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Dear Father Bellon,  

Recently, I have developed the habit of reading a chapter of the Bible every morning. This is a reading I undertake out of devotion and for my own pleasure, which in fact turns into a small study session (I read the notes, make some of my own observations) that can last up to an hour. The focus of this study, however, is usually – and almost always – aimed at a greater understanding of how God works in history, what He asks of men and nations, His criteria of judgment towards us, and what good I can learn to do in order to be truly a good son to Him.  

I wanted to ask if this activity could be valid for gaining a plenary indulgence, that is, if it fulfills the “pious reading” of half an hour required as a material act for that purpose, given the other conditions that I already know.  

What do you think?  

Thank you very much.  

Kind regards,  

Paolo  

Response from the priest

Dear Paolo,  

1. Yes, the practice you are performing perfectly fulfills the conditions for obtaining a plenary indulgence.  

Through the acquisition of a plenary indulgence, the Church encourages one of the most beautiful and typical works of a Christian: to listen to God who speaks to us and to put it into practice.  

2. The reason why God created and redeemed us is to share His divine life, becoming familiar and friendly with Him.  

St. John Chrysostom, one of the four great Fathers and Doctors of the Eastern Church, writes: “When God formed man in the beginning, He Himself conversed with men, in a way that they could hear Him. Thus He appeared to Adam; thus He reproved Cain; thus He conversed with Noah; thus He received the hospitality of Abraham.  

And when all mankind fell into great wickedness, even then the Creator of all things did not entirely distance Himself from men; but, as they had become unworthy of His familiarity, wishing to renew His friendship with them, like a man who had long been absent, He sent a letter to draw the entire human family to Himself. God sent this letter, and Moses brought it back” (Homily On The Beginning Of The Holy Season Of Lent, Homily II, 2).  

3. If I may give you some advice: read Sacred Scripture in the form of Lectio Divina.  

The Lectio Divina consists of four stages: reading, meditation, prayer, and contemplation.  

You are already practicing the first two stages: understanding the meaning of the text and discerning why God is saying these things to you at this precise moment and at this particular time in your life.  

4. If you are not already doing so, I suggest adding the other two: prayer and contemplation.  

Prayer consists of conversing with the Lord, asking Him why He speaks to you in this way, what He desires from you, and indicating to you how to put it into practice.  

Some passages may seem useless or incomprehensible at first.  

But none of the words of Sacred Scripture are without meaning because they are all spirit and life (John 6:63) and intend to communicate eternal life (John 6:68).  

This third stage is also beautiful, which sometimes resembles a battle.  

Like a new Jacob wrestling with the angel of the Lord, you will say that you will not give up until you have understood what He intends to tell you.  

5. In the fourth stage, you will engage in contemplation, that is, you will be with the Lord with your heart filled with love and gratitude for having come to you, for having filled your soul with grace, and for having once again enlightened your life.  

6. Among the nine ways of praying of St. Dominic, there was also this one, which closely resembles yours.  

I transcribe it here so that you can imitate him in the initial gestures and in the continuous expressions of affection towards Him who speaks to you.  

“The Holy Father Dominic also had another way of praying, very beautiful, devout, and gentle. He used it after the canonical hours and after the prayers of thanksgiving that are said in common after meals.  

That sober Father, inebriated with the spirit of devotion that he had drawn from the divine words sung in choir or in the refectory, would immediately withdraw to a solitary place, in his cell or elsewhere, to read or pray, gathering himself and concentrating on God.  

He would then sit quietly, and after making the sign of the cross, he would open a book before him and begin to read.  

His soul would be sweetly moved, as if he were listening to the Lord speaking to him, according to what is read in the Psalm: “I will listen for what God, the Lord, has to say; surely he will speak of peace to his people and to his faithful. May they not turn to foolishness!” (Psalm 84:9).  

And as if he were discussing with a friend, it could be inferred from his attention and gestures that he was either troubled by Him or listening carefully.  

And he would be seen disputing and struggling, laughing and crying together, raising his eyes and lowering them, then again speaking softly, beating his breast.  

If a curious person had secretly observed him, the Holy Father Dominic would have seemed like another Moses who, having gone into the desert, contemplated the burning bush and, prostrated, heard the Lord speaking to him.  

For the man of God, it was, in fact, the prophetic example of his immediate elevation from reading to prayer and from meditation to contemplation.  

And while he thus read in solitude, he would show reverence towards the book, bowing towards it and at times kissing it, especially if it was a Gospel book or contained the words spoken by Christ Himself.  

Other times he would hide his face or turn it away, or he would cover his face with his hands or slightly hide it in the scapular.  

Then, seized by distress and profound passion, he would begin to weep again; and then, as if he were thanking a great personage for the benefits received, he would stand and bow slightly.  

Then, completely revived and calmed, he would resume reading the book.”  

7. As can be seen, for St. Dominic, reading Sacred Scripture was the same as being in the company of the Lord and enjoying something of the intimacy with God experienced by Adam before original sin, by Noah, and by Abraham. Sometimes it was also like feeling the rebuke given to Cain.  

I thank you for giving me the opportunity to remind our visitors that opening the Sacred Scriptures and meditating on them is like letting oneself be led by the Good Shepherd who brings us to green pastures and refreshes us with still waters (cf. Psalm 23:2).  

Wishing you all the best, I bless you and remember you in my prayers.  

Father Angelo