To be read: February 28, June 30, October 31

If a brother is found stubborn or disobedient or proud or murmuring, or opposed to anything in the Holy Rule, and defies the orders of his Superiors, ²let him be admonished by his Superiors twice privately, according to the command of our Lord (cf Mt 18:15-16).  ³If he does not amend, he must be rebuked publicly before all.  ⁴But if he does not reform even then, and he understands what the penalty is, let him be excommunicated.  ⁵However, if he lacks understanding, let him undergo corporal punishment. 

One of the most common errors we make as Christians is that we equate being nice with being Christian.  St. Paul (Gal. 3:1-5; 5:2-12), and even Jesus Himself (John 2:13-21), had some harsh words for those who erred and strayed from God’s Way.  When we err on the side of being nice we can begin to tolerate sin, and such tolerance is sin itself.  Benedict advises patience, not tolerance.  Following Jesus’ command in Mathew 18:15f, he admonishes that the one found in error be confronted twice privately, but if he does not amend his ways he must be “rebuked publicly before all.”  If one does not change, excommunication is the only remaining option.

Restoration is always the goal of discipline.  But to restore one to the fulness of the Body without repentance and amendment of life is to set that soul and the whole Body in danger.  There are degrees of fault, and we shall look at those in the next chapter.  But suffice it to say that, we must “prefer Christ before all” (RB 72:11).  When we allow our temporal friendships to blind us to the sins we witness in others, and even the sins we ourselves commit, then we have placed our worldly relationships before the Love of Christ.

To be read: February 27, June 29, October 30

The brothers are to sleep each in a separate bed.  ²They should receive the bedding appropriate to monastic life, according to the direction of their Abbot.  ³If it can be done, let all sleep in one large room; but if there are too many, let them sleep in tens or twenties under the care of the seniors who have oversight of them.  ⁴Let a light be kept burning constantly in the cell until morning.  ⁵They should sleep clothed and girded with cinctures or cords, that they may be always ready to rise without delay, but they should remove their knives, to avoid being wounded while asleep.  ⁶And when the sign is given, they must be ready to rise without delay, and let them hasten to arrive at the Work of God before the others, yet with all dignity and decorum.  ⁷The younger brothers should not have their beds beside each other, but intermingled with the older ones.  ⁸And rising for the Work of God, let them gently encourage each other to avoid the excuses of the drowsy. 

This is certainly a chapter that seems to have little relevance to the life of those living outside of the monastic enclosure. Benedict is addressing practical considerations for the temporal living conditions in which the monks find themselves.  And yet, all of us could prosper from taking a critical look at our own temporal living conditions.  Do these conditions promote life giving patterns of behavior, or does our living situation rob us of opportunity for spiritual nurture?  Let’s examine what Benedict is recommending.

First, he recommends that “a light be kept burning constantly in the cell until morning.”  The reason for this is to promote “watchfulness.”  Korneel Vermeiren, OCSO, says that “The monk has to sleep with the attitude of the wise virgins who had their lamps ready when the arrival of the bridegroom was announced.  It is the lamp of prayer and of worship that should never go out.  It is also the symbol of God’s protecting presence.” (Praying with Benedict, p. 34).  Just as the lamp in the Temple burned continuously with pure oil, so our hearts should burn with the pure oil of the Spirit, even in our sleep.

So, how do we promote this watchfulness?  We are to go to sleep “clothed and girded,” ready to respond to the Lord’s call night and day.  But, “they should remove their knives, to avoid being wounded while asleep.”  This is not so much about what we are to wear to bed; rather it is about what we are taking to bed with us.  What thoughts are you allowing to remain in your mind before sleep?  When we conclude the day with Compline, we can lay down the burdens, the failures and successes of the day, and place all in the hands of the Almighty.  We remove the dagger of worldly concerns, shortcomings and sins of the day, and lay that dagger at the feet of the Lord.  The ultimate goal, is that in our watchfulness even our sleep becomes prayer.

“And rising for the Work of God, let them gently encourage each other to avoid the excuses of the drowsy.”  We are to encourage one another.  I have very erratic sleep patterns and from time to time will get into a non-sleep pattern.  But I always lift that up to my accountability partner and seek his prayer, encouragement, and accountability.  He helps me sort through what “daggers” I am carrying to bed, what patterns of behavior are contributing to my sleeplessness, and he gives Spirit-led counsel to me.  As we noted in yesterday’s meditation, we are to “bear one another’s burdens.”  Do not be afraid to ask for help and advice.  We will all sleep better if we show care for one another and lay our daggers down.

To be read: February 26, June 28, October 29

If the community is large, let some brothers of good repute and holy life be chosen from among them and be appointed Deans; ²and let them take care of their deaneries in everything according to the commandments of God and the directions of their Abbot.  ³The Deans should be chosen by the Abbot that he may safely trust them to share his burden.  ⁴Let them not be chosen for their rank, but for the merit of their life and their wisdom and knowledge.  ⁵If any of them become puffed up with pride, and be found deserving of censure, and after having been corrected once, twice, and even a third time, refuse to amend, let him be removed from office, ⁶and be replaced by one who is worthy.  ⁷We make the same regulation with reference to the Prior. 

Delegated authority.  Jesus said, “All authority in heaven and on earth has been given to me.”  He then delegated that authority to His disciples, saying, “Go therefore and make disciples of all nations…” (Matt. 28:18).  In the same way, the disciples, who now having been sent are apostles (“one sent”), delegated that authority to the generations which followed.  Jesus will always retain full authority, and anything done in His Name must be done in accordance with His Word.  “So we are ambassadors for Christ, God making His appeal through us” (2 Cor. 5:20).  No ambassador speaks on his own behalf, but rather is called to represent the one who sent him.  “God is making His appeal through us.” (2 Cor. 5:21).

In the same way, both in the monastery and in the parish church, the one in charge, be it the abbot or the rector, delegates authority in order to facilitate the work of the Body.  In the monastery those who accept delegated authority from the abbot are called deans.  As Benedict says in the section above, “The Deans should be chosen by the Abbot that he may safely trust them to share his burden.”  The deans represent the abbot in sharing his burden of leadership.  This type of delegation of responsibility for leadership in the Body dates back to the time of Moses.  “And the Lord said to Moses, ‘Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them; and bring them to the tent of meeting, and let them take their stand there with you. And I will come down and talk with you there; and I will take some of the spirit which is upon you and put it upon them; and they shall bear the burden of the people with you, that you may not bear it yourself alone’” (Num. 11:16-17).  Jesus also entrusted His work to 70 and sent them out two by two (Luke 10).

But this type of sharing of responsibility and work is not limited to the monastery or the parish church.  This is a concept that we all are exhorted to practice.  St. Paul tells the Church at Galatia to “bear one another’s burdens” (6:2).  He goes on to say that when we do that we “fulfill the law of Christ.”  And then the Apostle explains how we can do this:  “Let him who is taught the word share all good things with him who teaches” and “let us do good to all men, and especially to those who are of the household of faith” (6:6,10).  

So, whether in the enclosure of the monastery, but even more for those of us working in the temptation-rich secular field, we need to help one another to stay on the path.  We are to practice humility toward one another and “bear one another’s burdens.”  For it is not about you, and it is not about me; it is about the Kingdom.

To be read: February 25, June 27, October 28

If when we wish to seek any favor from men of influence we presume not to do so except with humility and reverence, ²how much more must supplication be made with all humility and purity of devotion to the Lord God of all? ³And let us bear in mind that it is not in our many words that we are heard by God, but in purity of heart and tears of penitence.  ⁴And so our prayer should be pure and short, unless perhaps it be prolonged as a result of inspiration of divine grace.  ⁵In any case, however, prayer in community should always be brief, and at the signal from the superior all should rise as one.

With this chapter we come to the end of the instructions for the Daily Office.  Chapter 20 speaks to the attitude we are to have toward prayer.  Our prayers should be directed toward God “with humility and reverence”.  And Benedict says that our prayers “should be pure and short”.  

If we are faithfully doing the Divine Office and praying the eight hours of the day with an eye to “constant prayer”, there is certainly no need for lengthy, wordy prayers at any of the hours.  The goal is to practice the presence of God.  Our conversations with Him should be pure and intimate, and our petitions, in corporate services of worship, short and simple.  We do not need to be long-winded and wordy in order for God to know our concerns and desires.  For God knows what is in our hearts and our minds.  As the Psalmist said, “For he knows the secrets of the heart” (Ps. 44:21).  And St. Paul reminds us that “He who searches the hearts of men knows what is the mind of the Spirit” (Rom. 8:27).  And yet, He delights to hear us raise our voices in prayer and praise to Him.  He is “enthroned on the praises of Israel” (Psalm 22:3).  But in corporate times of worship, Benedict is right to counsel “pure and short” prayers.  Long rambling prayers made publicly are often more distracting than edifying.  An individual making such lengthy petitions tends to draw attention to himself or herself, thereby taking the focus away from the Body’s worship of God.  When we are gathered for corporate worship, we need to make our prayers “with humility reverence”, keeping them “pure and short”.

But there are times, when we are blessed by God and we can spend some extended quality time with Him in lengthy prayer.  These are usually private times with God, though on occasion we can have corporate experiences of extended quiet meditation and prayer.  In these events, everyone must be in agreement with the dynamics of the prayer session for it to be wholesome and edifying for the Body.  Those quiet times with the Almighty, whether alone or with the congregation, are all too rare, but exquisitely precious.  They are blessed opportunities for extended prayer.  But we must always remember that prayer is two-way conversation.  We are not to use this time to broadcast to God our wants and desires, our needs and intercessions, a laundry list of petitions, and not fine tune our hearing to focus on the still small voice of God.  The most productive use of those extended quiet times is to settle ourselves, by His grace, into a receptive mode, a spirit of alertness to His Presence and His loving voice.  As God the Father said on the Mount of Transfiguration, “This is my Son, my Chosen; listen to him!” (Luke 9:35).

To be read: February 24, June 26, October 27

We believe that God is present everywhere and that “the eyes of the Lord behold the good and the bad in every place” (cf Prov 15:3).  ²And it is important for us to firmly believe this, especially when we take part in the Work of God, the Divine Office.  ³Therefore, always remember what the Prophet says, “Serve the Lord with fear” (Ps 2:11); ⁴and again, “Sing praise wisely” (Ps 46[47]:8);⁵and, “I will sing praise to You in the sight of the angels” (Ps 137[138]:1).  ⁶Therefore, let us consider how we ought to behave in the sight of God and His angels, ⁷and so, let us stand to sing the psalms so that our minds may be in harmony with our voices. 

The key to this chapter is found in the final verse: “let us stand that our minds may be in harmony with our voices.”  A common objection to liturgical worship is the fear that our prayers will become rote and meaningless through familiarity and repetition.  Benedict would, undoubtedly, be aware of such accusation and share the concern.  He, therefore, combats these objections by commanding diligence in prayer and directs that our physical posture assist us in maintaining attention to prayer and the Word.

Growing up in the Episcopal Church, I was taught that “we sit to listen to the Word, stand to praise the Lord, and kneel to say our prayers.”  Holy Scripture does not dictate specific postures for our various forms of worship.  We read that prayers were said standing, kneeling, or even fully prostrate.  Whatever position works best for you at any given moment is right.  Kneeling can be hard for me, as my knees are weak and it pains me to kneel for any length of time.  It would be very hard for me to focus on the Lord if I were distracted by discomfort in my joints.  Thus, I usually sit to say my private prayers.  I do not think that this dishonors God and it certainly helps to keep my mind “in harmony with my voice.”  Let the Lord direct you in the most reverent posture for prayer.  But set aside a place that you can reliably offer your prayers without distraction.  If it requires you to sit, do not be dismayed.  Sit.  Pray.  Encounter the Lord.

To be read: February 23, June 25, October 26

The remaining psalms, those not accounted for in this arrangement for the day hours, shall be distributed equally over the seven nights of the week at Vigils.  ²¹The longer psalms are to be divided so that twelve psalms (or portions thereof) are said each night.  ²²We advise that if anyone finds this distribution of the psalms displeasing, he may arrange them however he judges better, ²³provided that the full complement of all 150 psalms is said every week, and that the series begins afresh each Sunday at Vigils.  ²⁴For monks show great sloth in their devotional service if they recite less than the full Psalter in the course of a week with the customary canticles, ²⁵for we read, that our holy Fathers promptly fulfilled in one day what we lukewarm monks can achieve in a whole week.  

In all my visitations to monasteries over the years, I have yet to experience a service of Vigils which follows this directive that “twelve psalms (or portions thereof) are said each night”.  The Trappists, who are the Cistercians of the “strict observance” of Benedict’s Rule only read six at their services of Vigils.  So, please let me reiterate that it is not the quantity of psalmody, rather the quality of prayer and encounter that is important.

At a recent visit to a traditional Benedictine monastery (OSB versus OCSO), I found that the community there read the psalms rather than chanting them, and they read them very slowly, pausing between the half verses and thus cherishing every word of the psalm.  The practice of silence after the readings and the slow recitation of the psalms allows for absorption of the Word.  Making time for a quiet encounter with the Lord through His Word yields substantive benefits for our relationship with Him.  Slow down.  If a word, a phrase, a verse of one of the psalms or lessons piques your interest, stop and meditate on that.  Even if you never get back to the remainder of the passage you were reading, that is okay.  The Lord may have placed that word before you to engage you in dialog.  Let Him speak to you through His Word.  Listen with your whole heart and mind.  

The monks of Benedict’s day, and in the enclosure of Benedict’s monasteries, were living in a different time and culture.  The exhortation to avoid sloth, and the rebuke of “lukewarm monks” should not discourage us from our efforts to follow Benedict’s Rule.  Allow God to “come to our assistance” and “make haste to help us”.  It is okay to adapt Benedict’s Rule to work for us.  Do not forget his admonition to us at the beginning of his Rule:  “Listen, my son, to the precepts of the master, and incline to them with the ear of your heart. Cheerfully receive and put into practice the admonitions of your loving Father…” (Prol. 1).  Incline the “ear of your heart” to the Lord.  He is our Loving Father.

To be read: February 22, June 24, October 25

On Monday at Terce, Sext and None, the nine remaining sections of Psalm 118 [119]are recited, three parts at each of those hours. ⁸Psalm 118 [119] is thus completed in two days, Sunday and Monday.  ⁹On Tuesday three psalms are said at each of the hours of Terce, Sext and None.  These are the nine psalms, 119 – 127 [120 – 128].  ¹⁰These psalms are to be repeated daily at these hours until Sunday.  Also the arrangement of hymns, lessons and versicles are observed the same way on all of these days.  ¹¹In this way, Psalm 118 [119] will always begin anew on Sunday.  ¹²Four psalms will be sung at Vespers ¹³beginning with Psalm 109 [110] and ending with Psalm 147, ¹⁴omitting those psalms appointed to other hours, namely, Psalms 117 [118] through 127 [128], Psalm 133 [134] and Psalm 142 [143].  ¹⁵All the rest are to be said at Vespers.  ¹⁶And because this leaves three psalms short, the longer ones are to be divided: Psalms 138, 143, 144 [139, 144, 145].  ¹⁷But because Psalm 116 [117] is short, it may be joined with Psalm 115 [116].  ¹⁸This is the order of the Vesper psalms; the rest of the service, the lessons, responsories, hymns, versicles and canticles, are to be recited as was explained above.  ¹⁹At Compline, the same psalms are to be repeated daily: Psalms 4, 90 [91], 133 [134].

Benedict continues to set forth his pattern for the recitation of all 150 Psalms, together with the organization of the little hours, and the evening hours.  As we can see from this section, there is repetition of a number of the psalms both at the little hours and at Compline.  I have found that spreading these psalms out across the week aids my use of these hours by shortening the office.  Rather than trying to say three psalms at each hour, I say one (according to the pattern in the link suggested in yesterday’s meditation), thus leaving more time for intercessory and petitionary prayers, and a short meditation on the Scripture itself.

Do not be afraid to adapt the services to best suit your schedule.  As was noted yesterday, and as will be repeated tomorrow, even Benedict allowed for flexibility in the recitation of the psalms.  The goal is an intimate relationship with the Lord and the practice of constant prayer throughout our day.  Allow God to “come to your assistance.”

To be read: February 21, June 23, October 24

Each of the hours begins with the verse: “O God, come to my assistance; O Lord, make haste to help me” and the Gloria Patri (Glory be to the Father..) and the appropriate hymn for each hour. ²Then, at Prime on Sunday four sections Psalm 118 [119] are said.  ³And at the other hours, that is at Terce, Sext and None, three sections of this psalm are said.  ⁴At Prime on Monday three other psalms are said: Psalms 1,2 and 6.  ⁵And at Prime each day thereafter until Sunday, three psalms are said in consecutive order up to Psalm 19 [20].  Psalms 9 [9 & 10] and 17 [18] are each divided into two sections.  ⁶In this way, Sunday Vigils can always begin with Psalm 20 [21].

Benedict is continuing to lay the framework for the weekly recitation of all 150 Psalms.  It is not easy to follow his instructions as they are not laid out in a concise and orderly fashion.  The pattern for the recitation of the psalms to be read at the various hours on the various days of the week must be pieced together over multiple chapters in this portion of the Rule.  For a simple chart of which Psalms are to be read at which service on each of the respective days of the week, click on this link:  https://www.cotres.org/fsb-inquirer-downloads/27-the-order-of-psalmody-in-the-rule-of-st-benedict/file.  As we will see in the third reading of this chapter, day after tomorrow, Benedict does allow for alternate patterns of Psalm recitation, saying, “We advise that if anyone finds this distribution of the psalms displeasing, he may arrange them however he judges better, provided that the full complement of all 150 psalms is said every week…”

Though Benedict stipulates that “all 150 Psalms” are to be said every week, that is extremely difficult for most of us who live in the secular world.  We all have responsibilities which are time consuming.  Even the monastic communities tend toward either a two week or one month rotation of the Psalms.  It is not the quantity of Scripture read, and specifically the number of psalms recited, that is important; it is the encounter with the Lord, and our relationship with Him that is the heart and goal of the Divine Office.  And so, it is appropriate that we begin the latter offices with the petition, “O God, come to my assistance; O Lord, make haste to help me”, for without His assistance we are unable to do the “Work of God.”  The Lord promises us, through the prophet Moses, that if “you will seek the Lord your God, you will find him, if you search after him with all your heart and with all your soul” (Deut. 4:29).

For an alternate rotation of psalm readings, which covers a two-week cycle, you can click on this link:  https://www.cotres.org/fsb-inquirer-downloads/21-a-two-week-rotation-for-reading-the-psalms/file

To be read: February 20, June 21-22, October 23

We have already arranged the order of the psalmody for Vigils and Lauds. Now, let us arrange the other Hours. ²At Prime three psalms are to be said, each followed by the Gloria Patri (Glory be to the Father…).  ³The hymn for this Hour is sung after the opening verse “O God, come to my assistance…” (Ps 69[70]:2), before the psalms are begun. ⁴Then, after the completion of three psalms, one lesson is read, a verse, the Kyrie eleison, the collects and dismissal. ⁵At the third, the sixth, and the ninth Hours, the prayer will be said in the same order; that is, the opening verse, the hymn proper to each Hour, three psalms, a lesson with versicle, the Kyrie eleison, the collects and dismissal.  ⁶If the community is large, let these Hours be sung with antiphons; but if small, let them be said without a refrain. ⁷The office of Vespers should be limited to four psalms with antiphons.  ⁸After these psalms a lesson is to be recited, a responsory, an Ambrosian hymn, a versicle, the canticle from the Gospel (Magnificat), the litany, the Lord’s Prayer, the collects and dismissal. ⁹Compline is limited to three psalms, which are to be said without an antiphon.  ¹⁰After these the hymn is sung for this Hour, one lesson, the versicle, Kyrie eleison, collects, the blessing, and dismissal. 

In order to read all 150 Psalms in one week, there needs to be a schedule to follow.  This chapter sets the number of Psalms to be read at both the daytime hours and the evening hours, the psalmody for Vigils and Lauds having already been explained.  The little hours of Prime, Terce, Sext, and None are very simple and dealt with in verses two through six.  Then Vespers and Compline are explained in the remaining verses.  All of this not an effort to create a legalistic form to follow; it is Benedict’s effort to help the community to maintain relationship with the Lord while laboring during the day.

It is important to phone home, to stay in touch with one another, to keep the relationship spark burning.  Miranda and I stay connected even when we are apart from one another—when Miranda is at work, or when I’m out of town, etc.  We phone home.  The little hours are our call home during the worldly hours of our day.  It our way to keep the spark kindled in the midst of our daily, secular routine.  It is not crucial that we follow a prescribed order of service, or read the established number of psalms.  What is important is that we maintain our lively relationship with the Lord while walking through the maze of this world.  It is too easy to lose our way without a guide, and the Liturgy of the Hours provides that guide.

Vespers and Compline are the offices for the time of day to be settling down.  The number of the psalms is limited and the services are simple.  It is important to put the day’s events in the hands of the Lord, and to commend the night hours to His care.  We, in our modern era—the 24 hour news cycle—tend to clutter our minds before retiring for the night with both unimportant and disturbing thoughts and images, leaving our unguarded imagination to run wild in our dreams.  To fill our minds with images of the Lord’s grace is a much more satisfying and healthy approach.  We can end the day watching the evening news, or renewing our relationship with the Lord in the service of Compline.  To close the day with the words, “Into Your hands I commend my spirit” is very hard to beat.

To be read: February 19, June 20, October 22

As the Prophet says: “Seven times a day I have given praise to You”(Ps 118[119]:164).  ²This sacred sevenfold number will be fulfilled by us if we perform the duties of our service at the time of Lauds, Prime, Terce, Sext, None, Vespers, and Compline; ³for it was of these hours during the day that he said: “Seven times a day I have given praise to You”(Ps 118[119]:164). ⁴For the same Prophet says concerning Vigils: “At midnight I arose to give praise to You”(Ps 118[119]:62). ⁵Therefore, let us offer praise to our Creator “for His righteous ordinances” at these times: Lauds, Prime, Terce, Sext, None, Vespers, and Compline; and “let us rise at night to praise Him”(cf Ps 118[119]:164, 62). 

This is Benedict’s exhortation and presentation of the methodology for praying constantly (1 Thess. 5:17).  The Liturgy of the Hours, as Benedict presents it in this chapter, is one way the Church has sought to answer affirmatively this imperative of St. Paul.  The Psalmist’s assertion that “seven times a day will I praise thee,” (Psalm 119:164) and his claim that “at midnight I will rise to praise thee” (Psalm 119:62)helped determine the hours of prayer and praise for the early Church fathers.  And the traditional Jewish hours of prayer observed by the Apostles influenced “the little hours.”  It is here, in these chapters (chapters 8-20), that Benedict codified the number and times of the hours, and established the rotation of psalms.

For most Christians prayer, at best, is caught between hours of work, family, and recreation.  Prayer becomes the afterthought of the day, not its heart.  On the other hand, the Liturgy of the Hours places prayer as the constant, and brings our work, our meals, our family time, and recreation into the context of worship, prayer and praise.  Our work comes under the cover of the Work of God—the Opus Dei.  The Hours create a rhythm which prompts us at key moments throughout the day to return our attention to God.  With practice and repetition this recitation of the offices becomes second nature.  Hours missed suddenly become empty moments which call us to prayer, and remind us of our dependence upon God for our being.  This rhythm of prayer invites us into intimacy with God and that intimacy grows into a heart for “constant prayer.”

This is not something that we need to dive into immediately, but it is a goal for which we can work in order to receive the benefits that the Church has experienced for 1500 years.  Work with your spiritual director to gain experience in how to enter into the fulness of the Work of God.  Find a partner who will work alongside you as you seek the rhythm of the hours.  Encourage one another and pray for each other, that we may all learn to “pray constantly” (1 Thess. 5:17).