Maronite Monasticism: Saint Hardini

The Catholic Church transcends nationality and culture while embedding itself in both.    This is not simply a theological idea: it is a daily experience.   Why should a saint like St Charbel suddenly become popular in Peru?   There is nothing in common between Lebanon and Peru, except the grace of God.   As ours is the only Peruvian monastic community, those witha devotion to Saint Charbel look to us to help them.      In a spirit of cooperation, we present this film about the person, another saint, who helped, under God, to form St Charbel.    For those who do not know, the Maronite Church is the only Eastern rite church in communion with Rome that does not have its equivalent outside the Roman communion; and it claims that at no time was it ever separated from the Roman See.   For me, the one proof of a church's authenticity is sanctity and the presence in its midst of saints. St Seraphim of Sarov, by himself, authenticates Russian Orthodoxy.   Saints Hardini and Charbel authenticate the Maronite Church.   In this film you will see one proof of the authenticity of the Maronite Church. Happy watching!!
 Father Hardini 01                                              Father Hardini 05                   Father Hardini 09
Father Hardini 02                                               Father Hardini 06                          Father Hardini10
Father Hardini 03                                               Father Hardini 07                          Father Hardini 11
Father Hardini 04                                               Father Hardini 08                           Father Hardini 12
                                                                                                                                Father Hardini 13
Father Hardini

CAMALDOLESE BENEDICTINES (taken from their website)

 The identity of the Camaldolese Benedictine monk/nun has its beginning and its end in the subsistent relations of God, which by faith we call Father, Word, and Holy Spirit [cf. Jn 1:1 ff]. We are sharers in the divine nature [cf. I Pt 1:4] thanks to the incarnate Word, the one mediator Jesus Christ [cf. I Tm 2:5], a human being like us in all things but sin [cf. Hb 4:15]. In him and in his body we contemplate the fullness of the Godhead [cf. Col 2:9] and we find our full identity as God's sons and daughters. By the gift of the Holy Spirit we have been called to the monastic life in the Church, with whom we journey as pilgrims in the company of the women and men of this last year of the millennium, whose joys, hopes, anguish, and pain we share [cf. Vatican II, The Church in the Modern World].
In the Church we rejoice in the fellowship of the holy men and women who have lived according to the Rule of Saint Benedict and according to the example of his life [see Saint Gregory the Great, Dialogues, book two]. Among the saints of the Benedictine Order shines Master Romuald, father of the Camaldolese monks and nuns. In the fall of 1999, gathering for our general chapter, we saw the assembly of our brothers and sisters as a workshop, a building site, an artist's studio, where we let our Teacher, the Holy Spirit, guide our hand. Our task was to paint a new icon of Saint Romuald. The two saints who told his story - Bruno Boniface and Peter Damian - described him as a person filled with the Holy Spirit, his warm and serene face lit by a gentle smile. As his image slowly took form under our contemplative gaze, we were filled with wonder. We did not view the image possessively, but seeing it as a grace we gave thanks. The icon is still a work in progress, but we can already make out the features of Romuald's face, revealing his gentleness and strength and reflecting the face of today's monks and nuns. The shape of his and our identity is clearer now, with lines drawn from our memory and our future.

We have begun our work, trusting in Saint Romuald's help and prayers like all the sick and needy who during his lifetime came to his cell. We intend to keep working on the new icon until our time comes to an end, and then other hands and other awestruck and contemplative gazes will gather around the unfinished image of Saint Romuald. The final brushstrokes will be applied to the golden background by the last monk and nun in the iconographer's studio.
Together with the image of Master Romuald, his first disciples also sketched a global vision of the monastic vocation, one in its source and manifold in its ramifications. The reference to the "threefold good" (triplex bonum, tripla commoda, tria maxima bona), from chapter four of The Life of the Five Brothers by Saint Bruno Boniface, is understood in a more dynamic sense today, as an efficacious symbol of a deep and rich mystery:

"a threefold advantage: the life of the monastery, which is what novices want; golden solitude, for those who are mature and thirst for the living God; and the preaching of the Gospel to the pagans, for those who long to be set free and to be with Christ" [in: The Mystery of Romuald and the Five Brothers (Big Sur: Hermitage Books, 1994), p. 95].

The distinction between a spiritual value (fellowship, solitude, martyrdom of love) and a place (cenobium, hermitage, mission) is essential. A value is not to be identified with a place, nor do they exactly overlap; yet they are related, and the one evokes and expresses the other. The three terms are not structured as a scale of values, nor do they follow one after the other in the monastic's personal journey, which can begin and end with any one of the three. The three terms are equal in dignity, in the sense that each one is able to lead the monastic to the fulfillment of his or her spiritual calling. Bruno Boniface reminds us of this in chapter seven of The Life of the Five Brothers:
"the three highest goods, any one of which is sufficient unto salvation: the monastic habit, the solitary life, and martyrdom" [in: The Mystery of Romuald and the Five Brothers, p. 111].

However, the three terms differ among themselves in ways that must be kept in mind, in order to give each of them its full value. Today as in the past, the common life and the solitary life take on institutional forms as, respectively, monastery and hermitage. The third element - witnessing love for Christ to the point of shedding one's blood in the service of the Gospel - is a pure grace. As an expression of unconditional love, it underlies and profoundly animates the other two elements. It is ordinarily expressed within the monastery or hermitage through what we call "monastic presence." But it can also find expression in the personal vocation of an individual monk or nun even outside monastic institutions. The three goods thus relate to, and interact with one another, and they cannot be reduced to a rigid institutional scheme.

The age-old pedagogical wisdom of monastic tradition has shown us that solitude can become "golden," that is, it can be lived as the expression and source of authentic vitality, only if the monastic has experienced life together for a long period and thus has been formed and trained for the single-handed spiritual combat that is the challenge, more demanding than any other, of the solitary life.

The threefold good is also experienced and expressed through a life of elected simplicity.
Since Saint Romuald's charism is characterized by an intrinsic dynamism, we should distinguish between his personal charism, its evolution in subsequent history, and the institutions which the Camaldolese have created in order to give the charism a concrete form. Romuald's charismatic experience never could and never can be totally translated into an institutional structure. Every time it has been so translated, in so far as the structure is unable to convey its entire meaning, the charism has in some way been betrayed. Thus the institution must continually return to, and draw from, the source out of which it sprang.

Within this horizon, the identity that comes to us from Romuald and the origins of Camaldoli remains relative, dynamic, and open. In the light of its origins and its possibilities of future development, our identity is always broader and deeper than anything we can express within a given historical moment and a particular cultural context. Its ramifications extend back into the remembered past, sink deep into the present, and reach far into a future waiting to be lived, explored, and known. A faithfulness both dynamic and creative is the only way we can respond to the One who says, "Behold! I am making the whole creation new" [Rev 21:5]. We can live faithfully only if we acknowledge our roots, our temporality, and our limitations, with humility and with a grateful joy. Here there is no room for arrogance or for competition with brothers and sisters who acknowledge the same father, although they have made different journeys in history (the Camaldolese hermits of Monte Corona, the Camaldolese nuns, etc.). The horizon before us is one of reconciled and complementary diversities.

CAMALDOLI: TEACHING ON PRAYER    (taken from the website of Monte Corona)

We will now analyze Blessed Paul Giustiniani’s doctrine on prayer. The hermit’s principal ideal, aim, or task is continual prayer (Lk 18:1), that is, constant union with God. There is no fixed time for mental prayer in the eremitic life, unlike other religious institutes, because prayer is to be unceasing, a kind of spiritual equivalent to breathing. How can one enter into this prayer? Blessed Paul takes up again the doctrine (then attributed to Saint Bernard) of Guigo II the Carthusian. This commonly-accepted monastic approach to prayer, called lectio divina or divine reading , can be explained as a ladder (Guigo’s Scala Claustralium) of four rungs: (1) lectio (reading), (2) meditatio (meditation), (3) oratio (prayer), and (4) contemplatio (contemplation).
(1) Lectio, as the initial and fundamental element (Coronese Constitutions 31), gives the entire procedure of four steps its name analogically. This reading is called divine because its object is divine revelation, the Word of God heard in faith. One seeks this Word either in the Bible (also heard read in its entirety each year in the liturgy) or in some other devout book faithfully echoing Sacred Tradition and Sacred Scripture. (2) Meditatio or meditation is a careful thinking over of what has been read and focuses on very definite dogmatic and moral considerations . One needs an appreciation of the basic standards of interpreting Scripture and of its various senses. Meditation can also legitimately pass beyond what has just been read to other points gleaned outside the time of private prayer.
(3) Oratio makes use of the truths and sentiments found by meditation in any of an infinite multitude of possible acts of affective prayer. Ejaculatory prayer formulas could be used at this stage, such as the invocation of the name of Jesus as practiced in the Eastern Church, which Eastern practice would reinforce in the body by the fingering of beads, bows, and the like. Even though prayer most narrowly defined means asking God for something, yet its wider and widest senses, namely the ascent of the mind to God and colloquy with God, are equally relevant and ought not be neglected. Blessed Paul says he prayed, in the first place, by confession of his misery and unworthiness; then by adoration, confession (of praise), thanksgiving, invocation, awaiting, and desire. These acts of prayer agree with the more compact typology of 1 Tim 2:1: supplications, prayers, intercessions, and thanksgivings.
(4) Contemplatio or contemplation moves from the many acts of the previous step to a single act. Beginners may achieve this level seldom and but briefly. The starting point of contemplation will later be called the prayer of simplicity by Bishop Bossuet and subsequent theologians. In order to enter into this state, Giustiniani bids us to be empty for and towards God, vacare Deo (cf. the English cognates vacuum and vacation ), disencumbered of all attachment to creatures and expectant like the hungry chick of Saint Romuald’s Brief Rule. This is the adoring silence of apophatism, which eventually can give birth to annihilation, an ecstatic absorption in God, and Blessed Paul’s experience of these resembles that of other mystics. Saint John of the Cross tells us (Ascent II 24:9): . . . God . . . is incomprehensible and above all, and therefore it befits us to go to God by the negation of all. And Aquinas (cited by Maritain, The Degrees of Knowledge V:23) summarizes thus Pseudo-Dionysius’ interpretation of Ex 20:21: At the end of our knowledge, we know God precisely as unknownTo ascend through these stages is to proceed from a solid grounding of the mind in truth to a more precious exercise of the will in hope and love, for character is in the will, not in the intellect (Archbishop Sheen, quoted in Reeves’biography, p.144). The effort this ascent requires must not be stinted, because, through the practice of the seven gifts, the divine movement of actual grace, which is the soul of prayer, comes to be received no longer violently, but connaturally.
The foregoing analysis will help us understand better Blessed Paul’s distinctive teaching on methodless prayer. The famous four grades elaborated by Guigo II, noted by both Blessed Paul and the redactors of the Catechism of the Catholic Church, and just expounded do not constitute a method in the strict sense. They are, rather, moments in a movement of interiorization of the Word of God. And yet Giustiniani does admit of what Leclercq calls the method of prior asceticism , that is, of remote and proximate preparation for prayer. Remote preparation is living a holy life, which detaches the mind from worldly preoccupations and disposes it for that ascent to God which is, as we have seen, prayer’s broader definition. This remote preparation includes the practice of the virtues, liturgical worship, and discipline of the senses (the Camaldolese trinomium is solitude, silence, and fasting). Proximate preparation comprises the first two rungs of Guigo’s ladder, reading and meditation. Now beyond such somewhat methodical remote and proximate preparation, we must climb up to the third and even, if possible, to the fourth rung. At this point, Giustiniani’s counsel to eschew method comes fully into force, and with evident wisdom. Human planning and effort have served their purpose and run their course. They must now give place to the subtle groanings of the Spirit (Rom 8:26-27). His influence must be sought reverently and clung to tranquilly for as long as it lasts. If Blessed Paul requires a daily half hour of stillness in prayer, with a reverent and vigilant posture and in a sacred place, this is to assure that our own actions are not so unremitting as to block the Spirit’s initiatives. We should allow Him to lead us either to multiply acts of prayer, or to ascend to contemplation, or even to return to reading and meditation. And normally He will provide us with some word to hold fast patiently in our hearts (Lk 8:15), as Mary did (Lk 2:19, 51), to sustain what the Holy Fathers call the We will now analyze Blessed Paul Giustiniani’s doctrine on prayer. The hermit’s principal ideal, aim, or task is continual prayer (Lk 18:1), that is, constant union with God. There is no fixed time for mental prayer in the eremitic life, unlike other religious institutes, because prayer is to be unceasing, a kind of spiritual equivalent to breathing. How can one enter into this prayer? Blessed Paul takes up again the doctrine (then attributed to Saint Bernard) of Guigo II the Carthusian. This commonly-accepted monastic approach to prayer, called lectio divina or divine reading , can be explained as a ladder (Guigo’s Scala Claustralium) of four rungs: (1) lectio (reading), (2) meditatio (meditation), (3) oratio (prayer), and (4) contemplatio (contemplation).
(1) Lectio, as the initial and fundamental element (Coronese Constitutions 31), gives the entire procedure of four steps its name analogically. This reading is called divine because its object is divine revelation, the Word of God heard in faith. One seeks this Word either in the Bible (also heard read in its entirety each year in the liturgy) or in some other devout book faithfully echoing Sacred Tradition and Sacred Scripture. (2) Meditatio or meditation is a careful thinking over of what has been read and focuses on very definite dogmatic and moral considerations . One needs an appreciation of the basic standards of interpreting Scripture and of its various senses. Meditation can also legitimately pass beyond what has just been read to other points gleaned outside the time of private prayer.
(3) Oratio makes use of the truths and sentiments found by meditation in any of an infinite multitude of possible acts of affective prayer. Ejaculatory prayer formulas could be used at this stage, such as the invocation of the name of Jesus as practiced in the Eastern Church, which Eastern practice would reinforce in the body by the fingering of beads, bows, and the like. Even though prayer most narrowly defined means asking God for something, yet its wider and widest senses, namely the ascent of the mind to God and colloquy with God, are equally relevant and ought not be neglected. Blessed Paul says he prayed, in the first place, by confession of his misery and unworthiness; then by adoration, confession (of praise), thanksgiving, invocation, awaiting, and desire. These acts of prayer agree with the more compact typology of 1 Tim 2:1: supplications, prayers, intercessions, and thanksgivings.
(4) Contemplatio or contemplation moves from the many acts of the previous step to a single act. Beginners may achieve this level seldom and but briefly. The starting point of contemplation will later be called the prayer of simplicity by Bishop Bossuet and subsequent theologians. In order to enter into this state, Giustiniani bids us to be empty for and towards God, vacare Deo (cf. the English cognates vacuum and vacation ), disencumbered of all attachment to creatures and expectant like the hungry chick of Saint Romuald’s Brief Rule. This is the adoring silence of apophatism, which eventually can give birth to annihilation, an ecstatic absorption in God, and Blessed Paul’s experience of these resembles that of other mystics. Saint John of the Cross tells us (Ascent II 24:9): . . . God . . . is incomprehensible and above all, and therefore it befits us to go to God by the negation of all. And Aquinas (cited by Maritain, The Degrees of Knowledge V:23) summarizes thus Pseudo-Dionysius’ interpretation of Ex 20:21: At the end of our knowledge, we know God precisely as unknownTo ascend through these stages is to proceed from a solid grounding of the mind in truth to a more precious exercise of the will in hope and love, for character is in the will, not in the intellect (Archbishop Sheen, quoted in Reeves’biography, p.144). The effort this ascent requires must not be stinted, because, through the practice of the seven gifts, the divine movement of actual grace, which is the soul of prayer, comes to be received no longer violently, but connaturally.
The foregoing analysis will help us understand better Blessed Paul’s distinctive teaching on methodless prayer. The famous four grades elaborated by Guigo II, noted by both Blessed Paul and the redactors of the Catechism of the Catholic Church, and just expounded do not constitute a method in the strict sense. They are, rather, moments in a movement of interiorization of the Word of God. And yet Giustiniani does admit of what Leclercq calls the method of prior asceticism , that is, of remote and proximate preparation for prayer. Remote preparation is living a holy life, which detaches the mind from worldly preoccupations and disposes it for that ascent to God which is, as we have seen, prayer’s broader definition. This remote preparation includes the practice of the virtues, liturgical worship, and discipline of the senses (the Camaldolese trinomium is solitude, silence, and fasting). Proximate preparation comprises the first two rungs of Guigo’s ladder, reading and meditation. Now beyond such somewhat methodical remote and proximate preparation, we must climb up to the third and even, if possible, to the fourth rung. At this point, Giustiniani’s counsel to eschew method comes fully into force, and with evident wisdom. Human planning and effort have served their purpose and run their course. They must now give place to the subtle groanings of the Spirit (Rom 8:26-27). His influence must be sought reverently and clung to tranquilly for as long as it lasts. If Blessed Paul requires a daily half hour of stillness in prayer, with a reverent and vigilant posture and in a sacred place, this is to assure that our own actions are not so unremitting as to block the Spirit’s initiatives. We should allow Him to lead us either to multiply acts of prayer, or to ascend to contemplation, or even to return to reading and meditation. And normally He will provide us with some word to hold fast patiently in our hearts (Lk 8:15), as Mary did (Lk 2:19, 51), to sustain what the Holy Fathers call the We will now analyze Blessed Paul Giustiniani’s doctrine on prayer. The hermit’s principal ideal, aim, or task is continual prayer (Lk 18:1), that is, constant union with God. There is no fixed time for mental prayer in the eremitic life, unlike other religious institutes, because prayer is to be unceasing, a kind of spiritual equivalent to breathing. How can one enter into this prayer? Blessed Paul takes up again the doctrine (then attributed to Saint Bernard) of Guigo II the Carthusian. This commonly-accepted monastic approach to prayer, called lectio divina or divine reading , can be explained as a ladder (Guigo’s Scala Claustralium) of four rungs: (1) lectio (reading), (2) meditatio (meditation), (3) oratio (prayer), and (4) contemplatio (contemplation).
(1) Lectio, as the initial and fundamental element (Coronese Constitutions 31), gives the entire procedure of four steps its name analogically. This reading is called divine because its object is divine revelation, the Word of God heard in faith. One seeks this Word either in the Bible (also heard read in its entirety each year in the liturgy) or in some other devout book faithfully echoing Sacred Tradition and Sacred Scripture. (2) Meditatio or meditation is a careful thinking over of what has been read and focuses on very definite dogmatic and moral considerations . One needs an appreciation of the basic standards of interpreting Scripture and of its various senses. Meditation can also legitimately pass beyond what has just been read to other points gleaned outside the time of private prayer.
(3) Oratio makes use of the truths and sentiments found by meditation in any of an infinite multitude of possible acts of affective prayer. Ejaculatory prayer formulas could be used at this stage, such as the invocation of the name of Jesus as practiced in the Eastern Church, which Eastern practice would reinforce in the body by the fingering of beads, bows, and the like. Even though prayer most narrowly defined means asking God for something, yet its wider and widest senses, namely the ascent of the mind to God and colloquy with God, are equally relevant and ought not be neglected. Blessed Paul says he prayed, in the first place, by confession of his misery and unworthiness; then by adoration, confession (of praise), thanksgiving, invocation, awaiting, and desire. These acts of prayer agree with the more compact typology of 1 Tim 2:1: supplications, prayers, intercessions, and thanksgivings.
(4) Contemplatio or contemplation moves from the many acts of the previous step to a single act. Beginners may achieve this level seldom and but briefly. The starting point of contemplation will later be called the prayer of simplicity by Bishop Bossuet and subsequent theologians. In order to enter into this state, Giustiniani bids us to be empty for and towards God, vacare Deo (cf. the English cognates vacuum and vacation ), disencumbered of all attachment to creatures and expectant like the hungry chick of Saint Romuald’s Brief Rule. This is the adoring silence of apophatism, which eventually can give birth to annihilation, an ecstatic absorption in God, and Blessed Paul’s experience of these resembles that of other mystics. Saint John of the Cross tells us (Ascent II 24:9): . . . God . . . is incomprehensible and above all, and therefore it befits us to go to God by the negation of all. And Aquinas (cited by Maritain, The Degrees of Knowledge V:23) summarizes thus Pseudo-Dionysius’ interpretation of Ex 20:21: At the end of our knowledge, we know God precisely as unknownTo ascend through these stages is to proceed from a solid grounding of the mind in truth to a more precious exercise of the will in hope and love, for character is in the will, not in the intellect (Archbishop Sheen, quoted in Reeves’biography, p.144). The effort this ascent requires must not be stinted, because, through the practice of the seven gifts, the divine movement of actual grace, which is the soul of prayer, comes to be received no longer violently, but connaturally.
The foregoing analysis will help us understand better Blessed Paul’s distinctive teaching on methodless prayer. The famous four grades elaborated by Guigo II, noted by both Blessed Paul and the redactors of the Catechism of the Catholic Church, and just expounded do not constitute a method in the strict sense. They are, rather, moments in a movement of interiorization of the Word of God. And yet Giustiniani does admit of what Leclercq calls the method of prior asceticism , that is, of remote and proximate preparation for prayer. Remote preparation is living a holy life, which detaches the mind from worldly preoccupations and disposes it for that ascent to God which is, as we have seen, prayer’s broader definition. This remote preparation includes the practice of the virtues, liturgical worship, and discipline of the senses (the Camaldolese trinomium is solitude, silence, and fasting). Proximate preparation comprises the first two rungs of Guigo’s ladder, reading and meditation. Now beyond such somewhat methodical remote and proximate preparation, we must climb up to the third and even, if possible, to the fourth rung. At this point, Giustiniani’s counsel to eschew method comes fully into force, and with evident wisdom. Human planning and effort have served their purpose and run their course. They must now give place to the subtle groanings of the Spirit (Rom 8:26-27). His influence must be sought reverently and clung to tranquilly for as long as it lasts. If Blessed Paul requires a daily half hour of stillness in prayer, with a reverent and vigilant posture and in a sacred place, this is to assure that our own actions are not so unremitting as to block the Spirit’s initiatives. We should allow Him to lead us either to multiply acts of prayer, or to ascend to contemplation, or even to return to reading and meditation. And normally He will provide us with some word to hold fast patiently in our hearts (Lk 8:15), as Mary did (Lk 2:19, 51), to sustain what the Holy Fathers call the remembrance of God. The mouth of the just shall meditate wisdom. . . . (Ps 36 (37):30; cf. Ps 1:2 and Jos 1:8of God. The mouth of the just shall meditate wisdom. . . . (Ps 36 (37):30; cf. Ps 1:2 and Jos 1:8We will now analyze Blessed Paul Giustiniani’s doctrine on prayer. The hermit’s principal ideal, aim, or task is continual prayer (Lk 18:1), that is, constant union with God. There is no fixed time for mental prayer in the eremitic life, unlike other religious institutes, because prayer is to be unceasing, a kind of spiritual equivalent to breathing. How can one enter into this prayer? Blessed Paul takes up again the doctrine (then attributed to Saint Bernard) of Guigo II the Carthusian. This commonly-accepted monastic approach to prayer, called lectio divina or divine reading , can be explained as a ladder (Guigo’s Scala Claustralium) of four rungs: (1) lectio (reading), (2) meditatio (meditation), (3) oratio (prayer), and (4) contemplatio (contemplation).
(1) Lectio, as the initial and fundamental element (Coronese Constitutions 31), gives the entire procedure of four steps its name analogically. This reading is called divine because its object is divine revelation, the Word of God heard in faith. One seeks this Word either in the Bible (also heard read in its entirety each year in the liturgy) or in some other devout book faithfully echoing Sacred Tradition and Sacred Scripture. (2) Meditatio or meditation is a careful thinking over of what has been read and focuses on very definite dogmatic and moral considerations . One needs an appreciation of the basic standards of interpreting Scripture and of its various senses. Meditation can also legitimately pass beyond what has just been read to other points gleaned outside the time of private prayer.
(3) Oratio makes use of the truths and sentiments found by meditation in any of an infinite multitude of possible acts of affective prayer. Ejaculatory prayer formulas could be used at this stage, such as the invocation of the name of Jesus as practiced in the Eastern Church, which Eastern practice would reinforce in the body by the fingering of beads, bows, and the like. Even though prayer most narrowly defined means asking God for something, yet its wider and widest senses, namely the ascent of the mind to God and colloquy with God, are equally relevant and ought not be neglected. Blessed Paul says he prayed, in the first place, by confession of his misery and unworthiness; then by adoration, confession (of praise), thanksgiving, invocation, awaiting, and desire. These acts of prayer agree with the more compact typology of 1 Tim 2:1: supplications, prayers, intercessions, and thanksgivings.
(4) Contemplatio or contemplation moves from the many acts of the previous step to a single act. Beginners may achieve this level seldom and but briefly. The starting point of contemplation will later be called the prayer of simplicity by Bishop Bossuet and subsequent theologians. In order to enter into this state, Giustiniani bids us to be empty for and towards God, vacare Deo (cf. the English cognates vacuum and vacation ), disencumbered of all attachment to creatures and expectant like the hungry chick of Saint Romuald’s Brief Rule. This is the adoring silence of apophatism, which eventually can give birth to annihilation, an ecstatic absorption in God, and Blessed Paul’s experience of these resembles that of other mystics. Saint John of the Cross tells us (Ascent II 24:9): . . . God . . . is incomprehensible and above all, and therefore it befits us to go to God by the negation of all. And Aquinas (cited by Maritain, The Degrees of Knowledge V:23) summarizes thus Pseudo-Dionysius’ interpretation of Ex 20:21: At the end of our knowledge, we know God precisely as unknownTo ascend through these stages is to proceed from a solid grounding of the mind in truth to a more precious exercise of the will in hope and love, for character is in the will, not in the intellect (Archbishop Sheen, quoted in Reeves’biography, p.144). The effort this ascent requires must not be stinted, because, through the practice of the seven gifts, the divine movement of actual grace, which is the soul of prayer, comes to be received no longer violently, but connaturally.
The foregoing analysis will help us understand better Blessed Paul’s distinctive teaching on methodless prayer. The famous four grades elaborated by Guigo II, noted by both Blessed Paul and the redactors of the Catechism of the Catholic Church, and just expounded do not constitute a method in the strict sense. They are, rather, moments in a movement of interiorization of the Word of God. And yet Giustiniani does admit of what Leclercq calls the method of prior asceticism , that is, of remote and proximate preparation for prayer. Remote preparation is living a holy life, which detaches the mind from worldly preoccupations and disposes it for that ascent to God which is, as we have seen, prayer’s broader definition. This remote preparation includes the practice of the virtues, liturgical worship, and discipline of the senses (the Camaldolese trinomium is solitude, silence, and fasting). Proximate preparation comprises the first two rungs of Guigo’s ladder, reading and meditation. Now beyond such somewhat methodical remote and proximate preparation, we must climb up to the third and even, if possible, to the fourth rung. At this point, Giustiniani’s counsel to eschew method comes fully into force, and with evident wisdom. Human planning and effort have served their purpose and run their course. They must now give place to the subtle groanings of the Spirit (Rom 8:26-27). His influence must be sought reverently and clung to tranquilly for as long as it lasts. If Blessed Paul requires a daily half hour of stillness in prayer, with a reverent and vigilant posture and in a sacred place, this is to assure that our own actions are not so unremitting as to block the Spirit’s initiatives. We should allow Him to lead us either to multiply acts of prayer, or to ascend to contemplation, or even to return to reading and meditation. And normally He will provide us with some word to hold fast patiently in our hearts (Lk 8:15), as Mary did (Lk 2:19, 51), to sustain what the Holy Fathers call the We will now analyze Blessed Paul Giustiniani’s doctrine on prayer. The hermit’s principal ideal, aim, or task is continual prayer (Lk 18:1), that is, constant union with God. There is no fixed time for mental prayer in the eremitic life, unlike other religious institutes, because prayer is to be unceasing, a kind of spiritual equivalent to breathing. How can one enter into this prayer? Blessed Paul takes up again the doctrine (then attributed to Saint Bernard) of Guigo II the Carthusian. This commonly-accepted monastic approach to prayer, called lectio divina or divine reading , can be explained as a ladder (Guigo’s Scala Claustralium) of four rungs: (1) lectio (reading), (2) meditatio (meditation), (3) oratio (prayer), and (4) contemplatio (contemplation).
(1) Lectio, as the initial and fundamental element (Coronese Constitutions 31), gives the entire procedure of four steps its name analogically. This reading is called divine because its object is divine revelation, the Word of God heard in faith. One seeks this Word either in the Bible (also heard read in its entirety each year in the liturgy) or in some other devout book faithfully echoing Sacred Tradition and Sacred Scripture. (2) Meditatio or meditation is a careful thinking over of what has been read and focuses on very definite dogmatic and moral considerations . One needs an appreciation of the basic standards of interpreting Scripture and of its various senses. Meditation can also legitimately pass beyond what has just been read to other points gleaned outside the time of private prayer.
(3) Oratio makes use of the truths and sentiments found by meditation in any of an infinite multitude of possible acts of affective prayer. Ejaculatory prayer formulas could be used at this stage, such as the invocation of the name of Jesus as practiced in the Eastern Church, which Eastern practice would reinforce in the body by the fingering of beads, bows, and the like. Even though prayer most narrowly defined means asking God for something, yet its wider and widest senses, namely the ascent of the mind to God and colloquy with God, are equally relevant and ought not be neglected. Blessed Paul says he prayed, in the first place, by confession of his misery and unworthiness; then by adoration, confession (of praise), thanksgiving, invocation, awaiting, and desire. These acts of prayer agree with the more compact typology of 1 Tim 2:1: supplications, prayers, intercessions, and thanksgivings.
(4) Contemplatio or contemplation moves from the many acts of the previous step to a single act. Beginners may achieve this level seldom and but briefly. The starting point of contemplation will later be called the prayer of simplicity by Bishop Bossuet and subsequent theologians. In order to enter into this state, Giustiniani bids us to be empty for and towards God, vacare Deo (cf. the English cognates vacuum and vacation ), disencumbered of all attachment to creatures and expectant like the hungry chick of Saint Romuald’s Brief Rule. This is the adoring silence of apophatism, which eventually can give birth to annihilation, an ecstatic absorption in God, and Blessed Paul’s experience of these resembles that of other mystics. Saint John of the Cross tells us (Ascent II 24:9): . . . God . . . is incomprehensible and above all, and therefore it befits us to go to God by the negation of all. And Aquinas (cited by Maritain, The Degrees of Knowledge V:23) summarizes thus Pseudo-Dionysius’ interpretation of Ex 20:21: At the end of our knowledge, we know God precisely as unknownTo ascend through these stages is to proceed from a solid grounding of the mind in truth to a more precious exercise of the will in hope and love, for character is in the will, not in the intellect (Archbishop Sheen, quoted in Reeves’biography, p.144). The effort this ascent requires must not be stinted, because, through the practice of the seven gifts, the divine movement of actual grace, which is the soul of prayer, comes to be received no longer violently, but connaturally.
The foregoing analysis will help us understand better Blessed Paul’s distinctive teaching on methodless prayer. The famous four grades elaborated by Guigo II, noted by both Blessed Paul and the redactors of the Catechism of the Catholic Church, and just expounded do not constitute a method in the strict sense. They are, rather, moments in a movement of interiorization of the Word of God. And yet Giustiniani does admit of what Leclercq calls the method of prior asceticism , that is, of remote and proximate preparation for prayer. Remote preparation is living a holy life, which detaches the mind from worldly preoccupations and disposes it for that ascent to God which is, as we have seen, prayer’s broader definition. This remote preparation includes the practice of the virtues, liturgical worship, and discipline of the senses (the Camaldolese trinomium is solitude, silence, and fasting). Proximate preparation comprises the first two rungs of Guigo’s ladder, reading and meditation. Now beyond such somewhat methodical remote and proximate preparation, we must climb up to the third and even, if possible, to the fourth rung. At this point, Giustiniani’s counsel to eschew method comes fully into force, and with evident wisdom. Human planning and effort have served their purpose and run their course. They must now give place to the subtle groanings of the Spirit (Rom 8:26-27). His influence must be sought reverently and clung to tranquilly for as long as it lasts. If Blessed Paul requires a daily half hour of stillness in prayer, with a reverent and vigilant posture and in a sacred place, this is to assure that our own actions are not so unremitting as to block the Spirit’s initiatives. We should allow Him to lead us either to multiply acts of prayer, or to ascend to contemplation, or even to return to reading and meditation. And normally He will provide us with some word to hold fast patiently in our hearts (Lk 8:15), as Mary did (Lk 2:19, 51), to sustain what the Holy Fathers call the We will now analyze Blessed Paul Giustiniani’s doctrine on prayer. The hermit’s principal ideal, aim, or task is continual prayer (Lk 18:1), that is, constant union with God. There is no fixed time for mental prayer in the eremitic life, unlike other religious institutes, because prayer is to be unceasing, a kind of spiritual equivalent to breathing. How can one enter into this prayer? Blessed Paul takes up again the doctrine (then attributed to Saint Bernard) of Guigo II the Carthusian. This commonly-accepted monastic approach to prayer, called lectio divina or divine reading , can be explained as a ladder (Guigo’s Scala Claustralium) of four rungs: (1) lectio (reading), (2) meditatio (meditation), (3) oratio (prayer), and (4) contemplatio (contemplation).
(1) Lectio, as the initial and fundamental element (Coronese Constitutions 31), gives the entire procedure of four steps its name analogically. This reading is called divine because its object is divine revelation, the Word of God heard in faith. One seeks this Word either in the Bible (also heard read in its entirety each year in the liturgy) or in some other devout book faithfully echoing Sacred Tradition and Sacred Scripture. (2) Meditatio or meditation is a careful thinking over of what has been read and focuses on very definite dogmatic and moral considerations . One needs an appreciation of the basic standards of interpreting Scripture and of its various senses. Meditation can also legitimately pass beyond what has just been read to other points gleaned outside the time of private prayer.
(3) Oratio makes use of the truths and sentiments found by meditation in any of an infinite multitude of possible acts of affective prayer. Ejaculatory prayer formulas could be used at this stage, such as the invocation of the name of Jesus as practiced in the Eastern Church, which Eastern practice would reinforce in the body by the fingering of beads, bows, and the like. Even though prayer most narrowly defined means asking God for something, yet its wider and widest senses, namely the ascent of the mind to God and colloquy with God, are equally relevant and ought not be neglected. Blessed Paul says he prayed, in the first place, by confession of his misery and unworthiness; then by adoration, confession (of praise), thanksgiving, invocation, awaiting, and desire. These acts of prayer agree with the more compact typology of 1 Tim 2:1: supplications, prayers, intercessions, and thanksgivings.
(4) Contemplatio or contemplation moves from the many acts of the previous step to a single act. Beginners may achieve this level seldom and but briefly. The starting point of contemplation will later be called the prayer of simplicity by Bishop Bossuet and subsequent theologians. In order to enter into this state, Giustiniani bids us to be empty for and towards God, vacare Deo (cf. the English cognates vacuum and vacation ), disencumbered of all attachment to creatures and expectant like the hungry chick of Saint Romuald’s Brief Rule. This is the adoring silence of apophatism, which eventually can give birth to annihilation, an ecstatic absorption in God, and Blessed Paul’s experience of these resembles that of other mystics. Saint John of the Cross tells us (Ascent II 24:9): . . . God . . . is incomprehensible and above all, and therefore it befits us to go to God by the negation of all. And Aquinas (cited by Maritain, The Degrees of Knowledge V:23) summarizes thus Pseudo-Dionysius’ interpretation of Ex 20:21: At the end of our knowledge, we know God precisely as unknownTo ascend through these stages is to proceed from a solid grounding of the mind in truth to a more precious exercise of the will in hope and love, for character is in the will, not in the intellect (Archbishop Sheen, quoted in Reeves’biography, p.144). The effort this ascent requires must not be stinted, because, through the practice of the seven gifts, the divine movement of actual grace, which is the soul of prayer, comes to be received no longer violently, but connaturally.
The foregoing analysis will help us understand better Blessed Paul’s distinctive teaching on methodless prayer. The famous four grades elaborated by Guigo II, noted by both Blessed Paul and the redactors of the Catechism of the Catholic Church, and just expounded do not constitute a method in the strict sense. They are, rather, moments in a movement of interiorization of the Word of God. And yet Giustiniani does admit of what Leclercq calls the method of prior asceticism , that is, of remote and proximate preparation for prayer. Remote preparation is living a holy life, which detaches the mind from worldly preoccupations and disposes it for that ascent to God which is, as we have seen, prayer’s broader definition. This remote preparation includes the practice of the virtues, liturgical worship, and discipline of the senses (the Camaldolese trinomium is solitude, silence, and fasting). Proximate preparation comprises the first two rungs of Guigo’s ladder, reading and meditation. Now beyond such somewhat methodical remote and proximate preparation, we must climb up to the third and even, if possible, to the fourth rung. At this point, Giustiniani’s counsel to eschew method comes fully into force, and with evident wisdom. Human planning and effort have served their purpose and run their course. They must now give place to the subtle groanings of the Spirit (Rom 8:26-27). His influence must be sought reverently and clung to tranquilly for as long as it lasts. If Blessed Paul requires a daily half hour of stillness in prayer, with a reverent and vigilant posture and in a sacred place, this is to assure that our own actions are not so unremitting as to block the Spirit’s initiatives. We should allow Him to lead us either to multiply acts of prayer, or to ascend to contemplation, or even to return to reading and meditation. And normally He will provide us with some word to hold fast patiently in our hearts (Lk 8:15), as Mary did (Lk 2:19, 51), to sustain what the Holy Fathers call the remembrance of God. The mouth of the just shall meditate wisdom. . . . (Ps 36 (37):30; cf. Ps 1:2 and Jos 1:8of God. The mouth of the just shall meditate wisdom. . . . (Ps 36 (37):30; cf. Ps 1:2 and Jos 1:8of God. The mouth of the just shall meditate wisdom. . . . (Ps 36 (37):30; cf. Ps 1:2 and Jos 1:8">of God. The mouth of the just shall meditate wisdom. . . . (Ps 36 (37):30; cf. Ps 1:2 and Jo

[Irenikon] Rosary" of St. Seraphim of Sarov, appears to be older than the Latin Rosary

Some people have asked why the Orthodox don’t pray the Rosary as Roman Catholics and some other non-Orthodox do. Others object to Orthodox praying the Rosary since, in their view, this is not an Orthodox devotion, but peculiar to Roman Catholicism.

In hope of shedding some light on the subject, we publish the following letter of Father Alexander Gumanovsky, a spiritual son of Father Zosima, who was himself a spiritual son of St. Seraphim of Sarov. Fr. Alexander begins his letter with a quote from Fr. Zosima:

…I forgot to give you a piece of advice vital for salvation. Say the 0 Hail, Mother of God and Virgin one hundred and fifty times, and this prayer will lead you on the way to salvation. This rule was given by the Mother of God herself in about the eighth century, and at one time all Christians fulfilled it. We Orthodox have forgotten about it, and St. Seraphim has reminded me of this Rule. In my hands I have a hand-written book from the cell of St. Seraphim, containing a description of the many miracles which took place through praying to the Mother of God and especially through saying one hundred and fifty times the O Hail, Mother of God and Virgin. If, being unaccustomed to it, it is difficult to master one hundred and fifty repetitions daily, say it fifty times at first. After every ten repetitions say the Our Father once and Open unto us the doors of thy loving-kindness¹. Whomever he spoke to about this miracle-working Rule remained grateful to him…

The elder Zosima greatly valued and loved Bishop Seraphim Zvezdinsky and always spoke of him as that saintly Bishop. Bishop Seraphim Zvezdinsky performed the Rule of the Mother of God every day, and; when he performed it he prayed for the whole world, embracing in is this Rule whole life of the Queen of Heaven.
He gave one of his spiritual children the task of copying a plan which he included his prayer to the Ever Virgin Mary. Here it is:

First decade: Let us remember the birth of the Mother of God. Let us pray for mothers, fathers, and children.
Second decade: Let us the feast of the Presentation of the Blessed Virgin and Mother of God. Let us pray for those who have lost their way and fallen away from the church.
Third decade: Let us remember the Annunciation of the Blessed Mother of God—let us pray for the soothing of sorrows and the consolation of those who grieve.
Fourth decade: Let us remember the meeting of the Blessed Virgin with the righteous Elizabeth. Let us pray for the reunion of the separated, for those whose dear ones or children are living away from them or missing.
Fifth decade: Let us remember the Birth of Christ. Let us pray for the rebirth of souls, for new life in Christ.
Sixth decade: Let us remember the Feast of the Purification of the Lord, and the words uttered by St. Simeon: Yea, a sword shall pierce through thy own soul also (Luke 2:35). Let us pray that the Mother of God will meet our souls at the hour of our death, and will contrive that we receive the Holy Sacrament with our last breath, and will lead our souls through the terrible torments.
Seventh decade: Let us remember the flight of the Mother of God with the God-Child into Egypt. Let us pray that the Mother of God will help us avoid temptation in this life and deliver us from misfortunes.
Eighth decade: Let us remember the disappearance of the twelve-year old boy Jesus in Jerusalem and the sorrow of the Mother of God on this account. Let us pray, begging the Mother of God for the constant repetition of the Jesus Prayer.
Ninth decade: Let us remember-the miracle performed in Cana of Galilee, when the Lord turned water into wine at the words of the Mother of God: They have no wine (John 2:3). Let us ask the Mother of God for help in our affairs and deliverance from need.
Tenth decade: Let us remember the Mother of God standing at the Cross of the Lord, when grief pierced through her heart like a sword. Let us pray to the Mother of God for the strengthening of our Souls and the banishment of despondency.
Eleventh decade: Let us remember the Resurrection of Christ and ask the Mother of God in prayer to resurrect our souls and give us a new courage for spiritual feats.
Twelfth decade: Let us remember the Ascension of Christ, at which the Mother of God was present. Let us pray and ask the Queen of Heaven to raise up our souls from earthly and worldly amusements and direct them to striving for higher things.
Thirteenth decade: Let us remember the Upper Room and the descent of the Holy Spirit on the Apostles and the Mother of God. Let us pray: Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me (Psalm 51).
Fourteenth decade: Let us remember the Assumption of the Blessed Mother of God, and ask for a peaceful and serene end.
Fifteenth decade: Let us remember the glory of the Mother of God, with which the Lord crowned her after her removal from earth to heaven. Let us pray to the Queen of Heaven not to abandon the faithful who are on earth but to defend them from every evil, covering them with her honoring and protecting veil.

After every decade Bishop Seraphim prayed his own prayers, which he revealed to no one, so that only the Lord and the Queen of Heaven knew these prayers.

Thus, we can see that the Rosary is a completely Orthodox form of devotion to our Lady.
Those who follow the Western tradition should follow one of the standard forms, i.e. the opening consisting of the Sign of the Cross followed by the Lord’s Prayer; or O Lord, open Thou my lips, and my mouth shall show forth Thy praise and the Glory be… followed by the Lord’s Prayer and the Angelic Salutation (three times). After this, either five or fifteen decades (each preceded by the appropriate mystery) are recited; and after the decades, the conclusion consisting of the Regina Coeli and the appropriate collect.
Those who follow the Eastern tradition could very easily follow the form cited above, ending with the hymn, It is truly meet to call thee blessed.
What is essential is to daily seek the intercessions of the Mother of God, so that in drawing closer to her, we may be drawn closer to her Son, our Savior, Jesus, with whom she now reigns eternally in Heaven.
1. The Full text of the prayer is: Open unto us the door of thy loving-kindness, O blessed Mother of God, in that we set our hope on thee, may we not go astray; but through thee may we be delivered from all adversities, fix thou art the salvation of all Christian people.
 For Pope Benedict on the Rosary, likened to Eucharistic communion, click here