Class 3 Scripture
The focus on Scripture is how Benedict and his predecessors: Antony, Pachomius, Basil, Cassian, the Lerinian Fathers, and The Master integrate the Word of God in every aspect of living and especially as the heart of prayer.

A. Wynkoop, Lucy, OSB, “The Word of God in RB and his Predecessors”
1. What are the common threads in how Antony, Pachomius, Basil, Cassian, the Lerinian Fathers, The Master and Benedict use Scripture as a guide for life?
2. How might we contemporary followers of Benedict use Scripture as a guide for our life?

The focus on Scripture is how Benedict integrated the Word of God in every aspect of living and especially as the heart of prayer.

B. Casey, Michael Toward God Ch 7 “Pondering the Word” p 66-75
1. How is reading God’s Word, the Bible, praying?
2. How might we contemporary followers of Benedict use Scripture as a guide for our life?

C. Casey, Michael. Sacred Reading: The Ancient Art of Lectio Divina Ch 2 “Levels of Meaning” p 52-57
1.How do the four senses of scripture: literal, christological, behavioral, and mystical relate to lectio, meditatio, oratio, and contemplatio?

Class 4 Antony as a Paradigm (Pattern) of the Spiritual Journey
Anthony’s life is a blueprint ("Letting go of emotional programs to attain purity of heart; Practice of virtue to interiorize the values of the Gospel, Incessant prayer to attain intimacy with God") for the spiritual journey and it can be a blueprint for our own spiritual journey. “Anthony of Egypt discovered and organized the four basic elements of the contemplative lifestyle: solitude, silence, simplicity, and a discipline for prayer and action.” (Keating. Invitation to Love)

A. Keating, Thomas Invitation to Love Ch 9 “Anthony as a Paradigm of the Spiritual Journey” p. 58-66
1.How is Anthony a good paradigm for the spiritual journey?

Optional
Keating, Thomas. The Spiritual Journey Video Tape 13 “Anthony as a Paradigm of the Spiritual Journey”
1. The principles of the Spiritual Journey are exemplified in the life of St. Antony of Egypt. What are they?
2. How might Antony's life be a paradigm for our own spiritual journey?

The self is transformed as “Antony moves progressively from one `home’ to another as he progresses in his discipline, his internal perfection of life.”

B. Sutera, Judith, OSB, CS 27:2 1992 “Place and Stability in the Life of Antony” p101-113 "
1. Judith Sutera says “The monastic life...is a journey into another environment that places the rest of the world in a different perspective.” How does each these places help Antony’s new level in spiritual awareness and his growing relationship to the world around him?

Class 5 Antony: True/False Self
Anthony’s “biography provides a paradigm for dismantling the false self . As we pray, the false-self system (sensation-exaggerated demand for pleasure, affection and esteem, power - exaggerated demand for control of situations and persons, and security - exaggerated demand for survival and security, centers) is dismantled and our true self emerges.

Wick, Robert. Touching the Holy Chapter 2 “Lessons from the Desert” p. 31-57
1. Dismantling the false-self system is a gradual realization of our unconscious value systems located in the sensation, power and security centers. Threats to discovering our true selves rides in projection, callousness, or deafness to the Word of God and our own duplicity. How might awareness of God’s presence in prayer and in our life dismantle the emotional programs and lead us to an integration of our true self?

Optional
Keating, Thomas. The Spiritual Journey Video Tape 14 “Liberation from the False-Self System” Sheets and/or
Keating, Thomas. Open Mind, Open Heart Chapter 9 "The Unloading of the Unconscious" p93-107

Class 6 Antony: Be Attentive/Mindful
Bernard Lonergan applied his transcendental method (be attentive, and the intellectual, rational level and responsible levels) to Antony’s life. This methodology can be used in our own prayer life to amplify our religious experiences.

More, John Blake ABR 39:3 Sept 1988 “Antony’s Conversion Experience: a Psychodynamic Perspective” p287-303
1. Antony moves from an attentiveness to an intellectual, rational, and responsible level in his religious experience. What do each of these phases involve?
2. How might I use Lonergran’s transcendental method to achieve my own senses of self in monastic life and be attentive to my religious experience?

Class 7 Mindfulness of God
Cassian’s teaching on the goal of the monk is mindfulness which“is acquired through meditation on Scripture, discernment, the works of justice, self-knowledge, and prayer.” (Kristin Wenninghoff, OSB)

A. Casey, Michael. Sacred Reading: The Ancient Art of Lectio Chapter 3 “Levels of Meaning-Mindfulness” p. 70-76
1. How does mindfulness allow God’s word to flow more freely into my life and what are reasons it does not?

B. Wenninghoff, Kristin, OSB, Spirit and Life Sept/Oct 1989 “Mindfulness of the Last Things” p25-28
Casey, Michael CS 1982:2 “Mindfulness of God in the Monastic Tradition” p111-126
1. Kristin says “Mindfulness of God is acquired through meditation on Scripture, discernment, the works of justice, self-knowledge, and prayer.” Let's talk about examples of each of these. Michael Casey speaks of mindfulness as praxis, as “Meditatio” and as Transformation. Explain each. Joan Chittister “in Benedictine spirituality, everything is sacred and everything is one.” “To the monastic mind, everything speaks of God.” What are some ways this can happen for a monastic/nonmonastic?
2.How do you understand mindfulness?

C. Chittister, Joan. Wisdom Distilled from the Daily “Monastic Mindfulness” p 67-69.
1. How does a Benedictine spirituality of monastic mindfulness contribute to prayer?

Class 8 Lectio
Spiritual Reading is a way or method (reading, meditation, prayer, contemplation, journaling, action) of taking the Word of God to heart and allowing it to form us into the image of God.
*You are welcome to do as many of these articles as you find helpful. Please do not feel like you must do all of them.
Wiederkehr, Macrina, OSB. A Tree Full of Angels Chapter 5 “Into the Eye of God” p49-63
1.How do we seek “intimate communion through persistent dwelling with and in the Word of God”?
2.Describe each of the phases of Lectio by using Abbot Marmion’s quote: “Read under the eye of God until your heart is touched then give yourself up to love.”
3.How might you choose to do Lectio?

Wiederkehr, Macrina. The Song of the Seed p3-20
1.Describe how to do each of the six elements of lectio: Quieting the Soul, Reflective Reading, Contemplative Sitting, Meditation, Prayer, and Journaling.
Begin a practice of lectio by using selections from The Song of the Seed.

Vest, Norvene. No Moment too Small Chapter 2 “Holy Reading” p59-90
1.How has the monastic practice of lectio developed over the centuries?
2.Describe the Benedictine discipline of lectio rooted in the “allegorical” method of scriptural exegesis using the literal or historical meaning, the allegorical, the tropological and the anagogical. 3.The basis of lectio and the allegorical method is the pattern of listening, response, and transformation.
How do lectio and the allegorical approach to Scripture teach us a foundational approach to Scripture and life?
4. Describe how to do a lectio-on-life and how you might use this form of lectio in your own prayer?

Casey, Michael.. Sacred Reading: The Ancient Art of Lectio Divina. Ch 1 “The Spirit of Monastic Lectio p. 1-28
1.How do integrity of text, fidelity, assiduity, and reverence help in forming us in the spirit of Monastic Lectio?

Casey, Michael “The Practice of Lectio Divina” CS 31:4, 1996 pp 459-476.

Kownacki, Mary Lou, OSB, Praying No. 7 Spring 1985 p13-15

Optional
Keating, Thomas. Spiritual Journey Video Tape 1 “Prayer is Relating to God”--sheets
1. Keating speaks of our friendship with God as developed through lectio divina. He describes human relating and relating to God in the following analogies: acquaintanceship is similar to reading the Scripture, friendliness to reflecting on the Scripture, friendship to spontaneous prayer, and union of life to resting in God. Compare each of these ideas with varying ways of praying lectio.

Dowling, Dolores, OSB, Benedictines 48:2 Summer 96 “Discernment as a Way of Life: Lectio”
1.What does it mean to say discernment is a way of life?

Aigner, Jill, OSB, Foundations Last Forever: Lectio Divina: a Mode of Spiritual Prayer

Optional Lectio Divina Series—audial tapes
Tape #1 Lectio Divina and the Sense of Scripture
Tape #2 Lectio Divina and the Sense of Scripture
Tape #3 Lectio Divina and the Sense of Scripture
Tape #4 Lectio Divina and the Sense of Scripture
Tape #5 Lectio Divina Tradition
Tape #6 Lectio Divina Demonstration and Commentary
Tape #7 Centering Prayer and Lectio Divina
Tape #8 Lectio Divina and the Spiritual Journey

Optional Monastic Institute 1997—audial tapes
Stewart, Columba “Reading the Bible as THE Monastic Book: Overview and Challenges”
Stewart, Columba “Biblical Language and What We Bring to the Text”

Group Lectio Sample

Class 9 Disposition for Prayer
Cassian develops the practical issues and types of prayer and then moves to the ultimate goal which is higher prayer and the practical issues in how to attain and persevere in unceasing prayer. Evagrius speaks of ways of enhancing our prayer.

Luibheid, Colm (trs.) John Cassian Conferences Chapter 9 “On Prayer” p101-124
1. In Conference 9 Cassion speaks about moving from canonical prayer to unceasing prayer (follow the diagram). Describe how the goal, the practical issues, the method, the ultimate goal and the practical issues of the ultimate goal help you in preparing for pure and unceasing prayer.

Optional
Steward, Columba, OSB, MS 15 Advent 1984 “John Cassian on Unceasing Prayer” p159-172
1. Cassian gives a practical program to help us with detachment (9:3) and talks about 4 types of prayer which can ultimately lead to contemplation (9:11-27). He then looks at the practical issues (9:28-36). Describe and develop each of these. 3.What is the connection between canonical prayers and unceasing prayer?

Evagrius’ Prayer
Ponticus, Evagrius. The Pratikos and Chapters on Prayer
1. The spiritual system created by Evagrius describes a movement from purity of life to purity of thought. Evagrius likewise believes “If you are a theologian, you will truly pray and if you pray you are a theologian.” What do you learn about prayer from Evagrius’ series of short sayings about prayer?

Class 10 Imageless Unceasing Prayer
Cassian speaks of pure, imageless prayer, the practical questions of how to be attentive and pray unceasingly and a method to help one arrive at higher prayer along with the practical issues resulting from it.

A. Luibheid, Colm (trs.) John Cassian Conferences Chapter 10 “On Prayer”
1. In Conference 10, Cassian speaks of pure, imageless prayer (10:5-7); he looks at the practical questions of how to be attentive and how to pray unceasingly (10:8); he develops the method in the mantra “O God, come to my assistance” (10:9-10) and he speaks of higher prayer as the ultimate goal (10:11) and the practical issue of perseverance (10:12-14). Develop each of these.

Optional
Steward, Columba, OSB, MS 15 Advent 1984 “John Cassian on Unceasing Prayer” p159-172
1. Columba Stewart says “The progression, in Cassian’s view, is from reliance on the canonical prayers as a discipline to the full integration of all prayer with a monk’s life so that monk and prayer are ever one.” How does this happen?

B. Casey, Michael Toward God Ch 14 “Contemplation” p 160-179
1. How is the contemplative act like stepping out of space and time?

C. Keating, Thomas. Invitation to Love: The Way of Christian Contemplation Ch 19 “The Essence of Contemplative Prayer” p 113-119
1. What is contemplative prayer? What is not contemplative prayer?

Centering Prayer
D. Keating, Thomas. Open Mind, Open Heart Chapter 4 “First Steps in Centering Prayer” p.33-42; 109-115 (optional: read book)
1.How can centering prayer lead to pure prayer?
2.How do you do centering prayer?

Optional
Keating, Thomas. The Spiritual Journey Video Tape 4 “Centering Prayer as Method”

Class 11 Purity of Heart/Pure Prayer/Mystical
Pure prayer is contemplative, mystical prayer which is heartfelt, genuine, and undivided; it “permeates the whole of one’s person and the whole of one’s existence.” (Kristin Wenninghoff)

A. Casey, Michael CS 15, 1980 “Saint Benedict’s Approach to Prayer” p. 327-343 1. Explain humility of heart, purity of heart, tears of compunction and living from the heart.

B. Zimmermann, Odo; Avery, Benedict, OSB (trs), Life and Miracles of St. Benedict (Book Two of the Dialogues) p70-75 Cusak, Pearse Aidan, CS Vol 19 1984:1 "Gregory the Great on the Transitus of Benedict" 10-30 Mysticism p12-17
1. How are contemplation and mysticism portrayed and developed in the "Cosmic Vision" and the death of Benedict?

C.Ildegarde Sutto, OSB “Contemplative Life and Mystical Experience” Benedictines LII:1 1999:Summer Pp 6-12 (not in booklet—new addition)
1. What is meant by contemplation and mystical experience in our monastic tradition?

Class 12 Compunction/Gift of Tears
Compunction and the gift of tears are a preoccupation with God rather than own sinfulness; a sense of overwhelming goodness and love that God is and the movement of the heart/tears which results from this awareness.

A. Wenninghoff, Kristin Spirit and Life Nov/Dec 1988 “Compunction of Heart” p. 21-23 Casey, Michael. Sacred Reading: The Ancient Art of Lectio Chapter 1 “The Spirit of Monastic Lectio-Compunction” p. 29-32 Bonar, Clyde Review for Religious May/June 1989 “Scripture Prayer Program” p387-393
1.How does lectio provide “a mirror in which may be seen the movements of one’s own soul”, of compunction?

B. Wenninghoff, Kristin Spirit and Life July/Aug 1987 “The Gift of Tears” p6-8
1. How was your understand compunction of heart developed through these articles?
2. What is the gift of tears and how are they related to conversion of heart in prayer?

Class 13 Continual Prayer
“St. Benedict sees the objective of the monk as the pursuit of God, that uppermost thought forms the basis for his continual prayer.” (Wulstan Mork)

A. Mork, Wulstan. The Benedictine Way Chapter 2 “Continual Prayer” p. 13-27
1. Describe the Benedictine Prayer Tradition and how it helps the monastic pray always?

B. Bockmann, Aquinata, OSB, Benedictines Fall/Winter 1988-89 “Benedictine Prayer Tradition and the Jesus Prayer” 18-29
1. How is the Jesus Prayer reflected in the RB?

C. Cummings, Charles, OCSO, Monastic Practices “Short Prayers” p103-113
1.How did the early monastics discover the practice of repeating short prayers? Of what benefit are short prayers today?

D. Casey, Michael Toward God Ch 9 “Short Prayers” p 90-99
1.How does a short prayer become the foundation for living mindful of the presence of God?

Class 14 Benedictine Prayer is universal, converting, reflective and communal
Joan Chittister describes Benedictine prayer as "universal, converting, reflective and communal."

A. Chittister, Joan. Wisdom Distilled from the Daily Chapter 3 “Prayer and Lectio: The Center and Centrifuge of Life”
1. Explain how Benedictine Prayer is universal, converting, reflective and communal?

B. Chittister, Joan. Living the Rule of Benedict Today Videotape Conference 7 “The Nature of Benedictine
Prayer” 1. In Joan’s videotape she says the function of prayer is to integrate and maintain consciousness and contemplation and to live the evangelical, prophetic dimension of radical Christian life. She also says prayer is the “basis for right relationships, the sustaining force in life, the sign of divine and human communion, and the sign and expression of cenobitic community.” Develop these ideas.

C. Wenninghoff, Kristin “Prayer in the Rule of St. Benedict” Spirit and Life Jan/Feb ’88 p 3-6
1. How do we uncover the fullness of the term “prayer” in the Rule of Benedict?

Class 15 Discernment
*Discernment is encountering God through listening to the desires of our heart and being nourished by silence, prayer, liturgy of the Hours and stability in the monastic life. “Communal discernment depends upon, flows from and is the fruit of lives lived out of a discerning stance.” (p. 12 With a Listening Heart. Conference of American Benedictine Prioresses)
A. Conference of American Benedictine Prioresses Upon this Tradition, V With a Listening Heart
1. How do I and my community live in a discerning manner in the everyday of monastic life? (If you are not part of a community: “How does my broader community help me living in a discerning way?”)
2.Explain how sillence, lectio, liturgy of the hours, and stability aid discernment.
3.How is discernment a way of life?
4.How is communal discernment practiced? (omit if you are not part of a monastic community)

B. Raabe, Augusta, OSB, ABR 23:4 1972 “Discernment of Spirit in the Prologue to the Rule of Benedict” p397-423
1. How are discretion and discernment related?
2. How do I attain spiritual discernment?

C. Forman, Mary, OSB, Benedictines 48:2 Summer 96 “Tasting the Wisdom of the Monastic Tradition: The Biblical and Patristic Roots of Discerning”
1. What are the Monastic’s biblical and patristic roots of discerning?

Integration Paper: My understanding of the Nature of Benedictine Prayer is…

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