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X-WR-CALDESC:<i>The oratory ought to be what it is called\, and nothing els
 e is to be done or stored there. After the Opus Dei\, all should leave in 
 complete silence and with reverence for God\, so that anyone who may wish 
 to pray alone will not be disturbed by the insensitivity of another. Moreo
 ver\, if at other times some choose to pray privately\, they may simply go
  in and pray \, not in a loud voice\, but with tears and heartfelt devotio
 n. Accordingly\, those who do not pray in this manner are not to remain in
  the oratory after the Opus Dei\, as we have said\; then they will not int
 erfere with anyone else.</i>\n\nRichard Sullivan\, a professor of creative
  writing at Notre Dame University in the 60's and a writer himself\, taugh
 t his classes that the two most important physical dimensions of the writi
 ng profession were time and space. 'Write every single day at the same tim
 e and in the very same place\,' he said. 'Whether you have anything to say
  or not\, go there and sit and do nothing\, if necessary\, until the very 
 act of sitting there at your writer's time in your writer's place releases
  the writing energy in you and begins to affect you automatically.' Teache
 rs of yoga\, too\, prescribe a set of basic postures and places to dispose
  the soul to the transcendent. Teachers of meditation prescribe times and 
 places and mantras\, a type of personal chant\, to center the soul. In eve
 ry tradition\, in other words\, we are taught that it is not a matter of s
 eparating the sacred and the secular. It is a matter of staying conscious 
 of the fact that the sacred is in the secular. There is\, in other words\,
  such a thing as a spiritual well where simply being in that place can tap
  open that special part of our souls and enable us to touch the sacred in 
 the secular. 'Let the oratory be what it is called\,' Benedict said. Have 
 a place where you can go in order to be about nothing but the business of 
 being in the presence of God so that every other space in your life can be
 come more conscious of that presence as well. More than that\, Benedict as
 ks us to be there in a special way--with quiet and with awareness\, not la
 ughing or talking or lounging or distracting but alert and immersed and en
 shrouded in the arms of God. Americans\, of course\, have made of God a ca
 sual circumstance. We have prayer meetings with coffee cups in our hands a
 nd listen to psalmody with our legs crossed and our arms spread-eagled on 
 the backs of our pews. We avoid churches and say that since God is everywh
 ere\, anyplace is good enough. All of which is true\, at one level. But\, 
 Benedictine spirituality says also that to know God in time and space we m
 ust regularly seek to find God in one time and space that enables us to re
 cognize God more easily in every other one.
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DTSTAMP:20260405T115252Z
DESCRIPTION:<i>The oratory ought to be what it is called\, and nothing else
  is to be done or stored there. After the Opus Dei\, all should leave in c
 omplete silence and with reverence for God\, so that anyone who may wish t
 o pray alone will not be disturbed by the insensitivity of another. Moreov
 er\, if at other times some choose to pray privately\, they may simply go 
 in and pray \, not in a loud voice\, but with tears and heartfelt devotion
 . Accordingly\, those who do not pray in this manner are not to remain in 
 the oratory after the Opus Dei\, as we have said\; then they will not inte
 rfere with anyone else.</i>\n\nRichard Sullivan\, a professor of creative 
 writing at Notre Dame University in the 60's and a writer himself\, taught
  his classes that the two most important physical dimensions of the writin
 g profession were time and space. 'Write every single day at the same time
  and in the very same place\,' he said. 'Whether you have anything to say 
 or not\, go there and sit and do nothing\, if necessary\, until the very a
 ct of sitting there at your writer's time in your writer's place releases 
 the writing energy in you and begins to affect you automatically.' Teacher
 s of yoga\, too\, prescribe a set of basic postures and places to dispose 
 the soul to the transcendent. Teachers of meditation prescribe times and p
 laces and mantras\, a type of personal chant\, to center the soul. In ever
 y tradition\, in other words\, we are taught that it is not a matter of se
 parating the sacred and the secular. It is a matter of staying conscious o
 f the fact that the sacred is in the secular. There is\, in other words\, 
 such a thing as a spiritual well where simply being in that place can tap 
 open that special part of our souls and enable us to touch the sacred in t
 he secular. 'Let the oratory be what it is called\,' Benedict said. Have a
  place where you can go in order to be about nothing but the business of b
 eing in the presence of God so that every other space in your life can bec
 ome more conscious of that presence as well. More than that\, Benedict ask
 s us to be there in a special way--with quiet and with awareness\, not lau
 ghing or talking or lounging or distracting but alert and immersed and ens
 hrouded in the arms of God. Americans\, of course\, have made of God a cas
 ual circumstance. We have prayer meetings with coffee cups in our hands an
 d listen to psalmody with our legs crossed and our arms spread-eagled on t
 he backs of our pews. We avoid churches and say that since God is everywhe
 re\, anyplace is good enough. All of which is true\, at one level. But\, B
 enedictine spirituality says also that to know God in time and space we mu
 st regularly seek to find God in one time and space that enables us to rec
 ognize God more easily in every other one.
DTSTART;TZID=America/New_York:20260403T000000
DTEND;TZID=America/New_York:20260403T235900
LOCATION:Chapter 52
SUMMARY:The Oratory of the Monastery
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