1. Hylomorphism
  2. Fellowship


With the Father and his Son Jesus Christ.

1 Jn. 1:3

Before our patron saint was martyred and entered sainthood, Justin’s teachings on logos as the only true philosophy were held in the House of Martinus, in Rome.

1. Liturgy
2. Readings
3. Prayers
4. Clothing
5. Work
6. Solitude


And this food is called among us Εὐχαριστία [the Eucharist]

. ..For not as common bread and common drink do we receive these; but in like manner as Jesus Christ our Saviour, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh.

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Lectio Divina

The Lectio Divina, divine reading, is centrally important to 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.

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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.

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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.



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 presence in Christ by the Spirit.

This is the deep tasting of the text.

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Eventually the particular words 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.

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Interior Prayer

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 Saint 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.

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Clothed with Christ.

How the Christian man apparelleth or clotheth himself with Christ. And although by the things above said it may clearly enough be understanded how the Christian man apparelleth himself with Christ, nevertheless we will speak somewhat more, knowing that to talk of Christ and of his gifts to a good Christian it can never seem tedious nor painful, although a thing were repeated a thousand times.

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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.

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Silence and Solace

Silence and solace have a special place in the Spirituali 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.

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  1. Schrand, G. J. (1982). The Franciscan and Dominican aesthetics in Middle English religious lyric poetry (Doctoral dissertation, Rice University). Retrieved from scholarship.rice.edu

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life (John 3:16).

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