Lectio Divina
Lectio Divina (divine [or sacred] reading) (refers both to the material being read
and the method itself)
practice of divine reading that dates back to the early mothers and
fathers of the Christian faith.
rooted in the belief that through the presence of the Holy Spirit the
Scriptures are alive and active as we engage them for spiritual
transformation (Heb 4:12)
as we make ourselves open and available to God through this practice,
the Scriptures will penetrate to our very depths, showing us those things
about ourselves that we are incapable of knowing on our own due to our
well-developed defense structures.
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Involves a delicate balance of silence and word (begin with silence to quiet
the inner chaos so we are prepared to listen). Then, silence again after
reading the Scripture helps us be attentive to God when he does speak and
creates space for noticing our inner dynamics and exploring them in God’s
presence.
Involves a slower, more reflective reading
Allows for at least 2 different kinds of prayer:
1) Prayer of response: flows out of what we’ve heard or sensed is God’s
invitation to us
2) Prayer of rest: prayer beyond words in which we rest in God’s love and
sovereignty in our life
Bible study is an essential supplement to it. And can be incorporated into
Bible study methods– is a great follow-up to study as it moves a person very
naturally into the process of application.
The process:
First, choose a passage of Scripture no more than 6-8 verses in length
1) Begin with silent preparation (silencio) in which we become quiet in God’s
presence and touch our desire to hear from God. Allows the business of our
life to settle down until there is a quiet inner space in which we can hear
from God.
2) Then read the chosen passage 4 consecutive times, each time asking a
different question that invites un into the dynamic of that move. Each
reading is followed by a brief period of silence.
a. The first move is to read (lectio). We read the passage once or even
twice, listening for the word or phrase that strikes us. The word will
somehow stand out from all the rest, cause a visceral reaction, or
bring about a deep sense of resonance or resistance. The mood is
gentle, reflective, and we have a sense of expectancy that God will
speak to us. After the reading there is a brief period of silence in
which we remain with the word, savoring it and repeating it without
trying to figure out what it means or why it was given.
b. Second move is to reflect (meditatio). Read passage a second time,
this time reflecting on the way our life is touched by this word. We
might ask, “what is it in my life that needed to hear this word today?”
or, if the passage is a story, “where am I in this text, and what do I
experience as I allow myself to be in this story?” Again, there is a brief
period of silence in which we stay present with God with whatever
comes. Rather than thinking too much about the passage, we keep
coming back to the word that we have been given.
c. Third move is to respond (oratio). Is there an invitation or challenge
for us to respond to? What is our response to God’s invitation? This is
the first and unedited response to what we have heard. It is the
prayer that comes most naturally in response to what we have heard
God say to us, and we allow it to flow freely in the moments of silence
that follow. Perhaps Scripture has touched a place of pain, frustration,
or anger, and we pour out those feelings in the safety of this moment.
Could be a flash of self-knowledge, and we are convicted of some sin.
In the silence we feel our remorse and make our confession. We could
be overwhelmed by some way in which God tells us that he loves us,
and in the silence we let tears of love and gratitude flow and we just
soak in God’s love. Or perhaps we hear God calling us to something
new, and our heart exclaims, “You’ve got to be kidding!” Whatever
your response, we let it find full expression in the silence.
d. When our response has subsided, we read the passage one last time,
and this time the invitation is contemplatio—to rest in God. We are
like the weaned child in psalm 131 who has received what it needs
from its mother and can now rest with her in peace and quiet. Here
we rest with God and enjoy his presence, realizing that God is the One
who will enable us to respond faithfully to whatever invitation we
have heard from him.
3) We resolve to carry this word with us and live it out (incarnatio) in our daily
life. We continue to listen to it throughout the day as we are led deep and
deeper into its meaning and it begins to live in us.1
1
Barton, Ruth Haley. Sacred Rhythms, 56-58.