Paper
Lectio Divina
"Lectio Divina", a Latin term, means "divine reading" and describes a way of reading the Scriptures whereby we gradually let go of our own agenda and open ourselves to what God wants to say to us. In the 12th century, a Carthusian monk called Guigo, described the stages which he saw as essential to the practice of Lectio Divina. There are various ways of practicing Lectio Divina either individually or in groups but Guigo's description remains fundamental.
He said that the first stage is lectio (reading) where we read the Word of God, slowly and reflectively so that it sinks into us. Any passage of Scripture can be used for this way of prayer but the passage should not be too long.
The second stage is meditatio (reflection) where we think about the text we have chosen and ruminate upon it so that we take from it what God wants to give us.
The third stage is oratio (response) where we leave our thinking aside and simply let our hearts speak to God. This response is inspired by our reflection on the Word of God.
The final stage of Lectio Divina is contemplatio (rest) where we let go not only of our own ideas, plans and meditations but also of our holy words and thoughts. We simply rest in the Word of God. We listen at the deepest level of our being to God who speaks within us with a still small voice. As we listen, we are gradually transformed from within. Obviously this transformation will have a profound effect on the way we actually live and the way we live is the test of the authenticity of our prayer. We must take what we read in the Word of God into our daily lives.
These stages of Lectio Divina are not fixed rules of procedure but simply guidelines as to how the prayer normally develops. Its natural movement is towards greater simplicity, with less and less talking and more listening. Gradually the words of Scripture begin to dissolve and the Word is revealed before the eyes of our heart. How much time should be given to each stage depends very much on whether it is used individually or in a group. If Lectio Divina is used for group prayer, obviously more structure is needed than for individual use. In group prayer, much will depend on the type of group. Lectio Divina may involve discussing the implications of the Word of God for daily life but it cannot be reduced to this. The movement of the prayer is towards silence. If the group is comfortable with silence, more time could be spent resting in the Word.
The practice of Lectio Divina as a way of praying the Scriptures has been a fruitful source of growing in relationship with Christ for many centuries and in our own day is being rediscovered by many individuals and groups. The Word of God is alive and active and will transform each of us if we open ourselves to receive what God wants to give us.
http://ocarm.org/en/content/lectio/what-lectio-divina
9/25/13
As Marianists, we believe that God is present and active in our world and in our daily lives. Through a thoughtful reading of the signs of the times and a faithful listening to the Word of God, we hear what it is that God says to us. Our model is Mary who listened in faith and gave flesh to the Word of God. Obedience to the Word of God, then, is an essential source of vitality and dynamism for our Marianist vocation and mission. It is a fire that enkindles other fires, bringing Godʹs Word to the world.
Each community plans for at least a weekly period of prayer, sufficiently long, to allow for the practice of Lectio Divina, reflecting together on the Word of God in relation to the community, and faith sharing. This weekly period of community prayer may replace the Divine Office and meditation for that day. This helps to implement art. 54 of our Rule of Life.
ʺGod speaks to the hearts of those who enter into silence in order to hear Himʺ _(RL art. 4.16). As a means for renewal and obedience to the Word of God, each Marianist will take to heart art. 55 of the Rule of life, calling us to an hour of personal prayer daily.
XXXIV General Chapter of the Society of Mary, 2012