Introduction
The Church, like the scribe instructed in the Kingdom, has learned to take old things and new from its storeroom or tradition (cf. Mt 13:52). But we have always to be careful to think of what we mean when we use the word 'Church'. In these decades we are witnessing a great renewal in the ancient prayer form of lectio divina. It is the Church that has rediscovered it, even though it would be difficult to recall any papal statement that encourages precisely the method called lectio divina. Its basis is however clear in the Constitution on Divine Revelation (Dei verbum) of Vatican II. The rediscovery by a large number of people in the Church is due to the activity of the Holy Spirit who guided individuals and congregations to recognise the great riches contained in this method. Many of those whom he touched were from the Benedictine tradition; but there were others, most notably Cardinal Martini in Milan, who seems to have come to the lectio divina through his scripture studies and his Jesuit formation.

The lectio divina is particularly important for our time for several reasons. The scriptures are becoming more available to people through the liturgy and through many movements, such as charismatic renewal, which are firmly based on the word of God. But at the same time there is a problem with an over-academic approach to the scriptures which, though excellent in itself and commended by the highest authority in the Church, can however leave people still hungry and not satisfied at the Table of the Word. In the Carmelite Order we have in the past cherished the lectio divina. We can now develop that aspect of our charism as a service to the wider Church.

In this short article there will be two main parts: an exposition of the method of the lectio divina; an application of this method to a text that has always been of especial importance in the Order, the scene at the foot of the cross in John 19. There are minor variants in the way the ancient and modern writers speak about the lectio divina; we take one approach which is broadly in line with the tradition of the prayer.

The Method
We have avoided translating the words, lectio divina. They can call to mind the idea of reading (lectio) and the idea that this is sacred or holy (divina). But spiritual reading or holy reading does not really capture the meaning of lectio divina which our title suggests is both a way of prayer and a way of life. In the same way we will avoid translating the terms for the five parts, phases or moments in the lectio, as each of them is a complex activity and cannot be summed up in a single English word. When we explain each phase we will see that each word has a different meaning than could be grasped by an over-hasty transition from the technical Latin word to its apparent English counterpart.

First Phase - Lectio
The text is first read (lectio). In the monastic tradition it was read aloud, a practice we do not readily use today, which is a pity. Reading aloud is valuable, it helps us to spot various meanings even in a simple text depending on how we emphasise it: I am the bread of life; I am the bread of life; I am the bread of life; I am the bread of life - each of these readings gives us a different insight into the meaning of the astounding text of John 6:48. Incidentally, it is this question of emphasis in pronunciation that makes preparation of the readings at Mass so important for lectors and clergy: by the way we stress a word or phrase can bring it alive for people listening. But we must spend time with the text to get a sense of what should be accented if we are to be mouthpieces of the word of God. Too often preparation of the reading is a check on difficult words or at best an inspection for awkward phrasing. More is needed: we have to try to discern how the meaning is to be conveyed in the way we read the text.

This first phase is a careful reading of the text. We have to be careful of our personality or character if this first phase is to be fruitful. Some people take in a text almost at a glance. They can get an overall view with very little effort. Other people are by nature more observant readers: they read more slowly and do not miss details: their problem is that they may be so caught up with the details that they miss the heart of the text. So there is a medium to be adopted: a careful reading that pays attention to the details of the text, yet at the same time allows its basic message to come through.

The key question of the first phase is, what does the text mean? The work of scripture scholars can be useful, if we recall something we have heard or heard about the text. But it is very helpful to pay careful attention to the details of the text: who is there? what are they doing? what are they saying? why? how? These questions can allow the Holy Spirit to help us to make the text come alive.

But if we are not to become completely bogged down in detail we also need to ask: where does the text fit in with the rest of the book, with salvation history, with God's plan being worked out in his people, in his Church?

The lectio is then a precise reading of the passage to arrive at its meaning. Scholarship can be helpful, but it can also be a distraction. We have at all times to be aware that God the Holy Spirit is speaking to us through the text and not some scholar, no matter how eminent. The most unlearned person can derive fruit from hearing the text read several times, from reading it over, preferably aloud.

Second Phase - Meditation
The text is then pondered. Now we are not asking so much 'what does the text mean', but rather what does the text mean to me? This phase will sometimes be easy, sometimes more difficult. It is a phase that very particularly depends on the Holy Spirit, and it hinges on how open we may be to his promptings. In the Christian East there is great emphasis on purity of heart if we are to grasp the scriptures as God's word, or as they say, 'God's love-letter to his people'. In the classical tradition there were various descriptions of this phase: the Fathers spoke about ruminating the text, like a cow quietly chewing the cud. Hence a sense of wonder, of awe, of humility before God's word is appropriate. But we must let the word come close, we must savour it. But it is not a reflection that is devoid of a life situation. I need to allow the word to challenge me in my life, in my attitudes. It is in this second phase that the word of scripture becomes a personal word to me. Helpful at this stage is the slow repetition of a word or phrase, like a mantra that we repeat over and over, so that it may pass from our lips, to our heads and then to our hearts. That is, the word of God must be allowed to touch us in the core of our being to strengthen, to heal, to disturb, to bring peace, to 'achieve the end for which God sent it' (Is 55:11). In this way the word can be the two-edged sword penetrating deeply within us (cf. Heb 4:12).

This phase is one where other passages of scripture can come to mind to cast light on the passage we are reading. Thus if we are reading the Annunciation, we can recall the ' yes' of Jesus to his Father's will, the model of Mary's and of all obedience (cf. Heb 10:9), and we might reflect for a moment on the Agony in the Garden in which Jesus' compliance with his Father's will was painfully worked through. Indeed, we can enter into the whole mystery of God's plan, or some aspect of it, through the word we ponder.

Clearly meditatio means more than what some spiritual books call 'meditation'. It has a reflective moment, but it should be based on the word of God. It is easy in this phase to go off thinking about our problems, or the problems of the world or society. We may well reflect widely, but the controlling question must remain, 'what does the word mean for me, today?' If we lose sight of the word in our reflections, we are no longer engaged in lectio divina. We are to meditate the word, not our whole world, but only that part which is being challenged or supported by the word we are reading.

Third Phase - Oratio
Oratio means prayer. The whole lectio divina is prayer. But the third phase is a special kind of prayer. It is a response to what we have been reading and reflecting. It may be a prayer of awe, or praise, or sorrow, or petition or... Ideally it is whatever prayer the Holy Spirit is placing in our hearts as we read the word and reflect on it. Hence it is important that we listen to the Spirit who prays within us (cf. Rom. 8:26-27). Many people in praying spend time in silence. But the silence is not to be the absence of noise, or talk on our part: it is the silence which cultivates listening; listening deeply within us. The two most important points to remember about this phase is that we should listen within, and secondly that whatever prayer we make is really ours, and is really honest. A prayer like: 'Lord that text is beautiful, but I cannot appreciate it today, I am too angry and anxious, help me Lord', could be a very fine prayer arising out of the word which seems so distant from the way the person is feeling.

The mark of this third phase is spontaneous prayer. We cannot programme it, as we have to listen to what the Spirit may be speaking deeply within us. Again, it will be a prayer that will vary with our moods, with our small successes and failures in our spiritual journey, with serious sin or some outstandingly virtuous act.

Fourth Phase - Contemplatio
The next stage is quite difficult to describe, as it can take so many forms. It is a stage of greater quiet, when God rather than ourselves is more active. It is when we allow God to draw us through his word, to his word, in his word. It is when we are silent before the word, allowing it to form us and determine our attitudes, or gently savouring it. It is the time for surrender to the word, for being carried by the word into God's presence, a presence that may be filled with light, or maybe a dark, dry, but somehow consuming presence. It may therefore be pleasant to remain in this fourth phase, or it may be very wearying but in some way sustaining. A good rule of thumb is that we should stay in this phase for longer than we would like, especially if it is a dry and painful presence. In those extended moments the Lord can purify our hearts so that they belong more to him; he can deepen our trust and confidence; he can strengthen our faith; he can speak gently to our heart.

It is important to note that this phase though more passive than the others is not mere emptiness. There is no Christian prayer if we are not reaching towards one of the divine persons, particularly the Word made flesh. There are schools of prayer today that are over passive. The words 'reaching towards' are carefully chosen. We are passive, but wanting to be drawn to God who has revealed himself as Father, Son and Spirit. We may not feel that we have made contact with one of the divine Persons: they may seem completely absent in the dryness of prayer, but we are reaching out in our passive alertness, and we are conscious that we are in dialogue, even if the divine Partner seems distant or silent.

Fifth Phase - Actio
The lectio divina tradition does not usually speak of a 5th stage, but it is implied. It is important for us today to be explicit about the implementation of what we have prayed. We have heard the word, we have responded to it in prayer, we have allowed ourselves to be formed by the word; now we must go forth to make that word alive in our lives, in our surroundings, in the lives of others.

The foundational parable of the Sower is both encouragement and warning. The word has been sown in our prayer. We must not allow the word to be taken from us by Satan, to be drawn from us in time of temptation, to be smothered by cares and anxieties. We have to receive it with openness and bear fruit (cf. Lk. 8:4-15). The phase of actio covers the whole area of implementing in our lives, and in the service of others the word we have pondered. The lectio divina is not merely a way of praying, it is a way of living as we allow the word to transform our lives.

John 19: 25-28
Firstly we read the text. But there is preparation needed. The purity of heart that we noted as being required for any fruitful reading of scripture may demand that we hand over to God our cares our sinfulness, our disjointed lives and psyches. We come to prayer seeking the divine mercy, asking for the gift of the Holy Spirit 'to be our Helper and our Guide' (cf. confirmation rite).

We need to still ourselves, to turn off if we can the television set that is continuously flickering in our heads. After such preparation we move to the text.

Near the cross of Jesus there stood his mother, his mother's sister, Mary the wife of Clopas, and Mary Magdalen. Seeing his mother there with the disciple whom he loved, Jesus said to his mother, 'Woman, there is your son'. In turn he said to the disciple, 'There is your mother'. From that hour onward the disciple took her into his care. After that, Jesus, realising that everything was now finished, said to fulfil the Scripture, 'I am thirsty'.

First Phase - Lectio
We read to grasp the meaning of the text. The details are important. There are probably four women there - it is unlikely that Mary's sister would also be called Mary. They stand near the cross. This standing implies that they are not wrapped up in their own grief, but are supporting Jesus, trying in their anguish to unite themselves with God's plan which seems to mock their hopes. They knew the promises about the messianic king, but is it merely to be found in the word of condemnation on the cross, 'Jesus the Nazarene The King of the Jews' (Jn 19:19)?

Jesus sees them and knows that there is another act he must do before he dies: he must commit his mother to John, and John to his mother. But he does not call her mother: instead he uses the same form of address as at Cana, 'Woman'. In his terrible pain he sees through his mother to her significance for the divine plan. She is to be the New Eve, like Eve the mother of the living (cf. Gen 3:21).

The meaning of the text is found by comparison with Cana -now his hour has come, and Mary will be in a different relationship to him, and to his disciples. The disciples whom Jesus loved was faithful at the moment of the cross, and he obeys Jesus' command to take Mary as mother.

Second Phase - Meditatio
Here we try to ponder what the text means to us. We can marvel at the fidelity of the women and of the faithful disciple. Are we of such fidelity? Various phrases bring us into the heart of the text: 'seeing his mother there... there is your mother . . . take her into his care . . . everything was now finished'. We can enter into Mary's feelings, and compare them with her joy at the Annunciation, with her pondering at Bethlehem. We can try to enter into Mary's acceptance of the Father's will: her complete 'yes' at the Annunciation would involve her 'yes' also at Calvary. The heroism of the women might be compared with our own reaction to grief and to the disappointment of our hopes. Each person will have different ideas when praying this text; the same person will have different ideas at various times. We can ask if we like the Beloved Disciple have taken Mary into our own home, our life situations, so that she may mother and befriend us.

Third Phase - Oratio
The phase of spontaneous prayer will be personal to each one: a prayer of wonder and awe; a prayer of thanksgiving to Jesus for bringing the redemption to its final painful conclusion; a prayer with Mary and the other women; a prayer expressing our lack of fidelity in following Jesus; a prayer of acceptance of Mary as our mother; a prayer of thanksgiving for such a spiritual mother; a prayer that like Jesus we shall not neglect the divine will even in the midst of our own trials.

Fourth Phase - Contemplatio
In Assisi we can see the cross that spoke to Francis. But any crucifix will speak to us if we gaze on it with open hearts. The crucifix speaks of unspeakable love: of the Son for the father, of the Father for the Son, of both for us. We can allow ourselves to be drawn into that love, that love which is God's mercy to us in our weakness and sin. We can allow Mary to be more fully our mother. We can open hearts to the mystery of the cross. We can stand with Mary...

Fifth Phase - Actio
We go from prayer with a deeper sense of God's plan, with a deeper empathy with human suffering, with a message of hope for ourselves and for others, with a more profound realisation of the role of the Cross in our lives and in the lives of others. Our prayer is a support for the necessary praxis or commitment to others and to their problems in several ways. It enlightens us about God's word for us now at this time. It forms our attitudes and heals attitudes that are selfish or over-narrow. It encourages and strengthens us to face difficulties with, indeed along with others. Prayer that does not lead to some deeper involvement in the Church and in the world is not fully authentic. But the way of involvement will vary enormously from a committed lay person very involved with issues of justice and peace to contemplative sisters whose intercession supports all the manifold works of the Church and of Christians.

Conclusion
A discovery of our times then is the lectio divina, a simple method of prayer that can become a way of life. Some practical points could be made in conclusion. The lectio divina is not only an individual prayer, it can most valuably be made with others. It is moreover a very flexible prayer method. Depending on our mood, on our physical, psychological, spiritual state, on what we may be engaged in at a particular time, the prayer will be adaptable to our need. Sometimes we will be able to stay with the contemplatio, sometimes it will be wiser to stay with the first three more active phases of the prayer. A further point is our constant desire for novelty, and a concomitant desire for security. If we pursue the lectio in the daily Mass readings, or through a particular book in the bible, we will have a certain security about what to do. At the same time, God will be able to speak to us according to his will and our needs. But on the other hand if we tend in our prayer to stick with favourite passages, we can be closed to what the Lord may want. Finally, in our very distracted world, when it is so difficult to be quiet and recollected before the Lord, the open page of the scripture on our knee or on a bench can help us to return to God's word more quickly after distractions. In a former age, people would be able to read and then put the scriptures away whilst they prayed: for many today the shutting of the bible is an invitation to distractions.

The lectio is an old method newly discovered. Through it great saints were born and aided. It is the prayer of sinner and saint, and of anybody who follows Christ in a fragile holiness which needs daily support.