On Lectio Divina

READING (PRAYING?) FOR SPRING

Lectio Divina is Latin for divine or sacred reading. The contemplative practice dates back to at least the fourth century where we have the first recorded mention of it in The Rule of Saint Benedict. For over 1600 years, lectio divina has served as a tool in the church’s toolbox enabling the church to encounter the living God in deeply personal and profound ways.

Lectio divina may best be understood as a particular mode of reading the Scriptures, namely a prayerful reading. We are typically trained to read in order to gain information. We scour the lines of a text in order to understand the flow of thought and rightly interpret its meaning. A good reader ought to read critically: the assertions of the text must be substantiated. The text is, in a sense, false until it proves itself true through rational argumentation. This is all well and good. Lectio divina, however, is radically different from our normal mode of reading.

It is, rather, a meditative approach, by which the reader seeks to taste and savor the beauty and truth of every phrase and passage. This process of contemplative reading…is itself an act of prayer. And, indeed, it is in prayer that God manifests His Presence to us. [1]

In Dei Verbum, Pope Paul VI commends this type of sacred reading. He writes:

And let them remember that prayer should accompany the reading of Sacred Scripture, so that God and man may talk together; for ‘we speak to Him when we pray; we hear Him when we read the divine saying. [2]

When practicing lectio, reading takes on a more prayerful, conversational tone: in prayer the reader hears from God and then responds in prayer. Through lectio, she encounters the Divine when reading the divine saying (with what seems like a new depth of access). This is not to assume that prayer is excluded from other types of reading. Rather, this suggests only that lectio divina is but a mode of reading that is prayerful in a particular way. There are other modes of reading we can’t go into now and none of them are necessarily mutually exclusive. What is important to note is that for each type of reading to maintain its own integrity, it must be conducted according to its own set of rules. This is perhaps especially true for lectio divina.

On the 40th anniversary of Dei Verbum, Pope Emeritus Benedict XVI celebrated the occasion with an address extolling lectio divina (among other things related to the Scriptures). He said:

“I would like in particular to recall and recommend the ancient tradition of Lectio divina: the diligent reading of Sacred Scripture accompanied by prayer brings about that intimate dialogue in which the person reading hears God who is speaking, and in praying, responds to him with a trusting openness of heart (cf. Dei Verbum, n. 25). If it is effectively promoted, this practice will bring to the Church – I am convinced of it – a new spiritual springtime.”

I do not take Benedict’s conditional statement “if it is effectively promoted” to refer simply to the broad dissemination of the practice. Rather, I take the Pope Emeritus to mean a promotion that encourages the proper practice of lectio. This is what I mean by practicing lectio according to its own set of rules (more on that in the following sections). The key for understanding Benedict in this way is his reference to “diligent reading.” The proper practice of Lectio requires not just prayer but due diligence. One must read the word responsibly while also remaining open to receiving a word from the Lord. Lectio does not neglect rigorous interpretive practices but transcends them. As Richard Peace, a professor at Fuller Theological Seminary writes:

Lectio divina is an approach that builds on serious Bible study but moves to new depths as we open ourselves to God through the Bible. [4]

And so, if the modern church reclaims the ancient practice of lectio divina, I believe Benedict is absolutely right: this sacred reading can bring about a new season of spiritual vitality. If you’re reading of the Scriptures feels a bit winterish – gray, dormant, leafless – lectio may be just the thing to usher in an early spring.

One final thing before moving on. Though it has been alluded to, it is important to keep in mind that when we read the Scriptures, the primary purpose is not simply to acquire information (though this is, indeed a goal of reading!). Instead, the ultimate goal of reading the Scriptures is transformation unto mission: “Every Scripture is inspired by God and is useful for teaching, rebuking, correcting, and training in righteousness in order that the man of God may be fully qualified, equipped for every good work” (2Tim 3:16, translation mine). For roughly sixteen centuries, Lectio divina has been one means by which God has transformed His people and equipped them to fulfill His mission.

THE MOVEMENTS OF LECTIO

Like a classical symphony, lectio divina is structured around four movements each of which being vital to the integrity of the process. The traditional movements of sacred reading are: 1) lectio, 2) meditatio, 3) oratio, and 4) contemplatio. While one can practice lectio divina alone, I find it to be most fruitful when done in a small group setting when there is an appointed leader who reads the text, provides direction, and controls the flow. Before beginning the process, spend a moment or two in silence to prepare your heart and mind to hear from the Lord.

1. Lectio // read

Lectio divina is a different type of reading than you’re used to. Typically, the passage of Scripture read in lectio is short: it can range from a few verses to a single verse. The goal of lectio is depth not breadth. If you want to read through a large passage (say something like John 15), it’s best to break it up into smaller, bite-sized pieces. When you read, read the text aloud and be sure to read slowly and intentionally (3-4 times slower than your normal pace). It might feel a bit awkward at first but it gets more natural with practice. As you read, try to listen, to notice, to receive. The goal of this reading is not simply to understand the text but to interview the Holy Spirit while you read: ask what He might be pointing out to you in and through the text.

2. Meditatio // meditate

The next movement is characterized by sitting with the text. After you’ve read the text, you proceed to meditate on it. Unlike eastern religions, Christian meditation (especially in lectio divina) is not the emptying of your mind. Rather, It is the filling of your mind with the text. To mediate means to chew on and savor the words. Try to pay attention to the word or phrase the Lord caused to stand out. Continue to interview the Holy Spirit. Spend a few minutes in earnest silence focusing on text. In the silence your mind may be prone to wander. That’s OK – you’ll get better with more practice. Training the heart and mind not to wander requires discipline and this comes through intentional repetition.

3. Oratio // speak

In this movement, you pray aloud. During the first round of oratio, your prayer consists of verbalizing what you sense the Lord is bringing to light in the Scriptures. Simply speak the word or phrase from the text that the Lord has caused to stand out. Trusting that the Lord is speaking with you, speaking that word or phrase aloud is your response of prayer. Lectio divina is a conversation with God.

After the first round of oratio, proceed to repeat Steps 1 and 2, lectio and meditatio. As you read and as you meditate, listen and receive from the Holy Spirit. Don’t feel compelled to stick with the same word or phrase… but don’t resist this either.

4. Contemplatio // contemplate

Before entering into in the final movement, I find it helpful to read the passage aloud one more time. Again, it is to be read slowly and intentionally. Spend a moment listening, interviewing the Holy Spirit. As you meditate on the text, seamlessly proceed to contemplate what action(s) the Lord may be inviting you to do in response to His word. Remember: in lectio divina we seek an Encounter with God in order to be transformed unto mission. The response the Lord may be inviting you into could be any number of things. It could be praise, repentance, committing to a particular action; it could be a reminder of your identity in Christ. It could be any number of things. Whatever it is that the Lord is stirring in your heart and in your mind, verbalize it and offer it to God as a prayer.

 

[1] The Rule of St. Benedict, translated by Timothy Fry, New York: Vintage Books, 1998, xiii.
[2] Pope Paul VI, Dei Verbum, n. 25.6: http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19651118_dei-verbum_en.html.
[3] Pope Benedict XVI, Address on the 40th anniversary of Dei Verbum: http://w2.vatican.va/content/benedict-xvi/en/speeches/2005/september/documents/hf_ben-xvi_spe_20050916_40-dei-verbum.html
[4] Richard Peace, Contemplative Bible Reading: Experiencing God Through Scripture, Colorado Springs: NavPress, 1998, 11.