In chapter 49 of his Rule Benedict speaks about the observance of Lent and begins by saying that ‘the monastic life ought always to have a Lenten character’. Benedict continues with a typically honest remark saying that he realises that few people will have the strength for this, so he says, let us at least keep the season of lent in a fitting manner. In case there is any uncertainty about what that might involve Benedict goes on to explain that during Lent the monks should give themselves over to ‘prayer.., and to reading, to compunction of heart and self-denial.’
These four elements make up the core of Benedict’s Lenten practice. Benedict says relatively little about personal prayer other than it should be short, “Let us be sure that our prayers will not be heard for our many words” he writes “…prayer should therefore be short and pure.” In other words the attitude of our prayer is more important than its length, encouraging us to approach with honesty and humility the God who loves us. Prayer can find us at our most intimate and vulnerable and so we are encouraged to focus on the direction and desire of our gaze rather than the accumulation of time. Our Lenten prayer encourages to let go even for a moment the usual masks we may cling to and instead turn our attention to the One who is our beginning and our end.
Benedict recommends not only prayer but also reading, to the extent that he allows more time during Lent for personal reading than at any other time of the year. By a slow and meditative reflection on one book we are encouraged to listen for God’s word in our lives. This is reading done with an eye not for learning, as important as that is, but rather for soul searching and soul renewing; allowing what we read to speak to us.
This relates closely to compunction of heart, which means that we give time and space to listen to the God-led stirrings of the heart; and not let them drift away, but act upon them. It can be easy to ignore the compunctions of God in our lives because of the distractions and disturbances around us, some of which we create for ourselves. Lent offers us the opportunity, the encouragement, and the confidence to listen to the truth which our heart reveals to us.
Benedict’s final recommendation is self-denial, which may be practiced through various renunciations, but overall is seeking to reduce the cult of me in order that there is more space for God and my neighbour. The denials are not a spiritual version of a diet plan, but rather a basis in which my agenda can be set aside so that I may appreciate and learn from a fuller vision of God and of others. The denials should be so set that they give more space, more time, more money perhaps to be redirected in new and loving ways.
These are four simple yet challenging practices which can be difficult and demanding whoever we are and wherever we are, and they are I imagine what we might expect to read in a description of Lent; the sorts of things that if we practice well can help us to live a good Lent, and which over time will bear good fruit. Each element cleansing and refreshing us in order that we may see, or hear, or experience more clearly the reality of God and his kingdom. Where before, perhaps, there had been cloud or distraction or diversion, these practices can renew and strengthen us as we seek to follow Christ in his way.
Benedict and his Rule is known for balance and whilst he sets before his monks the challenge of a rigorous Lent he also makes it clear that for him Lent is a time for joy. Twice in his chapter on Lent Benedict expressly mentions joy, setting it as a foundational principle for all that takes place and all that is undertaken during this season.
It may seem surprising or even contradictory to speak of joy in a season of penance. Can we really expect both joy and penance to be at work in the same disciplines and practices of this time?
Benedict speaks of the joy of the Holy Spirit and the joy of Easter as being vital elements in our journey through Lent.
Lent is a penitential time, but the penance will only sit in its true place when it is accompanied by transformation. In today’s gospel lesson Jesus speaks to Nicodemus about the need to be born again, which points to the need for change and renewal in our hearts and minds as we open ourselves to the work of God. This is not simply a once and only event but an ongoing process, and Lent helpfully shows us practical ways for putting that into practice; down to earth and tangible methods for creating the means and the environment through which the Spirit of joy may blow.
One of the vows that a Benedictine takes, alongside stability and obedience, is conversion of life. This vow is a reminder that our journey requires a daily conversion in which we re-commit ourselves to allow the Spirit to work in us and through us. This principle affirms I think that whatever our vocation or context Lent gives each one of us the tools to allow our conversion to carry on and for the joyful Spirit to breathe into us the life and the renewing that we all require.
The joy of which Benedict speaks is what we await in its fullness in that Easter morning, but it is also here and now, and our best Lenten practices will remind us of that. Lent will be fruitful for us if it helps us to realise what we already possess, namely the fullness of God’s love and light infusing our lives with a power and hope in every moment and in every place. As we make our progress through these days and weeks we recognise and proclaim the reign of God in our lives, however faint and small it may sometimes appear to be. In fact, the greater our awareness of that joy the more incisive and honest the penance can be.
Benedict’s Lent is a joyful time in as much as we recognise and affirm God’s covenant with us, ever present through his mercy and grace, and the rigours of our penance simply bring that truth into sharper focus for us.
Let me close with words of a prayer ascribed to St Benedict which may guide and strengthen us through this holy season.
Gracious and Holy Father, give us the wisdom to discover You, the intelligence to understand You, the diligence to seek after You, the patience to wait for You, eyes to behold You, a heart to meditate upon You, and a life to proclaim You, through the power of the Spirit of Jesus, our Lord. Amen.
