p. 16
and conclusion

Post-critical

The approach to Scripture characteristic of the patristic and medieval periods is strikingly different from that of post-Renaissance or modern times.

p. 14 The Development of Exegesis in the Middle Ages

The early Middle Ages extends, for our purposes, from the fall of the Roman Empire in the fifth century to the rise of the cathedral schools at the beginning of the eleventh century.

During this time of political and cultural upheaval the monasteries provided almost the only setting for the serious pursuit of the spiritual life, which was understood as a common life of prayer, study, and work.

p. 10

The Two Schools of Exegesis in Antiquity

Before discussing spiritual exegesis as it developed in late antiquity and the early Middle Ages, especially in the Latin church, it is necessary to trace briefly the development in the East of the two types of exegesis that dominated the patristic period.

p. 9
Differing Approaches
to Biblical Interpretation
in Antiquity

In the early church two basic approaches to the biblical text developed, which gave rise to two characteristic types of interpretation.

p. 7 The Problem of the Relationship between the Two Testaments

The primary problem for the early church was the relationship between the two Testaments; a problem that took two closely related forms.

p. 5

The Problem of Interpreting Scripture in the Early Church

Underlying Assumptions

The problem of how to interpret the scriptures was crucial for the early Church. Certain presuppositions about interpretation underlay all the exegetical efforts of these first centuries.

p.4 The Role of Scripture in Early Christian Spirituality

The attitude of the first Christians toward Scripture differed in no significant way than that of believing Jews.

Christian Spirituality as Productive of Scripture

p. 2

The resurrection experience, as well as the ignominious death of Jesus on the cross, required interpretation in religious categories that could be understood by the first disciples and those to whom they proclaimed salvation in Jesus’ name.

Schneiders, S. M. (2000), ‘Scripture and Spirituality’, in B. McGinn, J. Meyendorff, and J. Leclercq (eds), Christian Spirituality: Origins to the Twelfth C. New York, NY: Crossroads, pp. 1-20.

This initial chapter in this volume sets out the delicate negotiations of the Christ event in human history: a Jewish Christ in the midst of a Greek Culture that evolved into a dominant Latin Church. Sandra Schneiders’ clarity in very few words is a great service to us.

p. 1: The Birth of Christian Spirituality

It was historical events, the exodus of the Hebrews from Egypt under the leadership of Moses and the covenant they made with Yahweh on Mount Sinai, that gave rise to and defined Jewish religious experience.

Guigo II (1981), The Ladder of Monks and Twelve Meditations (trans E. Colledge and T. Walsh). Kalamazoo, MI: Cistercian Publications.
Written by a Carthusian in the 12 C., this is a classic in Western Christian mysticism.

Today the most common method in use is the four steps outlined by Guigo II, the Carthusian who wrote the Ladder of Monks a thousand years after the teachers of the Alexandrian School of Catechesis. Guigo II provides a masterful outline of reading, meditating, praying and contemplation.

Selecting a Catholic Bible for Lectio

What translation of a Bible should be used for lectio divina?

I recommend four translations for Catholic readers: The New Revised Standard Version (NRSV), The New American Bible (NAB), The Jerusalem Bible (JB) and The New Jerusalem Bible (NJB).

From Oasis of Wisdom, The Worlds of the Desert Fathers and Mothers by David G.R. Keller. Liturgical Press, Collegeville, MN, pp. 18–19.

A major venue for this dialog and for Christian learning during this period was the influential Catechetical School in Alexandria, probably founded in the early to mid-second century.

McNally, R. E. (1981), ‘Medieval exegesis’, in Catholic U of A, New Catholic Encyclopedia (Vol. 5). Palatine, IL: Jack Heraty & Associates, p. 707-712.

This is a shorter summary that reports the demise of the hermeneutics that dominated Western theology till about the year 1500.

Kardong, T. (1996), Benedict’s Rule: A Translation and Commentary. Collegeville, MN: Liturgical Press.

Lectio divina


RB Prologue 1. Listen, O my son, to the teachings of your master, and turn to them with the ear of your heart. Willingly accept the advice of a devoted father and put it into action.


RB 4:55. Listen intently to holy reading. 56. Give yourself frequently to prayer. 57. Confess your past sins to God with tears and groaning at daily prayer.
58. Correct these sins for the future.


RB 9:8 The books read at Vigils should have divine authority, whether from the Old or New Testament. The biblical commentaries of renowned and Orthodox Catholic Fathers may also be used.


RB 21:4. They should not be chosen by rank, but for the merit of their lives and the wisdom of their teachings.


RB 48:1. Idleness is the soul’s enemy, so therefore at determined times the brothers ought to be occupied with manual labor, and again at determined hours in lectio divina.


RB 48:4. But from the fourth hour until the time they recite Sext, they should be free for lectio divina.

RB 48:5. After Sext, however, and they have risen from table, let them rest on their beds in total silence. If someone wishes to read, let him do so to himself in such a way as to disturb no one.
RB 48:10. From the first of October, however, until the beginning of Lent, they should be free for lectio until the end of the second hour.


RB 48:13. After the meal, they are free for their readings and psalms.


RB 48:14. During the days of Lent, in the morning they should be free for their readings until the end of the third hour, and they are to work until the end of the tenth hour at what has been assigned them.


RB 48:23. But if someone is so negligent and slothful that he will not or cannot meditate or read, he should be assigned some work to keep him busy.

Update on writing Lectio Matters.

Meg: The deadline is December 1st to have the manuscript to Continuum in London. At this point I feel confident that we will get it done on time.

Now, the book is 80,000 words, over 50 footnotes and three appendices. The cover is an icon written by Sister Rebecca Cown of New Skete, New York. Abbot Laurence O'Keefe is writing the forward and has also given me permission to use his translation of the Book of Jonah.

A few writing surprises emerged in the process:

1) The encounter with God that happens when we do lectio divina is as stunning as this icon. We take off our shoes in humility before the Burning Bush.

Doing the retreat I gave last week in Evansville I got my confirming sign that this was to be the cover. One of the Daughters of Charity spoke of how her burning bush (used term instead of lectio divina) is an encounter with God. The phrase “before the burning bush” is a better term than the traditional idiom for lectio divina.