SPIRITUAL READING. — By spiritual reading is meant the reading of those writings which are beneficial to the progress of the spiritual life, undertaken precisely with the aim of nourishing and strengthening II. Unlike prayer and even meditative reading, spiritual reading presupposes in the reader a more receptive than active disposition, but by communicating new material for reflection it serves to enhance his inner energies and subsequent activity. The subject matter of spiritual reading includes not only works of a strictly ascetical or mystical content, but also those dealing with dogma or other theological disciplines and hagiography, provided they are not treated as subjects of mere study. The necessity and importance of devoting part of one’s time to spiritual reading derives from human indigence, which is constantly in need of instruction and fresh impulses in order to maintain and advance along the path of virtue and apostolic action; with the increase of secular culture, this necessity grows, not only to gain a more adequate understanding of the problems and interests of the spirit, but also to counter errors and defend oneself from corruption. For many, spiritual reading can yield the same fruits and sometimes even greater ones than meditation, and, compared to the word heard through preaching, it has the advantage of being able to be repeated and deepened.
Experience confirms the powerful influence of spiritual reading on the human soul. St. Augustine recounts the example of two friends of Ponticianus who were induced to abandon the court and give themselves to God through reading the life of St. Anthony (Conf., 8, 6), and he himself was salutarily shaken by reading a text of St. Paul (ibid., 12). Bl. John Colombini and St. Ignatius of Loyola began their own conversion and matured their sanctification through spiritual reading; hence it is explained why spiritual reading has always been recommended by the Fathers and imposed in the Rule of almost every religious family. Pius X inculcated it effectively to ecclesiastics as a great means of priestly holiness (encyclical Haerent animo of 28 July 1906 [Acta Pii X, IV, Rome 1974, pp. 237 ff.]), and Pius XII considered it necessary for the formation of the clergy (encyclical Menti nostrae of 23 Sept. 1950: AAS, 42 [1950], pp. 657-702).
In practice, it is necessary to choose one’s reading judiciously, not being guided by curiosity or frivolity. The first place belongs to Holy Scripture, particularly the Gospels with good commentaries and the apostolic letters, then properly ascetical books and the biographies of the saints. Not everything is equally suitable for everyone, so spiritual reading should be chosen and adapted to the spiritual needs of each person and to the various times and moments of life. It is generally beneficial to engage in some systematic reading as well, considering the most celebrated authors of different periods. Those who follow a special way of life, as is the case with religious, must above all deepen their knowledge of the writings that best contain the spirit proper to their vocation and profession. As for the technique or manner of reading, it is customary to begin with prayer, asking God for light for the intellect and movement for the will; then one reads attentively, pausing from time to time to reflect, without trying to cover too many pages at once. Constancy is recommended, that is, not changing books before finishing them, not skipping chapters and pages, unless particular reasons suggest otherwise. It is also helpful to take notes. One concludes with a prayer of thanksgiving to God and an offering of the good resolutions conceived in this pious exercise.