Thinking about the hours of prayer in the 21st century

‘Orans’ figure, Catacombs of Santa Priscilla. 3rd/4th c.

Prayer, I think, is the heart of the spiritual life. A certain breed of fellow Protestant may protest that fact, but I cannot help but think on the myriads of illiterate Christians in history and the world today whose only access to Scripture was/is in preaching, hearing others read, or looking at pictures. But any illiterate person can pray.

Moreover, I cannot help but think of the literate Christians who seem to know the facts about the Bible and have read the Bible but seem also to have little charity and grace in their dealings with others.

Third, and last, to get the most out of Scripture, before any of our methodologies or study guides, we need prayer.

So, of the two disciplines all evangelical children are encouraged to undertake — read your Bible, pray every day — prayer is at the heart of the spiritual person’s life. Of course, this probably makes too strong a distinction, for Scripture informs prayer, and prayer will lead the literate Christian to pick up a Bible and read it prayerfully, and (hopefully) better.

Anyway, although prayer is at the heart of the spiritual life, many of us seem to have trouble praying. Either we don’t make the time, which signals that we don’t really, truly believe it is worth the time (whatever our conscious minds tell us), or we have trouble going through with prayer when time is made. Our minds wander. Our lips are there, but our hearts aren’t in it. We race through our prayers (whether extemporaneous or written). We find ourselves saying the same things over and over and wonder if there isn’t more to it than this.

If God’s a person, then shouldn’t prayer be a conversation?

There are many ways to revitalise our prayer lives, as discovered through the ages of Christian belief and practice. Some are directly encouraged by Scripture, others come from the tradition, others are recommended by the experiences of particular Christians.

One that seems to arise in the tradition itself, and not amongst the monks, is praying at certain times of the day. I’ve noted it in relation to The Apostolic Tradition recently, as well as in relation to St Benedict, and as a general point of discussion, amidst other posts on the topic.

When I think about my own spiritual flabbiness in contrast to my high spiritual ideals, I wonder how this might apply to me. I used to own a copy of Benedictine Daily Prayer, but when we moved from England back to Canada, it was among many books left behind to lighten the load. I left it behind because I could never actually organise my day to pray most offices, so it was mostly dead weight or, to use an image of St John of the Cross, it was a symptom of spiritual gluttony.

In fact, since my first son was born, I have not really got into an ongoing, steady groove of devotion, including the Prayer Book office (once the heart of my daily prayer).

I think that many of us are spiritually flabby, and I also think that most of us do not have spiritual fathers like Archimandrite Sophrony to help us grow up, nor even spiritual friends like St Aelred of Rievaulx to encourage us to good deeds. Without guides, or in a world where our guides are books and blogs, how can we work our way to spiritual strength and fortitude?

Is it wimpy to suggest starting small?

The idea is to take the seven canonical hours and use them, but not to use the set liturgies. Or at least, not all of them. Take your phone or calendar on your computer and set reminders at the hours throughout the day. And then determine what sort of prayer will take up the different hours.

An example might be:

  • On waking: Thank God for day and commend it into His hands before getting out of bed.
  • Third hour (9 AM-ish): Arrow prayer (e.g.g. ‘O God make speed to save me, O Lord make haste to help me’; ‘Jesus Christ, Son of God, have mercy on me, a sinner’). Most people start work at 9 AM, so that may be all there is time for. Is there a better way to start work?
  • Sixth hour (Noon): 10-20 minutes of Jesus Prayer during lunch break (I think Dallas Willard would recommend a similar practice with the Lord’s Prayer). Or prayerful meditation on the Cross and its meaning since that is when Jesus died for us.
  • Ninth hour (3 PM-ish): The Lord’s Prayer.
  • Evening Prayer: Evening Prayer (take your pick: BCP, Celebrating Common Prayer, Catholic Liturgy of the Hours, Orthodox Daily Prayer)
  • Prayers before bed: Maybe Compline? Or time for prayer with spouse.
  • Middle-of-the-night prayers: Arrow prayer on the way to the bathroom to pee. Or more extended prayer if you’re involved in caring for an infant.

My two main thoughts are:

  1. Make sure there is a time for longer, undistracted prayer.
  2. Make sure the Lord’s Prayer is there.

Structure may not give the oomph! back to prayer life. It may not work miracles. But it will guarantee that we at least pray. And if we do it not because it is a duty or because we think it’s magical, God, Who is faithful, will turn up. Hopefully we’ll notice Him.

Blogging Benedict: The Roundup

St Benedict by Fra Angelico

So I’ve blogged through the Rule of St Benedict in a haphazard way for the past several months, the goal being to consider what wisdom St Benedict may hold for us today. This was inspired by having blogged through Rod Dreher’s The Benedict Option. This post is, then, a roundup of all the Benedict posts from both sources as well as before I started this journey — just in case you were late to the party or missed something along the way. I’ve divided it into three parts: Blogging Benedict, The Benedict Option, and Other Benedict(ine)-related Posts.

I do believe that St Benedict’s Rule is a source that can help us in our own path of discipleship and make more disciples. Enjoy this table of contents to my thoughts on it!

Blogging Benedict

Introducing the Rule of St Benedict: Contexts

A Wake-up Call

A School for the Lord’s Service

Chapter 1 (the four kinds of monks)

Leadership (chapters 2-3)

Tools for Good Works (chapter 4)

Obedience (chapter 5)

Silence (chapter 6)

Humility (chapter 7)

The Divine Office (chapters 8 through 20)

St Benedict’s Recommended Reading (chapter 9)

How to Pray

Pastoral Care for All (chapter 21)

Sleep with Your Clothes on (chapter 22)

Punishment (chapters 23-30)

Property (chapters 31-34)

Service (chapter 35)

Reading and Suchlike

Monastic Life Is Always Lenten (chapter 49)

Food (chapters 39-40)

More on the Primacy of Prayer (chapters 50, 52)

Hospitality (chapter 53)

The Freedom of Simplicity (chapters 55, 58)

Humility vs Arrogance (chapter 57)

Entering the Monastery (chapter 58)

Visiting Monks (chapter 61)

Rank in the Monastery (chapter 60)

More on abbots (chapter 64)

Where’s Easter?

The Cloistered Life (chapters 66-67)

Obedience and Fervour (chapters 68, 69, 71, 72)

The Final Chapter

My Initial Thoughts When I Finished the Rule

The Rule and the Bible

Done Blogging Benedict: What Now?

The Benedict Option

The Benedict Option 1: 5th-century History

The Benedict Option: Why History Matters and 6th-century Monasticism

The Benedict Option: More History

The Benedict Option, Chapter 2: The Roots of the Crisis

The Benedict Option, Chapter 3: A Rule for Living (And Norcia!)

Benedict Option Politics: Local and Religious

Help Your Church Survive the Future by Rediscovering the Past

The Idea of a Christian Village (Benedict Option, chapter 6)

Benedict Option Education

What About University?

Work, work, work

Eros and Anthropology (More on The Benedict Option)

Technological Humanity (Almost Done The Benedict Option)

Final Thoughts on The Benedict Option: Take the Initiative!

Other Benedict(ine)-Related Posts

Benedictine Work and Human Dignity

Monks and the Goal of Reading in the Sixth Century

Lanfranc: Keep what is essential in adapting for today

Review of Lanfranc’s Monastic Constitutions

Some Benedictines

The Four Kinds of Monks

Early Monastic Rules

Insatiability, Medieval Benedictine Reform, and Freedom from Consumerism

Happy Feast of St Benedict!

Cistercian Posts:

Candles at Candlemas (Cistercians for Groundhog Day/Feast of the Presentation)

Guerric of Igny on Advent

The Cistercian World, selected and translated by Pauline Matarasso

Melrose Abbey

The Unimaginability of God

Belief and Understanding: Anselm, Augustine, William of St Thierry — and YOU!

Saint of the Week: St Bernard of Clairvaux

The rest of my St Benedict Posts are from 2011 or earlier:

Thoughts Springing from Benedict

Saint of the Week: Benedict of Nursia — The Rule and Its Legacy

Saint of the Week: Benedict of Nursia — The Man and His Life

Done Blogging Benedict: What now?

St Benedict by Fra Angelico

For the past several months, after I finished Rod Dreher’s The Benedict Option (through which I also blogged my way), I’ve been creeping my way through the Rule of St Benedict. Next week I’ll round up all the Benedict(ine) material on this blog. For now — what now?

There are many lessons we can take away from the Rule, many of which are thrown into sharper relief when considered alongside Scripture, the Rule‘s context, other monastic literature, and later Benedictines. My own lumping mind has tended to do this. If you want those in detail, enjoy.

But, having come to the end, what should we be doing now, with this mid-sixth-century rule for beginning monks, designed in central Italy to run a school in the Lord’s service that, due to several historical events in the text’s history, became the norm for western Christian monasticism from about 800 onward?

Some main themes that emerge for us non-monastic, layfolk of the 21st century:

  • Silence. Benedictines are encouraged not to talk. In that silence they engage in:
  • Prayer. Regular, routine prayer. Sort it out. Make yourself a little prayer rule. Join us at The Witness Cloud.
  • Scripture reading. Get on that, too. Figure out a rhythm of reading and studying the Bible regularly.
  • Work — usually physical, but maybe illuminating manuscripts or whatever. Seek how to glorify God in your work.
  • Community. This, for me, is always the hardest (at least in person). Find a way to invest in your church, the other Christians around you, your family, et al. Figure out how to go deeper, how to find that tantalising, elusive spiritual friendship written of so beautifully by the great Cistercian St Aelred of Rievaulx.

These are the biggest, I think. One could add: submission to fellow believers and church authorities. That would probably revolutionise our lives in ways we can’t imagine.

What is great about these, though, is that they point us not back to Benedict or to the history of Christian monasticism and spirituality, but back to Jesus, to the Most Holy Trinity, to the Body of Christ, the church. Let us set our minds on things above. This is what Benedict envisaged. It is a message as timely now as in the year 540.

But … if you do want more ancient monks, check out Benedict’s influences, especially John Cassian, and his contemporaries, such as the Greek fathers in The Philokalia, vol. 1. Then, maybe cross the Irish Sea and rest with St Brigid. And whatever wisdom you find there to apply, take it all to Christ. Enter more deeply and richly into the mystery of his love.

This is what the great mystics, contemplatives, preachers, ascetics, and others of the rich tradition of Christian spirituality would call you to.

Prefer nothing to Christ (The Rule of St Benedict, ch. 72).

Blogging Benedict: The Rule and the Bible

An immediate concern of many Protestants when they meet a text such as the Rule of St Benedict will undoubtedly be, ‘What about the Bible?’ First, as I observed in my post on the Rule of St Benedict’s last chapter, St Benedict does not believe that his little rule for beginners is the be-all and end-all of the Christian life, nor even the first or best place to look for instruction. He upholds, first and foremost, the Bible.

In fact, the Rule is saturated with the Scriptures. Benedict quotes the Bible on almost every page. Many of the rules governing the life of his monks are based directly on biblical precepts or principles. Some paragraphs include whole chains of biblical citations. Benedict is using the Bible throughout the Rule; it informs him at almost every turn.

Not only this, but he continually recommends reading the Bible and integrates it into monastic life. If you want to learn holiness, St Benedict will tell you to read your Bible. From what I can tell, the Bible is the main book read by Benedictines (and other sixth-century monks) during times of lectio. They are spending hours of every day reading and thinking about Scripture.

This emphasis on Scripture and it study will pervade the history of Benedictine monasticism in its various forms. Looking at the hand-list of Durham Cathedral Priory’s manuscripts (it is not a complete description of each manuscript’s contents so there are likely some commentaries I’ve missed), we find at least 69 manuscripts containing parts of the Bible; many of these are glossed, and an entire pandect Bible from the Middle Ages is rare; the Bible is huge when written by hand on parchment, even in minuscule hands. I also identify 33 manuscripts of commentaries and Bible reading aids; more are undoubtedly there, since I see many famous Bible commentators in the list, but I don’t have time to hunt them down.

From another approach, consider a few Benedictine types. The Venerable St Bede (672-735) is well-known for his Ecclesiastical History of the English People, but most of his life was devoted to writing commentaries on the Bible. In the generation after Bede, Alcuin (735-804), besides working on correcting the biblical text of the Vulgate, wrote on Song of Songs and Genesis. Hrabanus Maurus (780-856) also wrote commentaries on the Bible. Or consider St Bernard of Clairvaux (1090-1153), the famous Cistercian father — one of his most popular and famous works is a commentary on the Song of Songs. William of St Thierry wrote commentaries and aids to biblical interpretation.

Moreover, if you read the works of the Benedictine tradition that are not Bible commentaries, they demonstrate a strong familiarity with the Bible and are informed by biblical theology at every turn.

Besides these approaches to Scripture, Benedictines sing Psalms and have multiple Bible readings at each of the seven offices. The monastic life of the Rule is saturated in Scripture as a result. Indeed, I’ve always thought it grimly funny that in the Scottish Reformation, the Tironensians (a reforming order like Cistercians) of Arbroath were allowed to live out their last days in peace at the abbey so long as they didn’t sing the office! The office is approximately 90% Scripture if not more. The strict office of the Rule is one of the most Presbyterian things in the Middle Ages — a cappella Psalms, after all!!

So, fear not. One of the first pieces of wisdom to take from the Rule of St Benedict is: Read the Bible. Mark the Bible. Inwardly digest the Bible. Meditate on Scripture, pray Scripture, study Scripture. If you want to know the path to holiness, read Scripture.

Blogging Benedict: My initial thoughts when I finished the Rule (this time)

What follow are my initial notes jotted down when I finished read the Rule of St Benedict this time. They are edited slightly for clarity.

My final thoughts on Benedict

So now I have finished RB. What does it mean? How can it change my life? First, I guess the balance between prayer and work. Contemplation and action. Too busy not to pray. To make such a life work requires discipline at both prayer adn work. NO wasting time. Setting regimens. This I hope to be able to do. But it cannot be done alone. The Witness Cloud, my wife, yes. Anyone else?

As far as lectio goes, I don’t read enough Bible, and not very well when I do. Again, discipline. Again, my wife.

Obedience — submission and service. Done wilfully, this a great good. I need to grumble less. Pray about that.

Food. I do not know how to control my belly. B wrote for a very different economy and lifestyle. But that doesn’t mean discipline surrounding food doesn’t exist. Less coffee, no sweets, no pop. Fast 1 x week? This is do-able. [Edit: And yet…]

Back to reading — stop starting new things all the time! A discipline of stability in books, like I first thought when M was born.

Back to prayer. I must MAKE TIME. I think I can do Evening Prayer. Also, Jesus Prayer. 11:00 alarm not for nothing!!

Should I look into becoming an oblate? Third order Franciscan? Ask wife. Pray.

The rest of this regulates communal life. I am in no capacity to speak on that.

* * *

What all the old ascetic texts have that grabs me is a sense of immediacy. Christ is here now. We are to strive for holiness now — no dilly-dallying. Now is the day of the LORD. We can find Christ. We can be consumed with the Spirit. We can become all flame. Holiness is attainable (by grace). We just have to seek God, seek the Holy Spirit, immerse ourselves in prayer, Scripture, disciplne.

I am inspired by lofty ideals but oh so weak. I find some aspects of late ancient asceticism too much. Onouphrios, Mary of Egypt, boskoi, encratism. St Simeon’s maggotty wound. That saint Theodoret tells of who wore an iron undershirt. But — they had ideals! A bit crazy at times, encratism. But none of this comfortable coasting to Christ. The Apostles, martyrs, Desert Fathers, Benedictines, did not imagine that the road to the Kingdom of God was a La-Z-Boy. It is narrow. It is steep — Syriac Liber Graduum. That icon I saw at Alpha Mega [of the people going up the wide, easy path getting thrown from a cliff to dragons, and others carrying crosses up a narrow path to Christ] (should’ve bought it!).

Too often, we Prots just rest easy on cheap grace. The cost of non-discipleship. The great omission. How can we live holy lives NOW in our context? It doesn’t matter if you are Quaker, Anglican, Roman Catholic, Eastern Orthodox, Baptist, Coptic, you can find wisdom in the ancients, wisdom that can help you apply the lessons of the Bible and live biblically, growing in grace and charity. We need to recruit not only ourselves but our communities — spouses, children, friends, congregation. Living like this is counter-cultural, so it needs true community, rich Christ-rooted fellowship, to make it happen.

The old texts often assume that ascetic monks are the only ones ‘saved’. But think on the Macarius the Great story about the baker in Alexandria who was holier than he. Most married people in the anecdotes told by late antique monks live ‘chastely’. But we can still adapt these texts for our lives!

Blogging Benedict: The Final Chapter

What to read next?

Chapter 73 is the final chapter of the Rule. Here we learn that the journey we’ve been on these several months is just a beginning, a ‘little rule for beginners’. Where you really need to go if you want to progress:

  • Old Testament
  • New Testament
  • Conferences (assume Cassian)
  • Institutes (assume Cassian)
  • Lives of the Fathers — RB 1980 does not think this refers to the Vitae Patrum, since it is compiled a few decades too late, but rather to those by Jerome and the Life of St Antony by St Athanasius
  • St Basil’s Rule

These books are singled out as:

the tools of virtue for monks who wish to lead a virtuous and obedient life (trans. White, p. 113)

St Benedict also says, ‘We are lazy.’ I wonder what he would think of our undisciplined, cheap-grace Christianity?

Somehow, we should overcome spiritual laziness (which can be one outcome of akedia, one of the eight deadly thoughts). What I find interesting is that St Benedict does not think that his rule is the main place for that. It is simply for beginners, to set up a coenobium that is neither too harsh nor too lax. Yet for many today (myself included), this Rule is itself an enormous challenge.

We write so many books and commentaries on the Rule (I’ve read only that by Esther de Waal, Seeking God: The Way of St Benedict), or books inspired by Benedict (I’ve read Rod Dreher, The Benedict Option, for example). At Durham Cathedral bookshop, there is essentially a whole shelf of Benedictine books. Adalbert de Vogué wrote a multi-volume commentary on the RuleRB 1980, Latin with English and commentary, takes over 500 pages, while the Little Black Penguin with no intro or anything takes but 114 little pages.

We can’t help ourselves — whatever its intrinsic worth, the Rule has been used in so much of western European religious culture for so long that many of us who want to go deeper in our faith have to come to terms with it along the way.

But St Benedict points us away from himself. First, to the Bible. This is a prime lesson. People like me are very good at paying our lip service to the supreme glories of sacred Scripture, and professing it as God’s primary, normative mode of revelation, as holding authority, etc., and saying that it nourishes us — and then neglecting to read it ourselves, due to probably a variety of sins, weaknesses, and passions (I’ve already read it twice; I know theology; I keep meaning to but run out of time; I find it dry some days; I find biblical truths in other books, anyway).

Benedict says: NO.

Search the Scriptures. Read, mark, and inwardly digest them (okay, that was Thomas Cranmer).

And then he points us to Cassian, to saints’ lives, and to Basil. Probably more than enough wisdom in those to occupy us, I think. Maybe a good book for those seeking God after having read the Rule would be an introduction to Benedict’s reading list with some excerpts? (Just a thought.)

And so the Rule is done. Next: Benedict and the Bible — I’ve already hinted at it here.

Blogging Benedict: Obedience and Fervour

St Benedict by Fra Angelico

Before I completely lose steam, I am going to give you my notes on some later chapters of the Rule, and then my final posts will by ch. 73 (the end), Benedict and the Bible, a Benedict overview, and then a Benedict round-up. That will hopefully have this series done by the end of the next week.

Chapters 68, 69, and 71 are about obedience beyond the abbot and the Rule. The monks are not to band together in rebellion. This is a thing that happens every once in a while; it happened to Benedict (see Gregory the Great, Dialogue 2), it happened in a nunnery as discussed by Gregory of Tours (History IX.39-43), it happened to various monastic founders and reformers throughout the Middle Ages.

As I say, obedience is not only about abbots and Rules:

The brothers must also obey each other, aware that it is by walking along the path of obedience that they will reach God. (ch. 71)

Given that we are called to mutual submission (Eph. 5:21), to be the servant/slave of all (Mk 9:35), obedience to fellow Christians seems only like a natural extension of biblical teachiong.

On a different note, I ask this:

How do we get the beneficial fervour of chapter 72?