We monks practice a form of scriptural reading and prayer called “lectio divina,” (Latin for divine or sacred reading).  It has been part of our monastic tradition for many centuries. In general it is defined as an art or even a kind of technique whose purpose is to bring one closer to God through a slow meditative reading of the Scriptures or, in rarer cases, some deeply mystical or spiritual non-biblical author.  Nowadays it is practiced not only by monks but by all Christians.

    How did it come to be?  Saint Benedict in the Holy Rule never actually employs this Latin term to refer to what we mean by it – the closest he comes to it is lectio sancta, i.e. holy reading (RB 4:55).  Be that as it may, Benedict set aside a lot of time in the daily schedule of his monks for Scripture reading and/or memorization (a necessary thing in the days of few written or printed texts and poor illumination).  At the same time he set aside quite a bit of time for private prayer and reflection on what has been read.  From having juxtaposed these two practices over the many centuries of monastic history the art of what we call lectio divina evolved.

It has endured and grown over the centuries and has brought many to deeper devotion.  That would seem to indicate that it is a tried and proven way for persons of any era or walk of life to come closer to God. 

     In most monasteries today, lectio, as we like to call it, is built into our daily horarium. It is considered almost as sacred as the official public prayer of monks called by Benedict the “Opus Dei” (Latin for work of God); we also call it the Divine Office.  The Opus Dei as well as the biblical texts read at the Mass enhance the practice of lectio since they too contain many scriptural texts and references.

     However, the use of Scripture in lectio is quite different from its use in the Eucharist or the Divine Office.  In lectio the emphasis is on a deliberately slow reading of a few words or sentences, words that can be memorized and/or repeated somewhat like a mantra.  The important thing is to take the time to listen to what the text is saying here and now.  This is done, as Benedict says, by listening “with the ear of your heart.”  (RB Prologue 1)  

     Such protracted reading of a short text allows the practitioners of lectio to ruminate on the text in depth; some spiritual writers describe it as chewing on a text as if masticating some food he or she has bitten off.  Whatever image you prefer the slow reading of a passage facilitates meditation or reflection.  The example of our Blessed Lady comes to mind.  The Gospel speaks of Mary “pondering in her heart” what she was witnessing in her Son. (Cf. Luke 2:19)

     In most cases such reflection and meditation should lead to prayer – we like to use Latin terms in this process so we call it oratio.  It is a common occurrence in both the Old and New Testaments that after someone had experienced the presence of God profoundly in their lives they would break forth in prayer. Usually it is a prayer of praise of God and of thanksgiving for the gift of his love.  However, sometime the Holy Spirit inspires some sort the prayer of petition asking for the surcease of a problem, for healing, for peace in the world and such.

     The highest level of lectio is contemplation or contemplatio in Latin.  This varies from one lectio experience to another.  People reach it at different levels.  Whatever be the case it is pure grace. It is what is most precious in the whole process of lectio; it is, as was stated at the beginning, the goal of lectio, namelyunion with God.  Basically at this level all one needs to do is remain quiet, silent and simply bask in the presence of God.  Indeed, very often the most profound prayer is the prayer of silence, simply to remain speechless in the presence of so wonderful and loving a God; words can get in the way and so we simply let God be God in and for us since God is so great that he goes beyond words and concepts.  

     Lectio can  be done privately  (probably the most common form) as well as in a group (which is becoming more common for prayer partners and small prayer groups).

     In this issue of The Raven the various levels or steps of lectio will be explained in more detail by several monks of Mary Mother of the Church Abbey.  It is our hope that it will inspire many of our readers who do not already use this manner of prayer to try it – it can be a great grace and a tried and true means of coming closer to our great and wonderful God. 

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