Discovering Lectio Divina: Bringing Scripture into Ordinary Life

by James C. Wilhoit, Evan B. Howard

Saints of the past can't seem to say enough about their ecstatic experiences with Bible reading. Meanwhile it's all you can do to keep from dozing off. What was their secret? James Wilhoit and Evan Howard argue that our ancestors responded to the special nature of the Bible with special habits of reading. In this step-by-step introduction to the practice of lectio divina, you will learn what it means to read your way to intimacy with God.

Genres: Prayer, Religion, Faith, Discipleship, Spirituality, Nonfiction, Christianity

158 pages, Kindle Edition

First published July 1, 2012

About the author

James C. Wilhoit (PhD, Northwestern University) is the Scripture Press Professor of Christian Formation and Ministry at Wheaton College in Wheaton, Illinois, where he has taught for thirty years. He has authored numerous books, including Spiritual Formation as if the Church Mattered.

Reviews

[Tony Villatoro · Rating 5 out of 5]

A solid primer on the spiritual exercise of Lectio Divina. The beauty of silence, meditation, and contemplation in prayer should be an important part of our lives as everything around us screams. After setting up the why and the need for a more concentrated way of praying, the author details each movement of lectio in each chapter. Reading scripture, meditating, praying, contemplating, and applying the text we are living in out into our daily lives is what makes up this book.

The difference he draws between meditating and contemplating is worth it. Learned so much from those sections. Although it details each movement with descriptions and quotes, it is very practical in how one can pray in this way. I think this book can be a reread in the future.

Favorite sentence:
Martyn Lloyd Jones captured the essence of meditation truning into affective prayer: "Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yorself?" Learning to speak out for yourself the truth that you have received is transforming in a gracious and life-giving way. -87

First Sentence:
We are both fathers. -11

Last Sentence:
In it [the Bible] we hear the words of the Master Affirmer calling us to the life of flourishing he yearns to give us. -140


Here are some highlights I made while reading:
First Sentence:
We are both fathers. -11

It is not surprising that we thirst. Thirst is natural. The question is what we do with our thirst. Do we try to satiate it? Do we deny it or distract ourselves from ackowledging it? Or do we turn to God to satisy our thirst? -15

Our aim in this book is to introduce lectio divina for what we feel it is: a natural process by which sincere Christians devotionally read their Bibles. -16

Our prayer for the help of the Spirit (oratio), our repetitive reflection on the words of Scripture (meditatio) and our sincere pursuit of God in the midst of the trials of life (tentatio) are the ways to truth. -19

It [the Bible] comforts the challenged and challenges the comfortable. -22

Formation is a process of trying to do what Jesus did, think like Jesus throught, feel like Jesus felt, in order to become more like Jesus in every area and every moment of our lives. -23

We read the text with an ear for the Composer who not only is revelaed in the text, but whose Spirit whispers to us as we read, reminfing us of the heart of Christ. Theologians call this whispering "illumination." -36

We not only read about God's blessings, we receive blessing; we do not just overhear the Father telling Jesus that he is the beloved of God, we also hear those words about Jesus spoken to us. -38

Relationship with God is not only expressed in the creation of Scripture, it is also part of the intention of Scripture. -41

Perhaps the best way to think of it is to see lectio diviina as an encournter of three elements: the inspired text of Scripture, the Christian reader and the Holy Spirit. -44

We bring our thoughts and feelings to our reading, and the Spirit causes God's thoughts and feelings to arise as we read. In time, the Spirit reorders the thpguhts and feelings of our heart. -54

Rather than living on in mindless autopilot, where our pace of life opr our addictions to media and distractions pull us from the reality of the mment, we choose, in lectio, to focus on our being present to the present -- being present with this text right there, in my life right here. -56

Lectio divina, or devotional reading, engages the human dimension with the Word and the Spirit of God. We bring ourselves to the text: eyes, questions, circumstances, heart -- all of us. -58

Lectio divina is the readong of a lover: the relaxed waiting that us as attentive to the relationship as it is to the text. Though not divorced from analytical study, it is slower and more meditative. It is where readng and prayer are bound together. It is a reading that comes out of a life with God and leads into life with God. -61

First, devotional reading, as any practice, is best accomplished with a little preparation. You might want to start with the environment [place]... You might also want to consider your "mental environment" for reading Scripture. A good mental environment is when we are living out its truths in life. -72

"In the Scriptures, our eyes see with more or less clearness, according as we die more or less to this present world; and, on the contrary, in proportion as we live to this world, we do not discern spiritual things." (Augustine) -72

Next, as we prepare to read, it is good to rememner what we are bringing to the text. Why are we picking up this book? What do we expect or hope to read? With what "eyes" do we come to the text? What mood do we bring to our reading tofay, abd why? -73

The state of our relationship with God is just as real in our reading and interpreting of Scripture as the state of our relationship with another personis oresent as we read and interpret his or her letters. -73

A resolve to follow Scripture will influence our very reading of Scripture. -73

It is also helopful to have some means of writing nearby. -73

It is also helpful, at times, to have some easy to access reseources nearby. Study-Bible notes or a simple commentary can be searched quickly when an historical or grammatical question arises. -73

Read with humility. -74

In our exposure to the text, our heart joins with the work of God, who spoke and now illumines the Word to transform us today. -74

At the most basic level, meditations is our dwelling on, obsessing over, scheming about, daydreaming about or fantasizing over something we value. -77

Through Scripture reading, we expose ourselves to the text. Through Scripture meditation, we allow the text to soak into us; we permit the influence or power of Scripture to act within. -79

When we think about the actual process of meditation, two ancient images have helped us. The first is rumination. Picture a cow, sheep or goat contentedly chewing its cud. -79

Today, we think of meditation as quiet and mental, but for many Christians, it was spoken and physical in the sense that attention was paid to posture and demeanor. -79

The second image comes directly from Scripture. In the Old Testament, some of the chief words for meditation have a bodily dimension that s missing in our words liken brood, ponder, or meditate. The Old Testament words sometimes refer to the cooing of a dove or to the growl of a lion as it contentedly consumes its kill. -80

In study we look at the meaning of the text. In meditation, we seek to have the text and its meaning sink into us. -82

"We want in any case to rise up from our meditation in a different state from when we sat down. We want to meet Christ in his Word. We turn to the text in our desire to hear what it is that he wants to give us and teach us today through his word." (Dietrich Bonhoeffer) -82

An open presence before God cannot be forced, but it can be encouraged, and it is often encouraged when we slow down. -82

An attitude of receptive prayer is the house that lectio divina inhabits. -83

A second aspect of Scripture meditation is the actual "taking it in." In reading we bring the word to us. In meditaition we receive the word in us. -84

After you have taken it in, you will want to keep it with you. You might want to end your time with a particular prayer. Pause and offer a prayer of thanks for the opportunity to sit in God's presence with his word on your lap. Ask what you should take with you into the day ahead. -86

Martyn Lloyd Jones captured the essence of meditation truning into affective prayer: "Have you realized that most of your unhappiness in life is due to the fact that you are listening to yourself instead of talking to yorself?" Learning to speak out for yourself the truth that you have received is transforming in a gracious and life-giving way. -87

The breath is a marvelous anchor point. -88

First, paying attention to your breath has a wonderful ability to take you out of your thoughts and schemes and worries to the present moment, and it isn in the present moment that we meet God. -89

Second, in Scripture there is a strong connection between the Spirit and breath. -89

Third, our life is a gift of God. -89

So when your thoughts wander in lectio, do not scold or berate yourself; just begin to notice your breath. Perhaps you can say to yourself as you take a few breaths, "Here I am, alive. God has given me life. God's Spirit is with me." Then, from this simple anchor point nin reality, return to your practice of Scripture meditation. -90

What we read, and what we consider and experience in meditatoin, issues forth in prayer. -98

The job of prayer is to give voice to what we hear, what we need to speak, what is going on in the space-in-between of our relationship with God. -101

"To pray means to open your hands before God." (Henri Nouwen) -101

"Listen, my friend, your helplessness is your best prayer." (Ole Hallesby) -101

Use the gesture of sitting with open hands to symbolize your neediness as you begin your time of lectio. -102

The image of our prayers going right to the heart of heaven abd being personally presented to God should be an encouragement to pray. -106

Our halting and confused prayers enter heaven enriched by the incense of his love and grace. -107

When reading Scripture in an attitude of prayer, our reading of Scripture becomes simply one more form of intimate communication with God. And this, in turn, results in the transfromation of our lives. -107

At one level, you are simply talking and listening... there is another level of activity going on. At this level you are navigating the conversation in yourself. "What does she think of me?..." ... But there is also a third level. Beneath the words, beneath the questions and the posturing, there is simply you, present to this person, and this person present to you. -109

When we meditate, we reflect; we gnaw on the text a bit. We take it into us by actively employing our thppoughts and feelings. When we pray, we communicate with God: asking for wisdom, listening for God's voice, speaking back what comes to mind. When we contemplate during lectio divina, we rest, present with the God of the text. -111

The term contemplation can be used to describe a way of doing prayer, an attitude that permenates our prayer or an aim of prayer. -112

What prayer seeks, contemplation finds. -113

Contemplation is about being with God. Behnd the words, the thopughts, the anxous feelings and the distractions, underneath all the activities of lecitio divina, we are right there, present with God. And God is present with us. -114

Contemplation is comfortable with silence. -116

To cultivate heart-slience is to learn to still (or just to ignore) the chatter and preocupying thoughts and feelings that plague us when we sit still. -117

On the one hand, in contemplation we are comfortable with or without spiritual experiences, content to rest even in the midst of "holy boredom." And yet having said this, it is also fair to say that the prayer of tongues can be considered a contemplative experience, an encounter in which ordinary language and concepts are transcended. -117

As we contemplate Scripture, we become conscious of our union with God in love. -119

If prayer is the house within which lectio divina dwells, contemplation -- our resting awareness of the living, loving presence of God with us in sielnce -- is the foundation on which this house is built. -121

"The body ought to pray as well as the soul. Body and soul are better for it." (CS Lewis) -123

Attention to our posture is one way of recruiting our whole person to come before God. -123

Not only does Scripture lead us into action, but our lives draw us into Scripture and draw the Scripture into us. -130

True, Scripture leads to action, but action should be discerned in the context of the rest of Scripture and a healthy community of faith. -135

Last sentence:
In it [the Bible] we hear the words of the Master Affirmer calling us to the life of flourishing he yearns to give us. -140

[Bob · Rating 4 out of 5]

Lectio divina is an ancient practice of reflective reading and praying about the scriptures that includes the elements of slow and repeated reading (lectio), reflection (meditatio), prayer in response to one's reflections (oratio) and resting in God's presence (contemplatio).

What Wilhoit and Howard give us is not a "how to" manual for lectio so much as a deeply theological and formational reflection of what it means to weave this discipline into one's life. They begin with our thirst for God and the scriptures as God's speech, his invitation to relationship.

They then focus on the fact that we do not come alone as we read the text but read with and in the Spirit's presence who helps us understand. The authors walk us through their own reading experience in the story of Jesus and the paralytic in Luke 5:17-26.

Succeeding chapters focus on meditating (with a fascinating discussion of meditation being compared to a dog growling over/gnawing a bone), praying ("prayer as the house that lectio divina inhabits" is a particularly striking idea), and contemplation (they discuss how in relationships, we have our verbal conversation, our thoughts of the other as we speak, and then a more foundational level, our awareness of our presence in the presence of the other). Each flesh out the bare bones of the different elements of lectio. The concluding chapter speaks of the rhythm of life in which scripture leads into action and action leads into scripture.

Overall, I found this a very helpful book. Beyond the personal examples shared, I would have found some exercises in lectio helpful, particularly for those new to the practice. The book assumes that readers will translate concepts into practice. However, for those already acquainted with the practice, the book is quite helpful in taking one deeper into how lectio divina helps us encounter the living God.

[Brittany Garrett · Rating 5 out of 5]

Excellent book about coming to Scripture. It’s practical and Biblical. Not new agey like some who practice lectio divina. I’ll be coming back to this short book when I need another refreshing look into “bringing Scripture into ordinary life.”

[Jimmy Chavedo · Rating 5 out of 5]

Of the five books I’ve read on Lectio Divina this is by far the best. True, I am a protestant evangelical and not catholic so that sways me to liking this more than others. But, this book also lays out a biblical method of lectio divina. The authors have a high view of Scripture and in fact acknowledge that only it and not the writings of early church fathers, monastic leaders or others is useful for the practice. Sure, books written by people can be edifying and God can speak through them, but only one book is inspired and only through one does God promise to speak.

Another plus this book has is the way it does not lift up the “mystical” paths or experiences of certain monastic writers as examples of how spiritual reading works. Instead, the authors keep their wits about them, acknowledging a mystical union with Christ and confessing that the Holy Spirit does speak to us via the Word in a mysterious sort of way, however they are not suggesting some transcendental experience. Instead, they recognize that some of the thoughts, inclinations or feelings we experience when reading and meditating on the Bible are indeed the Holy Spirit prompting us and guiding our thoughts.

Highly recommended to anyone seeking to satisfy their thirst.

[Matt · Rating 4 out of 5]

Dr. Howard does a great job of pulling together ancient traditions and explaining them in very accessible language. Anyone interested in getting more out of Bible reading will find the book helpful, as the structure is geared toward many different levels of understanding. A more knowledgeable reader might skip the first few chapters, but will still find new insights in the rest of the book.

[Bill Hooten · Rating 4 out of 5]

2022 is going to be a year when I "wallow in the Psalms." Because I want my study to produce fruit in my life, one of the disciplines that I want to use is the "lectio divina" method. I had read this book several years ago, and decided that I wanted to re-read, and sharpen my thoughts on this spiritual discipline. I was blessed by it again, and look forward to some of the the principles in action.

[Aneta · Rating 5 out of 5]

This is a very practical book on praying with the Scripture to let it change you, rather than simply to inform. Lectio Divina (divine reading) encourages the reader to slow down and experience the scripture as a love letter. The process does not negate careful, analytical reading, but focuses on prayer, reading, meditation, contemplation, and action (not necessarily in that order). This is a lay person's guide, easy to read and understand. Very honest and relateable. Highly recommended.

[Trevor Winsor · Rating 5 out of 5]

Very simple and practical look at the spiritual practice of Lectio Divina (divine reading). The authors give helpful and practical information and steps to reading Scripture, praying in and through it, meditating on it, contemplating the changes encouraged by it, and how it all plays out in our lives and struggles.

Excellent book. Not too “heady” and very helpful!

[AD · Rating 5 out of 5]

I love this book because it is written in a clear and engaging way, it inspired me as I was reading to pause and put into practice the things I was learning, and it is full of useful instructions for practicing Lectio Divina. A fabulous resource that I’m sure I’ll return to at some point, as well as recommend.

[Sean Nemecek · Rating 5 out of 5]

A deep look at an ancient practice that is both accessible and practical. This way of devotional reading, prayer, loving God, and experiencing His presence is so useful for the Christian who wants to have a heart like Jesus. This book changed how I read my Bible.

[JohnathanC · Rating 5 out of 5]

This is a compelling volume which will certainly inspire the sincere reader to upgrade their prayer and reading life. It delves into a very well thought out method of scripture reading, and would be useful for those interested in that topic.

[Luke · Rating 5 out of 5]

Fine, encouraging guide to reading, praying and meditating on scripture to make it part of us.

[Gary · Rating 4 out of 5]

Lectio divina is not new, but it is fairly unknown to a large number of Christians. Over the past few years, this way of praying and studying the Bible has gained attention. Lectio divina is Latin for divine lesson or divine reading, but that does not tell us why the phrase is used instead of “Bible study” or “devotional time.”


In their book Discovering Lectio Divina: Bringing Scripture into Ordinary Life, James C. Wilhoit and Evan B. Howard give readers an introduction to lectio divina that is intended to bring readers to understand it as “a natural process by which sincere Christians devotionally read their Bibles” (17). The authors show that lectio divina is something that the church has been doing throughout its history and that it is a way of encountering the text of the Bible as something more than just another book on the shelf.

full review: http://erb.kingdomnow.org/discovering...

[Elliot · Rating 4 out of 5]

Good, short introduction to the practice of lectio divina, emphasizing four practices: reading, meditating, praying, and contemplating. Though it is not part of lectio divina, the authors also include a chapter on action, since reading the Bible should lead to action. Includes 140 pages of text, and reflection questions at the end.

[Frances]

This is a book on Daily and Devotional Bible reading, meditation and bringing Scripture into your Daily life. For those of you want to take your relationship with God to a new level I recommend it.