits" and to
discern the Spirit's movement in the candidate's life. At the end of the
probation, the candidate should notify the oblate chaplain if oblation is
desired. There is a formal ceremony for the reception of an oblate which
ideally would take place at the Hermitage or at Incarnation Priory. However,
in order to accommodate those not able to come to either of the Camaldolese
houses, the ceremony can take place at a local monastery or church. During
the ceremony (see Appendix A) a medallion with our ancient emblem is given
to the new oblate. Once received, the oblate is placed on our mailing list
for our quarterly newsletter along with recommended book/tape lists. The
newsletters, besides providing a meditation on some aspect of our spirituality,
also keep the oblate informed about life at the Hermitage and Incarnation
Priory. Special events for oblates are also announced in the newsletter.
PRAYERS
Heavenly Father, you have bound us together, monks and oblates, in the love
of your Son Jesus Christ. Bless us in the prayer and work which you have
given us to do, so that by the strength of your Spirit we may contribute to
the advancement of your kingdom, through Christ our Lord. Amen.
APPENDIX A
THE ADMISSION OF A CAMALDOLESE BENEDICTINE OBLATE
(This Office normally occurs between the Homily and the Presentation of
the Gifts)
Friends in Christ: We propose at this time to receive (name) as a
Camaldolese Benedictine Oblate. He/she has requested to be a member of the
larger Camaldolese Benedictine family, and to live by the Rule of the
Camaldolese Benedictine Oblates. We desire to honor this request and
commitment. By the power of the Holy Spirit, this koinonia shall be a
mutual bond of strength and consolation as we endeavor to live together the
life of our one Lord, Jesus Christ.
Friend in Christ, do you desire to become a member of the larger Camaldolese
Benedictine family by becoming a Camaldolese Benedictine Oblate?
(Oblate) I do so desire.
Have you considered the commitments of the Oblate Rule, and is it your
intention to live by that rule?
(Oblate) I have, and with God's help, I intent to live by the Oblate's Rule.
You have heard (name) affirm his/her commitment. Will all of you here
who have witnessed this pledge uphold and pray for him/her in the coming
years?
(All) We will, with God's help.
In the name of the Camaldolese Benedictine community I welcome you into the
family of Camaldolese Benedictine Oblates and pledge you our prayers and support.
Heavenly Father, pour out an abundance of blessings upon (name) as he/she
undertakes to grow in your wisdom and love through his/her commitment to the
Camaldolese Benedictine way; may our bond of fellowship strengthen us all
and witness to the redemptive work of your Son, who lives and reigns with you,
in the unity of the Holy Spirit, one God, now and forever. Amen.
The blessing of God Almighty, the Father, Son and Holy Spirit, be upon you
and remain with you always. Amen.
Let us welcome (name) into the Camaldolese Benedictine family. (At
this point the sign of peace is exchanged.)
APPENDIX B
St. Romuald's Brief Rule
put the whole world behind you and forget it;
like a skilled angler on the lookout for a catch
keep a careful eye on your thoughts.
If you've come with a novice's enthusiasm and can't
accomplish what you want, take every chance you can find
to sing the psalms in your heart and to understand them
with your head; if your mind wanders as you read
don't give up but hurry back and try again.
hold your heart there in wonder as if before your sovereign.
sit waiting, content with God's gift,
like a little chick tasting and eating nothing
but what its mother brings.
Saint Romuald's Brief Rule is taken from St. Bruno of Qerfurt's Lives of
the Five Brothers (Chapter nineteen). It was written around AD 1006 --
about twenty years before St. Romuald's death -- and is based on reports
from St. John, one of the "five brothers", who, like St. Bruno, knew St. Romuald
well. We can therefore be certain we have here an authentic version of
St. Romuald's teaching and spirit.
APPENDIX C
The Camaldolese emblem, which in its own way sums up our spirituality,
is very ancient, predating our order. It can be found, in interesting
variations, in the Ravenna church mosaics, in the catacombs of Rome, and
even in non-Christian art. It thus has an "archetypal" depth and power.
The Camaldolese form includes the chalice and cross at the center, representing
Christ in our midst, especially in his paschal and eucharistic presence.
The peacocks, ancient symbols of eternal life, represent the community of
faith being nourished from the life of Christ. In their twofold presence
they can represent the solitary and communal dimensions of Camaldolese
monasticism (the hermitage and cenobium), and they can also stand for the
monk and the oblate united in the one nourishing experience of Christ. One
variation of the emblem includes our motto, "I am yours, you are Mine", which
sums up the biblical experience of covenant bondedness with God, also in its
culminating image of spousal love, expressed in the Canticle and experienced
by contemplatives down through the ages. The motto is presented in the three
languages of Greek, Latin and English to express the universality of God's
call to union in love.
FOR THOSE INTERESTED IN OBLATURE
New Camaldoli Hermitage
62475 Highway One
Big Sur, CA 93920
chermitage@aol.com
phone: 831 667 2456
fax: 831 667 0209
Incarnation Monastery
1369 La Loma Ave
Berkeley, CA 94708
facolnaghi@aol.com
phone: 510 548 0965
fax: 510 845 0601
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