The Directory Catechesis (2020) has a series of passages that support the practice of Visio Divina.

Beauty

106. Sacred Scripture presents, in an unmistakable way, God as the source of all splendor and beauty. The Old Testament shows creation, with humanity at its pinnacle, as something that is good and beautiful, not so much in the sense of order and harmony but of gratuitousness, free of functionalism. In the presence of creation, which is to be admired and contemplated for its own sake, one feels amazement, ecstasy, an emotional and affective reaction. The works of human beings, like the splendid Temple of Solomon (cf. 1 Kgs 7-8), deserve admiration in that they are connected to the Creator.
107. In the New Testament, all beauty is concentrated in the person of Jesus Christ, revealer of the divine who “reflects the glory of God and bears the very stamp of his nature” (Heb 1:3). His Gospel is captivating because it is news that is beautiful, good, joyful, full of hope. He, “full of grace and truth” (Jn 1:14), taking humanity upon himself, recounted through the parables the beauty of God’s activity. In his relationship with men and women he spoke beautifulwords that with their efficacy heal the depths of the soul: “Your sins are forgiven” (Mk 2:5), “Neither do I condemn you” (Jn 8:11), “God so loved the world” (Jn 3:16), “Come to me, all who labor and are heavy laden, and I will give you rest” (Mt 11:28). He performed beautiful actions: he healed, he set free, he accompanied humanity and touched its wounds. Enduring the cruelty of condemnation to death as the one who “had no form or comeliness” (Is 53:2), he was recognized as “the fairest of the sons of men” (Ps 45:2). In this way he led humanity, purified, into the glory of the Father, where he himself is found “at the right hand of the Majesty on high,” (Heb 1:3) and has thus revealed all the transformative power of his Passover.
108. The Church, therefore, bears in mind that in order to reach the human heart the proclamation of the Risen One must shine forth with goodness, truth, and beauty. In this sense, it is necessary “that every form of catechesis [ . . . ] attend to the ‘way of beauty’ (via pulchritudinis).”⁵⁴ All beauty can be a path that helps lead to the encounter with God, but the criterion of its authenticity cannot be only that of aesthetics. There must be discernment between true beauty and the forms that are apparently beautiful but empty, or even harmful, like the forbidden fruit in the earthly paradise (cf. Gn 3:6). The criteria are found in the exhortation of St. Paul: “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things” (Phil 4:8).
109. Beauty is always and inseparably steeped with goodness and truth. Therefore, contemplating beauty elicits within us sentiments of joy, pleasure, tenderness, fullness, meaning, thus opening us to the transcendent. The way of evangelization is the way of beauty, and therefore every form of beauty is a source of catechesis. In demonstrating the primacy of grace, manifest in a special way in the Blessed Virgin Mary; in making known the lives of the saints as true witnesses to the beauty of the faith; in giving prominence to the beauty and mysteriousness of creation; in discovering and cherishing the incredible and immense liturgical and artistic heritage of the Church; in valuing the highest forms of contemporary art, catechesis shows concretely the infinite beauty of God, which is also expressed in the works of human beings (cf. SC 122), and leads those who are catechized toward the beautiful gift that the Father has made in his Son.

The criterion of the primacy of grace and beauty

174. Another criterion of the Christian vision of life is the primacy of grace. All of catechesis needs to be “a catechesis of grace, for it is by grace that we are saved and again it is by grace that our works can bear fruit for eternal life.”12 The teaching of the truth, therefore, begins with the loving initiative of God and continues with the human response that comes from listening and is always the fruit of grace. “An evangelizing community knows that the Lord has taken the initiative, he has loved us first (cf. 1 Jn 4:10.19), and therefore we can move forward.”¹³ Although the fruits of catechesis do not depend on the capacity to plan and to act, God certainly asks for real collaboration with his grace, and in service to the cause of the Kingdom, he therefore calls for the investment of all the resources of intelligence and of execution that catechetical activity requires.
175.  “Proclaiming Christ means showing that to believe in and to follow him is not only something right and true, but also something beautiful, capable of filling life with new splendor and profound joy, even in the midst of difficulties.”¹⁴Catechesis must always convey the beauty of the Gospel that resounded from the lips of Jesus for all: the poor, the simple, sinners, tax collectors and prostitutes, who felt welcomed, understood and helped, invited and educated by the Lord himself. In fact, the proclamation of the merciful and gratuitous love of God that was fully manifested in Jesus Christ, dead and risen, is the heart of the kerygma. There are also aspects of the evangelical message that are generally difficult to accept, especially where the Gospel calls to conversion and the recognition of sin. Catechesis, however, is not primarily a presentation of morality, but the proclamation of the beauty of God, which can be experienced, and which touches the heart and the mind, transforming life.¹⁵

The language of art

209. The images of Christian art, when they are authentic, disclose through sensory perception that the Lord is alive, present, and working in the Church and in history.⁶ These therefore constitute a true language of faith. There is a famous saying: “If a pagan asks you, ‘Show me your faith’ [ . . . ] you will take him to a church and bring him before the sacred icons.” (Adversus Constantinum Caballinum, 10)This iconographic repertoire, albeit in a great and legitimate variety of styles, was in the first millennium a shared treasure of the undivided Church and played an important role in evangelization, because in having recourse to the mediation of universal symbols it touched the deepest desires and sentiments that are capable of effecting an inner transformation. In our era, therefore, images can help people to have an experience of the encounter with God through the contemplation of their beauty. These images in fact bring to bear upon the one who contemplates them, the gaze of an invisible Other, providing access to the reality of the spiritual and eschatological world.
210. The use of images in catechesis hearkens back to an ancient insight of the Church. Amongst other things, they help believers to get to know and to memorize the events of salvation history in a more rapid and immediate way. What is called the “biblia pauperum,” (the Bible of the poor), an organized collection, visible to all, of biblical episodes represented in various artistic expressions in the cathedrals and churches, Is still a true form of catechesis today. When works of art are selected carefully, they can contribute to displaying in an immediate way multiple aspect of the truths of the faith, touching hearts and assisting in the internalization of the message.
211. The musical heritage of the Church, of inestimable artistic and spiritual value, is also a vehicle of the faith and constitutes a precious asset for evangelization, because it instils in the human spirit a desire for the infinite. The power of sacred music is described well by St. Augustine: “How I wept to hear the hymns and songs in your honor, deeply moved by the sweet-singing voices of your Church! Those voices pulsated in my ears and the truth plunged into my heart, and all became a sentiment of love that brought me such joy I broke into tears.”⁸ Liturgical songs also possess a doctrinal richness that, transmitted with the sound of the music, more easily enters the minds and impresses itself in a deeper way on people’s hearts.
212. The Church, which over the course of the centuries has interacted with different artistic expressions (literature, theater, cinema, etc.), is also called to be open, with due critical sense, to contemporary art as well, “including those unconventional modes of beauty which may mean little to the evangelizers, yet prove particularly attractive for others.”⁹ Such art can have the merit of opening the person to the language of the senses, helping him not to remain only a spectator of the work of art but to join in the performance. These artistic experiences, often pervaded by a strong sense of the search for meaning and spirituality, can help in the conversion of the senses, which is part of the journey of faith; they can also encourage the letting go of a certain intellectualism into which catechesis can fall.

Jenn Norton, Pentecost (Cover of the Canadian Version of the Directory for Catechesis)