Tuesday, January 1, 2008
Lectio Divina
"Lectio Divina", a Latin term, means "divine reading" and describes a way of reading the Scriptures whereby we gradually let go of our own agenda and open ourselves to what God wants to say to us. In the 12th century, a Carthusian monk called Guigo, described the stages that he saw as essential to the practice of Lectio Divina. There are various ways of practicing Lectio Divina either individually or in groups but Guigo's description remains fundamental.
He said that the first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us. Any passage of Scripture can be used for this way of prayer but the passage should not be too long.
The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.
The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still small voice. As we listen, we are gradually transformed from within. Obviously this transformation will have a profound effect on the way we actually live and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.
These stages of Lectio Divina are not fixed rules of procedure but simply guidelines as to how the prayer normally develops.
“Quick example...I read the Wedding Feast at Canna and imagined I was a Disciple witnessing the 1st miracle and how Mary knew that it was time for this miracle even when Jesus said “my time has not yet come” Mary directed the wine steward to do as her Son said. I imagined the disciples walking away and believing. The way that scripture spoke to me was that Christ was showing me that I didn't need to worry about my doubts that I could take them to Mary and she would help to show me the miracle of Jesus.”
The object is to let God speak to us as He chooses. Sometimes this means going over the passage many times. The one thing that is most important is that the person NOT try to make something happen, allowing the Lord to speak when and how He chooses. How we bring ourselves to Lectio Divina is MOST important. Our inner preparation is almost as important as the actual reading. It is most important to let go and not try to accomplish anything. This can be the most difficult part of Lectio for us in our culture. This is not the same as centering prayer.
The Lectio Divina method has been advocated and practiced by a wide range of Christians over the centuries, including the Benedictine monks, Martin Luther and John Wesley.
He said that the first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us. Any passage of Scripture can be used for this way of prayer but the passage should not be too long.
The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.
The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still small voice. As we listen, we are gradually transformed from within. Obviously this transformation will have a profound effect on the way we actually live and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.
These stages of Lectio Divina are not fixed rules of procedure but simply guidelines as to how the prayer normally develops.
“Quick example...I read the Wedding Feast at Canna and imagined I was a Disciple witnessing the 1st miracle and how Mary knew that it was time for this miracle even when Jesus said “my time has not yet come” Mary directed the wine steward to do as her Son said. I imagined the disciples walking away and believing. The way that scripture spoke to me was that Christ was showing me that I didn't need to worry about my doubts that I could take them to Mary and she would help to show me the miracle of Jesus.”
The object is to let God speak to us as He chooses. Sometimes this means going over the passage many times. The one thing that is most important is that the person NOT try to make something happen, allowing the Lord to speak when and how He chooses. How we bring ourselves to Lectio Divina is MOST important. Our inner preparation is almost as important as the actual reading. It is most important to let go and not try to accomplish anything. This can be the most difficult part of Lectio for us in our culture. This is not the same as centering prayer.
The Lectio Divina method has been advocated and practiced by a wide range of Christians over the centuries, including the Benedictine monks, Martin Luther and John Wesley.
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