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Scripture

Lectio Divina: Reading Scripture

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How do we allow the Scripture, in all its awesome power, to draw us closer to God? One important spiritual discipline that can help us in this regard is called…

How do we allow the Scripture, in all its awesome power, to draw us closer to God?

One important spiritual discipline that can help us in this regard is called lectio divina, which is Latin for “sacred reading.” It’s one of the oldest forms of Christian prayer, and the bishops at the synod repeatedly recommended that Catholics discover its power to make the Bible come alive.

From the very beginning, the early Christians imitated the Jewish model of using Scripture (the Old Testament) as a gateway into prayer. Once the New Testament books were written, Christians approached these sacred texts in the same way.

They understood that God was the author of Scripture, and that He was personally present in the words of Scripture. They read the words in a way that connected them to God. They learned how to read the Word of God with their hearts as well as their minds.

The Fathers of the Church read Scripture this way. St. Jerome, who translated the Bible from Hebrew and Greek into Latin, was an early advocate of “sacred reading.” Sts. Augustine, Basil and Benedict all made ample use of it.

Eventually, the practice became a common form of prayer in monastic communities in Europe. Lectio divina is still closely associated with monasteries, but in recent decades many Christians who lead active lives in the world have learned to pray this way as well.

Four Stages

The essence of lectio divina is reading the words of Scripture with one’s “heart,” guided by the Holy Spirit. It’s a flexible method and cannot be reduced to a technique. But those who are most skilled in it agree that lectio divina usually involves four stages.

Nearly a thousand years ago, a monk named Guigo de Castro described them in a letter to a fellow monk. Guigo’s outline is still the standard description of this prayer practice.

The scriptural text for lectio divina is usually chosen in advance. Typically, it is a short text, often a single verse containing the words of Jesus or a brief description of his actions.

The first step is lectio — reading. We read for understanding. What is the context of the verse? What did the author mean to convey to the people he was addressing? The question to ask in lectio: “What does the text say?”

The second stage is meditatio — meditation. We ruminate on the verse. We memorize it. We say it over and over again slowly and carefully. What do the words mean to me? How do they interact with our thoughts and memories? The question to ask in meditation: “What does the text say to me?”

The third stage is oratio — prayer. Our hearts have been stirred by meditating on the verse. God has spoken to us through the words. Now, what response do we make? The question asked in oratio: “What do we say to God in response to this text?”

The final stage is contemplatio — contemplation. Our prayer moves beyond words and beyond thought. We simply rest in God. We let His love transform us. The question asked in contemplation:”What is God saying to us?”

Lectio divina does not always unfold in an ordered progression of stages. Often we will oscillate between times of acting and times of receiving. We are “busy” reading, thinking, speaking. Then we quietly listen and receive what God has for us.

Nevertheless, the natural movement of lectio divina is toward ever-greater simplicity. It begins with close scrutiny of the words of Scripture. It ends with wordless enjoyment of God.

Gradually the words of Scripture dissolve and the Word of God is revealed before the eyes of our heart. Reading the sacred words fosters a dialogue with God. It’s a dialogue that concludes with an act of consecration, whereby we offer ourselves to God.

New Habits Needed

If we are to pray lectio divina successfully, we need to learn some new habits. First of all, we must slow down. Sacred reading takes time. Those who consistently pray this way often recommend that we set aside at least an hour in a quiet place for it. It’s not exactly an ideal way to pray on the bus during your daily commute (though this is just a guideline, not a rule).

We also need to learn to read differently. We’re accustomed to reading texts in order to understand the information they convey. It’s a cognitive process, an act of the intellect.

The goal of “sacred reading,” however, is to seek God. It’s an exercise of the heart and a process that’s led by the Holy Spirit. As one writer on lectio divina put it, “The full process of ‘reading’ could take 15 minutes or be spread over 15 years.”

Interest in lectio divina has surged in recent years. Pope Benedict XVI recommended it as a way for us to hear God and to respond to Him “with openness of heart.” If we learn to pray this way, the Pope has said, “this practice will bring to the Church — I am convinced of it — a new spiritual springtime.”

Jim Manney writes from Michigan.

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3 min read
Scripture

What Was Cain’s Sin?

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While there is no obvious explanation given for the rejection of Cain’s offering in Genesis, there are differences in the details of the two offerings that provide some clues: First,…

While there is no obvious explanation given for the rejection of Cain’s offering in Genesis, there are differences in the details of the two offerings that provide some clues: First, Abel gives of the firstlings (first fruits) of his flock. There is no mention that Cain gave of the first fruits of his crop.

In biblical legislation, God commanded that the tithe be given. But it was not any tenth that was to be given, rather it was the first tenth that was to be given (see Ex 23:16,19; 34:26; Lv 23:10 to name just a few). Thus Cain erred by not presenting first fruits, and God did not regard his offering. We are not to give God leftovers.

A second, though less certain, problem may be that Cain offered a cereal offering, not a blood offering. Scripture attests that it was necessary to shed the blood of animals for the remission of sin. Hebrews 9:22 says, “According to the law almost everything is purified by blood, and without the shedding of blood there is no forgiveness.” This is confirmed all throughout the Old Testament wherein God specifies the sacrifice of certain animals for Temple worship. This theory is not without a problem, however, since cereal offerings and other offerings from the harvest are elsewhere commanded and acceptable to God (see Lv 2:14 for just one example).

Whatever the full reason, the Book of Hebrews attests: “By faith Abel offered to God a sacrifice greater than Cain’s. Through this he was attested to be righteous, God bearing witness to his gifts” (11:4).

Cain’s reaction to God’s response goes further to indicate a third area of concern, not for Cain’s offering, but for his disposition. As we shall see later in 1 John 3:12, Cain’s offering was not just lacking, it was evil. And this indicates not a merely external problem with Cain’s offering but an internal disposition of sin that renders his offering displeasing to God. And thus one can offer a technically perfect sacrifice to God, but if we offer it in unrepented and serious sin, God is displeased and we can even bring condemnation on ourselves (see 1 Cor 11:29).

Here, too, the Genesis text hints at the “heart problem” Cain brought to the moment. Scripture says: “Cain was very angry and dejected [that God did not regard his sacrifice]. Then the Lord said to Cain, ‘Why are you angry? Why are you dejected? If you act rightly, you will be accepted; but if not, sin lies in wait at the door; its urge is for you, yet you can rule over it’ ” (Gn 4:5-7).

The image of sin that lies in wait at the door is a powerful one. In permitting his anger and envy to grow toward his brother, Cain is moving toward darkness and sin. He must learn to master his anger and all his passions.

Sadly, Cain gives way to sin and murders his brother. Thus the First Letter of John tersely notes: “Cain … belonged to the evil one and slaughtered his brother. Why did he slaughter him? Because his own works were evil, and those of his brother righteous” (3:12).

Rev. Msgr. Charles E. Pope is a priest of the Archdiocese of Washington, D.C.

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Scripture

Bible 101: A Brief Introduction to the Pentateuch

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The Books of Moses, also known as the Pentateuch or the Torah, are the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These texts are…

The Books of Moses, also known as the Pentateuch or the Torah, are the first five books of the Old Testament: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. These texts are sacred in both the Jewish and the Christian traditions and hold a preeminent place in the Old Testament because of their teachings and stories, as well as the personages they feature. The Torah also helped shape morality, religious observance, culture, and art across centuries and empires. Each book of the Torah has unique features and contributes distinctively to this first section of the Bible.

The first book, Genesis, takes its name from the Greek word for generation or origin. In Hebrew it is called bĕrēʾšît, which means “in the beginning” — the first words of the book. The first 11 chapters focus on teaching the truth about human persons and the world as created by God. They also detail the entrance of sin into the world and the effects it has on human beings, their relationship to God, and their relationship to one another. In Chapter 12, “salvation history” truly begins, as God calls Abraham to go to a land that he does not know. Abraham responds in faith, and God promises to make Abraham a great nation, blessing all the peoples of the earth in him. The rest of Genesis moves through the story of Abraham, then his son, Isaac, followed by Isaac’s two sons, Jacob and Esau. The story of Joseph and his brothers finishes the book of Genesis. In this memorable saga, Joseph saves Egypt and the surrounding lands from famine and, in so doing, saves his family in Canaan from starvation and destruction. The entire family moves down to Egypt and dwells there.

The book of Exodus picks up generations later. The pharaoh of Egypt does not know Joseph and his story, even though the Hebrews have become quite numerous. Fearing an insurrection, the pharaoh reduces them to slave labor. Moses is then sent by God to converse with Pharaoh and secure the people’s liberation from slavery. Their deliverance happens after a dramatic 10-plague duel which can be understood as divine warfare. The God of Abraham, Isaac, and Jacob does battle with the gods of the Egyptians, represented by various natural elements and animals. One by one, the Lord defeats the gods of Egypt. Finally, Pharaoh sends the people away, but then changes his mind, causing the famous scene of the crossing of the Red Sea. The waters miraculously opened up, allowing the Hebrews to pass through, but then collapsed upon the Egyptian forces to their utter ruin and destruction.

In their new found freedom, the descendants of Abraham, under the guidance of Moses, go to Mount Sinai, where the covenant between God and the Israelites was formally established. From this covenant we still have the Ten Commandments and the foundation of morality. The rest of the book of Exodus includes details about the covenant, the building of the tabernacle and the Ark of the Covenant. There is also an episode that describes the defection of the Israelites from the covenant where Moses intercedes for the people and God reestablishes their bond with him.

The book of Leviticus is at the center of the Torah. This emphasizes its importance — the center of a section or of a book is a sign of its value. This makes sense, because Leviticus explains the laws of sacrifice, along with the distinctions between what is profane and what is holy. “Profane” does not mean “bad” — it only means that such an object cannot mediate God’s presence and holiness. Leviticus provides the framework for the people to live the covenant, with all of its proper sacrifices, in order to truly become God’s holy people.

The book of Numbers describes the journeying of the Hebrew people in the wilderness, as they move from Mount Sinai to the edge of the land of Canaan, and then have to journey in the desert for another 40 years. This time of purification often has been interpreted as an analogy of the spiritual life. Each person must go through life as a preparation and a purification, a journey of faith, hope and love.

The last book of the Pentateuch is Deuteronomy, a name which means “second law,” and it presents a series of discourses given by Moses to the people of Israel on the plains of Moab. At this point, they have finished the 40 years’ journey and are preparing to enter into the land of Canaan. Moses prepares the people by recalling for them their history up to this point in time; he also reminds them of their obligations and God’s blessings upon them. He warns them, too, about the consequences of infidelity. Thus, the Pentateuch closes with a sense of foreboding: God is always faithful … but will the people be so as well?

Sister Anna Marie McGuan, R.S.M., is Director of Christian Formation in the Diocese of Knoxville. Read more from the Bible 101 series here.

 

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Scripture

What is the Meaning of the Many Numerals in Scripture?

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For any student of the Bible, it doesn’t take long to see that certain numbers appear throughout both the Old and New Testament. For instance, there are the 12 tribes…

For any student of the Bible, it doesn’t take long to see that certain numbers appear throughout both the Old and New Testament.

For instance, there are the 12 tribes of Israel and the Twelve Apostles. God rested on the seventh day of creation in Genesis, and one cannot forget the seven gifts of the Holy Spirit mentioned in 1 Corinthians 12.

What is the story behind all these numerals? Why do they appear again and again? For us as Catholics, do numbers mean more?

The practice of interpreting numbers is nothing unique in religious history. Cultures have applied meaning to numbers since the beginning of civilization. However, numbers found in the Bible have taken on mystical meaning across the centuries.

Assigning meaning to numbers in the Bible is an ancient practice known as gematria, a Greek term meaning calculation. It is based on numbers which are assigned to each letter of the Hebrew alphabet. Gematria is thus the calculation of those letters, which translate into words or phrases. By assigning a numerical value to a word or phrase, it is believed that two words with the same numerical value have some significant meaning to each other or simply to the number itself. Numbers thus have a key role in understanding God’s role in the universe.

For instance, the number 40 is used throughout both the Old and New Testaments. Noah was afloat during the Great Flood for 40 days and 40 nights (see Gn 7), Moses and the Israelites spent 40 years in the desert and Jesus was tempted by Satan for 40 days (Mk 1:13). Jewish tradition has it that the number 40 represented a time of transition where an extraordinary event occurs.

Enter the Church Fathers

Around the second century, the Church Fathers — those who clarified or passed on Christian doctrine — were quite familiar with this Jewish tradition of assigning numerical meaning to words or phrases. However, they condemned the use of numbers as having some magical significance. Instead, they taught that the numbers found in the Holy Scriptures were full of mystical meaning which could be interpreted for deeper significance.

For instance, St. Augustine, in a letter replying to Tichonius the Donatist, said, “If Tichonius had said that these mystical rules open up some of the hidden recesses of the law, instead of saying that they reveal all the mysteries of the law, he would have spoken truth.”

As well, it would have been around these first centuries of Christianity that the formal rituals which related to public worship and the Mass were taking shape. The question to ask then would be: Is there numeric symbolism in the sacrifice of the Mass or in some of the prayers for Catholics? The answer is yes.

For instance, as Catholics, we have the threefold penitential right — Kyrie eleison, Christe eleison, Kyrie eleison — and the Agnus Dei, or Lamb of God. Outside of the Mass, we have a certain number of Masses that are offered for the dead. The Latin word novena is the root for our novenas. These nine days of prayer are thought to be based on the time that Mary and the disciples prayed in the Upper Room before the coming of the Holy Spirit at Pentecost.

Finally, if one wants to pray a 54-day Rosary Novena they will end up praying six full novenas. The first three should be offered for a particular intention and the last three novenas offered in thanksgiving.

In short, when it comes to numbers in the Bible and in Catholic tradition, nothing is coincidence.

Eddie O’Neill writes from New Castle, Colo.

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Scripture

Gospel Writers Friends?

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New Testament texts indicate Matthew, Mark and Luke were contemporaries, and the authors of “The New Jerome Biblical Commentary” provide dates (and other evidence) to verify this. St. Peter refers…

New Testament texts indicate Matthew, Mark and Luke were contemporaries, and the authors of “The New Jerome Biblical Commentary” provide dates (and other evidence) to verify this. St. Peter refers to “Mark, my son” in his first letter (see 1 Pt 5:13), and tradition identifies Peter as the source of information Mark includes in his Gospel account. Scholars date his account to about A.D. 65.

Tradition identifies Matthew as the tax collector Jesus invites to be an apostle (see Mt 9:9), and scholars believe he relied on Mark’s account when recording his Gospel. The same experts also suggest someone else might have used Matthew’s name and written the account about A.D. 90.

No one seems to question Luke’s authorship of the Gospel account bearing his name, nor do scholars find reason to doubt he was, as he remarks in the Acts of the Apostles, an early companion of St. Paul. Scholars believe his Gospel account was written around A.D. 80-85.

The synoptic Evangelists certainly knew individuals who knew one another intimately, and Mark and Luke may have lived in Rome for a period at the same time. However, we have no information — and no tradition — to suggest they knew one another.

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Scripture

How can you teach children with abusive parents to honor their fathers and mothers?

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The Fourth Commandment — in the context of the other commandments and, indeed, the whole Bible and the Catholic moral tradition — implies that to be honored parents must first…

The Fourth Commandment — in the context of the other commandments and, indeed, the whole Bible and the Catholic moral tradition — implies that to be honored parents must first of all be honorable and upstanding. There is nothing that states or implies that children must yield to and honor the behavior of parents who act dishonorably. Teachers and catechists must always make that point clear in an age-appropriate way.

Second, I would say that with the vastly improved identification and procedural systems in Church and society regarding child abuse, it is less likely that children will be misled by the Fourth Commandment. Balance, subtlety and wisdom in catechesis and in the general nurturing of children are the keys to avoiding problems here.

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