Preparing a sermon is often seen to be a very rational process, but there is a danger of dryness and lack of deeper meaning if steps are not taken to truly listen to God early in the process. I have found Lectio Divina is very useful in the preparation process.
“Having something to say” requires that the preacher be able to take the text and make it relevant so that some, and perhaps most, of the listeners will respond with more than boredom. Simple teaching, conveying information without life-meaning, will not last long.
“Having something to say” derives from the preacher’s ability to listen for what God wishes to bring to notice in this place and time: hearing the whisper that is to be shouted. Reading the text is only the beginning of this. Awareness of current affairs and local events is required, but not sufficient. Theological reflection is necessary in order to forge the links between these things, to perceive the blind, needy and oppressed, and to recognize what God has to say into the mess we live in. Lectio Divina is a way of doing this reflection.
What is Lectio Divina?
Lectio Divina is an ancient practice whereby one reads a passage (usually a Bible passage, but it need not always be so), slowly and reflectively, several times, seeking for insight and an interpretation for a position of faith.
It is read first for understanding, to clarify difficult words and sentences, and as part of this it is appropriate to fill in any background knowledge that is missing. This phase is called lectio, Latin for “reading”. In the context of preaching, this phase yields background information that may be appropriate to include in the sermon as teaching material.
The passage is then read again more than once, slowly, immersing oneself in the story where possible, noticing and reflecting on any phrase or word that particularly stands out. Insight and meaning for today is sought in the text; it is as if one is directly addressed by God. This phase is called meditatio, meaning “reflection” rather than our present day “meditation.” This phase most likely yields the theme for the sermon.
Oratio, “prayer,” follows naturally as one reacts to what has been heard and seen inwardly. This prayer is intimate, revealing, and emotional. In private there is no limit to the language and style of this prayer; what matters is the communication with God, not what others might think. Sometimes one will return to meditatio when prayer is done; at other times, it will naturally turn into contemplatio. This phase should confirm the theme that has come to mind as preachable.
The final phase, usually the end of the process, is contemplatio, which is best described as “resting in the Lord”. As a child rests in the arms of a parent, reveling in the parent’s love and sense of safety, so it is here with God. It is a deeply nourishing, affirming feeling. This phase is omitted when Lectio Divina is done in groups, and is less relevant to preaching.
Integration
Lectio Divina helps me enter the text myself. For me, this is generally early in the week prior to the delivery of the sermon; and it informs further rational study of the text and the decisions about sermon title and descriptive sentence. These in turn guide detailed preparation. It is important to retain the fruits of Lectio Divina in mind as the detailed preparation takes place, so that any tendency to over-rationalize is balanced by deeper insight into the purposes of God’s kingdom.
The construction of a focused, integrated sermon that has a chance of moving its hearers requires the preacher to first listen to God and discern the message that is appropriate at this time in this place. Lectio Divina provides a framework whereby this can take place, and is useful in making sure that the message contains more than just information.
Steve Jackson is a minister at Parkdale Church of Christ, Australia, and also studying at Masters level at the Churches of Christ Theological College in Melbourne, with a particular interest in spirituality. He previously worked for 27 years in the computer industry. Steve is married to Anne, and they have 3 adult sons.