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X-WR-CALDESC:<i>Assuredly\, the celebration of Lauds and Vespers must never
  pass by without the prioress or abbot reciting the entire Prayer of Jesus
  at the end for all to hear\, because thorns of contention are likely to s
 pring up. Thus warned by the pledge they make to one another in the very w
 ords of this prayer: 'Forgive us as we forgive (Mt 6:12)\,' they may clean
 se themselves of this kind of vice. At other celebrations\, only the final
  part of this prayer is said aloud\, that all may reply: 'But deliver us f
 rom evil (Mt 6:13).'</i>\n\n'Each of us should have two pockets\,' the rab
 bis teach. 'In one should be the message\, 'I am dust and ashes\,' and in 
 the other we should have written\, 'For me the universe was made.'' These 
 ideas are clearly Benedict's as well. Two things he does not want us to om
 it from our prayer lives\, psalm 67's plea for continued blessing and psal
 m 51's need for continual forgiveness\, a sense of God's goodness and our 
 brokenness\, a sense of God's greatness and our dependence\, a sense of Go
 d's grandeur and our fragility. Prayer\, for Benedict\, is obviously not a
  routine activity. It is a journey into life\, its struggles and its glori
 es. It is sometimes difficult to remember\, when days are dull and the sch
 edule is full\, that God has known the depth of my emptiness but healed th
 is broken self regardless\, which\, of course\, is exactly why Benedict st
 ructures prayer around psalm 67 and psalm 51. Day after day after day.\n\n
 Then Benedict arranges the rest of the morning psalmody for the remainder 
 of the week to remind us of the place God takes in human life. On Monday B
 enedict requires the saying of psalms 5 and 36 to remind us at the beginni
 ng of every week that God is a god who 'hears the voice' of those who 'at 
 daybreak lay their case' before the holy temple and who 'maintains a faith
 ful love.' On Tuesday he prescribes psalms 43 and 57 to remind us in the w
 eight of the day that God is our hope\, our joy\, our defense. On Wednesda
 y he prescribes psalms 64 and 65 to recall to us when we are tempted to gi
 ve in to our lesser selves\, out of fatigue\, out of stress\, out of the e
 nnui of the week\, that God does punish evildoers\, those who 'shoot at th
 e innocent from cover\,' and God does indeed 'calm the turmoil of the seas
 .' On Thursday\, as the week wears on\, Benedict's prayer structure assure
 s us in psalms 88 and 90 that distress is that part of life in which God i
 s present in absence but that God 'is our refuge' who each morning 'fills 
 us with faithful love' so that 'we shall sing and be happy all our days.' 
 On Saturday\, at the end of the week\, with new lessons learned and new pr
 oblems solved and new deaths survived\, Benedict puts Psalm 143 and the Ca
 nticle of Deuteronomy in our hearts.\n\nMoses reminds us by an excursion t
 hrough history that God is 'a trustworthy God who does no wrong.' Whatever
  has happened to us in these days has been for our good\, too\, we are ver
 y subtly instructed\, so that we can pray psalm 143 in confidence of the w
 eek to come: 'Show me the road I must travel for you to relieve my heart.'
 \n\nMonastic morning prayer is not an idle ordering of psalms. It is a tre
 atise on the monastic mindset that is to characterize those who claim to b
 e giving their lives to God.\n\nFinally\, Benedict's prayer form requires 
 a realistic appraisal of community life. 'The celebration...must never pas
 s by without reciting the entire Prayer of Jesus at the end for all to hea
 r\, because thorns of contention are likely to spring up.' The Prayer of J
 esus is designed to heal and cement and erase the pain and struggle of com
 munity life\, of family life\, of global life where we all live together a
 t one another's expense.\n\nBenedictine prayer is not an escape into a con
 trived or arcane life. It is prayer intended to impel us through the cold\
 , hard\, realities of life in the home\, life in the community\, life in t
 he world\, life with people whom we love enough to hate and whom we hate e
 nough to dampen every other kind of love in us.
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DESCRIPTION:<i>Assuredly\, the celebration of Lauds and Vespers must never 
 pass by without the prioress or abbot reciting the entire Prayer of Jesus 
 at the end for all to hear\, because thorns of contention are likely to sp
 ring up. Thus warned by the pledge they make to one another in the very wo
 rds of this prayer: 'Forgive us as we forgive (Mt 6:12)\,' they may cleans
 e themselves of this kind of vice. At other celebrations\, only the final 
 part of this prayer is said aloud\, that all may reply: 'But deliver us fr
 om evil (Mt 6:13).'</i>\n\n'Each of us should have two pockets\,' the rabb
 is teach. 'In one should be the message\, 'I am dust and ashes\,' and in t
 he other we should have written\, 'For me the universe was made.'' These i
 deas are clearly Benedict's as well. Two things he does not want us to omi
 t from our prayer lives\, psalm 67's plea for continued blessing and psalm
  51's need for continual forgiveness\, a sense of God's goodness and our b
 rokenness\, a sense of God's greatness and our dependence\, a sense of God
 's grandeur and our fragility. Prayer\, for Benedict\, is obviously not a 
 routine activity. It is a journey into life\, its struggles and its glorie
 s. It is sometimes difficult to remember\, when days are dull and the sche
 dule is full\, that God has known the depth of my emptiness but healed thi
 s broken self regardless\, which\, of course\, is exactly why Benedict str
 uctures prayer around psalm 67 and psalm 51. Day after day after day.\n\nT
 hen Benedict arranges the rest of the morning psalmody for the remainder o
 f the week to remind us of the place God takes in human life. On Monday Be
 nedict requires the saying of psalms 5 and 36 to remind us at the beginnin
 g of every week that God is a god who 'hears the voice' of those who 'at d
 aybreak lay their case' before the holy temple and who 'maintains a faithf
 ul love.' On Tuesday he prescribes psalms 43 and 57 to remind us in the we
 ight of the day that God is our hope\, our joy\, our defense. On Wednesday
  he prescribes psalms 64 and 65 to recall to us when we are tempted to giv
 e in to our lesser selves\, out of fatigue\, out of stress\, out of the en
 nui of the week\, that God does punish evildoers\, those who 'shoot at the
  innocent from cover\,' and God does indeed 'calm the turmoil of the seas.
 ' On Thursday\, as the week wears on\, Benedict's prayer structure assures
  us in psalms 88 and 90 that distress is that part of life in which God is
  present in absence but that God 'is our refuge' who each morning 'fills u
 s with faithful love' so that 'we shall sing and be happy all our days.' O
 n Saturday\, at the end of the week\, with new lessons learned and new pro
 blems solved and new deaths survived\, Benedict puts Psalm 143 and the Can
 ticle of Deuteronomy in our hearts.\n\nMoses reminds us by an excursion th
 rough history that God is 'a trustworthy God who does no wrong.' Whatever 
 has happened to us in these days has been for our good\, too\, we are very
  subtly instructed\, so that we can pray psalm 143 in confidence of the we
 ek to come: 'Show me the road I must travel for you to relieve my heart.'
 \n\nMonastic morning prayer is not an idle ordering of psalms. It is a tre
 atise on the monastic mindset that is to characterize those who claim to b
 e giving their lives to God.\n\nFinally\, Benedict's prayer form requires 
 a realistic appraisal of community life. 'The celebration...must never pas
 s by without reciting the entire Prayer of Jesus at the end for all to hea
 r\, because thorns of contention are likely to spring up.' The Prayer of J
 esus is designed to heal and cement and erase the pain and struggle of com
 munity life\, of family life\, of global life where we all live together a
 t one another's expense.\n\nBenedictine prayer is not an escape into a con
 trived or arcane life. It is prayer intended to impel us through the cold\
 , hard\, realities of life in the home\, life in the community\, life in t
 he world\, life with people whom we love enough to hate and whom we hate e
 nough to dampen every other kind of love in us.
DTSTART;TZID=America/New_York:20260617T000000
DTEND;TZID=America/New_York:20260617T235900
LOCATION:Chapter 13
SUMMARY:The Celebration of Lauds on Ordinary Days
END:VEVENT
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