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[4] [5] The document warns of fundamental errors in combining Christian and non-Christian styles of meditation. Referring to the constitution Dei verbum the document emphasizes that all Christian prayer and meditation should "proceed to converge on Christ" and be guided by the gift of the Holy Spirit. It reaffirmed that the Church recommends ...
In the 14th century, Richard Rolle viewed contemplation as the path that leads the soul to union with God in love, and considered the Holy Spirit as the center of contemplation. [36] From a theological perspective, God's grace is considered a principle, or cause, of contemplation, with its benefits delivered through the gifts of the Holy Spirit ...
Christian meditation is a form of prayer in which a structured attempt is made to become aware of and reflect upon the revelations of God. [1] The word meditation comes from the Latin word meditārī, which has a range of meanings including to reflect on, to study, and to practice.
Meditation is an activity of one's spirit by reading or otherwise, while contemplation is a spontaneous activity of that spirit. In meditation, man's imaginative and thinking power exert some effort. Contemplation then follows to relieve man of all effort. Contemplation is the soul's inward vision and the heart's simple repose in God. [73]
Exercitia spiritualia, 1548, first edition by Antonio Bladio (Rome). The Spiritual Exercises (Latin: Exercitia spiritualia), composed 1522–1524, are a set of Christian meditations, contemplations, and prayers written by Ignatius of Loyola, a 16th-century Spanish Catholic priest, theologian, and founder of the Society of Jesus (Jesuits).
This style of meditation later resulted in meditation using narrative images, the first of which was eventually printed by Dinkmut in Ulm, Germany. The use of "image directed rosary meditation" soon gained popularity and at the end of the 16th century the most widely used rosary meditation in Germany was not a written one, but a picture text. [8]
Dearly beloved Friends, these things we do not lay upon you as a rule or form to walk by, but that all, with the measure of light which is pure and holy, may be guided: and so in the light walking and abiding, these may be fulfilled in the Spirit, not from the letter, for the letter killeth, but the Spirit giveth life. [21]
Spiritual direction: Meditation and contemplation, and for instance the aforementioned examen, are best guided, Ignatius says, by an experienced person. Jesuits, and those following Ignatian spirituality, meet with their spiritual director (traditionally a priest, though in recent years many laypersons have undertaken this role) on a regular ...
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