Lectio Divina
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Traditionally, Lectio Divina has four separate steps: read; meditate; pray; contemplate. First a passage of Scripture is read, then its meaning is reflected upon. This is followed by prayer and contemplation on the Word of God.[3]
The focus of Lectio Divina is not a theological analysis of biblical passages but viewing them with
The roots of scriptural reflection and interpretation go back to
History and development
Early beginnings
Before the beginning of the Western monastic communities, a key contribution to the foundation of Lectio Divina came from Origen in the 3rd century, with his view of "Scripture as a sacrament".[9] In a letter to Gregory of Neocaesarea Origen wrote: "[W]hen you devote yourself to the divine reading ... seek the meaning of divine words which is hidden from most people".[9] Origen believed that The Word (i.e. Logos) was incarnate in Scripture and could therefore touch and teach readers and hearers. Origen taught that the reading of Scripture could help move beyond elementary thoughts and discover the higher wisdom hidden in the "Word of God".[9]
In Origen's approach, the major interpretive element of Scripture is
The "primordial role" of Origen in interpreting Scripture was acknowledged by Pope
In the 4th century, as the Desert Fathers began to seek God in the deserts of Palestine and Egypt, they produced early models of Christian monastic life that persisted in the Eastern Church. These early communities gave rise to the tradition of a Christian life of "constant prayer" in a monastic setting.[10] Although the desert monks gathered to hear Scripture recited in public, and would then recite those words privately in their cells, this was not the same practice as what later became Lectio Divina since it involved no meditative step.[11]
6th- to 12th-century monasticism
After Origen,
According to
With the motto
Benedict wrote "Idleness is the enemy of the soul. Therefore, the brethren should have specified periods of manual labor as well as for prayerful reading [lectio divina]."[15] The Rule of Saint Benedict (chapter #48) stipulated specific times and manners for Lectio Divina. The entire community in a monastery was to take part in the readings during Sunday, except those who had other tasks to perform.[16]
Early in the 12th century, Saint
Formalization during the late 12th century
Seek in reading and you will find in meditation; knock in prayer and it will be opened to you in contemplation — The four stages of Lectio Divina as taught by John of the Cross.
— Cunningham & Egan 1996, p. 88
The progression from Bible reading, to meditation, to prayer, to loving regard for God, was first formally described by
Guigo II's book The Ladder of Monks is subtitled "a letter on the contemplative life" and is considered the first description of methodical prayer in the western mystical tradition.[18] In Guigo's four stages one first reads, which leads to think about (i.e. meditate on) the significance of the text; that process in turn leads the person to respond in prayer as the third stage. The fourth stage is when the prayer, in turn, points to the gift of quiet stillness in the presence of God, called contemplation.[3][19]
Guigo named the four steps of this "ladder" of prayer with the
Lectio Divina was practiced by
In the 14th century,
16th century
By the beginning of the 16th century, the methods of "methodical prayer" had reached Spain and St.
20th- and 21st-century revival
By the middle of 19th century, the historical critical approach to biblical analysis which had started over a century earlier, and focused on determining the historicity of gospel episodes, had taken away some of the emphasis on spreading Lectio Divina outside monastic communities. However, the early part of the 20th century witnessed a revival in the practice, and books and articles on Lectio Divina aimed at the general public began to appear by the middle of the century.[22]
In 1965, one of the principal documents of the Second Vatican Council, the dogmatic constitution Dei verbum ("Word of God") emphasized the use of Lectio Divina. On the 40th anniversary of Dei verbum in 2005, Pope Benedict XVI reaffirmed its importance and stated:
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 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.[23]
In his November 6, 2005
Since the latter part of the 20th century, the popularity of Lectio Divina has increased outside monastic circles and many lay Catholics, as well as some Protestants, practice it, at times keeping a "Lectio journal" in which they record their thoughts and contemplations after each session.[25] The importance of Lectio Divina is stressed in the Anglican Communion as well.[26]
The four movements of Lectio Divina
Historically, Lectio Divina has been a "community practice" performed by monks in monasteries. Although it can be taken up individually, its community element should not be forgotten.[15]
Lectio Divina has been likened to "feasting on the Word": first, the taking of a bite (lectio); then chewing on it (meditatio); savoring its essence (oratio) and, finally, "digesting" it and making it a part of the body (contemplatio).[19] In Christian teachings, this form of meditative prayer leads to an increased knowledge of Christ.[27]
Unlike meditative practices in Eastern Christianity – for instance, hesychasm, where the Jesus Prayer is repeated many times – Lectio Divina uses different Scripture passages at different times. Although a passage may be repeated a few times, Lectio Divina is not essentially repetitive in nature.[10][28]
Lectio ("reading")
these are the things God has revealed to us by his Spirit. The Spirit searches all things, even the deep things of God
The first step is the reading of Scripture. In order to achieve a calm and tranquil state of mind, preparation before Lectio Divina is recommended. The biblical reference for preparation via stillness is Psalm 46:10: "Be still, and know that I am God."[2] An example would be sitting quietly and in silence and reciting a prayer inviting the Holy Spirit to guide the reading of the Scripture that is to follow.[15]
The biblical basis for the preparation goes back to 1 Corinthians 2:9–10 which emphasizes the role of the Holy Spirit in revealing the Word of God.[29] As in the statement by John the Baptist in John 1:26 that "in the midst of you standeth one whom ye know not," the preparatory step should open the mind to finding Christ in the passage being read.[30]
Following the preparation the first movement of Lectio Divina is slow and gradual reading of the scriptural passage, perhaps several times.
Meditatio ("meditation")
Although Lectio Divina involves reading, it is less a practice of reading than one of listening to the inner message of the Scripture delivered through the
The second movement in Lectio Divina thus involves meditating upon and pondering on the scriptural passage. When the passage is read, it is generally advised not to try to assign a meaning to it at first, but to wait for the action of the Holy Spirit to illuminate the mind, as the passage is pondered upon.[2]
The English word ponder comes from the Latin pondus which relates to the mental activity of weighing or considering. To ponder on the passage that has been read, it is held lightly and gently considered from various angles. Again, the emphasis is not on analysis of the passage but to keep the mind open and allow the Holy Spirit to inspire a meaning for it.[2]
An example passage may be the statement by Jesus during the Last Supper in John 14:27: "Peace I leave with you; my peace I give unto you".[4]
An analytical approach would focus on why Jesus said that, the fact that it was said at the Last Supper, and the context within the biblical episode. Other theological analysis may follow, e.g. the cost at which Jesus the Lamb of God provided peace through his obedience to the will of the Father, etc.[4]
However, these theological analyses are generally avoided in Lectio Divina, where the focus is on Christ as the key that interprets the passage and relates it to the meditator. So rather than "dissecting peace" in an analytical manner, the practitioner of Lectio Divina "enters peace" and shares the peace of Christ. The focus will thus be on achieving peace via a closer communion with God rather than a biblical analysis of the passage. Similar other passages may be "Abide in my love", "I am the Good Shepherd", etc.[4]
Oratio ("prayer")
In the Christian tradition,
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."
Pope Benedict XVI emphasized the importance of using Lectio Divina and prayers on Scripture as a guiding light and a source of direction and stated "It should never be forgotten that the Word of God is a lamp for our feet and a light for our path."[23]
Contemplatio ("contemplation")
Contemplation takes place in terms of silent prayer that expresses love for God. The Catechism of the Catholic Church defines contemplative prayer as "the hearing the Word of God" in an attentive mode. It states "Contemplative prayer is silence, the 'symbol of the world to come' or 'silent love.' Words in this kind of prayer are not speeches; they are like kindling that feeds the fire of love. In this silence, unbearable to the 'outer' man, the Father speaks to us his incarnate Word, who suffered, died, and rose; in this silence the Spirit of adoption enables us to share in the prayer of Jesus."[33]
The role of the
From a theological perspective, God's grace is considered a principle, or cause, of contemplation, with its benefits delivered through the gifts of the Holy Spirit.[36]
Other Christian methods
Guigo II | Clare of Assisi |
---|---|
Read (lectio) | Gaze on the Cross (intueri) |
Meditate (meditatio) | Consider (considerare) |
Pray (oratio) | Contemplate (contemplari) |
Contemplate (contemplatio) | Imitate (imitare) |
While the Lectio Divina has been the key method of meditation and contemplation within the
An example is another four-step approach, that by Saint
Saint
See also
- Christian meditation
- Imaginative contemplation(Ignatian spiritual exercise)
- Midrash
- Ladder of Divine Ascent
- Lectio continua
- Lectio Sacra
References
Citations
- ^ ISBN 9780664229474. Retrieved 24 November 2012.
In Benedictine tradition, spiritual reading is referred to by its Latin title, Lectio Divina. Both Roman Catholics and Protestants owe much of their understanding and practice of scriptural meditation to Benedict. Yet few Protestants are aware that figures like the great Reformer John Calvin and Puritan pastor Richard Baxter advocated a method of reflective meditation with scripture that is directly derived from Benedictine practice. Reformed adaptations of Lectio were common among the Puritans.
- ^ a b c d e f Benner 2010, pp. 47–53.
- ^ a b c d e Cunningham & Egan 1996, p. 38.
- ^ ISBN 0-87784-197-7pages 24–25
- ISBN 0-7618-2747-1page 236
- ^ a b Vatican website: Benedict XVI, General Audience 2 May 2007
- ^ ISBN 0-8028-6459-7page 100
- ^ "Dei Verbum and Lectio Divina - Benedict XVI". Crossroads Initiative. 28 January 2016. Retrieved 22 January 2024.
- ^ a b c d Studzinski 2010, p. 26.
- ^ ISBN 978-1-4411-2547-7pages 31–38
- ^ a b Cunningham & Egan 1996, pp. 88–94.
- ISBN 0-7914-7105-5page 34
- ISBN 0-8122-3602-5page 105
- ISBN 0-8294-2081-9page 20
- ^ ISBN 0-8006-2130-1pages 32–37
- ^ Cunningham & Egan 1996, pp. 38–39.
- ^ Cunningham & Egan 1996, pp. 91–92.
- ISBN 0-8146-6012-6pages 207–208
- ^ ISBN 0-8146-3176-2page 109
- ^ http://laydominicanswest.org/formation/formation---first-year-/first-year-lesson-4.pdf[full citation needed]
- ISBN 978-0-631-21281-2pages 84–87
- ^ Studzinski 2010, pp. 188–195.
- ^ a b Vatican website Address at the 40th anniversary of DEI VERBUM, Friday, 16 September 2005
- ^ Vatican website: Angelus Nov 6 2005
- ISBN 0-8146-3184-3pages 79–80
- ISBN 9780830835706. Retrieved 24 November 2012.
A prayer is said in Anglican and Episcopal churches "Blessed Lord, who caused all holy Scriptures to be written for our learning: Grant us so to hear them, read, mark, learn, and inwardly digest them, that we may embrace and ever hold fast the blessed hope of everlasting life, which you have given us in our Saviour Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen." This is lectio divina.
- ISBN 1-4209-2847-3page 145
- ISBN 0-8264-6084-4page 44
- ^ ISBN 0-89870-235-6pages 27–30
- ^ Benner 2010, p. 39.
- ISBN 0-8146-3184-3page 202
- ^ Vatican website Dei verbum
- ^ Vatican website Catechism items 2716–2717
- ISBN 0-8028-2464-1page 103
- ISBN 0-89870-068-Xpage 157
- ^ Catholic Encyclopaedia Mystical Theology
- ^ ISBN 90-04-15699-2 pages 43–44 [1]
- ISBN 0-271-03002-Xpage 522
- ISBN 1-900755-96-3page 28
Sources
- Benner, David G. (2010). Opening to God: Lectio Divina and Life as Prayer. InterVarsity Press. ISBN 978-0-8308-3542-3.
- Cunningham, Lawrence S.; Egan, Keith J. (1996). Christian spirituality: themes from the tradition. Paulist Press. ISBN 0-8091-3660-0.
- Studzinski, Raymond (2010). Reading to live: the evolving practice of Lectio divina. Cistercian Publications. ISBN 978-0-87907-231-5.
Further reading
- Basil Pennington (1998), Lectio Divina: Renewing the Ancient Practice of Praying the Scriptures (ISBN 0-8245-1736-9).
- Geoff New, Imaginative Preaching: Praying the Scriptures so God Can Speak through You, Langham Global Library, (ISBN 9781783688999).
- Sr Pascale-Dominique Nau, When God Speaks: Lectio Divina in Saint John of the Cross, the Ladder of Monks and the Rule of Carmel (Rome, 2012). (ISBN 978-1291037029) [2]
- Guigo II the Carthusian, The Ladder of Monks translated by Sr Pascale-Dominique Nau, OP, Rome, 2013 [3].
- Jean Khoury, Lectio Divina at the School of Mary (2018), (ISBN 978-1976811722) [4].