LectioDivina and Scriptio Divina
A description of Lectio Divina taken fromthe Rule of the Carmelites
"LectioDivina",a Latin term,means "divine reading" and describes a way of reading the Scriptureswhereby we gradually let go of our own agenda and open ourselves to what Godwants to say to us. In the 12th century, a Carthusian monk called Guigo, describedthe stages which he saw as essential to the practice of Lectio Divina. Thereare various ways of practicing Lectio Divina either individually or in groupsbut Guigo's description remains fundamental.
He said that the firststage is lectio (reading) where we read the Word of God, slowly andreflectively so that it sinks into us. Any passage of Scripture can be used forthis way of prayer but the passage should not be too long.
The second stage is meditatio (reflection) where we think about the text wehave chosen and ruminate upon it so that we take from it what God wants to giveus.
The third stage is oratio (response) where we leave our thinking aside andsimply let our hearts speak to God. This response is inspired by our reflectionon the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go notonly of our own ideas, plans and meditations but also of our holy words andthoughts. We simply rest in the Word of God. We listen at the deepest level ofour being to God who speaks within us with a still small voice. As we listen,we are gradually transformed from within. Obviously this transformation willhave a profound effect on the way we actually live and the way we live is thetest of the authenticity of our prayer. We must take what we read in the Wordof God into our daily lives.
These stages of LectioDivina are not fixed rules of procedure but simply guidelines as to how theprayer normally develops. Its natural movement is towards greater simplicity,with less and less talking and more listening. Gradually the words of Scripturebegin to dissolve and the Word is revealed before the eyes of our heart. Howmuch time should be given to each stage depends very much on whether it is usedindividually or in a group. If Lectio Divina is used for group prayer,obviously more structure is needed than for individual use. In group prayer,much will depend on the type of group. Lectio Divina may involve discussing theimplications of the Word of God for daily life but it cannot be reduced to this.The movement of the prayer is towards silence. If the group is comfortable withsilence, more time could be spent resting in the Word.
The practice of LectioDivina as a way of praying the Scriptures has been a fruitful source of growingin relationship with Christ for many centuries and in our own day is beingrediscovered by many individuals and groups. The Word of God is alive andactive and will transform each of us if we open ourselves to receive what Godwants to give us.
Scriptio Divina – contemplative writing forscribes of the kingdom
Andhe said to them, "Therefore every scribe who has been trained for thekingdom of heaven is like the master of a household who brings out of histreasure what is new and what is old."Matthew 13:52
Just as Calvinheld that the meaning of Scripture must be revealed to the individual by theguidance of the Holy Spirit, contemplative writing is a study of God’s word inprayerful consideration of guidance from the Holy Spirit. Contemplative writing has to do with aregular practice of writing (over a defined period of time or over a lifetime)which grows from both a study of Scripture and a state of listening and waitingin the presence of God.
This writing isnot done for the goal of publication, but for the experience of writing asprayer, communion with God. Thus thepersonal habit of contemplative writing extends itself into the daily life ofthe one who practices it. Like asacrament, contemplative writing creates a bridge between daily life and theMystery of God, conditioning the mind and mentality of the believer such thatlistening to God becomes more a way of life than a time out from life. Such a state of “praying always” allows us tobe formed spiritually as followers of Christ, to awaken, to see ourselves andto experience ourselves being seen by God.Ultimately, contemplative writing is about relationship, ourrelationship to God, and therefore our relationship to ourselves, others, andthe world in which we live.
Scriptio Divinais your creative response to the scripture.It is important to let yourself be playful if you are feeling it. Whatever your feelings are in the moment ofsitting with the text, this is your time to engage the God-given creativespirit within you and respond, call out, exclaim. Think of how Job gave his grief and confusionvoice. Think of David who spoke sofreely. Trust that God can handle your questions,your hurt, your anger, your silliness.Think of how small children learn through play: it is serious work because of where it leads,not because of the magnitude and seriousness of what they are doing but becauseit prepares them for thinking, learning, walking, living.
APrayer before Writing
OLord, We come to the communion table to be nourished by you, the Word madeflesh. Come into us as the Word. Come into our words, bring your bright flameinto our own hearts. Oh God, speak intous and teach us ever more fully the Word that you are. Amen
Exercise 1
Read John 2:1-11aloud. Allow time for silence. Repeat this process two more times so thatthe text is read three times. After thethird reading, the group is free to pick up pens or pencils and write.
Each person is encouraged to enter thetext where he or she finds an opening.One might write responses from Mary’s perspective. One may write responses from the perspectiveof the bride or bridegroom. If marriagecarries with it certain happy or unhappy memories, one might engage Christ inconversation about marriage and the meaning of marriage. Or the writing might consist mainly ofquestions, questions concerning faith, miracles, and relationships. The point is to enter into the text honestlyand openly, to take that time to be in the presence of the Word through word.
John 2:1-11
The Wedding at Cana
2On thethird day there was a wedding in Cana of Galilee, and the mother of Jesus wasthere.2Jesus and his disciples had also been invited to thewedding.3When the wine gave out, the mother of Jesus said tohim, ‘They have no wine.’4And Jesus said to her, ‘Woman, whatconcern is that to you and to me? My hour has not yet come.’5Hismother said to the servants, ‘Do whatever he tells you.’6Nowstanding there were six stone water-jars for the Jewish rites of purification,each holding twenty or thirty gallons.7Jesus said to them,‘Fill the jars with water.’ And they filled them up to the brim.8Hesaid to them, ‘Now draw some out, and take it to the chief steward.’ So theytook it.9When the steward tasted the water that had become wine, anddid not know where it came from (though the servants who had drawn the waterknew), the steward called the bridegroom10and said to him,‘Everyone serves the good wine first, and then the inferior wine after theguests have become drunk. But you have kept the good wine until now.’11Jesusdid this, the first of his signs, in Cana of Galilee, and revealed his glory;and his disciples believed in him.
Exercise 2
Read Galatians 5:19-26. Take your time. Read it several times. Sit and wait until you sense a responsewithin yourself, a question or an idea.Take up the pencil when you are ready and write from your ownresponse. Or you may ponder thisquestion in your writing: What doesGalatians tell me about cultivating the fruits of the spirit? Have I seen this at work in my life alreadyor can I imagine ways to live into it today?
5:19-26
19 Now the worksof the flesh are obvious: fornication, impurity, licentiousness, 20 idolatry,sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, 21envy, drunkenness, carousing, and things like these. I am warning you, as Iwarned you before: those who do such things will not inherit the kingdom ofGod. 22 By contrast, the fruit of the Spirit is love, joy, peace, patience,kindness, generosity, faithfulness, 23 gentleness, and self-control. There isno law against such things. 24 And those who belong to Christ Jesus havecrucified the flesh with its passions and desires. 25 If we live by the Spirit,let us also be guided by the Spirit. 26 Let us not become conceited, competingagainst one another, envying one another.
Exercise 3
Read John 8:2-15.Take your time. Read it severaltimes. Sit and wait until you sense aresponse within yourself, a question or an idea. Take up the pencil when you are ready andwrite from your own response. Or you mayponder this question in your writing:What did Jesus write in the sand? To whom was he writing?
John 8: 2-15 NRSV
2Early in the morninghe came again to the temple. All the people came to him and he sat down andbegan to teach them.3The scribes and the Pharisees brought a womanwho had been caught in adultery; and making her stand before all of them,4they said to him, ‘Teacher, this woman was caught in the veryact of committing adultery.5Now in the law Mosescommanded us to stone such women. Now what do you say?’6They said this to test him, so that they might have some chargeto bring against him. Jesus bent down and wrote with his finger on theground.7When they kept on questioning him, hestraightened up and said to them, ‘Let anyone among you who is without sin bethe first to throw a stone at her.’8And once again he bentdown and wrote on the ground.9When they heard it,they went away, one by one, beginning with the elders; and Jesus was left alonewith the woman standing before him.10Jesus straightened upand said to her, ‘Woman, where are they? Has no one condemned you?’11She said, ‘No one, sir.’And Jesus said, ‘Neither do Icondemn you. Go your way, and from now on do not sin again.’]]12Again Jesus spoke to them, saying, ‘I am the light of theworld. Whoever follows me will never walk in darkness but will have the lightof life.’13Then the Pharisees said to him, ‘You aretestifying on your own behalf; your testimony is not valid.’14Jesus answered, ‘Even if I testify on my own behalf, mytestimony is valid because I know where I have come from and where I am going,but you do not know where I come from or where I am going.15You judge by human standards;I judge no one.
Exercise 4
Read Psalm 16 in the fashion described above and thento write a Psalm in contemporary language, referring to contemporary or evenlocal and personal events. Who are theother gods who tempt us in this life, in our culture, in your specific life?What does the body at ease and in comfort mean to you? Be specific when you can, make this psalmyour call to God to enter your life in specific places, no matter how difficultor how seemingly unimportant.
Psalm 16 – Common English Bible
1Protectme, God,
because I take refuge in you.
2I say to the LORD, “You are my Lord.
Apart from you, I have nothing good.”
3Now as for the “holy ones” in the land,
the “magnificent ones”
that I was so happy about;
4let their suffering increase because
they hurried after a different god.[b]
I won’t participate
in their blood offerings;
I won’t let their names
cross my lips.
5You, LORD, are my portion, my cup;
you control my destiny.
6The property lines have fallen
beautifully for me;
yes, I have a lovely home.
7Iwill bless the LORD who advises me;
even at night I am instructed
in the depths of my mind.
8I always put the LORD in front of me;
I will not stumble
because he is on my right side.
9That’s why my heart celebrates
and my mood is joyous;
yes, my whole body will rest in safety
10because you won’t abandon my life[c]to the grave;[d]
you won’t let your faithful follower
see the pit.
11You teach me the way of life.
In your presence is total celebration.
Beautiful things are always
in your right hand.
