Category Archives: Lectio Divina

The encounter with Christ?

Basilian Father Thomas Rosica, in his weekly article on the forthcoming Sunday Scriptures, “To What Lengths Are We Willing to Go to Encounter Jesus?” asks:


Do we share the paralytic man’s faith in today’s Gospel? Do we have the chutzpah, creativity, perseverance and persistence of his friends to bring someone to Christ? To what lengths are we willing to go to encounter Jesus? How much are we willing to sacrifice so that our friends, too, might hear his saving word and experience the Lord’s healing touch and presence?


Find the article here.


AND the answer is? What does your time doing Lectio Divina reveal to you?

Lectio Divina

This article by Jesuit Father John Belmonte on lectio divina is helpful for coming to know the Lord. Lectio is a place of encounter with the Lord and it is in lectio we come to know and love Him in whom and by whom we are saved.


Talk show host Jay Leno has a very funny segment on his “Tonight Show” where he interviews the “man on the street,” testing people’s knowledge in a given subject matter. Rare is the person who does well. On one occasion, he asked questions about a topic that keenly interests me: the Bible. While the survey was hardly scientific, the questions were very basic. No historical-critical method here. “Name one of the Ten Commandments,” Jay asked. “Freedom of speech,” a man unhesitatingly responded. “Name the four Gospels,” Jay asked. With a befuddled look, a woman was unable to answer. “Name the four Beatles,” Jay asked. Without any hesitation and a relieved smile, the woman responded, “John, Paul, George, and Ringo.” My personal favorite was the man whom he asked, “In the Old Testament, who was swallowed by the whale?” He looked directly into the camera and, as serious as death, said, “Pinocchio.”


As someone who has taught Scripture to high school students, these answers did not surprise me. Religious educators and biblical scholars regularly decry a growing lack of familiarity with Scripture. Catholic ignorance of the Bible is proverbial. A study of 508 teenagers by the Princeton Religion Research Center confirmed that Catholic young people are much less familiar with Scripture than their Protestant counterparts. Even more distressing is the finding that thirty percent said that they never even opened the Bible. If Saint Jerome’s axiom, “Ignorance of the Scriptures is ignorance of Christ,” is true, then those of us who are full members of the Catholic Christian community have a serious situation on our hands. Isn’t it incumbent upon us to pass on the tradition, to introduce others to the living God, to dispel ignorance of the Word of God? If not us, then who?

monks1.jpgEven amid the decline in elementary biblical knowledge, help is on the way. Vatican II did much to help revive interest in Scripture, and one method that may help bridge the gap Mr. Leno so cleverly pointed out is the ancient monastic method of reading the Bible called lectio divina. The Latin expression lectio divina does not translate into English with great accuracy. Literally, it means “holy reading within the monastic tradition, and in Saint Benedict’s rule in particular, its meaning is obvious. Lectio divina is an attentive and in-depth reading of the sacred Scriptures intended not simply to satisfy one’s curiosity but to nourish one’s faith. Benedict’s monks were to nourish themselves with the divine food of Scripture in order to have sufficient resources for the journey of faith. In the Rule of Saint Benedict, the monk is exhorted to listen carefully and willingly to holy readings, the lectiones sanctae. The reading is holy because its object is the word of God. Scripture is approached not for scientific or technical reasons but in order to deepen one’s personal commitment to God and God’s Son. 

Lectio Divina from the Monastery to the Marketplace


All quarters of the church, from official pronouncements to informal movements, have in recent times repeatedly affirmed the need for and effectiveness of lectio divina. There are many ways in which one can encounter God through the biblical word. Yet, the rich history, significant connection to tradition, genuine spirituality, and pastoral applicability of lectio divina make it a particularly attractive method.

St Ignatius & Paul III.jpgLectio divina is one instrument of grace by which we encounter Christ in the Scriptures. When practiced every day, lectio divina fosters the kind of contact with God’s word that, over the course of a lifetime, promises a life of prayer lived out in faithful love. To suggest that a specific method for lectio divina might be necessary carries with it a risk. In our practice of this method, we might be tempted to follow rigidly the proposals offered as rules and not as suggestions. To do so would be a mistake. What lectio divina demands in the first place is an openness to the Spirit, which any master of the spiritual life would see as a prerequisite to prayer. Ignatius of Loyola’s instruction in his Spiritual Exercises to those who intend to pray is a good example. He suggests that believers must always pray “with great spirit and generosity toward their Creator and Lord.” Balance and flexibility are very important as one begins to practice lectio divina. We should always avoid rigidity, excessive formalism, or forcing things. My intention is not that the suggested schema that follows be realized as a fixed program; lectio divina is a way to encounter God, and we should always feel free to utilize it according to our own rhythms, gifts, and desires. 

Having pointed out the importance of some prerequisites to lectio divina, such as balance,

Monks2.jpgopenness, and flexibility, a word is in order about the structure or steps that this ancient practice usually takes. Much has been written about these steps, but the most exhaustive and perhaps best-known example comes from Guigo II (1115-1198), the Cistercian prior at Chartres from 1173 to 1180. In his “Letter on the Contemplative Life,” also known as Scala Claustralium, Guigo gives the classic four-part expression to the lectio divina: lectio, meditatio, oratio, and contemplatio. Since Guigo’s text has become a nearly obligatory point of reference for someone considering lectio divina, it seems appropriate to reproduce here a brief summary citation from the letter: 

One day during manual labor, as I was beginning to reflect on the spiritual exercise of man, suddenly four spiritual steps appeared to my mind: reading, meditation, prayer, and contemplation. This is the ladder of the monks by which they are elevated from the earth to heaven and even though it may be formed by only a few steps, nevertheless it appears in immense and incredible greatness. The lower part rests on the earth; however, the higher part penetrates the clouds and scrutinizes the secrets of the heavens.


Now the reading consists in the attentive observation of the Scriptures with one’s spirit applied. The meditation is the studious action of the mind, which seeks the discovery of hidden truth by means of one’s own intelligence. The prayer consists in a religious application of the heart of God in order to dispel evil and obtain favors. The contemplation is an elevation into God, from the mind attracted beyond itself, savoring the joys of eternal sweetness….


Reading seeks the sweetness of the blessed life, while meditation finds it. Prayer asks for it and contemplation tastes it. Reading, in a certain way, brings solid food to the mouth, meditation chews and breaks it up, prayer obtains its seasoning, contemplation is the same sweetness which refreshes and brings joy.


Guigo sets down a four-part method, but for our purposes we will reduce that structure to three: lectio, meditatio, and oratio. The reason for collapsing the final two steps into one is simple. Prayer is at the core of the way the two final steps are conceived. By collapsing them into a third phase, we respect the progression that naturally develops from the first two steps. However, we leave open the possibility of expanding on the process of prayer by adding three more steps: discretio, deliberatio, and actio. Some critics object to any tinkering with the traditional structure of lectio divina. Even so, a brief look at the historical development of the method over the centuries shows that one can understand Guigo’s four steps as an expression of the monastic world of his time. Our minor change should be viewed in the same light.


The Practice of Lectio Divina


The first thing necessary to practice lectio divina should be obvious: time. As with anything worth doing or any relationship worth maintaining, the practice of lectio divina must be worth spending time doing. While we should avoid the kind of rigidity described above, the spiritual life does demand a certain amount of healthy discipline. Whether we want to fix a regular time, a certain period, or the most effective time, regularity is important. Our time is a precious thing, and offering it to God is a very simple and concrete first step toward our meeting God in prayer.

St Jerome.jpgEqually obvious but also quite necessary to consider is which text to use for lectio divina. Our emphasis in lectio divina remains squarely with the biblical text. It is possible to substitute other texts for biblical texts; however, we should not lightly forfeit the surpassing value of reading, meditating, and praying with what the Fathers called the sacra pagina. Jerome himself reminds us that “the text presents itself simply and easily in words, but in the greatness of its meaning, its depth is unfathomable.” 

Related to our emphasis on the biblical text itself is the presupposition that lectio divina is a continuous reading of the whole Bible. In our practice of lectio divina, we should avoid the temptation to select texts well suited to topics chosen in advance. By attending to the whole of Scripture, as the liturgy does in the lectionary, we preserve the context of biblical revelation, both the Old and New Testament. We must avoid the risk of allowing the lectio to “overflow the riverbanks of the tradition and the church,” as Cardinal Martini has written. Practicing lectio divina within the context of the whole of biblical revelation emphasizes the unity of Scripture and our belief in the Bible’s inspiration by God. Moreover, emphasis on the unity of Scripture allows us to avoid the temptation of placing Scripture at the service of ideology or subjectivism.

bible3.jpgTime set aside for God should take on a dimension different from the rest of one’s day. To help mark that moment, most spiritual masters suggest that the person who sets out to pray begin by making some kind of epiclesis, which is an invocation or “calling down” of the Holy Spirit to consecrate. In the Eucharist, we call down the Spirit upon the bread and wine to transform them into the body and blood of Christ. As we begin lectio divina, we should remind ourselves that it is through the work of God in the Spirit that the written word is transformed in our lives into the living word.

The Four Steps of Lectio Divina: Lectio, Meditatio, Oratio, Actio


Having set aside the time, “selected” the text, and invoked the Spirit, we are ready to begin the first formal step of lectio divina, called the lectio. This is the moment in which we read and reread a passage from the Old or New Testament, alert to its most important elements. The operative question is, What does the text say? Patient attentiveness to what the text has to say characterizes our stance before it. We should read the text for itself, not to get something out of it, like a homily, a conference, or a catechism lesson. The word of God should be allowed to emerge from the written word.


In lectio, each person’s experiences and talents before the text come into play. The more experience or education one has, the more one will potentially bring to the text. Knowledge of biblical languages or an understanding of theology can also enrich one’s reading. Consultation of available biblical commentaries or dictionaries can be especially helpful as we attempt to expand our understanding about what the text is saying. Paying attention to grammar, the usage of words, and the relationships of verbs to nouns or of subjects to objects can make the text begin to take on new and unexpected significance.

contemplation.jpgThe second step, called the meditatio, is equally important. We leave behind the specifics of the text and focus instead on what is behind it, on the “interior intelligence” of the text, as Guigo puts it. The meditatio is a reflection on the values which one finds behind the text. Here, one must consider the values behind the actions, the words, the things, and the feelings which one finds in a particular scriptural passage. Anyone who honestly seeks God and one’s authentic self in prayer will hear the echoes of joy, fear, hope, and desire coming from the sacred page. The operant question for this stage doesn’t stop at what the text says, but asks, What does the text say to me? We seek to make emerge from history and context the specific message of the text. The shift from external forms to internal content makes this stage an important one.


The meditatio is an activity that engages our intellect. As we pass from the second to the third stage of lectio divina, we move more into the realm of religious emotions. Remaining on an intellectual level can be safe and comfortable, but the goal of prayer is not knowledge about God, but God himself. In the oratio, our imagination, will, and desires are engaged as we seek union with God. Oratio in its most fundamental sense is dialogue with God. Gregory the Great called it “the spontaneous meeting of the heart of God with the heart of God’s beloved creature through the word of God.”


When we progress from meditatio to oratio, an immediate experience of infused mysticism is hardly to be expected. Mystical union with God is not necessarily an ordinary part of Christian life. Nevertheless, the passage from meditatio to oratio is the vital and decisive moment of Christian experience. The more deeply we enter the oratio, the more we move beyond the text, beyond words and thoughts. The lectio is useful and the meditatio is important since they lead us to the oratio, which is life in its fullest sense, the life of Christ that he lives in the one who contemplates him. Oratio is the passage from the values behind the text to adoration of the person of Jesus Christ, the one who brings together and reveals every value. Unlike the lectio and meditatio, there is no operant question in the oratio. At its core, oratio is the silent adoration of the creature before the Creator, a rare and miraculous gift.


When the person who practices lectio divina reaches the level of oratio, it would seem that that moment would be conclusive. However, the dynamism of prayer that began during the epiclesis before the lectio is not interrupted here. To the contrary, it naturally continues and the oratio, as we are proposing it here following Cardinal Martini’s insight, possesses its own steps, called discretio, deliberatio, and actio. These three steps represent the way lectio divina is lived out in daily life. Given the growing dissociation of the faith from daily life, these three successive moments take on great significance.


Since the meditatio intends to put one in contact with the values of Christ, to encourage our identification with those things that are important to Christ, we naturally come to moments of decision. The discretio is the capacity that the Christian acquires through grace to make the same choices as Christ. Cardinal Martini describes discretion like this: “It is the discernment of that which, in a determined historical moment, is best for oneself, for others, and for the church.”


The second moment of the oratio is called the deliberatio. It is an interior act by which one decides in favor of the values of the gospel. One chooses to associate oneself with Christ and everything that association represents–in a word, discipleship. If the discretio is described as the capacity of a person to choose, then the deliberatio is the choice itself.


The final moment is called actio. In this final step, the choice we make in the deliberatio is given form and substance. Prayer becomes something more than simply setting aside time for God or an attempt to better ourselves. Our lives begin to take shape from the choices we have made as a result of prayer. The actio is the integration of a kind of apostolic consciousness that informs our choices so that we have made and lived our choices from our encounter with the living God.

Christ washing the feet.jpgSome critics would leave these last steps, particularly the actio, out of any proposed lectio divina. The addition of an extra step suggests perhaps overzealousness or even the influence of an “ideology of efficacy” regarding one’s prayer. Too often we feel we need to make prayer into something. However, in the face of a modern world in which the outward signs of the mystery of God are ever more difficult to recognize, where a daily experience of gospel or even  transcendent values becomes harder to find, and where choices besiege one’s conscience and stifle rather than uplift the Spirit, this criticism is unconvincing. If anything, the connection between prayer and our life choices should become more explicit, not less. The faith, hope, and love made manifest in the choices our lives become must be nourished by contact with the word of God. 


Daily Bread.jpgLectio divina is one graced instrument to bridge the gap that exists between our hearts and God’s. As the faith risks being further dissociated from daily life, the simplicity and potential of a method like lectio divina take on greater significance. Firmly rooted in the church’s tradition, it presumes careful attention to what biblical specialists are thinking and teaching. Rigorous study is complemented by disciplined meditation and prayerful contemplation of the word of God. Far from being an objective or rigid technique whereby one produces religious experience, lectio divina represents daily contact with God’s word that occurs within a lifetime’s engagement with the Living God. The principal aim of such engagement is to foster living prayer in faithful love. Lectio divina unfolds more than it proceeds; progresses and develops more than it advances.

Dedicated practice engages the whole person–the intellect as well as the imagination, the will as well as the affect. It promises contact with God that is the normal fulfillment of prayer. Lectio divina is open to every person and not the exclusive property of a select few. Those who practice lectio divina reaffirm the belief that the proper place for the word of God is in the hands of the faithful.


Wouldn’t Geppetto have been pleased if, instead of his firm response, “Pinocchio,” that young man had looked into Jay Leno’s TV camera and answered with conviction, “Jonah”?


Reprinted from Chicago Studies 39 (2000): 211-19.

Lectio Divina

Bishop Santiago Jaime Silva Retamales, Auxiliary Bishop of Valparaíso, (Chile) presented this Explanatory Exposition of Lectio Divina at the Synod of Bishops today:

This explanation is not as much to understand, but to make Lectio Divina  more systematic, to live it personally and help the community to live it.

The first aspect to be considered in Lectio Divina is a spirituality understood as the dynamism of holiness:

God moves towards humanity and invites it to live in communion with Him. The revelation, understood in categories of dialogue and encounter, requires a reading of the Word of God as the place for communion. The Holy Scripture and Lectio Divina require a theological and a personal approach.

God offers Himself completely through His Son Jesus Christ. Jesus the Son of Man, is the vocation of man, inasmuch as a human being. The encounter with Jesus “leads us to ourselves”: personality, history, motivations, intentions, and “recreates” us, a new creature in Jesus, the new Adam.

The second aspect, the identity and the function of the Holy Scripture in the life of the Church.

The Dogmatic Constitution Dei Verbum shows that the Holy Scripture is:

– the written Word of God, that must be interpreted;
– is inspired by the Holy Spirit, is an actual and efficacious Word, which must be realized;
– is entrusted to the Church for the salvation of all: it is the Word that calls and that one must proclaim

How can we nourish ourselves with the richness of the Holy Scripture to follow the Lord and grow on the path to holiness?

The practice of Lectio Divina is the prayerful reading of Holy Scripture, individual or in a group, to “learn the heart of God through the words of God” (Saint Gregory the Great). The Holy Scripture is the written Word of God. In reading (re-interpreting), we ask ourselves: What does the Biblical text say? We must understand the Word to discover what God teaches us through the inspired author.

The Holy Spirit is inspired by the Holy Spirit. In meditation (personalizing), we ask ourselves: “What does the Lord say in His Word?” We must practice the Word to call upon life, learn its meaning, better our mission and reinforce hope. In prayer we ask: What do we say to the Lord, motivated by His Word? We must pray the Word for dialogue with God and celebrate our faith in the family or in the community.

The Holy Scripture is entrusted to the Church for salvation. In contemplation-practice (proclaiming), we ask ourselves: “What conversion is asked for by the contemplation of the Lord?” We must contemplate the Word (Jesus) to live according to the criteria of the Father (conversion). Practical example: (John 1:35-42), encounter with the first disciples of Jesus.


Prepare the external setting (ambo, Bible…) and the spiritual one (“be seated”, “clear heart”…).

·         Invoke the gift of the Holy Spirit

·         Look for the Biblical passage

·         Reading: proclaim the text, making the silences important as well. Read the passage personally and mark with a question mark what you do not understand, or underline it when it seems to be the main message of the reading.

In a group, discover the main message following the signs. Continue reading the passage, putting an exclamation point, for meditation, when the passage calls for intentions and actions; with an asterisk, for prayer when the passage helps us pray.

 Reading – Meditation – Prayer – Contemplation



No tiring of the Bible

Biblical commentaries:

Opening locked gates we didn’t know existed!

By Sister Genevieve Glen, OSB

bible reading.jpgTake out your Bible. Look at it. It’s not really so big, is it? You could read a bestseller that size during a week at the beach. Yet Jews and Christians have spent centuries studying and pondering the books that make up this one “book,” and still they discover new questions, new insights, new information.


God, being tricky, has given us a book full of open doors, mysterious holes and sudden surprises to keep us wondering, searching and asking.


There is no tiring of the Bible — unless we just skim across the surface.


The most common excuse for empty skimming is, “I don’t get it.” The Bible is not like the morning paper or your favorite cookbook or the latest tech manual. All those come from today’s world, speak today’s language and provide information you can grasp quickly.


The Bible comes from faraway places; it was written in Greek and Hebrew, and not even modern Greek and Hebrew; the ink dried centuries ago. Yet, because it is God’s word to us, it speaks to us even when we just sit down and read it attentively as part of the conversation with God we call prayer.


However, it says a great deal more to us if we make use of the maps left by other explorers, those who have spent a lifetime studying the intricacies of old manuscripts, the subtleties of the original languages, the literary, religious and cultural world that produced the various books of the Bibles. Their commentaries open up locked gates we didn’t even know existed.


Commentaries come in all shapes and sizes. Among the most interesting are commentaries that shed light on the cultures of the Bible.


Did you know, for example, that salt was used as a fire starter in Jesus’ day? When Jesus shows concern about salt that has lost its zing, he isn’t talking only about flavor but about the failure of old, tired salt to light the fire that makes us the “light of the world” — because, of course, fire from the sun, lamps or hearths was the only source of light in Jesus’ day.


It’s no surprise then that Jesus speaks of salt and light in the same Gospel passage (see John A. Pilch’s Cultural Dictionary of the Bible, Liturgical Press, 1999). Pilch’s fascinating books are only one example of the richness students of the history of culture can provide for us.


More demanding commentaries shed light on details of the historical or literal meaning of biblical texts so that we can get a firm grip on what the text actually says and sometimes on what the human author seems to have meant.

Raymond Brown.jpgThe late Sulpician Father Raymond Brown left us a magisterial commentary of this kind in The Death of the Messiah (Doubleday, 1994). After reading his account of the many possible meanings of the “cup” Jesus asks the Father to take away (Mark 14:36), you could spend all of Lent thinking about your answer to Jesus’ question, “Can you drink the cup that I am going to drink?” (Matthew 20:22).


Other commentaries explore what Christian tradition calls the “spiritual” meaning of biblical texts. These books, some as ancient as the first Christian centuries, some as recent as last week, are really extended homilies. They seek to connect the biblical texts with our spiritual growth and decisions in the midst of everyday life.


If you’ve ever been in love, read the fifth-century Sermon 147 “On the Incarnation” by St. Peter Chrysologus for an eye-opening reflection on Moses’ plea (Exodus 33:18) to see God’s “glory” (The Fathers of the Church, Vol. 17, 1953).


The word “disciple” means “learner.” To be faithful disciples, we must become lifelong learners of the Bible — and we are rich in teachers!


Benedictine Sister Genevieve Glen is a nun at the Abbey of Saint Walburga,
Mother Maria Michael  and Sr Genevieve Glen.jpgVirginia Dale, Colorado. She is a frequent contributor and assisting editor of
Magnificat. This article appeared 4 February 2008. Copyright (c) 2008 Catholic News Service/U.S Conference of Catholic Bishops.

Benedict speaks to Abbots and Abbesses

Thumbnail image for Benedict XVI.jpg

Address of His Holiness Benedict XVI

to the Participants

In the International Benedictine Abbots’ Conference

Papal Summer Residence, Castel Gandolfo
Saturday, 20 September 2008

Dear Father Abbots,
Dear Sister Abbesses,

I receive you with great joy on the occasion of the International Congress for which all the Abbots of your Confederation and the Superiors of independent Priories meet in Rome every four years to reflect on and discuss ways to embody the Benedictine charism in the present social and cultural context and respond to its ever new challenges to Gospel witness. I first greet the Abbot Primate, Dom Notker Wolf and thank him for what he has said on behalf of all. I likewise greet the group of Abbesses who have come representing the Communio Internationalis Benedictinarum, as well as the Orthodox Representatives.

In a secularized world and an epoch marked by a disturbing culture of emptiness and meaninglessness, you are called to proclaim the primacy of God without compromise and to advance proposals for possible new forms of evangelization. The commitment to personal and communitarian sanctification that you pursue and the liturgical prayer that you encourage equip you for a particularly effective witness. In your monasteries, you are the first to renew and to deepen daily the encounter with the Person of Christ, whom you always have with you as guest, companion and friend. For this reason your convents are places where in our time too men and women hasten to seek God and learn to recognize the signs of Christ’s presence, charity and mercy. With humble trust, you never tire of sharing with those who turn to your spiritual care the riches of the Gospel message, which are summed up in the proclamation of the love of the merciful Father who is ready to embrace every person in Christ. Thus you will continue to make your precious contribution to the vitality and sanctification of the People of God, in accordance with the special charism of Benedict of Norcia.

Dear Abbots and Abbesses, you are custodians of the patrimony of a spirituality anchored radically to the Gospel, “per ducatum evangelii pergamus itinera eius”, as St Benedict says in the Prologue to the Rule. It is precisely this that engages you to communicate and give to others the fruits of your inner experience. I know and deeply appreciate the generous and competent cultural and formative work carried out by so many of your monasteries, especially for the young generations, creating an atmosphere of brotherly acceptance that favours a unique experience of Church. In fact, it is of primary importance to prepare young people to face their future and measure up to the many demands of society, having as a constant reference the Gospel message, which is ever timely, inexhaustible and life-giving. Devote yourselves, therefore, with fresh apostolic zeal to youth who are the future of the Church and of humanity. Indeed to build a “new” Europe it is necessary to start with the new generations, offering them the possibility of coming into close contact with the spiritual treasure of the liturgy, of meditation and of lectio divina.

This pastoral and formative action is in fact more necessary than ever for the whole human family. In many parts of the world, especially Asia and Africa, there is a pressing need for vibrant places of encounter with the Lord, in which, through prayer and contemplation, the individual may recover peace with himself and peace with others. Therefore, do not fail to meet with an open heart the expectations of all those, outside of Europe too, who express a keen desire for your presence and your apostolate in order to draw from the riches of Benedictine spirituality. Let yourselves be guided by the deep desire to serve every person charitably, irrespective of their race or religion. With prophetic freedom and wise discernment, may your presence be meaningful wherever Providence calls you to settle, always distinguishing yourselves for the harmonious balance of prayer and work that is a feature of your way of life.

St Benedict in a Psalm.jpg

And what should be said of the famous Benedictine hospitality? It is a special vocation of yours, an experience that is fully spiritual, human and cultural. May balance exist here too: may the heart of the community be wide open but in proportion to the times and forms of hospitality. You will thus give the men and women of our day a possibility of deepening the meaning of life within the infinite horizon of Christian hope, cultivating inner silence in communion with the Word of salvation. A community capable of authentic fraternal life, fervent in liturgical prayer, in study, in work, in cordial availability to your neighbour who is thirsting for God, is the best impetus for inspiring in hearts, especially those of young men, the vocation to monastic life and in general a fruitful journey of faith.

I would like to address a special word to the representatives of the Benedictine nuns and sisters. Dear sisters, like other religious families you too are suffering from the lack of new religious vocations. Do not let yourselves be disheartened but face these painful situations of crisis calmly, aware that it is not so much success that is asked of each one as faithful commitment.

What should be absolutely avoided is a weakening of spiritual attachment to the Lord and to one’s vocation and mission. On the contrary, by persevering in it faithfully we profess most effectively, also to the world, our firm trust in the Lord of history, in whose hands are all the times and destinies of individuals, institutions and peoples; and let us also entrust ourselves to him with regard to the actuation in history of his gifts. Make your own the spiritual attitude of the Virgin Mary, happy to be the “ancilla Domini“, totally available to do the will of the heavenly Father.

Dear monks, nuns and sisters, thank you for this pleasant visit! I accompany you with my prayers so that at your meetings during these days of your Congress you may discern the most appropriate ways to witness visibly and clearly in your life-style, work and prayer, to your commitment to a radical imitation of the Lord. May Mary Most Holy sustain your every project of good, help you above all to keep God before your eyes and accompany you maternally on your journey. As I invoke an abundance of heavenly gifts to support all of your generous resolutions, I warmly impart a special Apostolic Blessing to you and to the entire Benedictine Family.

© Copyright 2008 – Libreria Editrice Vaticana



About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]
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