Now the reading consists in the attentive observation of the scriptures with one s spirit applied. The meditation is the studious action of the mind, which seeks the discovery of hidden truth by means of one s own intelligence. The prayer consists in a religious application of the heart of God in order to dispel evil and obtain favors. The contemplation is an elevation into God, from the mind attracted beyond itself, savoring the joys of eternal sweetness . . . Reading seeks the sweetness of the blessed life, while meditation finds it.
Prayer asks for it and contemplation tastes it.
Reading, in a certain way, brings solid food to the mouth, meditation chews and breaks it up, prayer obtains its seasoning, contemplation is the same sweetness which refreshes and brings joy. The reason for collapsing the final two steps into one is simple. Prayer is at the core of the way the two final steps are conceived. By collapsing them into a third phase, we respect the progression which naturally develops from the first two steps. Some critics object to any tinkering with the traditional structure of lectio divina.