1. Two Ways of Reading Scripture
The Second Vatican Council affirmed two complementary ways of approaching the Scriptures:
- The historical-critical way, and
- The theological or spiritual way.
The Historical – Critical Way
This approach belongs to those with the academic training required to arrive at a literal understanding of the text. It studies the Scriptures as ancient writings, employing the disciplines of history, philology, and archaeology.
Its purpose is to discover what the biblical author intended to say in the context of his own time.
Its focus is the past, and it tends to speak more to the intellect than to the heart.
The literal sense that this method establishes must always be respected. Other ways of reading Scripture are not meant to challenge this literal sense but to draw out its deeper implications.
The Spiritual or Theological Way
The spiritual sense arises when the literal sense itself signifies something further. As the Pontifical Biblical Commission explains, it is “the meaning expressed by the biblical texts when read under the influence of the Holy Spirit, in the context of the paschal mystery of Christ and of the new life which flows from it.”
The spiritual approach is rooted in prayerful reflection and a personal relationship with Jesus.
Its methodology is faith, openness, and receptivity to the Word.
Its focus is the present, aiming to move the heart rather than to enlighten the intellect. When read in this way, Scripture does not yield a single objective message for all, but a personal word that moves each disciple toward deeper conversion. Unless Scripture leads to transformation of life, this approach has not achieved its purpose.
2. The Word of God in the Life of the Church
a. The Inspired Word
The Church teaches that the Scriptures are inspired writings, received and recognised by the early Christian community as God’s gift to the Church. They are the living, inspired presence of God among us.
“The emperor of heaven … ardently has written you letters concerning your life, but still you neglect to read them. Study them, I beg you, and meditate daily on the words of your Creator.”
– Gregory the Great
“The Bible is the means by which God speaks daily to believers.”
– Jerome
In the Scriptures we encounter the Word made flesh – Jesus Christ.
b. The Disposed Heart
To read Scripture spiritually requires a heart prepared by prayer and humility.
The deeper our union with Jesus, the more deeply we will appreciate the Scriptures.
c. Safeguards for Interpretation
Some fear that a spiritual reading might lead to misinterpretation. The Second Vatican Council therefore proposed three principles:
- Read each passage in the context of the entire Bible.
- Take into account the living Tradition of the whole Church.
- Ensure that all interpretation harmonises with the truths of faith.
What we draw from Scripture must always be seen within this broader context.
3. Growing in Familiarity with Scripture
Familiarity arises from frequent reading and listening.
If Scripture is the Lord’s chosen way of reaching out to us, then time devoted to it is essential.
“Ignorance of the Scriptures is ignorance of Christ.”
– Jerome
This familiarity can be nourished even in daily tasks – listening while driving or working – so that Scripture gradually colours the mind and heart.
Like a cow chewing the cud, we return to the Word repeatedly until it becomes prayer.
Such familiarity allows the Word to surface naturally throughout the day and draw us into communion with God.
4. Lectio Divina – Personal Practice
Lectio Divina is an ancient Christian way of prayerfully reading the Scriptures, revived in recent times. The Carthusian monk Guigo II (c.1110-1193) articulated its classic fourfold pattern:
reading, meditation, prayer, and contemplation.
Key Clarifications from Guigo
- Guigo describes not merely a method of prayer but a way of life in which Scripture becomes a continual presence, pondered through the day “as a cow chews the cud.”
- Contemplation is not an immediate step following the other three; it is the goal toward which they lead.
- Though Guigo did not list application as a separate stage, he insists that prayer is useless if it does not lead to action:
“It is useless to discover what must be done unless we actually do it.”
Thus, the process may best be summarised as:
Reading – Meditation – Prayer – Application, leading ultimately to Contemplation.
The Cloud of Unknowing reflects this same teaching:
“For beginners and those a little advanced in contemplation, reading or hearing the word of God must precede pondering it; and without time given to serious reflection there will be no genuine prayer.”
In essence, Lectio Divina is a personal or communal reading of Scripture aimed at understanding, appreciation, appropriation, and transformation.
Its goal is to deepen our relationship with God in Christ and to shape our lives by His Word.
5. The Four Movements of Lectio Divina
a. Reading
Read the passage attentively – the whole text, not merely isolated words.
Repeat it, read it aloud, mark it if helpful.
Note its characters, actions, and context.
Recall what you already know of this text.
This is the foundation of your prayer.
A hurried or superficial reading cannot yield the fruit the Spirit desires.
b. Meditation
“A necessary foundation to prayer is meditating and thinking on the great truths which God has revealed… These truths should become so familiar to us that we form no judgments except in their light.”
– Fénelon
Meditation engages the mind and heart.
Here the Word meets personal experience; we learn not only about God but about ourselves.
Ask:
- What does this text tell me about the God who speaks?
- How should I respond to this God?
- What does it reveal about my faith life?
- What must I do to transform my faith life?
Before leaving meditation, choose a practical resolution that will help you grow in intimacy with Christ.
c. Prayer
Prayer naturally follows reflection.
Here we speak to God about what we have discovered and humbly ask for the grace to live it out. We recognise our dependence: without God’s help we cannot progress in the life of faith.
d. Application
Lectio Divina reaches fulfilment when the Word is applied to daily life.
“What use is it to anyone if he sees in his meditation what is to be done unless the help of prayer and the grace of God enable him to achieve it?”
– Guigo II
Before leaving your Lectio, choose a word, phrase, or sentence to carry with you through the day.
Recall it often – especially in moments when it relates to what you have resolved – so that it may strengthen your heart.
6. Lectio Divina in Community
Lectio Divina is often enriched when done together. The same pattern applies, but sharing brings new light and mutual encouragement. Each group will find its own rhythm; the following outline may assist.
- Opening Prayer
All may pray together. Guigo’s prayer is particularly suitable:
“Lord Jesus, you are the Son of the living God;
teach me to listen to what you tell me in the Holy Scriptures
and to discover your face there.”
- Reading the Text
Each member may share what they noticed in the passage.
Often another’s insight reveals something we have missed. - Meditation and Sharing
Members may respond to the four guiding questions above.
Each sharing is personal, not a discussion.
The atmosphere should remain prayerful and unforced. - Prayer
Each may express personal prayer arising from the text.
This often deepens mutual trust and unity in the group. - Action
Members may share the word or phrase they have chosen to carry into their day, with or without explanation. - Closing Prayer
A brief prayer of thanksgiving may conclude the meeting.
Conclusion
To approach the Scriptures is to seek encounter with the living Word, Christ himself.
Historical study gives us understanding; prayerful reading gives us life.
Both belong within the one Church of faith.
The disciple who listens with heart and mind learns to say with the Psalmist:
“Your word is a lamp for my feet and a light for my path.” (Ps 119:105)
by Bishop David Walker