The second step of the “lectio divina” method of praying with the Bible is called “Meditation.” This word can be used to mean many different things, and nowadays often is used in terms of what we spoke about last week – mental preparation for prayer in order to focus our attention, etc. However, in the classic sense this word refers not just to mental preparation, but to prayerful reflection and consideration of the Scripture passage. Last week we sought to read through the passage and pay attention to where we felt called to “go deeper.” The first step was like searching for spiritual food, and now in meditation we begin to chew and digest what we encountered. Our prayer to the Holy Spirit is important here so that it can be more than just human reflection or talking to ourselves in our head. What does this passage seem to be saying to us? How does it connect with or shine light on other parts of the Scriptures? What does it tell us about Christ, the Christian life, or heaven? All of these questions can help us to enter into a conversation with God, which we will discuss next week! Below are some daily reflections I posted on Facebook-
Monday: Can a word in Holy Scripture have several senses? St Thomas Aquinas considers this question in the beginning of his famous work called the Summa Theologiae/”Summary of Theology” (Q. 1 A. 10). He answers that yes, a word can have several senses, because God is able of speaking on many levels at once! St Thomas speaks of the literal sense of the text, and then three levels of spiritual meaning – the allegorical, the moral, and the anagogical. The rest of this week we will be looking at each of these for an aid to our meditation and prayer with Scripture!
Tuesday: The first “sense” of Scripture that St Thomas Aquinas identifies is the literal or historical sense. We may be tempted to skip over the account itself to look for other meanings, but taking the time to consider the scene in depth may help to shed new light on it. A method that could be helpful here is one we spoke of last week – the encouragement of Ignatius Loyola to put ourselves somewhere in the scene as an observer or participant. This can help us to understand the text in a way that prepares us for deeper spiritual senses contained within it!
Wednesday: In addition to the literal/historical sense of a passage, St Thomas identifies three spiritual senses. The first is the Analogical Sense, insofar as “the things of the Old Law signify the things of the New Law.” The Old Testament prepares for what happens in the New Testament. For example, St Paul sees a symbol for baptism in the Israelites crossing the Red Sea (1 Corinthians 10), and St Peter sees one in Noah’s Ark (1 Peter 3). In a related way, we may even see analogies within the New Testament itself (eg Jesus being lost in the Temple for three days in Luke 2 and Jesus being in the tomb for three days). So, one way of meditating on a passage is considering what analogies/connections it may have with other parts of the Bible!
Thursday: St Thomas’ second spiritual sense is the Moral Sense, “so far as the things which signify Christ, are types of what we ought to do.“ This is probably the most common one that comes to our mind, as it involves asking how the passage at hand can guide us in living a Christian life. Our temptation can often be to try to change Christ into our own version of Him, but here we are invited to let him renew our way of thinking and acting so that we can be transformed into His image.
Friday: The final spiritual sense has the oddest name… the Anagogical Sense! St Thomas says this refers to “so far as they signify what relates to eternal glory.” In other words, how does this passage direct us to better understand the life of heaven? For example, the healing of the blind or lame may invite us to reflect on the joy of being set free from what binds us here. This sense can especially help to nourish our hearts with hope and desire when we are tempted by discouragement or sadness!