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X-WR-CALDESC:<i>Whenever we want to ask a favor of someone powerful\, we do
  it humbly and respectfully\, for fear of presumption. How much more impor
 tant\, then\, to lay our petitions before the God of all with the utmost h
 umility and sincere devotion. We must know that God regards our purity of 
 heart and tears of compunction\, not our many words. Prayer should therefo
 re be short and pure\, unless perhaps it is prolonged under the inspiratio
 n of divine grace. In community\, however\, prayer should always be brief\
 ; and when the prioress or abbot gives the signal\, all should rise togeth
 er.</i>\n\nThe rabbis taught: 'The first time a thing occurs in nature\, i
 t is called a miracle\; later it becomes natural\, and no attention is pai
 d to it. Let your worship and your prayer be a fresh miracle every day to 
 you. Only such worship\, performed from the heart\, with enthusiasm\, is a
 cceptable.' The function of prayer is not to establish a routine\; it is t
 o establish a relationship with the God who is in relationship with us alw
 ays. The function of times of prayer\, then\, is not to have us say prayer
 s\, it is to enable our lives to become a prayer outside of prayer\, to be
 come 'pure of heart\,' one with God\, centered in the truth that is Truth 
 and the power that is Power and the love that is Love.\n\nThe function of 
 prayer is to bring us into touch with ourselves\, as well. To the ancients
 \, 'tears of compunction' were the sign of a soul that knew its limits\, f
 aced its sins\, accepted its needs and lived in hope. That's what Benedict
  wants for those who live the prayer life he describes\, not long hours sp
 ent in chapel but a lifetime lived in the spirit of God because the chapel
  time was swift and strong\, quick and deep\, brief but soul-shaking. Pray
 er is 'to be short and pure\,' he says\, not long and tedious\, not long a
 nd majestic\, not long and grand. No\, Benedictine prayer is to be short a
 nd substantial and real. The rest of life is to be impelled by it. To live
  in church\, as far as Benedict is concerned\, is not necessarily a sign o
 f holiness. To live always under the influence of the scriptures and to li
 ve in the breath of the Spirit is.\n\nThere are some who would look at the
  Rule of Benedict and be surprised that it does not contain a discourse on
  prayer instead of simply the description of a form of prayer. The fact is
 \, of course\, that Benedict does not theorize about the nature and purpos
 e of prayer. All he does\, with every choice he makes of the versicles and
  alleluias and Jesus Prayers and psalms and length of it\, is to demonstra
 te it and steep us in it until the theory becomes the thing.
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DESCRIPTION:<i>Whenever we want to ask a favor of someone powerful\, we do 
 it humbly and respectfully\, for fear of presumption. How much more import
 ant\, then\, to lay our petitions before the God of all with the utmost hu
 mility and sincere devotion. We must know that God regards our purity of h
 eart and tears of compunction\, not our many words. Prayer should therefor
 e be short and pure\, unless perhaps it is prolonged under the inspiration
  of divine grace. In community\, however\, prayer should always be brief\;
  and when the prioress or abbot gives the signal\, all should rise togethe
 r.</i>\n\nThe rabbis taught: 'The first time a thing occurs in nature\, it
  is called a miracle\; later it becomes natural\, and no attention is paid
  to it. Let your worship and your prayer be a fresh miracle every day to y
 ou. Only such worship\, performed from the heart\, with enthusiasm\, is ac
 ceptable.' The function of prayer is not to establish a routine\; it is to
  establish a relationship with the God who is in relationship with us alwa
 ys. The function of times of prayer\, then\, is not to have us say prayers
 \, it is to enable our lives to become a prayer outside of prayer\, to bec
 ome 'pure of heart\,' one with God\, centered in the truth that is Truth a
 nd the power that is Power and the love that is Love.\n\nThe function of p
 rayer is to bring us into touch with ourselves\, as well. To the ancients\
 , 'tears of compunction' were the sign of a soul that knew its limits\, fa
 ced its sins\, accepted its needs and lived in hope. That's what Benedict 
 wants for those who live the prayer life he describes\, not long hours spe
 nt in chapel but a lifetime lived in the spirit of God because the chapel 
 time was swift and strong\, quick and deep\, brief but soul-shaking. Praye
 r is 'to be short and pure\,' he says\, not long and tedious\, not long an
 d majestic\, not long and grand. No\, Benedictine prayer is to be short an
 d substantial and real. The rest of life is to be impelled by it. To live 
 in church\, as far as Benedict is concerned\, is not necessarily a sign of
  holiness. To live always under the influence of the scriptures and to liv
 e in the breath of the Spirit is.\n\nThere are some who would look at the 
 Rule of Benedict and be surprised that it does not contain a discourse on 
 prayer instead of simply the description of a form of prayer. The fact is\
 , of course\, that Benedict does not theorize about the nature and purpose
  of prayer. All he does\, with every choice he makes of the versicles and 
 alleluias and Jesus Prayers and psalms and length of it\, is to demonstrat
 e it and steep us in it until the theory becomes the thing.
DTSTART;TZID=America/New_York:20241027T000000
DTEND;TZID=America/New_York:20241027T235900
LOCATION:Chapter 20
SUMMARY:Reverence in Prayer
END:VEVENT
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