As we choose spiritual practices for Lent, we might consider the practice of lectio divina, the prayerful reading of Scripture. (See part 1) This slow reflective reading may be done alone or within a group.

The method of lectio divina is often referred to as fourfold: lectio (reading the text), meditatio (reflecting and meditating on the text), oratio (praying from the text) and contemplatio (deep contemplation of the text).

“Reading as it were, puts food whole into the mouth, meditation chews it and breaks it up, prayer extracts its flavor, contemplation is the sweetness itself which gladdens and refreshes.” (Guigo II, Twelfth century monk)

Lectio—Reading

This kind of reading is slow and reflective, focused on absorbing the word itself in a reflective manner. St. Ambrose writes that calm, slow reading enkindles the ardor of prayer.

When doing lectio with a group, it is good to read through a short passage slowly several times, then allow time for silence. Then people in the group say one word or one phrase that struck them. An atmosphere of quiet, calm and peace is important.

Meditatio—Meditation, Reflection

The purpose of meditation is to assimilate the word of God, to allow it to become more and more a part of our hearts. The Jewish theologian and philosopher Abraham Joshua Heschel wrote, “To meditate is to know how to stand still and to dwell upon a word!” In reading the word of God there can be one word or phrase that moves our heart. At the visit of the shepherds at Bethlehem, “Mary kept all these things, reflecting on them in her heart.” (Luke 2:19)

Whatever speaks to the heart moves us to wonder, think and pray.

Oratio—Prayer

“Prayer is best understood as a dialogue or conversation between God and a person. The ancient practice of lectio takes for granted that we begin by first listening to God speak to us, then after we hear God speak, we respond; sometimes with a word of thanking and blessing God for divine goodness to us…other times with an acknowledgement of our weakness.” (Abbot Gregory Polan, OSB)

Abbot Gregory continues: “What has the sacred word said to me about growing deeper into the life of Christ? What has it said about a more authentic love of my neighbor? Of what has it accused me and called me to personal conversion?”

God’s word begins to call forth from us a reply.

Contemplatio—Contemplation

“Be still before the Lord and wait in patience.” (Psalm 37:7) Reflection on God’s word will lead us to a posture of peace before God. “Contemplation is a movement from darkness to light, from slavery to freedom, from doubt to belief, from uncertainty to hope.” (Abbot Gregory)

Reading a passage from Scripture in a slow reflective manner can be a practice for encountering the mystery of God in the Scriptures.

I close with a favorite prayer, Psalm 23; perhaps you would like to use it for lectio.

The Lord is my shepherd;
There is nothing I shall want.
Fresh and green are the pastures
Where he gives me repose.
Near restful waters he leads me,
To revive my drooping spirit.

He guides me along the right path;
He is true to his name.
If I should walk in the valley of darkness
No evil would I fear.
You are there with your crook and your staff;
With these you give me comfort.

You have prepared a banquet for me
In the sight of my foes.
My head you have anointed with oil,
My cup is overflowing.
Surely goodness and kindness shall follow me
all the days of my life.
In the Lord’s own house shall I dwell
For ever and ever.

Abbot Jerome Kodell, OSB is a retired abbot of New Subiaco Abbey, Subiaco, AR

Abbot Gregory Polan, OSB is Abbot Primate of the Benedictine Order and resides in Rome

We hope you enjoyed this Benedictine Reflection. Learn more about the sisters’ mission and the Year of Beauty by clicking the button below.

The post Lectio Divina: Prayerful Reading of Scripture Part Two appeared first on Holy Wisdom Monastery.

The sisters recently recorded a conversation about the importance of learning in Benedictine life. The video will be posted later this year on Facebook as part of our video series. Because it is such a rich topic, I decided to share it here.

The title of this blog comes from the name of a book by Jean Leclercq, OSB, a French Benedictine monk who lived from 1911 – 1993. He spent his monastic life at Clervaux Abbey in Luxembourg. His most well-known work is entitled The Love of Learning and the Desire for God: A Study of Monastic Culture. It is a study of medieval monastic culture. In his chapter on learning, Leclercq writes that the sources of monastic life are Scripture, the patristics (a branch of theology dealing with the teachings of the church fathers), and classical literature and the liturgy is the medium through which these are received (p. 87).

One reason learning is important in Benedictine life is because we need to know the roots from which it springs and the wisdom of those who have lived this way before us. We start with the Rule of Benedict, but in his last chapter, Benedict tells us that this little Rule is only a beginning. He refers its followers to the scriptures, writings of John Cassian, The Lives of the Fathers and the Rule of Basil. This is just a representative list of what must have been read in his monasteries.

Benedict provides ample time for reading each day. Monks heard the Scriptures read at the daily office seven times a day. Meals were accompanied by reading. Benedict allotted time after the main meal to lie on one’s bed and read. The monks of his time did not all read, but their days were filled with many opportunities to meditate on the word read. As monasteries evolved, they included scriptoria where monks copied the books that were so important to their spiritual growth. Today all Benedictine monasteries have libraries, and we have access to documents and teaching online. As sisters a good portion of our leisure time is meant for reading.

A second reason learning is important in a Benedictine monastery is for service. Learning is important not just for its own sake, but in order to serve others. At Holy Wisdom Monastery, women who come to the sisters’ community are offered the opportunity to attend school and other programs to study something that will benefit their life and work in the community. I was given the opportunity to get a degree in monastic studies at St. John’s School of Theology when I was first professed. This prepared me to teach the monastic tradition to women joining the community. My study also provides me with the background to lead retreats and share the tradition with others.

Benedictine study is not just amassing head-knowledge. Benedictine learning forms both the head and the heart. Reflection on one’s experience is an important and necessary part of this formation. We ask: What does this mean in my life? How does this resonate with my experience? How does this change me? Leclercq writes “Monastic commentary [on scripture] is addressed to the whole being; its aim is to touch the heart rather than to instruct the mind.” (p. 107)

Thirdly, and perhaps most important, learning is important in Benedictine life because this life is aimed at seeking God. Self-knowledge and knowledge of God are intimately related. I cannot know God without knowing myself and vice versa. God has revealed the divine self through all of creation. So the reflective study of any part of creation, including ourselves, helps us come to know the mystery of God more deeply.

One of the Hebrew words for knowing, yada, refers to a personal and intimate knowing as between lovers. This is the kind of knowing to which Benedictines aspire. In learning about and reflecting on our relationships with our sisters, ourselves, our God, other people, God’s creation, we come to love them more deeply.

One of the things that drew me to Benedictine life was the learning and growth that it promised. After a couple of years, I joked, “I didn’t know how much I needed to grow.” The early years in monastic life are sometimes difficult because we learn things about ourselves that we might not want to acknowledge. Our notions of God will also be expanded and the learning is often hard-won because it calls for a transformation of my heart. Benedict describes this path in the prologue when he writes about the monastery as “a school for God’s service.”

In the guidance we lay down to achieve this, we hope to impose nothing harsh or burdensome. If, however, you find in it anything which seems rather strict, but which is demanded reasonably for the correction of vice or the preservation of love, do not let that frighten you into fleeing from the way of salvation; it is a way which is bound to seem narrow to start with. But, as we progress in this monastic way of life and faith, our hearts will warm to its vision, and with a love full of delight that cannot be put into words, we shall go forward on the way of God’s commandments.

Ultimately, Benedictine learning is oriented toward loving and cherishing all that God has made.

The post The love of learning and the desire for God appeared first on Holy Wisdom Monastery.