There is an energy in St. Benedict’s rule for celebrating Vigils on Sunday. Previous chapters called for early morning prayers after a good night’s rest. Benedict recognized the advantage of shifting the length of Vigil prayers in the summer season so that the community could take advantage of the longer daylight hours. However, Sundays are special. He encourages monks to arise early and assemble for prayers. They read six psalms, followed by four Scripture lessons. That routine is then repeated and followed by three canticles, four New Testament lessons, all stand for the Gospel reading, and Vigils end with a blessing. Lauds immediately follows Vigil in those instructions. One quickly realizes the emphasis on Holy Scripture in Benedict’s instruction. Twelve Psalms, eight Scripture lessons, plus eight addition New Testament lessons.
Today we benefit from St. Benedict’s special attention on Sunday to celebrate the spectrum of God’s work from creation to resurrection. Joan Chittister notes that Sunday worship is central to our prayer life and is intended for us to contemplate the breadth of Christ as Alpha and Omega, beginning and end. Benedict’s appeals to us to return the simplicity of basic truths that are reinforce through the repetitions of established prayers especially through Sundays of worship. These prayers offer to give meaning for the rest of the week.[1]
Reflecting this week on St. Benedict’s instructions for praying the early morning Vigils on Sunday, I was struck how The Rule had taken a platonic shift. The first chapters focused on one’s being as a disciplined disciple of Christ. He described different types of monastics, leader qualities, listening to one another, submissiveness, and humility. However, he begins in Chapter 8 to instruct how to do prayer. There is almost a rigidity in his prayer instructions with prescribed times and specific Psalms to be prayed in circumscribed order. What is the purpose of this Rule of Life? Are we adhering to a legalistic set of rule to simply obey so that we might obtain spiritual reward?
St. Benedict provides a map where we act from our place of being and our being is enriched by our actions. St. James suggested the same when he wrote, “Show me your faith apart from your works, and I will show you my faith by my works.”[2] When I read The Rule from this perspective, which I believe was the author’s intent, then I can incorporate its precepts into my daily life. Understanding The Rule as a means of spiritual formation and a measure of spiritual growth invites me to study Holy Scripture, contemplate the Psalms, and prayerfully commune with God. When I ask, “how can anyone today follow the regimen of The Rule of Benedict?” I hear the invitation to just begin the journey and take one step at a time. The Rule is focused on becoming rather than rigidly doing.
The Liturgy of the Hours include beautiful prayers and lessons from Holy Scripture. They are worth opening and using as we grow in communion with God. However, they should not become burdens that weigh us down as a unmerciful task master. They should not tempt us to give up on growing in prayers. Benedict provides a path for forming one’s spirit through an attitude of prayer throughout the day. By integrating our work and fellowship with prayer we bring God integrally into our lives. By constantly acknowledging His presence we seek to worship Him in every aspect of our lives. Our work, study, play, fellowship with others, and even our rest become acts of worship. Give yourself permission to just start with pausing. Perhaps we begin by just setting an alarm to pause for prayer at set times of the day and taking a moment to reflect on your life with God and briefly praying thank you. May your Sunday’s be blessed celebrations for restating the basics of your relationship with God.
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[1] Chittister, Joan, A Spirituality for the 21st Century, New York, NY: Crossroads, 2016. pg. 109.
[2] James 2:18.
