Abbey-Roads2

Pictured; The Vision of St. Romuald.

St. Romuald saw in a vision, like the prophet Jacob, his monks ascending a ladder to heaven. It brings to mind the classic practice of prayer, known as Lectio Divina; the monastic way of prayer our Holy Father Pope Benedict XVI hopes will have something of a renaissance in our time. It is perfectly compatible with the Teresian method of ‘mental prayer’ - when St. Teresa of Avila writes that she went to prayer with a book, I feel certain she understood this manner of prayer.

The Ladder of Monks, Guigo the Carthusian
On Lectio Divina:

ONE DAY while I was occupied with manual labor
Cum die quadam corporali manuum labore occupatus
I began to reflect on man’s spiritual work,
de spiritali hominis exercitio cogitare coepissem,
and suddenly four steps for the soul came into my reflection:
quatuor spiritales gradus animo cogitanti se subito obtulerunt
reading,
meditation,
prayer,
[and] contemplation
lectio
scilicet meditatio,
oratio
contemplatio

THIS is a ladder for monks
by means of which they are raised up from earth to heaven
qua de terra in coelum sublevantur,

It has [only a] few separate rungs, yet its length is immense and incredible:
gradibus quidem distincta paucis, immensae tamen et incredibilis magnitudinis,

for its lower part stands on the earth,
cujus extrema pars terrae innixa est,

while its higher [part] pierces the clouds and touches the secrets of heaven.
superior vero nubes penetrat et coelorum secreta rimatur

JUST as its rungs have various names and numbers,
Hi gradus sicut nominibus et numero sunt diversi

so also so they differ in order and merit;
ita ordine et merito sunt distincti;

and if one diligently searches out their properties and functions
quorum proprietates et officia,

- what each [rung] does in relation to us, how they differ from one another and how they are ranked-
quid singuli circa nos efficiant, quomodo inter se differant et praeemineant, si quis diligenter inspiciat,

he will regard whatever labor and study he expends as brief and simple compared with the great usefulness and sweetness [he gains].
quidquid laboris et studii impenderit in eis breve reputabit et facile prae utilitatis et dulcedinis magnitudine.

Reading is careful study of [Sacred] Scripture,
Est autem lectio sedula scriptuaru

with the soul’s [whole] attention:
cum animi intentione inspectio.

Meditation is the studious action of the mind
Meditatio est studiosa mentis actio,

to investigate hidden truth, led by one’s own reason.
occultae veritatis notitiam ductu propriae rationis investigans.

Prayer is the heart’s devoted attending to God,
Oratio est devota cordis in Deum intentio

so that evil may be removed
pro malis removendis

and good may be obtained.
vel bonis adipiscendis.

Contemplation is the mind suspended -somehow elevated above itself - in God
Contemplatio est mentis in Deum suspensae quaedam supra se elevatio

so that it tastes the joys of everlasting sweetness.
eternae dulcedinis gaudia degustans

HAVING assgned descriptions to each of the four rungs,
Assignatus ergo quatuor graduum descriptionibus,

we must see what their functions are in relation to us.
restat ut eorum circa nos officia videamus.

III THE FUNCTIONS of THESE AFOREMENTIONED RUNGS
III QUAE SUNT OFFICIA PRAEDICTORUM GRADUUM
FOR the sweetness of a blessed life:
Beatae vitae dulcedinem

Reading seeks;
lectio inquirit,

meditation finds;
meditatio invenit,

prayer asks;
oratio postulat,

contemplation tastes.
contemplatio degustat

Reading, so to speak, puts food solid in the mouth,
Lectio quasi solidum cibum ori apponit,

meditation chews and breaks it,
meditatio masticat et frangit

prayer attains its savor,
oratio saporem acquirit,

contemplation is itself the sweetness that rejoices and refreshes.
contemplatio est ipsa dulcedo quae jocundat et reficit.

Reading concerns the surface,
Lectio in cortice,

meditation concerns the depth
meditatio in adipe,

prayer concerns request for what is desired,
oratio in desiderii postulatione,

contemplation concerns delight in discovered sweetness.
contemplatio in adeptae dulcedinis delectatione. ( taken from “The Ladder of Monks”)

Pictured, St. Romuald, in the white habit of the Camaldolese, by Fra Angelico.

St. Romuald (952-1027) entered the Benedictines in atonement for his father’s sin of murder - he killed a relative. Seeking to live a more solitary life as a hermit, he left the cenobitic life of the Benedictine abbey to search for an appropriate refuge. He eventually founded monastic communities throughout northern and southern Italy. He reformed the monastic life of his time, which had become rather decadent. St. Romuald’s most famous hermitage is in Camaldoli, near Arezzo in Italy. In the United States we have two Camaldolese foundations, both different congregations with different expressions of the eremetic life. One is in Big Sur, California, the other in Bloomingdale, Ohio.

Shortly after my conversion and return to the Church (thirty some years ago now) I wanted to leave everything and enter the strictest monastery possible. I really believe it was much more than first fervor driving me, but I quit my job and took to the road, never realizing that this was the begining of my pilgrimage of prayer in life. I found myself at Steubenville and moved on to Holy Family Hermitage, the more strictly enclosed and eremetical of the two Congregations of Camaldolese in the U.S. - at least they were then.

St. Conrad of Parzham

The Prior sent a lay brother to the gate to send me away. (The Prior evidently was having some psychological problems as well as being frustrated that ‘charismatic’ students were just showing up unanounced at the hermitage, hoping to pray with the hermits.) The lay brother was older and looked a little bit like St. Conrad of Parzham. He was so kind to me and did his best to explain why the Prior refused to see me. He took me on a secret tour of the enclosure and prayed with me in the chapel, but in the end he had to send me on my way. He gave me the bread he was to eat that day to take with me. I often wonder if he continued to pray for me. Because of his age, I expect that he is now dead, I hope he still remembers me in heaven.

Holy Father Pope Benedict XVI at the elevation during the Consecration of the Mass.

The remaining sign of the Eucharistic Miracle of Lanciano. The Eucharistic species remains intact, Therefore it can be considered something of an ongoing miracle.

Eucharistic Miracle
Lanciano, Italy 8th Century A.D.
(Taken from “The Real Presence” website.)

Ancient Anxanum, the city of the Frentanese, has contained for over twelve centuries the first and greatest Eucharistic Miracle of the Catholic Church. This wondrous Event took place in the 8th century A.D. in the little Church of St. Legontian, as a divine response to a Basilian monk’s doubt about Jesus’ Real Presence in the Eucharist.

During Holy Mass, after the two-fold consecration, the host was changed into live Flesh and the wine was changed into live Blood, which coagulated into five globules, irregular and differing in shape and size.

The Host-Flesh, as can be very distinctly observed today, has the same dimensions as the large host used today in the Latin church; it is light brown and appears rose-colored when lighted from the back. The Blood is coagulated and has an earthy color resembling the yellow of ochre.

Various ecclesiastical investigation (”Recognitions”) were conducted since 1574.
In 1970-’71 and taken up again partly in 1981 there took place a scientific investigation by the most illustrious scientist Prof. Odoardo Linoli, eminent Professor in Anatomy and Pathological Histology and in Chemistry and Clinical Microscopy. He was assisted by Prof. Ruggero Bertelli of the University of Siena.

The analyses were conducted with absolute and unquestionable scientific precision and they were documented with a series of microscopic photographs.These analyses sustained the following conclusions:

The Flesh is real Flesh. The Blood is real Blood.
The Flesh and the Blood belong to the human species.
The Flesh consists of the muscular tissue of the heart.
In the Flesh we see present in section: the myocardium, the endocardium, the vagus nerve and also the left ventricle of the heart for the large thickness of the myocardium.
The Flesh is a “HEART” complete in its essential structure.
The Flesh and the Blood have the same blood-type: AB (Blood-type identical to that which Prof. Baima Bollone uncovered in the Holy Shroud of Turin).
In the Blood there were found proteins in the same normal proportions (percentage-wise) as are found in the sero-proteic make-up of the fresh normal blood.
In the Blood there were also found these minerals: chlorides, phosphorus, magnesium, potassium, sodium and calcium.
The preservation of the Flesh and of the Blood, which were left in their natural state for twelve centuries and exposed to the action of atmospheric and biological agents, remains an extraordinary phenomenon.

Another miracle contributing to the feast of Corpus Christi.

Bolsena-Orvieta, Italy
A priest had difficulties believing in the Real Presence, and blood began seeping out of the Host upon consecration. Because of this miracle, Pope Urban IV commissioned the feast of Corpus Christi, which is still celebrated today. (“The Real Presence”)