Ascetic and catechetical practice, consisting of reading pious books that encourage the practice of good: lives of saints, biblical commentaries, moral themes, etc.
In the Christian tradition, spiritual reading was considered by the ancient Fathers and monks to be a source of Christian formation and a basis for reaching a life of sufficient prayer. It was not the heritage of religious and preachers, but of all Christians who knew how to read, which, by the way, in ancient times there were not many.
In fact, it constitutes a valuable instrument, especially when dealing with educated young people and adults, who are capable of reflection and personal assimilation.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
(v. Lectio divina, Word of God)
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
The term “spiritual reading” can be synonymous with lectio divina and thus mean the reading of Scripture for prayer and edification, as is generally proposed in the program of a committed spiritual life for priests, religious and religious. laity, It can indicate either the whole of the lectio divina, or the dedication to the first rung of the ladder proposed by the Carthusian Guido 11. However, from the Middle Ages and more specifically from the modern devotio and of post-Tridentine spirituality, this term, explicitly coined in the Jesuit school, indicates the reading of spiritual works in general, from Scripture to the Fathers and authors of sure spirituality. The qualification of “spiritual” can indicate various functions and attitudes. It is a reading done in the Spirit, as a spiritual activity and for the benefit of the soul, or a reading that has as its subject spiritual books by well-known spiritual authors. J. ílvarez de Paz, (16th century), defines it in these terms: “It is called spiritual reading when through it we read mystical books and spiritual treatises, in which we not only seek knowledge of spiritual things , but in a special way we try to reach their taste and their affection”. In this typical description is found, either the attitude of seeking taste and affection, or the specific subject of reading, which are mystical books and spiritual treatises. The Italian Jesuit Julio Negroni (16th century) was the first to write an express treatise on the importance of this exercise, especially for religious.
As of modern times, spiritual reading is proposed in the Rules of the Institutes and it is advised in spiritual direction as one of the classic resources to maintain and enrich the spiritual life, “it goes that the spiritual food of reading is so necessary for the soul as material food for the body” (Saint Teresa of Jesus).
Books to avoid are often suggested in spiritual life treatises and some classic works that have nurtured many generations are proposed. Among the spiritual books that have been proposed for reading, in addition to Sacred Scripture, some of the most popular writings of the Fathers of the Church stand out, such as the Confessions of Saint Augustine, the lives of the martyrs and the saints collected in the Flos sanctorum or in the Legenda aurea of Santiago de Varazze, the Imitation of Christ by Tomás de Kempis, some lives of Christ that obtained particular diffusion, such as the Life of Christ by Ludolph of Saxony, and later the classic authors that prevailed in the centuries following as teachers of Christian spirituality.
Currently spiritual reading is advised with a greater opening of horizons. In the first place, one thinks of the personal reading of Scripture, making use of good exegetical and spiritual commentaries, following the rhythm of the biblical reading that the Church carries out in the liturgy. Today the works of the Fathers of the Church and the authors of the great Eastern spiritual tradition, whose works are collected in the Philokalia, are more accessible. It is of great benefit to read the classics of Christian spirituality from the Middle Ages and modern times, which have indoctrinated many generations of Christians with their works. Today some contemporary authors are also in fashion who combine biblical and theological depth with spiritual meaning, modernity of discourse and language. It is of great importance to read the biographies of the saints, currently accessible in works of scientific probity and literary value. The autobiographies of some saints and saints, the texts and works of the mystics are advisable, due to the particular capacity they have to testify with their experience the Christian life.
Spiritual authors offer some tips for successful spiritual reading. Often, the appropriate choice of a book depends on the spiritual director, who can recommend the most appropriate reading to the mood and need of the person. But it’s not just about the choice of book. Spiritual reading requires assiduity and commitment; as a spiritual exercise, it demands devotion and recollection. We must avoid dispersion and curiosity, which are an impediment to spiritual benefit. It is often a question of making a meditated reading that leads to prayer, whenever the person feels moved by what he reads to engage in conversation with God.
The Church also offers a varied selection of pieces of the great tradition of East and West in the selection of authors and texts that has been made in the office of readings. This proposal highlights the link that must exist between the reading of Scripture and the reading of the Fathers and spiritual authors.
Indeed, what the Church affirms is valid for spiritual reading: “Through the assiduous treatment of the documents presented by the universal Tradition of the Church, readers are led to a fuller meditation on Sacred Scripture and to a softer and more loving love. I live from it. Because the writings of the holy Fathers are illustrious witnesses of that meditation on the Word of God prolonged throughout the centuries, through which the Spouse of the Incarnate Word, that is, the Church, “which has with her the thought and the spirit of her God and Husband” (Saint Bernard), strives to achieve an ever deeper understanding of the sacred Scriptures… In addition, she makes accessible to them the inestimable spiritual riches that constitute the egregious patrimony of the Church and – which at the same time are the foundation of the spiritual life and the rich nourishment of piety” (Elements of the Liturgy of the Hours, nos. 164-165).
J Castilian
Bibl.: E. Ancilli, Spiritual Reading, in DE, 11. 471-472; J Sudbreck, Spiritual Reading, , AA. VV, Spiritual Reading in SM, 1V 214-217. Christian reading and spiritual life, in Magazine of spirituality 31 (1972). monographic issue on the subject
PACOMIO, Luciano, Encyclopedic Theological Dictionary, Divine Word, Navarra, 1995
Source: Encyclopedic Theological Dictionary
The event of the passion constitutes the central and source point of the evangelical tradition, both in relation to the personal experience of Jesus and that of Christians. It is not, obviously, a question of canonizing sorrow as an ideal of life, but of the fact that the passion, as an integral part of the Paschal mystery of Christ (death and resurrection) is the supreme revelation and communication of the salvific love of bios (Rom 5 ,8; Gal 2,20; Jn 3,16; 5,12-13; 1 Jn 4,9-10; Rev 1,5-6). In this perspective, the Gospel of Mark, as a prototype of the evangelical literary genre, was precisely defined as “a story of the passion, endowed with a detailed introduction” (M. Kahler). Indeed, the story of the passion in the gospels, despite the fact that interest in the historical data it collects seems to prevail, hides deep and eminent theological intentions. Within the obligatory limits of this article we will stop at the presentation of these intentions, leaving aside the problems of historical and literary criticism, which can easily be found exposed in other places.
1. The passion, supreme realization of Christ, Son of the Father and savior of men.- The passion is not only narrated, but was announced in advance several times by Jesus (Mk 8,31-33; 9,30-32 ; 10,32-34 and par.). This fact underlines that it is the central salvific event in the history of salvation, insofar as it represents the culminating moment of the life and messianic work of Christ, a datum expressed by John with the theological reasons for the moment of death in the cross as a moment of his “exaltation” (Jn 3,14-15; S,ZS; 12,32-34) and of the fulfillment of his specific “hour”, that is, the hour in which he fully realizes himself as “Son” of the Father and redeemer of men (Jn 7 30; S, 20; 12, 23.27, 13, 1; 17 1).
a) Unconditional obedient love for the Father. This fact appears from the beginning of the cycle of passion, and decisively marks the orientation of all its successive development. John states it at the end of dinner: “The world needs to know that I love the Father and I do what the Father has commanded me. Get up, let’s get out of here! ” (Jn 14,31). The synoptics allude to this inner attitude of Jesus above all with the prayer of the agony of Gethsemane: “Abba, Father! Everything is possible for you; take this cup away from me! But let not what I want be done, but what you want” (Mk 14,36 and par.). The passion summarizes in this aspect what was characteristic of all the previous existence of Jesus and takes it to its highest peak (Jn 4,34; 5,30; 6,38; 17,4), for which the Christian tradition primitive will synthetically read the meaning of those supreme hours of Jesus as the main expression of his obedience to the Father (Rom 5,19; Phil 2,8; Heb 5,8; 10,5-10).
b) Solidarity love with and for men. The horizon of the will of the Father towards the Son also encompasses the destiny of humanity: Jesus was always aware of this fact: “I will never reject anyone who comes to me. For I have come down from heaven, not to do my will, but the will of the one who sent me. And his will is that I should not lose any of those he has given me” (Jn 6,37-39). That is why passion is also the moment of his supreme love of solidarity with and for men. Saint Paul underlines it by recalling the moment in which Christ, with the gesture of the institution of the Eucharist, prophetically anticipates in the cenacle that complete offering of himself to men, which he would carry out the next day in the effective plane on Calvary. : “On the night that he was to be handed over, the Lord Jesus took bread and, after giving thanks, broke it and said: ‘This is my body given up for you'” (1 Cor 1 1:23-14). Christ, faithful to the end to the Father’s plan for him, gives himself…