Confession

Biblical Reference

In the Judeo-Christian tradition, confession is the acknowledgment of sinfulness in public or private, regarded as necessary to obtain divine forgiveness. The need for confession is frequently stressed in the Hebrew Bible. The origins of the Judeo-Christian tradition of confession are very ancient. In the Hebrew Bible, an early example of confession on behalf of the entire congregation is found in the tradition of the scapegoat: “Aaron shall confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins” (Leviticus 16:21). Personal sins also sometimes required forgiveness before the person could atone by bringing an offering to the priestly altar: “When anyone is guilty in any of these ways, he must confess in what way he has sinned and, as a penalty for the sin he has committed, he must bring to the Lord a female lamb or goat from the flock as a sin offering; and the priest shall make atonement for him for his sin” (Lev. 5:5-6). Sins against another human being also required confession: “When a man or woman wrongs another in any way and so is unfaithful to the Lord, that person is guilty and must confess the sin he has committed. He must make full restitution for his wrong, add one fifth to it and give it all to the person he has wronged” (Num. 5:6-7).

The Israelites are described as confessing their sin of idolatry before God at Mizpah in 1 Samuel 7:6, and the Book of Nehemiah (chapter 9) portrays the confession of both individual and collective sins by the Jews as an important part of the spiritual renewal process for the exiles returning from Babylon. Confession and forgiveness is also a theme found in Psalms and Proverbs. The mission of the Jewish prophets was to awaken in the people a sense of sinfulness and an acknowledgment of their personal and collective guilt. Before the destruction of the Temple of Jerusalem (70 CE), the sin offerings on the Day of Atonement (Yom Kippur) were prefaced by a collective expression of sinfulness (Leviticus 16:21), and, since the destruction of the Temple, the Day of Atonement has continued in Judaism as a day of prayer, fasting, and confession.

In the New Testament, the public ministry of Jesus was prepared for by John the Baptist, who baptized the people; the baptism was accompanied by a public confession of sins (Matthew 3:6). The necessity of confession is discussed in many places in the New Testament (James 5:16; 1 John 1:9), although there is no direct evidence that confession had to be specific or detailed or that it had to be made to a priest. These details are added as the Sacrament evolves through time.

Episcopal Relevance

The sacrament of confession and absolution in the Episcopal Church is usually a part of corporate worship, particularly at liturgies of the Holy Eucharist. The form involves an exhortation to repentance by the priest, a period of silent prayer during which believers may inwardly confess their sins, a form of general confession said together by all present, and the pronouncement of absolution by the priest, often accompanied by the sign of the cross.

Episcopalians also practice private confession through the traditional confessional venue or, more frequently, in a private meeting with the priest. This practice permits a period of counseling and suggestions of acts of penance. Following the confession of sins and the discussion of remedies, the priest pronounces absolution. As with Roman Catholicism, the seal of the confessional is absolute, and any confessor who divulges information revealed in confession is subject to deposition and removal from office.

Historically, private confession was highly controversial within Anglicanism as the denomination was creating its theology separate from the Roman Catholic Church. Though still not widely practiced, private confession within the Episcopal Church became accepted in the second half of the twentieth century with the acceptance of the 1979 Book of Common Prayer.

In the Episcopal tradition, private confession is not required, but a common understanding is that it may be desirable depending on individual circumstances.

“All may; none must; some should.”

Concerning the Rite (p. 446, 1979 Book of Common Prayer)

The ministry of reconciliation, which has been committed by Christ to his Church, is exercised through the care each Christian has for others, the common prayer of Christians assembled for public worship, and the priesthood of the church and its ministers declaring absolution.

The Reconciliation of a Penitent is available for all who desire it. It is not restricted to times of sickness. Confessions may be heard anytime and anywhere.

Two equivalent forms of service are provided here to meet the needs of penitents. The absolution in these services may be pronounced only by a bishop or priest. Another Christian may be asked to hear a confession, but it must be made clear to the penitent that absolution will not be pronounced; instead, a declaration of forgiveness is provided.

When a confession is heard in a church building, the confessor may sit inside the altar rails or in a place set aside to give greater privacy, and the penitent kneels nearby. If preferred, the confessor and penitent may sit face to face for a spiritual conference leading to absolution or a declaration of forgiveness.

When the penitent confesses all serious sins troubling the conscience and has given evidence of due contrition, the priest provides counsel and encouragement and pronounces the absolution. Before giving absolution, the priest may assign to the penitent a psalm, prayer, or hymn to be said or something to be done as a sign of penitence and an act of thanksgiving.

The content of a confession is not usually a matter of subsequent discussion. The secrecy of a confession is morally absolute for the confessor and must under no circumstances be broken.

Glossary

Sacraments

Outward and visible signs of inward and spiritual grace, given by Christ as sure and certain means for receiving God’s grace. Baptism and Eucharist are the two great sacraments given by Christ to his church. The Episcopal Church recognizes that five other sacramental rites evolved in the church under the guidance of the Holy Spirit, including Confirmation, Ordination, Holy Matrimony, Reconciliation of a Penitent, and Unction (the anointing of the sick with oil, or the laying on of hands).

Sacramental Rites

The sacramental rites of the Episcopal Church include Confirmation, Ordination, Holy Matrimony, Reconciliation of a Penitent, and Unction (BCP, pp. 860-861). These rites are distinguished from the sacraments of Baptism and Eucharist, which were given by Christ and are understood to be necessary for the Christian life of all persons. The Roman Catholic Church recognizes seven sacraments, including Baptism, Eucharist, and the five other sacramental rites. Peter Lombard (c. 1095-1160) identified these seven rites as church sacraments. This position was affirmed by the Council of Florence (1439) and the Council of Trent (1545-1563). The Orthodox Church also accepts seven sacraments. Martin Luther (1483-1546) was willing to identify Reconciliation of a Penitent as a sacrament, in addition to Baptism and Eucharist. In 1521, Henry VIII was awarded the title “Defender of the Faith” by Pope Leo X in recognition of Henry’s treatise Assertio Septem Sacramentorum (Assertion of the Seven Sacraments), which defended the doctrine of the seven sacraments against Luther. After the English Reformation, marriage and the Reconciliation of a Penitent were presented as sacraments by some Elizabethan homilies and formularies. Article XXV of the Articles of Religion acknowledged Baptism and the Lord’s Supper as the two sacraments ordained by Christ in the gospel. Article XXV states that the five other sacramental rites “have not like nature of Sacraments with Baptism, and the Lord’s Supper, for they have no visible sign or ceremony ordained of God” (BCP, p. 872). The five sacramental rites are not understood to be necessary for all Christians.

ALL MAY, SOME SHOULD, NONE MUST

Reconciliation of a Penitent

Sacramental rite in which those who repent may confess their sins to God in the presence of a priest and receive the assurance of pardon and the grace of absolution (BCP, p. 861). It is also called penance and confession of sin. The church’s ministry of reconciliation is from God, “who reconciled us to himself through Christ and has given us the ministry of reconciliation” (2 Cor 5:18). The ministry of reconciliation has been committed by Christ to the church. It is exercised through the care each Christian has for others, the common prayer of Christians assembled for public worship, and the priesthood of the church and its ministers declaring absolution (BCP, p. 446). The Reconciliation of a Penitent is not limited to times of sickness. Confessions may be heard at any time and any place.

The BCP provides two forms of service for the Reconciliation of a Penitent. Only a bishop or priest may pronounce absolution. A declaration of forgiveness may be used by a deacon or layperson who hears a confession. When a confession is heard in a church building, the confessor may sit inside the altar rails while the penitent kneels nearby. The confession may be heard in a place set aside for greater privacy. It is also appropriate for the confessor and penitent to sit face to face for a spiritual conference that leads to absolution or a declaration of forgiveness. After the penitent has confessed all serious sins troubling the conscience and given evidence of contrition, the priest offers counsel and encouragement before pronouncing absolution. Before pronouncing absolution, the priest may assign a psalm, prayer, or hymn to be said or something to be done as a sign, penitence, and act of thanksgiving.

The 1979 BCP is the first American Prayer Book to provide forms for the Reconciliation of a Penitent as a separate office. Form One (p. 447) is shorter and less elaborate than Form Two (p. 449), which includes material similar to the Byzantine form for confession. Form Two begins with Psalm 51 and the Trisagion verses, including scriptural words of comfort. A rubric in Form Two also directs that the priest lay a hand upon the penitent’s head or extend a hand over the penitent at the absolution. This gesture also may be used at the absolution in Form One. The secrecy of the confession is morally absolute for the confessor and must not be broken (BCP, p. 446).

Absolution

The formal act by a bishop or priest of pronouncing God’s forgiveness of sins through Jesus Christ. The absolution of sins reflects the ministry of reconciliation committed by Christ to the church. Absolution may be pronounced following private confession of sins, as provided by the two forms for The Reconciliation of a Penitent in the BCP (pp. 447-452). Absolution may also be pronounced following a general confession of sin in the Holy Eucharist, the Daily Offices, the Ash Wednesday service, and the Penitential Order. The BCP provides that a deacon or layperson may make a “Declaration of Forgiveness” by God of the penitent’s sins after private confession. A deacon or layperson may pray for God’s forgiveness following the general confession in the Daily Offices.

Confession of Sin

An acknowledgment of sin, as in Ps 51: “Against you only have I sinned and done what is evil in your sight.” Confessions of sin during the liturgy are general, made by all the people. The church also provides for confessions of sin by individual penitents and their absolution, pronounced by a bishop or priest. A declaration of forgiveness may be stated by a deacon or layperson who hears a confession. The BCP provides two forms of service for the Reconciliation of a Penitent (p. 447, 449). The Reconciliation of a Penitent is one of the church’s sacramental rites (p. 861). The secrecy of the confession is morally absolute for those who hear a private confession. See Reconciliation of a Penitent.

Confessor

The term has two meanings: 1) One who suffers greatly for confessing the faith without being martyred, and 2) the bishop or priest who hears a private confession of sin.

Contrition

Full repentance for sin and a firm intention for amendment of life. Contrition is motivated by the love of God, causing the penitent to regret sin as evidence of a turning away from God, who loves us.

Historical Relevance

As you might imagine, the historical role and importance of healing rituals have declined as medical science has developed. In ancient biblical times, disease or any physical, emotional, or mental crisis was directly correlated with that person’s “favor” with the LORD. Faith, therefore, was the foundation for healing. Faith and healing was seen as one. If a person was not healed, it was solely because they had no faith or sinned (or a family member had sinned).

2^nd Century C.E.

The Apostles’ teachings suggested confessing our sins. Tertullian, a Christian Writer, in De Poenitentia, called this sense of confession our “Second Penitence” receivable only once. The first penitence is baptism.

3^rd Century C.E.

The Sacrament of Reconciliation emerges in a recognizable form during the 3rd Century. The penitent confesses their sins to the whole community, is temporarily excommunicated, eats plain foods, participates in almsgiving, and asks the community to pray for them. When the Bishop decides they have paid their due, they are restored to full communion.

4^th Century C.E.

The Council of Nicaea (325 C.E.) places the forgiveness of grave sins under the Bishop’s authority. The penitent had to:

• Listen outside the door for three years
• Prostrate for seven years
• Take part in divine worship inactively, nor participate in the Eucharist for two years
• The process was ended on Holy Thursday by a bishop.
• Penance was only available once in a lifetime

5^th Century

Around 408 C.E., Augustine of Hippo wrote about three kinds of penance:

1. The removal of previous sin through Baptism
2. The daily removal of sin through prayer and fasting for minor sins
3. Formal, one-time confession of a deadly and serious sin publicly.

6^th Century C.E.

Irish Monks developed a form of penance involving:

• Private confession to a spiritual father
• Restoration of a balance of “Moral Universe” through penance
• Private prayer seeking forgiveness

The practice of simply confessing once was ended with the Monks, and an attitude of punishment fitting the crime developed.

7^th Century

650 C.E.: Council of Chalons-sur-Saône, 650 C.E.

The council affirmed the Monastic approach to confession and attempted to establish Episcopate (Bishop’s) control over it.

Late 7^th Century: Theodore of Tarsus (Bishop of Canterbury) writes penitential books outlining what people had to do for penance for their sins. People realized that this penance could be shared, and so forth, and paid others to share it. For example, paying for someone else to fast with you.

12^th Century

1170:  The notion of Purgatory is created

1215:  Fourth Lateran Council

• The council established that all Christians, once past the age of discernment, should confess their sins at least once a year. They established that the penalty for a priest breaking the secrecy seal would be deposed and made to live in a closed monastery for “perpetual penance.”

15^th Century

1439: Council of Florence

• Established that the penitent should:
• Show contrition of heart and not do the sin again
• Partake in an Oral confession of sin
• Achieving satisfaction through prayer, fasting, and almsgiving
• The minister of the sacrament is a priest

16^th Century

1549: The first Anglican Book of Common Prayer

The Anglican tradition suggests that you should receive the gift of confession when your conscience is especially troubled. In the 1549 Book of Common Prayer (which does not contain a standalone rite for confession), there is a provision in the Order for the Visitation of the Sick for a sick person to make a special confession (and the priest to pronounce absolution), “if he feels his conscience troubled with any weighty matter.” The 1549 Book of Common Prayer goes on to recognize that, while some Christians will find they need sacramental confession, others will find “their humble confession to GOD, and the general confession to the church” sufficient to satisfy their conscience; neither group is to judge the other so that charity might be preeminent in all things.

1551: Council of Trent

• The Council consecrated the sevenfold sacramental system and decreed penance as the forgiveness of sins.
• The Council pushed for extreme non-communal confession and a more individualistic approach to reconciliation with God.

20^th Century

1964: Vatican II

It impinged the overall sense that sacramental penance reconciled sinners with God and the church community.

1965: The Rise of the Hippy Movement

In the mid-1960s, the Hippie movement began to grow. People began to question why and became more “free.” Religiosity is replaced with free thought.

1973: Ordo Paenitentiae released in the Roman Catholic Church

Introduced “The Sacrament of Reconciliation” as the official name of the sacrament. The absolution formula now states: “God, the Father of mercies, through the death and resurrection of his Son, has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins. Through the ministry of the church, may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit.”

Theological Relevance

Sacramental confession is a good gift of God to the Church. Making your confession is the remedy to an acutely troubled conscience. It is a formidable weapon in the fight against sin and the pursuit of holiness. It cultivates humility, discourages self-deception, and renews the joy of baptism. Martin Thornton (November 11, 1915 – June 22, 1986) was an English Anglican priest, spiritual director, author, and lecturer on ascetical theology; once wrote, “Is it not just a little silly, and flagrantly inefficient, to cut the lawn with nail scissors when God has taken the trouble to supply a very workmanlike motor mower?”

ALL may, NONE must, SOME should

The holiest three days of the Christian faith is mere hours away. The Triduum (Maundy Thursday [Holy Thursday], Good Friday, and Holy Saturday) brings to a close the Lenten Season.  As a reminder, Lent is the time to repent (ask for forgiveness and change behaviors), to return to the Lord, and to make a new beginning once again.  Should not the life of any Christian ought to bear the characteristics of Lent?

In the Lenten Season more than in any other we try to be realistic about who we are.  We acknowledge our imperfections.  We make a special effort to turn our lives around and let go of unhealthy behaviors.  We take extra time to deepen our relationship with God through a spiritual discipline or through acts of charity.  We become more serious about who we are as Christians, so practicing a daily Lenten-type discipline would hone our ability to follow the Lord and to take steps that would allow him to be the center of our life.

Benedict suggests that during Lent we go above and beyond what we normally do for our spiritual disciplines by adding prayers to our normal routine and by denying ourselves some food, drink, sleep, and unnecessary talking or joking around.  This becomes our joyful offering to God (RB 49:1-7).  In the Episcopal Ash Wednesday liturgy, each of us are invited into a holy Lent with these words:

I invite you, therefore, in the name of the Church, to the observance of a holy Lent, by self-examination and repentance; by prayer, fasting, and self-denial; and by reading and meditating on God’s holy Word (p. 265, 1979 Book of Common Prayer).

Fasting

Fasting is an appropriate Lenten discipline that involves denying oneself a favorite snack food or beverage, unnecessary naps, or sleep, excessive talking or indulging in any behavior for pure enjoyment. (RB 49.7).  Fasting is not denying yourself anything that will create a health crisis or spark an unhealthy habit. 

For example, we might be able to forgo hitting the snooze alarm and use that time for prayer or to prepare a special breakfast for the family.  We might choose to use this extra time to be gentler with ourselves and start each day at a slower pace.  We could also reflect on our habits of speech or on our actions to determine if there is anything from which we could fast.  Perhaps talking negatively about others; interrupting others or grumbling. This spiritual practice of fasting will help us look forward to Easter with joy and spiritual longing (RB 49.7).  Our physical disciplines become spiritual offerings. 

Fasting, therefore, is a gift to God, a free-will offering over and above what we normally do (RB 49.6).  By denying ourselves something we would normally want or do, we exercise the muscles of patience and forbearance as well as hone our spiritual stamina.  All these fasting practices will help us be strong enough spiritually to work through whatever life deals us.  Lastly, fasting can be a time to identify with those in the world whose life is a constant, and unchosen fast.  Our hunger or abstinence from certain behaviors can serve as reminders of the needs of so many in our communities.

Fasting can become a yearlong practice on certain days of the week or in certain weeks of the month.  We might consider fasting when God seems distant or when we are facing a particular challenge.

Holy Reading

In Lent Benedict adds an extra hour each day for holy reading (RB 48.14), making a total of three hours each morning.  Benedict is serious about this discipline of prayerful reading and study.  Benedict was sincerely concerned about the souls of his brothers and wanted to see that everything was done to help them take time with the Lord to benefit this life and the next.  Holy reading is not only Scripture, but anything that feeds your soul, that helps focus your heart and habits to be more focused on the Divine.  Personally, my reading tastes shift from theology to world religions, to poetry.  There is no magic formula for the book topics or the authors.

Resisting Evil

While the Lenten disciplines are described in the Rule are a special practice in response to our sinfulness, the Rule also offers other ways to live a holy life by resisting evil.  The vows of stability, obedience, the Benedictine practice of hospitality, and the focus of living well in community are all tools we can use in our ongoing battle to resist evil.  Benedictine spirituality does not shut us off from the world and its many temptations and distractions.  Instead, it helps us meet these while we retain a spiritual center in the Divine.  Prayer – our own and that of others – can help us keep our center.

Ideas for Lenten Practices

               Read a Gospel

Holy Reading

During Lent the Rule instructs each person to have additional time for reading (RB 48:14) and prayer (RB 49.5).  As you read and pray with Scripture, you are formed and transformed on both a conscious and an unconscious level.  The words reach up to your mind and affect your thoughts and actions.  The words reach down into your soul and permeate your very being in hidden ways that will transform your heart.

               Read a Spiritual Book

               There are many wonderful and inspiring books on spirituality, the Christian life, and prayer.  I          have specifically included references to various authors and books throughout this series to help expand your library based on your personal interest.  I have also included additional suggestions at the end of this segment, or you can ask your clergy, check libraries, and bookstores, or ask         friends who share your faith outlook.

Fasting

               Give Up a Sin

               “Weed out” those things about ourselves that get in the way of our relationship with the Divine,       others, and even with ourselves.  What could be given up that would make us more energized            and joyful?  What most gets in the way of our relationships with others?  This behavior that gets in the way of relationships with others also gets in the way with our relationships with the                Divine and therefore, compromises our relationships with ourselves, for it blocks not only peace                but also freedom of action with a greater power.  What sin blocks me most?  Now give it up.                 Cleanse your heart and mind.  Then when we find ourselves falling into the old pattern simply   and gently remind ourselves that we gave that up.  And move on.

Prayer

               Replace Complaining with Prayer

               One of the most damaging things we can do to ourselves and others is murmur or complain      about another person, whether silently or out loud.  Benedict is adamant against grumbling and        complaining:

First and foremost, there must be no word or sign of the evil of grumbling, no manifestation of it for any reason at all (RB 34.6).

               Grumbling and complaining in our hearts separates us from others.  Murmuring puts a chink in           the links that connect us to each other and to the Divine.  It simply is not constructive and                destroys communities.  Simply replace grumbling and complaints with the words, “Lord, make me an instrument of your peace.”  By saying this phrase whenever we catch ourselves grumbling           or complaining, we can stop and make s space for the Divine.

               Devote Yourself to Prayer

               To expand the time for prayer and to experience different types of prayer, simply add 10-15              minutes of prayer each day.  Try a method of prayer that you may not normally use.

10 Different Prayers in the Bible

https://www.biblestudytools.com/bible-study/topical-studies/types-of-prayers-we-see-in-the-bible.html

1. Prayer of Adoration

This type of prayer is focused on worshiping the Lord out of deep love, respect, and admiration. These prayers come from a place of genuine awe of who the Lord is and all that he does.

“Let them praise the name of the Lord, for his name alone is exalted;      his splendor is above the earth and the heavens” (Psalm 148:13).

2. Prayer of Thanksgiving

For some, beginning each day with a prayer of thanksgiving is a habit they practice. Prayers of gratitude are prompted by an answered prayer, deliverance, recognition of how good and merciful God is, or simply because we have been given another day of life.

“Give thanks to the Lord, for he is good; his love endures forever. Cry out, ‘Save us, God our Savior; gather us and deliver us from the nations, that we may give thanks to your holy name, and glory in your praise’”    (1 Chronicles 16:34-35).

3. Prayer of Confession

Confessing our sins is a significant way to pray as followers of Jesus. Often, Jesus called those he interacted with to confess their sins and sin no more. In the Bible, we get a glimpse of confession prayers and many reminders that God forgives those who confess their sins.

“Then I acknowledged my sin to you and did not cover up my iniquity. I said, ‘I will confess my transgressions to the Lord.’ And you forgave the guilt of my sin” (Psalm 32:5).

4. Prayer of Vows

Praying a promise to the Lord is a prayer that we may pray when we are making a life-changing commitment that we need God’s strength, guidance, and help to fulfill. Perhaps we vow to the Lord never to drink alcohol, or to abstain from premarital sex, or to live in a certain righteous way that is pleasing to the Lord. A pledge to God, just as we see in Hannah’s vow, should be followed through, and made with great consideration and certainty.

“In her deep anguish Hannah prayed to the Lord, weeping bitterly. And she made a vow, saying, ‘Lord Almighty, if you will only look on your servant’s misery and remember me, and not forget your servant but give her a son, then I will give him to the Lord for all the days of his life, and no razor will ever be used on his head’” (1 Samuel 1:10-11).

5. Prayer of Quiet Reflection

Prayers of silence draw us away from prayers filled with words, and into a place where we quiet ourselves down and reflect. These types of silent prayers provide us needed time to reflect on God’s goodness. This type of prayer is valuable to how we learn to hear from the Lord and allow him to guide our steps.

“On my bed I remember you; I think of you through the watches of the night” (Psalm 63:6).

6. Prayer for Healing

A prayer for healing is usually spoken when we seek restoration for our physical bodies, spiritual wholeness, or emotional wounds. A key component of Jesus’ earthly ministry was healing those who were physically ill. The Bible affirms that we can come to God asking for all types of healing.

“Heal me, O Lord, and I will be healed; save me and I will be saved, for you are the one I praise” (Jeremiah 17:14).

7. Prayer for Deliverance and Help

When we are facing challenges, hardships, or oppression, we find ourselves praying for deliverance and breakthrough. We say these prayers for help because God is the one who can aid us in ways no one else ever could. In the Bible, many followers of God cried out for his intervention in this type of prayer for help and deliverance.

“Then they cried out to the LORD in their trouble, and he delivered them from their distress” (Psalm 107:6).

8. Prayer of Intercession

Praying for others is a crucial part of being part of the body of Christ. The Bible instructs us to pray for one another and to intercede on someone else’s behalf. In the Gospels, we read that Jesus prayed for others in his final hours before being arrested. The apostle Paul wrote of how he often kept other Christians and new believers in his prayers, as well.

“And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him, bearing fruit in every good work and increasing in the knowledge of God. May you be strengthened with all power, according to his glorious might, for all endurance and patience with joy, giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light” (Colossians 1:9-12).

9. Prayer for Transformation

As followers of Jesus, we aim to live like him, live according to his ways, and enter a lifelong process of sanctification. Praying for this type of transformation in our hearts, minds, and lives is purposeful and we can find these types of prayers in God’s word.

“Search me, God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me and lead me in the way everlasting” (Psalm 139:23-24).

10. Prayer of Blessing

Prayers of blessing are often said for visiting missionaries, or families relocating to another church, those starting a new job, or new graduates. We pray blessings over newlyweds, newborns, or even over a new house or car. Prayers of blessings are found throughout Scripture and are powerful ways to ask for God’s best to be poured out.

“And this is my prayer: that your love may abound more and more in knowledge and depth of insight, so that you may be able to discern what is best and may be pure and blameless for the day of Christ, filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God” (Philippians 1:9-11).

Giving Alms

Giving alms is a time-honored tradition.  As a mark of our repentance, we take steps to share with others the gifts that the Divine has given to us, be it money or personal talents.  By giving alms we reach out to others in intentional and specific ways.  We share our money with the needy or our time to a worthy cause.  Do something that we have not done before.  Reach out beyond our normal sphere of concern and comfort.

Your invited to journal for your own edification and/or add comments to the blog feed of what worked or did not work for you when dealing with obedience.  It has been an enjoyment to share Lent 2021 with you in such a sacred and holy conversation. 

May you experience a Triduum that offers you a place of solace, holiness, and new life.

 

Reading Ideas

Chittister, Joan, O.S.B, Living the Rule Today. Erie, PA.: Benet Press, 1982

de Caussade, Jean-Pierre.  The Sacrament of the Present Moment. Translated by Kitty Muggeridge. San Francisco:  Harper Collins, 1982.

de Waal, Esther. Seeking God: The Way of St. Benedict. Collegeville, Minn.: The Liturgical Press, 1984.    Reprinted 2001.

Hall, Thelma.  Too Deep for Words: Rediscovering Lectio Divina. Mahwah, N.J.: Paulist Press, 1988.

Homan, Fr. Daniel, O.S.B., and Lonni Collins Pratt. Benedict’s Way: An Ancient Monk’s Insights for a Balanced Life. Brewster, Mass.:  Paraclete Press, 2000.

Johnston, William, ed. The Cloud of Unknowing. New York:  Doubleday, 1973.

Keating, Thomas. Open Mind, Open Heart. Rockport, Mass.: Element, Inc, 1992.

Kleiner, Sighard, O.C. In the Unity of the Holy Spirit:  Spiritual Talks on the Rule of Saint Benedict, Kalamazoo, Mich.:  Cistercian Publications, 1989.

Lawrence, Brother.  The Practice of the Presence of God.  Translated by E.M. Blaiklock. London: Hodder and Stoughton, 1981.

McCall Smith, Alexander.  The Full Cupboard of Life.  New York: Pantheon Books, 2003.

McQuiston, John II.  Always We Begin Again.  Harrisburg, Pa.:  Morehouse Publishing, 1996.

Norris, Kathleen.  The Cloister Walk. New York:  Riverhead Books, 1996.

Nouwen, Henri. Reaching Out:  The Three Movements of the Spiritual Life.  New York:  Doubleday, 1975.

Pennington, M. Basil.  Centering Prayer:  Renewing an Ancient Christian Prayer Form. New York: Doubleday, 1980.

Taylor, Brian C. Spirituality for Everyday Living: An Adaptation of the Rule of St. Benedict.  Collegeville: The Liturgical Press, 1989.

Ware, Corinne. Saint Benedict on the Freeway. Nashville: Abingdon Press, 2001.

“The Benedictine life shown in the Rule is undramatic and unheroic; it simply consists in doing ordinary things of daily life carefully and lovingly, with the attention and the reverence that can make of them a way of prayer, a way to God,” (Esther de Waal, Living with Contradiction, p. 71).

The main work of the monastic community was the Opus Dei, the Work of God. Today, many may imagine this work to be theological writing, praying, preaching, “church work” but keep in mind that monasteries were not built in urban areas, they were primarily rural and agrarian in nature. Monks worked in the fields planting and harvesting, in the kitchen preparing and cleaning, in the classroom studying and teaching, in the chapel singing and praying.  Benedict designed a day that was filled but balanced.  When not in chapel for prayer, the monks would be working, praying, reading, eating, or resting.

All types of work are equal and all important.  By serving one another, the brothers would promote feelings of respect, not only in themselves but throughout the community (RB 35:1-2).  Benedict also gives us a model in which the worker is respected and cared for: the kitchen workers assigned for that week receive something to drink and some bread in addition to their regular portion an hour before they are to serve the meals.  Thus, the work is not burdensome and can be done without grumbling or complaining (RB 35:11-12).

Not only are workers respected, the tools used in the monastery are to be treated carefully, as carefully as the sacred vessels on the altar (RB 31:10-11).  Benedict teaches that everything is sacred and to be reverenced, from the humblest to the most glorious.  The sacred pervades every part of life.

Benedict understood the value of work nut also understood that to define oneself by one’s work was dangerous.  Work is a means to glorify the Creator.  The skilled may practice their craft, but only with humility.  Should they become conceited with their abilities or with the profit they brought to the monastery, their work would be stopped.  Only with proper humility could the individual return to his or her craft (RB 57:1-3).

The morning after I preached my first sermon without a manuscript, Fr. Paul Winton took me out to breakfast and handed me a metal vegetable peeler.  This gesture was to remind me to remain humble and never forget in a monastery I would be sent to the kitchen to peel potatoes for a week.  That peeler remains in my desk drawer and comes out once a week.  For Benedict, work was just part of the life of a monk, a life that was to be well-ordered and well-balanced with work, prayer, study, and rest.

Holiness of Work

Jesus wore many hats.  He moved from carpentry or stone cutting to ministry.  In the latter role Jesus taught the crowds, instructed his disciples, healed the sick, exorcized demons, debated with religious zealots, and endured humiliation.  Throughout all this work, Jesus had one purpose:  he glorified God.  This focus is what grounded him and gave him stamina, courage, and clarity.  For us this means that in our work we are not just to do, we are to be.  Our real work is to be as we show the presence of the Divine in our daily tasks.  If rooted in the Divine, then it does not matter what we do, it is how we do the task before us that is most important.  The how calls us to be people who respect whatever work the Divine has given us to do; therefore, all our work is a holy endeavor.

Work is a way we seek God. Work is the way we use our God-given gifts in service to others.  Work provides opportunities to be in relationship with others.  Work can be an opportunity to listen for God each day.  What we do as our work is important; yet our true work is beyond what we do with our hands and our minds.

Applying the Benedictine Ideal

Equality

Benedict provides a model for community labor, family life, workplace harmony where there is no hierarchy of importance regarding the type of work.  Each person serves the other in respect, and work is framed by each person’s relationship with their Creator.  Instead of complaining that someone cannot do something that we can do, we can simply offer to help.  We can respect the contributions that each makes in the community.

Stewardship

The Benedictine view of work has a stewardship component:  we are stewards of the gifts, talents, and skills that have been given to us.  Everything we have been given has been loaned to us by the Divine and through our work we can find our way to a deeper relationship with the Divine.

Balance

Benedict taught balance:  manual labor, reading Scripture, corporate worship, private prayer, meals, rest, and sleep.  We can keep in mind the importance of our work yet not let work determine the structure of our lives by allotting the time necessary for each task we have before us – no more, no less.

God’s Presence into Your Work

• First thing in the morning, give your day to the Divine by asking yourself, “What is the true Work I am being asked to do today?
• Sit at your desk, pray for the Divine’s presence throughout the day.
• Imagine the Divine, sitting or standing next to you offering encouragement, support, and positive energy.
• Give thanks throughout the day for completing a task, for something new that was learned, for a mistake or error that provides humility.
• Listen for the Divine’s voice through family, coworkers, friends.  When you hear that Divine voice, carefully listen and respond (obedience).
• Remember that your work is holy underneath all the vacuumed rugs, buried in the countless string of emails, and entangled in the voice messages and Google reminders your work is spiritual.

Bless the Tools of Your Work

• What are the tools of your work?
• How do these tools allow success in both the big picture and in the small?
• How might reverence be shown for these tools each time they are used?
• Is it possible to give thanks for electronic devices, hand tools, schoolbooks, etc.? How might this impact how I approach my work?

Arrow Prayers

Arrow prayers are snippets of Scripture of prayers that remind us that prayer is the key to unlocking the awareness of grace flowing through us and our work.  Below are some examples:

• Lord, you are my shepherd. (Ps 23:1)
• God, you are my light and my salvation. (Ps 27:1)
• My God, I put my trust in you (Ps 25:1b)
• Come, Lord Jesus! (Rev. 22:20)
• Prepare the way for the Lord (Isaiah 40:3)
• Jesus, Son of God, have mercy on me (Jesus Prayer)

Your invited to journal for your own edification and/or add comments to the blog feed of what worked or did not work for you when dealing with obedience.  Next Wednesday we will complete our study of the Benedictine Rule with the topic of creating a holy Lent anytime.

May you experience a holy Lent that offers you a place of solace and holiness.

Do not grant newcomers to the monastic life an easy entry, but, as the Apostle says, ‘Test the spirits to see if they are from God.’ (1 John 4:11). Therefore, if someone comes and keeps knocking at the door, and if at the end of four or five days he has shown himself patient in bearing his harsh treatment and difficulty of entry, and has persisted in his request, then he should be allowed to enter and stay in the guest quarters for a few days.  (Rule 58:1-4)

Before we enter into a conversation of stability and perseverance, it is critical to understand that although the goal of stability is to stay put and work things out, stability does not mean we should remain in unhealthy or abusive relationships either personally, professionally, or communally.  Stability is not a force to keep us where we are not safe: physically, mentally, or spiritually.  Stability does not ask us to remain in a place or in a relationship where we cannot grow and flourish.  Although the primary stability for most  of us is in our Creator, we can trust that our Creator will guide us to make changes in our life and relationships necessary for our physical and emotional well-being.

Stability in St. Benedict’s Rule is the action of staying put, riding out the tough times in hopes of a stronger relationship with God and others.  It is persistently sticking with a situation, with people, and with God.  The inner meaning of stability according to The English Benedictine Basil Cardinal Hume is that we “Embrace life as we find it, knowing that this, and not any other, is our way to God.”

Our culture, however, encourages something vastly different:  Don’t get tied down.  Keep your options open.  Everything is disposable: people, relationships, vocations, careers, etc.  This is a very superficial and convenient way of living.  To live under these pretenses is to not have any skin in the game; it is a very self-centered approach to the challenges that can actually strengthen us and our relationship with our Creator and with others.  Living a disposable life robs us of the joys and experiences of remaining steadfast and stable.

Stability says yes to the Creator’s will for us in the places we have been placed and with the tasks that we have been given to do.  Stability also recognizes that there are times when God, the Creator places us in a particular situation not so much for what we can gain, but for what we can offer to others.  Esther de Waal writes that a life guided by stability has both an exteriority and an interiority.  The exterior action of remaining in a place, relationship, or situation is to establish “stability of heart,” (de Waal, Seeking God, 60).  Inner stability becomes more important as our lives and cultures become more mobile and transient.  Very few of us remain in the cities of our youth, or remain in the same home all our lives, or remain with the same company for our entire careers.  By staying rooted in our spirituality, in a force larger than ourselves, we can draw strength.

Henri Nouwen, a priest and writer, discovered that inner stability that rests in God brought him peace.

Whenever I am, at home or in a hotel, in a train, plane, or airport, I would not feel irritated, restless, and desirous not being somewhere else or doing something else.  I would know that here and now is what counts and is important because it is God himself who wants me at this time in this place. (The Genesee Diary, 76

Stability has an element of persevering with patience.  Persistence and perseverance, therefore, ask us to live in the present moment; to accept and respond to whomever and whatever God has placed before us.  Nouwen suggests that stability is wanting the situation we are in because we know that we can find God in it regardless of its difficulty or unpleasantness.

Stability calls us to work out our problems with the people who are in our lives, which offers us moments of growth.

• Stability prevents us from running away from necessary development
• Stability prevents us from bringing old problems with us into new relationships
• Stability keeps us from being controlled by our moods and doubts
• Stability encourages the practice of looking for the best in the other person
• Stability may also bring a call for forgiveness and healing

Stability, therefore, brings about a staying power that enables us to persist and persevere. To do this in the midst of others allows us to take on an attitude of humility where we remain open and present to the person or situation in front of us, seeking not our way but what God is trying to teach us through this person or situation.  Stability becomes our teacher about others and ourselves. You see stability is not just about standing in front of another person, but also standing in my own center and not running from the real me.  Stability helps us accept who we are with all our graces, faults, and wounds.  Instead of listening to the thread of negativity streaming in our heads, we are reminded that God is present and we are wonderfully made in his image.  We do not need to look somewhere else where we think or have been taught that God might be.

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Practicing Stability

Inner Stability

So many aspects of our lives are hurried or may feel fragmented. The key to being present is living right where we are and not in the past or the future.  Living in the past can cause regrets and depression; living in the future brings about anxiety and worry.

• Tell yourself there is enough time to complete everything you NEED to do.  This helps to usher in a sense of calm and helps you focus on where you are.
• Take time each day to focus on feeling your feet and the place in which you are standing.  Stop and look around focusing on items of specific colors (ie:  all things blue that are around you).
• Accept that your Creator has placed you where you are needed.  Conscience acceptance helps connect us with the Divine and brings about inner stability.
• Ponder this:  How might you come to know God more deeply through the various and diverse tasks you undertake each day?

 Stability and Faith

To gain the strength and balance to put in our daily lives and relationships, there may be times when we need to rest more firmly in our relationship with something bigger than ourselves. Wrestling with questions of your faith can offer clarity and therefore, stable ground on which to stand.

• Does my commitment to God or my Creator change depending on the circumstances of my life?
• Do I strive to follow Jesus’ teachings or am I more inclined to look for ways to escape?
• Am I faithful in my practice of prayer, however, I choose to pray?

Stability and Perseverance

Perseverance is not being stubborn but it sure is a close cousin.  Perseverance allows us the courage and stamina to work through barriers that divide and destroy relationships.  I think it is far to say that most of us have experienced perseverance, where we have remained connected when we wanted to run either from a conflict or a relationship.  By recalling the details of experience, we can find new strength and assurance that we can persevere through the present situation.

• What was the prior situation?
• What did you do to find the courage and stamina to persevere?
• What were some of the positives that emerged for you from this past experience?
• How might those positives and the resources used in the past help you today?

Your invited to journal for your own edification and/or add comments to the blog feed of what worked or did not work for you when dealing with times of uncertainty.  Next Wednesday we will explore the topic of Obedience.

May you experience a holy Lent that offers you a place of solace and holiness.

Although we are almost 1,500 years removed from the original writing of The Rule of Saint Benedict, I think we can continue to glean spiritual practices that help us enter into a deeper relationship with the Divine. Beginning on Ash Wednesday, we will explore some of the spiritual disciplines and how they may be practiced in our daily lives. The blog will be updated each Wednesday. My hope is that this blog series becomes interactive among its readers, so please share and comment as you wish.

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