The Lectio divina is a Latin expression which means reading of the texts divine, spiritual, or of the Holy Scriptures, and which represents a method of Prière and of reading of the Writings intended to enter in Communion with God and to provide a special spiritual comprehension. It is a manner of requesting with the Writing which invites to study, reflect, listen and, finally, to request starting from the Word of God.

History

Origin

The principles of the Lectio divina were expressed about the year 220 AD by Origène. He affirmed that, to read the Bible fruitfully, it is necessary to do it with attention, constancy, prayer.

Base: four directions of the Writing

See also: Four directions of the Writing

Origene also insisted on the importance of reading the Écriture by paying attention to several possible levels of significances.

The Lectio divina is based thus on the doctrines of the Four directions of the Writing, also definite by Origène. The four directions are the following:

• historical,
• allegorical,
• tropological,
• and anagogic.

Later developments

According to the monastic rules of saints Pacôme, Augustin d' Hippone, Basile de Césarée, and Benoit de Nursie, the practice of the divine reading is, with manual work and the participation in the life Liturgique, one of the three pillars of the monastic life.

The systematization of the spiritual reading in four stages goes back to the 12th century. Towards 1150, Guigues II the Carthusian monk, a monk Carthusian monk, wrote one entitled book “the scale of the monk” (Scala Claustralium) in whom it established the theory of the four stages: reading, meditation, prayer and contemplation. The reading seeks the happy life, the meditation finds it, the prayer the request, contemplation tastes it (cf Sources Christian woman n°163).

September 16th 2005, the pope Benoît XVI started again the “lectio divina” at the time of the 40 years commemoration of the publication of the constitution of the Concile Vatican II “Dei Verbum” on the Revelation:

" I would like in particular to point out and recommend the old tradition of the Lectio divina : the reading applied of the Holy Scriptures accompanied by the prayer brings this intimate dialog in which the person who bed hears God who speaks, and in the prayer, answers him by trusting him by the opening of the heart (cf Dei Verbum , N. 25). If it is actually implemented, this practice will bring to the Church - I am convinced by it - a revival spirituel."

Method

The Lectio is practiced in general during an hour uninterrupted each day. One chooses in advance a selection of the Scriptures, often as a daily progression through a particular book of the Bible.

Moment

The choice of the moment for the Lectio divina is important. In general, the methods consist to request during one hour in the morning, or to divide it into two half an hour periods, one in the morning and the other in the afternoon. It is essential to choose beforehand the moment which will be devoted to the prayer, and to be held to with it. To keep the same moment each day led to a daily practice which becomes highly effective.

Place

The place of the prayer must be far away from the sources of distraction. That means that it must be isolated from other people, the telephones, the visual distractions, etc Certains find that the religious icons can help. If possible, one will always use the same place for the Lectio , particularly when one starts to practice it. To be accustomed to a place makes it possible to eliminate the risks of distraction of the person who requests. Certain people practice other devotions, like the prayer before the catholic Eucharistie, like preparation with the Lectio divina .

Preparation

Before reading, it is important to prepare gradually with the transition between the normal frame of mind and a state contemplative and requesting. A few moments of breathing major, regular, and a short prayer which invites the the Holy Spirit to guide the time of prayer helps to prepare and improves the effectiveness of the Lectio .

Once prepared, it is time to begin the prayer. There are four phases in the prayer, which do not present inevitably in a preestablished order. One can change very freely between various phases of the prayer according to the Spirit.

Four moments

Lectio

To see the passage slowly several times.

Meditatio

To reflect on the text of the passage, and the manner of applying it in its life. To reflect around expressions or of particular words which seem to have a particular significance. One should not confuse that with the Exégèse, but it is a very personal reading of the Écriture and its application to its own life.

Oratio

To answer the passage by opening its heart with God. That is not a intellectual exercise, but rather the beginning of a conversation with God.

Contemplatio

To listen to God. It is a release of its own thoughts, at the same time daily and holy. That consists in listening to God to speak to us. To open our spirit, our heart and our heart with the influence of God. Any conversation must authorize the two parts to be communicated, and this act which is not particularly familiar authorizes to open with the listening of God.