Imaginative Reading of Scripture - Ministry Exchange (MX)

IMAGINATIVE / “ACTIVE” CONTEMPLATION

This method of prayer is the type most commonly associated with St Ignatius of Loyola, who was a few years Theresa’s senior. It is in fact only one of several methods of prayer which he recommends in his Spiritual Exercises. It is the one which is particularly suited to praying the Gospels and focussing on the life and ministry of Jesus, which forms the central section of the Spiritual Exercises. It was this form of imaginative, prayerful reading of scripture that greatly aided many Saint in their spiritual development. Although it may not be the most natural or preferred way of prayer for many people, there are few people who are incapable of praying in this way. People often say ‘I can’t pray like that; I haven’t got a vivid imagination’. In fact it doesn’t require a vivid imagination, any more than it requires knowledge of the geography of the Holy Land. Ignatius calls this form of prayer ‘contemplation’ as distinct from ‘meditation’ simply because it is a prayer of ‘being there and looking’ rather than a prayer of ‘thinking about’. The heart of it is not thinking about the words of the Gospel, or even thinking about Jesus and what he said and did, but allowing yourself to become present to the whole incident, and allowing the incident to become present to you. The ‘imaginative’ aspect is ‘becoming wholly present’. I don’t just think about the incident in my head; I don’t even fantasize wildly about it (which can also happen in my head). I involve my ‘whole self’ – body mind and spirit. I may not be able to ‘see’ details like faces, but I am ‘there’. Getting into the scene, becoming present to it, takes time. When he invites us to pray on the Nativity, Ignatius doesn’t start at the stable; he starts with the journey from Nazareth to Bethlehem. The message is that you need to ‘take time to get into the scene; it won’t be wasted.’ THE PATTERN OF IMAGINATIVE CONTEMPLATION

1. Select your Gospel passage in advance and read it over.
2. Enter into prayer in your usual way (preparation).
3. Pray for the God’s grace and an openness to enter into the passage.
4. Become present to the scene; let it become present to you. * Use senses imaginatively ‘ ‘..sight, sound, smell, feel … (heat? breeze? feel of ground underfoot? etc.) * * Gradually become aware of the people … of particular people…of Jesus.. of where I am in relation to others … to Jesus… * You may find that you identifying with someone … or not… * Just be there, and let happen what happens … * How is it to be there? How am I feeling?

5. Response (‘Colloquy’). Talk with Jesus (or some other person who is present), saying whatever I need to say, and listening to the response. (Ignatius says ‘I talk as a friend with a friend’).

**NOTE: You may find you ‘meet’ Jesus in the prayer, and so can talk with
Him. But you also may find that you are separated from him, on the edge of
a crowd, or that he has his back to you. If so, you can still speak with
Him in prayer, expressing how you feel about this, what you want etc,

**IN PRACTICE, stages 4 and 5 of the prayer frequently intermingle
naturally; there is a process of ‘being there’ and listening and then
responding which repeats itself.

6. END the prayer with a formal prayer, e.g. “The Lord’s Prayer”.

We [must] understand that once God’s word has rung out in the midst of the
world , in the fullness of time, it is so powerful that it applies to
everyone, addresses everyone, all with equal directness: no one is
disadvantaged by distance in space or time. . . .
To be sure, Jesus addresses a particular Samaritan woman at the well, but,
at the same time, in her, he also addresses every sinner, woman or man.
When Jesus, sits, tired, at the well’s edge, it is not for this one person
alone: “ quarerens me sedisti lassus.” Therefore it is not a mere “pious
exercise” when, in spirit, I put myself beside this woman and enter into
her role. Not only may I play this part; I must play it, for I have long
been involved in this dialogue without being consulted. I am this dried up
soul, running after the earthly water everyday becuase it has lost its
grasp of the heacenly water it is really seeking. Like her I give the same
obtuse, groping response to the offer of the eternal wellspring; in the
end, like her, I have to be pierced by the Word as it wrings from me the
confession in plain language; it has to be supplemented by the grace of
the eternal Word and Judge, which-so incomprehensible is his mercy! – actually justifies me and puts me in the right: “You are right in saying,
‘I have no husband’; for you have had five husbands, and he who you now
have is not your husband; this you said truely” (Jn 4;17-18). So it is not
enough to see the dialogues and encounters presented in the gospel as mere
“examples,” like the instance of valour om a heroic tale, which a boy reads
and feels inspired to emulate. For the Word which became flesh at that
particular point in order to speak to us, on whatever particular occasion;
in addressing the repentant sinner he addresses every sinner; in speaking
to this woman listening at his feet he is speaking to every listener.
Since it is God who is speaking, there can be no historical distance from
his word; hence too our attitude to it cannot be merely historical.
Instead there is that utter directness which confront those who met him on
the roads of Palistine: “Follow me!”, “Go and sin no more!” “Peace be with
you!” —Prayer, Hans Urs von Balthasar

Give it a Try:

This method is, obviously, best suited to narrative passages. I have found
it a particularly fruitful way to read the Gospels. Here is one passage
that you could give it a try on.

Imaginative Reading of John 4.1-15

Read through the Passage two or three times to become familiar with the
scene, the progression of action and teaching. Then put the Bible down and
engage your imagination, become present to the event described.

Further Reflection: (Only use these questions if you need to – you may have
enough to work through as a result the exercise.)

1. As you went through the exercise – what was going on?

Where were you? Who were you? How did you feel? What went through your
mind? Do these have any significance? * How did you feel as you heard Jesus speak? – Were there questions that you wanted to ask him? Clarifications? Exceptions? Expressions of gratitude? Other responses? * Were there any unique sensory perceptions? Do these have any significance?

2. Was there a word, phrase or action that stood out to you – something
that hit you or surprised you ? – Peaked your curiosity? – A direct
address to you? – Was there anything that touched on a current question, situation, attitude, misunderstanding, feeling, a new awareness or confusion that are currently a part of your life? Other? – How is your life touched by this?

3. Was there an invitation for you? For the present? For the future? * What is your response?

Follow through by exploring why these things stood out – asking Christ to
lead you

MORE if Needed:

What is the status of your thirst? Are you parched? Why? Are you satiated? Why? Are there places in your life where you, like the woman have been trying to resolve your thirst in the wrong way?

You may want to continue in the scene — read with your imagination
engaged the remainder of the chapter.