Another Look at the Three Pillars of Lenten and Christian Praxis

[[Dear Sister Lauren (sic), a couple of us were talking about Lent and how to approach it this year. (We're students at Saint _____ College so we are beginning to look at Lent in new ways! My friend wants to be a nun but probably not a hermit and reads your blog.) At a college ashes service yesterday we listened to a homily on prayer, fasting, and almsgiving and thought it was pretty good, but we also saw your article speaking about the crisis in the US right now, where you said it was not the time to give up chocolate or let go of some TV program we didn't really need anyway!! So we thought we would take a chance and decided to write you and ask how you choose something to do for Lent. Do you do fasting, prayer, and almsgiving or something else?]]

The Three Pillars of Lenten and Christian Praxis:

Thanks for your questions. Yes, I pray, fast, and give alms, but this may not look exactly like what you are expecting. The three pillars of Lenten practice also tend to be the three pillars of all Christian life, namely,  

1. some form of self-emptying or self-denial that allows us to become aware of and pay appropriate attention to our truest and deepest hungers (fasting), 
2. openness to and reception of the presence and power of God who satisfies those deepest and truest hungers (prayer), and  
3. giving to others something of what we have received in this process (alms or almsgiving). 

As you can see, our Lenten praxis is not about merely doing something extraneous to who we are; it involves choosing to do things that allow us to be our truest or most authentic selves. And, since we are only our truest or most authentic selves with God and within the human community, it first involves finding ways to allow God to be God for and with us. Likewise, because we are also most authentically or truly human in relation to others, and especially in our compassion for and generosity to others, the third pillar of Lenten and Christian praxis has us giving of our time and treasure to them with a careful eye toward what they most need if they are to be the persons God calls them to be. 

Becoming Truly Human:

Lenten praxis (or practice) is always about the things that make or allow us to be truly human, namely our loving relationship with ourselves, with God, and with others. 

1. 
   Fasting (or any kind of self-denial that could go by this name) helps free us from selfishness, self-centeredness, and concern with our own comfort or our fear of (or, less often, our preoccupation with) discomfort and actual suffering. It's a way of opening ourselves so we can receive more freely than we ever can when we are self-centered or fearful. 
2. Prayer opens us to being constituted by and as a dialogue with God (i.e., authentically human life is such a dialogue) that is both challenging and consoling; it helps us affirm that alone we are always incomplete and even inauthentic, while with and in God, however difficult things get, we are never alone and are moving toward fullness of life. Prayer helps us to live our own life more intensely, expansively, and truly as those who are infinitely loved and who, despite our very real weaknesses and incapacities, are called to be God's own counterparts in this world. 
3. Almsgiving reminds us that the ways God loves and gifts us, especially with Himself, are never for our sake alone. Eventually or ultimately, they are meant for others who need such love/gifts as much as we once needed and still need them ourselves. (As with God, we who are images of God are made to be a self gift. The triad of fasting, prayer, and almsgiving constitutes the heart of a continuing dynamic of Divine self-giving, human reception, and human self-giving that defines us as human beings who glorify (reveal) God with our lives.)

On Making Concrete Choices:

So, that's the theological analysis of the pillars of Lenten praxis and all Christian life. It's all really about a cycle of loving and becoming loving so others can enact the same cycle in their own lives. How do we translate that into concrete choices for any given Lenten Season?  

Fasting asks us to identify what prevents us from being aware of God and others. What is it that makes us less able or willing to depend on or be vulnerable to the love of God or of others? What isolates us and tempts us to believe we can go it alone? What allows us to be less conscious of others and the deepest hungers of our own hearts? (This can include some misguided notions of hermit life, by the way.)  So, for instance, what do we fill ourselves (or our lives) with instead of the "food" that comes from God and truly nourishes us? While this could be some form of unhealthy food, it could also be binging on the computer or being a workaholic, or refusing to take our schoolwork seriously. Thus, paradoxically, fasting might mean getting more rest than we ordinarily do or taking better care of ourselves more generally. We can determine how we might fast during Lent when we have identified some of these things.

Prayer asks us to give time and space to God so that he might love us as he desires so profoundly to do. If fasting helps make us vulnerable, prayer is the courageous and generous act that turns that vulnerability over to God to do with whatever he wills. What this mainly means is that we give God a chance to love us into wholeness. We let God be God-With-Us (for God is Love that wills to be Emmanuel), even if we are not necessarily aware of God's presence during this time. I would encourage you to do whatever helps you remain vulnerable during this time. That might include silent prayer with occasional breaks to walk around the room or prayer space, silent prayer followed by a favorite oral prayer (Hail Mary, Glory be, Our Father, a verse of a psalm or the refrain of a favorite hymn (spoken or sung), for instance). You might want to use a lighted candle to help you return to focus when that wavers. If vulnerability like this is difficult, feel free to wrap up in a blanket and imagine God holding you safely and warmly during this prayer time.

Alms or Almsgiving: Whatever fasting and prayer lead you to experience, I would encourage you to spend some time journaling on what these have been for you and anything you have learned, seen, heard, sensed, or imagined because of it. You need not write a lot, and it would be most helpful if you included an expression of gratitude to God. This practice will prepare you to be ever more aware of and able to give to others as mercy and compassion prompt you to. Some things you might not think of that qualify as almsgiving could include calling your parents or other family members more regularly while you are away at school, giving time and attention to someone you don't ordinarily regard adequately, or tutoring another student. You get the idea.

I don't always use the terms fasting and almsgiving, but the things I choose for Lent correspond to the meanings and dynamics I provided above.  My focus is always on personal growth and that means that it involves my relationship with God, with myself, and with others. Sometimes that means focusing on weaknesses and working through those in ways that strengthen or heal me, other times it means focusing more on potentialities that need to be more fully realized or talents and gifts that are to be used for the larger Church or my immediate faith community. Of course, I have a Rule of Life I live and try to live ever more deeply and truly. Attending to the way I reflect the vision of this Rule is one way I discern what God is calling me to. Another is through meetings with my director, who probably knows me better than anyone. Usually, ideas surface during our conversations, and occasionally, she will make an explicit suggestion of something I might do during Lent.

The current situation in the United States (and thus, the world) almost could not be more serious. If you can find ways to work toward justice as you see this needs to happen while being faithful to your studies, I would encourage you to do this. As I wrote earlier, the word crisis comes from the Greek κρισις, and it means a time or occasion of decision; this Lent is surely calling for such decisions from all of us. Ask yourself what is loving for the country and how you can specifically participate in that love. It may not be the way I do it or your friend does, but it is very important this year. Pray about this and then act as you feel called to act, that is, as is most faithful to God's loving will and most lifegiving for yourself and for others.

The Question of Food and Life in the Hermitage

[[Dear Sister,  I pray that you are well and that your 2017 is shaping up well.

This past week (maybe because it's New Year's resolution time) I've noticed that almost all monastic writings include some word on food and diet. Whether it's the Rule of St. Benedict or the Eastern Orthodox Philokalia, almost all monastic rules and writings make a connection between food and prayer.

For example, I recently read "To Love Fasting: The Monastic Experience" by the highly respected Benedictine monk and hermit Fr. Adalbert de Vogue (he died in 2011). In this book de Vogue adopted the strict diet prescribed in the Rule of St. Benedict. This hermit monk found that doing so transformed his prayer and work life in a very positive manner. It was de Vogue's opinion that the traditional monastic disciplines surrounding food had been ignored in modern times, and that has been a negative development.

As such, I was wondering how a hermit should eat and whether s/he should include some consideration of food in their personal Rule (aside from traditional fast periods in the Church like Lent). I could imagine that food might even be a temptation in the hermitage. For example, I've noticed that when I'm on a monastic retreat meal times becomes a big part of the day for me; more so than they would be in my regular life. I could imagine that snacking could be an easy habit to get into in the solitude of the  hermitage. Any thoughts or insights would be greatly appreciated. Thank you!]]
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Always nice to hear from you! Good questions! Few contemporary writers that I am aware of have dealt with the issue of food per se. (The one that comes to mind is incredibly idiosyncratic with a too-narrow and joyless notion of contemplative life and prayer so I wouldn't recommend it --- and won't name it here.) Most speak of fasting and of eating vegetarian or mainly vegetarian as well as in other ways which provide healthy diets without snacking, overindulgence in sweets, and so forth. The comments on the influence on one's prayer is something I am ambivalent about --- not least because it may depend too much on certain experiences in prayer. But de Vogue is someone whose experience and wisdom I would trust so I would like to read what he says about this; I don't remember similar content being contained in his " The Rule of Saint Benedict: A Doctrinal and Spiritual Commentary --- which is one place I think he would have spoken of it. (As you say, de Vogue believes monks should all go back to Benedict's prescriptions and make of the whole of the year a kind of Lent in abstinence and fasting in all kinds of ways.)

A Reminder About St Benedicts Instructions on Food and Drink:

Let's remember that St Benedict's treatment of  the issue of food is quite generous for the time. He allowed at the main meal for two dishes of cooked food in case a person could not partake of one of them. He allowed for a third dish if one of those provided was fresh vegetables or fruits. He allowed for a pound of bread per day (and remember these are hearty breads) and in cases of weakness or illness allowed  meat for the monk in need. Finally (also in chapter 39 RB) in times of extra or more strenuous work Benedict allowed for more food. In everything Benedict was concerned that people had the food they needed to fuel their lives, to be well and strong. Depending on the season (meaning liturgical season) Benedict allowed for either one meal or for both dinner and supper. He required that the evening meal always be finished before darkness and wrote that monks would (in this he was reluctant it seemed) be allowed a "hemina" of wine per day (that is, about half a pint of wine or a quarter of a liter or more per day) with the ability to adjust this when necessary due to the heat of the Summer, etc. In all things however, Benedict was concerned that monks avoid overindulgence.

 It is instructive that Adalbert de Vogue moved to the diet outlined in the Rule of Benedict. Since Benedict allows for mitigations and accommodations in certain circumstances it may be a bit of an overstatement to refer to "strict diet" but perhaps not. It depends on what de Vogue was moving away from. In monasteries where I go on retreat there are three meals a day, breakfast, dinner, supper. The meals are vegetarian (while for Sunday's dinner there is a festal approach to the main meal and sometimes includes broiled salmon!) and beyond that, generally follow the Benedictine instructions. At the same time they are some of the best meals I have ever had because the recipes are creative, incredibly tasty, and healthy. My sense is they were easily digestible as well. What seems to me to be most important is the regularity of the meals and the way they are geared either to breaking one's fast (usually after one has been up and at prayer for several hours), supplying the food one needs for the main work of the day, or providing a relatively light but filling meal which allows for the work and prayer one does once the work day is over and is finished long before one retires for sleep. At times (again, Sunday dinner for instance!) they are also quite festive with talking, laughing, story-telling, questions**, etc.--- a break from several different kinds of "fasting".

** At Sunday dinner after my first week retreat at Redwoods Abbey (then Monastery) the Sisters waited until we had prayed, filled our plates, sat down and settled in. Then all eyes turned to me (it was a little creepy and I had just begun to wonder if I had done something wrong!) and one Sister said, "Okay, we've been waiting all week to ask you this! How and why did you become a hermit??" It was an amazing indication of the importance of silence  and respect for the individual retreatants, but also of the way this "fast" too was broken and a chance to really get to know one another was extended. I answered more frankly and fully than I would ordinarily do (especially I spoke of chronic illness and of reading Merton's Contemplation in a World of Action); my response was listened to carefully and my answer led to more questions, comments by those who knew Thomas Merton personally and had also been influenced by him (there were a couple of Trappist monks present at the Abbey and at this particular meal), the value of solitude and the question of the importance  of community, etc etc. It was a wonderful experience in many ways.

The importance of Meals While on Retreat:

Your comment on looking forward to meals or to them becoming a bigger part of your day is interesting and I suspect that what that has to do with for most people for whom it occurs (and I think it does do that) has less to do with food per se and more to do with expectations, comfort, and gratification. By this I don't mean that most folks are hedonists; rather, I mean that most folks are not used to the silence or the time for prayer which monasteries provide. They are more used to doing stuff than to being, and especially they are not used to giving time over to something that is vague and seems unproductive (like quiet prayer, lectio divina, outright leisure, etc.). But meals are something everyone understands; they are involved with doing (eating) and may also bring one into contact with others in ways time alone simply disallows. What I am saying, badly I think, is that for many retreatants meal times are comfortable, well-understood times of relative normality during a day full of non-activity, "empty time", leisure which is not oriented towards TV etc. and that this is one of the reasons they assume greater importance during times of retreat. More positively I think the retreat prepares folks to truly ENJOY their meals because one eats slowly without distractions. One attends to the food and tends to be in a space where appreciation and gratitude are uppermost. Likewise, to some extent they prepare persons to depend upon God and not turn to food at times when they feel some want but are not in real need of food (like after supper and through the night when the kitchen is closed!!).

Food at Hermitages: Not Really a problem:

In most hermitages I don't think food is a big problem for several reasons, 1) hermits live regular lives unless illness intervenes, 2) poverty does not allow food to become a major expenditure, 3) most days are full and satisfying; snacking is just not an issue, and 4) every hermit attends to fasting as their Rule covers that. (Assiduous prayer and penance is the element in canon 603 that would call for attention to food, sleep, exercise, use of media and other things requiring various forms of fasting and calling for dependence upon God in one's needs and weakness.)  Moreover if a hermit finds herself routinely overindulging it is going to come up with her director or delegate in some way just as would unhealthy habits of sleep, problems related to poverty and access to healthy food, and so forth. How should a hermit eat? The same way anyone else eats --- at least in terms of health and nutrition. Beyond eating a balanced diet with sufficient attention to nutritional needs and matters of health my own sense is hermits (like most religious) will eat pretty simply --- and in this they might eat quite differently than most folks around them.

For the most part they will not eat before prayer periods (though some will have coffee or tea in the morning before or along with some of their prayer and any lectio. For the most part some feeling of hunger and some small measure of actual hunger is an assistance in praying); hermits will ordinarily follow mealtimes with work or exercise (walking, etc.). There will be sufficient time for some noticeable digestion before prayer (early suppers and no midnight or late night snacking is the general rule for those who pray at night and early morning!!) But other than this I don't have any strong feelings on how a hermit should eat. Simplicity, health, nutrition, and eating in a way empowering or allowing (not getting in the way of) prayer and work are keys for me. Avoiding overindulgence in anything (sweets, meals, drink, etc) is also fundamental. In most of these things and others St Benedict's general approach works very well today as it did in the sixth Century --- if only we take seriously the fact that we folks in the first world generally have more than we actually need. This (as de Vogue recognizes I think) is true in many more areas than food and we need to be aware of it. I believe that hermits tend to be aware in the ways they need to be here because they are generally much more comfortable with being dependent upon God in all things in their need and fragility.

Regarding your question on dealing with food in one's Rule, I anticipated that a little in the paragraph above. Still, to be clear, yes, a hermit should deal with food in her Rule --- though probably not extensively (relatively briefly is probably sufficient unless there are special concerns). That is especially true if she has ever had problems with food, if financial poverty means she must eat less well with less access to fresh foods, or if there are health problems that modify the way she approaches meals, between-meal supplements, etc. Otherwise it might be enough to refer to St Benedict's prescriptions in RB39-41 and affirm one will follow this or aspects of it. In the section on fasting one will treat what this means in terms of food (if it applies apart from the Church's own rules for fasting and abstinence). Some hermits are asked to submit financial statements to their bishops showing what they spend on various things during a year. Food would be included so extravagance would show up here as well. One's horarium would also show (indirectly) any tendencies to over value mealtimes and again, the hermit's spiritual director and delegate are apt to have a sense of how well the hermit is actually eating --- and whether, for instance, food is being used in compensation for a reluctance to depend sufficiently radically upon God alone.

I hope this is helpful.

On Prayer and Glorifying God

[[Dear Sister I was taught that prayer involves a number of forms including adoration, contemplation, thanksgiving and supplication. My pastor taught me the acronym ACTS to help me remember this. But I read a Catholic hermit saying the following [[ . . . Praising God is different from praying, as praising asks for nothing from God but rather gives God sole glory.]] I have no way of asking her about this statement since she has no contact information on her blog but I wondered if Catholic hermits have a different way of understanding prayer than my pastor so I am asking you.]]

Thanks for your question. Wow. To be frank, I would be surprised to hear any Catholic say such a thing, no matter their state of life or vocation. That's because the acronym you cited is often taught to elementary school kids as a way of remembering the main forms of prayer and to help them understand the way they are to give their whole selves to God in prayer. We all have heard homilies using this acronym from time to time when the readings reference the nature or the importance of prayer. I think I may have been taught this in the late sixties when I was taking instruction to become a Catholic. (By the way, I have heard it presented with "c= confession" rather than contemplation and I will speak of it that way here. I think contemplation would then fit under "Adoration".)

In either case it is important to remember that all prayer or worship is always the work of God within us. The corollary is that we are made and yearn for this to be more and more real in our lives so that we may become our truest selves! Our hearts are theological realities first of all; "heart" is defined in the TDNT,** for instance, as the place within us where God bears witness to Godself. Once we are aware that as we come to God and allow God to work in us in our minds and hearts and as we allow God to transform us in times of need,  joy,  reflectiveness, and love, we also come to be our truest selves, we begin to understand the deepest truth of prayer, namely that prayer is less something we do than it is something we are called to become by allowing God to witness to Godself in the whole of our lives.

The term we use for allowing God to dwell in us and witness to Godself is "glorifying" God. We glorify God when we reveal him to the world. And here it is critical to remember that reveal means not only to make known, but also to make real in space and time. We glorify God when we allow God to become incarnate in us, when we let him transform us into the imago Christi (image of Christ) we are made to become, when, in other words we pray and allow ourselves to become prayer. We are grateful in this way and it is an act of adoration and confession as well. To put this in theological terms we could say that when we allow God to be God in this way we become speech ACTS, language events whose essential nature is divinely motivated and shaped.

Hermits are contemplatives not only because it is a primary form of prayer for us, but because it reflects the way of life we have embraced and cultivated.  In truth hermits have embraced a way of life which involves a number of types of prayer every day precisely because it is contemplative; thus, it is a life of gratitude and praise, a life where we try to be essentially attentive and open ourselves so that the God who dwells deep within, may "come to us", "dwell within us" more fully (more extensively and effectively) to complete us as the covenant persons we are meant to be. As this happens we become instances of praise --- instances of profound prayer. In my eremitical life I don't ask God for much in the sense of plying him with lists of things I need or desire. That is not to say I do not have such things, I definitely do. But in the main my single prayer is ordinarily a prayer that is an opening of self to the One who would be with and dwell more fully within me to empower, encourage, and celebrate with me. When I am feeling particularly needy the form that prayer takes is, "O God come to my assistance, O Lord make haste to help me." But at other times the form that prayer takes is simply, "Thanks be to God." In my best moments then, prayer is a single act of praise which involves all of the things referred to in the acronym A.C.T.S. but above all it is an act of praise, an act in which God is most truly glorified.

Should I not call this prayer --- as the source you cited seems to imply? Of course I should. Again, at bottom prayer is the work of God attended to and embraced in the various modes and moods of human existence: adoration (the times we simply love God and all that is precious to God); confession (the times and ways we, empowered by the God of truth, say who we really are and what values we embody whether this is verbal or non-verbal and whether it represents us in our strength and integrity or our weakness, brokenness, and falseness); thanksgiving (all the times and ways we act by the grace of God with wonder, attentiveness and gratitude for the gifts of life and the Source and Ground of Life); and supplication (all of those times we especially turn to God in need, in our poverty, in our incompleteness and our desire for union). In each of these we turn to the God who is already present and active within us seeking him to become even more present and active and we do so only by the grace (or powerful presence) of God. In each of these ways and moments we PRAY and become prayer. In each of these ways and moments we glorify God.

** TDNT = Theological Dictionary of the New Testament, The TDNT is a ten volume work including the significant words of the New Testament; it provides detailed presentations of the different linguistic, theological, and cultural contexts of each word by looking at OT, intertestamental, and extratestmental literature as well as at the Greek and other important literature bearing on the meaning of these words. The definition of heart provided above is from the article on καρδια (kardia).

On Prayer Postures and Prayer "Furniture"

[[Hi Sister, This is probably not a serious question, but I was looking at some of the pictures on your blog and I noticed a number of them have people praying while kneeling or sitting on the floor. I also see you use a podium. Do you recommend these ways of praying for others or are they only for religious? Is it more helpful to sit on the floor to pray than in a chair? Why do the people in the pictures you use choose not to use a kneeler?]]

Thanks for your questions. I think they really are serious ones and relate to something we don't always consider enough in learning or helping people learn to pray. Recently the importance of prayer position was brought home to me in a way that was surprising. A couple of years ago I was knocked down by a man with a grocery cart. He backed into me and I fell onto the concrete with both knees. They were seriously bruised and that meant that I was unable to use my prayer bench. (This is a small bench that fits across one's ankles and allows one to sit back while in a kneeling (or seiza) position. It takes weight off of one's knees but not completely. Cf next two pictures.)

I moved to using a chair for quiet prayer and I stand to sing office using the lectern or ambo (reading desk). Standing has been excellent for singing Office so long as I am okay with not pausing for more than brief periods of quiet prayer during the hour; meanwhile this arrangement seemed to work pretty well for quiet prayer --- though not as well as with my prayer bench. Still, I thought it was necessary until my knees healed completely. Well, after more than two years and apparently incomplete healing, I decided finally to try using a zafu (a "sewn seat" or sitting cushion) with a memory foam pad (instead of an actual zabuton) beneath it. I could not use my prayer bench even with the memory foam pad nor sit seiza (my knees were still painful with this kind of pressure) but the zafu turned out to be really excellent; it allowed me to sit in an entirely relaxed but alert and attentive position which is a lot like using the bench.

Immediately I noticed a significant difference in my prayer. Once again I was able to center in more quickly than in a chair, but much more importantly, I was able to remain relaxed without getting sleepy or slouching. This meant that using the zafu I remained alert and attentive while completely relaxed --- something sitting in a chair did not always allow --- and my prayer improved as a result. That this seemingly simple change in posture could make such a meaningful difference was a sort of surprise because I hadn't sufficiently recognized the persistent effect of not using my prayer bench (that is, of not sitting seiza) over the past couple of years. (I had attributed occasional sleepiness, etc to other things.)

The pictures I have included in this blog indicate that we each find the very best postures for personal prayer because it is the most important activity we participate in for several hours each day, day in and day out. Whether one sits upright and relaxed in a chair or decides to use a prayer bench, zabuton, and/or zafu is important only insofar as whatever one chooses 1) allows one to be comfortable for long periods of stillness, 2) allows one to be both relaxed but alert and attentive, and 3) allows one to breath without constraint. Every person I know experiments with what works best for them. Sometimes age, illness, or injury means adapting and adopting new postures. As I noted, it is possible to find a comfortable position which does not also foster alertness or attentiveness so one may need to experiment, try other alternatives, speak to others who have done the same and see if there is something available that works better than what one has been doing for this reason too. This experimentation is absolutely not just for religious but for anyone who prays regularly --- and especially for contemplatives who spend significant time in quiet or contemplative prayer.

Unless their health does not allow them to get up and down in this way, or injuries or disability causes pain or discomfort, most of the contemplative Sisters I know tend to use prayer benches, Zafus, and/or zabutons (a cushion for sitting or kneeling which can be used alone or beneath the others) for longer periods of quiet prayer.  But all of these Sisters spend at least an hour at a time in such prayer a couple of times a day. Other religious and non-religious I know pray similarly but usually for somewhat shorter periods. (Those persons doing Centering prayer  sometimes use these aids and postures for 20-30 minutes at a time at least twice a day.)

Retreat centers and monasteries often have a variety of options for sitting in quiet prayer. (If you want to "sit" in your room rather than in a chapel, or if the retreat place has none in their chapel, prayer benches, zafus, and zabutons have the added benefit of being entirely portable so one can bring these along wherever one goes.) In a lot of this we have borrowed from Buddhists for whom sitting is something of an art form. Attention to posture is incredibly important and this is an element of prayer monastics take care to attend to. Another element here is simplicity and aesthetics. Using these aids (bench, zafu, zabuton, etc) allows greater simplicity in one's prayer space, and that will also mean less distraction and greater "silence" or quies and beauty there as well. Still, that is a matter of taste so if one chooses a chair with a small table for prayer (a very typical setting), one can work out the rest of the space's aesthetics to best serve one's prayer.

There's certainly nothing wrong with using a kneeler if 1) you have the space, 2) can afford one, and 3) find it works well for you. My sense is that Carthusian monks often use a kneeler or stand/sit on their "misericord(ia)" (a seat used for leaning which is allowed as an act of mercy!) but I don't know if they do so for long periods of quiet prayer. They well may, especially when they are younger --- and this may be a form of penance for them as well. (For me the two things, prayer and this kind of penance, seem to conflict in this context.) I know some older monks sit in a relatively straight backed chair where they are more comfortable and also are able to remain alert and attentive. Carthusian nuns will use a prayer bench or zafu in cell so maybe there's a gender thing involved here as well --- but it's entirely possible many Carthusian men use prayer benches for quiet prayer (and probably make them themselves!). I just don't know.

However, the Carthusians aside, for longer periods of quiet prayer I simply never found using a kneeler really practical. Since I can no longer easily kneel myself, and although I still own a Prie Dieu (kneeler), I just don't use it anymore. Instead for lectio divina (which often includes periods of quiet or contemplative prayer) I use either a comfortable chair or the zafu combined with a small bench or table for my Bible or Office book (or whatever I am reading). I suspect the folks in the pictures you are talking about have tried a variety of things and find the pictured approaches and postures most helpful for comfort, reverence, and attentiveness, as well as for simplicity and aesthetics. You or anyone committing to periods of contemplative prayer should absolutely feel free to do similarly.

Followup Question:  [[Sister Laurel, thank you for writing about this. I wondered if someone with a serious back condition could use either a prayer bench or a zafu? Which one would you recommend?]]

Well, as with most things it depends on the person and the condition involved. I have a friend in my parish who has a severe back condition that makes sitting in a chair during Mass difficult at least some of the time. She once used a zafu for quiet prayer but cannot do that now. She transitioned to using a prayer bench (though I am not sure what kind she eventually chose) and can sit seiza using one of these. She confirmed that the prayer bench allows her spine to be in proper alignment and is much more comfortable than the zafu. If you can kneel comfortably a prayer bench may be a good choice for you; it will take the weight off your knees. If you can sit comfortably with your legs loosely crossed in front of you a zafu may be the choice for you --- though some also sit seiza using the zafu.

Reflections from Friday's Readings

One of the fundamental keys for self-help groups and 12 step programs is the recognition that the person needing help "hits bottom" and comes to a profound sense of their own powerlessness to change things. Though we think of this as a contemporary bit of wisdom it is quite ancient and something Paul has been writing about in his Letter to the Romans for the last two weeks. From the portrait we find in Paul we are apt to recognize clearly that the dynamics of sin and of addiction are almost identical, especially as he describes things today: [["For I do not do the good I want, but I do the evil I do not want. Now if I do what I do not want, it is no longer I who do it, but sin that dwells in me. So, then, I discover the principle that when I want to do right, evil is at hand. For I take delight in the law of God, in my inner self, but I see in my members another principle at war with the law of my mind, taking me captive to the law of sin that dwells in my members."!]]

The "law of (the) mind" is the law (the inner drive and foundational dynamism) of the inner self, the good will and seat of the desire to do good, to know, embrace, and be truth. It is the fundamental law of the self, the God-given source of vocation and all creativity. It is the law which is at war with the law of sin. The whole self under the power of sin (the flesh) is at war with the whole self under the power of the Spirit (the spirit). What Paul knows with absolute certainty is that the attempt to keep the Law on his own power (flesh) only leads more deeply into sin. After all, to attempt to take what can only be received as gift is to betray both the giver and ourselves who are meant to be receivers. It is to increase the distance between ourselves and God.  Our inner self desires to do good and avoid evil but has no power of itself. Paul knew human beings to be locked in a situation of sin, a bondage of the will, and heart. In such a situation of bondage God's greatest gifts, the Law and the call to pray (to worship God in truth and purity of heart) become traps to idolatry and they occasion an even more extreme situation of estrangement and alienation (sin).

It is, as I described earlier in the week, a bit like jumping off a cliff in an attempt to fly and then trying to arrest the inevitable fall (much less believing we can somehow then launch ourselves into flight!) by pulling on the tops of our shoes! Thus, Paul follows his depressing and realistic analysis with a cry of abject helplessness: [[Who will save me from this body of death?]] But Paul's "hitting bottom" was also the moment of his being "exalted" to his original dignity and freedom. Judgment came in his meeting with God in Christ, but so did redemption and so, Paul's cry of abjection is followed by one of exultation, [[Thanks be to God through Jesus Christ our Lord!]] The realization that he could do nothing to save himself and was thus in bondage to sin was turned on its head as he came to realize he need do nothing but embrace his powerlessness; in that moment he became open (obedient) and Absolute Power (in the weakness of the Crucified Christ) embraced him. Love-in-Act grasped, shook him, and freed him of "the law of sin" so that he might live instead from the grace of God.

Incapacity to Keep the Law or to be People of Prayer apart from God:

One of the striking pieces of Paul's insight here, an insight rooted in his experience of powerlessness is the way two things become complicit in our sin. The first is Law and the second is prayer. I have written recently about Paul's position on the Law. With Prayer what we need to see is that to truly pray we must admit our powerlessness so that God might then work within us. Paul said it this way, "The Spirit helps us in our infirmities. We do not know how to pray as we ought, but the Spirit, with groanings too deep for words intercedes for us." My sense is the Church works very hard to make sure we model this in all of our prayer, all of our liturgy. Just as in addiction, so too in any spiritual life: everything hinges on our deep and dual confession of powerlessness and trust in God.

We begin every prayer with the sign of the cross and the words, "In the Name (that is, in the the dynamic, powerful, and empowering presence), of the Father, Son, and Holy Spirit." In other words, we open ourselves to being moved and empowered by God's own presence. We complete our prayers in the same way, but this time, like Paul's dual confession in Friday's first reading, it is an expression of gratitude and hope rooted again in the powerful presence of the Triune God within and around us. In monastic life and the Liturgy of the Hours we begin the very first prayer of the day with the hopeful plea, "Lord Open my lips, and my mouth will proclaim your praise." Again, we know we are powerless to say a single word in prayer much less praise God with our lives unless God empowers us in this way. We trust that God will do so but we are equally clear that he must. At every subsequent hour we begin by intoning, O God, come to my assistance; O Lord, make haste to help me!" This is a prayer I personally pray many times a day in all kinds of situations. At these moments I am reminded of my own powerlessness, but also the power I have in Christ, and the covenant relation with God I truly am.

Paying Attention to the Weather?

Luke's Gospel reminds us how urgent this all is, and how attentive we must be at all times to the smallest sign of God's presence and our own powerlessness apart from that presence. Jesus begins by noting how clearly the people see and understand the signs of coming rain or hot winds. There is nothing trivial in this knowledge. In the Middle East of Jesus' day drought or famine led to social unrest and dislocation, loss of unity and death. Just recently we read that the war in Syria was caused in part by a terrible drought followed by the movement of 1.5M people to urban areas. The economy was destabilized, social unrest occurred and then war. Analysts note that because no one really paid attention to the drought as a factor in the county's situation they deemed Syria to be stable even the day before war broke out; this critical inattentiveness to what should have never been overlooked contributed to or (some opine) even caused the catastrophe in which many nations are now embroiled in one way and another. In California, where we are experiencing a serious drought people have begun to pay keen attention to clouds, water tables, fire conditions, El Nino, Hurricane Patricia, and so forth. We know how fragile the situation in which we find ourselves and we watch carefully lest we face disaster down the line. And yet, how many of us look so assiduously for the signs of God's presence --- or at the signs of our own critical need for God's presence?

As in these situations, and exactly like someone in a twelve step program who begins (and continues every step of) their journey into a hope-filled future by admitting the situation from which they cannot extricate themselves as they also open themselves to a "higher power," we are called to make our own Paul's dual confession of bondage to sin and the grateful celebration of freedom (being empowered by grace) in Christ.  At every moment and mood, with every prayer or attempt to be our true selves we are called to remember and claim our powerlessness so that God may simultaneously empower, free, and exalt  us to true dignity and humility. Embracing our personal poverty is the occasion for the triumph of God's great love. As Paul also reminds us, "(God's) grace is sufficient for (us). (God's) power is made perfect in weakness" --- both that of Christ and our own! We know how to do this:  + In the name of the Father, Son, and Holy Spirit we make our prayers and live our lives. + In the Name of God our lives are made God's own prayers. Thanks be to God through Jesus Christ our Lord!

A Contemplative Moment: On Distractions

Prayer and Love are learned in the hour when prayer has become impossible and your heart has turned to stone.

If you have never had any distractions you don't know how to pray. For the secret of prayer is a hunger for God and for the vision of God, a hunger that lies far deeper than the level of language or affection. And a [person] whose memory and imagination are persecuting [her] with a crowd of useless or even evil thoughts and images may sometimes be forced to pray far better in the depths of [her] murdered heart, than one whose mind is swimming with clear concepts and brilliant purposes and easy acts of love.

. . . But in all these things it is the will to pray that is the essence of prayer, and the desire to find God and to see Him and to love Him is the one thing that matters. If you have desired to know Him and love Him you have already done what was expected of you, and it is much better to desire God without being able to think clearly of Him, than to have marvelous thoughts about Him without desiring to enter into union with His will.

"Distractions" Seeds of Contemplation

by Thomas Merton, OSCO



A Contemplative Moment: On Perseverance in Cell

« Whoever perseveres without defiance in the cell and lets himself be taught by it tends to make his entire existence a single and continual prayer. But he may not enter into this rest without going through the test of a difficult battle. It is the austerities to which he applies himself as someone close to the Cross, or the visits of God, coming to test him like gold in the fire. Thus purified by patience, fed and strengthened by studied meditation of Scripture, introduced by the grace of the Holy Spirit in the recesses of his heart, he will thus be able to, not only serve God, but adhere to him. » Carthusian Statutes

On the Problem with Long-Winded Prayers

[[Dear Sister, why would Jesus prohibit long prayers with many words? And if God knows what we need before we pray, why do we pray at all? Do you have a favorite prayer you use every day?]]

I think you are referring to Matthew's instruction on prayer, no? The answer, I think has several aspects. The first is a matter of history and especially of the concern with idolatry. You see when Matthew's gospel was written belief in the power of prayer was tenuous. Folks did believe if they called on God by name God would be forced to answer but this was a far cry from turning oneself over to God in trusting submission. As a result however, people developed lists of all of the names of gods (or God) known. These "magic papyri" were then taken and someone would stand on the equivalent of the street corner and read off all the names believing that a prayer would be answered of the correct name was used; to know and call upon one's name indicated power over that person. This long-winded usage is more that of incantation than it is one of genuine invocation because one was not really calling upon God by name in trust and intimacy! In any case, the first reason for Matthew-Jesus' instructions was a way of weaning folks from this magical or superstitious and idolatrous approach to prayer and the use of God's name. (And of course this was buttressed by the invocation of the prayer which allowed us to call upon God as Abba --- the name of God Jesus used in a unique sense.)

The second reason has to do with distraction and focus. When we go on and on in our prayers, when, that is, we talk and talk it is a good deal harder to stay in touch with our deepest feelings and sense of neediness. (Partly this is because these may well be beyond words. Partly it is because naming specific aspects of this neediness can cause other aspects to be excluded from consciousness and our prayer.) Moreover, we may simply become enamored of hearing our own prayer and in a related vein, we may be more focused on our own piety, etc., than we actually are on God. If you pay attention to yourself and your own inner situation in prayer sometime, note how reading a long rote prayer or waxing on with your own prayer becomes less about God and more about yourself, your concerns with whether you have said it all, said it well enough, impressed God with your need or your devotion or your eloquence, etc. Note also how diffused or weakened your sense of profound need has become, how other things take the place of the one overarching concern that caused you to turn to God in the first place.

I used the picture of the Prodigal Son and Father above here because one thing that is really striking to me in light of this conversation is how the Father cuts off the son's long and rehearsed speech of "repentance". It is not that the Father does not listen, but that he really accepts the son more fully and profoundly than the son's proposal would have allowed for. You see when I read the proposed speech I hear the Son distancing himself further and further from the deep and complete sense of sorrow, contrition, and unworthiness he feels (or felt initially!).

He begins to propose solutions in that speech, mitigations, equivocations, compromises, and a final surrendering of his actual identity and dignity. He says he can be a servant rather than a son and heir, and though there is a statement of unworthiness included, the chances that he might be raised to the dignity of true humility rather than admitted to a kind of softened and tolerable humiliation is taken out of his Father's hands. But in prayer the point is to put our whole selves into our Father's hands and allow him to dispose of us as he will. After all, God knows what we truly need! The purpose of prayer is to allow God to do what only God can do, to raise us to a genuine humility --- to the truth of who we are in light of God's love --- not to propose a tolerable but punishing shamefulness in its place. Again and again this is the message of Jesus' encounter with sinners and the larger culture. I guess that generally I see long-winded prayers as following the pattern of the prodigal son's speech; more often than not they involve our own attempt to control things, our own tendency to substitute human wisdom and justice for divine, and thus, our failure to radically trust the depth of God's love or the scope and wisdom of his mercy. By the way, it may well be that one of the real mercies of God, one of the ways God demonstrates knowing what we really need long before we do --- much less long before we put this into words --- is precisely in cutting off our long-winded, often well-rehearsed prayers!

In any case, generally speaking, if one can go on and on in a relatively eloquent prayer, one has distracted oneself from the starkness of one's concerns and need for God. One has ceased to be a poor person seeking only what God desires to give. One has also distracted oneself from the difficult work of waiting on God and discerning the way God is working. The really classic example of a prayer that "says it all" and allows for our entire submission of self to God's creative and redemptive love without distraction or attenuation is the Jesus Prayer, "O God (Lord Jesus Christ), have mercy on me a sinner!" God is praised in the very giving of ourselves and in our allowing him to gift us as he will. To my mind there is no greater praise of God than this. Meanwhile, to answer your second question, we pray in order to pose the question we are so that God might be the answer he is, the answer we need, the answer we cannot supply or be on our own. We are not giving God information when we pray; we are giving God ourselves in an attitude or posture of openness and vulnerability. God has already given himself to us. Our prayer lets that gift be accepted and received.

Personally my own favorite brief prayer, and the one I use all the time is "O God come to my assistance, O Lord make haste to help me!" It stresses the urgency of my prayer, and it helps me be patient. It also reflects my own certainty that God knows what I need and will assist as is best; thus, for me it combines need with faith. Nor does it distance me from the deep feelings involved here. For both praise and plea I tend to go back to my Franciscan roots, My God and my all! This also articulates my greatest needs and aspirations, the goal and ground of any eremitical life. When, we stay in touch with the deep feelings associated with our prayer, we are ready to receive the answer to our prayer whenever and how ever that comes to us. It is essential to "hearing" the answer God's presence will be for us. We can only receive God to the extent we pose the question we are. If we have distracted ourselves from the depths and keenness of our feelings, we have made it impossible for God to be the answer we need to the extent we need him to be that.

Besides the prayer, "O Lord make haste . . ." my favorite prayer is the "Lord's Prayer". While I say it at Mass, Communion services, and during Office, I don't usually recite it otherwise. Instead I tend to break it up into individual focuses, petitions, or thought units, and meditate on those --- usually for a number of days or weeks. My favorite prayer at night is the "nunc dimittis" but for a short prayer I like and use, "Protect us as we stay awake, watch over us as we sleep" either with or without the continuing "that awake we may keep watch with Christ and asleep rest in his peace." Both of these are from the office of Night Prayer. The latter is something I find especially helpful when I am unwell.

From Silence to the Silence of Solitude: The Imperceptible Journey

[[Dear Sister, I think of silence as a negative thing; it is something which is the absence of sound or noise. I do understand a little of what you mean when you say it is more than this but only a little. Maybe that's because I have a hard time being really quiet in prayer and when I am quiet I am afraid nothing is happening or that I am experiencing dryness or something. I mean I don't hear anything and I am supposed to be listening for God. I don't feel anything and God is supposed to be there loving me. What am I missing?]]

Thanks for a great question and especially for sharing what is a pretty intimate experience and concern. First of all I can't really say if you are missing anything, much less what that is, but I can say a little more about the nature of silence in prayer, and especially what I and others call "the silence of solitude". I also want to say something about dryness in prayer and what might be happening to you which would certainly not be dryness.

Our first and more superficial experience of silence is a "negative" thing --- not in the sense of it being without effect or constructiveness, but in the sense of taking or stripping away that which is unhelpful. It involves the quieting of noise, both external and internal, personal noise and the noise of our environment. We each experience this whenever we assure that our prayer space is conducive to prayer; it is part of clearing the space of any clutter, of journaling about the things that are really bothering us or are a matter of concern so that we can close the journal and hand it all over to God when we sit in prayer. It is a matter of stilling our breathing, relaxing our muscles, dropping our defenses and any façade we may hold because of work, etc, and simply bringing ourselves to the moment in an act of self gift and trust.

Already I think it is becoming clear that in prayer we move imperceptibly into the realm of the "positive" dimension here. We move from the things we can more or less do ourselves, the setting of the scene, to the silence which is the work of the Holy Spirit within us ---- as much God's Silence as our own. The quiet act of trust we call faith is one of these. It is an empowered act, not something we can do of ourselves. That is why theologians like Paul Tillich speak about faith as the "state of being grasped. . ." and St Paul speaks of our knowing God but even more properly, of our being known by God. (Remember that Paul does not tease these two apart; he points to the first as a true description and then to the second as even more fundamentally true.) Profound silence is similar. While our descriptions of God often focus on creative speech or word, God is also and simultaneously a transcendent Silence out of which language and all the rest of reality springs; thus we often speak of God as "abyss," ground, or depth dimension --- all of which are most fundamentally matters of a deep but vital and dynamic silence.

In prayer what happens beyond the "negative" work of coming to relative silence we all recognize as our own work is that we are taken hold of by the profound Silence which is God. When this happens it is hard or even impossible to tease apart the silence we "achieve" and the silence that is "achieved" in us. It is at these times we know the communion with God and the whole of God's creation which is most clearly and profoundly what we call the silence of solitude . You may remember that I wrote, [[. . . the silence of solitude refers to what is created within the hermit, or better put perhaps, it refers to the person . . . who is created by the dialogue with God in the hermitage.  This is what I referred to when I spoke of shalom, or the wholeness, peace, and joy that is the fruit of an eremitical life. Much of the "noisiness" of human yearning and exertion is silenced; so is the scream of self-centeredness and the inability to listen to or hear others. One is at peace with God and with oneself; one is at home with God wherever one goes.]] All of this happens in prayer and is carried through the rest of the pray-er's life.

It is the Silence of God that stills our human yearnings and striving. It is the Silence of God that meets our own tentative and struggling attempts at quiet and completes them. It is the loving, embracing, silence of God that takes hold of us in prayer, soothes our stammerings and quiets our cries of anguish and emptiness. But it does so much more than this as well. God's own Silence is the silence that holds all things together in a way which makes sense of them; it is the all-embracing quies which makes music of the individual notes and rhythms of our lives and world. It is the deepest reality out of which all creation comes and all reconciliation is achieved, the hesychia in which everything truly belongs and is one. When and to the extent the Silence of God grasps us we become God's own prayers in our world, articulate words reflecting God's life and meaning, magnificats which are the transfigured stammerings of the journey from isolation and absurdity to genuine solitude and song. There is a reason Mary is sometimes called "a woman wrapped in silence"; only part of that has to do with her struggle and pain and inability to express what she knows and ponders in her own heart. The greater part has to do with the embrace of God which holds and makes sense of all things.

I think sometimes what people mistakenly call dryness is this incredible Silence. Maybe real dryness also means resisting this silence, fearing it and refusing to entrust ourselves to it, refusing to let it take hold of us or resisting resting in it even though we also yearn for it. Personally I know that I rarely feel dryness in prayer simply because I am not hearing or sensing anything. God is present and at work --- loving, calling, touching, healing, creating --- all the things God is and does in and as profound silence. I know and trust that. More, I know Silence as the Divine reality that can and does comprehend me even as it resides and sings within me. What I am encouraging you to do is to trust this Silence, this kind of no-thing, this abyss which is actually the fullness of God --- a fullness far too "big" (such an inadequate word!) to even perceive sometimes --- and don't label what happens in prayer as "dryness" quite so quickly or easily as you might otherwise do. From my experience I would say that what we are "listening for" is this transcendent and mysterious Silence. The love we are hoping to feel is actually an experience of this profound quies and sense of being encompassed and contextualized, the experience of being comprehended in every sense of that word by the Silence which is God.

As a kind of postscript, let me say that it is this Silence I think e. e. cummings knew when he wrote the wonderful poem I have had in the side bar of my blog since the day of my profession.





love is a place
& in this place of
love move
(with brightness of peace)
all places

yes is a world
& in this world of
yes live
(skillfully curled)
all worlds

Prayer Lessons Learned on a Bike Path

There's a sort of strange phenomenon that happens sometimes when one is riding a bike. If one is riding on a bike path, for instance, and comes to the place where the path crosses a road there will be posts which signal to the biker that they need to be wary. In the paths around my hermitage anyway, it takes real skill and more importantly, a particular perspective, to ride a bike through these posts without crashing into them! (They seem more narrowly spaced than in the above picture.)

You see, the interesting phenomenon is that if one focuses one's attention on the posts themselves and tries to avoid them in this way, if, that is, one looks from right to left and back again and again while thinking something like, "I must steer away from that post, and I must do the same here on the right," one merely ensures one will crash into them! But if the biker keeps focused on the place where the wheel meets the path and just keeps peddling, s/he will move forward smoothly and sail right through the posts. We heard the Biblical version of this dynamic last Wednesday when the Gospel from Luke had Jesus admonishing folks that, "One who puts his hand to the plow and looks back is unfit for the Kingdom." Jesus' point was also about perspective. To plow a straight furrow, to make a field fit for a huge harvest, one has to keep one's eyes on a distant point; otherwise the furrows one plows will veer off and leave the field unready, unplantable, and fallow. So much of the spiritual life is about maintaining a truly human (and divine!) perspective!

In today's Mass readings ** this whole problem shows itself again. In Paul's letter to the Galatians the Apostle is telling the story of  the making of Israel into a People of faith and a blessing to the nations. Abraham is the Father of faith and for him and for the rest of the OT and the NT as well we come to understand that real faith is about allowing God to be God and keeping a longer perspective; in that way of seeing things we trust that if we keep our focus on God while we remain open to his living presence within us God will then draw us beyond any obstacles and make of us a People who are a blessing (that is, who mediate God's presence and power) to all of the world! A piece of Paul's story is about keeping our eyes (and our hearts) focused on or centered in God. This is a lesson we ought to hear very clearly, especially if we seek to be people of prayer! For in the main, prayer is not something we do; it is something God does in us and something he MAKES of us! Often our only job in prayer is to sit down, shut up, fold our hands quietly (some of us fold them into our cowls to make the point more acute!), and allow God the time and space to do whatever it is God desires to do with and in us.

This attitude of prayer is really the heart of the Covenant. Remember its term and essential dynamic: "You shall be my people and I shall be your God!" This does not refer merely or perhaps even primarily to an external contract between God and Israel (though this, of course, is involved) but rather to the God-Events they will become if they allow God to really BE GOD within them.  In other words, let me be the fire that moves and empowers you, let me be the love that makes you whole and impassions your love for others, let me make you missionaries of MY presence and we will transform the world with my touch! The symbol of this covenant is the Law and it truly does indicate what such human beings look like: they love God above all else, they are other-centered and do not covet or steal or commit adultery or bear false witness or do murder, and so forth. In a sense the tablets of the Law are a bit like the posts on the bike path. They signal caution and mark when we have gone off course, but they are not supposed to draw our entire attention or become the focus of our spiritual perspective and efforts, much less are they meant to become obstacles causing us to stop all forward movement out of fear. That way lies disaster, just as it does on the bike path --- or in the field we are trying to plow!

And this is what Paul is describing in today's reading from Galatians. The Jewish leadership and through them much of the People of Israel have lost their perspective. They are not focused on simply allowing God to work in them or trusting that he will make of them a blessing to the nations. Their gaze has been drawn from God's presence to the Law he gave as a gift and like the biker who becomes focused on AVOIDING the posts and so inevitably crashes into them, they do the same with the Law. They are so focused on avoiding sin that they are drawn straight into it because they cease to trust sufficiently in the power of God and the perspective this faith gives them to move forward in their journey. In fact, so blinded have they become in all of this, so narrow and constricted their perspective, so concerned with the strictures of the law and the achievement and protection of an isolating personal holiness rather than the vision of life the Law celebrates, that when the very fulfillment of the Law, the living Covenant-with-God comes up to them from their midst, they condemn him for blasphemy and murder him in the name of the Law!

It is this same blindness, whether willful or not, which Luke also describes in today's Gospel. The Jews do exorcisms. Jesus does exorcisms. When Israel does them they consider this to be the power of God at work through them, but when Jesus exorcises demons, Israel considers that he does so by the power of evil! They see him clearly through the lens of the law, but it is this lens which prevents them seeing he is the fulfillment of the law; he is the human being who reveals covenant with God to be the essence of our humanity and covenant with us to be the fulfillment of God's will and Kingdom as well. Like bikers who get anxious about and focused on the posts in the bike path rather than the path, the distant goal, or the One who draws them inexorably to that goal, Israel's relation to the law ensures they crash big time! Christians. however, hold the cross and God's victory over sin and death before themselves at all times; we trust that precisely in Jesus' abject helplessness and openness to his Father's powerful presence, God has raised him from the dead, and therefore will continue to overcome every obstacle, every instance of sin and death. The cross is quite simply how Christians maintain a long view which allows them to move forward in justified confidence and the powerful love of God.

In our spiritual lives, especially, we really must keep focused on God, and not as a reality merely or even mainly external to ourselves. Like Abraham we must be people of faith, people who trust God to act within us and who allow God to do so in a way which will draw us past any obstacles that stand along our path. "Prayer" that is more focused on self than on God is not prayer; "prayer" that is full of effort and the need to achieve or control is not prayer. Prayer that is anxious and concerned with or focused on our own sin rather than simply mindfully bringing all that to the touch of God's powerful and transformative mercy, is not the prayer God calls us to! As Proverbs also reminds us: [[ 25 Keep your eyes straight ahead; ignore all (sideshow) distractions. 26 Watch your step, and the road will stretch out smooth before you. 27 Look neither right nor left; leave evil in the dust.]] If we do this the fire of God's life will be allowed to heal, empower, and inflame us so that we may transform the world with our presence! In short, we shall become the fulfillment of God's promise to Abraham, a People saved by grace received in faith, a People as innumerable as the stars who are a genuine blessing to the entire creation!

** Galatians 3:7-14, Luke 11:15-26

On the Prayer Lives of Hermits

[[Dear Sister, I have a question regarding the prayer life of a hermit. Do all hermits pray the Liturgy of the Hours? And if so, do they say the Roman Office or do they pick an Office that reflects their spirituality (ie. a Benedictine arrangement)?  Since hermits make a formal commitment to the Church, I'm sure saying the public prayer of the Church is essential to their vocation.  Finally, are hermits required to say all the Offices of the day and when not saying those fill their day with other devotions?

When I look at the horarium of hermit religious communities they seem full of private devotions on top of the full breviary. For example:  Carmelite Hermits. I'm wondering how a hermit develops his or her prayer rule and how a hermit discerns a balance between laxity and following one's personal tastes in prayer on the one hand a rigorous that is so difficult as to be impossible to fulfil. ]]

Several really good questions, thank you! Regarding the Liturgy of the Hours the simple answer is no, strictly speaking these are not required by canon 603 nor any other canon unless the hermit is also a priest. I know at least one diocesan hermit who does not pray them at all. I know of another diocesan hermit, now deceased, who did not pray the LOH (Liturgy of the Hours) or even have some sort of general horarium. (I cannot tell you how much I advise against this and find it a terribly imprudent practice for an eremitical life! Besides, it is contrary to the requirements of canon 603 itself.) That said I don't know any other hermits who do not pray some portion of the LOH each day. I also suspect that most Bishops would require the hermit who did not pray them to have a pretty convincing reason for not doing so; I am pretty certain the majority of Bishops would be unlikely to profess someone for whom the LOH was not at least a significant part of their prayer. After all, they are the prayer of the Church and my vocation, as you note, is an ecclesial one.

Still, the hermit is required to live a life of assiduous prayer and penance. Nothing in that phrase specifies what that means. Thus, what that looks like in each life will likely differ. It is part of the freedom of the hermit to listen and respond to the Spirit as she will. In my own Rule and life I only include 3 or 4 of the hours of the LOH. I also use the Camaldolese Office book because it is singable with musically interesting but simple psalm tones;  I also complement it with the Roman LOH, especially at times when I cannot sing or if I am going to do the Office of Readings, etc. Any hermit is free to do something similar.

While I need the structure these provide as well as the content itself and the tone the major hours set for the time of day or week or season, I find praying the little hours fragments my day and generally speaking, doing so actually detracts from my prayer. Again, as I have said before, as I understand this vocation, hermits generally are about praying, and more, about becoming incarnations of God's own prayer in this world, not simply about saying prayers. That is the way I understand "pray always." Clearly that differs from some conceptions. That said, I do find some devotions helpful, especially when things in my life make prayer difficult. During times of illness I use rote prayers or Taize chants to assist me. I  may also use the little hours as well as shortened versions of the major ones in the LOH. When traveling I use a bead bracelet and pray the Jesus prayer for the people around me. I may also read a single psalm very slowly and meditatively at such times. During walks I may do something similar for the people in my life or pray a rosary.

Otherwise, however, my own prayer tends to quiet prayer outside of Mass and the LOH (though I allow for periods of contemplation during the LOH as well as after it and also during Communion services). Similarly the practice of vigil replaces the saying of vigils (Office of Readings) for me so that the period from 4:00-8:00 or 3:00-8:00 am is ordinarily a period of vigil. While I sing Lauds during this time I also spend at least an hour in quiet prayer and another in writing --- usually journaling but also blogging on something like the daily readings or a topic I have been thinking and praying about.

Recently, for instance (during the Easter season), that included work on the Ascension and the Bridal imagery of the Scriptures which is tied to our understanding of the dynamic of divine descent and ascent --- so this topical approach tends to reflect an ongoing focus in my meditation and theological work. About 8:10 am I leave for Mass if I am going there and that is usually the end of a period of quiet for me until I return to the hermitage for Scripture, lectio, quiet prayer and then dinner (lunch). You see, for me personally, filling the day with devotions is a real distraction. This is not so much a matter of personal "taste" in prayer as it is a matter of discerning the kind of prayer God is calling me to at this stage in my life. I work out what forms of prayer are lifegiving to me and what forms really contribute to the silence of solitude which is the environment and goal of my life.

One of the reasons a hermit petitioning for profession under canon 603 requires years of living as a lay hermit before doing so is precisely so they can have a sense of what prayer is best for them and when. My own sense is that filling the day with devotions is a beginner's strategy. It may be fine before a person really develops a contemplative life and matures into quiet prayer, etc but at some point the person really does have to stop, sit in silence, and confront the voice of God in her own heart. While I know they want a balance in each hermit's life between prayer, work and leisure, I suspect that some communities use devotions as ways of being sure a hermit in cell is never plagued by empty time. But for the contemplative "empty time" is precisely where one turns to God in silent faith. It may also be a way for communities to cut back on the diversity hermits may enjoy in their time in cell and to increase the uniformity of the life.

The Camaldolese as a group, for instance, do not structure their lives in such a way as the link you provided though of course they are free to do so individually. Though they come together regularly for liturgical prayer and for sitting in silence as well, the hermit is free in cell to pray as he is called to and this can certainly mean additional devotions as well as periods of rest and recreation not only so that God may speak differently to the hermit, but so "the bow is not always kept taut." Cf Hermits and Vacations for the Desert Father story taken from John Cassian's Conferences. I recall that one of the best pieces of advice I was ever given was after Dom Robert Hale, OSB Cam read the Rule I proposed to submit to my diocese prior to solemn eremitical profession. He was complimentary but also said he hoped I would not forget to build in sufficient time for rest and recreation. In some ways that has made a huge difference in the quality of my contemplative life, and mainly for the better.

How does one determine all this? Well, one certainly learns (becomes familiar with) all the prayer forms one can and tries them to see which are lifegiving and in what ways and at what times. One journals and talks with her director to see if she might be using one form of prayer to avoid something else --- that profound listening that requires one be in touch with her deepest heart, for instance, or monastic leisure and letting go of the need to "produce" or do rather than be. These latter difficulties are or can be reflections of the worldliness that follows us into the hermitage so we must not simply slap a pious practice over it and think we have "left the world" or begun to truly pray as a hermit in so doing. (It is the case that even certain practices in prayer, certain affectations or attachments may be more worldly than not.) In any case, one pays attention to how prayer affects one. Has it ceased nourishing one as it once did? Does it not seem to fit new circumstances? Is it irritating or disquieting and why? Does it reinforce worldly attitudes and values -- doing over being, experience and superficial emotion over self-emptying (which will involve more profound emotions) and a commitment to love God for God's own sake? (Depending on the answer to these latter questions one may discover one is called to jettison the practice or to continue and deepen it.) One goes slowly and listens carefully. One moves step by step over a period of time and with the assistance of her director and others.
 

I hope this is helpful.