More from Guigo II on Lectio Divina

Because of my disposition and profession, I have decided to read Guigo II of La Grande Chartreuse’s treatise De Scala Claustralium as my introduction to Lectio Divina on the grounds that the is the first, from what we can tell, to spell out the practice as lectiomeditatiooratio, and contemplatio. I find myself surprised that people are opposed to Lectio Divina; what Christian would be turned aside by the fruits of Guigo’s meditations? Behold:

Therefore, keen meditation, as it begins, does not remain on the outside, does not drink on the surface, fixes it foot higher, penetrates interior things, probes individual matters. It carefully considers [in the verse, ‘Blessed are the pure in heart…’] that it does not say, ‘Blessed are the pure in body,’ but ‘pure in heart’ — so it is is not enough to have hands unstained by wicked deeds, unless we are purified from base thoughts in our mind; this the prophet confirms with authority, saying, ‘Who will ascend the mountain of the Lord, or who will stand in his holy place? The man innocent in his hands and with a pure heart.’ (Ps. 24:3-4) Again, it considers how much the same prophet desires this purity of heart when he says thus, ‘Create a pure heart in me, O God,’ (Ps. 51:10) and again, ‘If I saw iniquity in my heart, the Lord would not hear me.’ (Ps. 66:18) It considers how stirred up blessed Job was in such watchfulness, when he said, ‘I have settled an agreement with my eyes that I am not thinking about a virgin.’ (Job 31:1) Behold how much a holy man limited himself, who closed his eyes lest he see vanity (cf. Ps 119:37), et perhaps incautiously behold that which later on he would desire reluctantly.

After it has drawn out these thoughts about purity of this sort of heart, it begins to think about the prize, how glorious and desirable it would be to see the desired face of the Lord, ‘beautiful in form before all the sons of men’ (Ps. 45:3), not now humble and poor, and not having that form with which His mother clothed Him, but the clad with the robe of immortality and crowned with the diadem with which His Father crowned him on the day of resurrection and glory, the day ‘which the Lord has made’ (Ps. 118:24). It considers that in that vision there will be that satisfaction about which the prophet says, ‘I shall be satisfied when your glory has appeared’ (Ps. 17:15).

You see how much liquid pours forth from the smallest grape, how much fire is set alight from a spark, how great the limited matter, measured out: ‘Blessed are the pure in heart, for they will see God’, has been extended on the anvil of meditation? (ch. 5, my trans.)

There is a sweetness and richness to Guigo and his pursuit of treasures in Scripture: What does this Bible verse really mean? Where do we see ‘purity of heart’ in Scripture? What does it mean to see God? This is what Lectio Divina is about; I see no reason why we should not practise this method of searching the Scriptures.

Guigo II: Lectio, meditatio, oratio, contemplatio

La Grande Chartreuse: Home to Lectio Divina

I am not the greatest practicioner of the medieval discipline of Lectio divina; I really only started a few weeks, and only sporadically. To get myself into the discipline, I’m reading Guigo II, Prior of La Grande Chartreuse, the motherhouse of the Carthusians in the late 1100s, Scala Claustralium — The Ladder of Monks. My Internet research says that he’s the first to clearly articulate the now-standard quartet of lectio, meditatio, oratio, and contemplatio.

He writes, at the end of chapter 2:

Lectio is the careful investigation of the Scriptures with the attention of the soul (animus). Meditatio is the zealous activity of the mind (mens), seeking out the knowledge of hidden truth by the leading of its own reason. Oratio is the devoted attention of the heart to God for the removal of evil or the acquisition of good things. Contemplatio is a certain elevation above itself of the mind suspended in God , tasting of the joys of eternal sweetness.