silvertipmo
06-06-2008, 08:23 PM
I want to start a thread, a discussion, a sharing; of our experiences and approaches; NOT an argument on the Bible. It might seem that the Bible is the subject of this thread; it is not. The subject is our approach to the Bible, how we interact with the Bible. I’m thinking we can learn from each other; not an “our Bible is bigger than your Bible” thread.
I’m going into some detail because I suspect others might find some of these practices profitable. Our society has become so secular that many have lost the habit of practicing daily devotions and only look to the bare minimum, so long as it doesn’t interfere with TV. I believe that Bible reading should be practiced as a daily devotion. I also think it is important that our children be raised not only reading the Bible, but SEEING their parents reading the Bible.
I’m wanting to hear your practices of reading, studying and praying the Bible; and will start by sharing some of ours. We have a basic requirement, and then a WHOLE LOT of elective options. Follows the risk part of this thread. I want to hear yours, and will start by telling you some of ours.
Basic minimum for us is the “Holy Days of Obligation” mass readings. We are supposed to attend mass on Sundays, and certain other “feast” days (sometimes fall on Sunday, and sometimes during the week; also some optional, personal feasts and memorials). Call it roughly 60 masses a year, say 240 passages a year. We are encouraged to read, and study, these passages before hand. Basically there are four passages per these masses (three in most other, optional, masses) an Old Testament passage (though not always), a Psalm, a New Testament letter passage, and a Gospel passage. Basically, our mass is a combination of the old Jewish service and the “new” Christian service. Breaks into two parts: liturgy of the Word (Jewish) and liturgy of the Eucharist (Christian).
The Psalm (responsorial; reading breaks between lector and the congregation; the congregation’s part to add emphasis for interpretation) sets the interpretation for both the Old Testament passage and the Gospel passage. Gospel interpreted in context of the Old Testament. Without any sermon, the juxtaposition of the passages amounts to a sermon in itself. One reason we should study them before hand. The homily (sermon) may follow this pattern, or go off as the priest sees fit. Frequently, the homily explains some parts, not readily apparent, and adds more context. This is our minimum. We are encouraged, but not required, to go further.
One step further is studying the passages for the other, roughly, 300 masses each year. Passages are published in missals, two for the daily masses and a third for the Holy Days of Obligation. Missals have commentaries; our Bibles have further commentaries, and cross references to other Bible passages. Daily masses have a somewhat different composition and only three readings.
Beyond this is a myriad of personal, daily reading practices. Simplest is start at the beginning, read to the end, then repeat. Encouraged practice of ½ hour per day amounts to making it through about once a year, if one reads straight through. Encouraged to read Bible ½ hour per day, beyond that is left open.
Another is to read a Gospel passage in context of Old Testament passages. An example would be the Gospel of John, chapter 7, verses 37-39, in context of Ezekiel, chapter 47, verses 1-12, and Isaiah, chapter 12, verses 3-6. Can work through an entire gospel this way, by the passages referenced in the notes.
Another is to read a verse, then say a prayer while meditating on that verse, for 10-50 verses at a time. Runs in a series of 45, ten verse passages (read/prayed over nine to forty five days). Each passage makes a point, and the passages taken together make a point. This is a combination of Bible study, the rosary and novena.
This is set up to be done individually, or as a group; family or small prayer group. Each verse, and prayer, breaks into two parts: a leader and the group response; leader position rotates through the group. Advantage of group is moving faster, less digression in the meditations, and the group bond and discussion afterwards. Advantage of the individual practice is more depth.
Another is Lectio Divina. This is a four stage process. Abridged from a Carmelite site:
“… first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us.
The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.
The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still small voice. As we listen, we are gradually transformed from within. Obviously this transformation will have a profound effect on the way we actually live and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.”
This is also worked out as either an individual or a group practice. Group practice entails passage read several times, by persons of different gender, and group sharing of insights.
What is your practice?
I’m going into some detail because I suspect others might find some of these practices profitable. Our society has become so secular that many have lost the habit of practicing daily devotions and only look to the bare minimum, so long as it doesn’t interfere with TV. I believe that Bible reading should be practiced as a daily devotion. I also think it is important that our children be raised not only reading the Bible, but SEEING their parents reading the Bible.
I’m wanting to hear your practices of reading, studying and praying the Bible; and will start by sharing some of ours. We have a basic requirement, and then a WHOLE LOT of elective options. Follows the risk part of this thread. I want to hear yours, and will start by telling you some of ours.
Basic minimum for us is the “Holy Days of Obligation” mass readings. We are supposed to attend mass on Sundays, and certain other “feast” days (sometimes fall on Sunday, and sometimes during the week; also some optional, personal feasts and memorials). Call it roughly 60 masses a year, say 240 passages a year. We are encouraged to read, and study, these passages before hand. Basically there are four passages per these masses (three in most other, optional, masses) an Old Testament passage (though not always), a Psalm, a New Testament letter passage, and a Gospel passage. Basically, our mass is a combination of the old Jewish service and the “new” Christian service. Breaks into two parts: liturgy of the Word (Jewish) and liturgy of the Eucharist (Christian).
The Psalm (responsorial; reading breaks between lector and the congregation; the congregation’s part to add emphasis for interpretation) sets the interpretation for both the Old Testament passage and the Gospel passage. Gospel interpreted in context of the Old Testament. Without any sermon, the juxtaposition of the passages amounts to a sermon in itself. One reason we should study them before hand. The homily (sermon) may follow this pattern, or go off as the priest sees fit. Frequently, the homily explains some parts, not readily apparent, and adds more context. This is our minimum. We are encouraged, but not required, to go further.
One step further is studying the passages for the other, roughly, 300 masses each year. Passages are published in missals, two for the daily masses and a third for the Holy Days of Obligation. Missals have commentaries; our Bibles have further commentaries, and cross references to other Bible passages. Daily masses have a somewhat different composition and only three readings.
Beyond this is a myriad of personal, daily reading practices. Simplest is start at the beginning, read to the end, then repeat. Encouraged practice of ½ hour per day amounts to making it through about once a year, if one reads straight through. Encouraged to read Bible ½ hour per day, beyond that is left open.
Another is to read a Gospel passage in context of Old Testament passages. An example would be the Gospel of John, chapter 7, verses 37-39, in context of Ezekiel, chapter 47, verses 1-12, and Isaiah, chapter 12, verses 3-6. Can work through an entire gospel this way, by the passages referenced in the notes.
Another is to read a verse, then say a prayer while meditating on that verse, for 10-50 verses at a time. Runs in a series of 45, ten verse passages (read/prayed over nine to forty five days). Each passage makes a point, and the passages taken together make a point. This is a combination of Bible study, the rosary and novena.
This is set up to be done individually, or as a group; family or small prayer group. Each verse, and prayer, breaks into two parts: a leader and the group response; leader position rotates through the group. Advantage of group is moving faster, less digression in the meditations, and the group bond and discussion afterwards. Advantage of the individual practice is more depth.
Another is Lectio Divina. This is a four stage process. Abridged from a Carmelite site:
“… first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us.
The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.
The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still small voice. As we listen, we are gradually transformed from within. Obviously this transformation will have a profound effect on the way we actually live and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.”
This is also worked out as either an individual or a group practice. Group practice entails passage read several times, by persons of different gender, and group sharing of insights.
What is your practice?