Spiritual Disciplines for the Soul: Lectio Divina
William Gaultiere, Ph.D. © 2005

Throughout the gospels we see Jesus brining out deep and profound insights into Old Testament Scriptures. How did he do this? He didn't come out of the womb reciting Psalms!  One of the great mysteries of the incaranation of God in Christ is that he had to learn and grow spiritually (Luke 2:52, Hebrews 5:8).  Based on how he lived out and taught from the Scriptures we know that he spent years meditating on them, probably in a manner similar to what is called Lectio Divina.  Certainly, Jesus' meditations on Scripture, though more informal than Lectio Divina, were done in Lectio Divina's quiet and contemplative way in which the Word was processed deeply and prayerfully.  And he read Scripture in this way alone or with others in the synagogue.

Lectio Divina, Latin for “Divine Reading,” is an ancient form of meditation on the Word of God that was developed as a formal discipline by St. Benedict of Nursia (480 – 547). In Lectio Divina we read and re-read a Scripture passage (St. Benedict especially liked to use the Psalms) slowly and prayerfully as a means of union with God. We come to the living Word of God ready to hear the Lord speak to us, anticipating that the historical and inspired text will be freshly applied by the Holy Spirit to the personal text of our lives today.

The underlying process of Lectio Divina flows through four R's as we slowly read, silently reflect, prayerfully respond, and simply rest in God's presence.

Lectio (Listen / Read)

St. Benedict’s way of reading the Scripture begins with listening deeply, “with the ear of our hearts” (St. Benedict’s Rule, Prologue). There is no hurry in Lectio Divina. Nor is there any intellectual strain to figure out the Scripture’s meaning. We simply wait quietly on God as we read, listening for the still, small voice of the Lord (1 Kings 19:12) to speak personally to us through his Word.

Meditatio (Meditate / Reflect)

As God speaks to us we reflect on his Word by “ruminating” on it in our minds. We may focus on one phrase or one word at a time. Like the virgin Mary who pondered in her heart the message of Christ’s incarnation (Luke 1:26-38) we gently repeat the Word to ourselves over and over so that it interacts with and informs our thoughts and feelings, our beliefs and desires. We’re renewing our minds to be transformed in God’s wonderful ways (Romans 12:2).

Oratio (Pray / Respond)

Now that God has come to us we can go to him. We respond to God’s Word by offering our hearts to him in conversation. We express to our Loving Lord whatever feelings or longings are stirred up in us by the Scripture and we find that his arms are open wide to embrace us. In his care our deepest selves find the acceptance, comfort, and healing that we long for.

Contemplatio (Contemplate / Rest)

St. Benedict’s Lectio Divina process ends with resting quietly in God’s arms. No words are necessary at this point. We’re simply enjoying the peace and joy and enlightenment of being in God’s presence. We’re tasting the Lord’s goodness (Psalm 34:8).

Benedictines and many other devout Christians have continued the rich spiritual practice of Lectio Divina over the centuries, often modifying the process of how the Word is listened to and responded to. I learned Lectio Divina from Ray Ortlund, though he didn’t call it that. He’d just say, “Let’s open up God’s Word together and listen to what he has to say to us.” When he opened his Bible he opened his heart. He’d read the passage deliberately and then listened silently. Then we’d each talk about what we noticed and how the passage interacted with our lives. Then he’d ask someone else in the group to read the passage in a different translation and we’d listen and mediate and share some more. Finally, we’d talk to God together about his Word and our needs.

Group Lectio Divina

I have found it especially meaningful to share in Lectio Divina in a group context.  There are many ways to do this.  One simple way is for the group to read together through a passage (usually a psalm or a gospel account) three times.  Each reading is offered by a different member out loud (which is the way the Scriptures have been experienced by most people for most of our history) so that we can literally hear God's Word ministered to us.  And each reading is guided by a focus question and is then follwed by a period of silence for further meditation, prayer, and resting in God's presence.  The silence is an important opportunity for group members to hold one another before Christ who is actually present in the person of the Holy Spirit.  The group's quiet concentration on Christ and prayerful attentiveness to what he's saying assists individuals in learning to "be still and know" that the Lord is God (Psalm 46:10).  Participants may wish to journal their reflections during the silence.

After the silent reflection following a reading then group members have opportunity to briefly and prayerfully(with a consciousness and appreciation of God's presence) share the "fruit of their meditation."  Group members learn from how the Spirit has uniquely brought the Word to life for one another.  This type of sharing is very rich and deeply personal; it promotes spiritual friendship as members draw closer, not only to one another, but also to Christ in one another!

Typical focus questions are:

1.  What word or phrase touched your heart?

2.  What do you hear or see Christ offering you personally today?  (Or what feelings or images arise in you?)

3.  What is God calling you to do in your life or ministry?

A variation that I like to do in group meditations brings in what I consider the three-fold purpose of the Christian life: worship God, grow in Christlikeness, and serve others:

1.  What do you appreciate and admire about God in this passage? (Worship)

2.  How is God inviting you (or us as a group) to grow spiritually? (Grow)

3.  What is God calling you to do with him for others? (Serve / Mission)

For more information on Lectio Divina visit the website for Saint Andrew's Abbey.