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his home page represents over forty-five years of reflections upon Scripture and Fathers of the Church with special attention to St. Gregory of Nyssa, St. Bernard of Clairvaux, two Christian authors of the Greek and Latin traditions respectively.  In addition are included works by non-Christian authors of the Greek Classical tradition, one of the most important being Plato.  Surely he has had an immense influence on the development of Christianity which needs some reconsideration.

The phrase lectio divina, difficult to translate adequately, is the Latin for “sacred reading.”  We could translate as a reading which is sacred or better, divine.  Ordinarily lectio is confined to the slow perusal of sacred Scripture, both the Old and New Testaments.  It is undertaken not with the intention of gaining information but of using the texts as an aide to contact the living God.  Basic to this practice is a union with God in faith which, in turn, is sustained by further reading.  There is no special program or technique to lectio.  Even more importantly, one must resist the temptation of covering a given amount of material within a prescribed time frame, a particularly modern temptation.  This is more difficult to sustain than first meets the eye, and one will run up against it sooner than anticipated.  A person is well advised to linger over a single word or phrase for an indefinite period of time, trusting that it will lead to further texts.  Such is one of the most attractive features to lectio divina, for it is open-ended and subject to continuous growth.

One would expect that instead of the phrase lectio divina, the adjective sacra (the feminine form) or “sacred reading.”  The word “sacred,” whether Latin or Greek, pertains to objects related to the holy such as a church or vessels of the altar used for Mass.  Instead, tradition employs the adjective divina or “divine.”  This intimates that such reading is divine, not sacred, or more proximate to God himself instead of being an object related to his holiness.  Furthermore, lectio derives from the verb lego, “to choose, pick.”  In sum, lectio divina may be said to be a “divine picking” or choosing of a given sentence, phrase or word through which God himself speaks.  While certainly sacred (or sacra), one quickly discovers that lectio appeals directly to the heart of God and does not beat around the bush, so to speak.

Lectio traces its origins to early monasticism and currently is enjoying wide acceptance among lay persons.  In fact, many people show a spontaneous interest in lectio divina after having been initiated into some form contemplative prayer in line with Christian teaching and tradition.  They realize that such prayer cannot continue without verification of their practice, and the best locus for those raised in the Judeo-Christian heritage is found in both the Old and New Testaments.  Prayer enables one to penetrate beyond the letter of text and to see how the Holy Spirit is speaking to us through these inspired words here and now.  Not long ago Pope Benedict the Sixteenth recognized this and remarked that lectio divina lies at the heart of the Church's renewal.

The approach to lectio divina in this Home Page is unique in that it relies heavily upon the biblical texts composed in the original Hebrew and Greek languages.  Not only that, reference is made to authors of both the Latin and Syriac traditions.  Despite frequent references to these original texts, a purely etymological or scholarly approach is avoided. That is to say, they are not presented as bits of information but as the fruit of Christian contemplative prayer which must remain primary to any subsequent reflections.

An observation with regards to this approach may be helpful.  Shortly after writing this Introduction a friend observed that yes, most people aren’t inclined to read the Scriptures in Hebrew as is the case at hand (same applies to the New Testament, Greek).  While understandable, two subtle traps awaits those who might wish to explore further.  First, they might use “trots” or the like to see the correspondence between the original and English.  By going through these aides you can garner some information but be remiss as to what may lay deeper.  Secondly.. and this can be combined with the first...some may wish to move on to doing theology.  This level of lectio divina is great but pretty much for beginners.  Doing theology is considered more advanced since it involves several disciplines working together.  Besides, it exercises the mind which serious people would wish to put at God’s service.  Great, however, pretty much an illusion.  To do lectio on what we might call the Hasidic level (witness the way such Jews spend endless hours in synagogue and yeshiva).  It turns out to be an exercise of the mind coupled with an exercise of the spirit punctuated by discreet pauses or moments for silence when you don’t do anything but sit there.  Applying oneself to this, of course, is more demanding that “doing theology” let the latter has, in a sense, become mistaken for the former.

While some readers may find the transliterations wearing and somewhat dense, constant appeal to the original texts is integral to most reflections within this Home Page.  Ideally, these documents should be read with that same slow, thoughtful attitude essential to lectio divina. These notes are made more palatable by a simple yet thorough explanation of the transliterated terms.  If the reader is patient with them, he or she can allow the text to speak on its own terms minus my any personal take on them.  Again, it is important to keep in mind that one must not rush through a given text but linger as long as needed to absorb it.

A special note of thanks to Joseph Cece of Little Falls, New Jersey who from the beginning had been instrumental not only in setting up this home page but in offering continued guidance.

This website is dedicated to many fine men and women in the country of Iceland who have adopted the practice of lectio divina.  Since the middle of the last decade its practice has expanded rapidly after having been introduced some thirty-five years ago.

As for the Gregory of Nyssa CD (mentioned on the Gregory of Nyssa Home Page with which this page is linked), it contains Gregory of Nyssa’s Commentary on the Song of Songs, not available on the home page dedicated to him.  It is available for purchase including first class postage.  Please use the email address below.

 
 
Richard McCambly