| In
this essay, Luke Dysinger, a priest, physician, and
prior of St. Andrew's Abbey in Valyermo, California,
explains how lectio divina, the core practice
of the Living
Words program, can open us up individually
and corporately to a deeper encounter with God's love. |
The locked gate of the burnt-out shell of the St. Jean
Bosco church in Port-au-Prince. Detail from photo
by Tom Carey. |
Accepting
the Embrace of
God:
The Ancient Art of Lectio Divina
by
Fr. Luke Dysinger, O.S.B.
1.
THE PROCESS of LECTIO DIVINA
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 and is one of the precious
treasures of Benedictine monastics and oblates. 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 the Father,
and to accept the embrace that God is continuously extending
to us in the person of his Son Jesus Christ.
Lectio
- reading/listening
THE ART of lectio divina
begins with cultivating the ability to listen deeply, to
hear "with the ear of our hearts" as St. Benedict
encourages us in the Prologue to the Rule. 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 "atunement" to the presence of
God in that special part of God's creation which is the
Scriptures.
THE CRY of the prophets
to ancient Israel was the joy-filled command to "Listen!"
"Sh'ma Israel: Hear, O Israel!" In lectio
divina we, too, heed that command and turn to the Scriptures,
knowing that we must "hear" - listen - to the
voice of God, which often speaks very softly. In order to
hear someone speaking softly we must learn to be silent.
We must learn to love silence. If we are constantly speaking
or if we are surrounded with noise, we cannot hear gentle
sounds. The practice of lectio divina, therefore,
requires that we first quiet down in order to hear God's
word to us. This is the first step of lectio divina,
appropriately called lectio - reading.
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.
Meditatio
- meditation
|
Goals
of
Living Words
Beyond Borders' newest program, Living
Words, has several goals:
1. Offer individuals, churches, and seminaries liberating
Scriptural and theological opportunities.
2.
See the Scriptures opened up to illiterate Haitians.
3.
Foster unity in Christ across denominational lines
and across educational levels.
4.
Provide people with experiences in participatory,
egalitarian leadership and exchange. |
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 - meditatio. Through meditatio we allow
God's word to become His word for us, a word that touches
us and affects us at our deepest levels.
Oratio -
prayer
THE THIRD step in lectio
divina is oratio - prayer: prayer understood
both as dialogue with God, that is, as loving conversation
with the One who has invited us into His embrace; and as
consecration, prayer as the priestly offering to God of
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 to Him, and to gently recite
over them the healing word or phrase He has given us in
our lectio and meditatio. In this oratio,
this consecration-prayer, we allow our real selves to be
touched and changed by the word of God.
Contemplatio
- contemplation
FINALLY, WE simply rest
in the presence of the One who has used His word as a means
of inviting us to accept His 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--contemplatio, 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 (or practice, from the Greek praktikos)
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 theoria physike,
the contemplation of God in creation - God in "the
many." Second was theologia, the contemplation
of God in Himself without images or words - God as "The
One." From this perspective lectio divina
serves as a training-ground for the contemplation of God
in His creation.
IN
CONTEMPLATION we cease from interior spiritual
doing and learn simply to be, that is to rest in the presence
of our loving Father. 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 his 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 His 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 Him.
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 Himself. 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; other 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
lightening or ecstasies. In lectio divina God is teaching
us to listen to Him, to seek Him in silence. He does not
reach out and grab us; rather, He softly, gently invites
us ever more deeply into His 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 Him what you have discovered in yourself during
your experience of meditatio. Experience yourself as the
priest that you are. Experience God using the word or phrase
that He has given you as a means of blessing, of transforming
the ideas and memories, which your pondering on His word
has awakened. Give to God what you have found within your
heart.
FINALLY,
SIMPLY rest in God's embrace. And when He invites
you to return to your pondering of His word or to your inner
dialogue with Him, 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 as a Group Exercise
IN
THE churches of the Third World where books are
rare, a form of corporate lectio divina is becoming common
in which a text from the Scriptures is pondered by Christians
praying together in a group. The method of group lectio
divina described here was introduced at St.
Andrew's Abbey by oblates Doug and Norvene Vest: it
is used as part of the Benedictine Spirituality for Laity
workshop conducted at the Abbey each summer.
THIS
FORM of lectio divina works best in a group of
between four and eight people. A group leader coordinates
the process and facilitates sharing. The same text from
the Scriptures is read out three times, followed each time
by a period of silence and an opportunity for each member
of the group to share the fruit of her or his lectio.
THE
FIRST reading (the text is actually read twice
on this occasion) is for the purpose of hearing a word or
passage that touches the heart. When the word or phrase
is found, it is silently taken in, and gently recited and
pondered during the silence which follows. After the silence
each person shares which word or phrase has touched his
or her heart.
THE
SECOND reading (by a member of the opposite sex
from the first reader) is for the purpose of "hearing"
or "seeing" Christ in the text. Each ponders the
word that has touched the heart and asks where the word
or phrase touches his or her life that day. In other words,
how is Christ the Word touching his own experience, his
own life? How are the various members of the group seeing
or hearing Christ reach out to them through the text? Then,
after the silence, each member of the group shares what
he or she has "heard" or "seen."
THE
THIRD and final reading is for the purpose of experiencing
Christ "calling us forth" into doing or being.
Members ask themselves what Christ in the text is calling
them to do or to become today or this week. After the silence,
each shares for the last time; and the exercise concludes
with each person praying for the person on the right.
THOSE
WHO who regularly practice this method of praying
and sharing the Scriptures regularly find it to be an excellent
way of developing trust within a group; it also is an excellent
way of consecrating projects and hopes to Christ before
more formal group meetings. A summary of this method for
group lectio divina is appended at the end of this article.
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 Him more clearly in aspects of the other
things He has 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."
FOR
THOSE who are new to the practice of lectio divina
a group experience of "lectio on life" can provide
a helpful introduction. An approach that has been used at
workshops at St. Andrew's Priory is detailed at the end
of this article. Like the experience of lectio divina shared
in community, this group experience of lectio on life can
foster relationships in community and enable personal experiences
to be consecrated - offered to Christ - in a concrete way.
HOWEVER,
UNLIKE scriptural lectio divina shared in community,
this group lectio on life contains more silence than sharing.
The role of group facilitators or leaders is important,
since they will be guiding the group through several periods
of silence and reflection without the "interruption"
of individual sharing until the end of the exercise. Since
the experiences we choose to "read" or "listen
to" may be intensely personal, it is important in this
group exercise to safeguard privacy by making sharing completely
optional.
IN
BRIEF, one begins with restful silence, then gently
reviews the events of a given period of time. One seeks
an event, a memory, which touches the heart just as a word
or phrase in scriptural lectio divina does. One then recalls
the setting, the circumstances; one seeks to discover how
God seemed to be present or absent from the experience.
One then offers the event to God and rests for a time in
silence. A suggested method for group lectio divina on life
is given in the Appendix to this article.
CONCLUSION
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 Himself. 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
Father continues to extend His embrace to us today. And
His embrace is real. In His word we experience ourselves
as personally loved by God; as the recipients of a word
which He gives uniquely to each of us whenever we turn to
Him in 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 members
of His 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
1) Lectio Divina Shared in Community
Listening
for the Gentle Touch of Christ the Word (The Literal Sense)
1.
One person reads aloud (twice) the passage of scripture,
as others are attentive to some segment that is especially
meaningful to them.
2. Silence for 1-2 minutes. Each hears and silently repeats
a word or phrase that attracts.
3. 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)
4.
Second reading of same passage by another person.
5. Silence for 2-3 minutes. Reflect on "Where does
the content of this reading touch my life today?"
6. Sharing aloud: Briefly: "I hear, I see..."
What
Christ the Word Invites me to DO (The Moral Sense)
7.
Third reading by still another person.
8. Silence for 2-3 minutes. Reflect on "I believe that
God wants me to . . . . . . today/this week."
9. 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.]
10. 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.
2) Lectio on Life:
Applying
Lectio Divina to my personal Salvation History
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)
1.
Each person quiets the body and mind: relax, sit comfortably
but alert, close eyes, attune to breathing...
2. 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 (Meditatio - Meditation)
3.
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?
Prayerful
Consecration, Blessing (Oratio - Prayer)
4.
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
(Contemplatio - Contemplation)
5.
Remain in silence for some period.
Sharing our Lectio Experience with Each Other (Operatio
- Action; works)
6.
Leader calls the group back into "community."
7. All share briefly (or remain in continuing silence).
THIS
ARTICLE may be downloaded, reproduced and distributed
without special permission from the author. It was first
published in the Spring, 1990 (vol.1, no.1) edition of Valyermo
Benedictine. It was reprinted as "Appendix 2"
in The Art and Vocation of Caring for People in Pain
by Karl A. Schultz (Paulist Press, 1993), pp. 98-110.
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here to see this article in its original place on the Web. |
