Lectio Divina by Fr Luke Dysinger
A very ancient art, practiced at one time by all Christians, is the technique known as lectio divina – a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition. Together with the Liturgy and daily manual labor, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to God, and to accept the embrace that God is continuously extending to us in the person of Jesus Christ.
Lectio – reading/listening
The art of lectio divina begins with cultivating the ability to listen deeply. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the “faint murmuring sound” which is God’s word for us, God’s voice touching our hearts. This gentle listening is an “attunement” to the presence of God in that special part of God’s creation which is the Scriptures.
The reading or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally – not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God’s word for us this day.
Once we have found a word or a passage in the Scriptures which speaks to us in a personal way, we must take it in and “ruminate” on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary “pondering in her heart” what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the Word – that is, memorize it – and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina – meditation. Through meditation we allow God’s Word to become His Word for us, a word that touches us and affects us at our deepest levels.
The third step in lectio divina is prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into an embrace; and as consecration, prayer as the priestly offering to God of those parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. Just as a priest consecrates the elements of bread and wine at the Eucharist, God invites us in lectio divina to hold up our most difficult and pain-filled experiences, and to gently recite over them the healing word or phrase God has given us in our lectio and meditation. In this prayer, this consecration-prayer, we allow our real selves to be touched and changed by the Word of God.
Finally, we simply rest in the presence of the One who has used the Scripture Word as a means of inviting us to accept a transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One who loves us has a name in the Christian tradition – contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.
2. The Underlying Rhythm of Lectio Divina
If we are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual “activity” with regard to God and “receptivity”.
Practice – spiritual “activity” – referred in ancient times to our active cooperation with God’s grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward – down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God’s image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.
In the early monastic tradition contemplation was understood in two ways. First was the contemplation of God in creation – God in “the many”. Second was the contemplation of God without images or words – God as “The One”. From this perspective lectio divina serves as a training-ground for the contemplation of God in creation.
In contemplation we cease from interior spiritual doing and learn simply to be, that is, to rest in the presence of our loving God. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God’s presence, an experience that naturally alternates (if we let it!) with our spiritual practice.
In ancient times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God’s recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in God’s embrace. This is the pole of our inner spiritual rhythm called contemplation.
How different this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal – something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our “goal-oriented” approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of the Word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God’s Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God’s presence, whether they be active or receptive modes of experiencing the Word.
In lectio divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix – an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to God’s Self. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God’s presence – many different ways of praying.
3. The Practice of Lectio Divina
Private Lectio Divina
Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the Eucharistic liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of “covering” a certain amount of text: the amount of text “covered” is in God’s hands, not yours.
Place yourself in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved “prayer word” or “prayer phrase” they gently recite in order to become interiorly silent. For some the practice known as “centering prayer” makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
Then turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the “still, small voice” of a word or phrase that somehow says, “I am for you today”. Do not expect lighting or ecstasies. In lectio divina God is teaching us to listen, to seek in silence. God does not reach out and grab us; rather it is a soft, gentle invitation inviting us ever more deeply into Divine presence.
Next, take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of “distractions”. Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
Then, speak to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to God what you have discovered in yourself during your experience of meditation. Experience yourself as the priest that you are. Experience God using the word or phrase that God has given you as a means of blessing, of transforming the ideas and memories, which your pondering on the Word has awakened. Give to God what you have found within your heart.
Finally, simply rest in God’s embrace. And when God invites you to return to your pondering of the Word or to your inner dialogue with God, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
Sometimes in lectio divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one’s lectio divina as if one were “performing’ or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
Lectio Divina on Life
In the ancient tradition lectio divina was understood as being one of the most important ways in which Christians experience God in creation. After all, the Scriptures are part of creation! If one is daily growing in the art of finding Christ in the pages of the Bible, one naturally begins to discover God more clearly in aspects of all things made. This includes, of course, our own personal history.
Our own lives are fit matter for lectio divina. Very often our concerns, our relationships, our hopes and aspirations naturally intertwine with our pondering on the Scriptures, as has been described above. But sometimes it is fitting to simply sit down and “read’ the experiences of the last few days or weeks in our hearts, much as we might slowly read and savor the words of Scripture in lectio divina. We can attend “with the ear of our hearts” to our own memories, listening for God’s gentle presence in the events of our lives. We thus allow ourselves the joy of experiencing Christ reaching out to us through our own memories. Our own personal story becomes “salvation history”.
Lectio divina is an ancient spiritual art that is being rediscovered in our day. It is a way of allowing the Scriptures to become again what God intended that they should be – a means of uniting us to God. In lectio divina we discover our own underlying spiritual rhythm. We experience God in a gentle oscillation back and forth between spiritual activity and receptivity, in the movement from practice into contemplation and back again into spiritual practice.
Lectio divina teaches us about the God who truly loves us. In lectio divina we dare to believe that our loving God continues to embrace us today. In the Word we experience ourselves as personally loved by God; as the recipients of a Word which God gives uniquely to each of us whenever we turn to the Scriptures.
Finally, lectio divina teaches us about ourselves. In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be a royal priesthood – a people called to consecrate all of our memories, our hopes and our dreams to Christ.
APPENDIX: Two Approaches to Group Lectio Divina
Lectio Divina Shared in Community
- Listening for the Gentle Touch of Christ the Word (The Literal Sense)
- One person reads aloud (twice) the passage of scripture, as others are attentive to some segment that is especially meaningful to them.
- Silence for 1-2 minutes. Each hears and silently repeats a word or phrase that attracts.
- Sharing aloud: [A word or phrase that has attracted each person]. A simple statement of one or a few words. No elaboration.
- How Christ the Word speaks to ME (The Allegorical Sense)
- Second reading the same passage by another person.
- Silence for 2-3 minutes. Reflect on “Where does the content of this reading touch my life today?”
- Sharing aloud: Briefly: “I hear, I see…”
- What Christ the Word Invites me to DO (The Moral Sense)
- Third reading by still another person.
- Silence for 2-3 minutes. Reflect on “I believe that God wants me to . . . . . . today/this week”.
- Sharing aloud: at somewhat greater length the results of each one’s reflection. [Be especially aware of what is shared by the person to your right.]
- After full sharing, pray for the person to your right.
Note: Anyone may “pass” at any time. If instead of sharing with the group you prefer to pray silently, simply state this aloud and conclude your silent prayer with: Amen.
Lectio on life:
- Applying Lectio Divina to my personal Salvation History (The Literal Sense)
Purpose: to apply a method of prayerful reflection to a life/work incident (instead of to a scripture passage)
- Listening for the Gentle Touch of Christ the Word (The Literal Sense)
- Each person quiets the body and mind: relax, sit comfortably but alert, close eyes, attune to breathing…
- Each person gently reviews events, situations, sights, encounters that have happened since the beginning of the retreat/or during the last month at work.
- Gently Ruminating, Reflecting (Meditation)
- Each person allows the self to focus on one such offering.
- a. Recollect the setting, sensory details, sequence of events, etc.
- b. Notice where the greatest energy seemed to be evoked. Was there a turning point or shift?
- c. In what ways did God seem to be present? To what extent was I aware then? Now?
- Each person allows the self to focus on one such offering.
- Prayerful Consecration, Blessing (Prayer)
- Use a word or phrase from the Scriptures to inwardly consecrate – to offer up to God in prayer – the incident and interior reflections. Allow God to accept and bless them as your gift.
- Accepting Christ’s Embrace; Silent Presence to the Lord (Contemplation)
- Remain in silence for some period.
- Sharing our Lectio Experience with Each Other (Action; works)
- Leader calls the group back into “community”.
- All share briefly (or remain in continuing silence)
Used with permission: Fr Luke Dysinger, OSB, St. Andrew Abby, Valyermo, CA. 1990.