The Camaldolese are a Benedictine order founded a thousand
years ago by St. Romuald,
named for their mother house at Camaldoli, in Tuscany.
(Pope Benedict invited Archbishop Williams to preach at their
anniversary celebrations in Rome.) New Camaldoli Hermitage (Immaculate Heart of
Mary Abbey) overlooks the Pacific, high above Route 1, south of Big Sur.
The
simplicity of the church is Cistercian. The only image is the crucifix. The
floor-plan is key-shaped: altar at the center of the round part – called the
rotunda – and the monks facing each other, choir-style in the rectangular room
adjoining.
| Rotunda, with the choir beyond |
The rotunda has raised platforms in two stages around the
circumference. The monks stand on floor at altar level, the guests behind them
on the platforms. The acoustics flatter the singers. The Lady Chapel and the
Sacrament Chapel are off the ambulatory on either side of the rotunda. The
former consists merely of a large ikon of the Vladimir Mother of God. The
narthex also displays an excellent reproduction of the Rublyev Trinity. This is
fitting, since the Camaldolese approach to prayer is similar to the hesychasm
of the Greeks, contemporary with their founding.
Today is the Feast of Our Lady of Lourdes (February 11), so
the celebrant wore a deep blue chasuble. The other priests concelebrate by
extending their hands at the verba.
Everyone assumes ther orans position
for the Our Father, and also at the incense rite at solemn vespers, when
incense is offered in a stationary thurible, during the antiphon “Let my prayer
be set forth in thy sight as incense, the lifting up of my hands as an evening
sacrifice”.
Here, the rule is standard Benedictine: Vigils at 5:30am,
Lauds at 7:00. Mass at midday and Vespers at 6:00. St. Romuald made a simple addition: just sit
in your cell and listen. The cell is like paradise. Forget the world completely
and sing the psalms. The psalms are your path. The monks are cœnobitic, but
they appear to live in separate hermitages. In Italy, some of them live in
strict solitude, seeing the Abbot once a month and emerging only once a year,
for the Easter Mass.
| My hermitage ("Hesychia") |
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
nothing and eats nothing but what his mother brings him.
It is easy to take this almost literally, here at New
Camaldoli, where the view is nearly 180 degrees of ocean, flanked by steep
mountains.
| From my hermitage |
One is reminded of Italy – an impression encouraged by numerous
Italian cypress trees near the church. The silence is profound. As Meister
Eckhardt observed, “There is nothing in the world so like God as silence.” The stars are exceptionally brilliant, because
of zero pollution, I suppose,.
Guests are offered self-service meals in the guesthouse,
which can be taken to their cells or to nearby picnic tables. The cooking is
superb: Italian vegetarian – everything homemade, simple, and fresh.
***************
Today’s prophecy and Gospel were the Creation and the account
of our Lord’s healings in Galilee: everyone who touched Him was healed. It is
God’s intention to repair the world through Jesus Christ. Lourdes reminds us of
the concrete nature of this intention. It reminds us also of Baptism, by which
the world is healed. The miraculous spring, which our Lady showed to St.
Bernadette, is a type of our Baptism, as the preacher pointed out. He also
emphasized the water and the wind of the Genesis story. Water and the Spirit. To be born from above is to experience the
mystical import of these natural necessities (water and air). They are communal
we all breathe the same air and drink the same water. IN THIS SENSE, We ARE one
another, in our physical nature. Air transfigured is Spirit. Water transfigured
is the means of redemption and healing, as at Lourdes.
Obedience, Stability, Conversion – the three are pretty much
the same – all references to attention to God.
Obedience = listening
Conversion = “”TURNING-WITH” or turning unto God.
Stability may refer not merely to
stating in one physical place (one’s monastic home) but to overcoming the habit
of mind that constantly looks forward to the next thing. In other words,
stability = be-here-now
The individual hermitages are given Greek names: Sophia, kairos, &c. Mine is hesychia, which I was able to choose. It
was a fortunate choice, not only because of the view, but because of the theme
of my self-guided retreat: stillness,
which is the meaning of the name. By “accident”, I picked up two books just
prior to my little retreat: New Seeds of
Contemplation, by Thomas Merton, and The
Cloud of Unknowing, in the Paulist Press edition. I found Merton at the
Henry Miller Library down the road, and the Cloud
here in the monastic bookstore.
On the theme of stillness, the annotation mentions a
reference in the Cloud is to the
Psalm: Be still and know that I am God.
In Latin, the word is vacate. Vacatio = heschia; the emptiness of kenosis,
which is the mind of Christ.
Emptiness of mind is the aim of The Exercise, taught in the Cloud. So, the whole aim of the
contemplative life is to try to go on vacation!
Merton points out that the solitary is never alone for
himself, but in company with others. The Cloud
insists that whatever progress any contemplative soul may make benefits the
whole Church, and reduces the suffering of the soul in purgatory! Contemplation
is, in the end, communal, even though all thought of any being other than God
is beaten down into the “cloud of forgetting.” Merton goes on to observe that
the saint is one who is dazzled by the reflection of God that he sees in
everyone around him. Back to Irenæus and the reciprocity between the Life of
Man and the Vision of God’s glory.
One might also ask about the proof-texts: “the second is like
it” (Love of neighbor and love of God are alike, identical), and John’s
observation that one who does not love neighbor cannot love God. Surely this is
more than an observation that love of neighbor is a consequence of the love of
God and a proof of it. To behold the
neighbor, in Ross’s sense, is to love God. Therefore, the Kingdom of God IS among
us – in our relationship of love – and not within
us, severally, as individuals.
Merton argues that it must be so, because contemplation is
granted only to those who do God’s will, and God’s will is that we love one
another. So, it is in fact impossible to love God without compassion for all
others. Without compassion, we love something other than God.
Merton insists on the distinction – indeed the opposition –
between individual and person. (I wonder whether Starets Sophrony ever read
Merton. Or maybe this distinction has another source – Heidegger perhaps? Or
Kant?
