(…continued from above)
The documents produced before and during the Synod mentioned a number of methods for a faith-filled and fruitful approach to sacred Scripture. Yet the greatest attention was paid to
lectio divina, which is truly “capable of opening up to the faithful the treasures of God’s word, but also of bringing about an encounter with Christ, the living word of God”. [296] I would like here to review the basic steps of this procedure. It opens with the reading (
lectio) of a text, which leads to a desire to understand its true content:
what does the biblical text say in itself? Without this, there is always a risk that the text will become a pretext for never moving beyond our own ideas. Next comes meditation (
meditatio), which asks:
what does the biblical text say to us? Here, each person, individually but also as a member of the community, must let himself or herself be moved and challenged. Following this comes prayer (
oratio), which asks the question:
what do we say to the Lord in response to his word? Prayer, as petition, intercession, thanksgiving and praise, is the primary way by which the word transforms us. Finally,
lectio divina concludes with contemplation (
contemplatio), during which we take up, as a gift from God, his own way of seeing and judging reality, and ask ourselves
what conversion of mind, heart and life is the Lord asking of us? In the
Letter to the Romans, Saint Paul tells us: “Do not be conformed to this world, but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect” (12:2). Contemplation aims at creating within us a truly wise and discerning vision of reality, as God sees it, and at forming within us “the mind of Christ” (
1 Cor 2:16). The word of God appears here as a criterion for discernment: it is “living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart” (
Heb 4:12). We do well also to remember that the process of
lectio divina is not concluded until it arrives at action (
actio), which moves the believer to make his or her life a gift for others in charity.
We find the supreme synthesis and fulfilment of this process in the Mother of God. For every member of the faithful Mary is the model of docile acceptance of God’s word, for she “kept all these things, pondering them in her heart” (
Lk 2:19; cf. 2:51); she discovered the profound bond which unites, in God’s great plan, apparently disparate events, actions and things. [297]
I would also like to echo what the Synod proposed about the importance of the personal reading of Scripture, also as a practice allowing for the possibility, in accordance with the Church’s usual conditions, of gaining an indulgence either for oneself or for the faithful departed. [298] The practice of indulgences [299] implies the doctrine of the infinite merits of Christ – which the Church, as the minister of the redemption, dispenses and applies, but it also implies that of the communion of saints, and it teaches us that “to whatever degree we are united in Christ, we are united to one another, and the supernatural life of each one can be useful for the others”. [300] From this standpoint, the reading of the word of God sustains us on our journey of penance and conversion, enables us to deepen our sense of belonging to the Church, and helps us to grow in familiarity with God. As Saint Ambrose puts it, “When we take up the sacred Scriptures in faith and read them with the Church, we walk once more with God in the Garden”. [301]
[290]
Propositiones 9 and 22.
[291] No. 25.
[292]
Enarrationes in Psalmos, 85, 7: PL 37, 1086.
[293] Origen,
Epistola ad Gregorium, 3: PG 11, 92.
[294] Benedict XVI,
Address to the Students of the Roman Major Seminary (19 February 2007): AAS 99 (2007), 253-254.
[295] Cf. Id., Post-Synodal Apostolic Exhortation
Sacramentum Caritatis (22 February 2007), 66; AAS 99 (2007), 155-156.
[296]
Final Message, III, 9.
[297] Ibid.
[298] “
Plenaria indulgentia conceditur christifideli qui Sacram Scripturam, iuxta textum a competenti auctoritate adprobatum, cum veneratione divino eloquio debita et ad modum lectionis spiritalis, per dimidiam saltem horam legerit; si per minus tempus id egerit indulgentia erit partialis”: apostolic penitentiary,
Enchiridion Indulgentiarum. Normae et Concessiones (16 July 1999), 30, §1.
[299] Cf.
Catechism of the Catholic Church, 1471-1479.
[300] Paul VI, Apostolic Constitution
Indulgentiarum Doctrina (1 January 1967): AAS 59 (1967), 18-19.
[301] Cf.
Epistula 49, 3: PL 16, 1204A.
Certainly, we do not interpret Scripture in a solitary vaccuum and it is good to seek the knowledge of the Church, particularly when we encounter questions. But we shouldn’t be afraid to approach the Scripture ourselves. There are some great study Bibles out there, and group Bible studies can be quite helpful. But it is definitely better to read Scripture than not to read it.
So just dive in.
The Gospels are probably the best place to start.
