The questions nagged me for years: "Why am I not more excited about my walk with God?" "Why don't I sense God's active presence with me all day?" "Where is the intimacy I long for with God?"

I had done all the "right" things. I grew up in a godly, missionary family. My mother urged me to begin reading the Bible when I was in seventh grade: three chapters a day and five on Sunday to read the entire Bible in a year. I did that every year. My father challenged me to memorize Scripture, and I continued that practice on and off throughout my life. I spent extended times in prayer. I fasted. But it all seemed to be more duty—something I did because I knew it was right, hoping someday it would turn into intimacy with God. I had some moments, especially during crises or at crossroads in my life, when I felt close to Him. But I mostly found myself wanting more of Jesus—with no idea how to live for Him and with Him every moment, as I longed to do.

Someone has said that the definition of insanity is doing the same thing over and over again and expecting different results. That is exactly what I had been doing for years. But then God took me on a pilgrimage . . .and I'm still on it! He is teaching me a more meaningful definition of prayer, the one used by Brother Lawrence. Prayer is "keeping company with God."

It's been a long and interesting journey, but let's just say that I've discovered that I am not seeking God as much as He is seeking me. As part of my efforts to learn to listen to Him, I began to write down my prayer conversations with God. When I shared this with my pastor, he asked if I had ever heard of Lectio Divina. I had never heard of it, but he said what I was describing was Lectio Divina.

The early believers also earnestly sought to hear God's voice. They were so determined that they developed a method to help them listen attentively. They called it Lectio Divina, which is Latin for holy or sacred reading.

Lectio Divina is a slow, contemplative praying of the Scriptures, which uses the Bible as a means of union with God. It was developed by the early church around the sixth century A.D. through St. Benedict (although it has roots in ancient Judaism). It was passed on for centuries in monasteries; but during the 16th century it seemed to disappear and was replaced by the more verbal prayers we know today. Only recently has it been rediscovered by Catholics and Protestants alike.

There are four steps to Lectio Divina, which blend together so it's often difficult to tell where one ends and the next begins. The steps are often described as a ladder leading to the heart of Jesus, with the last step bringing us to greatest intimacy.

The Latin terms for the steps are Lectio (reading), Meditatio (meditation), Oratio (prayer), and Contemplatio (contemplation).

Step One: Lectio, or the reading of Scripture. Perhaps the most essential part of this first step is asking the Holy Spirit to guide and teach, because He is the One who knows and can reveal the heart of God. You then can proceed with a slow, reverential reading of a brief passage of Scripture. The intention is to be listening for God's still, small voice, personalizing His Word, and praying it back to Him even as you read it.

Step Two: Meditatio, or meditation on God's Word. Meditation is a quiet pondering of God's revelation. The practice is seen in Mary, the mother of Jesus, who "treasured up all these things and pondered them in her heart" (Lk. 2:19). After slowly and quietly reading the passage, look for a word or phrase on which to meditate. Gently repeat the word or phrase again and again, allowing it to interact with your thoughts, hopes, memories, and desires. Keep asking, "What does this mean to me?" In this step, God's Word becomes His Word to you personally. It touches and affects you at your deepest levels.

Some have said that the real gift of meditation is that it develops our friendship with God. He created us for fellowship. Jesus called His disciples to be with Him. This is what we were made for and what we all long to return to: an intimate relationship with Jesus, with God.

Step Three: Oratio, or prayer in response to God's Word. Oratio is not prayers of petition or intercession. Rather, it is dialogue with God in loving conversation, keeping company with Him. Your prayer becomes a priestly offering or sacrifice to Him, your response to God's Word as He has communicated it to you during the reading and meditation stages. This is where you dialogue with God about His Word for the day. You share your heart, and He shares His heart. You listen, He listens. This is the heart of true relationship: sharing together.

I have found it helpful to record these prayers in my journal. I write my questions to God based on the Word I read and meditated on. Then I quietly listen for His still, small voice and write what I believe He tells me. Usually, He confirms words of Scripture as they relate to His Word for the day.

Step Four: Contemplatio, or contemplation of Jesus. For westerners, this is usually the most difficult part of Lectio Divina, especially for those with temperaments more like Martha than Mary (Lk:10:38–42). Contemplation is a time of quiet rest in which you practice silence before God and simply enjoy being in His presence. David spoke of it: "I wait for the Lord, my soul waits" (Ps. 130:5), and "I have stilled and quieted my soul" (Ps. 131:2). Contemplation has been described as our gift to God. Since our time is such a valuable possession, giving it to God in quiet contemplation is a precious gift.

The early church practiced contemplation twice a day for 20 minutes at a time. I began with only 10 minutes at first. After a two-month trial period, I noted such a dramatic change in my prayer life and intimacy with God, that I have decided to continue. Though much of the time I don't necessarily "feel" anything, I have a heightened awareness of being in God's presence, and this leads to a greater sense of His continued, manifest presence throughout the day.

If, like most people, you struggle with contemplation, you can choose a thought to focus your attention on God, such as, "The Father loves me," or "I am with you always," or "Lord Jesus Christ, Son of the Living God, have mercy on me your child (or bride)."

Lectio Divina has changed how I relate to God. It has taken me from a place where I studied and knew all the facts about Him to a place where I can actually "keep company" with Him. Like He did with King David, God reveals Himself to me in a way that pervades the rest of my life: "I will meditate on your wonderful works . . .. and I will proclaim your great deeds" (Ps. 145:5–6).

No longer do I need to keep asking for His presence. I know that throughout the day, all I have to do is reach out my open hand and whisper, "I receive Your presence."

Linda Corbin serves with her husband, Randall, who is District Superintendent of the MidAtlantic District of the Christian and Missionary Alliance. Linda said she wrote this article because "I have been on a journey to discover God's manifest presence in my life and have found this type of prayer to be most significant in my walk with God."