But we should believe this most of all, we should have no doubt about it, when we assist at the Divine Office. Benedict himself: « We believe that God is everywhere, and that His eyes behold, in all places, the good and the wicked. Very easily, however, can a poor recitation give the lie to such beautiful thoughts, making them seem even comical. When executed in this way, such a chant can express, as the Discalced Carmelite author of Le Carmel (Paris, 1922) has written, «something of the soul’s nakedness, of the ineffability of love, and of the repose of divine union ». The correct execution of this entails the use of a singing pitch, on which the words, well articulated and accentuated, are recited at a moderate pace, with a slight prolongation of the final cadence. True it is that, commonly throughout the Order, the chanting of the Office in Gregorian music has been replaced by the use of the monotone or recto tono, as it is called. We need only recall that, for the recitation of the Divine Office, objective norms are to be sought, which, consequently, have an absolute value, the same for all Orders. Now the conclusion which some would like to reach by using that proposition as a minor is too fallacious to require refutation. The remark is often heard, when one insists upon a certain mode of recitation for the Divine Office, that the Carmelite Order is not the Benedictine Order. One must assist at choir with exterior modesty, gravity, and silence, and with interior attention ». Thibault, head of that reform, «is the work of God, and His curse shall fall upon those who perform it negligently. The regularity and solemnity of the recitation of the Office, together with the resumption of the chanting of Matins at midnight were among the regulations of the Touraine Reform. has been founded because of it» (Carmelite Mysticism - Historical Sketches). The influence of simple and devout Carmelite liturgical life has always been great. The Rule calls us together to the choir to say the Office in community, liturgically. Titus Brandsma, « but liturgical prayer has a special confirmation in our own Rite and must always hold a high place in our living with God. « Our Order is not an Order of liturgical prayer », writes Fr. Within the Order, too, we find ample testimony of the role which the Divine Office should play in the Carmelite life. Blanc, without ever having made the ascent». The religious in whose life such prayer does not enter deeply resembles, when he preaches, « the traveler who wants to talk about the beautiful view from the summit of Mt. Garrigou-Lagrange, « that by going fast he is gaining time, when in truth he is losing the best time of his life, that time which is due to the Lord, during which, if one is docile, he can find the true breath of the soul, the renewal of all his energies, and his rest». This is especially true of choir recitation which, if slovenly executed, can be a positive obstacle to recollection. Then it not only ceases to lead to union with God, but can cease as well even to be a prayer. To be such a culminating point, this prayer must not be recited, as it so often happens, in a hurried and mechanical fashion. Truly, when well recited, such prayer is the culminating point of the religious life, since it leads to contemplation and union with God. Above we have cited the words of Father Garrigou-Lagrange, showing the place which liturgical prayer holds in such a life. This can be seen first of all from Carmel’s position among the ancient Orders as one which practices the mixed life. No matter what some may think or say, the Divine Office, performed in choir, pertains to the essence of the Carmelite life. That form of vocal prayer which principally affects the Carmelite life is the Divine Office, and a study of prayer in Carmel would not be complete without its mention. Yet vocal prayer also has its importance, being intimately connected with mental prayer. We have noted above that Carmel calls to mind mental prayer.
0 Comments
Leave a Reply. |