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In his November 6, 2005 Angelus address, Benedict XVI emphasized the role of the Holy Spirit in Lectio Divina: [25] In his annual Lenten addresses to the priests of the Diocese of Rome, Pope Benedict – mainly after the 2008 Synod of Bishops on the Bible – emphasized Lectio Divina 's importance, as in 2012, when he used Ephesians 4:1–16 on ...
Prayer has been an essential part of Christianity since its earliest days. As the Middle Ages began, the monastic traditions of both Western and Eastern Christianity moved beyond vocal prayer to Christian meditation. These progressions resulted in two distinct and different meditative practices: Lectio Divina in the West and hesychasm in the
Hesychasm involves the repetition of the Jesus Prayer, but Lectio Divina uses different Scripture passages at different times and although a passage may be repeated a few times, Lectio Divina is not repetitive in nature. [50] [51] The four movements of Lectio Divina: read, meditate, pray, contemplate
This element in synagogue worship was taken over with others into the Christian divine service, as may be gathered from passages in the gospels such as St Luke 4:16–20 and 16:29. During early Christianity, readings began to be made from the writings of the Apostles and evangelists as the New Testament canon developed.
The creators of the Centering Prayer movement trace their roots to the contemplative prayer of the Desert Fathers of early Christian monasticism, to the Lectio Divina tradition of Benedictine monasticism, and to works like The Cloud of Unknowing and the writings of St. Teresa of Avila and St. John of the Cross.
Christian and Roman Catholic traditions also include an experiential approach to prayer within the practice of lectio divina. Historically a Benedictine practice, lectio divina involves the following steps: a short scripture passage is read aloud; the passage is meditated upon using the mind to place the listener within a relationship or ...
The development of the Ordo Lectionum Missae was a response to the liturgical reforms initiated by the Second Vatican Council (1962-1965), with the aim of promoting active participation of the laity in the Mass. Prior to the council, the Roman Catholic Church adhered to a one-year cycle of readings, incorporating a limited selection of passages.
In 2001, the Fifth Instruction for the Right Implementation of the Constitution on the Liturgy of the Second Vatican Council listed several more. [4] Liturgical books exist also for rare occasions, such as the Order of Rites for the Conclave and the Order of the Rites for the Beginning of the Petrine Ministry of the Bishop of Rome, issued in 2005.
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