When I was a novice oblate I was given a handbook with twelve lessons to be completed within a year - one lesson per month. At the beginning of the handbook, it is explained that there are six duties of a Benedictine Oblate of Our Lady and Saint Laurence. One of those duties is the practice of Lectio Divina - or Divine Reading.
In the Orthodox Church, the daily reading of Scripture is highly encouraged as well as having some kind of daily prayer rule. However, Lectio Divina goes a bit further than just reading the Scriptures. Lectio Divina can be reading the writings of saints, or other Orthodox writings, as well as or in addition to Scripture.
The practice of Lectio Divina is quite different than just reading like one would a book or the newspaper; it is more like studying a textbook.
There are four traditional stages of Lectio Divina: lectio, meditatio, oratio, and contemplatio.
Lectio is the actual reading phase - it is usually done slowly, audibly and repeatedly. This is to allow whatever passage was just read to kind of sink in. Also, if it is a long passage (as some daily Scripture readings can be) it can be broken into smaller passages.
Meditatio is meditating on what was read. This isn't meditation like sitting with legs crossed and repeating "ohm", but rather reflecting on what was read. We don't try to use visual images when we meditate on our readings, but rather we ask ourselves questions in order to chew on what was read - if that makes sense. Some questions to help us in meditatio can be "What is this text saying?", "How does this apply to me as a Christian?", “What is this passage asking of me? Is there something that I should do in response to these words?”, and“What does this passage say about God and my life and future with him?”
We shouldn't rely on only these questions, but they are a good starting point for a beginner. Also, we are not striving for personal revelation or interpretation here, but asking questions on how the scripture is relevant to our lives.
Also, it can be helpful to keep a journal of sorts for recording these questions and their answers. For one, writing things down is beneficial for remembering them, and another so we can go back and reflect on what was read at a later date if so desired.
Oratio is prayer. We should pray on and about what was read.
Contemplatio is contemplation. This practice is more like sitting in silence with God. The handbook I was given explains it like this,
In my effort to become a better Oblate I have been trying to incorporate Lectio Divina in my daily practice. Aside from days where I am waylaid by migraines, I usually am practicing Lectio Divina after my morning prayers.
Some time ago I bought a really nice leather-bound journal that I didn't use much because I'm terrible at keeping a journal. So I decided to use this journal for Lectio Divina.
Also, as a bit of a geek moment for me. The paper is just about perfect for writing with fountain pens. I've used some different pens and inks on the pages and the ink doesn't really bleed or feather. The journal is a pleasure to write in.
And, yes, I actually prefer to write my Lectio Divina in an actual journal as opposed to typing it out on a computer as many people seem to do for their journals. Ironic since I have a blog, but this blog is far from my personal journal and daily inane ramblings (only some inane ramblings when I remember that I have a blog). Lectio Divina is meant to be private, so I think it's best if I keep mine in a physical journal.
Lastly, the practice of Lectio Divina can be used for reading just about anything else, at least the first two steps if what you're reading isn't religious in nature - very much like critical reading. I guess that is a good way to explain Lectio Divina - spiritual critical reading.
In the Orthodox Church, the daily reading of Scripture is highly encouraged as well as having some kind of daily prayer rule. However, Lectio Divina goes a bit further than just reading the Scriptures. Lectio Divina can be reading the writings of saints, or other Orthodox writings, as well as or in addition to Scripture.
The practice of Lectio Divina is quite different than just reading like one would a book or the newspaper; it is more like studying a textbook.
There are four traditional stages of Lectio Divina: lectio, meditatio, oratio, and contemplatio.
Lectio is the actual reading phase - it is usually done slowly, audibly and repeatedly. This is to allow whatever passage was just read to kind of sink in. Also, if it is a long passage (as some daily Scripture readings can be) it can be broken into smaller passages.
Meditatio is meditating on what was read. This isn't meditation like sitting with legs crossed and repeating "ohm", but rather reflecting on what was read. We don't try to use visual images when we meditate on our readings, but rather we ask ourselves questions in order to chew on what was read - if that makes sense. Some questions to help us in meditatio can be "What is this text saying?", "How does this apply to me as a Christian?", “What is this passage asking of me? Is there something that I should do in response to these words?”, and“What does this passage say about God and my life and future with him?”
We shouldn't rely on only these questions, but they are a good starting point for a beginner. Also, we are not striving for personal revelation or interpretation here, but asking questions on how the scripture is relevant to our lives.
Also, it can be helpful to keep a journal of sorts for recording these questions and their answers. For one, writing things down is beneficial for remembering them, and another so we can go back and reflect on what was read at a later date if so desired.
Oratio is prayer. We should pray on and about what was read.
Contemplatio is contemplation. This practice is more like sitting in silence with God. The handbook I was given explains it like this,
"Contemplatio is a state in which we take God at his word and, “Be still, andAccording to the Rule of Saint Benedict, Lectio Divina should be practiced for roughly two hours or so. That is, of course for monasteries - and even then the practice may vary from place to place. Those of us who are Oblates should, of course, follow our spiritual father in what he advises us to do when it comes to these kinds of things.
know that [he] is God.” We say nothing, seek no feelings, expect no visions (indeed, according to the Fathers we should reject visions out of hand as demonic or psychological delusions); we simply wish to “be” with God."
In my effort to become a better Oblate I have been trying to incorporate Lectio Divina in my daily practice. Aside from days where I am waylaid by migraines, I usually am practicing Lectio Divina after my morning prayers.
Some time ago I bought a really nice leather-bound journal that I didn't use much because I'm terrible at keeping a journal. So I decided to use this journal for Lectio Divina.
Also, as a bit of a geek moment for me. The paper is just about perfect for writing with fountain pens. I've used some different pens and inks on the pages and the ink doesn't really bleed or feather. The journal is a pleasure to write in.
And, yes, I actually prefer to write my Lectio Divina in an actual journal as opposed to typing it out on a computer as many people seem to do for their journals. Ironic since I have a blog, but this blog is far from my personal journal and daily inane ramblings (only some inane ramblings when I remember that I have a blog). Lectio Divina is meant to be private, so I think it's best if I keep mine in a physical journal.
Lastly, the practice of Lectio Divina can be used for reading just about anything else, at least the first two steps if what you're reading isn't religious in nature - very much like critical reading. I guess that is a good way to explain Lectio Divina - spiritual critical reading.
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