LECTIO DIVINA In Chapter 2, Fr. Casey develops the social aspect of lectio divina. After discussing the verticality of the relationship between God and the reader he then goes on to the horizontal aspect of the Church and the reader. Originally, lectio divina was the liturgical reading within the monastic tradition. Consequently, the horizontal or social aspect of the Church cannot get lost in the private reading. The very nature of the New Testament is Church oriented since, it was written by the Church for the Church. The communal aspect of Scripture and our link to the Mystical Body of Christ is enhanced through lectio divina, which also links us with Christ himself, the Word of God. The nature of lectio divina is an encounter with Christ and that encounter also involves his Mystical Body, the Church. Lectio divina leads us into an experience of the communion of saints where we dialogue with them in sacra conversatio (holy conversation). This conversation is, for example, with St. Paul if we are reading any of the epistles of the Pauline corpus, or with St. John if we are reading any of the Johannine corpus (Gospel, Apocalypse, and epistles). The Church also plays a critical role in our background development that prepares us for lectio divina. The Church has provided us with the Bible, translations, the Catechism with doctrine drawn from Sacred Scripture that amplifies and explains the texts, and the writings of saints and holy men and women over the past two millennia that have also given their meditations and reflections on the texts of Sacred Scripture. As St. Paul said analogously, we need to be weaned like infants on milk before we are mature enough to chew solid food (cf. 1 Cor. 3:2). For those who pray the Divine Office daily we already appreciate the many varied daily readings of Scripture and the writings of the saints and holy men and women that contain their reflections on it. Lectio divina is an extension of the Divine Office and can also be used in the same way as a sacrificial prayer for the common good of the whole Church. “We become receptors of grace with the capacity of transmitting further what we ourselves receive.” (43). Just as Mary, the Mother of God is the model of the Church so too is she the model of the contemplative Church exemplified in lectio divina. When we reflect prayerfully on Sacred Scripture in lectio divina we become like Mary “mater eius conservabat omnia verba in corde suo” (his mother who kept all these words in her heart) This notion of conserving the words in one’s heart was so important that Saint Luke expressed it not once but twice. Luke 2:17, 51. Storing the Word of God in one’s heart is perfect imitation of Mary. Before the Word was made flesh in her womb he was first received in her mind and heart. The Word of God must first be “received” before he can be “conceived”. When we “receive” Christ he empowers us to “believe” in him and to “conceive” him within our soul giving birth to new divine life within us. Michael Casey, Sacred Reading. The Ancient Art of Lectio Divina. (Liguori, MO : Liguori/Triumph, 1996). 151 p.; ISBN : 0-89243-891-6. Michael Casey is a Cistercian monk and prior of Tarrawarra Abbey, Victoria, Australia. * * * __________________________________ Do you Yahoo!? SBC Yahoo! DSL - Now only $29.95 per month! http://sbc.yahoo.com