‘Ignorance of Holy Scripture is ignorance of Christ’ – the Constitution about the revelation of God of the Second Vatican Council recalls these words of St. Hieronimus (see KO25). Apart from the liturgy the reading of the Bible became the basis of post Conciliar renewal. This actually constitutes a return to the oldest tradition and spiritual practice. 

The spirituality of Israel – the chosen nation of the Old Testament was based on permanent contact with Holy Scripture. For this reason the Vatican Council reminded (the Church) about the great significance of the practice of reading Holy Scripture and encouraged all the faithful to reach for the treasures contained in the Word of God.

The faithful should have a wide acess to Holy Scripture

The Holy Council likewise earnestly and particularly admonishes all the faithful, and especially members of monastic orders, to acquire the highest virtue which is knowledge of Jesus Christ through frequent reading of Holy Scripture (Flp3,8) (…). Let them therefore eagerly approach the sacred text, through Holy Liturgy, filled with the words of God, or through devout reading matter(…). Prayer should accompany the reading of Holy Scripture, so that it constitutes a conversation between God and man. Since we speak to God when we pray and we listen to Him when we read his words. (KO25).

Thus let the word of God spread and be extolled (2 Tes3,1), and may the treasury of the revelation entrusted to the Church fill human hearts more and more(KO 26).

In the sacred books the Father, who is in Heaven, lovingly encounters His children and converses with them. Such great strength and power is contained in the word of God that for the Church it is its mainstay and a vital force and for the sons of the Church a confirmation of faith, nourishment for the soul and a pure and constant source of spiritual life.

Lectio divina – the reading of the word of God – is the practice of the regular reading of Holy Scripture. It is extremely important for the proper development of faith and the knowledge of God. We are not however concerned with any kind of reading of Holy Scripture, but of contact with a living God through an encounter with His words. Likewise as in the case of prayer this is attained primarily as a result of grace received from God. It is only as a result of this grace that we are able to hear the word of God himself through the human words in which the books of Holy Scripture are written. 

At the same time it is necessary to collaborate with this grace and lectio divina must be learnt in the same way as prayer. It is therefore also an ‘art of reading’, an ability to be open to the word in the correct way. 

Basic form is continuous reading (lectio continua) – the constant reading of the whole of the holy scriptures from beginning to end, and again from the beginning. At the same time the greater the knowledge of Holy Scripture the more fruitful is its reading. When reading the Bible for the first time some recommend reading it not from beginning to end, but starting with the New Testament. In the Old Testament the recommendation is to read the Books of Wisdom and of the Prophets first and the historical books last. Irrespective of this reading order it is suggested that the Psalms should be read in the course of private prayer.

Once the whole of Holy Scripture is known it can be read randomly, for example in accordance with the current liturgy of the day, subject matter or comparatively in relation to specific issues. The observation of actual people during their meetings with God is very stimulating for our own personal life. In this way Holy Scripture becomes for us a school of life’s wisdom.

Undertaking the reading of the holy text we are all attention.

We then feel now and again that something within us opens: the Word of God becomes alive, efficacious and sharper than a double-edged sword, penetrating to the separation of soul and spirit, joints and marrow, capable of judging the desires and thoughts of the heart. There is no creature that is unseen by Him.

On the contrary: everything is uncovered and exposed before the eyes of Him to whom we must render an account. (Hbr 4,12n). We are not the first to have experienced this. Those who have read Holy Scripture before us, assert that great assistance in the individual reading of its texts is provided by their collective reading in bible circles, in groups of people who meet regularly to read together and to deepen their knowledge of the Bible. In accordance with the promise of Jesus Christ that where two or three are gathered together in my name – I AM amongst them (Mt 18,20). He himself is uniquely present at such a meeting and confers graces of the Holy Spirit. 

A fruitful reading of the Bible proceeds in three stages, which in the traditional latin terminology are described as :

lection – meditatio – oratio – contemplatio et actio

Lectio- reading means the reading of the word of God as the word of God himself. This concerns hearing the word of the Lord in the biblical text and meeting Him personally through it. This is the proper aim of lectio divina. It must therefore be read in such a way so that the living word is heard. Who has ears to listen let him listen. (por. Mk4,9; 4,23; 7,16; £K8,8; 14,35). ‘Having ears to listen’ is extremely important in spiritual life. Through listening we allow the word into our heart which is the centre of thought, we allow it to penetrate us to in order to move the deepest chords in our interior and to enter into a dialogue with our most secret thoughts. In this way we enter into a personal relationship with God.

Meditatio – contemplation occurs when we hear the word and its content reaches us which calls upon us to understand the true meaning. From our side we ourselves must ask God want he wants to tell us through the word that has been read. Sometimes a light appears in the heart, and what has hitherto been concealed is revealed. Meditation depends upon an opening up to the truth transmitted to us by God, in the infinite misterium, which totally surpasses us, because it reaches to the depths of God Himself.

Oratio – prayer – becomes an answer to the light thus appearing in the heart. It is a short and pure prayer of the heart in the form of rapture at the beauty and magnificence of God and His wisdom or a thanksgiving for His great works, or contrition, when are given to understand our own weakness and sin or a profound request for the grace of real life. 

Contemplatio et actio- contemplation and action –means remaining in the presence of God and doing what is recognised as being His will. This leads us to become deeply rooted in God in accordance with the promise of Our Lord Jesus Christ: everyone therefore who listens to these words of mine and carries them out can be compared to a wise man who built his house upon a rock. (Mt7,24). In this way we remain close to God, who loves us throughout the day. The consciousness of this fact causes unobserved by those around us – an absolute silence to descend with increasing frequency in the inner sanctuary of our soul. It cries out louder than any other voice: my Lord and my God! (J 20,28). Lord You know everything – You know that I love You! (J 21,17). Such a relationship with God – is contemplation.

Personal prayer

In the monastic tradition personal prayer grows harmoniously into the totality of life. Its basis is the daily liturgy performed several times a day; the practice of individual reading of Holy Scripture (lectio divina), work, meetings and instructions listened to. All encompassed within the fundamental, traditional attitude of a monk: silence-listening. For monks prayer (oratio) is simply time devoted to God here and now through concentration solely on a real presence before God. Prayer in the monastic way of life is something obvious, natural, like breathing, walking or sleep.

For this reason Saint Benedict does not write much about personal prayer. In chapter 20 we read: If we want to ask a favour of rich people, we dare do so only with the greatest humility and respect. With how much greater humility and purer devotion must we offer our prayers to God, the Lord of the universe. It should be also known that, not loquacity, but only purity of heart and tears of remorse - are deemed worthy of being heard in the eyes of God. Therefore prayer should be short and pure, unless the inspiration of the grace of God induces us to prolong it. Communal prayer however should always be short, and following a sign given by the person in charge all should rise together (RB20). 

The starting point of prayer is an attitude of mind of ‘fear of God’, or a realisation of Who we are standing in front of, and deriving from this a great respect. These give rise to humility and purity of heart. For the ordinary reader the recommendation that prayer should be ‘short’ is surprising! This is connected to its essential characteristic – purity. Through prolongation of prayer without particular inspiration derived from the grace of God, we risk falling into a net of our own imaginings and emotions driven by the passions and desires, which lie dormant in everyone. They are great enemies of real prayer – the meeting of man with God.

It was noticed long ago, that the first stirrings of the heart, are the purest as a response to the word of God or situations, in which we meet with His great grace. For this reason monks practiced short, phrases of prayer, which can be compared to shots from an arrow sent in the direction of God. From this is derived the practice of so called ‘ardent acts of prayer’. In the Eastern Church there exists a great tradition of prayer to Jesus, namely the constant repetition of such a prayer formula: ‘Lord Jesus Christ, Son of God the Highest have mercy on me a sinner’. This short invocation can give rise to a whole sequence (like rosary beads). In this way one can pray for a whole day incessantly returning to the purity of the first stirring of the heart. 

The most important feature of prayer is a personal meeting with God, who cannot be separated from the rest of life. If we ignore God during the course of our ordinary occupations, then it is difficult to find Him during prayer. For this reason a monk incessantly seeks God in everything he does. St Benedict quoting the words of St. Peter in the Rules exhorts ‘hat God might be adored in everything’ (por. 1P4,11).

The theme of personal prayer recurs again in chapter 52 ‘On the monastic oratorium’:

Let the oratorium be, what its name indicates. Nothing should be done or kept here, which does not have a connection with prayer. After finishing their Ministry to God - let everybody, showing reverence to God, depart in the deepest silence, so that a brother who wishes to pray privately is not hindered in this through someone’s lack of consideration. If also on some other occasion somebody wishes to pray alone, let him simply enter and let him pray, not aloud but with tears and from the depths of his heart. He, who does not have similar thoughts however, should not remain in the oratorium after completing his Ministry to God , so as not to disturb others, as has been said (RB52). 

Personal prayer manifests itself in St. Benedict as a response to a liturgy, which has just ended, or as a result of an emerging inspiration, call of the heart. St Benedict is completely indifferent as to the method of prayer, he only enjoins the correct attitude: ‘let him pray not loudly, but with tears and from the depths of his heart‘. The Benedictine method of simple prayer was very aptly expressed by John Chapman OSB ‘Pray in the way that you are able to, do not try to pray in ways you are unable to’. In personal prayer the most important thing is not what we do, but whether we truly stand before God here and now. Sometimes it is one great battle for time, about the here and now before God.

The tears mentioned by St. Benedict refer to the old tradition of ‘prayers of tears’. By this are not meant tears of self-pity, tears of despair, nor even more of anger or resentment. The tears that appear in true prayer are - a reaction of the heart to the enormity of God’s goodness, which encompasses us in spite of our sins and weaknesses. A real transformation and cleansing then, takes place in the heart. Such tears become surely the best evidence of a true meeting with God.