Steven S Veach

I’m initiating a new devotional time in my life, something I think would be more appropriate to call Daily Spiritual Disciplines than devotionals. I wanted to take this blog post to talk a little about what I’m proposing, the historical significance of some of the steps, etc.

First, I think it important to acknowledge that it is often said by its practitioners, that the contemplative vocation is a continual process of failures punctuated by occasional successes along the way. In this I have much in common with my monastic brothers. I’ve spent the better of my adult life actively pursuing the God of the Bible in one form or another, from the protestant and evangelical expression to the monastic and contemplative. In all accounts, I have failed much more than I have succeeded in that pursuit. But as Paul says, “not that I have already attained, or am already perfected; but I press on, that I may lay hold of that for which Christ Jesus has also laid hold of me” (Phil 3:12–14). In that spirit I begin again, pick up from where I previously left off, and strike anew with this spiritual discipline, in hopes that I might venture ever close to the Christ and become more like him.

Here is a brief history of Scripture reading under various names practiced at different times within the church universal:

3rd Century:

• Origen of Alexandria (c. 185 – c. 254): Origen emphasized a spiritual approach to Scripture reading, seeking the divine message hidden within the text through θεία ἀνάγνωσις (theia anagnosis) or what he coined as Divine Reading. He believed the divine Word was facilitated by prayer, προσευχή (proseuche). Origen’s approach aimed at transforming the reader into the likeness of God through the mystical Logos embodied in the Scriptures themselves. He was convinced that one could seek and find a hidden, divine message within the Scripture, a message that was inaccessible to most people.
• There was around this time the idea of a Divine Response,
  χρηματισμός = divine response in contrast to our own προσευχή = prayers.
• Θεωρία was an altered state, or a deep, contemplative gaze. referring to the direct, experiential vision or beholding of God or the uncreated light. This differs from a purely intellectual or theoretical understanding of God. This has at time been compared to eastern meditation or the modern concept of mindfulness, but there are certainly distinctions that set theoria apart from the others. First, theoria in the Christian context always focuses on God. It is inherent in its motivations, the theosis, or the act of becoming god-like or Christlike, which every Christian is called to do in their life journey. Theoria was considered a direct vision and encounter with God, as opposed to abstract intellectual exercises.
• Ἀνάγνωσις προσoχή = reading with mindful attention, attentive reading, unfortunately, this phrase is never found in any ancient texts. It involves actively focusing one’s mind on something and being careful or on guard. It describes a life of intentional watchfulness, anticipating the fulfillment of faith.
• Prayer Ropes (κομποσκοίνι – komboskini): The prayer rope, a knotted cord developed within Eastern Orthodox monasticism to assist in reciting the Jesus Prayer (“Lord Jesus Christ, Son of God, have mercy on me, a sinner”). These ropes developed to have 33, 50, 100, or more knots, with 33 knots often symbolizing the years of Christ’s earthly life. The prayer rope is often attributed to Saint Pachomius the Great in the 4th century, who developed it as an aid for illiterate monks to maintain a consistent number of prayers.
• Desert Fathers and Mothers: The roots of the Jesus Prayer can be traced to early Christian ascetics in the deserts of Egypt and Syria during the 3rd and 4th centuries. These individuals sought to fulfill the biblical mandate to “pray without ceasing” (1 Thessalonians 5:17). It is a combination of the Publican’s prayer: “God, be merciful to me a sinner” (Luke 18:13), the plea of the blind man at Jericho: “Jesus, Son of David, have mercy on me” (Mark 10:46-52; Luke 18:38), “Lord Jesus Christ, Son of God” reflected in Philippians 2:11, and Luke 1:35 (“Son of God”). It has become: “Lord Jesus Christ, Son of God, have mercy on me, a sinner.” There were at the time several variations such as “Lord, make haste to help me.”

4th Century:

• St. Gregory of Nyssa (c. 330-395): Gregory further developed the approach to Scripture reading as a path to spiritual transformation. The aim was to promote virtue and guide individuals toward union with God. Scriptural reading was described as a means of illumination and training, helping individuals use their faculties correctly in their pursuit of the Christian life. The goal was to foster a love for God, leading to θέωσις (theosis), which is the achievement of deification, or union with God. Allegory was a tool he used to reveal deeper truths.
• St. John Chrysostom (c. 347-407): Strongly advocated for the daily reading of Scripture by all Christians, not just monks. He exhorted: “οὐ παύομαι παρακαλῶν, μὴ μόνον ἐνταῦθα προσέχειν τοῖς λεγομένοις, ἀλλὰ καὶ οἴκοι διαπαντὸς ἐντυγχάνειν ταῖς θείαις γραφαῖς” or “I also always entreat you, and do not cease entreating you, not only to pay attention here to what I say, but also when you are at home, to persevere continually in reading the divine Scriptures.” He stressed the importance of προσoχή (prosocchē) – the attentive reading of the sacred text, and the benefits derived from it. 
• Evagrius Ponticus (d. 339): Evagrius, a prominent ascetic and theologian, is recognized for his teachings on “imageless prayer” and the “prayer of the mind,” which laid the foundation for the later practice of the Jesus Prayer. (often interchangeable with “noetic prayer” – νοῦς) are deeply intertwined concepts referring to a form of prayer that aims for a direct, unmediated encounter with God. This practice stems from apophatic theology (or negative theology), which emphasizes that God is beyond human comprehension and representation. Orthodox mystics warn against using imagination in prayer to avoid spiritual delusion, where one might mistake fantasies or demonic influences for genuine spiritual experiences.

4th/5th Centuries:

• John Cassian (c. 360-435): He described the spiritual practices of the desert monks in his Conferences, emphasizing their disciplined engagement with Scripture. He used terms like σκοπός (skopos) – purpose, and τέλος (telos) – goal, to describe the ascetic life and the aim of spiritual knowledge achieved through meditation on Scripture. The ultimate goal, he argued, was μετουσία Θεοῦ (metousia Theou) – or the partaking of God. 
• Cassian, in his Conferences, describes the spiritual practices of the desert monks, including their methods of engaging with Scripture. He often uses Latin but incorporated Greek technical terms like σκοπός (skopos) (purpose) and τέλος (telos) (goal) to describe the ascetic life, including the goal of spiritual knowledge achieved through meditation on Scripture.

5th-6th Centuries:

• St. Benedict of Nursia (c. 480 – 547): Lectio Divina became a cornerstone of daily spiritual life in the Benedictine monastic tradition. St. Benedict incorporated Lectio Divina into his Rule, assigning dedicated periods for this prayerful reading and reflection. He urged monks to listen to God’s Word “with the ear of our hearts” which emphasized the inward, receptive nature of the practice, leading to ἡσυχία (hēsychia) or inner stillness, silence (though, its important to note, St. Benedict would have used silentium instead of ἡσυχία, as he wrote in Latin). Benedict’s emphasis was on a slow, attentive, and receptive engagement with the Word of God or the active listening for God.
• Diadochos of Photiki (c. 400-486): The practice of repetition for inner stillness was recommended, contributing to the evolving understanding of the prayer’s meditative potential.
• John Climacus (c. 523–606): In his Ladder of Divine Ascent, John Climacus recommended the practice of a monologistos, or one-worded “Jesus Prayer.”

6th-9th Centuries:

• Development of an annual cycle of biblical books: This cycle, developed between the 6th and 9th centuries, was designed to guide monks and religious in reading through the entire Bible in a year during the Night Office (Matins). This provided a structured approach to Scripture reading, connecting it to the liturgical year and ensuring a broad engagement with the biblical text.

11th Century:

• Cluniac Reforms, originating in the 10th century but with continued influence in the 11th, emphasized the centrality of the liturgy and communal prayer.While focused on formal liturgical prayer, this also fostered an atmosphere conducive to individual contemplation and spiritual reflection for monks who dedicated their lives to seeking God in a disciplined manner
• Gregorian Reforms focused on renewing the moral and spiritual life of the clergy and laity.While not directly focused on contemplative prayer as a specific practice, the emphasis on spiritual renewal and a return to purer Christian ideals created a fertile ground for deeper individual prayer and a renewed interest in seeking God.
• The Cistercian Movement, emerging in the late 11th century as a reaction against what some saw as the excesses of Cluniac monasticism, the Cistercians sought a simpler, more austere life focused on manual labor, solitude, and contemplative prayer. St. Bernard of Clairvaux, a highly influential Cistercian monk of the 12th century, wrote extensively on the spiritual life and emphasized the importance of humility and love in approaching God through contemplation. 

12th Century:

• Guigo II, a Carthusian prior (1114 – c. 1193): Articulated the four stages of Lectio Divina: Lectio (Reading), Meditatio (Meditation), Oratio (Prayer), and Contemplatio (Contemplation). His work, The Ladder of Monks, described these steps as a ladder leading to heaven, ascending from Earth towards God through prayerful engagement with the divine word. He outlined the purpose of each step: “Reading seeks, meditation finds, prayer asks, contemplation feels.” He also explained the dynamic relationship between them: “Reading, so to speak, puts food solid in the mouth, meditation chews and breaks it, prayer attains its savor, contemplation is itself the sweetness that rejoices and refreshes.” 

12th-16th Centuries:

• Lectio Divina declined in popularity with the rise of Scholasticism, which focused more on intellectual analysis and systematic theological inquiry, often neglecting the contemplative aspect of Scripture reading. 
• Integration with Breathing: By the 13th century, the mental repetition of the Jesus Prayer was often connected with psychosomatic methods, such as synchronized breathing, a practice that continues to this day.
• Hesychasm: The Jesus Prayer became a central practice within the Hesychast movement in Eastern Orthodoxy. Hesychasm emphasizes “inner quiet” (*hesychia*) and the attainment of a direct experience of God.
• Gregory Palamas (14th Century): Gregory Palamas provided a profound theological defense of Hesychasm and the Jesus Prayer against its critics, especially in the 14th century. He asserted that the power of the prayer lies in the invocation of Jesus’ name and the presence of God within the heart. 

16th-19th Centuries:

• Reformation Context: While the Reformation emphasized the importance of individual engagement with the Bible, it also brought a renewed focus on systematic theology and propositional truth. Some Protestant traditions, like the Puritans, adopted a Reformed version of Lectio Divina, with Richard Baxter advocating for thoughtful and meditative reading of Scripture. However, the strong emphasis on doctrinal accuracy sometimes led to reservations about the subjective elements of Lectio Divina.
• Council of Trent: The Council of Trent (1545-1563), a major council of the Counter-Reformation, stressed the importance of Sacred Scripture but didn’t explicitly mention or promote Lectio Divina. The 1570 Missal, a product of the Counter-Reformation, even reduced the selection of readings, indicating a shift away from extensive individual scriptural engagement in some contexts.
• Enlightenment and Historical-Critical Method: The Enlightenment, starting in the 18th century, emphasized reason and scientific inquiry, further contributing to the decline of practices like Lectio Divina, which emphasized personal encounter and revelation. The rise of the historical-critical method in biblical studies, with its focus on historical context and literary analysis, also shifted the emphasis away from the spiritual, contemplative engagement with the text.
• The Philokalia (1782): The publication of the Philokalia, a collection of writings by Eastern Orthodox Church Fathers on mental prayer, played a pivotal role in popularizing the Jesus Prayer among both clergy and lay people.
• The Way of a Pilgrim (19th century): This anonymous Russian spiritual classic, recounting the story of a pilgrim’s journey and his practice of the Jesus Prayer, further contributed to its widespread use.

20th Century and Beyond:

• Second Vatican Council (1962-1965): The document Dei Verbum recommended Lectio Divina to the broader Christian faithful, emphasizing the importance of prayer accompanying Scripture reading. The Council quoted St. Ambrose: “we speak to Him when we pray; we hear Him when we read the divine saying.” This marked a significant resurgence of interest in the practice.
• Pope Benedict XVI (early 21st century): Affirmed the importance of Lectio Divina, stating that, “If it is effectively promoted, this practice will bring to the Church – I am convinced of it – a new spiritual springtime.” He advocated for using Lectio Divina as a guiding light and source of direction.
• Cardinal Carlo Maria Martini (d. 2012): Promoted Lectio Divina in various settings, including reading groups and radio broadcasts, adapting the traditional method with insights from the Ignatian tradition. He emphasized the connection between Lectio Divina and action (actio), seeing it as a leaven for life that should transform criteria and inspire responsible and free action according to the Gospel message. This reflects the concept of προκοπή (prokopē) – spiritual progress, where listening to the Word is incomplete if not translated into a lived life.

Greek Terms:

• ἀνάγνωσις (anagnosis): Reading.
• θεία ἀνάγνωσις (theia anagnosis): Divine Reading. This term was used by Origen to describe the practice of seeking the deeper, hidden message within the Scriptures.
• μελέτη (meletē): Contemplative reflection; meditation or study.
• προσoχή (prosocchē): Attentive reading; mindful attention.
• προσευχή (proseuche): Prayer.
• θεωρία (theoria): Contemplation; altered state of awareness or deep contemplative gaze.
• γνῶσις (gnosis): Knowledge, particularly spiritual knowledge.
• ἡσυχία (hēsychia): Inner stillness or silence.
• σκοπός (skopos): Purpose, goal.
• τέλος (telos): Goal, end.
• μετουσία Θεοῦ (metousia Theou): Partaking of God.
• προκοπή (prokopē): Spiritual progress, advancement.
• θέωσις (theosis): Deification; union with God.

Latin Terms:

• Lectio Divina: Divine reading or spiritual reading. This is the overarching term for the practice.
• Lectio: Reading. The first stage of Lectio Divina.
• Meditatio: Meditation. The second stage of Lectio Divina, focusing on reflection and understanding.
• Oratio: Prayer. The third stage of Lectio Divina, involving a response to God.
• Contemplatio: Contemplation. The fourth stage of Lectio Divina, a period of silent resting in God’s presence.
• Ora et labora: Pray and work. The Benedictine motto, highlighting the balance between spiritual practice and daily tasks. 

English Terms:

• Divine Reading: A direct translation of Lectio Divina.
• Contemplative Reading: Describes the slow, reflective nature of Lectio Divina.
• Spiritual Reading: Another translation for Lectio Divina, emphasizing its focus on the reader’s spiritual growth.
• Second Vatican Council: An important council in the 20th century that recommended Lectio Divina to a wider audience.
• Scholasticism: A medieval method of philosophical and theological inquiry that emphasized intellectual analysis, leading to a decline in the popularity of Lectio Divina.
• Dei Verbum: The Dogmatic Constitution on Divine Revelation from the Second Vatican Council, which affirmed the importance of Scripture and Lectio Divina.

I plan to utilize these steps in my Spiritual Discipline:

1. Preparation
   • Lighting a candle (if possible).
   • Initiate a new blog post on phone or laptop (dependent on location).
   • Title Post.
   • Soberly consider that we are approaching the throne of grace (Hebrews 10:19-22).
   • Exercise stillness and soberly consider our union with Christ (μετουσία Θεοῦ).
2. Thanksgiving
   • Pray to God with thanksgiving and adoration.
3. Review
   • Review the previous devotion.
   • Briefly consider my comments on that post.
4. Recitation
   • Recite the Jesus Prayer 10x using prayer beads and deconstructing the prayer to its base components focusing on breathing and presence.
5. Divine Reading
   • Read the chosen selection in the Greek Text.
   • Look up any unclear definitions, words, etc.
   • Ask the Ἀπλῶς (aplōs) Peshat (פְּשָׁט) (Literal Meaning) question: What does the text simply and plainly say on its terms?
   • Visualize the image the text is providing.
   • Translate the text into English.
6. Contemplation
   • Quietly reflect on the Greek and English passage.
   • Ask the Ἀλληγορία (allēgoria) Remez (רֶמֶז) (Hinted Meaning) question: What deeper, symbolic, or allegorical meanings are hinted at in the text?
   • Ask the Διδασκαλία (didaskalia) Derash (דְּרַשׁ) (Homiletical Meaning) question: How can the text be expounded upon and applied to derive practical moral, ethical, or legal lessons for life?
   • Ask the Μυστικός (mystikos) Sod (סוֹד) (Mystical Meaning) question, ensuring to build on a solid foundation of the first three: What are the hidden, esoteric, or mystical secrets embedded within the text that reveal deeper spiritual realities?
7. Reflection
   • Read the blog-post so far and reflect on the journey taken through the passage.
   • Identify key takeaways, choose a main truth or insight or resolution that stands out.
   • Make a practical resolution and write this down.
8. Next Session’s Prep
   • Choose the section to be covered next and mark this down.
9. Supplication
   • Based on Philippians 4:6.
   • Create a prayer list in email.
   • Pray over the list.
   • Send the email to this site as a private post (not available to the public).
10. Benediction
    • Recite: “Now [may] the God of peace himself sanctify me completely; and my whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. For he who calls you is faithful and is willing to do it” (1 Th 5:23-24).
    • Close with “Amen.”
11. Closing
    • Save and publish the post.
    • Extinguish the candle (if lit).
    • Take a final moment of silence before transitioning to the day.
12. Periodic Prayer List Update
    • On the last day of each month I will take a few moments to review my private prayer journal and will annotate on any prayer post where there have been answers to those particular prayers.
    • When there are answers on that post, I will add to the title of the post, “Answered.”

Okay. I think that covers everything. I’ve already completed the first Spiritual Disciplines Session, you can find it here. If you have any questions or comments please leave them in the comment section below or you can email me through the contact page.