Introduction to Petition
OF THE THIRD PART OF PRAYER, WHICH IS PETITION AND SUPPLICATION FOR THE GOOD THINGS THAT I STAND IN NEED OF
Having opened the wounds of sin, both the guilt of it and the power of it, and its remainders in me, I must next seek unto God for the remedy, for healing and help, for from him alone it is to be expected, and this also he will let me ask him to do for me. Ezekiel 36:37(ESV) And now I must affect my heart with a deep sense of the need I have of those mercies which I pray for, that I am undone, forever undone, without them; and with a high esteem and value for them, that I am happy, I am made forever, if I obtain them; that I may like Jacob wrestle with him in prayer, as for my life and the life of my soul. But I must not think in my prayers to prescribe to him or by my importunity to move him. He knows me better than I know myself and knows what he will do. John 6:6(ESV) But thus I open my wants and desires, and then refer myself to his wisdom and goodness; and hereby I give honor to him as my Protector and Benefactor, and take the way which he himself has appointed, of fetching in mercy from him, and by faith plead his promise with him: And if I am sincere in this, I am, through his grace, qualified according to the tenor of the new covenant to receive his favors, and am to be assured that I do and shall receive them. Mark 11:24(ESV)
And now, O Lord, for what do I wait? Truly my hope is in you. Deliver me from all my transgressions. Do not make me the scorn of the fool. Psalm 39:7-8(ESV)
Lord, all my longing is before you, and my sighing is not hidden from you, Psalm 38:9(ESV) even the sighs and groanings that are too deep for words; for, he who searches the heart knows what is the mind of the Spirit. Romans 8:26-27(ESV)
I do not think that I will be heard for my many words, for my Father knows what I need before I ask him; Matthew 6:7-8(ESV) but my Master has told me that whatever I ask of the Father in his name, he will give it to me. And he has said, “Ask, and you will receive, that your joy may be full.” John 16:23-24(ESV)
And this is the confidence that I have toward him, that if I ask anything according to his will he hears me. And if I know that he hears me in whatever I ask, I know that I have the requests that I have asked of him. 1 John 5:14-15(ESV)
8/15/2009
Confession: The Second Part of Prayer by Matthew Henry
Introduction and Acknowledgement of the Need for Lowliness before God
OF THE SECOND PART OF PRAYER, WHICH IS CONFESSION OF SIN, COMPLAINTS REGARDING MYSELF, AND HUMBLE PROFESSIONS OF REPENTANCE
Having ascribed glory to God, which is his due, Psalm 29:2(ESV) I must next take shame to myself, which is my due, and humble myself before him in the sense of my own sinfulness and vileness; and herein also I must give glory to him, Joshua 7:19(ESV) as my Judge, by whom I deserve to be condemned, and yet hope, through Christ, to be acquitted and absolved.
In this part of my work,
1
I must acknowledge the great reason I have to lie very low before God and to be ashamed of myself when I come into his presence and to be afraid of his wrath, having made myself both odious to his holiness and obnoxious to his justice.
O my God, I am ashamed and blush to lift my face to you, my God, for my iniquities have risen higher than my head, and my guilt has mounted up to the heavens. Ezra 9:6(ESV)
To me belongs open shame, because I have sinned against you. Daniel 9:8(ESV)
Behold I am of small account, what shall I answer you? I lay my hand on my mouth Job 40:4(ESV) and put my mouth in the dust, for there may yet be hope, Lamentations 3:29(ESV) crying with the convicted leper under the law, “Unclean, unclean.” Leviticus 13:45(ESV)
You put no trust in your holy ones, and the heavens are not pure in your sight. How much less one who is abominable and corrupt, a man who drinks injustice like water! Job 15:15-16(ESV)
When my eyes have seen the King, the LORD of hosts, I have reason to cry out, “Woe is me, for I am lost!” Isaiah 6:5(ESV)
Dominion and fear are with you, you make peace in your high heaven: Is there any number to your armies, and upon whom does your light not arise? How then can man be in the right before God, or how can he who is born of woman be pure? Job 25:2-4(ESV)
But you, you are to be feared! Who can stand before you when once your anger is roused? Psalm 76:7(ESV) You, my God, are a consuming fire, Hebrews 12:29(ESV) and who considers the power of your anger? Psalm 90:11(ESV)
If I claimed to be in the right, my own mouth would condemn me; if I said, "I am blameless," you would prove me perverse; Job 9:20(ESV) for if you contend with me, I could not answer you once in a thousand times. Job 9:3(ESV)
If I was not aware of anything against myself, yet I am not thereby acquitted, for he who judges me is the Lord, 1 Corinthians 4:4(ESV) who is greater than my heart and knows everything. 1 John 3:20(ESV) But I myself know that I have sinned, Father, against heaven and before you, and am no longer worthy to be called your child. Luke 15:21(ESV)
OF THE SECOND PART OF PRAYER, WHICH IS CONFESSION OF SIN, COMPLAINTS REGARDING MYSELF, AND HUMBLE PROFESSIONS OF REPENTANCE
Having ascribed glory to God, which is his due, Psalm 29:2(ESV) I must next take shame to myself, which is my due, and humble myself before him in the sense of my own sinfulness and vileness; and herein also I must give glory to him, Joshua 7:19(ESV) as my Judge, by whom I deserve to be condemned, and yet hope, through Christ, to be acquitted and absolved.
In this part of my work,
1
I must acknowledge the great reason I have to lie very low before God and to be ashamed of myself when I come into his presence and to be afraid of his wrath, having made myself both odious to his holiness and obnoxious to his justice.
O my God, I am ashamed and blush to lift my face to you, my God, for my iniquities have risen higher than my head, and my guilt has mounted up to the heavens. Ezra 9:6(ESV)
To me belongs open shame, because I have sinned against you. Daniel 9:8(ESV)
Behold I am of small account, what shall I answer you? I lay my hand on my mouth Job 40:4(ESV) and put my mouth in the dust, for there may yet be hope, Lamentations 3:29(ESV) crying with the convicted leper under the law, “Unclean, unclean.” Leviticus 13:45(ESV)
You put no trust in your holy ones, and the heavens are not pure in your sight. How much less one who is abominable and corrupt, a man who drinks injustice like water! Job 15:15-16(ESV)
When my eyes have seen the King, the LORD of hosts, I have reason to cry out, “Woe is me, for I am lost!” Isaiah 6:5(ESV)
Dominion and fear are with you, you make peace in your high heaven: Is there any number to your armies, and upon whom does your light not arise? How then can man be in the right before God, or how can he who is born of woman be pure? Job 25:2-4(ESV)
But you, you are to be feared! Who can stand before you when once your anger is roused? Psalm 76:7(ESV) You, my God, are a consuming fire, Hebrews 12:29(ESV) and who considers the power of your anger? Psalm 90:11(ESV)
If I claimed to be in the right, my own mouth would condemn me; if I said, "I am blameless," you would prove me perverse; Job 9:20(ESV) for if you contend with me, I could not answer you once in a thousand times. Job 9:3(ESV)
If I was not aware of anything against myself, yet I am not thereby acquitted, for he who judges me is the Lord, 1 Corinthians 4:4(ESV) who is greater than my heart and knows everything. 1 John 3:20(ESV) But I myself know that I have sinned, Father, against heaven and before you, and am no longer worthy to be called your child. Luke 15:21(ESV)
8/14/2009
Introduction To Adoration by Matthew Henry
OF THE FIRST PART OF PRAYER, WHICH IS ADDRESS TO GOD, ADORATION OF HIM, WITH SUITABLE ACKNOWLEDGMENTS, PROFESSIONS, AND PREPARATORY REQUESTS
[Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.]
My spirit being composed into a very reverent serious frame, my thoughts gathered in, and all that is within me charged in the name of the great God carefully to attend the solemn and awful service that lies before me and to keep close to it, I must, with a fixed attention and application of mind and an active lively faith, set the Lord before me, see his eye upon me, and set myself in his special presence, presenting myself to him as a living sacrifice, which I desire may be holy and acceptable to God and a spiritual service; Romans 12:1(ESV) and then bind this festal sacrifice with cords up to the horns of the altar, Psalm 118:27(ESV) in such thoughts as these:
Let me now lift up my heart, with my eyes John 17:1(ESV) and hands, to God in heaven. Lamentations 3:41(ESV)
Let me rouse myself to take hold of God, Isaiah 64:7(ESV) to seek his face, Psalm 27:8(ESV) and to ascribe to him the glory due his name. Psalm 29:2(ESV)
Unto you, O Lord, do I lift up my soul. Psalm 25:1(ESV)
Let me now with confidence enter the holy places by the blood of Jesus, by the new and living way that he opened for his people through the curtain, that is, through his flesh. Hebrews 10:19-20(ESV)
Let me now attend to the Lord with undivided devotion, 1 Corinthians 7:35(ESV) and let not my heart be far from him when I draw near to him with my mouth and honor him with my lips. Isaiah 29:13(ESV)
Let me now worship God, who is spirit, in spirit and truth, for the Father is seeking such people to worship him. John 4:23-24(ESV)
[Scripture quotations are from The Holy Bible, English Standard Version®, copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.]
My spirit being composed into a very reverent serious frame, my thoughts gathered in, and all that is within me charged in the name of the great God carefully to attend the solemn and awful service that lies before me and to keep close to it, I must, with a fixed attention and application of mind and an active lively faith, set the Lord before me, see his eye upon me, and set myself in his special presence, presenting myself to him as a living sacrifice, which I desire may be holy and acceptable to God and a spiritual service; Romans 12:1(ESV) and then bind this festal sacrifice with cords up to the horns of the altar, Psalm 118:27(ESV) in such thoughts as these:
Let me now lift up my heart, with my eyes John 17:1(ESV) and hands, to God in heaven. Lamentations 3:41(ESV)
Let me rouse myself to take hold of God, Isaiah 64:7(ESV) to seek his face, Psalm 27:8(ESV) and to ascribe to him the glory due his name. Psalm 29:2(ESV)
Unto you, O Lord, do I lift up my soul. Psalm 25:1(ESV)
Let me now with confidence enter the holy places by the blood of Jesus, by the new and living way that he opened for his people through the curtain, that is, through his flesh. Hebrews 10:19-20(ESV)
Let me now attend to the Lord with undivided devotion, 1 Corinthians 7:35(ESV) and let not my heart be far from him when I draw near to him with my mouth and honor him with my lips. Isaiah 29:13(ESV)
Let me now worship God, who is spirit, in spirit and truth, for the Father is seeking such people to worship him. John 4:23-24(ESV)
8/11/2009
Prayer's From The Pursuit of God by A.W.Tozer
Chapter 1
O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, `Rise up, my love, my fair one, and come away.' Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus' name, Amen.
Chapter 2
Father, I want to know Thee, but my coward heart fears to give up its toys. I cannot part with them without inward bleeding, and I do not try to hide from Thee the terror of the parting. I come trembling, but I do come. Please root from my heart all Those things which I have cherished so long and which have become a very part of my living self, so that Thou mayest enter and dwell there without a rival. Then shalt Thou make the place of Thy feet glorious. Then shall my heart have no need of the sun to shine in it, for Thyself wilt be the light of it, and there shall be no night there. In Jesus' name, Amen.
Chapter 3
Lord, how excellent are Thy ways, and how devious and dark are the ways of man. Show us how to die, that we may rise again to newness of life. Rend the veil of our self-life from the top down as Thou didst rend the veil of the Temple. We would draw near in full assurance of faith. We would dwell with Thee in daily experience here on this earth so that we may be accustomed to the glory when we enter Thy heaven to dwell with Thee there. In Jesus' name, Amen.
Chapter 4
O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.
Chapter 5
O God and Father, I repent of my sinful preoccupation with visible things. The world has been too much with me. Thou hast been here and I knew it not. I have been blind to Thy Presence. Open my eyes that I may behold Thee in and around me. For Christ's sake. Amen.
Chapter 6
Lord, teach me to listen. The times are noisy and my ears are weary with the thousand raucous sounds which continuously assault them. Give me the spirit of the boy Samuel when he said to Thee, `Speak, for thy servant heareth.' Let me hear Thee speaking in my heart. Let me get used to the sound of Thy Voice, that its tones may be familiar when the sounds of earth die away and the only sound will be the music of Thy speaking Voice. Amen.
Chapter 7
(The Vision of God) O Lord, I have heard a good word inviting me to look away to Thee and be satisfied. My heart longs to respond, but sin has clouded my vision till I see Thee but dimly. Be pleased to cleanse me in Thine own precious blood, and make me inwardly pure, so that I may with unveiled eyes gaze upon Thee all the days of my earthly pilgrimage. Then shall I be prepared to behold Thee in full splendor in the day whey Thou shalt appear to be glorified in Thy saints and admired in all them that believe. Amen.
Chapter 8
O God, be thou exalted over my possessions. Nothing of earth's treasures shall seem dear unto me if only Thou art glorified in my life. Be Thou exalted over my friendships. I am determined that Thou shalt be above all, though I must stand deserted and alone in the midst of the earth. Be Thou exalted above my comforts. Though it mean the loss of bodily comforts and the carrying of heavy crosses I shall keep my vow made this day before Thee. Be Thou exalted over my reputation. Make me ambitious to please Thee even if as a result I must sink into obscurity and my name be forgotten as a dream. Rise, O Lord, into Thy proper place of honor, above my ambitions, above my likes and dislikes, above my family, my health and even my life itself. Let me decrease that Thou mayest increase, let me sink that Thou mayest rise above. Ride forth upon me as Thou didst ride into Jerusalem mounted upon the humble little beast, a colt, the foal of an ass, and let me hear the children cry to Thee, `Hosanna in the highest.'
Chapter 9
Lord, make me childlike. Deliver me from the urge to compete with another for place or prestige or position. I would be simple and artless as a little child. Deliver me from pose and pretense. Forgive me for thinking of myself. Help me to forget myself and find my true peace in beholding Thee. That Thou mayest answer this prayer I humble myself before Thee. Lay upon me Thy easy yoke of self-forgetfulness that through it I may find rest. Amen.
Chapter 10
`I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee and worthily praise Thee.' And all this I confidently believe Thou wilt grant me through the merits of Jesus Christ Thy Son. Amen.
O God, I have tasted Thy goodness, and it has both satisfied me and made me thirsty for more. I am painfully conscious of my need of further grace. I am ashamed of my lack of desire. O God, the Triune God, I want to want Thee; I long to be filled with longing; I thirst to be made more thirsty still. Show me Thy glory, I pray Thee, that so I may know Thee indeed. Begin in mercy a new work of love within me. Say to my soul, `Rise up, my love, my fair one, and come away.' Then give me grace to rise and follow Thee up from this misty lowland where I have wandered so long. In Jesus' name, Amen.
Chapter 2
Father, I want to know Thee, but my coward heart fears to give up its toys. I cannot part with them without inward bleeding, and I do not try to hide from Thee the terror of the parting. I come trembling, but I do come. Please root from my heart all Those things which I have cherished so long and which have become a very part of my living self, so that Thou mayest enter and dwell there without a rival. Then shalt Thou make the place of Thy feet glorious. Then shall my heart have no need of the sun to shine in it, for Thyself wilt be the light of it, and there shall be no night there. In Jesus' name, Amen.
Chapter 3
Lord, how excellent are Thy ways, and how devious and dark are the ways of man. Show us how to die, that we may rise again to newness of life. Rend the veil of our self-life from the top down as Thou didst rend the veil of the Temple. We would draw near in full assurance of faith. We would dwell with Thee in daily experience here on this earth so that we may be accustomed to the glory when we enter Thy heaven to dwell with Thee there. In Jesus' name, Amen.
Chapter 4
O God, quicken to life every power within me, that I may lay hold on eternal things. Open my eyes that I may see; give me acute spiritual perception; enable me to taste Thee and know that Thou art good. Make heaven more real to me than any earthly thing has ever been. Amen.
Chapter 5
O God and Father, I repent of my sinful preoccupation with visible things. The world has been too much with me. Thou hast been here and I knew it not. I have been blind to Thy Presence. Open my eyes that I may behold Thee in and around me. For Christ's sake. Amen.
Chapter 6
Lord, teach me to listen. The times are noisy and my ears are weary with the thousand raucous sounds which continuously assault them. Give me the spirit of the boy Samuel when he said to Thee, `Speak, for thy servant heareth.' Let me hear Thee speaking in my heart. Let me get used to the sound of Thy Voice, that its tones may be familiar when the sounds of earth die away and the only sound will be the music of Thy speaking Voice. Amen.
Chapter 7
(The Vision of God) O Lord, I have heard a good word inviting me to look away to Thee and be satisfied. My heart longs to respond, but sin has clouded my vision till I see Thee but dimly. Be pleased to cleanse me in Thine own precious blood, and make me inwardly pure, so that I may with unveiled eyes gaze upon Thee all the days of my earthly pilgrimage. Then shall I be prepared to behold Thee in full splendor in the day whey Thou shalt appear to be glorified in Thy saints and admired in all them that believe. Amen.
Chapter 8
O God, be thou exalted over my possessions. Nothing of earth's treasures shall seem dear unto me if only Thou art glorified in my life. Be Thou exalted over my friendships. I am determined that Thou shalt be above all, though I must stand deserted and alone in the midst of the earth. Be Thou exalted above my comforts. Though it mean the loss of bodily comforts and the carrying of heavy crosses I shall keep my vow made this day before Thee. Be Thou exalted over my reputation. Make me ambitious to please Thee even if as a result I must sink into obscurity and my name be forgotten as a dream. Rise, O Lord, into Thy proper place of honor, above my ambitions, above my likes and dislikes, above my family, my health and even my life itself. Let me decrease that Thou mayest increase, let me sink that Thou mayest rise above. Ride forth upon me as Thou didst ride into Jerusalem mounted upon the humble little beast, a colt, the foal of an ass, and let me hear the children cry to Thee, `Hosanna in the highest.'
Chapter 9
Lord, make me childlike. Deliver me from the urge to compete with another for place or prestige or position. I would be simple and artless as a little child. Deliver me from pose and pretense. Forgive me for thinking of myself. Help me to forget myself and find my true peace in beholding Thee. That Thou mayest answer this prayer I humble myself before Thee. Lay upon me Thy easy yoke of self-forgetfulness that through it I may find rest. Amen.
Chapter 10
`I beseech Thee so for to cleanse the intent of mine heart with the unspeakable gift of Thy grace, that I may perfectly love Thee and worthily praise Thee.' And all this I confidently believe Thou wilt grant me through the merits of Jesus Christ Thy Son. Amen.
7/11/2009
John Wesley on Prayer
"God's command to "pray without ceasing" is founded on the necessity we have of his grace to preserve the life of God in the soul, which can no more subsist one moment without it, than the body can without air.
Whether we think of; or speak to, God, whether we act or suffer for him, all is prayer, when we have no other object than his love, and the desire of pleasing him.
All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to or diminishing from it by his own choice.
Prayer continues in the desire of the heart, though the understanding be employed on outward things.
In souls filled with love, the desire to please God is a continual prayer.
As the furious hate which the devil bears us is termed the roaring of a lion, so our vehement love may be termed crying after God.
God only requires of his adult children, that their hearts be truly purified, and that they offer him continually the wishes and vows that naturally spring from perfect love. For these desires, being the genuine fruits of love, are the most perfect prayers that can spring from it."
From A Plain Account of Christian Perfection, as believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777.
Whether we think of; or speak to, God, whether we act or suffer for him, all is prayer, when we have no other object than his love, and the desire of pleasing him.
All that a Christian does, even in eating and sleeping, is prayer, when it is done in simplicity, according to the order of God, without either adding to or diminishing from it by his own choice.
Prayer continues in the desire of the heart, though the understanding be employed on outward things.
In souls filled with love, the desire to please God is a continual prayer.
As the furious hate which the devil bears us is termed the roaring of a lion, so our vehement love may be termed crying after God.
God only requires of his adult children, that their hearts be truly purified, and that they offer him continually the wishes and vows that naturally spring from perfect love. For these desires, being the genuine fruits of love, are the most perfect prayers that can spring from it."
From A Plain Account of Christian Perfection, as believed and taught by the Reverend Mr. John Wesley, from the year 1725, to the year 1777.
Dietrich Bonhoeffer on Intercession
"Intercession means no more than to bring our brother into the presence of God, to see him under the Cross of Christ as a poor human being and as a sinner in need of grace. Then everything in him that repels us falls away; we see him in all his destitution and need. His need and his sin become so oppressive that we feel them as our own, and we can do nothing else but pray: Lord, do Thou, Thou alone, deal with him according to Thy severity and Thy goodness. To make intercession means to grant our brother the same right that we have received, namely, to stand before Christ and share in his mercy." - (Life Together)
4/17/2009
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.
--------------------------------------------------------------------------------
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.
--------------------------------------------------------------------------------
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.
____________________________________
(Note: This article was edited for length by The Prayer Foundation
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.
--------------------------------------------------------------------------------
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.
--------------------------------------------------------------------------------
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.
--------------------------------------------------------------------------------
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.
____________________________________
(Note: This article was edited for length by The Prayer Foundation
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