Only Twelve Psalms: Monastic Tradition and Liturgical Reverence in RB 9

There is much talk of “reverence” these among the Catholics. The liturgy is how most of us Catholics interact most regularly with our faith. And so, it cannot be a surprise that it is often so contentious amongst us. Those who would prefer that Vatican II had never happened tend to talk about a “return to reverence.” But as liturgically conservative as I am, it would bring me much intellectual joy to learn Latin and attend Latin mass every week, I cannot help but think that the story of the earliest monks and Benedict’s adaptation of their tradition of prayer have a lesson for the faithful.

You see, 5th-century theologian and monk John Cassian once went to Egypt to live with the desert fathers and mothers and bring their wisdom back to the Christian West. While there, he heard a story. The desert monks were divided on how many psalms they should chant together at prayer. Cassian reports on the fight, “And as each one was recommending, in accordance with his own fervor and heedless of his neighbor’s weakness, that what he judged easiest for himself in view of his faith and strength should be mandated, taking little account of what would be most possible for all the brothers [...] some [arguing for] fifty and other sixty psalms, while still others were not even content with this number.” ¹ Then suddenly they realized they had argued all day, and it was time for prayer. The leader led them in chanting 12 twelve psalms then “he suddenly withdrew from the eyes of all, thus concluding both the discussion and the ceremony.” ² And the monks understood that the LORD had spoken through this cantor. So according to Cassian’s report, they “understood that, at the LORD’s willing a universal rule had been established for the groups of brothers through the teaching of an angel.” ³

And St. Benedict, writing almost 100 years later and deeply influenced by Cassian, would stick to that exact number for Vigils (the monastic prayer service that was set to occur everyday around 2:30am). Benedict writes that the night office should include “six psalms with antiphons,” ⁴ then the monks were to listen to biblical or patristic passages. Finally, “the six remaining psalms follow.” ⁵ So in accordance with Cassian’s observations of the desert fathers, even the most rigorous monks were to limit themselves to just 12 psalms at prayer as the angel of the Lord had indicated to them and because, as they understood it, it allowed for the needs of the community to come before the individual’s need for rigor.

Commenting on this tradition, North Dakota monk and scholar Terence Kardong argued “Cassian’s point is that quality is more important than quantity.” ⁶ And to broaden the case to our current liturgy wars, I wonder if attention to this phenomenon is worth thinking about. Even 1500 years ago there were those who were demanding more rigor and yet a happy medium was found. And perhaps we can find a way to express the intensity of our reverent faith in liturgy without leaving those who are unable to follow behind.

¹ John Cassian. The Institutes, trans. Boniface Ramsey, Ancient Christian Writers, no. 58 (New York: Newman Press, 2000), 40.
² Ibid., 41.
³ Ibid.
⁴ RB 9.4.
⁵ RB 9.9.
⁶ Terrence G. Kardong, Benedict's Rule: A Translation and Commentary (Collegeville, MN: Liturgical Press, 2012), 174.