Today the Benedictine world celebrates the memory of Our
Holy Father Benedict. He appears on the daily
Catholic liturgical calendar as an optional memorial, but for us here at the
Abbey, this day is a solemnity. We
invite you to join us in spirit as we give thanks for St. Benedict, for his Rule, for his wisdom, and for his constant
care for all of us who live under his tutelage and patronage, both monastics
and oblates.
A key part of St. Benedict’s legacy is his vision of a life
of prayer and his invitation to all of us to take part in it. We have only to read his chapters on lectio
divina and the Divine Office to recognize what a large portion of the monastic
day is devoted to prayer. Oblates
cannot, of course, follow St. Benedict’s schedule, but oblates and monastics
alike are encouraged to make regular prayer a serious part of our lives. Commentators often note that St. Benedict tells
very little about how to pray. He describes the appropriate attitude with which
to pray, especially (but not only) when we pray the Divine Office: “1We
believe that the divine presence is everywhere and that in every place the
eyes of the Lord are watching the good and the wicked (Prov 15:3). 2But
beyond the least doubt we should believe this to be especially true when we
celebrate the divine office. 3We must always remember, therefore,
what the Prophet says: Serve the Lord with fear (Ps 2:11), 4and
again, Sing praise wisely (Ps 46[47]:8); 5and, In the
presence of the angels I will sing to you (Ps 137[138]:1). 6Let
us consider, then, how we ought to behave in the presence of God and his
angels, 7and let us stand to sing the psalms in such a way that our
minds are in harmony with our voices” (RB 19). But he offers no instruction about a particular
method of prayer beyond is general
references to “reading,” which we presume refers to lectio. (See Note 1 below)
St. Benedict knew and belonged to the rich tradition of
writing about prayer by the ancient Christian writers and, assumed his monks
were also conversant with that literature, so he referred to it often but did
not repeat it. (See Note 2 below) What he gives more specifically is
instruction not in how to prayer specifically but in how to live a life that
frames and inspires prayer. A great deal
of the Rule teaches us how to live with others in the spirit of the gospel. He encourages respect, charity, concern for
others, and especially the pursuit of peace.
He describes, in other words, a life governed by the two-fold law of
love of God and neighbor set forth by Jesus (Matthew 22:36-40) as “the one thing necessary,” as it
were. In such a context, we will find it
possible to grow more and more deeply into the habit of God-focused prayer that
seeks a personal relationship with God but also the well-being of the world
around us. It’s a bit hard to contemplate
the person and life of Christ, whom we are to prefer beyond all else, when are
focused on our own wants, our own gripes, and our own interests. We can grow
into the traditional monastic goal of unceasing prayer (a goal not reserved for
monks but enjoined on all Christians) because
our energies will not be sapped by mutual competition for power and reputation,
internal grumbling about what is wrong
with everyone else, and me, me, me! St. Benedict offers ways and means to switch to "you and You".
As we very well know, some of the specific ways and means
St. Benedict describes for reaching this end have changed over the centuries,
both in monasteries and in oblate life, but the essential gospel framework for
living in growing love for God and neighbor has not. And that perennial vision of life we still
find in St. Benedict’s Rule and the tradition of spirituality it has fostered
and maintained.
Today is a good day to give thanks to God for the gift of
his wisdom!
Notes
Note 1: Note that in RB 19, St, Benedict does speak about praying with humility and brevity:” 2How much more important, then, to lay our petitions before the Lord God of all things with the utmost humility and sincere devotion. 3We must know that God regards our purity of heart and tears of compunction, not our many words. 4Prayer should therefore be short and pure, unless perhaps it is prolonged under the inspiration of divine grace. 5In community, however, prayer should always be brief; and when the superior gives the signal, all should rise together.” The phrasing suggests he is referring primarily to prayers of petition.
Note 2: Annotated editions of the Rule such as the large red RB1980 provide references to the many works upon which St. Benedict seems to have drawn.
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2020 by the Abbey of St. Walburga
