Lectio divina
Recently I was reading A Religion of One’s Own by Thomas More (a gift of my dear friend Theresa) and in chapter I he introduced the reader to the Latin term lectio divina usually translated as divine reading. If you goggle the term, one may initially be connected to the links referring to the concept as practiced by those within the Christian framework. The concept and often the same term is used by devotees of every religion. Frequently it may refer to a way of being with the word of so-called sacred texts, but the concept can also be applied to the practice of being present with words found in prayer, a poem, or any other source which uses words. (paraphrased Thomas More)
The latin for word: verbum (word;proverb); nota(mark, sign, letter, word, writing, spot bran, tattoo-mark; logos (mere words – joke, jest, bon ,mot); dictum (saying, wor, maxim; bon not) (archives.nd.edu)
Those coming from a Christian framework or tradition will undoubtedly think of the passage from the gospel of John, 1:
“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”(new international version/translation)
The term word is used in different ways in the Bible. In the New Testament, there are two Greek words translated "word": rhema and logos. They have slightly different meanings. Rhema usually means “a spoken word.” For example, in Luke 1:38, when the angel told Mary that she would be the mother of God's Son, Mary replied, "Behold, I am the servant of the Lord; let it be to me according to your word [rhema].”
Logos, however, has a broader, more philosophical meaning. This is the term used in John 1. It usually implies a total message, and is used mostly in reference to God's message to mankind.
…
The Greeks used the word logos to refer to one’s “mind,” “reason,” or “wisdom.” John used this Greek concept to communicate the fact that Jesus, the Second Person of the Trinity, is the self-expression of God to the world. In the Old Testament, the word of God brought the universe into existence (Psalm 33:6) and saved the needy (Psalm 107:20). In chapter 1 of his Gospel, John is appealing to both Jew and Gentile to receive the eternal Christ.
Gotquestion.org
In Christianity, Lectio Divina (Latin for "Divine Reading") is a traditional Benedictine practice of scriptural reading, meditation and prayer intended to promote communion with God and to increase the knowledge ofGod's Word
.[1] It does not treat Scripture as texts to be studied, but as the Living Word.[2]
Traditionally, Lectio Divina has four separate steps: read, meditate, pray, contemplate. First a passage of Scripture is read, then its meaning is reflected upon. This is followed by prayer and contemplation on the Word of God.[3]
The focus of Lectio Divina is not a theological analysis of biblical passages but viewing them with Christ as the key to their meaning. For example, given Jesus' statement in John 14:27: "Peace I leave with you; my peace I give unto you," an analytical approach would focus on the reason for the statement during the Last Supper, the biblical context, etc. In Lectio Divina, however, the practitioner "enters" and shares the peace of Christ rather than "dissecting" it.[4] In some Christian teachings, this form of meditative prayer leads to an increased knowledge of Christ.[5][6] Wikipedia
The practice of reading a sacred text over and over, mining it for meaning and clarity, is probably as old as reading itself. We know from the history of Judaism that rabbis and students would comb the Torah meditatively to glean wisdom from the words. Benedict of Nursia (480-550) included such a practice in the monastic Rule he drew up for his monks. You can find books, essays, and all kinds of advice about how to engage in lectio divina. Bottom line is: find a short passage of text (scripture, poem, article, song), read it over slowly several times pausing for silence between readings, and notice what word, phrase, or image seems to capture your imagination. (patheos.com)
Thomas Moore in A Religion of One’s Own, page 25 (paperback) says: “My lectio divina would be slightly different, read slowly, reflect on the words, let them take you to a deep place. Go into the world with our imagination educated and primed by the images of your meditative reading.”
Whether one is reading a sacred text with the belief that the very words are the absolute truth or authority of the God of one’s understanding or whether one is reading a text or listing to the spoken word to connect with the question which lies behind the word or words, one has to decide what part of oneself one is going to use to approach this “word made flesh.” All words can, of course, be energy, thought, hope, beliefs made flesh. Words comes from within a person. The goal or purpose of the communication can, of course, vary. Earlier this morning I was listening to some people at Panera use words to pronounce their truth about the current President of the United States, presidential candidates, and those people who practice a certain religion. It seemed as if the purpose of the words was more contained in the tone of authority and disgust than it was to stimulate thought. Certainly, for me, it did not seem to be coming from that deep place within one who yearns to connect with the sacred oneness which is all of us.
When Jesus, the Buddha, the prophets of various religions, Mohammed, certain poets such as Rumi, Walt Whitman, Nguyen Chi Thiem, the teachers of the Torah, and the authors of Tao Te Ching use words, they arise out of a deep, connected space within one. When one reads
“There is
a time to live
and a time to die
but never to reject the moment.”
― Lao Tzu (goodreads.com)
one is drawn deep into the heart of essence of oneself. It is as if the words allow unseen sound or light rays to enter and draw out one’s very soul. I immediately begin to think of all I know of letting go of my judgments, opinions, worry, or any other self-contained reality to feel what it is like to be present with and to. There is nothing else. The word(s) have brought me to a place of no words - a place which does not require words. I do not need to prove my worth or value. I do not need to convince anyone that I know the truth of what is right, just, or moral. The word has, in other words, brought to a place which is beyond words.
When I read the words of Thomas More, I am challenged to think outside of my box. It is not a matter of agreeing or disagreeing with what he says or to become a clone of Mr. Moore. His invitation via the word is to travel with him to all those places which call into question any illusions that my reality is the reality.
When my friend who is an Inman of the local Mosque greeted me this morning at the gym, I was not attending to the meaning of his words but allowing the words to carry the love which he brings to each meeting.
When Jesus talks to the disciples, the tax collector, the prostitute, Judas, or the men in the Synagogue, the words are at once an embrace and a feather tickling/disturbing the electrical impulses which are attempting to hold on to their truth.
When my friend Julia writes I get the very same invitation and sense of embrace.
Lectio divina. The word divine comes from the latin divinus which is from divus ‘godlike’ (related to deus ‘god’).
Late Middle English: via Old French from Latin divinus, from divus 'godlike' (related to deus 'god'). (Oxforddictionary.com)
Thus, in my mind-limited that it is, when I decide to be intentional about being present through the words it is a matter of settling down and listening to the sound/the energy/the love of the God of my understanding. It is an embrace which holds me while I open to a new understanding and acceptance of reality.
Again, John, 1:1-5: In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it.
Written November 25, 2015
Recently I was reading A Religion of One’s Own by Thomas More (a gift of my dear friend Theresa) and in chapter I he introduced the reader to the Latin term lectio divina usually translated as divine reading. If you goggle the term, one may initially be connected to the links referring to the concept as practiced by those within the Christian framework. The concept and often the same term is used by devotees of every religion. Frequently it may refer to a way of being with the word of so-called sacred texts, but the concept can also be applied to the practice of being present with words found in prayer, a poem, or any other source which uses words. (paraphrased Thomas More)
The latin for word: verbum (word;proverb); nota(mark, sign, letter, word, writing, spot bran, tattoo-mark; logos (mere words – joke, jest, bon ,mot); dictum (saying, wor, maxim; bon not) (archives.nd.edu)
Those coming from a Christian framework or tradition will undoubtedly think of the passage from the gospel of John, 1:
“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.”(new international version/translation)
The term word is used in different ways in the Bible. In the New Testament, there are two Greek words translated "word": rhema and logos. They have slightly different meanings. Rhema usually means “a spoken word.” For example, in Luke 1:38, when the angel told Mary that she would be the mother of God's Son, Mary replied, "Behold, I am the servant of the Lord; let it be to me according to your word [rhema].”
Logos, however, has a broader, more philosophical meaning. This is the term used in John 1. It usually implies a total message, and is used mostly in reference to God's message to mankind.
…
The Greeks used the word logos to refer to one’s “mind,” “reason,” or “wisdom.” John used this Greek concept to communicate the fact that Jesus, the Second Person of the Trinity, is the self-expression of God to the world. In the Old Testament, the word of God brought the universe into existence (Psalm 33:6) and saved the needy (Psalm 107:20). In chapter 1 of his Gospel, John is appealing to both Jew and Gentile to receive the eternal Christ.
Gotquestion.org
In Christianity, Lectio Divina (Latin for "Divine Reading") is a traditional Benedictine practice of scriptural reading, meditation and prayer intended to promote communion with God and to increase the knowledge ofGod's Word
.[1] It does not treat Scripture as texts to be studied, but as the Living Word.[2]
Traditionally, Lectio Divina has four separate steps: read, meditate, pray, contemplate. First a passage of Scripture is read, then its meaning is reflected upon. This is followed by prayer and contemplation on the Word of God.[3]
The focus of Lectio Divina is not a theological analysis of biblical passages but viewing them with Christ as the key to their meaning. For example, given Jesus' statement in John 14:27: "Peace I leave with you; my peace I give unto you," an analytical approach would focus on the reason for the statement during the Last Supper, the biblical context, etc. In Lectio Divina, however, the practitioner "enters" and shares the peace of Christ rather than "dissecting" it.[4] In some Christian teachings, this form of meditative prayer leads to an increased knowledge of Christ.[5][6] Wikipedia
The practice of reading a sacred text over and over, mining it for meaning and clarity, is probably as old as reading itself. We know from the history of Judaism that rabbis and students would comb the Torah meditatively to glean wisdom from the words. Benedict of Nursia (480-550) included such a practice in the monastic Rule he drew up for his monks. You can find books, essays, and all kinds of advice about how to engage in lectio divina. Bottom line is: find a short passage of text (scripture, poem, article, song), read it over slowly several times pausing for silence between readings, and notice what word, phrase, or image seems to capture your imagination. (patheos.com)
Thomas Moore in A Religion of One’s Own, page 25 (paperback) says: “My lectio divina would be slightly different, read slowly, reflect on the words, let them take you to a deep place. Go into the world with our imagination educated and primed by the images of your meditative reading.”
Whether one is reading a sacred text with the belief that the very words are the absolute truth or authority of the God of one’s understanding or whether one is reading a text or listing to the spoken word to connect with the question which lies behind the word or words, one has to decide what part of oneself one is going to use to approach this “word made flesh.” All words can, of course, be energy, thought, hope, beliefs made flesh. Words comes from within a person. The goal or purpose of the communication can, of course, vary. Earlier this morning I was listening to some people at Panera use words to pronounce their truth about the current President of the United States, presidential candidates, and those people who practice a certain religion. It seemed as if the purpose of the words was more contained in the tone of authority and disgust than it was to stimulate thought. Certainly, for me, it did not seem to be coming from that deep place within one who yearns to connect with the sacred oneness which is all of us.
When Jesus, the Buddha, the prophets of various religions, Mohammed, certain poets such as Rumi, Walt Whitman, Nguyen Chi Thiem, the teachers of the Torah, and the authors of Tao Te Ching use words, they arise out of a deep, connected space within one. When one reads
“There is
a time to live
and a time to die
but never to reject the moment.”
― Lao Tzu (goodreads.com)
one is drawn deep into the heart of essence of oneself. It is as if the words allow unseen sound or light rays to enter and draw out one’s very soul. I immediately begin to think of all I know of letting go of my judgments, opinions, worry, or any other self-contained reality to feel what it is like to be present with and to. There is nothing else. The word(s) have brought me to a place of no words - a place which does not require words. I do not need to prove my worth or value. I do not need to convince anyone that I know the truth of what is right, just, or moral. The word has, in other words, brought to a place which is beyond words.
When I read the words of Thomas More, I am challenged to think outside of my box. It is not a matter of agreeing or disagreeing with what he says or to become a clone of Mr. Moore. His invitation via the word is to travel with him to all those places which call into question any illusions that my reality is the reality.
When my friend who is an Inman of the local Mosque greeted me this morning at the gym, I was not attending to the meaning of his words but allowing the words to carry the love which he brings to each meeting.
When Jesus talks to the disciples, the tax collector, the prostitute, Judas, or the men in the Synagogue, the words are at once an embrace and a feather tickling/disturbing the electrical impulses which are attempting to hold on to their truth.
When my friend Julia writes I get the very same invitation and sense of embrace.
Lectio divina. The word divine comes from the latin divinus which is from divus ‘godlike’ (related to deus ‘god’).
Late Middle English: via Old French from Latin divinus, from divus 'godlike' (related to deus 'god'). (Oxforddictionary.com)
Thus, in my mind-limited that it is, when I decide to be intentional about being present through the words it is a matter of settling down and listening to the sound/the energy/the love of the God of my understanding. It is an embrace which holds me while I open to a new understanding and acceptance of reality.
Again, John, 1:1-5: In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was with God in the beginning. 3 Through him all things were made; without him nothing was made that has been made. 4 In him was life, and that life was the light of all mankind. 5 The light shines in the darkness, and the darkness has not overcome[a] it.
Written November 25, 2015
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