Lectio Divina — Fiction

Notice that the apostles’ first and most important duty was simply to “be with him*”—to “waste time” in the presence of Jesus, loving him and being loved by him, learning his ways, letting their hearts become more and more aligned with his.

Mary Healy, The Word Among Us, Oct. 2022

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My job was just to spend twenty minutes with scripture: reading, thinking, and praying as I chose; the fireworks were up to God.

Leah Libresco, Arriving at Amen

Stained glass of the Holy Spirit as a dove
The Holy Spirit helps us pray.

There can be an internal pressure to our prayer time, as if God is grading us on how well we do. In actuality as long as we’re there praying, however we choose to do it, then we’re doing it right. Just the doing of it, the hanging out, our presence is what is required. God will do the rest. 

I want to know Jesus as well as the disciples did. 

In my case, I continually return to lectio divina, which means divine reading. It's a slow, contemplative reading, usually of the Bible. We read, listening for the murmur of God, and contemplate what we find. Here's an article which explains it well.

In my case, God has spoken to me through literature since I became aware that he was a real person. (That's another story.) Last year I began including fiction in my lectio divina. My prayer time became a time that I couldn't wait for. After all, who doesn't love reading a good story and talking it over with a friend?

 I pick fiction that I know is inspirational on some level. Then I read for around 15-20 minutes. I read the book, a chapter a day if possible, from cover to cover. As things strike me, I will stop to appreciate the truth I've just realized. These are my moments to share with Jesus. It can be incredibly fruitful. And sometimes there is nothing but reading the story. That's how prayer goes.  

I began by reading The Lord of the Rings during Lent, It was unbelievably powerful. I went on to read In This House of Brede, The Feast, A Little Princess, Death Comes for the Archbishop, and The Hobbit. Occasionally I will read nonfiction but it is usually telling a story — The Hiding Place, A Song for Nagasaki, and The Smile of a Ragpicker. 

I also read A Beginner's Guide to Dante's Divine Comedy by Jason M. Baxter. It was a sort of a cheat because I really wanted to reread Dante but wasn't quite ready to dive in again. Because it was delving into Dante, it was a rich source of inspiration. This year, might be the Divine Comedy year.

Every book was chosen in the service of hanging out and reading something that captured my interest as a point of conversation with Jesus. There's a real sense of anticipation when my afternoon prayer time comes up now. And if I'm not feeling so eager, it is not a hardship to pick up a book I enjoy. I am soon pulled back into the reading (and conversation) I love so well.

* He appointed twelve, to be with him (Mark 3:14). 

The Value of Reading Exodus, a Chapter at a Time

I'm not sure how I fell into this habit.

I come home from work, fix a cuppa Joe, the dogs whisk around me excitedly as I add the milk and sugar (they know what's coming next) ... pick up my Bible from the hearth and open the patio door, the dogs race to the bottom of the yard together, and I go out to sit in the sun.

I sit in the sun and open up my Bible to Exodus to slowly read the next chapter.

I must have begun this two or three weeks before Lent began. For some reason, I'd been wanting to read Exodus for a while. Maybe because I'd read Genesis several times in the last couple of years for various reasons. (Surprisingly, you can have various reasons to read Genesis. I'd never have believed it in my pre-Christian days.)

I tried also reading commentaries but it turned out that what I wanted, deep down, was to just read the words ... and see what I found there for myself.

Maybe that's why I like the Ronald Knox translation I have been using. The lack of subheads, unobtrusive placement of verse numbers, the paragraph structure, the relatively few explanatory notes ... all these things lend themselves to simple reading. It's restful to simply sit and read.

Maybe that's also why things in the text stand out and surprise me.

I was surprised to find it dawning on me that all Moses asked of Pharaoh was to let the Hebrew slaves go worship in the desert for a few days. Not to "let my people go" out of slavery. Just to go worship ... and then they'd come back.

I guess I really absorbed more of The Ten Commandments than I realized.

Then I was bemused by Pharaoh's stubbornness. Yes, I know God said he'd harden his heart, but this looked like a familiar pattern. Something we all understood.

When he finally began to relent, Pharaoh said, well ok but you have to worship here. No leaving the country.

More plagues.

Then Pharaoh relented. A little. Ok, but who's going with  you? What? You want to take the women, children, and livestock? Absolutely not. Just the men can leave.

More plagues.

Ok, I'll let you take the women and kids. But not the livestock. No way. They stay here.

More plagues ... and the death of all the firstborn and Pharaoh's famous full relenting.

How many times have we done that? We try to work deals with God. We'll give in, a little, but we want to maintain control, have things on our own terms as much as possible. We're not fooling anyone, certainly not God. Just like Pharaoh. To think I'd never have come across that if I hadn't been just sitting and reading a little at a time.

Right now I have been working my way through the liturgical instructions that come along with receiving the tablets of commandments written "with God's own finger."

I had no idea that after hearing the commandments, Moses was sent back down the mountain to round up the top 70 elders and bring them back up as witnesses for more in-depth coverage of just how the laws would apply.

As God worked his way through all the circumstances and applications of law, I kept thinking of how these people were just like us. And they were in circumstances just like the ones that we find ourselves in. What a tangible connection between me and those long-ago people.

Even in the lengthy chapters about how the tabernacle was to be constructed, how the priests' garments were to be woven, how the poles would go through the altar, I found fascinating tidbits. I thought about how God selected the craftsmen by name, saying that their creative spirits were given by him to be used for this purpose.

I could picture the tabernacle and how the men would carry it, based on the careful description of making holes for the poles to go through. It also gave me a sense of just how deeply the connection went for the Hebrew people to their temple. If God cared so much about these details, they surely would carry over to everything connected to him. I felt it in a deeper way than merely "knowing" the facts.

I'm not always fascinated. But I read it anyway and there is always something that I stop and think about. This is truly a different sort of Bible reading for me.

After I'm done I will most probably pick my Navarre Bible and read through the commentary. But for now, experiencing the Word without a filter is a truly enlightening and inspirational journey into the desert.

The Ancient Art of Lectio Divina, 3

The third of the three-part article from our church bulletin inserts about Lectio Divina. (The first part is here.)

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Accepting the Embrace of God
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*

3. 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 Eucharistic 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. Some Christians focus for a few moments on their breathing; other have a beloved “prayer word” or “prayer phrase” they gently recite in order to become interiorly silent. For some the practice known as “centering prayer” makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.

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 lightening 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.

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.

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.

CONCLUSION
LECTIO DIVINA is an ancient spiritual art that is being rediscovered in our day. It is a way of allowing the Scriptures to become again what God intended that they should be - a means of uniting us to Himself. In lectio divina we discover our own underlying spiritual rhythm. We experience God in a gentle oscillation back and forth between spiritual activity and receptivity, in the movement from practice into contemplation and back again into spiritual practice.

LECTIO DIVINA teaches us about the God who truly loves us. In lectio divina we dare to believe that our loving Father continues to extend His embrace to us today. And His embrace is real. In His word we experience ourselves as personally loved by God; as the recipients of a word which He gives uniquely to each of us whenever we turn to Him in the Scriptures.

FINALLY, lectio divina teaches us about ourselves. 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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* The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. You may find the original article here.

The Ancient Art of Lectio Divina, 2

The second of the three-part article from our church bulletin inserts about Lectio Divina. (The first part is here.)

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Accepting the Embrace of God
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*

2. 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.

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.

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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Coming next week:
Part 3. The Practice of Lectio Divina
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* The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. You may find the original article here.

Part Three is here.

The Ancient Art of Lectio Divina, 1

I promised a while back to share some of the things that had helped me to develop a regular prayer time and to reflect more. This is the first of three bulletin inserts that ran recently about Lectio Divina.

You can go to the link at the end to get the entire article, or read it broken up into three parts as it will be presented via the bulletins as I post them.

I have read these several times and keep them by my Bible for quick glances if I get off track.

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Accepting the Embrace of God
The Ancient Art of Lectio Divina
by Fr. Luke Dysinger, O.S.B.*

1. THE PROCESS of LECTIO DIVINA
A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - 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, and is one of the precious treasures of Benedictine monastics and oblates. Together with the Liturgy and daily manual labor, 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.

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.

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.

Meditatio - meditation
ONCE WE have found a word or a passage in the Scriptures that 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. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary “pondering in her heart” what she saw and heard of Christ (Luke 2:19). 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.

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. Just as a priest consecrates the elements of bread and wine at the Eucharist, 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.

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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Coming next week:
Part 2. The Underlying Rhythm of Lectio Divina
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* The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. You may find the original article here.

Part two is here.

Spiritual Resolutions?

And Mary kept all these things,
reflecting on them in her heart.
Luke 2:19

Madelyn asks, "Anything forthcoming on spiritual resolutions?"

The smart aleck's answer (and that would be me) would be that I resolve to sin less and love God more. Big help that answer is, right?

Perhaps if I didn't make that resolution so often it would have more impact when I am making it more.

Seriously though, lately I have been finding the greatest step toward that goal is my determination to have quiet prayer time every morning. So far I have managed to do that for two weeks running. I get up and read the paper, then grab a cup of coffee and go shut myself into the spare bedroom where I have a timer and my bible. The timer is set for 20 minutes, turned with the face away from me (no peeking!) and then I do my best to pray using Scripture. I have had much encouragement to do this from various sources and have to say that I have an overall peace that I do not have otherwise. Sometimes I hit a phrase that echoes in my head and heart and I think about it, sometimes I keep reading the entire time, and sometimes I battle distractions continually. However, I try to always remember that just making the effort is sometimes what God wants, what He will use to teach us.

I will post some of the things that have inspired me to make this attempt and that have come up to encourage me when that 20 minutes seemed like something that I could just as well skip. First up are Stevie's comments about Fr. L's homily from yesterday as I was equally struck, right down to wanting to stand up and clap (yes, Stevie and I are soul-mates and CRHP sisters, so that's the way that goes).

... I was very appreciative of Fr. J's great homily today (so much so that I wanted to stand up and clap when he was done) which gave me a new perspective on this awesome verse. The main message that I got from it was to take time out of our busy schedules each day to ponder in our own hearts what Jesus has done for us and in us so that we can see Him working and moving in our lives. This is something that I really need to do. I don't do the New Year's resolution thing. I know that I won't stick to it which leads to disappointment in myself and I don't need that in my life - especially right now. But, it is the time of year that lends itself to reflection on what we need to change or improve and this is one area of my life that I know needs improvement. Fr. J. just gave me a little more motivation and direction for this quiet time.