THE RULE OF BENEDICT: INSIGHTS FOR THE AGES
Joan Chittister, OSB
CHAPTER 7. HUMILITY - Continued
Jan. 31 - June 1 - Oct. 1
The third step of humility is that we submit to the prioress in all obedience for the love of God, imitating Jesus Christ of whom the apostle says: "Christ became obedient even to death (Phil. 2:8).
Benedict argues that the third rung on the ladder of humility is the ability to submit ourselves to the wisdom of another. We are not the last word, the final answer, the clearest insight into anything. We have one word among many to contribute to the mosaic of life, one answer of many answers, one insight out of multiple perspectives.
CHAPTER 7. HUMILITY - Continued
Feb. 1 - June 2 - Oct. 2
The fourth step of humility is that in this obedience under difficult, unfavorable, or even unjust conditions, our hearts quietly embrace suffering and endure it without weakening or seeking escape. For Scripture has it: "Anyone who perseveres to the end will be saved (Mt. 10:22)," and again, "Be brave of heart and rely on God (Ps. 27:14)." Another passage shows how the faithful must endure everything, even contradiction, for the sake of God, saying in the person of those who suffer, "For your sake we are put to death continually; we are regarded as sheep marked for slaughter (Rom. 8:36; Ps. 44:22)."
They are so confident in their expectation of reward from God that they continue joyfully and say, "But in all this we overcome because of Christ who so greatly loved us (Rom. 8:37)." Elsewhere Scripture says: "O God, you have tested us, you have tried us as silver is tried by fire; you have led us into a snare, you have placed afflictions on our backs (Ps. 66:10-11)." Then, to show that we ought to be under a prioress, it adds: "You have placed others over our heads (Ps. 66:12)."
In truth, those who are patient amid hardships and unjust treatment are fulfilling God's command: "When struck on one cheek, they turn the other; when deprived of their coat, they offer their cloak also; when pressed into service for one mile, they go two (Mt. 5:39-41)." With the apostle Paul, they bear with "false sisters and brothers, endure persecution, and bless those who curse them (2 Cor. 11:26; 1 Cor. 4:12)."
The fourth step on the spiritual ladder, Benedict says, is the ability to persevere, even in the face of downright contradiction because it is more right to be open to the Word of God through others and have our enterprises fail sometimes than to be our own guide and have things turn out right. It is more right to be able to deal with the difficult things of life and grow from them than it is to have things work out well all the time and learn nothing from them at all.
CHAPTER 7. HUMILITY - Continued
Feb. 2 - June 3 - Oct. 3
The fifth step of humility is that we do not conceal from the prioress any sinful thoughts entering our hearts, or any wrongs committed in secret, but rather confess them humbly. Concerning this, Scripture exhorts us: "Make known your way to God and hope in God (Ps. 37:5)." And again, "Confess to God, for goodness and mercy endure forever (Ps. 106:1; Ps. 118:1)." So too the prophet: "To you I have acknowledged my offense; my faults I have not concealed. I have said: Against myself I will report my faults to you, and you have forgiven the wickedness of my heart (Ps. 32:5)."
Self-revelation, Benedict says, is necessary to growth. Going through the motions of religion is simply not sufficient. No, the Benedictine heart, the spiritual heart, is a heart that has exposed itself and all its weaknesses and all of its pain and all of its struggles to the one who has the insight, the discernment, the care to call us out of our worst selves to the heights to which we aspire.
CHAPTER 7. HUMILITY - Continued
Feb. 3 - June 4 - Oct. 4
The sixth step of humility is that we are content with the lowest and most menial treatment, and regard ourselves as a poor and worthless worker in whatever task we are given, saying with the prophet: "I am insignificant and ignorant, no better than a beast before you, yet I am with you always (Ps. 73:22-23)."
Benedict tells us to quit climbing. If we can learn to love life where we are, in what we have, then we will have room in our souls for what life alone does not have to offer.
CHAPTER 7. HUMILITY - Continued
Feb. 4 - June 5 - Oct. 5
The seventh step of humility is that we not only admit with our tongues but are also convinced in our hearts that we are inferior to all and of less value, humbling ourselves and saying with the prophet: "I am truly a worm, not even human, scorned and despised by all (Ps. 22:7)." "I was exalted, then I was humbled and overwhelmed with confusion (Ps. 88:16)." And again, "It is a blessing that you have humbled me so that I can learn your commandments (Ps. 119:71, 73)."
In the seventh degree of humility Benedict wants us to realize that accepting our essential smallness and embracing it frees us from the need to lie, even to ourselves, about our frailties. More than that, it liberates us to respect, revere and deal gently with others who have been unfortunate enough to have their own smallnesses come obscenely to light.
CHAPTER 7.HUMILITY - Continued
Feb. 5 - June 6 - Oct. 6
The eighth step of humility is that we do only what is endorsed by the common rule of the monastery and the example set by the prioress.
The eighth degree of humility tells us to attach ourselves to teachers so that we do not make the mistake of becoming our own blind guides.
CHAPTER 7. HUMILITY - Continued
Feb. 6 - June 7 - Oct. 7
The ninth step of humility is that we control our tongues and remain silent, not speaking unless asked a question, for Scripture warns, "In a flood of words you will not avoid sinning (Prv. 10:19)," and, "A talkative person goes about aimlessly on earth (Ps 140:12)."
Benedict says, over and over, listen, learn, be open to the other. That is the ground of humility. And humility is the ground of growth and graced relationships on earth.
CHAPTER 7. HUMILITY - Continued
Feb. 7 - June 8 - Oct. 8
The tenth step of humility is that we are not given to ready laughter, for it is written: "Only fools raise their voices in laughter (Sir 21:23)."
The humble person never uses speech to grind another person to dust. The humble person cultivates a soul in which everyone is safe. A humble person handles the presence of the other with soft hands, a velvet heart and an unveiled mind.
CHAPTER 7. HUMILITY - Continued
Feb. 8 - June 9 - Oct. 9
The eleventh step of humility is that we speak gently and without laughter, seriously and with becoming modesty, briefly and reasonably, but without raising our voices, as it is written: "The wise are known by few words."
Humility, Benedict teaches, treads tenderly upon the life around it. When we know our place in the universe, we can afford to value the place of others. We need them, in fact, to make up what is wanting in us. We stand in the face of others without having to take up all the space.
CHAPTER 7. HUMILITY - Continued
Feb. 9 - June 10 - Oct. 10
The twelfth step of humility is that we always manifest humility in our bearing no less than in our hearts, so that it is evident at the Opus Dei, in the oratory, the monastery or the garden, on a journey or in the field, or anywhere else. Whether sitting, walking or standing, our heads must be bowed and our eyes cast down. Judging ourselves always guilty on account of our sins, we should consider that we are already at the fearful judgment, and constantly say in our hearts what the publican in the Gospel said with downcast eyes: "I am a sinner, not worthy to look to the heavens (Lk. 18:13)." And with the prophet: "I am bowed down and humbled in every way (Ps. 38:7-9; Ps. 119:107)."
Now, therefore, after ascending all these steps of humility, we will quickly arrive at the "perfect love" of God which "casts out fear (1 Jn. 4:18)." Through this love, all that we once performed with dread, we will now begin to observe without effort, as though naturally, from habit, no longer out of fear of hell, but out of love for Christ, good habit and delight in virtue. All this God will by the Holy Spirit graciously manifest in us now cleansed of vices and sins.
Humility is, then, the foundation for our relationship with God, our connectedness to others, our acceptance of ourselves, our way of using the goods of the earth and even our way of walking through the world, without arrogance, without domination, without scorn, without put-downs, without disdain, without self-centeredness. The more we know ourselves, the gentler we will be with others.
CHAPTER 8. THE DIVINE OFFICE AT NIGHT
Feb. 10 - June 11 - Oct. 11
During the winter season, that is, from the first of November until Easter, it seems reasonable to arise at the eighth hour of the night. By sleeping until a little past the middle of the night, the community can arise with their food fully digested. In the time remaining after Vigils, those who need to learn some of the Psalter or readings should study them.
Between Easter and the first of November mentioned above, the time for Vigils should be adjusted so that a very short interval after Vigils will give the members opportunity to care for nature's needs. Then, at daybreak, Lauds should follow immediately.
Prayer is the natural response of people who know their place in the universe. It is not designed to be a psychological comfort zone though surely comfort it must. It is an act of community and an act of awareness.
CHAPTER 9. THE NUMBER OF PSALMS AT THE NIGHT OFFICE
Feb. 11 - June 12 - Oct. 12
During the winter season, Vigils begin with the verse: "O God, open my lips and my mouth shall proclaim your praise (Ps. 51:17)." After this has been said three times, the following order is observed: Psalm 3 with Doxology; Psalm 9 with a refrain, or at least chanted; an Ambrosian hymn; then six psalms with refrain.
After the psalmody, a versicle is said and the prioress gives a blessing. When all are seated on the benches, the members in turn read three selections from the book on the lectern. After each reading a responsory is sung. The Doxology is not sung after the first two responsories, but only after the third reading. As soon as the cantor begins to sing the Doxology, let all rise from their seats in honor and reverence for the Holy Trinity. Besides the inspired books of the Old and New Testaments, the works read at Vigils should include explanations of scripture by reputable and orthodox writers.
When these three readings and their responsories have been finished, the remaining six psalms are sung with an "alleluia" refrain. This ended, there follow a reading from the apostle recited by heart, a versicle and the litany, that is, "Christ, have mercy." And so Vigils are concluded.
Prayer is not something that is done to us or on us under any conditions. It is meant to engage us wholly - our minds, our bodies and our souls - whatever its form. It is not a passive exercise. It is the work of God in us and it demands our full attention.
CHAPTER 10. THE ARRANGEMENT OF THE NIGHT OFFICE IN SUMMER
Feb. 12 - June 13 - Oct. 13
From Easter until the first of November, the winter arrangement for the number of psalms is followed. But because summer nights are shorter, the readings from the book are omitted. In place of the three readings, one from the Old Testament is substituted. This is to be recited by heart, followed by a short responsory. In everything else, the winter arrangement for Vigils is kept. Thus, winter and summer, there are never fewer than twelve psalms at Vigils, not counting Psalms 3 and 95.
The message of Benedictine spirituality is a consistent one: live life normally, live life thoughtfully, live life profoundly, live life well. Never neglect and never exaggerate.
CHAPTER 11. THE CELEBRATION OF VIGILS ON SUNDAY
Feb. 13 - June 14 - Oct. 14
On Sunday the community should arise earlier for Vigils. In these Vigils, too, there must be moderation in quantity: first, as we have already indicated, six psalms are said, followed by a versicle. Then the members, seated on the benches and arranged in their proper order, listen to four readings from the book. After each reading a responsory is sung, but the Doxology is added only to the fourth. When the cantor begins it, all immediately rise in reverence.
After these readings the same order is repeated: six more psalms with refrain as before, a versicle, then four more readings and their responsories, as above. Next, three canticles from the prophets, chosen by the prioress, are said with an "alleluia" refrain. After a versicle and the prioress= blessing, four New Testament readings follow with their responsories, as above. After the fourth responsory, the prioress begins the hymn "We praise you, God." When that is finished, she reads from the Gospels while all stand with respect and awe. At the conclusion of the Gospel reading, all reply "Amen," and immediately the prioress intones the hymn "To you be praise." After a final blessing, Lauds begin.
This arrangement for Sunday Vigils should be followed at all times, summer and winter, unless - God forbid - the members happen to arise too late. In that case, the readings or responsories will have to be shortened. Let special care be taken that this not happen, but if it does, the one at fault is to make due satisfaction to God in the oratory.
The message is clear: Sunday, the weekly celebration of creation and resurrection, is always a reminder of new life, always special, always meant to take us back to the Beginning and the End, the Alpha and the Omega, the Center of life. It is a day full of tradition and rhythm and rememberings of the simple but important concepts of existence. It is a return to basic truths that are never to be sacrificed for variety and always reinforced through repetition.
CHAPTER 12. THE CELEBRATION OF THE SOLEMNITY OF LAUDS
Feb. 14 - June 15 - Oct. 15
Sunday Lauds begin with Psalm 67, said straight through without a refrain. Then Psalm 51 follows with an "alleluia" refrain. Lauds continue with Psalms 118 and 63, the Canticle of the Three Young Men, Psalms 148 through 150, a reading from the Apocalypse recited by heart and followed by a responsory, an Ambrosian hymn, a versicle, the gospel canticle, the litany and the conclusion.
At the beginning of the week, we ask for the energy of grace to go from this Sabbath to the next. We acknowledge the struggles of the week before us and the failings of the week that is past. We remember God's eternal fidelity in good times and bad. We recognize publicly that the great desire of our life is the desire for God, whatever else distracts us on the way. We give our lives in thanksgiving to the One who has brought us this far and who is our final goal and our constant hope.
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