The Process of Lectio Divina

"...lectio divina has no goal other than that of being in the presence of God by praying the Scriptures." ______________________________________________________

Experiencing God's Presence and His Word through:

1. Reading 2. Meditation 3. Prayer 4. Contemplation

I. The Process of Lectio Divina

A very ancient art, practiced at one time by all Christians, is the technique known as lectio divina ("divine reading") - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition.

...time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.

1. Lectio: Reading / Listening

The art of lectio divina begins with cultivating the ability to listen deeply, to hear "with the ear of our hearts" as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the "faint murmuring sound" which is God's word for us, God's voice touching our hearts. This gentle listening is an "atunement" to the presence of God in that special part of God's creation which is the Scriptures.

The cry of the prophets to ancient Israel was the joy-filled command to "Listen!" "Sh'ma Israel: Hear, O Israel!" In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must "hear" - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading.

"Lectio is reverential listening; listening both in a spirit of silence and of awe."

The reading or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day.

2. Meditatio: Meditation

Once we have found a word or a passage in the Scriptures which speaks to us in a personal way, we must take it in and "ruminate" on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels.

3. Oratio: Prayer

The third step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. ...God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.

4. Contemplatio: Contemplation

Finally, we simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.


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I I. The Underlying Rhythm of Lectio Divina

If we are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual "activity" with regard to God and "receptivity."

Practice - spiritual "activity" - referred in ancient times to our active cooperation with God's grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God's image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.

"At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace."

In the early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in "the many." Second was theologia, the contemplation of God in Himself without images or words - God as "The One." From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.

In contemplation we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God's presence, an experience that naturally alternates (if we let it!) with our spiritual practice.

In ancient times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God's recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.

"Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him."

How different this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our "goal-oriented" approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God's Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him.

In Lectio Divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God's presence - many different ways of praying.




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I I I. The Practice of Lectio Divina

Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the...liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of "covering" a certain amount of text: the amount of text "covered" is in God's hands, not yours.

Place yourself in a comfortable position and allow yourself to become silent. ...Use whatever method is best for you and allow yourself to enjoy silence for a few moments.

"...listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." "

Then turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.

Next take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of "distractions." Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.

"Finally, simply rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so."

Then, speak to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.

Finally, simply rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.

"...lectio divina has no goal other than that of being in the presence of God by praying the Scriptures."

Sometimes in Lectio Divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one's lectio divina as if one were "performing" or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.

...In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.


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Article written by Fr. Luke Dysinger, O.S.B. This article may be downloaded, reproduced and distributed without special permission from the author. It was first published in the Spring, 1990 (vol.1, no.1) edition of Valyermo Benedictine. It was reprinted as "Appendix 2" in The Art and Vocation of Caring for People in Pain by Karl A. Schultz (Paulist Press, 1993), pp. 98-110.

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(Note: This article was edited for length by The Prayer Foundation

Prayer: Luther's Way of Praying

When Martin Luther’s barber (and friend) asked him how to pray, Martin Luther responded with a brief treatise published in the spring of 1535 under the title A Simple Way to Pray, for a Good Friend. Luther explained his own practices of prayer.

The following are some of the suggestions Luther gave to his barber:

There is need for concentration
Let prayer be the first business of the morning and last in the evening. Do not be sidetracked. Luther writes, “So, a good and attentive barber keeps his thoughts, attention, and eyes on the razor and hair and does not forget how far he has gotten with his shaving or cutting. If he wants to engage into much conversation or let his mind wander or look somewhere else he is likely to cut his customer’s mouth, nose, or even his throat. Thus if anything is to be done well, it requires the full attention of all one's senses and members. . .” (p. 32-33).

There is a sequence of prayer
Luther writes ". . .kneel or stand with your hands folded and your eyes toward heaven and speak or think as briefly as you can. . .” (p.20). Offer a brief prayer “O Heavenly Father, dear God, I am a poor unworthy sinner, I do not deserve to raise my eyes or hands toward thee or to pray. . .” (p. 21) Begin to pray one petition of the Lord’s Prayer or one of the Ten Commandments. Never doubt you are alone in your prayer. “Do not leave your prayer without having said or thought, ‘Very well, God has heard my prayer, this I know as a certainty and a truth.’ This is what Amen means” (p. 29).

The heart must be ready for prayer
Keep prayers meaningful. Unclutter your mind by focusing on one thought, perhaps one petition of the Lord’s Prayer or one of the Ten Commandments.

Prayer is like a garland of four twisted strands
This garland is especially true when using Holy Scripture, Lord’s Prayer, or Ten Commandments. Each strand can be posed as a question:
What is the (petition, commandment, etc) teaching/meaning for me?
What prayer of thanksgiving does this prompt?
What confession or lament does it evoke?
What is the prayer petition?
Luther said, “Nothing can be said here about the part of faith and Holy Scriptures [in prayer] because there would be no end to what could be said. With practice one can take the Ten Commandments on one day, a psalm or chapter of Holy Scripture the next day, and use them as flint and steel to kindle a flame in the heart” (p.56).

--Quotes are from Martin Luther, A Simple Way to Pray, Louisville, Kentucky: Westminster Knox Press, 2000.

© Evangelical Lutheran Church in America

Prayers of Martin Luther

Luther's Morning Prayer

My Heavenly Father, I thank You, through Jesus Christ, Your beloved
Son, that You kept me safe from all evil and danger last night. Save me,
I pray, today as well, from every evil and sin, so that all I do and the way
that I live will please you. I put myself in your care, body and soul and all
that I have. Let Your holy Angels be with me, so that the evil enemy will
not gain power over me. Amen

Luther's Evening Prayer

My Heavenly Father, I thank You, through Jesus Christ, Your beloved Son, that You have
protected me, by Your grace. Forgive, I pray, all my sins and the evil I have done. Protect me, by
Your grace, tonight. I put myself in your care, body and soul and all that I have. Let Your holy
angels be with me, so that the evil enemy will not gain power over me. Amen.

Luther’s Sacristy Prayer

Lord God, You have appointed me as a pastor in Your Church, but you see how unsuited I am to
meet so great and difficult a task. If I had lacked Your help, I would have ruined everything long
ago. Therefore, I call upon You: I wish to devote my mouth and my heart to you; I shall teach the
people. I myself will learn and ponder diligently upon You Word. Use me as Your instrument -- but
do not forsake me, for if ever I should be on my own, I would easily wreck it all.

Luther’s recommendations for using Bible verses as prayers

Psalm 25 – a general prayer to submit to God in all things
Psalm 67 – to be prayed for the increase of faith
Psalm 20 – for good government and for earthly authorities
Psalm 103 – for thanking God for all his goodness to us
Titus – to give instruction or living and life

Lord keep us steadfast in thy word(from Erhalt uns, bei deinem Wort)

Lord, keep us steadfast in your word;
curb those who by deceit or sword
would wrest the kingdom from your Son
and bring to nothing all he's done.
Lord Jesus Christ, your power make known,
for you are Lord of lords alone;
defend your holy church, that we
may sing your praise eternally.
O Comforter of priceless worth,
grant one mind to your flock on earth
support us in our final strife,
and lead us out of death to life.

Song of Praise(from Nun komm, der Heiden Heiland)

Praise to God the Father sing,
praise to God the Son, our king,
praise to God the Spirit be
now and through eternity.

The Most Important Prayer Request in the World - By John Piper

"The most important prayer is that the most important person in the universe do the most important act in the universe.

That’s why Jesus put this request at the beginning of the Lord’s prayer: “Hallowed be your name.”

God is the most important person in the universe. More important than all others put together.

All the nations are as nothing before him, they are accounted by him as less than nothing and emptiness” (Isaiah 40:17).

The whole-souled act of hallowing God’s name is the most important act in the universe.

To “hallow” means to “sanctify” which in God’s case means to set apart in your mind and heart as supremely great and beautiful and valuable.

“Hallowed be your name” means, “See to it that your name is hallowed. Use your infinite power and wisdom and love to stir up billions of hearts and minds to admire you and prize you above all things."

We ask him to fulfill this promise:

I will sanctify [hallow] my great name, which was profaned among the nations.... And the nations shall know that I am the Lord...when I shall be sanctified [hallowed] in you before their eyes.” (Ezekiel 36:23)

For my own sake, for my own sake, I do it, for how should my name be profaned? My glory I will not give to another.” (Isaiah 48:11)

Ask the Lord to help you make the most important prayer your most common prayer. And the one you desire most to see answered."

Nine Ways To Pray for Your Soul - By John Piper

Here are some ways to pray for yourself so that you're praying in sync with the way God works.

1. For the desire of my heart to be toward God and his Word.

Incline my heart to Your testimonies and not to gain. (Psalm 119:36)

2. For the eyes of my heart to be opened.

Open my eyes, that I may behold wonderful things from Your law. (Psalm 119:18)

3. For my heart to be enlightened with these “wonders.”

[I pray] that the eyes of your heart may be enlightened. (Ephesians 1:18)

4. For my heart to be united, not divided, for God.

O Lord, I will walk in Your truth; unite my heart to fear Your name. (Psalm 86:11)

5. For my heart to be satisfied with God and not with the world.

O satisfy us in the morning with Your steadfast love, that we may rejoice and be glad all our days. (Psalm 90:14)

6. For strength in this joy, and endurance during the dark seasons.

[I pray that God] would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man. (Ephesians 3:16)

7. For visible good deeds and works of love to others.

[I pray that you] will walk in a manner worthy of the Lord...bearing fruit in every good work. (Colossians 1:10)

8. For God to be glorified.

Hallowed be thy name. (Matthew 6:9)

9. In Jesus’ name.

He who did not spare his own Son but gave him up for us all, will he not also give us all things with him? (Romans 8:32)

10 Reasons to Pray the Scriptures - John Piper

Here are some of the reasons you should pray and meditate over biblical truth.

1. Biblical truth saves.

Take heed to yourself and to your doctrine; hold to that, for by so doing you will save both yourself and your hearers. (1 Timothy 4:16)

2. Biblical truth frees from Satan.

You shall know the truth and the truth shall make you free. (John 8:32)

3. Biblical truth imparts grace and peace.

May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord. (2 Peter 1:2)

4. Biblical truth sanctifies.

Sanctify them in the truth; Your Word is truth. (John 17:17)

5. Biblical truth serves love.

It is my prayer that your love may abound more and more, with knowledge and all discernment. (Philippians 1:9)

6. Biblical truth protects from error.

Attain to the unity of the faith and of the knowledge of the Son of God...so that we may no longer be...carried to and fro by every wind of doctrine. (Ephesians 4:13-14)

7. Biblical truth is the hope of heaven.

Now I know in part; then I shall understand fully, even as I have been fully understood. (1 Corinthians 13:12)

8. Biblical truth will be resisted by some.

The time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own likings. (2 Timothy 4:3)

9. Biblical truth, rightly handled, is approved by God.

Do your best to present yourself to God as one approved, a workman who has no need to be ashamed, rightly handling the word of truth. (2 Timothy 2:15)

10. Biblical truth: Continue to grow in it!

Grow in the grace and the knowledge of our Lord and Savior Jesus Christ. (2 Peter 3:18)

Biblical Prayer Topics

In John Piper’s excellent book, “Let the Nations be Glad”, he provides a list of Biblical prayer topics. I have found these very helpful as pointers for my own prayer life, and I typed it up a while ago so I could print it out and refer to it. If you find your prayers tend to get stuck in a rut and are lacking in a bigger kingdom perspective, then I recommend you try making use of this list:

Call on God…

To exalt his name in the world (Matt 6:9)
To extend his kingdom in the world (Matt 6:10)
That the Gospel would run and triumph (1 Thess 3:1)
For the fullness of the Holy Spirit (Luke 11:13; Eph 3:19)
To vindicate his people in their cause (Luke 18:7)
To save unbelievers (Rom 10:1)
To direct the use of the sword (Eph 6:17-18)
For boldness in proclamation (Eph 6:18-19, Acts 4:29)
For signs and wonders (Acts 4:30; James 5:17-18)
For healing of wounded comrades (James 5:14-15)
For the healing of unbelievers (Acts 28:8)
For the casting out of demons (Mark 9:29)
For miraculous deliverances (Acts 12:5,12; 16:25-26)
For the raising of the dead (Acts 9:40)
To supply his troops with necessities (Matt 6:11)
For strategic wisdom (James 1:5)
To establish leadership in the outposts (Acts 14:23)
To send out reinforcements (Matt 9:38, Acts 13:2-3)
For the success of other missionaries (Rom 15:30-31)
For unity and harmony in the ranks (John 17:20-21)
For the encouragement of togetherness (1 Thess 3:10)
For a mind of discernment (Phil 1:9-10)
For a knowledge of his will (Col 1:9)
To know him better (Col 1:10; Eph 1:17)
For power to comprehend the love of Christ (Eph 3:14,18)
For a deeper sense of assured hope (Eph 1:16,18)
For strength and endurance (Col 1:11, Eph 3:16)
For a deeper sense of God’s power within (Eph 1:16,19)
That our faith not be destroyed (Luke 22:32; 21:36)
For greater faith (Mark 9:24; Eph 3:17)
That we might not fall into temptation (Matt 6:13; Matt 26:41)
That he would complete our resolves (2 Thess 1:11)
That we would do good works (Col 1:10)
For the forgiveness of our sins (Matt 6:12)
For protection from the evil one (Matt 6:13)

(Written by Mark Heath from his Word and Spirit blog)