In our cycle of reading through the Rule of Benedict, we just finished the so called "Liturgical Code," several chapters (8-20) on how to pray the Liturgy of the Hours in community. Chapter 20 speaks of "Reverence in Prayer".

Benedict says, "We must know that God regards our purity of heart and tears of compunction, not our many words,"

Let's stay with this for a little while!

What do you associate with a "pure heart?"

Benedict was intent on finding out if a candidate was really seeking God (RB 58.7). The seeking God part speaks of deep desire to me. In RB 49.7, he speaks of looking forward to Easter with “spiritual longing”.  Seeking, desiring, longing are all verbs and notions that I connect with prayer and purity of heart. 

I am reminded of a childhood memory: One of the windows in our play room at home looked out on our parish church, which was about 3 blocks away. I could sit at that window and look out at the church steeple. I remember that I always wanted to see the church. I felt a great desire stirring inside of me and a connection to God was created. As a child, I had no idea that I was engaging in prayer with an undivided heart, that I was filled with spiritual longing.

In chapter 19, Benedict reminds us, "We believe that the divine presence is everywhere..." My childhood experience prepared me for the Benedictine stance of experiencing God's presence.

What were  your experiences of God's presence like?

Does your own Lectio Divina allow for God making God's presence known to you?

We have been pondering about Lectio Divina, the ancient Benedictine way of approaching Scriptures. Today, I would like to invite you to look at a Gospel passage by spending more time on the first step or movement than you usually would do:

After each sentence, pause, re-read it and ask God to let images rise up inside of you. There is an endless supply of images inside of each of us. We store images of what we have seen and what we imagined. There are numerous images presented to us on TV every single day. Images speak to us, stir something within us. They cause different emotions and reactions. Whatever images the following Gospel verses evoke for you, know that God speaks to you through images as well. If they are stirred up through Scriptures, they have their own stories to tell. Maybe they want you to make connections, heal painful memories and images of the past, or underscore some important new movements of the Spirit inside of you.

In Wednesday's (February 19) Gospel (Mark 8:22-26) , Jesus is interacting with a blind man:

They came to Bethsaida. Some people brought a blind man to him and begged him to touch him. He took the blind man by the hand and led him out of the village; and when he had put saliva on his eyes and laid his hands on him, he asked him, “Can you see anything?”  And the man looked up and said, “I can see people, but they look like trees, walkiTng.” Then Jesus laid his hands on his eyes again; and he looked intently and his sight was restored, and he saw everything clearly. Then he sent him away to his home, saying, “Do not even go into the village.”

Take note of all your images. Record them in your journal. Prayerfully reflect on each one. Write, pray, invite God to speak to you now.

Here is an image that arose for an artist about the healing of the blind man. Stay with this picture. Does it express anything of what your own images did?

If you like to journal about  your prayer, draw your own images or find pictures that express  your own. Paste them into your journal.

Prayers convey notions of their authors. They can give us some insights about the authors' lectio on the life of Scholastica.

For example:
"...you moved the heavens with your tears for the sake of love."

In the Dialogues, Gregory tells us that Scholastica did not want the meeting with her brother to end. He, on the other hand, was ready to return to his monastery. Benedict told her that it was time to conclude their get-together. Scholastica; however, started praying. A rain storm happened and it showed God's wish for Scholastica and Benedict to stay together for just a little longer.

Now, Scholastica was not arm-wrestling with her brother. The prayer indicates that she "moved the heavens." I am picturing her enjoying the exchange with her brother. There was still more to share and say. The expression of love between them was not all finished for that particular day. What a wonderful imagery that the heavens can be moved...as if part of God's creation was enjoying the sharing of the twins as well. Or, maybe even more deeply: The heavens were able to feel and convey what Benedict could not grasp otherwise! It was love that was communicated between Scholastica and Benedict. It was not all done yet. A heavenly intervention was needed to convey to Benedict that his sister needed a little more time with him. The heavens bought her that time.

This week, savor your time with friends.
Savor your prayer times.
Savor just "for the sake of love."
Scholastica can show you how!

Over these last few days, we have been reading chapter 7 of the Rule of Benedict at morning prayer. Maybe humility is an odd kind of word for us today. Maybe it appears to be outdated. Maybe it is just not very cool. Nevertheless, in Benedictine communities all over the world, we keep reading, reflecting on, and practicing humility. 

Here is what the dictionary says,
"The term 'humility' comes from the Latin word humilitas, a noun related to the adjective humilis, which may be translated as 'humble', but also as 'grounded', 'from the earth', or 'low', since it derives in turns from humus (earth). See the English 'humus'.
Because the concept of humility addresses intrinsic self-worth, relationships and socialization as well as perspective, it is emphasized in religious practice, moral teaching and ethical study where the notion is often made more precise" (Wikipedia).

In his Rule, Benedict develops 12 steps of humility. When you read this chapter, it can be a pretty confusing. Just think of all the Scripture quotes, parts copied from the Rule of the Master, Benedict’s anthropology, and some more intricacies,.. BUT it has one consistent message: 

We journey from Fear of God to Love of God. That is the progression on the spiritual journey. Humility is our work and yet, it is God’s work inside of us to move us closer to the experience of God’s love. It is ongoing and our contribution is our gradual growth in self-awareness.

The journey of humility is a journey of personal growth as we re-examine our attitudes, hang-ups, etc. Working on ourselves makes us more compassionate with others. Scholar of the Rule of Benedict, Sr. Aquinata Böckmann, OSB, elaborates that this journey, “is a way to feel in real solidarity with all the poor in the world. The degrees of humility, especially the fourth one, consider injustices.”

For your Lectio this week, you might want to pick up the Rule of Benedict and slowly read over chapter 7. Look at the different Scriptures that Benedict includes.
Look at the life of Jesus and how he embodies humility.

Christ's humility is beautifully expressed in Philippians 2:

4 Let each of you look not to your own interests, but to the interests of    others. 5 Let the same mind be in you that was in Christ Jesus,
6  who, though he was in the form of God,
    did not regard equality with God
    as something to be exploited,
7  but emptied himself,
    taking the form of a slave,
    being born in human likeness.
    And being found in human form,
8   he humbled himself
    and became obedient to the point of death--
    even death on a cross.
9  Therefore God also highly exalted him
    and gave him the name
    that is above every name,
10 so that at the name of Jesus
    every knee should bend,
    in heaven and on earth and under the earth,
11 and every tongue should confess
    that Jesus Christ is Lord,
    to the glory of God the Father.