In this Issue

Bible Basics

Romancing the Word

Lectio Divina, An Invitation to Transformation

Barbara's Column

The Word Alive in our Midst

Recommended Reading

From the Director

Good News Briefs

The Scenic Route

GOOD NEWS BRIEFS

This year's Bible Institute will be presented by Abbot Gregory Polan, OSB, June 29 - July 1, 2012. Abbot Gregory, from Conception Abbey in Missouri is a Scripture scholar, retreat director and an associate editor and contributor to The Bible Today. Recently he completed the new translation of the Grail Psalter which will become the standard for the Church's Liturgy of the Hours. Appropriately, Abbot Gregory will have as his topic: "The Psalms: The Heartbeat of the Bible." We hope you'll join us in Little Rock and bring a friend or two. Consult our website or phone our office (501-664-6102) for more information.

LRSS materials are often used in prison ministry. In the last five months Little Rock Scripture study has provided free Scripture study material to twenty-three inmates in nine states. Requests for this material have come from prison chaplains as well as the inmates themselves. Orders of bulk Scripture study material for this purpose are made available at half price. For more information contact Nancy Lee Walters at 501.664.6102.

Revised editions of Genesis and Exodus are now available for use with your LRSS groups. More Old Testament revisions will be coming soon.

Each month, articles continue to be added to the series entitled A Cloud of Witnesses. Each article focuses on a character from the Bible, their response to God's invitation, and invites readers to consider God's faithfulness in their own lives. Visit our website to download articles and use them free of charge—perfect for bulletin inserts, one-time or continuous small-group discussion, and personal reflection. Articles are available in both Spanish and English.

Cackie Upchurch will be the keynote speaker at the Catechist Institutes being held in the Diocese of Springfield-Cape Girardeau on October 6 and 13, 2012. Cackie will address the topic: "Principles and Passion for Studying the Bible: What Catholics Need to Know." At each Institute, participants may also choose to attend an abbreviated Informational Workshop on Little Rock Scripture Study (see listings below).

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The Scenic Route

Informational and Enrichment Workshops offer clear information, hands-on experience, and practical tips for establishing and growing Bible study using LRSS materials and methods. For very little expense, a diocese can arrange to host a workshop that will benefit parishes throughout the diocese. For more information, contact: Susan McCarthy, RDC, P.O. Box 7565, Little Rock, AR 72217; (501) 664-6102 or (501) 366-5691; or by email at smccarthy@dolr.org.

Upcoming Workshops:

June 16, 2012
Informational Workshops in English and Spanish
Catholic Theological Union
Chicago, IL

October 6, 2012
Informational Workshop
Springfield, MO

October 13, 2012
Informational Workshop
Cape Girardeau, MO

Upcoming Exhibits:

March 8-10, 2012
Mid-Atlantic Congress
Baltimore, MD

March 9 - 10, 2012
Arkansas Catholic Schools and Catechetical Days
Little Rock, AR

March 23-25, 2012
Los Angeles Religious Education Congress
Anaheim, CA

May 6-9, 2012
National Conference for Catechetical Leadership
San Diego, CA

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Little Rock
Scripture Study

Direct editorial questions or ideas to:
Susan McCarthy, RDC
LRSS Office
P.O. Box 7565
Little Rock, AR 72217

www.littlerockscripture.org

Editor: Susan McCarthy, RDC

Managing Editors: Monica Schulzetenberg, Megan Wagner, Brian Eisenschenk

Contributors: Barbara Fleischer, Cackie Upchurch, Clifford M. Yeary, Jerome Kodell, OSB, Macrina Wiederkehr, OSB, Michael Hupfer, Viola Athaide,

Translators: Maria Teresa de Bourbon, RDC, Rosa Maria Icaza, CCVI

The material in this newsletter may be reproduced only with the consent of Little Rock Scripture Study.

Bible Basics

THREE OLD TESTAMENT SOURCES OF REVELATION, ALL FOUND IN CHRIST

Clifford M. Yeary

There are forty-six books in the Old Testament, including seven that were written in Greek and are included in what is known to Catholics as the Deuterocanon. The thirty-nine others were written in Hebrew. Over the years, these inspired documents have been categorized in various ways. The oldest identifies three categories and comes to us from Jewish tradition. They divide the Hebrew documents into the Law (Torah), the Prophets (Nevi'im), and the Writings (Ketuvim).

Traditionally, Catholics list the books of the Old Testament in the following categories: the Pentateuch (the first five books of the Bible—the same as the Jewish Torah), Historical Books (Joshua through 2 Maccabees), Wisdom Literature (Job through Wisdom, including the Psalms) and finally, the Prophets (Isaiah through Malachi).

In more recent times a category called "biblical novellas" has been adopted by the New American Bible, Revised Edition. Some authorities separate Psalms and the Song of Songs from wisdom literature, categorizing the former as poetic writings. There are in fact many writing styles found in the Old Testament by which we might categorize particular works. One notable category not yet mentioned is apocalyptic literature, which scholars associate with the Book of Daniel, in particular.

These different ways of categorizing the many inspired literary works of the Old Testament do not, however, clearly suggest the primary ways the people of God attuned themselves to divine revelation. There were actually three principal sources of divine revelation available to the people of the Old Testament.

We get a strong hint of these in Jeremiah 18:18, where members of the royal court are plotting against the prophet because of his audacious attempts to warn of God's forthcoming judgment against them:

"Come," they said, "let us devise a plot against Jeremiah, for instruction will not perish from the priests, nor counsel from the wise, nor the word from the prophets. Come, let us destroy him by his own tongue. Let us pay careful attention to his every word." (italics added)

The danger of silencing a prophet, of course, is that you might also silence God's attempts to address you. Those who plot against Jeremiah dismiss this fear by assuring themselves that there are still other prophets and two other sources of revelation: the priests' instruction concerning God's covenant with Israel, and the counsel of the wise.

From all three of these sources we have inherited inspired works that are part of the Old Testament canon. But in Jeremiah's day and even later there may well have been many prophets, many priests and many sages (wisdom teachers) offering a wide variety of conflicting opinions concerning where God's path of life truly lay.

In general, the priests would emphasize correct worship and adherence to ritual observances. The sages emphasized awareness of God's presence in the natural order, which they referred to as wisdom woman (see Prov 8:1-6). The prophets were considered oracles of God, who might be consulted at critical junctures of decision making. The prophets whose inspired words found their way into Scripture, however, spoke boldly in God's name in criticism of kings and priests who felt smug in their disregard for the needs of the poor.

In Old Testament times, the difference between the sages, the prophets and the priests were often quite distinct, though there are a number of cases where priests acted like prophets and prophets assumed the roles of priests.

For Christians, these three voices of revelation take on great significance in the person of Jesus of Nazareth. He was not of the priestly caste and people doubted him simply because he didn't have the proper credentials for dispensing wisdom (see Mark 6:2-3).

Reading the Gospels with an appreciation for the distinctive voices of revelation found in the Old Testament, however, helps us to appreciate the uniqueness of Christ's ministry. He spoke with the audacity of a prophet like Jeremiah, he dispensed wisdom unheard of even in the legends of Solomon and he interpreted the Law as no priest (or Pharisee) dared. We are accustomed to regarding Christ as prophet, priest and king. Scholars are only more recently noting the significance the gospels give to his being a teacher of wisdom.

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Romancing the Word

Welcome to a new day of gladness and joy
A reflection on Zephaniah 3:1-20

In the book of Ecclesiastes it is proclaimed that there is an appointed time for all things: "A time to kill and a time to heal; a time to tear down and a time to build. A time to weep and a time to laugh, a time to mourn, and a time to dance" (Eccl 3:3-4).

As we begin to reflect on our text from Zephaniah it certainly appears that the time for tearing down, weeping and mourning has arrived. The prophet is full of reproach and indictment against the rebellious city of Jerusalem, the city that accepts no correction and no longer listens to the voice of God.

Jerusalem, of course, is symbolic of all people who live in that city. This includes the high ranking officials, rulers, priests and prophets who live there. At first reading I was rather complacent about this admonition. Supposing that God was speaking to a people of another age, it did not appear that this message of warning was intended for me. A second reading of the text, however, invited me to take a deep look at my own way of living. I began to ask myself some tough questions.

Have I, even in what seems to be small ways, ever oppressed anyone? Am I willing to evaluate my own rebellious nature? What about trust in God? Is it evident in my life? How do I, on a daily basis, draw near to God? Do I ever portray a haughty and arrogant spirit? Am I willing to listen to God speaking to me through my community? How just am I in my dealing with others, even in my thoughts of others? Am I open to accepting correction? Is the law of God important in my life?

As I prayed these questions I was amazed to discover how much I have in common with the recalcitrant group described in this text. What about you? Are you able to recognize yourself in this Scripture?

Gratefully, the mood begins to change. Salvation is on its way and the posture for salvation seems to be that of waiting. "Therefore, wait for me —" Wait! Jerusalem is about to be reestablished; enemies will be scattered but a time of waiting is essential. It appears, then, that the time of healing and rebuilding, laughing and dancing is on its way (Eccl 3:3-4). Although there is still some anger in the tone of God's voice, it is a passionate and even jealous anger. God's desire for this obstinate people causes him to purify their speech so that they eventually stand together in unity and call upon the name of the Lord.

In verses ten through twenty the prophet's words create a beautiful icon of a humble remnant rising up out of the lands purified, cleansed, and eager to take refuge in the name of God. We have an almost indescribably lovely image of a people coming forth out of the womb of sorrow into a new day of gladness and joy. They are bringing their offerings to God.

(Pause for a moment and allow yourself to see Jerusalem returning to her Lord. Behold the beautiful procession of return.)

If you were in this throng of liberated people what would your offering be? As for me, when I pray about the offering I desire to bring, it is the kind of faithfulness to prayer that will overflow into the entire world making me more aware of and sensitive to issues of justice and peace.

Have you ever been awake to a moment when you experienced God in your midst telling you not to be afraid any longer? This can happen when you are praying the Scriptures or when you are celebrating the Eucharist. It can occur in your times of communion with nature. Watch for these moments of grace.

As you continue to pray with this particular Scripture, hear God speaking directly to the ear of your heart. These are healing words! Listen carefully.

Put away your fear. Do not be discouraged. God is in your midst singing and rejoicing because of you! The Holy One will renew you with his love. All that is lame in you will be healed. The part of you that feels like an outcast will be brought home to the heart of God. Hear the voice of God singing, "I will bring you home." (v.20)

Holy One of Ancient Days, as I listen to this amazing story of deliverance I rejoice to be in that happy throng of people returning to the shelter of your love. Make your home in me endure forever.

Your next word to romance is Luke 11:1-13

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Lectio Divina, An Invitation to Transformation

In the Christian spiritual tradition that has developed over the centuries, two valued disciplines have focused on reading. Reading may seem to be a simple and familiar exercise, but the two disciplines are quite different. One was practically impossible before the invention of the printing press in the fifteenth century; and the other, though certainly not impossible after the printing press, is not our natural way of reading and requires training for most of us.

The two disciplines are spiritual reading and lectio divina. Sometimes these terms are used as if they refer to the same thing, but they are different. We are familiar with spiritual reading: the reading of the lives of saints, books of spiritual inspiration, books about prayer and the spiritual life, meditation books, theology. Spiritual reading is for information and for knowledge about the church's spiritual tradition.

Lectio divina is quite different. Lectio is the Latin for "reading," and divina the Latin for "divine," so the term is translated as divine reading or holy reading. Unlike spiritual reading, lectio divina is not focused on information or spiritual or theological knowledge. Its sole purpose is the union with God which brings transformation. It is really a form of prayer.

Another way of stating the purpose of this spiritual practice is to understand "divine reading" as the way that God reads, or sees, the world: "God's reading." In transforming our hearts, lectio divina helps us to get God's perspective: on the world, on other people, on ourselves. God looks upon everything and everyone with love, and as we draw closer to God and become his true children, we learn to do the same.

What is known as a contemplative gaze is not a fuzzy meditation in a hidden place but a very clear view of reality, seeing what is really there. Ordinarily when we see something (and especially somebody) that puzzles us or bothers us, our reflex is to consider what we can do about it, how we might change it. But God's constant gaze is one of love, and with regard to each person is unconditional and unchanging, no matter what we do. God is always ready to help us change and realize our true destiny, but God does not withhold love until we change. Lectio divina opens us to the grace of being able to see the way God sees.

In the practice of spiritual reading, the resources for reading are vast: libraries of writings in the Christian tradition, from the Bible and other writings of the early church, through the literature of the subsequent centuries up to today. Anything that can help us learn more about God, the church, the stages of the spiritual life, guidance in prayer and daily living of the gospel, is a subject for spiritual reading.

The reading matter for lectio divina is much more restricted. Anything to do with the increase of learning in the intellectual sense is a distraction. The goal is not instruction but communion, so we use only sources we already know well which may draw us to God without distracting us with intellectual questions. Nothing that we are reading for the first time is a proper resource for lectio divina. That is why for most of Christian history the primary text has been the Bible, the inspired word of God which is already familiar to us. We approach the Bible as we would a visit to a longtime friend, wanting more than anything just to come into the presence. This is the way Vatican Council II described the spiritual use of the Bible: "The Father who is in heaven meets his children with great love and speaks with them" (Dei Verbum, 21). Opening the Scriptures for prayer is more like entering a sanctuary than reading a book.

How does the practice of lectio divina differ from that of spiritual reading? Spiritual reading is interested in the subject matter and needs to cover a certain amount for information and understanding. Lectio divina is not interested in any of this, but is mainly concerned that the time, place, and text chosen will be conducive to an intimate meeting with a lifelong friend. A holy text is essential; therefore the Bible is always first choice. But there is no emphasis on the text as such or the amount to read. The word of God is already inside us and we are just reinforcing it by reading a text, but we may not need to read at all if we are drawn into communion with the Author of the text.

We are accustomed to hear of the traditional steps of the lectio divina process: reading, meditation, prayer, and contemplation. These are not steps but doorways. We can enter any door at any time, and if we always enter the contemplation doorway, we may never need a book to do lectio divina.

(A second installment on Lectio Divina will appear in our summer newsletter.)

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Barbara's Column

Follow the Leader

In my grammar school days, we used to play a game called "follow the leader." One of our playmates would be the leader and we all danced or skipped or waved hands as the leader directed. Then another playmate would take a turn at being the leader and we would join in another creative dance. Eventually, we each had our chance to orchestrate the line of gleeful followers.

In Scripture study groups, usually one person is the designated leader. That person calls the group to order, often leads the prayer, and sets out the process for engaging the week's questions. Some groups "take turns" at leading the weekly sessions, but most do not. And there's a good reason for that. A lot of members don't know how to "play" the leader role. Prayerful and insightful Scripture study relies on an attentive and effective leader for, without a facilitator, a group can drift into tangents or miss significant depth. But leadership in groups is not a quality that resides in a designated person. Rather, it is a bundle of skills that doesn't require "rocket science." Leadership skills can be learned and shared.

Psychologists who study group dynamics have identified specific behaviors, or things that leaders do in a group to help members accomplish their goals. Some of those actions are:

• suggesting how the group should proceed
• initiating group discussions
• posing follow-up questions, reflecting back and summarizing what others have said
• naming emotions embedded in others' comments
• inviting someone who seems to want to speak into the conversation
• calling the group back to the point when the focus shifts
• connecting ideas that various members have contributed
• helping the group make decisions

Research also points out that in highly effective groups, members are "skilled participants" because each engages in a variety of leadership behaviors; the leadership function flows among all of them. In fact, to an outside observer, it is sometimes difficult to tell who the "designated" leader is, because each member is exhibiting some leadership activity.

Leaders listen intently to others and carry a special concern for the good of the whole. Therein lies the wonderful advantage to sharing leadership functions in a group. Each member becomes aware of the dynamics of the group and can help deepen the dialogue and facilitate learning. Each member becomes a skilled participant, listening intently and enhancing the conversation.

So, how do we help others learn the skills of leading and take their turn? Many groups already share the leading of the opening prayer. That's a great start, but we need to go further. Learning leadership skills requires more intentionality. Each week, group members might focus on a particular skill to practice. For example, one week several members of the group might be asked (at the beginning of the meeting) to be prepared to summarize some of the evening's key insights before the group adjourns. Another week, the group might be asked to listen for the feelings and emotions that others are expressing and try to name some of them. On still another evening, members might be encouraged to ask follow-up questions of one another that could deepen and expand the conversation. As members become more adept in their various leadership skills, the act of leading will flow from one member to another, and the group's community spirit will grow.

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The Word Alive in Our Midst

This column includes short stories that show how studying Scripture has helped readers connect the Word to their daily lives. You are invited to contribute such stories from your small group.

Being Creative with the Environment

Tonis Kilp thanks a guest speaker who shared her experiences walking the Camino to Santiago de Compostela in Spain.

The year of St. Paul drew us into a study of Scripture at Good Shepherd Church in Thornhill, Ontario, Canada. Little Rock Scripture Study is inviting because it is user friendly. Ours is a relatively small parish, so it was a surprise to initially have thirty-two people eager to study St. Paul's Letters from Prison. The first year found us hungrily completing three courses. Subsequently we have done two courses a year, and before one ends, the growing numbers of participants (now forty-one) inquire about the next one.

LRSS appeals to us because of its four components. However, what brings people back is the way Scripture study is presented in our church. We create an atmosphere in the place where the study is happening, so that the room illustrates the course offered through visual displays, and appropriate music. Accordingly, we've had a "burning bush," Calvary, the empty tomb, and much more. This leaves a lasting impression on the participants, and encourages healthy discussions and great sharing.

By the grace of God, I have come up with a variety of ideas to make each session lively and inspiring. During the last course studied, each person was given a sheet of paper and an envelope in the introductory session, and asked to write where they were at on their faith walk, and where they hoped to be in seven weeks. They had to write the letter to themselves, seal it in the self-addressed envelope and return it to me. On the last day I gave them their letters, which they read quietly, and then discussed with their group any way in which they had changed.

The highlight of each Lenten course is the Seder supper during Holy Week. This is when the Passover meal is celebrated, and through the rituals, prayers, music, and food, people are knit together like a loving family.

Through LRSS, people have come together and helped build a caring community. Many have expressed how participating in these Bible studies has changed their lives and brought them closer to God. We are looking forward to exploring the Spirituality of the Gospels in the near future.

LRSS: Continuing Education in Ashland, Ohio

Some members of the LRSS group at St. Edward's gather at Sunday Mass. They are left to right: Faith Buskirk, participant; Lisa Garrett-O'Leary, facilitator; Anne Cowen, facilitator; Michael Hupfer, coordinator

"Nothing grand or glorious happens. We just come, meet people, and learn." In this understated way, Betty Swineford sums up the impact of LRSS on her and her husband Richard, who have participated for many years. That sentiment is echoed by others and expanded in comments such as these: "LRSS has helped me feel connected to the parish in a way that I had not felt before," and "Now I am reading the Bible instead of just hearing it on Sundays."

LRSS was introduced to St. Edward Parish in Ashland, Ohio (Diocese of Cleveland) in the summer of 1994. A steering committee presented the Introduction to the Bible video series to the parish in the early fall of 1994, trained facilitators in the late fall, and began the first study of The Acts of the Apostles in January 1995. About forty parishioners joined that first study, and LRSS continues to attract 25-30 participants per study each fall and winter/spring, with sessions scheduled on Sunday evenings, Wednesday mornings, and Thursday afternoons to meet the needs of the diverse participants. It is estimated that at least 100 people from the 550 parish families have participated in at least one study. A few members have participated in all 34 sessions in which they have undertaken twenty-five different studies, including several more than once.

Jim House has been a member of the parish since his youth. It was through LRSS, however, that he says that he really came to know others and be known in the parish. "Not only have I begun to understand the Scriptures better than I ever imagined I would, but I have also become involved in parish life in a way that I had not imagined. " In addition to serving as a group facilitator for all thirty-four sessions to date, he was also elected to two three-year terms on the parish pastoral council.

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Recommended Reading

Judaism Sheds Light on the New Testament

Cackie Upchurch

"As Jews and Christians we have so many values in common, values lacking in our world which is often without orientation, but values urgently needed for building a new and a better world. Let us, therefore, not forget our often bad, tragic and sad history but let us yet learn from it and share what we learn with our younger generation."

~Cardinal Walter Kasper
President Emeritus, Pontifical Council for Promoting Christian Unity

One of my new treasured gifts came in the form of a groundbreaking book hot off the press in late 2011: The Jewish Annotated New Testament (Oxford University Press).

This volume is edited by two highly respected scholars, Amy-Jill Levine, a professor of New Testament and Jewish Studies at Vanderbilt Divinity School, along with Marc Zvi Brettler, a professor of Biblical Studies at Brandeis University. Contributors include a host of Jewish scholars who provide expertise in a variety of fields — New Testament, early Christian history, first century Jewish culture, theology, etc.

I'll admit that I haven't made my way through the entire book and do not plan to take that cover-to-cover approach. Rather, this volume is a multi-purpose reference tool to place alongside your own edition of the Bible, and any other commentaries you might explore for a given passage of Scripture or book of the New Testament. Along the way, you'll discover introductions to each New Testament book, as well as annotations at the foot of each page. Here and there, essays, charts, and diagrams offer the perspective of ancient and recent Jewish scholarship on the texts so familiar to Christians. More extensive articles of general interest can be found at the rear of the volume.

The editors intended to reach a Jewish audience who might be intimidated or limited in their exposure to the New Testament, and to reach a Christian audience who could benefit from a broad appreciation for the Judaism(s) that would have been influential in the Jesus movement. Naturally, texts that reflect anti-Judaism or have perpetuated Jewish stereotypes are given particular attention.

What I believe you will receive from this volume is an appreciation for the culture and religious traditions that gave rise to Christianity and its earliest writings. For centuries, Christian scholars have offered valuable insights into the Scriptures that are sacred to Jews, and now we have the opportunity to explore Jewish insights that can help to ground Christian understanding and uncover sometimes ignored facets of the New Testament texts.

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From The Director

In our office, we pray together weekly. This is a time to focus our energies around the reality of God's direction in our shared ministry, and a time to support each other as we go about our work, play, and family lives.

Sometimes we simply look ahead to the Sunday readings, or use the readings of the day, and reflect on how they are speaking to us and our world. This naturally leads us to give over to God the needs that have surfaced. Sometimes, we focus on a spiritual theme or the life of a saint and use the words of others to prod our own thinking and reflection. Other times, we simply pray with the time-tested method of conversational prayer. And always, we pray for you and your parish Scripture study groups.

Praying together has helped to shape us as a team. It's sanded off some rough edges in how we relate to one another and strengthened our commitment to this ministry. In short, in making ourselves vulnerable we've actually become stronger.

Praying with one another has also helped us to pray for one another, to take the burdens that have been shared and help carry them for as long as needed. When we pray for others, we cannot help but be shaped in some ways by their concerns and their dreams. We learn the "what" of their concerns, but many times we also learn the "why" and that builds and deepens community.

While I like to think our staff is made up of exceptional people (and it is!), I also know that this pattern of praying with and for others does not have to be exceptional. In fact, for those who follow the pattern of Christ, it is the rule and not the exception. It does not make us perfect people, but it perfectly expresses who we want to become

I encourage you to make a new effort to pray with and for others...your Scripture study group, your family, and your co-workers.

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