National Bible Week 2009

From January 19-25, 2009, the entire country will once again be celebrating National Bible Week (NBW), and on the 25th, National Bible Sunday. The observance of NBW is empowered by Presidential Proclamations 44 and 1067 enjoining Filipinos to read and study God’s Word to promote spiritual, moral and social stability in the country.

NBW 2009 is anchored on the theme May They Be One, in response to the prayer of Christ for all His children to “be one,” (John 17.21). As a nation, the Philippines must uphold the Bible as the true and lasting bind that unites individuals, families, and communities, fostering harmony and national transformation. The celebration’s logo encapsulates the ideals of unity amid diversity, particularly of the eight pillars of society namely: Family, Church, Education, Government, Business, Media, Arts & Entertainment, and Science & Technology.

But May They Be One is more than just NBW 2009’s theme, it is also a Scripture Engagement Campaign that envisions putting a Bible in every Filipino Home. This 5-year Bible Campaign launched last September 30, 2008, seeks to encourage Filipinos to use the Bible as a manual to life, owning, reading and living it.

The Philippine Bible Society and partner organizations encourage churches, schools, offices and agencies to join the May They Be One Bible Campaign as well as to stage their own NBW 2009 celebrations via Bible Quizzes, marches, song and dance contests, poster-making competitions, Bible reading marathons, etc. For details on the National Bible Week 2009 events and information on how to conduct your own celebration, visit www.bible.org.ph or call Hazel Alviz at (02)524 5337, 524 6359 local 149 or +63917 5136234.

Heed Christ’s call now! Join NBW 2009 and help our nation become one under the banner of His Word.

May they Be One Bible Campaign

WHAT IS MAY THEY BE ONE?

May they Be One Bible Campaign is a five-year nationwaide program (2009-2013) which aims to put a Bible in every home and encourage Filipinos to read and live the Bible resulting in the transformation of the Philippines.

WHY UNDERTAKE SUCH A CAMPAIGN?

May They Be One is our response to the prayer of Christ for all His children to 'be one,' (John 17.21) since unity is vital for making the Word of God accessible, understandable, respected and lived. Itis also a call for oneness in individuals, families, and communities resulting in unity among various sectors in working for national transformation.

WHO IS BEHIND MAY THEY BE ONE?

The Episcopal Commsision for the Biblical Apostolate (ECBA) of the catholic Bishops' Conference of the Philippines (CBCP) is spearheading the campaign in partnership with the Philippine Bible Society (PBS) and other churches.

May They Be One is inspired by the world Synod of Bishops in Rome on Octobers 5-26 this year which has as its theme, "The Word of God in the Life and Mission of the Church." Archbishop angel Lagdameo, President of CBCP and Walter Cardinal Kasper, President of the Pontifical Council for Promoting Christian Unity wrote letters of endorsement for the campaign.

HOW WILL THE CAMPAIGN WORK?

The May They Be One Campaign aims to raise sufficient funds within the Philippines and overseas, to enable at least 5 million Bibles to be printed and sold at the subsidized price of P50 each. Ful production cost of a Bible is P100. About 20% of all bibles to be printed will be given away for free at the discretion of affliated local parish priest or pastor.

WHEN DOES THE CAMPAIGN BEGIN?

May They Be One will be launched with a Concelebrated Mass at the Manila Cathedral on Sept. 30, 2008. It will be an ecumenical service to seel God's blessing on the Campaign and a send-off for the four Bishops, led by PBS President Bishop Bastes, who are attending the Synod in Rome. A special May They Be One Bible will be dedicated during the service where representatives from various sectors will be invited.

HOW CAN I BE PART OF THIS BIBLE CAMPAIGN?

You can become a Friend of the Bible Society and help put a Bible in every home in the Philippines.

As a Friend of the Bible Society, you will be asked to do 3 things:

• Pray for once a week in church or at home for those who are involved in translation and distribution of God's Word.
• Agree to tell friends and family about the work of ECBA and Philippine Bible Society.
• Give a minimum donation of P250 each year towards the cost of putting a Bible into home of fellow Filipinos.

In return for being a Friend, we will do 3 things for you:

• Pray for you at our special weekly prayer and devotion times.
• Agree to keep you regularly informed on the progress of this task.
• Present you with a special certificate to recognize your support.

Read the Bible and Catechism In a Year

Download Reading Guide PDF

CHABANEL PSALM PROJECT

What if I told you that clicking a button would show you a Catholic website that contains (among other things) newly composed Catholic Responsorial Psalm scores based on Gregorian chant with Organ/Vocalist scores for the entire Catholic Liturgical year ??

And what if I further told you that these are offered ** COMPLETELY * FREE * OF * CHARGE ** to anyone who wants them, and the PDF scores can be downloaded *instantly *without even a login ??

* If I told you this, would you take five seconds to go check out the website, download PDF scores, and listen to the mp3 samples??*

* Guess what? It is true!!! No joke, and * absolutely * no strings attached.*

Here is the site

. . . and here are free Mass Parts for organ and voice:

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The Bishop of Imus (What a title!)

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by Catholic Audio

His Excellency, MOST REV. LUIS ANTONIO G. TAGLE, D.D., Doctoral graduate of the Catholic University of America and Bishop of Imus since 2001, gave the following lectures. I'm really looking forward to giving them a listen.

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss Christian dogma of the Trinity. The Lecture was delivered June 2005.

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss the Christian Doctrine of the Trinity. and particularly discusses trinitarian heresies. The Lecture was delivered last July 5, 2005

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss the Christian Doctrine of the Trinity. The Lecture was delivered last August 6, 2005.

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss the Christian Doctrine of the Trinity. The Lecture was delivered last August 6, 2005

*HT: Filipino Catholic, who I should really consider putting on the payroll...

New Year Message 2009

Read Message of IC

Steve Ray and Scott & Kimberly Hahn

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by Catholic Audio

How could you not love a post where I give you MP3s from these giants?!?




From the Deep in Scripture podcast:

April 30th , 2008. Guest: Steve Ray, “Verses I Never Saw” (PDF)

Listen in MP3 format ( app. 50 meg)

Resource Special “Crossing the Tiber,” by Steve Ray

~~~

These 2 talks are excellent reference for our

MARRIAGE ENRICHMENT RETREATS

April 23th , 2008 Ephesians 5:21 & 33 Pt.2 (PDF)

Listen in MP3 format ( app. 50 meg)

Resource Special "First Comes Love" by Scott Hahn

January 23rd, 2008 Ephesians 4:22- 24 (PDF)

Listen in MP3 format ( app. 50 meg)

Resource Special
“Life-Giving Love,” by Kimberly Hahn

8th GLORY SONGWRITING FESTIVAL

I WILL HOPE IN THE LORD FAITHFUL AND TRUE NEVER TO FAR CLELEBRATE

TO YOU GLORY TO OUR GOD MY WAY TO THY WORLD

NOW AND FOREVER YOU ARE GREATER LORD, NO ONE ELSE

LOVE ONE ANOTHER YOU'RE MY DISCIPLES


To listen to any song just hover the mouse pointer
over the song title, wait for Snap Shots
pop-up MP3 player

click PLAY button
ENJOY!

See my FileQube Folder

BENEDICTIO MENSAE

Benedictio Ante Mensam
Blessing Before Meals

BENEDIC, Domine, nos et haec tua dona quae de tua largitate sumus sumpturi. Per Christum Dominum nostrum. Amen.	BLESS us, O Lord, and these Thy gifts which we are about to receive from Thy bounty, through Christ our Lord. Amen.
Ante prandium: Mensae caelestis participes faciat nos, Rex aeternae gloriae. Amen.	Add for midday: May the King of everlasting glory make us partakers of the heavenly table. Amen.
Ante cenam: Ad cenam vitae aeternae perducat nos, Rex aeternae gloriae. Amen.	Add for evening: May the King of ever-lasting glory lead us to the banquet of life eternal. Amen.

Benedictio Post Mensam
Blessing After Meals

AGIMUS tibi gratias, omnipotens Deus, pro universis beneficiis tuis, qui vivis et regnas in saecula saeculorum. Amen.	WE give Thee thanks, almighty God, for all Thy benefits, who livest and reignest for ever and ever. Amen.
V. Deus det nobis suam pacem. R. Et vitam aeternam. Amen	V. May the Lord grant us His peace. R. And life everlasting. Amen

ANGELE DEI

Angele Dei, also know as the Prayer to One's Guardian Angel, was in the past attributed to St. Anselm (c1033-1109), for it appears in medieval collections of St. Anselm's works. However, it is clear that this prayer was added to Anselm's works sometime after his death. As best can be determined, this prayer is an 11th/12th century interpolation of a prayer composed by Reginald of Canterbury, who died sometime after 1109. This prayer is from Reginald's Life of St. Malchus (d. c 390), a famous hermit who was a friend of St. Jerome (c 341-420). The popular English translation given below is from the later half of the 19th century and appears in the Baltimore Manual of Prayers (1888). Guardian Angels protect their charges against the assaults of demons to preserve them from sin. Several passages in Scripture mention them in passing. (Dn 10: 13,20-21, Tob 12:12, Mt 18:10, Acts 12:11,15). October 2 is the memorial to the Guardian Angels. This prayer carries a partial indulgence.

ANGELE DEI, qui custos es mei, Me tibi commissum pietate superna; (Hodie, Hac nocte) illumina, custodi, rege, et guberna. Amen.

ANGEL OF GOD, my guardian dear, To whom his love commits me here; Ever this (day, night) be at my side, To light and guard, to rule and guide. Amen.

VENI, SANCTE SPIRITUS

A traditional prayer asking for the grace of the Holy Spirit. It has been used for centuries as a prayer of private devotion. The texts appear in the propers for the feast of Pentecost in both the Mass and Divine Office, and also in the votive Mass of the Holy Spirit. The first part, which has a partial indulgence attached to it, is the antiphon for the Magnificat for Pentecost. The veriscle and response are associated with the readings for the feast. Lastly, the collect is found in the votive Mass.

VENI, Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende.	COME, Holy Spirit, fill the hearts of Thy faithful and kindle in them the fire of Thy love.
V. Emitte Spiritum tuum et creabuntur; R. Et renovabis faciem terrae.	V. Send forth Thy Spirit and they shall be created R. And Thou shalt renew the face of the earth.
Oremus: DEUS, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere, et de eius semper consolatione gaudere. Per Christum Dominum nostrum. Amen.	Let us pray: O GOD, Who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in His consolation. Through Christ our Lord. Amen.

CONFITEOR

A Confiteor is a penitential prayer where we acknowledge our sinfulness and seek God's mercy and forgiveness. Confiteors have been part of Christianity from the beginning. St. Augustine notes that it was traditionally recited while striking the breast as a sign of humility, such as is the custom we have today of doing so during Mass when it is recited. The prayer below is the traditional form of the prayer. It was partially composed in the 8th century and then added to the Mass in the 11th century. The Confiteor in use in the Missal of Paul VI is a shortened version of this one.

CONFITEOR Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Ioanni Baptistae, sanctis Apostolis Petro et Paulo, et omnibus Sanctis, quia peccavi nimis cogitatione, verbo et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, beatum Ioannem Baptistam, sanctos Apostolos Petrum et Paulum, et omnes Sanctos, orare pro me ad Dominum Deum nostrum. Amen.

I CONFESS to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, to pray for me to the Lord our God. Amen.

SYMBOLUM APOSTOLORUM

The present form of the Apostles' Creed first appears in the 6th century in the writings of Caesarius of Arles (d 542). However, it can be traced in one form or another back to Apostolic times. For more details see the entries in the Symbola (Creeds) section. A partial indulgence is granted to the faithful who recite the Symbolum Apostolorum.

CREDO in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.

I BELIEVE in God, the Father almighty, Creator of heaven and earth. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

AVE MARIA

The Ave Maria is perhaps the most popular of all the Marian prayers. It is composed of two distinct parts, a Scriptural part and an intercessory part. The first part, the Scriptural part, is taken from the Gospel of St. Luke and joins together the words of the Angel Gabriel at the Annunciation (Lk 1:28) together with Elizabeth's greeting to Mary at the Visitation (Luke 1:42). The joining of these two passages can be found as early as the fifth, and perhaps even the fourth, century in the eastern liturgies of St. James of Antioch and St. Mark of Alexandria. It is also recorded in the ritual of St. Severus (538 AD). In the west it was in use in Rome by the 7th century for it is prescribed as an offertory antiphon for the feast of the Annunciation. The great popularity of the phrase by the 11th century is attested to in the writings of St. Peter Damian (1007-1072) and Hermann of Tournai (d.c. 1147). Later, probably by Pope Urban IV around the year 1262, Jesus' name was inserted at the end of the two passages. The second half of the prayer (Holy Mary..) can be traced back to the 15th century where two endings are found. One ending, Sancta Maria, Mater Dei, ora pro nobis peccatoribus, is found in the writings of St. Bernardine of Siena (1380-1444 AD) and the Carthusians. A second ending, Sancta Maria, Mater Dei, ora pro nobis nunc et in hora mortis nostrae, can be found in the writings of the Servites, in a Roman Breviary, and in some German Dioceses. The current form of the prayer became the standard form sometime in the 16th century and was included in the reformed Breviary promulgated by Pope St. Pius V in 1568

AVE MARIA, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen.

HAIL MARY, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen.

ORATIO DOMINICA

This prayer was given to us by our Lord Jesus Christ Himself when the apostles asked Him to teach them how to pray (Mt 6:9-13) and thus the prayer has been a part of the Church since the very beginning. The Didache (1st-2nd century) commends the prayer to be recited by the faithful three times during the day. In the latter part of the 4th century it became an official part of the Mass and was recited after the breaking of the bread. Later, Pope St. Gregory the Great, influenced by St. Augustine, moved it to just before the breaking of the bread where it has been ever since. Today, the Didache's tradition of reciting the prayer thrice daily continues in the Church with the Lord's Prayer being recited at Mass and then twice more during the Liturgy of the Hours, at Lauds and Vespers. Prior to the Protestant Reformation, the Our Father was universally recited in Latin in the West by clergy and laity alike. The rather curious English translation we have today is due to Henry VIII's efforts to impose a standard English version across his realm. Catholics, not wishing to be overly conspicuous in a place very hostile to the Catholic Church at the time, adopted the translation in order to remain inconspicuous.

PATER NOSTER, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen.

OUR FATHER, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.

DOXOLOGIA MINOR

A short expression of praise to the Trinity from the very early Church. Authors such as Hippolytus (d. 235) and Origen (ca 231) use very similar phrases in praise of the Trinity. The form became fixed to what we have today by the time of the Arian controversies of the 4th century. It is used extensively in the Mass, the Divine Office, and also many other devotions such as the Rosary.

GLORIA Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.

GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen.

SIGNUM CRUCIS

The Sign of the Cross is not only an action, but a statement of faith itself. In this simple gesture one is not only making a sign of our redemption, the Cross, but is also expressing faith in the Blessed Trinity. It was with this simple action that the faithful of the early Church fortified themselves despite difficult times. Tertullian, writing in the third century, tells us that Christians made the Sign of the Cross upon rising, as they were dressing, upon entering or leaving their houses, on going to the bath, on sitting down at the table, on lighting their lamps, in fact, at the beginning of every action. St. Augustine tells us that "It is by the sign of the Cross that the Body of the Lord is consecrated, that baptismal fonts are sanctified, that priests and other ranks in the Church are admitted to their respective orders, and everything that is to be made holy is consecrated by the sign of our Lord's cross, with the invocation of the name of Christ." (Serm. LXXXI). The original Sign of the Cross was likely a "mini-cross" made by tracing a cross on the forehead, lips, or breast with the thumb, much like the custom today of doing so before the Gospel is read. It is difficult to determine exactly when the current custom of blessing oneself with a large cross going forehead to breast and then from shoulder to shoulder came about. Historical records in this regard are open to multiple interpretations and Church historians have divergent views on the subject. That the written record is unclear on the subject is to be expected, since such a custom would more likely be taught by example than by written instruction. It is likely that this large cross was first used in formal blessings by the clergy starting sometime during the Arian controversy of the fourth century and then eventually adopted by the laity. Clearly written instructions for using the large cross form to bless oneself appear by the 12/13th century, by which time it is also clear that the custom had been in use in some form or another for a long time, possibly since the 8th century. As noted by various Medieval authors, this large Sign of the Cross is rich in symbolism. When Christ came to redeem the world, He descended from the Father, was born of the Virgin Mary, died, was buried, and descended to the dead. He then rose from the dead and ascended into heaven where He sits at the right hand of the Father. Thus when making the Sign of the Cross, one uses the right hand, which symbolizes Christ who sits at the right hand of the Father. Starting at the forehead, which symbolizes the Father, the Creator and source of all things, one then descends to the lower chest. This symbolizes the Incarnation, for Christ came down from heaven from the Father and became flesh in the womb of the Virgin Mary through the power of the Holy Spirit. In the West, one then proceeds from the left shoulder to the right shoulder to finish the Sign of the Cross. The left in this case is usually associated with death and darkness, while the right symbolizes truth and light. Thus the action represents the transition from misery to glory, from death to life, and from hell to paradise. As Christ passed from death to life and sits at the right hand of the Father (left to right), so too may we pass from death to life in Christ through the sanctification of the Holy Spirit. In Eastern Christian traditions, the opposite direction is taken. One proceeds from the right to the left, so the symbolism is somewhat different. A partial indulgence is granted to the faithful who devoutly make a sign of the cross. "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." (Matt. 28:19)

IN nomine Patris, et Filii, et Spiritus Sancti. Amen.

IN the name of the Father, and of the Son, and of the Holy Spirit. Amen.

DOING THE LECTIO

The goal of the Lectio is of course contemplation, the highest rung in the Scala Claustralium. But the possibility of contemplation can only be prepared for through reading, followed by meditation and then by prayer.

Reading is intelligent reading of Scriptures. One must be attentive to settings, changes in character, movement, tenses of verbs, movement of a plot... etc. The grammar and syntax of the text is the "flesh" that must be honored before I can proceed to the "spirit" of the text.

Meditation is allowing the text to speak to oneself. This is easier said than done. The more advanced practitioners of the lectio at this stage would be taking down notes, looking at other passages of Scriptures, or even checking marginal notes and footnotes. Beginners in the practice can also use their imagination by "putting themselves in the text", as it were, and getting themselves involved in the action. Guy the Carthusian goes from one keyword to another asking himself what it means, while at the same time going through other passages in the Scriptures that could shed light on it.

Prayer begins any time during the process (whether in reading or in meditation). It is the moment when one closes the page and raises his heart to God. In some parts of the Confessions, Augustine seems to be using the occassion of reading by asking God directly what the passage means. "When one reads, God speaks; when one speaks to God, one prays." Prayer after all is the exhalation of the spirit that the Word of God has expanded.

Contemplation is the last stage of the Lectio. It is not an achievement but a gift. It is the soul getting a foretaste of that rest which one can find in God alone. The mystics cannot describe the experience in words because no single human experience can be compared to it. And because it is a gift, one can only wait that it be given.

The "Lectio Divina" is best done with the following external elements:

1. a schedule (early in the morning is the best; late at night is not so good)
2. a place (time and place is a requirement for routine; the place should be far from any distraction)
3. a good translation of the Bible (Catholic Bible, please, because it is complete)
4. a notebook and pen (for taking down notes, of course)
   

"Lectio" in Latin is not only "reading", it is also a "lesson". The knowledge gained in one sitting (of about 30 minutes) becomes part of one's stock knowledge of the accounts of Salvation History, and therefore can be very useful in future readings of the Scripture.

The "lectio" should become an extension of and a preparation for the Divine Liturgy, i.e., the Mass. It would be an excellent idea to synchronize one's reading of the Scriptures with the liturgy's cycle of readings. However, if one would like a continuous reading of the Scriptures, it is recommended that one begins with the Gospels, Mark, first, then Matthew and Luke and finally John. Mark being the earliest of the Gospels can become one's guide in reading the other gospels. We learn by comparing and contrasting. After one's reading the earliest of the Gospels, one can then have a better appreciation of the accounts of Christ's ministry, death and resurrection when one reads the other gospel accounts having Mark in one's stock knowledge.

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THE LECTIO DIVINA

"Lectio Divina" is the particular way by which Catholics read the Scriptures. It is a reading of the Scriptures that seeks to encounter God through the sacramentality of the Word. As such, it is not mere understanding, it is "knowing" the Word of God in the spirit of prayer. It is in this way that the Catechism explains it as the first "wellspring of prayer" (nn. 2653-4)

The Church "forcefully and specially exhorts all the Christian faithful... to learn 'the surpassing knowledge of Jesus Christ' (Phil. 3:8) by frequent reading of the divine Scriptures... Let them remember, however, that prayer should accompany the reading of sacred Scripture so that a dialogue takes place between God and man. For 'we speak to him when we pray; we listen to Him when we read the divine oracles'.

The above paragraph from the Catechism (n. 2653) puts together two lines from Dei Verbum par. 25. The quotation from Phil. 3:8 about "the surpassing knowledge of Jesus Christ" should be -- for the Christian -- the life-project. St. Paul is not referring here to a knowledge that is merely informational; he refers to a knowledge that is existential, that is, one that touches one's being, transforming it in the power of the resurrection. The second quotation from St. Ambrose puts the reading of the Scriptures within an ongoing dialogue with God in prayer. Let it be remembered that it was St. Ambrose whom Augustine writes about in the Confessions who alternated work with sacred reading throughout the day.

In paragraph 2654, the Catechism puts the reading of Scriptures within the monastic tradition of the lectio:

The spiritual writers, paraphrasing Matthew 7:7, summarize in this way the dispositions of the heart nourished by the word of God in prayer: "Seek in reading and you will find in meditating; knock in mental prayer and it will be opened to you by contemplation.

Reading must lead to meditation, meditation to prayer and prayer to contemplation -- the ladder of the lectio divina. Guy the Carthusian explains how the steps of this ladder lead from one to the other. Interesting is the process that he describes. One reads by pronouncing the words and listening to them. Meditation is understanding what the words or phrases mean. This is a slow process likened to the act of masticating that involves an internal dialogue between the reader and the author of the text about the text. Once the text is understood, one can now pray "from" the text: by petition, adoration, praise or thanksgiving. Finally, when the Holy Spirit allows it, the reader is given a glimpse of the mystery thus understood. This is the final stage of the reading: contemplation -- a glance into God Himself.

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