Third week of Lent

Les Très Riches Heures du duc de Berry

This Sunday's Gospel is from St Luke 11:14-28.  You can find the texts and the Matins readings on it here.

This week in the 1962 Benedictine Office in summary

The key feast this week is the solemnity of the Annunciation on Tuesday.

Sunday March 23  – Third Sunday of Lent, Class I
Monday March 24 – Monday in the third week of Lent, Class III [EF: St Gabriel]
Tuesday March 25 - Annunciation of the BVM, Class I
Wednesday March 26 - Wednesday in the third week of Lent, Class III
Thursday March 27 – Thursday in the third week of Lent, Class III; St John Damascene, Memorial
Friday March 28 – Friday in the third week of Lent, Class III [EF: St John of Capistran; Seven Sorrows of BVM]
Saturday March 29 – Saturday in the third week of Lent, Class III

Feast of St Benedict (March 21)

From the Matins readings of the feast:

Reading 5: Benedict was born of a noble family at Norcia, about the year of our Lord 480, and studied letters at Rome. Desiring to give himself altogether to Christ Jesus, he betook himself to a very deep cave at the place now called Subiaco. In this place he lay hid for three years, unknown to all except the monk Romanus, by means of whom he received the necessaries of life. While he was in the cave at Subiaco, the devil one day assailed him with an extraordinary storm of impure temptation, and to get it under, he rolled himself in brambles till his whole body was lacerated, and the sting of pain drove out the sallies of lust.

Reading 6: At last the fame of his holiness spread itself abroad from the desert, and some monks came to him for guidance, but the looseness of their lives was such that they could not bear his exhortations, and they plotted together to poison him in his drink. When they gave him the cup, he made the sign of the Cross over it, whereupon it immediately broke, and Benedict left that monastery, and retired to a desert place alone.  Nevertheless his disciples followed him daily, and for them he built twelve monasteries, and set holy laws to govern them.

Reading 7: Afterwards he went to Cassino, and brake the image of Apollo which was still worshipped there, overturned the altar, and burnt the groves. There, in the year 529, he built the Church of St Martin and the little chapel of St John; and instilled Christianity into the townspeople and inhabitants. He grew in the grace of God day by day, so that being endowed with the spirit of prophecy he foretold things to come. When Totila, King of the Goths, heard of it, and would see whether it really were so, he sent his Spatharius before him, with the kingly ensigns and attendance, and feigning himself to be Totila. But as soon as Benedict saw him he said: My son, put off that which thou wearest, for it is not thine. To Totila himself he foretold that he would go to Rome, would cross the sea, and would die after nine years.

Reading 8: Some months before he departed this life, Benedict forewarned his disciples on what day he was to die; and he ordered his grave to be opened six days before he was carried to it. On the sixth day, being the 21st of March, in the year 543, he would be carried into the Church, where he received the Eucharist, and then, in the arms of his disciples, with his eyes lifted up to heaven, and wrapt in prayer, he gave up the ghost. Two monks saw his soul rising to heaven, clothed in a most precious garment, and surrounded with lights, and One of a most glorious and awful aspect standing above, Whom they heard saying This is the way whereby Benedict, the beloved of the Lord, goeth up to heaven.

I should note that traditionally, St Gregory's Life of St Benedict is used for the table reading in monasteries from this feast.  If you would like to make it your own reading to, you can a copy online here.

More on lectio divina!

This is just a note to draw your attention to the latest part in Peter Kwasniewski's Lectio Divina series over at New Liturgical Movement.

The post contains a discussion of my post on the need for proper guidance in reading Scripture, and some helpful suggestions on resources to help those doing lectio, and guide your theological formation more generally.

I've posted a comment over there, but let me repeat the gist of it here with a few additional notes.

Study vs prayer?

In the main the NLM post agrees with my concerns about the potential dangers of reading Scripture unaided, but still argues that study and prayer are not the same thing, study being directed to intellectual ends.  Dr Kwasniewski argues that:

"Study originates in a desire to know something intellectually; its medium is our thoughts about things; its goal is conceptual understanding. Prayer originates in a desire to be united to the beloved; its medium is the things themselves; its goal is to get closer to the reality and to conform oneself to it. When we study, we are taking things into our mind; when we pray, we are being drawn to the thing itself, which, at least at times, forces our mind to be quiet."

There is therefore a danger, he suggests, in study driving out the space for prayer.

I agree that is a danger, but the view that study and prayer are potentially at odds with each other, I would suggest, is entirely an artifact of modern approaches to 'study' of the text, rather than those traditionally adopted by the Church until relatively recent times. 

In particular, the historico-critical approach has encouraged the study of the text in order to find what was 'really' originally said, done or written; what was really meant by the text given its 'original' cultural and historical setting, and perhaps what it means for doctrine. 

The more traditional approach to study of the text, on the other hand, is to study it in order to find Christ in the text (where he is not the explicit subject of it), to enable it to be interpreted in the light of other verses of Scripture that deal with the same ideas (the Rule of Faith), and to understand its moral teachings and applicability to us in the here and now.

Study applied to our transformation

The more traditional approach certainly requires study - in reading the Old Testament one needs to be familiar with typology, events and people who foreshadow events in the Gospels for example; in reading the New, one has to be familiar with the Old Testament events and prophesies are that are being responded to. It also requires looking at things like word concordances so one can find the web of associations around a particular text. 

But its object is not the accumulation of intellectual knowledge, but rather the transformation of the reader. 

Study then, is, Dom Paul Delatte's classic Commentary on the Rule of St Benedict suggests, a necessary step in the lectio divina process, but it is a means to an end, not an end in itself.  Lectio divina he suggests:

"...is not merely intellectual activity and culture of the mind...it is the work of the intelligence if you will, but of the intelligence applying itself to divine mysteries and divine learning...it is the organized totality of those progressive intellectual methods by which we make the things of God familiar to us and accustom ourselves to the contemplation of the invisible.  Not abstract, cold speculations, nor mere human curiosity, nor shallow study; but the solid, profound and persevering investigation of Truth itself....It is a study pursued in prayer and in love.  The name lectio is only the first of an ascending series: lectio, cogitatio, studium, meditatio, oratio, contemplatio (reading, thinking, study, meditation, prayer, contemplation); but St Benedict knew that the remaining degrees would soon come if the soul were loyal and courageous..." p306)

There is, unfortunately, no one book on lectio and how study relates to it that I would recommend, but I did personally find Australian Trappist Michael Casey's book Sacred Reading The Ancient Art of Lectio Divina, quite helpful in attempting to map out some of the intellectual effort involved in the process.  I've also recently come across O'Keefe and Reno's Sanctified Vision: An Introduction to Early Christian Interpretation of the Bible which looks to be quite helpful in articulating the different approaches involved.

On the study tools for lectio 

The NLM post contains some links to very useful resources to assist the reading of Scripture, and to it I would add the Ancient Christian Commentary series, which provides an anthology of patristic texts on each book of Scripture arranged by chapter.

That said, I do agree that there is a challenge for us in how to integrate the 'study' of Scripture with prayer.  In the end though, I think that the dangers of over-intellectualising the process can easily be overcome if we keep the proper end of lectio in mind.  My own favourite description of lectio divina is from the fourteenth century Cloud of Unknowing:

"God's word...can be likened to a mirror. Spiritually, the 'eye' of your soul is your reason: your conscience is your spiritual 'face'. Just as you cannot see or know that there is a dirty mark on your actual face without the aid of a mirror, or somebody telling you, so spiritually, it is impossible for a soul blinded by his frequent sins to see the dirty mark in his conscience, without reading or hearing God's word." (ch 35, Penguin edition, p102)

Feast of St Joseph (March 19)

From the readings for Matins:

Reading 5 (From the Sermons of St Bernard, Abbat of Clairvaux. 2nd on Luke i. 26): What and what manner of man the blessed Joseph was, we may gather from that title wherewith, albeit only as a deputy, God deemed him fit to be honoured he was both called, and supposed to be the Father of God. We may gather it from his very name, which, being interpreted, signifieth Increase. Remember likewise that great Patriarch who was sold into Egypt, and know that the Husband of Mary not only received his name, but inherited his purity, and was likened to him in innocence and in grace.

Reading 6: If then, that Joseph that was sold by his brethren through envy, and was brought down to Egypt, was a type of Christ sold by a disciple, and handed over to the Gentiles, the other Joseph flying from the envy of Herod carried Christ into Egypt. That first Joseph kept loyal to his master, and would not carnally know his master's wife; that second Joseph knew that the Lady, the Mother of his Lord, was a virgin, and he himself remained faithfully virgin toward her.

Reading 7: To that first Joseph it was given to know dark things in interpreting of dreams; to the second Joseph it was given in sleep to know the mysteries of the kingdom of heaven.The first Joseph laid by bread, not for himself, but for all people; the second Joseph received into his keeping that Living Bread Which came down from heaven, not for him only, but for the whole world.

Reading 8: We cannot doubt but that that Joseph was good and faithful to whom was espoused the Mother of the Saviour. Yea, I say, he was a faithful and wise servant, whom the Lord appointed to be the comfort of His own Mother, the keeper of His own Body, and the only and trusty helper in the Eternal Counsels.

Feast of St Patrick (March 18)

Feast of St Gregory the Great

Antiphonary of Hartker of the monastery of Saint Gall
c1000

St Gregory the Great is particularly noted for his contributions to the liturgy, the commissioning of the mission to England, and writings.  And foremost amongst these is his 'Dialogues', Book II of which is the Life of St Benedict (don't forget to start your Novena to St Benedict today!).

Here are the readings from the Benedictine Office on St Gregory:

(Reading 5): Gregory the Great was a Roman, the son of Gordian the Senator, (and was born about the year of our Lord 540.) As a young man he studied philosophy, and afterwards discharged the office of Praetor. After his father's death he built six monasteries in Sicily, and a seventh in honour of St Andrew, in his own house at Rome, hard by the Church of Saints John and Paul at the ascent of the hill Scaurus. In this monastery of St Andrew, he and his masters, Hilarion and Maximian, professed themselves monks, and Gregory was afterwards Abbot. Later on, he was created a Cardinal Deacon, and sent to Constantinople as legate from Pope Pelagius to the Emperor Tiberius Constantine. Before the Emperor he so successfully disputed against the Patriarch Eutychius, who had denied that our bodies shall verily and indeed rise again, that the Prince threw the book of the said Patriarch into the fire. Eutychius himself also, soon after fell sick, and when he felt death coming on him, he took hold of the skin of his own hand and said in the hearing of many that stood by: I acknowledge that we shall all rise again in this flesh.

(Reading 6):Gregory returned to Rome, and, Pelagius being dead of a plague, he was unanimously chosen Pope. This honour he refused as long as he could. He disguised himself and took refuge in a cave, but was betrayed by a fiery pillar. Being discovered and overruled, he was consecrated at the grave of St Peter, upon the 3rd day of September, in the year 590. He left behind him many ensamples of doctrine and holiness to them that have followed him in the Popedom. Every day he brought pilgrims to his table, and among them he entertained not an Angel only, but the very Lord of Angels in the guise of a pilgrim. He tenderly cared for the poor, of whom he kept a list, as well without as within the city. He restored the Catholic faith in many places where it had been overthrown. He fought successfully against the Donatists in Africa and the Arians in Spain. He cleansed Alexandria of the Agnoites. He refused to give the Pall to Syagrius, Bishop of Autun, unless he would expel the Neophyte heretics from Gaul. He caused the Goths to abandon the Arian heresy.

(Reading 7): He sent into Britain Augustine and divers other learned and holy monks, who brought the inhabitants of that island to believe in Jesus Christ. Hence Gregory is justly called by Bede, the Priest of Jarrow, the Apostle of England. He rebuked the presumption of John, Patriarch of Constantinople, who had taken to himself the title of Bishop of the Universal Church, and he dissuaded the Emperor Maurice from forbidding: soldiers to become monks.  Gregory adorned the Church with holy customs and laws. He called together a Synod in the Church of St Peter, and therein ordained many things; among others, the ninefold repetition of the words Kyrie eleison in the Mass, the saying of the word in the Church service except between Septuagesima inclusive and Easter exclusive, and the addition to the Canon of the Mass of the words M Do Thou order all our days in thy peace. He increased the Litanies, the number of the Churches where is held the observance called a Station; and the length of the Church Service.

(Reading 8): He would that the four Councils of Nice, Constantinople, Ephesus, and Chalcedon should be honoured like four Gospels. He released the Sicilian Bishops from visiting Rome every three years, willing them to come instead once every five years. He was the author of many books, and Peter the Deacon declareth that he often saw the Holy Ghost on his head in the form of a dove when he was dictating them. It is a marvel how much he spoke, did, wrote, and legislated, suffering all the while from a weak and sickly body. He worked many miracles. At last God called him away to be blessed for ever in heaven, in the thirteenth year, sixth month, and tenth day of his Pontificate, being the 12th day of March, in the year of salvation 604. This day is observed by the Greeks, as well as by us, as a festival, on account of the eminent wisdom and holiness of this Pope. His body was buried in the Church of St Peter, hard by the Private Chapel.

Lectio divina: On memory, study and the Rule of Faith**

I wanted to draw readers attention to a few useful posts and talks of late on how to approach lectio divina (holy or prayerful reading):

• Fr Cassian Folsom OSB podcast in the Praying without Ceasing series on the Norcia Monastery website;
• Fr Mark Kirby OSB over at Vultus Christi  (several posts and weekly lectio notes and instructions); and 
• Peter Kwasniewski has a series (two parts so far) over at New Liturgical Movement.

These are all well worth reading or listening to, especially since holy reading is a key practice in Benedictine spirituality.

That said, I'd like to respectfully disagree with some of the advice offered by these authors (and I'll apologise in advance if I've misinterpreted what they are saying, or in the case of a series still in progress, jumped the gun!), and suggest an alternative perspective on one key point, namely drawing on books (or other aids) other than the Bible.

Why we should do lectio

The strength of the material at the links is, I think, that it provides strong encouragement for everyone to do at least some prayerful reading of Scripture every day.  St Benedict allocates at least two hours a day to it for his monks (more during Lent), and while we may only be able to manage fifteen minutes or so, that is long enough to get something useful out of it.

Every Catholic should know the Bible well, for as St Benedict says in his Rule, "what page or utterance of the divinely inspired books of the Old and New Testament is not a most unerring rule of human life?"

And how can we seek to know and imitate Christ if we don't actually really know what he did or taught?

The various posts also emphasize that you don't have to have any special knowledge or training to do lectio divina, it is open to everyone.

Lectio divina and studying Scripture

All the same, I'm not convinced anyone can or should just open the Bible and read, trusting only to the aid of the Holy Spirit.  It strikes me (and I'm rather paraphrasing Mother Cecile Bruyere's book, The Spiritual Life and Prayer according to Holy Scripture and Monastic Tradition here) as a little presumptuous on our part to expect to receive by direct inspiration, what God gave us minds to use to for study.

Many seem to view lectio as an approach to Scripture that is positively opposed to intellectual study of it.  I disagree, and strongly recommend a rereading of Pope Benedict XVI's Post-Synodal Exhortation Verbum Domini for an explanation of how we should employ reason and study to the process of lectio without in any way comprising the meditative and contemplative aspects of it.  I've previously written a summary of his key points on this here.

Most modern advocates of lectio divina point to a twelfth century Carthusian source on the practice, which seems to advocate doing just that.  But can I suggest that a twelfth century Carthusian monk was not exactly operating in the same poorly catechized, theological vacuum that most twenty-first century lay Catholics are?

Medieval memory

St Benedict's monks, when they did their lectio, surely had the model of the Fathers to work from, with their careful probing of issues such as the reasons for differences between the various Gospel accounts of events, and ability to draw in a web of related verses to explain the one under consideration.

When a medieval monk pondered a few verses of Scripture, he could draw on a vast volume of memorised knowledge to help him interpret what he was reading in the light of Scripture as a whole.

Most monks knew the psalms by heart, and at least large chunks of the Gospels, so could use the common technique of interpreting a verse through others that used the same key words and ideas.

They might also have been familiar with the patristic commentaries on the verses, not least from the readings at Matins each day.

Above all, the monk would also have been well aware of how to look for the spiritual meaning of verses, looking at Old Testament people and events as 'types' of the New for example.

Cultural and theological context

Modern monks, I suspect, can get away with doing their lectio without aids because most either are already well-educated theologically (or are in the process of acquiring a theological education, many on the path to priesthood) and are immersed in Scripture through daily Mass and Office.

Few laypeople people, though, even those relatively well catechized, have much familiarity with the Bible as a whole.

Fewer still know it well enough to be able to call to mind related verses.

Moreover, for monks and laity alike, more than a century of historico-critical interpretation of Scripture has, as Fr Cassian points out in his talk, rather stripped us of the ability to read Scripture other than in the strictly literal sense, effectively stripping the Old Testament of its Christological content, and the New of its eschatological content.

When we read a psalm verse with the phrase sing 'a new song' (canticum novum) in it for example, we are liable to take it pretty literally, as 'compose a new hymn'.  Indeed, the Navarre commentary's take on the phrase in Psalm 39 (40) is "God inspires the psalmist to sing a "new" song as distinct from one of lamentation over his suffering..." (Psalms, p151).

Yet when a monk of a previous era read the phrase he would know that the phrase also occurs in a passage in Isaiah 42 that makes clear its Messianic significance.  And he would also read the psalm in the light of its use in Revelation 5, that makes it clear that what follows is a song of the people formed by the New Covenant, the Church:

"...and they sang a new song, saying, "Worthy art thou to take the scroll and to open its seals,for thou wast slain and by thy blood didst ransom men for God from every tribe and tongue and people and nation, and hast made them a kingdom and priests to our God, and they shall reign on earth."

When the monk read the phrase 'canticum novum' (new song), then, (as occurs in Psalms 32, 39, 95, 97, 143, and 149) he was likely to interpret what followed as a song about Messianic times, as the most popular medieval commentary on the psalms, that by St Benedict's contemporary Cassiodorus, makes clear.

The modern 'memory': it is called the internet!

We today, alas, rarely have such knowledge in our mind to draw on.

Fortunately, we do have tools available to us at our fingertips that can in effect supply that 'memory' function - concordances on key words and phrases, compilations of relevant patristic commentaries, Scripture cross-indexed against the Catechism, for example.

Unfortunately there are very few Catholic sites on the Internet (or in book form) that attempt to put together these sources in an easy to use form as an aid to lectio.  The protestant ones can be useful though, and there are some useful Catholic resources out there (I've listed a lot of them in the sidebars to my Psallam Domino blog.

Pope Benedict XVI argued strongly that the academic study of Scripture needs to be injected with a lectio divina style focus on meditation and contemplation, and that on the other side of the ledger, lectio divina needed to draw on all the intellectual tools available to truly understand what the text means for us.  Accordingly, I really strongly urge readers to consider using in their lectio with something that helps set the verses of Scripture in the light of 'the rule of faith'.  St Thomas' Catena Aurea, for example, a compilation of Patristic commentaries grouped by Gospel verses, can provide an excellent starting point for study and meditation.

**You can read more on this, including a response from Peter Kwasniewski by following the links here.