La lectio divina es un ejercicio ascético y espiritual usado por la comunicad cristiana en las asambleas litúrgicas. Desde los Padres del Desierto su práctica nunca se ha extinguido como ejercicio espiritual. Ahora parece haber vuelto con fuerza como ejercicio de lectura de la Palabra de Dios. La primera parte del artículo recrea los datos históricos fundamentales, la segunda explica su validez para los cristianos y las comunidades de nuestro tiempo.

Mysticism is one of the most vague concepts in religious studies. In what follows I propose to boil down mysticism to spirituality and provide an analysis of lectio divina. I will also show how we can understand spirituality and how people can produce ”spiritual knowledge’.

This manuscript discusses the author’s experience implementing a secularized version of Lectio Divina, a medieval monastic contemplative reading practice, in an introductory philosophy classroom. Following brief discussion of Lectio Divina’s history and a description of how the practice was modified for the classroom, I discuss three benefits (increased attention to cognitive and noncognitive reactions to the text, willingness to engage with the material in novel ways, and the opportunity to engage in independent disciplinary practice) and three potential challenges (...) (the time required, student engagement, and the practice’s perceived religiosity) arising from the exercise. Following this, I discuss potential modifications to the exercise that instructors may wish to consider, namely strategies for addressing students’ status as novice meditators, focusing textual selections on course materials, and having students engage in some aspects of the practice as homework. (shrink)

The practice of “lectio divina”–-devotional reading of the biblical text–-is popular these days. While people have explored this practice within Roman Catholic history, little research has been conducted regarding the character of devotional Bible-reading within evangelical traditions and its relationship to what is currently identified as lectio divina. The present article seeks to offer some reflections regarding the practice of devotional Bible-reading in evangelical Christianity and to do so using the categories commonly employed to describe lectio divina. (...) First, it will demonstrate how the devotional reading of Scripture has been regarded as a recognized spiritual practice in the history of evangelical Christianity, a practice that was expected to be employed in association with certain attitudes and assumptions. Next, the article examines the each of the elements of classical lectio divina–-reading, meditation, prayer, contemplation, and action. Finally, the article concludes by offering a few suggestions regarding more recent developments in evangelicalism and on the use of the practice of devotional Bible reading today. (shrink)

Este ensayo sobre la lectio divina no presenta una hipótesis novedosa, ni entra en pormenores de escuela, sino que pretende hacer una exposición sintética, con un marcado enfoque patrístico, acerca de la lectura creyente de la Palabra inspirada. En un primer momento se realiza una meditación histórica sobre el tema y posteriormente se propone un itinerario metodológico sobre la lectura creyente de la Escritura, a partir de un texto de Orígenes de Alejandría.

This article deals with the lectio ultima, the last lecture on Peter Lombard’s Sentences, written by theologians from the University of Cracow in the fi fteenth century. Previous studies concerning the last question from Cracow did not recognize it as a specifi c literary genre or acknowledge its characteristics. This article will attempt to disclose these. There is a strong relationship between the lectiones ultimae and the principia on the Sentences, which, thus far, has not been described in the (...) literature. This article characterizes the hallmarks of the lectiones ultimae which are understood as a separate literary genre and gives a catalogue of examples of this genre from the University of Cracow. (shrink)

In the Mon. Ancyr. II. 2–11 Augustus makes four statements: He carried out a lectio senatus on three occasions. He held a census in his sixth consulship with Agrippa as his colleague, and completed the lustrum after an interval of forty-two years, the number of citizens registered being four millions and sixty-three thousand. He completed a second lustrum in 8 B.C. invested with the consular imperium and without a colleague, the number of citizens having increased by one hundred and (...) seventy thousand. He completed a third lustrum in 14 A.D. again invested with the consular imperium, but with Tiberius as his colleague, the number of citizens having again increased by seven hundred and four thousand. (shrink)

2 ottobre 2007, Università di Torino Ho appreso dal mio maestro, John Herman Randall Jr, due detti di Diogene Laerzio, l’antico biografo dei filosofi, il quale afferma che un filosofo può dirsi nel pieno della sua maturità quando ha compiuto i quarant’anni e che la grandezza di un βίος risiede nello stretto legame tra la vita e il pensiero del suo protagonista. Ho scritto The Artworld, forse il mio articolo più noto, nel 1964, l’anno del mio quarantesimo compleanno; e la (...) mia filosofia dell’... (shrink)

Este trabajo presenta una lección impartida por tres maestros de la primera mitad del siglo XII: Honorio de Autún, Hugo de San Víctor, y Guillermo de Conches. Los tres fueron ilustres magistri y destacados escritores. La lección versa sobre la importancia de los estudios y la formación intelectual. Está dividida en tres partes, impartida cada una de ellas por uno de los maestros citados.

Artikkeli on väitöstilaisuudessa esitetty lectio praecursoria. Väitöskirjani käsittelee kysymystä, miten tiedettä voidaan ymmärtää tarkastelemalla sen historiaa. Lectiossa tuon esiin neljä väitöskirjani keskeistä teemaa. Ensinnäkin tieteen historia on osoittautunut monimutkaiseksi prosessiksi. Tämän vuoksi tieteenhistorian on tutkittava monenlaisten syiden yhteisvaikutusta tieteen kehitykseen. Mikään yksittäinen syiden luokka ei auta selittämään kokonaisuutta. Toiseksi esitän, ettei tieteen historiaa voida lähestyä määritelmien tai kategorioiden avulla. Puolustan nykyhetkikeskeistä lähestymistä tieteenhistoriaan, jonka mukaan tieteen historia on se prosessi, joka johti nykyiseen tieteeseen. Se, mikä on osa tieteen historiaa, (...) ei riipu siitä, mitä pidämme tieteenä vaan siitä, millainen historian kausaalikudelma on. Kolmanneksi tuon esiin, että kontrafaktuaalisten skenaarioiden tarkastelu on välttämätöntä historian ymmärtämiselle. Väitän, että vain hallittu jossittelu voi tarjota meille ymmärrystä siitä, miksi historia kehittyi tietyllä tavalla. Neljänneksi argumentoin, ettei tieteen historiaa voida selittää käyttämättä nykyistä tieteellistä, vaikka tällaista jakoa onkin joskus esitetty historiografiseksi hyveeksi. Kaiken kaikkeaan esitän, että tieteen historiaa tarkastelemalla voimme nähdä oman paikkamme osana todellisuuden valtavaa kausaalikudelmaa. (shrink)

In this research, the key elements of lectio divina, which is a Western spiritual practice, were tried to be mentioned. Many new practices emerged in the transition from desert monasticism, where early Christian monasticism emerged, to the settled monastic order, which attached little importance to reading other than the Bible. The habit of reading has also become one of the indispensable elements of the monastery after the transition to the settled monasteries. The entry of this term into monastic literature (...) dates back to St. Benedict (480-547), who included it in the daily monastic calendar as a kind of monastic discipline. The lectio practice applied in monasteries brought along some questions such as what the content of this reading activity is, how long it lasts and how it should be practiced. In this regard, the contributions of Cassiodorus (490-583), who was also a contemporary of St. Benedict, to the monastic literature and the ideal of the monastic school, are important. In addition, in this study, information is given about the monastery copying activities, which have an important place to be directly related to the lectio and ensuring the preservation of knowledge and transferring it to the next generations. From this point of view, it has been tried to examine the comments made by the monastic leaders from the early period to the 12th century on the pagan literature, which is not included in the Bible and religious works read in the monastic libraries. Lectio divina gained popularity among monasteries affiliated with the Roman Catholic Church, and by the 12th century it had developed into the four-stage reading process known today by Guigo II. The details of this four-stage process were tried to be given in the last section and the study was concluded after the evaluations made in the conclusion section. (shrink)

Pitkälti samalla tavalla kuin opimme meille tärkeitä ympäristön säännönmukaisuuksia ja monimutkaisia taitoja, opimme myös sosiaalisia rutiineja käytäntöjä. Käsitteellinen ymmärtäminen pohjautuu kykyyn käyttää ympäristömme säännönmukaisuuksia koskevaa tietoa päämääriemme suhteen mielekkäillä tavoilla, ja tämä koskee myös sosiaalista tietoa sanojen ja symbolien tarkoituksenmukaisesta käyttämisestä. Näin ollen käsitteitä, ymmärtämistä ja järkeilyä tulisi psykologisesti tarkastella ensisijaisesti taitamiseen eikä tietämiseen liittyvänä ilmiönä.

This book offers a rich collection of voices from diverse settings and illustrates ways in which lectio divina as a contemplative practice can transform teaching and learning. Drawing on holistic education and embodied learning, lectio divina empowers teachers and roots students in their own meaning making.

Our study deals with two works by Johann Weber, a pharmacist and mayor of the town Prešov, in which he tried to create an image of a virtuous ruler and governor who cares about the welfare of his people and the whole country. It is a physiological-political mirror written in German and supplemented by Latin, forming the first part of a political trilogy. In the trilogy, Weber describes the qualities a ruler should possess, likening them to the various parts of (...) the human body. The second part of the trilogy, Lectio principum, which is textually more complete and written both in German and Latin. Both are regnal mirrors, and contain ideas about governance in the 17th century. (shrink)