Hearts Enlightened The EasterWord Lectio Divina for Groups Second Sunday of Easter to Pentecost Year A 1
Faith & Life Archdiocese of Brisbane Adult Faith Education 2011 143 Edward St, Brisbane, Australia (07) 3336 9181 afe.fl@bne.catholic.net.au www.bne.catholic.net.au/faithlife All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system without permission in writing from the Publisher. Copies of this book may be printed for local use in a parish, school or group. Contents Introduction 4 A model of prayer 6 Opening and closing prayers 7 Week 1 Second Sunday of Easter 8 Acknowledgements Written by Fr Anthony Mellor Cover illustration: Dreamstime.com Design: Rob Cosgrove Administrative assistance: Julie Bakes Scripture quotations are from the New Revised Standard Version of the Bible copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. Used by permission. All rights reserved. Week 2 Third Sunday of Easter 12 Week 3 Fourth Sunday of Easter 16 Week 4 Fifth Sunday of Easter 18 Week 5 Sixth Sunday of Easter 20 Week 6 Ascension 22 Week 7 Pentecost 24 2 3
Introduction There was a time when the Church had no formal written scripture of its own. The need for a written form of the story of Jesus Christ emerged in the early decades of the Church s life as it grew into the second and third generation. The Church did not grow out of a book; the book grew out of the Church. Understood in this sense, Christians aren t so much a people of the book as they are a people of a person. Jesus Christ is the voice to whom the Church listens. Jesus Christ is the centre of the stories that the Church tells. Scripture is the pathway that enables the heart of Christ to speak to the Church, and to the heart of the individual believer. Scripture is part of the great on-going dialogue between Creator and human beings. We don t read scripture; we listen to scripture. Lectio divina is the ancient practice of receiving Christ in scripture. The term means divine reading. Initially, it referred simply to the public liturgical proclamation of scripture. Aided by the spread of Benedictine spirituality and the classic method formulated by Guigo the Carthusian in the eleventh century of lectio (reading), meditatio (meditation), oratio (prayer), contemplatio (contemplation), lectio divina grew beyond its monastic and communal setting to become an individual prayerful meditation on the biblical texts and other religious works. Lectio divina is a method of prayer and contemplation which allows the Word of God to soak deep into our being. The aim of lectio divina is not only to set aside time for scriptural meditation, but also to gradually set aside space in our hearts and minds to allow the Word to live in us. The hope of this spiritual practice is that the Word will continue to reverberate within us throughout the activity of our day or week. Its purpose is to ensure that scripture is always open before us and that the Word continues to speak to us long after we have closed the pages. The Word of God is at the basis of all authentic Christian spirituality. (Pope Benedict XVI) As Pope Benedict XVI has written: Listening together to the word of God, engaging in biblical lectio divina, letting ourselves be struck by the inexhaustible freshness of God s word which never grows old, overcoming our deafness to those words that do not fit our own opinions or prejudices, listening and studying within the communion of the believers of every age: all these things represent a way of coming to unity in faith as a response to hearing the word of God. This Easter reflection series is based on this ancient practice. The Easter season explores the mystery of Resurrection through the voice of John s gospel. This is the period of mystagogia; the period of reflection and enlightenment for the newly baptised. It is also a period of mystagogia for those whose baptism has long since faded from memory; a period of reflection of our participation in the resurrection here and now. The liturgies and scripture readings of the Easter season work towards shaping in us a resurrection mentality. Because of the resurrection of Christ, all things are made new. This is the season of hopefulness. We place our trust in God who gathers together all that is crumbled and broken and withered away and breathes the Spirit of New Life into whatever has been torn asunder. Easter offers us the chance to look at everything with a second sight. Whatever we are burdened by, whatever we lament, whatever we are ashamed of, whatever has broken our hearts, is placed before the Open Word whose light streams forth from the open grave. Resurrection touches everything. This Easter series of gathering in the Word is firstly an action of faith. We pray the scripture in order to hear its proclamation of hope. This time together is also an act of conversion. Immersing ourselves in the Word is not without risk or peril. The Letter to the Hebrews succinctly describes the precision and incisiveness of the Word: The word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart (Heb 4:12). Lectio divina is a dual process. In a spirit of vulnerability we open ourselves to the Word and, as if holding a mirror, we are confronted by all that is ungodlike within. It is possible then to meet the God of overflowing forgiveness. In the midst of the recognition of all our little deaths caused by our sin, we discover a God who is intent on dismissing death forever, whose abundant love is life and whose greatest desire is that we may rise to new life by taking new steps every day. Like the waters of baptism, lectio divina is an entry into death and new life. Lectio divina is not scripture study. It is a form of meditation directed by the Spirit speaking through the gospel texts. The cognitive dimension (the mind) gives way to the affective dimension (the heart) and stirs within us a response to this dialogue of the heart which God has begun. This demands a level of personal commitment to both listening and acting. It also demands a stance of humility before scripture by putting aside any preconceived conclusions or answers. Ultimately, it is the Word that reads us. It tells us who we are. While the personal habit of lectio divina needs dedication and consistency, the process of lectio is quite simple. In this group setting, we will follow the four-step process of reading (lectio), meditating (meditatio), prayer (oratio) and contemplation (contemplatio). Blessed Columba Marmion, a French Benedictine (1853-1923), described this process as an ever-deeper flow of prayer: We read under the eye of God until the heart is touched and leaps to flame (Lectio) (Meditatio) (Oratio) (Contemplatio)* The form of reading (lectio) envisioned is slow reflective reading. Every word is spoken deliberately and every line is given the space to speak to us afresh. Reading the text in this manner prompts us to listen differently and be open to words or phrases or insights that might surprise us or strike us as new or different. This is what St. Benedict called listening with the ear of the heart. The next step involves responding to a word or phrase that you heard in a new light, or as if for the first time. This is a form of savouring or mulling over (meditatio). Following the example of Mary who pondered in her heart (Lk 2:19) all the things that were being said about her son Jesus, we ponder in our hearts the words which are addressed to us. During our meditation, we have the opportunity to speak the words or phrases which have caught our attention. No other commentary is necessary; only the word or phrase. This leads into prayer (oratio). In this context, prayer is a simple conversation with God. This conversation may emerge from a sense of thankfulness and gratitude, confidence and certainty, questions and doubts, sadness and fears, or silence and stillness. After a period of silent reflection, we might choose to speak a simple sentence to the group, such as, I sense... or I feel... or I believe... or I pray... Of course, no one should feel compelled to say anything at any stage of lectio. This is an encounter with God; not with the group. The group is simply an aid to help us; it is not the goal that we are working towards. The final phase is contemplation (contemplatio). This is a period of being attentive to God s presence. Silence within a group can be a powerful form of prayer and reveal a profound sense of God s nearness. At this moment, the group members are simply resting in the communion of shared prayer, nourished by the Spirit of Christ who is in their midst. This contemplation is the threshold to our own prayer life beyond this particular gathering and into the week ahead. The Word of God never ceases to whisper to us, and by training our senses through the exercise of lectio divina, that conversation continues within all the ordinary and extra-ordinary events of daily life. This is the real gift of the practice of lectio divina. 4 * Thelma Hall, Too Deep for Words: Rediscovering Lectio Divina (New York: Paulist Press, 1988) 44. 5
A model of prayer Based on the traditional method of lectio divina, the pattern of these weekly gatherings will encourage a relationship with scripture through deliberate and reflective reading. The structure of each week is designed to provide an external and internal environment in which the Spirit can speak to each member of the group, and indeed the whole group, through the Living Word. It is essential that the group gathers in a quiet setting where you won t be disturbed by interruptions or constant noise. When all members of the group have gathered and there has been a short period of greeting one another, the lectio divina begins with the chant designed to slow us down and allow us to be open to the Holy Spirit in our midst. The opening prayer is read by a member of the group each week. In the style of lectio divina, this prayer is read slowly, taking time over each phrase. The gospel text is then read (lectio), again slowly and carefully. After a period of silent reflection, the gospel is read a second time in the same reflective manner. After a time of meditation (meditatio), the group is encouraged to speak aloud a word or a phrase from the gospel text that has sparked their imagination. There is no commentary; simply the word and/ or the phrase. Again, this is said respecting the contemplative tone of the group. There is no rush to move onto the next part of the lectio divina. This leads into prayer (oratio). The leader asks the group, How does this text speak to your life today? or What does this reading mean to you? After a period of quiet reflection, each member may wish to formulate a brief prayer, such as, I hear the text invite me to a deeper faith and trust in God. God of tender care, lead me away from my anxieties and into a deeper trust of your abundant presence. Listening to the Word interact with our deepest concerns, and listening to the prayers of others, we are led into a period of contemplation (contemplatio). This is a period of resting and waiting on God to lead us deeper in prayer. It may be an experience of the nearness of God or it might be a sense of the obscured and ambiguous divine presence. Contemplation simply gives God the space to act upon us, to speak to us, to embrace us. However, if we sense nothing profound, we should understand that we are in good spiritual company. Such is the struggle of many prayerful and holy people. Listening leads to doing. After this silence, each member of the group is invited to speak for a short time on the fruits of his or her reflection. Continuing to respect the reflective mood, each member might choose to speak about the promptings of the Spirit for them, and as a result, what action or daily reflection they will commit themselves to in the week ahead. There are also some short notes on the readings each week, as well as some questions. These short reflections and questions are designed simply to aid sharing, dialogue or discussion. They can be used for personal reflection prior to the lectio divina or as prompts for group sharing. Following this time of sharing or dialogue, the lectio divina time together ends with a short prayer. Eternal Word, through you all things are made. Enlighten our minds, steady our hearts, renew our spirits. In hearing your voice, may we rejoice in your Easter presence. Under the guidance of your Spirit, remove all that hinders our perception and dulls our senses. Open the scriptures for us. Remind us of the ancient promises of the prophets fulfilled in you, raise us up with tomorrow s hope, and replenish us with gratitude and thankfulness for today. As a word breaks the silence and stillness, come, Word of Life, speak to the depths of our being, you, who live and reign with the Father and the Holy Spirit, God, forever and ever. Holy Spirit of Easter peace, continue to work in us: In gentle whispers, and in lively encounters; In the trickle of tears, in the joy of laughter; In company, and in solitude. Be for us the words of everlasting life. Glory be to the Father, And to the Son, And to the Holy Spirit. Amen. 6 7
Week 1 Second Sunday of Easter A reading from the holy gospel according to John (20:19-31). It was evening on the day Jesus rose from the dead, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the authorities. Jesus came and stood among them and said, Peace be with you. After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. Jesus said to them again, Peace be with you. As the Father has sent me, so I send you. When he had said this, he breathed on them and said to them, Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained. Jesus said to him, Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe. Now Jesus did many other signs in the presence of his disciples, which are not written in this book. But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name. This is the Gospel of the Lord. Praise to you, Lord Jesus Christ. But Thomas, who was called the Twin, one of the twelve, was not with them when Jesus came. So the other disciples told him, We have seen the Lord. But he said to them, Unless I see the mark of the nails in his hands, and put my finger in the mark of the nails and my hand in his side, I will not believe. A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, Peace be with you. Then he said to Thomas, Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe. Thomas answered him, My Lord and my God! 8 9
Some thoughts on the Gospel According to one survey, 6% of Americans believe that the moon landings were faked. They believe that all the images, the photos and the films, were created here on earth and not really beamed back from the moon. Seeing isn t always believing. It goes to show that one person s proof is another person s conspiracy. When it comes to faith, no doubt every believer has thought, If only we had proof, it would be much easier to believe. Why does God remain obscured and hidden? The problem is that even if we did see some proof of God we would still doubt just like the moon landings. Faith and doubt go hand in hand. Doubt is not an enemy of faith; doubt can often be the doorway that leads to a deeper faith. It is unfortunate that Thomas is often given the description doubting, because he is actually a firm believer, not just by the end of this story but throughout the whole of gospels it is simply that his faith, like ours, needs to be finetuned by the events of life. Where was Thomas on that first Sunday evening when Jesus appeared to his disciples? We don t know where he was, but we do know two things: Firstly that the disciples were huddled together in a locked room because they were afraid, and secondly we know that Thomas was somewhere else. Was he being brave, out and about getting food or supplies; was he involved in some desperate search for the body of Jesus; or had he simply given up hope that day and decided that there was no point in hanging around with the others? Whether brave or disappointed, Thomas was outside the locked room and so missed the opportunity to experience the Risen Christ with the others. Ultimately, Thomas dilemma is every believer s dilemma. He doesn t want to base his life on shadows or a vague, elusive dream. Thomas wants to know. None of us will ever know for sure, not in this life. What we have instead of rational facts is instincts for the truth. This is something unspoken and indescribable which guides our way. In that sense, we are different from Thomas. Thomas faith was based on what he could see and touch; ours is based on what we can t see and touch, but which we sense nonetheless. Thomas faith was re-affirmed when he touched the wounds of the Risen Christ. For us, it is through our wounds and the wounds of our family and our friends and the people that we share our life with that we come to really know the presence of the Risen Christ. The irony is that, unlike Thomas, it is not us who touches wounds in order to believe. It is the opposite. We need to let the presence of the Risen Christ touch what is wounded in us. When Christ touches our wounds and sorrows, we begin to believe in ourselves again. Once we have begun to experience healing for ourselves, we begin to bring healing and forgiveness to others. Faith can never be just about knowledge or information. Faith is about relationship. Our faith is challenged and re-arranged through all the events of our life. We don t have all the answers and we never will, but we can let our questions lead us to having better answers. Doubt is faith s companion. Thomas was brave enough to live with his questions and he was faithful enough to learn some answers. Thomas doesn t doubt, he believes. May we be brave enough to do likewise. In this lectio divina time, let us be still enough to hear the quite voice of the risen Christ. Some questions prompted by the Word Can you think of a time when doubt has led you to a deeper faith? How do you imagine this encounter with the Risen Christ? How does he appear in your depiction of the scene? How do you feel when you recognise his presence? What does Thomas exclamation of My Lord and God! mean for you? 10 11