Monastic Prayer: Dwelling in God's Tent (part 3)

In the last installment we discussed how Benedict used the image of dwelling in God’s tent from Psalm 15 as an image of contemplation and the goal of monastic life. But there is another important tent image that Benedict may have had in mind. Maybe Benedict thought that as monastics we would be able to do what Peter wanted to do so badly.

Tent of the Transfiguration

In Matthew’s Gospel the account of the Transfiguration Jesus goes up to the mountain where he is “transfigured.” He is in the company of Moses and Elijah and his face and clothes are radiant, transformed. Peter, who is on the mountain along with Jesus, James and John, wants to stay there. Peter offers to build three “dwellings” so they can remain on the mountain in the midst of this transforming experience.

The Latin translation of the Bible which Benedict would have been familiar with uses the term tabernacula for Peter’s offer to build three “dwellings.” Benedict must have remembered Jesus on the mountain in the Transfiguration, a mountain like the holy mountain of Psalm 15. In the account of the Transfiguration Jesus is in the company of Moses, the one who lead the people on the journey with the portable tent of God, and with Elijah the prophet frequently invoked in conjunction with the coming of the Messiah. This combination of symbols could easily be seen as similar to the idea of dwelling God’s tent found in the Psalm.

Peter wanted to build a tent on this mountain and dwell in the presence of the glory of God. In this case though, the invitation and vision of the tent or tabernacle on the mountain was a fleeting one, Jesus and Peter were called to go back down the mountain to fulfill their destiny. But the vision of God’s holiness on the mountain would have been one that stayed with them. Indeed in the spiritual tradition of the Eastern Church the account of the Transfiguration is the basis for the spirituality of the “Taboric light” a personal encounter with God like that of Jesus on Tabor.

Conclusion

So perhaps this is ultimately what Benedict wants us to remember. Although we need to live lives that are blameless and just, the whole point of the running, the journey, is so that we can dwell with God. Monastic life isn’t about whether we live in a monastery or are monastics living outside monastery walls. That isn’t the key to the Benedictine way of life. Ultimately we come to the monastic spirituality to listen and respond to that most delightful invitation, the voice of God, our beloved, who says: come dwell with me, share my tent, abide in my love.

Monastic Prayer: Dwelling in God's Tent (part 2)

Benedict sees that monastic life is all about the journey to dwell with God, to know God deeply and intimately in this life as well as the next. To help his monks understand that this is the goal of their life he uses Psalm 15.

The Tent in Psalm 15

In verse 23 of the Prologue Benedict quotes Psalm 15:1: “Who will dwell in your tent, O Lord, who will find rest upon your holy mountain?” The use of this psalm evokes several layers of meaning. The Latin word for tent in the psalm is tabernaculo. His audience, who knew the psalms and the Bible much better than we do, would have recognized that the psalm referred both to the worship in the temple at Jerusalem but also evoked the memory of the wanderings in the desert.

The word tabernaculo in the psalm was also used for the portable tent or tabernacle of God in Exodus. This tabernaculo, accompanied the Israelites as they wandered in the desert, on their journey from slavery to freedom. God dwelt in their midst in this tent. The tabernaculo, or tent, was the tangible symbol of the reality that God was going with the people on the journey. God did not desert them but was present in their midst, dwelling with them in the desert.

By using Psalm 15 Benedict ties together the journey with “the gospel for our guide” with the journey of Jesus’ forbearers. We are part of a long line of pilgrims accompanied by God on our journey, from slavery to freedom, our way set before us by the Gospel of Christ. The second part of the quotation “who will find rest on your holy mountain” then speaks to the end of the journey. The people of Israel didn’t die out in the desert, they made it to the promised land, they were finally able to rest because God kept God’s promise. They inherited the land and worshiped God in stability. While the psalm alludes to the exodus, it is also liturgical psalm of the Temple in Jerusalem, the center of worship for the Jewish people.

Given the way Scripture was interpreted in the 6th century Benedict wouldn’t have seen this psalm as simply a part of a historical reference to the practices of Jewish temple worship but would have interpreted it from a Christian standpoint. So the question posed by the psalm becomes a question of Christian believers. Are we worthy to worship God? Do we put our faith into practice and not take God presence and action for granted?

This takes us to the second important part of the tent image. We don’t just wander in, plop down and live in the temple. Listen to the verses 24-27:

24 After this question, brothers, let us listen well to what the Lords says in reply, for he shows us the way to his tent. 25 One who walks without blemish, he says, and is just in all his dealings; 26 who speaks the truth from his heart and has not practiced deceit with his tongue 27 who has not wronged a fellowman in any way, nor listened to slanders against his neighbor.

So dwelling with God and being in God’s presence, is something that requires some action on our part. Benedict has built up to a rhetorical peak in this section. The Prologue began with the call to listen, God calling out in the marketplace, setting out on the journey. The questioning seems to build in intensity as we get to verse 23, the quotation from Psalm 15: “But let us ask the Lord with the Prophet: Who will dwell in your tent, O Lord, who will find rest upon your holy mountain?” The answer for the disciple, the climax of the series of invitations and questions, comes in verse 25, the center of the fifty verses of the Prologue. The words of the psalmist provide the answer of God.

The journey to dwell with God is not an intellectual assent of faith. It is made up of concrete actions. We are to “walk without blemish,” and to be “just” in all our dealings. The psalm seems to be speaking of a pattern of behavior and lifestyle. The actions mentioned speak to what it means to live in community don’t they? Do we speak the truth? Do we try to be just and fair and not act out of old hurts and jealousies? Do we listen to “slander against our neighbor?” We hear an echo of Benedict’s prohibition on murmuring. In community it is easy to find all kinds of things negative to say about our neighbors, and it precisely these sorts of actions on which we will be judged worthy, or not worthy, to dwell in God’s tent.

But ultimately the psalm is not meant to scold us, a form of abbatial finger shaking trying to get us to be good. Benedict wants us to dwell in the in God’s tent, to listen to the invitation of the delightful voice. It’s possible that Benedict had in mind another allusion to the tent.

Final installment: Dwelling on the mountain of the Transfiguration

Visitation

When Elizabeth heard that Mary was going to come and visit, did she start to clean the house? That is one of the questions about Luke’s version of the Visitation that I’ve never heard asked. But it makes sense doesn’t it? That is what women tend to do, get the house ready for guests, make sure that the nice towels are put out in the bathroom, the good plates are rescued from their cupboard and everything is dusted and shined.

I’ve been thinking about the visitation of Mary and Elizabeth because we are having our own “visitation” this week. Just as Mary visited Elizabeth to be with her, support her and to be supported and encouraged in return, so too we have holy women coming to share with us. In Benedictine monasteries every 5-6 years sisters from other monasteries come and help us evaluate how we are living our monastic life. This process is called “visitation.”

We welcomed our “visitators” on Monday night with a special prayer service and party afterwards. And of course with a tour of newly cleaned and shined monastery! Since then they have been meeting with most of our departments and committees and reviewing piles of documents. They meet individually with each sister who wants to talk with them. They share our life, coming to prayer, meals and meetings with us.

This is a week of listening. Like the visit of Mary and Elizabeth it is holy listening. Holy listening isn’t always easy listening. I always imagine Mary and Elizabeth exchanging tips on how to cope with vicissitudes of pregnancy, what helps for morning sickness, what to do when you feel like a whale and can’t get comfortable, how to handle perplexed husbands who are still trying to understand what is happening. In the same way we share our hopes and frustrations with our visitators about what it means to bear God in our world today. As monastics we live in community, and that never ending process of rubbing against one another day in and day out, year after year, is how we come to transformation, to new life in the Spirit. Just as Mary and Elizabeth supported one another so we, too, need to be able to share with people who know this way of life, and can reassure us that there is indeed new life gestating in our midst.

At the end of the week, after reviewing and reflecting on all they have heard and seen the visitators will write a report of their impressions that they will share with the community. In many ways this visitation report will be our common “Magnificat.” When Mary and Elizabeth greeted one another Mary’s response was her beautiful, challenging hymn of praise. She sang of what God was doing in her life and in the lives of the people of God. At the end of this week we too will be able to share the great things and the challenges of how God is working in our lives here in the Monastery of St. Gertrude.

Like the Magnificat the report will contain both affirmation and challenge. Mary sang of a God who turns the world upside down and upends the complacency of the self-satisfied. This will be a good thing for us to keep in mind as we hear some specific recommendations for how we can better live into our call to progress on this “Gospel way” as disciples of Christ and daughters of Benedict. At the same time we will hear what we already know but need to be reminded of, that we are a deeply faithful group of women who are doing amazing things for the Reign of God and our faith will continue to flower, mature and bear fruit in our world for many years to come.

Mary stayed with Elizabeth for three months, our visitators will only stay for a week, but in each case we will all be transformed by the event. Together we will retain the memory of a new song of praise to God, a new vision of God working in our lives and a new and renewed sense of hope for the future.

The Psalms: A 2x4 Moment

Praying Psalm 95 is like unexpectedly being hit upside the head with a 2x4. I think that is why Benedict wants monks to pray Psalm 95 every morning and why we don’t.

In his Rule St. Benedict provides extensive, specific provisions for how we are to pray the Divine Office, the Liturgy of the Hours every day. The Office is primarily Psalms and while some are distributed randomly others are prayed everyday at the same time. Psalm 95 is to be prayed every morning.

Psalm 95 certainly starts innocently enough, the first several verses are a paean of praise to God the creator, a reminder to give thanks and praise for all we have been given:

1 O come, let us sing to the LORD; let us make a joyful noise to the rock of our salvation!
6 O come, let us worship and bow down, let us kneel before the LORD, our Maker! 7 For he is our God, and we are the people of his pasture, and the sheep of his hand.

So far so good. We have an important call to celebrate our relationship with God, a humbling yet joyful reminder that all we have and all we are is from God. We are the sheep dependent on the shepherd and we acknowledge our humility. We would certainly all feel pretty good if the Psalm ended there. It would be a good and appropriate way to start each day.

But then comes the 2x4 upside the head:

7 O that today you would listen to his voice! 8 Do not harden your hearts,
as at Meribah as on the day at Massah in the wilderness, 9 when your ancestors tested me, and put me to the proof, though they had seen my work
10 For forty years I loathed that generation and said, “They are a people whose hearts go astray and they do not regard my ways.” 11 Therefore in my anger I swore, “They shall not enter my rest.”

What on earth happened!? Our nice, safe, happy Psalm of praise got ugly didn’t it? We are brought up short by the admonition: “O that today you would listen to his voice.” The Psalm tells us, shouts at us, that the people of God tend to not listen to the voice of God. The Psalm is forcing us to see that the disobedience of the people during the Exodus wasn’t just a far off historical event. Every day we face a choice. Will we listen and respond to God’s voice or will we be like the people in the desert who didn’t trust God, who didn’t listen, who murmured and complained.

This is not an easy Psalm. It is not a safe or comfortable view of God. If we pay attention to this Psalm we will be left uncomfortable, uneasy, chastened and worried. Does this mean that we should fear a terrible God of anger? Should we simply reject the Psalm?

Perhaps Benedict mandated that this Psalm be used every morning simply because he was so deeply aware of human nature. Human nature is not inherently bad or evil, we are created in the image of God, but we easily slip into complacency. We begin to take things for granted. We begin to take God for granted like a building we pass by everyday without really seeing.

This is what Benedict wants us to avoid. He wants us to begin each day with this clashing, discordant Psalm, this beautiful call to praise and disturbing warning that we cannot fail to remember the God of our salvation. Benedict says listen! This Psalm says listen! Listen and pay attention. Listen today. Give praise to God today. God is always present, may we always be open, always thankful for the gifts of God.

Starting every morning being hit upside the head with a 2x4 isn’t easy, but perhaps this urgent wake-up call will allow us to start each day with a new depth of gratitude to the God who will lead us through the day with love.