Lectio Divina: A Wonderful Experience

“Situated between life as we know it and life in its hoped-for fullness, spiritual practices are imbued with a sense of our relatedness to God, others, and the earth.” [Griffth and Groome, 2012]

That is how the editors Colleen Griffith and Thomas Groome begin their section on ‘The Nature and Purpose of Spiritual Practices’. In my recent reading of the book Contemplative Youth Ministry: Practicing the Presence of Jesus author Mark Yaconelli writes about “two basic, traditional forms of contemplative prayer to parents and people who minister with young people: lectio divina and centering prayer.” [Yaconelli, 2006] The practice known as lectio divina is of great spiritual value to those who can mine its wealth. Certainly there is wisdom in approaching this carefully, weighing each thought and prayer in balance with the Scriptures. Having that as an understanding, let us move into the practical benefits of lectio divina and the methods.

Yaconelli defines lectio divina as “holy reading”. [Yaconelli, 2006] There is a brief mention of this practice in Scripture (see Acts 8.26-39), and Schneiders describes it as “a rich practice of biblical spirituality of transformative engagement with the Word.” [Griffith and Groome, 2012]

Schneiders continues, “Lectio divina is a four-step process that begins with the slow, leisurely, attentive reading (lectio) and rereading of a biblical text. Often the text is committed to memory in the process. By internalizing the text in its verbal form, one passes on to a rumination or meditation on scripture bear witness to both the spiritual depth and the imaginative breadth to which the process could lead.” [Griffith and Groome, 2012] Schneiders description is brief, and unfortunately does not provide much practical advice.

This is where Yaconelli comes in handy. He provides a five-step method which I shall reproduce for you.

  • Preparation- find a passage of Scripture that can be meditated, contemplated, mined for its wealth. Set the ambiance, light a candle, place a cross or crucifix before you. Use bread and wine. breadwine-63ed983aThese are all symbols (and there are much more) that can bring to mind a thousand thoughts and accounts from Scripture.
  • Silence- Yaconelli recommends finding a quiet place in which you can communicate with God without noise or distraction. The Psalmist recommends being still (Psalm 46.10 uses a word that denotes a complete cessation of activity), so this is the first step.peaceful-place-park
  • Reading- This one seems to stand without saying, but lectio divina requires reading. This reading is different than our normal reading. Sometimes we read for information, other times for leisure. But for this we are “seeking to be with God.” [Yaconelli, 2006] So a short Psalm, a few verses in an epistle work perfectly.
  • Meditation- This step allows the truth of the Scripture to speak through the Holy Spirit about your life, your thoughts, your successes, your failures, you.
  • Oration- This is where you begin to speak to God, you thank Him, beg Him for help. “Honestly express your deepest thoughts, feelings, and desires in a dialogue with God.” [Yaconelli, 2006]
  • Contemplation- I love how Yaconelli describes this last step. “Finally, allow yourself to simply rest in God, like a child resting in her mother’s lap.” [Yaconelli, 2006]

There is a mystical beauty in this practice. Sometimes it may be hard, especially for our western, fact-based thinking. But I close with the story he offers as a magnificent description of lectio divina.

“My wife and I dated in college before the days of e-mail. During the summers, when we were apart, we would write letters to each other. I still remember the excitement of running to the mailbox after each workday, hoping to see a letter with my name written in Jill’s handwriting. Each time I received a letter from my beloved, I would run down to my room, close the door, and then slowly pore over her words. When I read a letter from Jill, it was very different from other forms of reading. I wasn’t seeking to catch up on the news as much as I was seeking to experience Jill. I was seeking to meet her in her letters, to receive her love, to feel her presence and be with her in some way.” [Yaconelli, 2006]

Discernment: A Vital Gift

A tree is one of the most beautiful aspects of creation. There is one stem, one trunk, and then there are so many branches and leaves. Each leaf is unique, a incredible work of art. The tree can teach us much. The lesson I want to learn today, however, is that of unity.

Donald Bloesch, a scholar and theologian, writes, “….Christians sorely need the gift of discernment to make the proper evaluations.” [Bloesch, The Holy Spirit: Works and Gifts, 145.] He is dealing with different variations within Christendom that view the Spirit in diverse ways. 
His comment is so vital for today. There are so many variations, so many denominations, so many view points. Which one is correct? Which one is wrong? The spirit of discernment, mentioned in 1 Corinthins 12.10, needs to be exercised today. We need to discern, to judge in order to determine which view is correct and which view is not.

Another point Bloesch makes is to differentiate between heterodoxy and heresy. He defines the two, “Heterodoxy signifies the elevation of what is peripheral over what is essential in the faith, while heresy leads to a denial of what is essential.” [Bloesch, The Holy Spirit: Works and Gifts, 145.] It is imperative that, in Christendom, we learn to do this. Is it difficult? Yes. Will it be messy? Of course. But if we are to follow Christ, then we are to seek unity. Harmony, oneness, and “a complex or systematic whole” are words and phrases that describe what we should be seeking.

Too often we make peripheral issues the main focus and lay aside essentials.

I end with these words from the Messiah, and pray that believers may be one, אחד, a God-glorifying harmony.

John 17.20-23

20 “My prayer is not for them alone. I pray also for those who will believe in me through their message, 21 that all of them may be one, Father, just as you are in me and I am in you. May they also be in us so that the world may believe that you have sent me. 22 I have given them the glory that you gave me, that they may be one as we are one— 23 I in them and you in me—so that they may be brought to complete unity. Then the world will know that you sent me and have loved them even as you have loved me.