Contemplation Divine (French Edition)

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Though it has acquired other meanings and connotations in recent centuries, the word contemplation had a specific meaning for the first 16 centuries of the Christian era. Gregory the Great summed up this meaning at the end of the 6th century as the knowledge of God that is impregnated with love. For Gregory, contemplation was both the fruit of reflecting on the Word of God in scripture and a precious gift of God.

He referred to contemplation as "resting in God. This state is not the suspension of all activity, but the reduction of many acts and reflections to a single act or thought in order to sustain one's consent to God's presence and action. In this traditional understanding, contemplation, or contemplative prayer, is not something that can be achieved through will, but rather is God's gift.

It is the opening of mind and heart - one's whole being - to God.

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Contemplative prayer is a process of interior transformation. It is a relationship initiated by God and leading, if one consents, to divine union. Contemplative prayer is by no means a modern addition to Christianity. This is followed by prayer and contemplation on the Word of God. The focus of Lectio Divina is not a theological analysis of biblical passages but viewing them with Christ as the key to their meaning. For example, given Jesus' statement in John In Lectio Divina , however, the practitioner "enters" and shares the peace of Christ rather than "dissecting" it. The roots of scriptural reflection and interpretation go back to Origen in the 3rd century, after whom Ambrose taught them to Augustine of Hippo.

Before the emergence of the Western monastic communities , a key contribution to the foundation of Lectio Divina came from Origen in the 3rd century, with his view of "Scripture as a sacrament". Origen believed that The Word i. Logos was incarnate in Scripture and could therefore touch and teach readers and hearers. Origen taught that the reading of Scripture could help move beyond elementary thoughts and discover the higher wisdom hidden in the "Word of God".

In Origen's approach the major interpretive element of Scripture is Christ. In his view all Scriptural texts are secondary to Christ and are only revelations in as much as they refer to Christ as The Word of God. In the 4th century, as the Desert Fathers began to seek God in the deserts of Palestine and Egypt, they produced early models of Christian monastic life that persisted in the Eastern Church.

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Although the desert monks gathered to hear scripture recited in public, and would then recite those words privately in their cells, this was not the same practice as what later became Lectio Divina since it involved no meditative step. After Origen, Church Fathers such as St. Augustine , and St. However, the methods that they employed had precedents in the biblical period both in Hebrew and Greek.

A text that combines these traditions is Romans It was the recitation of the biblical text that provided the rationale for Lectio Divina. With the motto Ora et labora "Pray and work" , daily life in a Benedictine monastery consisted of three elements: The entire community in a monastery was to take part in the readings during Sunday, except those who had other tasks to perform.

Early in the 12th century, Saint Bernard of Clairvaux was instrumental in re-emphasizing the importance of Lectio Divina within the Cistercian order. Bernard considered Lectio Divina and contemplation guided by the Holy Spirit the keys to nourishing Christian spirituality.

Seek in reading and you will find in meditation ; knock in prayer and it will be opened to you in contemplation — The four stages of Lectio Divina as taught by John of the Cross. The progression from Bible reading, to meditation, to prayer, to loving regard for God, was first formally described by Guigo II , a Carthusian monk and prior of Grande Chartreuse who died late in the 12th century.

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Guigo II's book The Ladder of Monks is subtitled "a letter on the contemplative life" and is considered the first description of methodical prayer in the western mystical tradition. The fourth stage is when the prayer, in turn, points to the gift of quiet stillness in the presence of God, called contemplation.

Guigo named the four steps of this "ladder" of prayer with the Latin terms lectio , meditatio , oratio , and contemplatio. Albert prescribed to Carmelites the daily prayerful pondering on the Word of God, namely to ruminate day and night the Divine Law.

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Lectio Divina alongside the daily celebration of liturgy is to this day the pillar of prayer in Carmel. Lectio Divina was practiced by St. Dominic de Guzman, founder of the Dominican Order. Similarly, he taught that meditation prepares the mind for contemplation. By the beginning of the 16th century, the methods of "methodical prayer" had reached Spain and St.

Divine contemplation

John of the Cross taught the four stages of Guigo II to his monks. Richard Baxter , a Puritan theologian, championed the practice. By the middle of 19th century, the historical critical approach to biblical analysis which had started over a century earlier, and focused on determining the historicity of gospel episodes, had taken away some of the emphasis on spreading Lectio Divina outside monastic communities.

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The Christian Contemplative Tradition

Basic own funds comprise the economic capital i. For those disciples, nothing existed but to hear the Master preaching his divine teaching; following in his steps they felt neither hunger nor thirst, there was no setback or obstacle, all was peace and joy in the environment that.

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