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 aint Benedict devotes several chapters of his Rule to the chant of the Divine Office. It is of primary importance in the life of a monk. At regular intervals the bell summons him to celebrate with his brethren, the Eucharist and the Liturgy of the Hours, or Divine Office. These periods of prayer together are meant to sanctify and envelop the monk’s entire day. They consist of Psalms, hymns and readings from Holy Scripture; they are thus texts inspired by the Holy Spirit himself, and it is through them that the monk listens to God and speaks to him. |
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| At Divine Office, the community fulfills its ministry of prayer : praise to God in union with the heavenly Jerusalem, supplication and intercession for the needs of the world. This prayer of the whole Church is addressed to the Father with and through Christ, in the unity of the Holy Spirit. It is marked by gravity, peaceful contemplation, reverence and fervour. It is in this celebration that the community is built up and evangelized; it is there that one and all are incorporated in the holy mysteries of Christ. | |||||||||||||
 istory shows that monks have always cultivated chant, music, architecture and other arts in their service of God, thus giving greater beauty to their ministry of praise. At Saint-Benoît-du-Lac, the greater part of the liturgy is sung in Gregorian chant. Besides, it was at the Abbey of Solesmes that the chant was restored and revivified in the 19th century. The Church considers this chant as her own in the liturgy, because it is conducive to prayer by its simple melody entirely at the service of a sacred text.
Guests and visitors unite themselves to the worship and prayer of the community, participating in the Eucharist and the different Hours of the day. |
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Rule of Saint Benedict, chapter 43
As soon as the signal for the Divine Office has been heard, let them abandon what they have in hand and assemble with the greatest speed, yet soberly, so that no occasion be given for levity. Let nothing, therefore, be put before the Work of God.
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 his Latin expression, translates literally as “divine reading”. It is an unhurried and recollected reading of the Word of God, attentive to the Holy Spirit who enlightens the text. Done in the monk’s private room during hours of quiet, this reading has a very important place in his daily schedule. Monastic tradition has always considered it to be a characteristic means in the search of God.
It is usually comprised of four phases : the monk listens to the Word of God so as to understand it (lectio), then he reflects on it so as to make it his own (meditatio), then he prays it (oratio), thus responding to God who has spoken to him in Scriptures. These three practices lead him, according to God’s will, to a fourth degree, that of contemplation (contemplatio). |
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 or Saint Benedict, mental prayer was closely linked to the Divine Office, either as a preparation or as a prolongation. Therefore, a special time is set for it apart from the Divine Office, so as to maintain this intimate moment with God.
The great monk John Cassian (c.360-c.432) writes : “The entire aim of the monk and perfection of heart consist in a perseverance in prayer”. One cannot say that the monk prays at certain times, and at other times he ceases to pray and gives himself up to work, but through Divine Office and mental prayer, he ever seeks to be the man of continuous prayer. The monastery offers him the ideal atmosphere so that in all his activities he can remain in the sight of God. Thus the life of a monk enjoys great continuity, provided he maintains a fervent desire to experience God. |
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ome children, and hear me
