We understand the Bible as a record arising from… struggles to comprehend God’s ways with people. The same Spirit which inspired the writers of the Bible is the Spirit which gives us understanding of it… (London Yearly Meeting 1986 – Quaker faith & practice 27.34)
We do Scripture, and ourselves, a disservice if we read it as a manual of instructions, or else simply as a history book. The reach of the Bible is vast in terms both of its chronological scope and its range of purposes. What is consistent is its record of people’s encounters with God; the terms in which they express them are drawn inevitably from the the societies in which they lived, societies very different from our own.
When we pick up the Bible we can be greatly helped by the apparatus of Biblical criticism, and still more by Biblical theology, but the study of Scripture is only a small part of our own encounter with it. George Boobyer, Qfp 27.30:
An intelligent analytical and critical approach [to the Bible] has its rightful place. We then stand over the Bible as subjects investigating an object. An inversion of this subject–object relationship is, however, possible. We then approach the Bible not mainly to criticise, but to listen; not merely to question, but to be challenged, and to open our lives penitentially both to its judgments and to its liberating gospel.
Pathways to God are many and varied. Friends, however, along with a great company of other seekers, have been able to testify that this receptive personal response to the biblical message, and especially to the call of Jesus, leads to joyous self-fulfilling life, and to a redemptive awareness of the love and glory of God.
It is this prayerful approach to the Bible that allows the healing touch of God’s word to unknot our hearts, that dissolves our separateness from people, from creatures living and otherwise, from God. To sit still with a passage of Scripture, really still, may be transforming.
There is an ancient practice, known as Lectio divina, that is a formal way of doing just this. Of course it is not necessary to follow a formal pattern at all, so long as we are aware what we are doing, and do it deliberately; but it is vitally helpful to understand how others over many years (since c. 300 AD) have approached the Bible in order to encounter God. Basically, it may be likened to first, the taking of a bite, a short passage, of Scripture (reading); then chewing on it (meditation); savouring its essence (prayer) and, finally, “digesting” it and allowing it to make itself a part of the body (contemplation).
Jean Khoury writes (Lectio Divina, CTS 2006)
God’s action in us does not take place on the surface. It is oriented towards the depths. This action infiltrates our deepest being and frees it, making it subtle and deifying it. This is why deep silent prayer, mental prayer, is founded on lectio; precisely because lectio opens up the way for God so that he may go ever deeper in us through mental prayer. The effort of lectio opens the door to the divine beam of contemplation…
This is a process not at all unlike the stillness we find in meeting for worship. We are relinquishing, once we have reached the stage of contemplation, our own will and our own critical faculties, and allowing the seed that has been sown in us to grow and breathe and act in us – cf. Isaac Penington, Qfp 26.70:
Give over thine own willing, give over thy own running, give over thine own desiring to know or be anything and sink down to the seed which God sows in the heart, and let that grow in thee and be in thee and breathe in thee and act in thee; and thou shalt find by sweet experience that the Lord knows that and loves and owns that, and will lead it to the inheritance of Life, which is its portion.