What did monks do all day? Columba Stewart tells us in his marvelous little book Prayer and Community: The Benedictine Tradition (Orbis, 1998):
The Work of God
At the center of the Benedictine life was the daily round of liturgy called by Benedict the “Work of God” (opus dei). The Rule specified eight such ‘offices’ per day. The first, very early in the morning, was “a comparatively long service of psalms and readings called Vigils.” Then came Lauds [“lawds”] followed almost immediately by four other brief offices during the day—Prime, Terce [“terse”], Sext, None [rhymes with “bone”], an evening office (Vespers) and a brief bedtime office (Compline [“COMP’-lin”]). All told, this amounted to nearly four hours per day spent in communal prayer, during which the monks would work their way through all of the psalms once each week.
Important to the monastic life was the slow, meditative reading of scripture, called the lectio divina. Continue reading
Posted in Medieval Wisdom for Modern Protestants
Tagged Benedict, Benedictine, Bible, hours, lectio divina, Middle Ages, monasticism, monks, opus dei, Order of Saint Benedict, prayer, Scripture
Benedict delivering his rule to the monks of his order
At this point in the draft of Medieval Wisdom: An Exploration with C S Lewis, I move from general remarks about monasticism to a reflection on the specifically Benedictine form that has long dominated Western monasticism. This is a distillation of the wonderful work of Benedictine scholar Columba Stewart:
We need something like monasticism because community is necessary for growth
The overwhelmingly dominant form of coenobitic monasticism in the West after the 9th century was the Benedictine form. When we talk about Benedict of Nursia’s (480 – 534/7) Rule, my students are conflicted. He insists on rules and disciplines, actual obedience, humility – all those things we free, democratic, individualistic Americans find so difficult. Benedict structures his monastic rule in a communal way that builds on the relational wisdom of Antony, but feels constricting to us. “For Benedict, as for the whole tradition before him, the key to monastic life was accountability to God and to other people.”
Why is he so insistent on a lifelong community commitment?
First, because we hear God through each other – and this requires not just attentiveness but obedience
Benedictine scholar Columba Stewart identifies two fundamental insights in the Rule: First, “the divine presence is everywhere,” and second, “Christ is to be met in other people.” I’d call these the sacramental and the communal principles. “The best kind of self-awareness,” says Stewart, “the kind leading to deeper and deeper awareness of God, occurs in the company of others. For most people, to become truly individual before God requires immersion in the common life.” Continue reading