A meditation on Holy Communion

There is nothing more beautiful, nothing more serious, than the mystery of communion. When we take communion it is important that we first prepare our selves for it. What sits before us now in the form of a bit of bread and juice represents not only the body and blood of Jesus. They also signify the obedience, humility and love of Christ. The elements of communion stand for our reconciliation to God, the forgiveness of all our sins, and the movement from the old covenant to the new.

In Luke 22:15 Jesus tells his disciples this.
“I have looked forward to this hour with deep longing, anxious to eat this Passover meal before my suffering begins.”

Jesus looked forward to that meal with deep longing. He had a strong desire for this moment in time. Well before that night, well before he was born in to this world. I would venture to say that when Adam and Eve sinned in the garden and we were separated from God then this deep longing began in him.

As the Son of God and part of the trinity he wanted a restored relationship with humanity. The cost would be his death on the cross. He was anxious be cause he knew what he would have to be done, but his love for mankind and the desire to do the will of the father was even greater.

God dose not want to see the death of a sinner. What he dose want to see is that sinner turn and repent from his sins and be restored to a right relationship with him through the blood of his son Christ Jesus.

We must prepare our selves for the body and the blood of Christ. It is a very solemn occasion and should not be taken lightly. 1 Cor. 27-29 has this to say about preparation for communion.

1 Cor. 11:27-29 says this on the matter.
27 So if anyone eats the bread or drinks this cup of the Lord unworthily, that person is guilty of sinning against the body and the blood Lord. 28 That is why you should examine yourself before eating the bread and drinking the cup. 29 For if you eat the bread and drink the cup unworthily, not honoring the body of Christ, you are eating and drinking God’s judgment upon yourself.

One traditional and easy way to examine your self is to think over the Ten Commandments. The method in witch we examine ourselves is not important what is important is that we take an honest look at our hearts, minds, and motives. Then with a contrite heart confess our sins to God.

1 Cor. 11:31 goes on to say,
31For if we would judge ourselves, we would not be judged.

When we examine our self and we repent we are also judging ourselves /guilty and our only remedy is forgiveness through Jesus Christ. If we confess our faults to God there is no judgment only forgiveness and love. If we do not do this chastisement is the vehicle that will bring us to repentance, which will bring us to Gods love and forgiveness.


This was all done because God loves us so much he desires intimacy with us so much. He looked to that pass over meal with deep longing and he still looks to his children and those who are yet to be come his children with deep longing. Longing to be close to us, involved with us, longing to restore wholeness, purity and righteousness through the death of his son on the cross.

With clean hearts lets partake of the body of Christ. Thank you Jesus for your body submitted for us in obedience and humility broken for the remission of our sin. In Jesus name Amen

Now the cup Jesus thank you for your blood poured out for the remission of our sins. In Jesus name Amen.

marrying off my little sister

Back, busy and sharing Gods love


Ok It has been some time since I have last posted; life has been busy, very busy. My little sister Got marred about two weeks ago, she and her husband to be asked if I would perform the ceremony. I am not an ordained minister but in my county you can get a permit for a specific wedding on a specific day. She and her husband lived together before they got married, that is something I did not agree with but it is there life not mine. They do not attend a church but they “believe in God” and at time want to know him better.

In our world, the world of christen faith and Christian culture it is not theologically sound for a Christian to marry to non Christians or those that live in a non practicing state. I am not going to argue the theological implications of doing this. I don’t disagree with them for the most part. God has had a different plan for me. I have done this twice now. Threw prayer I know I have done his will and in the process each time brought the good news of his love for the world to unsaved ears. Below is the message of his love I brought to my sisters wedding.



Message

Jose and Jessica today I am going to talk about love. As Christians we know that first John 4:8 tells us that God is love. I would like you Jose and you Jessica and every one hear keep that in mind as I read to you 1 Corinthians Chapter 13 4:8

1 Corinthians 13: 4-8

4Love is patient and kind; love does not envy or boast; it is not arrogant 5or rude. It does not insist on its own way; it is not irritable or resentful; 6it does not rejoice at wrongdoing, but rejoices with the truth. 7Love bears all things, believes all things, hopes all things, endures all things. 8Love never ends.
These verses are not just ideals to try to live by, these are some of very the attributes of God, and as Christians we are called to live in this same manor. God looks at us through this lens of love. We should do the same, especially to our spouses. If we do not do it at home first how can we love properly anywhere else? Another word the church threw the ages has used to describe theses verses and this chapter in Corinthians in particular is charity.

One of the most important things we can do in marriage as well as in life is to live in a manor that is humble and charitable to those around us.
Philippians 2: 3-4 says this about humility
3Do nothing from rivalry or conceit, but in humility count others more significant than yourselves.4Let each of you look not only to his own interests, but also to the interests of others.


St. Francis of Assisi is my favorite among all the Saints. The way he lived For God idealized simplicity, humility, and charity. I am going to pray the prayer of St Francis over you two. Then you to are going to take your vows of marriage. You guys ready? 

Prayer of St. Francis of Assisi

Lord, make me an instrument of your peace,
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy;

O Divine Master, grant that I may not so much seek to be consoled as to console; to be understood as to understand; to be loved as to love.
For it is in giving that we receive; it is in pardoning that we are pardoned; and it is in dying that we are born to eternal life.

Lord please bless this marriage with your holy love and grace. I pray as they go threw life that your loving hand would lift them up in times of hardness, that your love would be a guiding lamp unto there feet, and that your mercy would be a natural part of their daily lives. In Jesus name Amen.

Prayers as meditations and focal points threw out the day.




About two weeks before Easter I came across an orthodox prayer book. There were prayers for the morning, prayers for the afternoon and prayers for the evening. There is also a section of various prayers an out line of the liturgy and prayers for before and after communion. I do not attend an eastern orthodox church, so most of the book wasn’t of great interest to me but the prayers for the different times really stuck me.

As a person who is trying to develop a habitual sense of God threw prayer and contemplation, why not have some prayers to look at throughout the day as focal points. A kind of rest stop or little mediation on Gods attributes, forgiveness of sin, and the mind set one should have towards God and the world around him.

Here is a lay out of what I am loosely doing now. I am in the process of finding prayers that really speak to me and what I feel God has called me to in my spiritual walk, so this is a work in progress. The End product I hope to have is a small collection of prayers and meditations that I will put together in my own pocket size prayer book.


Morning Prayers

Trisagion Prayers

In the name of the Father and the Son and the Holy Spirit. Amen.

Glory to You, Christ our God, our hope, Glory to You!
Heavenly King, Comforter, the Spirit of Truth, present in all places and filling all things, Treasury of Goodness and Giver of life: come and abide in us. Cleanse us from every stain of sin and save our souls, O Gracious Lord.

Holy God. Holy Mighty. Holy Immortal Have mercy on us.(3)

Glory to the Father, and the Son and the Holy Spirit, both now and forever and to the ages of ages. Amen
All Holy Trinity, have mercy on us. Lord, forgive our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities, for the glory of Your name.

Lord, have mercy.(3)

Glory to the Father, and the Son and the Holy Spirit, both now and forever and to the ages of ages. Amen
Our Father, Who art in Heaven, hallowed be Thy name. Thy Kingdom come, Thy will be done, on earth as it is in Heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil.

For Yours is the Kingdom and the Power and the Glory of the Father and the Son and the Holy Spirit, both now and forever and to the ages of ages. Amen.
(This prayer is also said in the afternoon and evening.)

A Prayer to the Holy Trinity

Arising from sleep I thank thee, O holy Trinity, because of the abundance of thy goodness and long-suffering thou wast not wroth with me, slothful and sinful as I am; neither hast thou destroyed me in my transgressions: but in thy compassion raised me up, as I lay in despair; that at dawn I might sing the glories of thy Majesty. Do thou now enlighten the eyes of my understanding, open my mouth to receive thy words, teach me thy commandments, help me to do thy will, confessing thee from my heart, singing and praising thine All-holy Name: of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages. Amen.

A Prayer of St. Basil the Great

We bless thee, O God most high and Lord of mercies, who ever workest great and mysterious deeds for us, glorious, wonderful, and numberless; who providest us with sleep as a rest from our infirmities and as a repose for our bodies tired by labor. We thank thee that thou hast not destroyed us in our transgressions, but in thy love toward mankind thou hast raised us up, as we lay in despair, that we may glorify thy Majesty. We entreat thine infinite goodness, enlighten the eyes of our understanding and raise up our minds from the heavy sleep of indolence; open our mouths and fill them with thy praise, that we may unceasingly sing and confess thee, who art God glorified in all and by all, the eternal Father, the Only-Begotten Son, and the all-holy and good and life-giving Spirit: now and ever, and unto ages of ages. Amen.
Here may be added your own private devotions and intercessions, using your own words or the "Occasional Prayers". When you have finished, conclude with this prayer:
Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.

Midday Prayers

First prayer the Trisagion Prayers

O Christ our God, who at this hour didst stretch out thy loving arms upon the Cross that all men might be gathered unto thee, help us and save us who cry out unto thee: Glory to thee, O Lord.
Here may be added your own private devotions and intercessions, using your own words or the "Occasional Prayers". When you have finished, conclude with this prayer:
Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.

Evening Prayers

First prayer the Trisagion Prayers

Troparia of Thanksgiving

Now that the day has come to a close, I thank thee, O Lord, and I ask that the evening with the night may be sinless; grant this to me, O Saviour, and save me.
Glory to the Father, and to the Son, and to the Holy Spirit.
Now that the day hath passed, I glorify thee, O Master, and I ask that the evening, with the night may be without offence; grant this to me, O Saviour, and save me.
Both now and ever, and unto ages of ages. Amen.
Now that the day hath run its course, I praise thee, O Holy One, and I ask that the evening with the night may be undisturbed; grant this to me, O Saviour, and save me.
Lord, have mercy. (12 times)

A Prayer for Forgiveness
O Lord our God, if during this day I have sinned, whether in word or deed or thought, forgive me all, for thou art good and lovest mankind. Grant me peaceful and undisturbed sleep, and deliver me from all influence and temptation of the evil one. Raise me up again in proper time that I may glorify thee; for thou art blessed: with thine Only-begotten Son and thine All-holy Spirit: now and ever, and unto ages of ages. Amen.

Prayer for evening
O Christ our God, who at all times and in every hour, in heaven and on earth, art worshipped and glorified; who art long-suffering, merciful and compassionate; who lovest the just and showest mercy upon the sinner; who callest all to salvation through the promise of blessings to come; O Lord, in this hour receive our supplications, and direct our lives according to thy commandments. Sanctify our souls, hallow our bodies, correct our thoughts, cleanse our minds; deliver us from all tribulation, evil and distress. Encompass us with thy holy Angels, that guided and guarded by them, we may attain to the unity of the faith and to the knowledge of thine unapproachable glory, for thou art blessed unto ages of ages. Amen.
Here may be added your own private devotions and intercessions, using your own words or the "Occasional Prayers". When you have finished, conclude with this prayer:
Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy upon us and save us. Amen.
As you lie down to sleep, say:
Into thy hands, O Lord, I commend my soul and my body. Do thou thyself bless me, have mercy upon me, and grant me life eternal. Amen.


Brother Lawrence’s prayer before he began a task
(This one I committed to memory some time ago.)

O my god, wince Thou art with me, and I must now, in obedience to Thy commands, apply my mind to these outward things, grant me the grace to continue in Thy Presence; and prosper me with thy assistance. Receive all me works, and possess all my affections.

Prayer for the heart

To you, O God every heart stands open
and every will speaks; no secret is
hidden from you. I implore you so to
purify the intention of my heart with
the gift of your grace that I may love
you perfectly and praise you worthily
Amen

There is no hard and fast rule to when and how many of them I say. I try to spread out the morning prayers throughout the morning and the same with the day and evening prayers. The real point of these prayers to me to help develop and build the habit of thinking and prayer to God in all I do.

The largest time for me spent in prayer is the Jesus Prayer until noon. (as much I can remember to do so) After lunch I spend the remainder of the work day memorizing scripture until the close of the work day. Then during the drive home I prayer for my family and how I may bless them that night. During the whole of they day I also carry on small conversations with God adoring him praising him and asking his assistance in what I am doing, and to know his will for me. When my wife puts our child to bed I go in to my music room and practice the Jesus prayer saying between 25 and 100 prayers. Some times I don’t say any It all depends on the needs of my wife and family.

A prayer for the 9th hour





I was looking for some prayers by St. Basil the Great. I like to use them for mediations, throughout my day. To day is Good Friday and I stumbled or rather the Lord made know to me this prayer to me it is a prayer for the 9th hour of the crucifixion.


O Master and Lord, Jesus Christ our God, who art longsuffering towards our faults and hast brought us even unto this present hour, in which, hanging upon the life-giving Cross, Thou hast opened unto the good thief the way into Paradise, and destroyed death by death:

Be merciful to us, Thy humble and sinful and unworthy servants. For we have sinned and transgressed, and we are not worthy to lift up our eyes and look at the height of heaven, since we have forsaken the path of Thy righteousness and have walked according to the desires of our own hearts. But we pray Thee of Thy boundless goodness, spare us, O Lord, according to the abundance of Thy mercy, and save us for Thy Holy Name's sake, for our days have been consumed in vanity. Pluck us from the hand of the adversary, forgive us our sins, and kill our fleshly lusts, that putting off the old man, we may put on the new, and may live for Thee our Master and Protector; and that so, following Thine ordinances, we may attain to eternal rest, in the place where all the joyful dwell.

For Thou, O Christ our God, art indeed the true joy and gladness of those who love Thee, and unto Thee we ascribe glory, together with Thy Father who is without beginning, and Thy most holy, good and life-giving Spirit, now, and ever, and unto the ages ages. Amen.

A confession





My name is not Luke Dillinger it is a pen name I originally started this account for my writing. Luke Dillinger was originally a pen name I liked to use. So When I stated this project I was going to make it more of a confessional, but things started rolling and it has gone in a different direction. This is still a new blog and it finding its place and rhythm. It will always be a loose format on what I want to post but it will always have to do with my spiritual life as a mystic because that is my spiritual life and rules over my life as a whole.(maybe it has found it format and rythem)

My true name given to me by my parents is Laurence and my last name doesn’t matter. I do feel how ever if I am going to maintain this blog it will be as Larry. So fellow blogers and readers, Let me allow my self to introduce my self. Hi I am Larry, I am small I am little, I am like a monk in the desert. I am sorry for any confusion and the lack of honesty.

Lectio Divina


I found out about to Lectio Divina just recently and quite on accident. I was reading about prayer on the Mepkin Abbey home page when I came across it then wanting to know more I did the basic google search and found the great public domain article below. Here is another much shorter article about lectio divina. It weill bring you to the core of the subject much quicker. I personally like to start with a short article then go to the in depth articles.

Lectio Divina


by Fr. Luke Dysinger, O.S.B.



1. THE PROCESS of LECTIO DIVINA



A VERY ANCIENT art, practiced at one time by all Christians, is the technique known as lectio divina - a slow, contemplative praying of the Scriptures which enables the Bible, the Word of God, to become a means of union with God. This ancient practice has been kept alive in the Christian monastic tradition, and is one of the precious treasures of Benedictine monastics and oblates. Together with the Liturgy and daily manual labor, time set aside in a special way for lectio divina enables us to discover in our daily life an underlying spiritual rhythm. Within this rhythm we discover an increasing ability to offer more of ourselves and our relationships to the Father, and to accept the embrace that God is continuously extending to us in the person of his Son Jesus Christ.

Lectio - reading/listening


THE ART of lectio divina begins with cultivating the ability to listen deeply, to hear “with the ear of our hearts” as St. Benedict encourages us in the Prologue to the Rule. When we read the Scriptures we should try to imitate the prophet Elijah. We should allow ourselves to become women and men who are able to listen for the still, small voice of God (I Kings 19:12); the “faint murmuring sound” which is God's word for us, God's voice touching our hearts. This gentle listening is an “atunement” to the presence of God in that special part of God's creation which is the Scriptures.

THE CRY of the prophets to ancient Israel was the joy-filled command to “Listen!” “Sh'ma Israel: Hear, O Israel!” In lectio divina we, too, heed that command and turn to the Scriptures, knowing that we must “hear” - listen - to the voice of God, which often speaks very softly. In order to hear someone speaking softly we must learn to be silent. We must learn to love silence. If we are constantly speaking or if we are surrounded with noise, we cannot hear gentle sounds. The practice of lectio divina, therefore, requires that we first quiet down in order to hear God's word to us. This is the first step of lectio divina, appropriately called lectio - reading.

THE READING or listening which is the first step in lectio divina is very different from the speed reading which modern Christians apply to newspapers, books and even to the Bible. Lectio is reverential listening; listening both in a spirit of silence and of awe. We are listening for the still, small voice of God that will speak to us personally - not loudly, but intimately. In lectio we read slowly, attentively, gently listening to hear a word or phrase that is God's word for us this day.

Meditatio - meditation


ONCE WE have found a word or a passage in the Scriptures that speaks to us in a personal way, we must take it in and “ruminate” on it. The image of the ruminant animal quietly chewing its cud was used in antiquity as a symbol of the Christian pondering the Word of God. Christians have always seen a scriptural invitation to lectio divina in the example of the Virgin Mary “pondering in her heart” what she saw and heard of Christ (Luke 2:19). For us today these images are a reminder that we must take in the word - that is, memorize it - and while gently repeating it to ourselves, allow it to interact with our thoughts, our hopes, our memories, our desires. This is the second step or stage in lectio divina - meditatio. Through meditatio we allow God's word to become His word for us, a word that touches us and affects us at our deepest levels.

Oratio - prayer


THE THIRD step in lectio divina is oratio - prayer: prayer understood both as dialogue with God, that is, as loving conversation with the One who has invited us into His embrace; and as consecration, prayer as the priestly offering to God of parts of ourselves that we have not previously believed God wants. In this consecration-prayer we allow the word that we have taken in and on which we are pondering to touch and change our deepest selves. Just as a priest consecrates the elements of bread and wine at the Eucharist, God invites us in lectio divina to hold up our most difficult and pain-filled experiences to Him, and to gently recite over them the healing word or phrase He has given us in our lectio and meditatio. In this oratio, this consecration-prayer, we allow our real selves to be touched and changed by the word of God.

Contemplatio - contemplation


FINALLY, WE simply rest in the presence of the One who has used His word as a means of inviting us to accept His transforming embrace. No one who has ever been in love needs to be reminded that there are moments in loving relationships when words are unnecessary. It is the same in our relationship with God. Wordless, quiet rest in the presence of the One Who loves us has a name in the Christian tradition - contemplatio, contemplation. Once again we practice silence, letting go of our own words; this time simply enjoying the experience of being in the presence of God.


2. THE UNDERLYING RHYTHM of LECTIO DIVINA



IF WE are to practice lectio divina effectively, we must travel back in time to an understanding that today is in danger of being almost completely lost. In the Christian past the words action (or practice, from the Greek praktikos) and contemplation did not describe different kinds of Christians engaging (or not engaging) in different forms of prayer and apostolates. Practice and contemplation were understood as the two poles of our underlying, ongoing spiritual rhythm: a gentle oscillation back and forth between spiritual “activity” with regard to God and “receptivity.”

PRACTICE - spiritual “activity” - referred in ancient times to our active cooperation with God's grace in rooting out vices and allowing the virtues to flourish. The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is constantly transforming us, refashioning us in God's image. The active life is thus coming to see who we truly are and allowing ourselves to be remade into what God intends us to become.

IN THE early monastic tradition contemplation was understood in two ways. First was theoria physike, the contemplation of God in creation - God in “the many.” Second was theologia, the contemplation of God in Himself without images or words - God as “The One.” From this perspective lectio divina serves as a training-ground for the contemplation of God in His creation.

IN CONTEMPLATION we cease from interior spiritual doing and learn simply to be, that is to rest in the presence of our loving Father. Just as we constantly move back and forth in our exterior lives between speaking and listening, between questioning and reflecting, so in our spiritual lives we must learn to enjoy the refreshment of simply being in God's presence, an experience that naturally alternates (if we let it!) with our spiritual practice.

IN ANCIENT times contemplation was not regarded as a goal to be achieved through some method of prayer, but was simply accepted with gratitude as God's recurring gift. At intervals the Lord invites us to cease from speaking so that we can simply rest in his embrace. This is the pole of our inner spiritual rhythm called contemplation.

HOW DIFFERENT this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, between practice and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our “goal-oriented” approach if we are to practice lectio divina, because lectio divina has no other goal than spending time with God through the medium of His word. The amount of time we spend in any aspect of lectio divina, whether it be rumination, consecration or contemplation depends on God's Spirit, not on us. Lectio divina teaches us to savor and delight in all the different flavors of God's presence, whether they be active or receptive modes of experiencing Him.

IN lectio divina we offer ourselves to God; and we are people in motion. In ancient times this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions it appears as a circular motion back and forth; seen with the added dimension of time it becomes a helix, an ascending spiral by means of which we are drawn ever closer to God. The whole of our spiritual lives were viewed in this way, as a gentle oscillation between spiritual activity and receptivity by means of which God unites us ever closer to Himself. In just the same way the steps or stages of lectio divina represent an oscillation back and forth between these spiritual poles. In lectio divina we recognize our underlying spiritual rhythm and discover many different ways of experiencing God's presence - many different ways of praying.


3. THE PRACTICE of LECTIO DIVINA





Private Lectio Divina


CHOOSE a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the Eucharistic liturgy for the day; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of “covering” a certain amount of text: the amount of text “covered” is in God's hands, not yours.

PLACE YOURSELF in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; other have a beloved “prayer word” or “prayer phrase” they gently recite in order to become interiorly silent. For some the practice known as “centering prayer” makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.

THEN TURN to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the “still, small voice” of a word or phrase that somehow says, “I am for you today.” Do not expect lightening or ecstasies. In lectio divina God is teaching us to listen to Him, to seek Him in silence. He does not reach out and grab us; rather, He softly, gently invites us ever more deeply into His presence.

NEXT TAKE the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories and ideas. Do not be afraid of “distractions.” Memories or thoughts are simply parts of yourself which, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.

THEN, SPEAK to God. Whether you use words or ideas or images or all three is not important. Interact with God as you would with one who you know loves and accepts you. And give to Him what you have discovered in yourself during your experience of meditatio. Experience yourself as the priest that you are. Experience God using the word or phrase that He has given you as a means of blessing, of transforming the ideas and memories, which your pondering on His word has awakened. Give to God what you have found within your heart.

FINALLY, SIMPLY rest in God's embrace. And when He invites you to return to your pondering of His word or to your inner dialogue with Him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.

SOMETIMES IN lectio divina one will return several times to the printed text, either to savor the literary context of the word or phrase that God has given, or to seek a new word or phrase to ponder. At other times only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to anxiously assess the quality of one's lectio divina as if one were “performing” or seeking some goal: lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.

Lectio Divina as a Group Exercise


THE most authentic and traditional form of Christian lectio divina is the solitary or “private” practice described to this point. In recent years, however, many different forms of so-called “group lectio” have become popular and are now widely-practiced. These group exercises can be very useful means of introducing and encouraging the practice of lectio divina; but they should not become a substitute for an encounter and communion with the Living God that can only take place in that privileged solitude where the biblical Word of God becomes transparent to the Very Word Himself - namely private lectio divina.

IN churches of the Third World where books are rare, a form of corporate lectio divina is becoming common in which a text from the Scriptures is pondered by Christians praying together in a group. The method of group lectio divina described here was introduced at St. Andrew's Abbey by oblates Doug and Norvene Vest: it is used as part of the Benedictine Spirituality for Laity workshops conducted at the Abbey each summer.

THIS FORM of lectio divina works best in a group of between four and eight people. A group leader coordinates the process and facilitates sharing. The same text from the Scriptures is read out three times, followed each time by a period of silence and an opportunity for each member of the group to share the fruit of her or his lectio.

THE FIRST reading (the text is actually read twice on this occasion) is for the purpose of hearing a word or passage that touches the heart. When the word or phrase is found, it is silently taken in, and gently recited and pondered during the silence which follows. After the silence each person shares which word or phrase has touched his or her heart.

THE SECOND reading (by a member of the opposite sex from the first reader) is for the purpose of “hearing” or “seeing” Christ in the text. Each ponders the word that has touched the heart and asks where the word or phrase touches his or her life that day. In other words, how is Christ the Word touching his own experience, his own life? How are the various members of the group seeing or hearing Christ reach out to them through the text? Then, after the silence, each member of the group shares what he or she has “heard” or “seen.”

THE THIRD and final reading is for the purpose of experiencing Christ “calling us forth” into doing or being. Members ask themselves what Christ in the text is calling them to do or to become today or this week. After the silence, each shares for the last time; and the exercise concludes with each person praying for the person on the right.

THOSE WHO who regularly practice this method of praying and sharing the Scriptures regularly find it to be an excellent way of developing trust within a group; it also is an excellent way of consecrating projects and hopes to Christ before more formal group meetings. A summary of this method for group lectio divina is appended at the end of this article.

Lectio Divina on Life


IN THE ancient tradition lectio divina was understood as being one of the most important ways in which Christians experience God in creation. After all, the Scriptures are part of creation! If one is daily growing in the art of finding Christ in the pages of the Bible, one naturally begins to discover Him more clearly in aspects of the other things He has made. This includes, of course, our own personal history.

OUR OWN lives are fit matter for lectio divina. Very often our concerns, our relationships, our hopes and aspirations naturally intertwine with our pondering on the Scriptures, as has been described above. But sometimes it is fitting to simply sit down and “read” the experiences of the last few days or weeks in our hearts, much as we might slowly read and savor the words of Scripture in lectio divina. We can attend “with the ear of our hearts” to our own memories, listening for God's gentle presence in the events of our lives. We thus allow ourselves the joy of experiencing Christ reaching out to us through our own memories. Our own personal story becomes “salvation history.”

FOR THOSE who are new to the practice of lectio divina a group experience of “lectio on life” can provide a helpful introduction. An approach that has been used at workshops at St. Andrew's Priory is detailed at the end of this article. Like the experience of lectio divina shared in community, this group experience of lectio on life can foster relationships in community and enable personal experiences to be consecrated - offered to Christ - in a concrete way.

HOWEVER, UNLIKE scriptural lectio divina shared in community, this group lectio on life contains more silence than sharing. The role of group facilitators or leaders is important, since they will be guiding the group through several periods of silence and reflection without the “interruption” of individual sharing until the end of the exercise. Since the experiences we choose to “read” or “listen to” may be intensely personal, it is important in this group exercise to safeguard privacy by making sharing completely optional.

IN BRIEF, one begins with restful silence, then gently reviews the events of a given period of time. One seeks an event, a memory, which touches the heart just as a word or phrase in scriptural lectio divina does. One then recalls the setting, the circumstances; one seeks to discover how God seemed to be present or absent from the experience. One then offers the event to God and rests for a time in silence. A suggested method for group lectio divina on life is given in the Appendix to this article.


CONCLUSION



LECTIO DIVINA is an ancient spiritual art that is being rediscovered in our day. It is a way of allowing the Scriptures to become again what God intended that they should be - a means of uniting us to Himself. In lectio divina we discover our own underlying spiritual rhythm. We experience God in a gentle oscillation back and forth between spiritual activity and receptivity, in the movement from practice into contemplation and back again into spiritual practice.

LECTIO DIVINA teaches us about the God who truly loves us. In lectio divina we dare to believe that our loving Father continues to extend His embrace to us today. And His embrace is real. In His word we experience ourselves as personally loved by God; as the recipients of a word which He gives uniquely to each of us whenever we turn to Him in the Scriptures.

FINALLY, lectio divina teaches us about ourselves. In lectio divina we discover that there is no place in our hearts, no interior corner or closet that cannot be opened and offered to God. God teaches us in lectio divina what it means to be members of His royal priesthood - a people called to consecrate all of our memories, our hopes and our dreams to Christ.


APPENDIX: TWO APPROACHES to
GROUP LECTIO DIVINA




1. Lectio Divina Shared in Community


(A) Listening for the Gentle Touch of Christ the Word
(The Literal Sense)

1. One person reads aloud (twice) the passage of scripture, as others are attentive to some segment that is especially meaningful to them.

2. Silence for 1-2 minutes. Each hears and silently repeats a word or phrase that attracts.

3. Sharing aloud: [A word or phrase that has attracted each person]. A simple statement of one or a few words. No elaboration.

(B) How Christ the Word speaks to ME
(The Allegorical Sense)

4. Second reading of same passage by another person.

5. Silence for 2-3 minutes. Reflect on “Where does the content of this reading touch my life today?”

6. Sharing aloud: Briefly: “I hear, I see...”

(C) What Christ the Word Invites me to DO
(The Moral Sense)

7. Third reading by still another person.

8. Silence for 2-3 minutes. Reflect on “I believe that God wants me to . . . . . . today/this week.”

9. Sharing aloud: at somewhat greater length the results of each one's reflection. [Be especially aware of what is shared by the person to your right.]

10. After full sharing, pray for the person to your right.

Note: Anyone may “pass” at any time. If instead of sharing with the group you prefer to pray silently , simply state this aloud and conclude your silent prayer with Amen.

2. Lectio on Life: Applying Lectio Divina
to my personal Salvation History


Purpose: to apply a method of prayerful reflection to a life/work incident (instead of to a scripture passage)

(A) Listening for the Gentle Touch of Christ the Word
(The Literal Sense)

1. Each person quiets the body and mind: relax, sit comfortably but alert, close eyes, attune to breathing...

2. Each person gently reviews events, situations, sights, encounters that have happened since the beginning of the retreat/or during the last month at work.

(B) Gently Ruminating, Reflecting
(Meditatio - Meditation)

3. Each person allows the self to focus on one such offering.

a) Recollect the setting, sensory details, sequence of events, etc.

b) Notice where the greatest energy seemed to be evoked. Was there a turning point or shift?

c) In what ways did God seem to be present? To what extent was I aware then? Now?

(C) Prayerful Consecration, Blessing
(Oratio - Prayer)

4. Use a word or phrase from the Scriptures to inwardly consecrate - to offer up to God in prayer - the incident and interior reflections. Allow God to accept and bless them as your gift.

(D) Accepting Christ's Embrace; Silent Presence to the Lord
(Contemplatio - Contemplation)

5. Remain in silence for some period.

(E) Sharing our Lectio Experience with Each Other
(Operatio - Action; works)

6. Leader calls the group back into “community.”

7. All share briefly (or remain in continuing silence).






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The author considers this article to be in the Public Domain. This article may therefore be downloaded, reproduced and distributed without special permission from the author. It was first published in the Spring, 1990 (vol.1, no.1) edition of Valyermo Benedictine. It has subsequently been reprinted as (1) “Appendix 2” in The Art and Vocation of Caring for People in Pain by Karl A. Schultz (Paulist Press, 1993), pp. 98-110; and in (2) An Invitation to Centering Prayer with and Introduction to Lectio Divina, by Basil Pennington and

Thoughts on the Jesus prayer




If you are not familiar with the Jesus prayer I would go here before reading my article. I am not trying to give instructions on the Jesus prayer that my friends would be the blind leading the blind. I am only trying to make a very simple argument for the validity for the prayer in Protestant life.

The prayer of the heart or the Jesus prayer as is more commonly known is considered to be an art by the Orthodox monks and laity who practice it, in the orthodox world prayer as a whole is considered to be an art, and worship. This thought alone profoundly changed the way I perceived prayer. The Jesus prayer is a corner stone of there mystical belief structure and monastic practices. As a Christian who got saved and went to a church that was sprung out of the 1970’s Jesus movement one thing I was taught, and taught again is Matt 6:7 “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. This verse rolled around in my head as I learned more and more about the Jesus Prayer. It brought some serious questions up in my mind. Like is this prayer useful to day or is it just tradition, and if I am practicing this repetitive prayer how it can be pleasing to God and it is useful in my spiritual life? Just to name a few. So I started reading The way of a pilgrim, then On the prayer of Jesus By St. Ignatius Brianchaninov(here is a web site the has the whole book in audio format), and now The Art of Prayer by Ingmen Chariton.

These are the conclusions I have drawn from the little, but prayerful studying I have done. The prayer is a very powerful tool for mediation due to its completeness and the simplicity of the prayer. People in the early church were quite often illiterate and bibles were not common place for the obvious reasons of printing. So with the prayer you could teach a lot with very little. It is easy to learn and the prayer is totally solid in thought and theology. This would keep partakers safe from false mysticism. The prayer brings together the essentials of Christian devotion, veneration and contrition. God’s glory and the sinful nature of man are represented. It is Thanksgiving for our salvation and repentant sorrow for our sinful nature.

Due to the simplicity of the prayer any one can learn this way of praying. You do not need special training or knowledge. Only to know that Jesus Christ is God and savior of all who believe on him. Before you start praying you need to collect your thoughts and establish calm in your heart and ask for guidance from the Holy Spirit.

Now back to Matt 6:7 “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. I had a hard time with the prayer in the beginning because I was taught that this is what you were doing if you prayed in this manor. I however had a realization that the people who practice this prayer had been saying all long. In this prayer it is not the words that are the most important it is the heart that matter most. As a musician and some one who plays music in my church it made sense to me in this way. When you are singing your favorite song at church and worshiping God you know the words because you have learned them memorized them and internalized them. So have the worship leader and the band. They have also learned the cords, and depending on the instrument and player there could be various licks and sols that go along with that song. Yet while the congregation sings and the worship team plays God still moves and touches people it is memorized but it is not empty, this is the key of the Jesus prayer. If your heart is not in it then it is just vain emptiness.

Like a monk in the desert




About a month and a half a go I was sting in my work truck feeling depressed and frustrated with life. I prayed to God to help me with these feelings. He gave me one more vision. This one was of a monk in a desolate desert. (Is there any other kind?) God told me that I would be like a monk in the desert.

This has taken me this long to understand the vision and I am still learning more. I felt alone emotionally, spiritually, and just about every other way you could think of. God was teaching me to rely on him alone and that suffering produces patience. (Jam1:3 knowing that the testing of your faith produces patience.)

So I went to google and looked up monk in desert. There I learned about the desert fathers and the Jesus prayer. Witch led to Christian mysticism. Four years ago I happened a cross a little book by Brother Lawrence. This book changed me just from the introduction I know that this was the missing part from my faith. That book led to books By A.W. Tozer. For years I tried to get closer to God but my attempts were made in vain. It was not for me until the death of my little sister that I was ready to really chase after this. This vision caused an awakening in me. I realized that this was what God wanted from me as a person. He wants me to devote my life drawing close to him. I am still in my infancy as far a learning goes but I will tell anybody interested. It is not an over night thing. Practicing the presence of God is a prayer driven life. You could in a lot of ways equate it to learning an instrument. You do not start out playing Mozart. You first need to learn your notes and scales. Then maybe twinkle twinkle little star. It is a long process Catholic monks and laymen, Orthodox monks and laymen, Protestant writers clergy and laymen all say the same thing in that respect.

So that brings us up to current time and space with the blog. We are now in the present.