MEDITATION
Is an act by which we consider any thing closely, or wherein the soul is employed in the search or consideration of any truth. In religion it is used to signify the serious exercise of the understanding, whereby our thoughts are fixed on the observation of spiritual things, in order to practice. Mystic divines make a great difference between dedication and contemplation; the former consists in discursive acts of the soul, considering methodically and with attention the mysteries of faith and the precepts of morality; and is performed by reflections and reasonings which leave behind them manifest impressions on the brain. The pure contemplative, they say, have no need of meditation, as seeing all things in God at a glance, and without any reflection.
See BEGUINS and QUIETISTS.
1.Meditation is a duty which ought to be attended to by all who wish well to their spiritual interests. It ought to be deliberate, close, and perpetual, Psa 119:97. Psa 1:2.
2.The subjects which ought more especially to engage the Christian mind are the works of creation, Psa 19:1-14 : the perfections of God. Deu 32:4; the excellencies, offices, characters, and works of Christ, Heb 12:2-3; the offices and operations of the Holy Spirit, Joh 15:16 : the various dispensations of Providence, Psa 97:1-2; the precepts, declarations, promises, &c. of God’s word, Psa cxix; the value, powers, and immortality of the soul, Mar 8:36; the noble, beautiful, and benevolent plan of the Gospel, 1Ti 1:11; the necessity of our personal interest in and experience of its power, Joh 3:3; the depravity of our nature, and the freedom of divine grace in choosing, adopting, justifying, and sanctifying us, 1Co 6:11; the shortness, worth, and swiftness of time, Jam 4:14; the certainty of death, Heb 9:27; the resurrection and judgment to come, 1Co 15:50, &c. and the future state of eternal rewards and punishments, Mat 25:1-46 : These are some of the most important subjects on which we should meditate.
3.To perform this duty aright, we should be much in prayer, Luk 18:1; avoid a worldly spirit, 1Jn 2:15; beware of sloth, Heb 6:11; take heed of sensual pleasures, Jam 4:4; watch against the devices of Satan, 1Pe 5:8; be often in retirement, Psa 4:4; embrace the most favourable opportunities, the calmness of the morning, Psa 5:1; Psa 5:3; the solemnity of the evening, Gen 24:63; Sabbathdays, Psa 118:24; sacramental occasions, &c. 1Co 11:28.
4.The advantages resulting from this are, improvement of the faculties of the soul, Pro 16:22; the affections are raised to God, Psa 39:1; Psa 39:4; an enjoyment of divine peace and felicity, Php 4:6-7; holiness of life is promoted, Psa 119:59-60; and we thereby experience a foretaste of eternal glory, Psa 73:25-26. 2Co 5:1 &c.
Fuente: Theological Dictionary
meditation
(Latin: meditari, to ponder)
The application of the mind and will to some spiritual principle, mystery, or event, for the purpose of sanctifying one’s soul by exciting proper spiritual emotions and resolving on a course of action. It has always been practised by devout persons and encouraged among priests and in religious orders, but definite methods were not devised until the 16th century. The “Spiritual Exercises” of Saint Ignatius set forth such a method. This calls for remote preparation of the subject matter, and for preludes which help to fix the mind and imagination and petition for an appropriate grace. In the meditation proper the memory, understanding, and will are applied to each of the points into which the subject matter as been divided. Colloquies, i.e., exchanges of thought and sentiment, with God or the saints, are made especially at the end of the meditation, which closes with a formal prayer such as the Our Father. The Sulpician method is somewhat similar me begins with acts of self-humiliation and of adoration of God and petitions to the Holy Spirit or aid. The prayer proper consists of considerations and emotions or affections that result from them. The subject matter is always considered in its exemplification in Our Lord and in its practical importance to oneself. Simplicity is much encouraged. At the end, one is advised to cull a “spiritual nosegay” appropriate to the subject of the meditation, with which to refresh the memory of it from time to time.
Fuente: New Catholic Dictionary
Meditation
med-i-tashun (, haghuth, , sihah): Meditation is the translation of haghuth, from haghah, to murmur, to have a deep tone, hence, to meditate (Psa 49:3); of haghgh, sighing, moaning (Psa 5:1; see Psa 5:2); of higgayon, the murmur or dull sound of the harp, hence, meditation (Psa 19:14, Let … the meditation of my heart be acceptable in thy sight); of sah, speech, meditation (Psa 104:34, Let my meditation be sweet unto him); of shah, a bowing down, musing (Psa 119:97, Psa 119:99; 2 Esdras 10:5). To meditate is the translation of haghah (Jos 1:8; Psa 1:2; Psa 63:6; Isa 33:18 the King James Version); of suah (Gen 24:63); of sah (Psa 119:15, Psa 119:23, etc.; Psa 143:5, the King James Version muse; 1Ch 16:9; Psa 105:2 margin). In Apocrypha we have to meditate (Ecclesiasticus 14:20, Blessed is the man that shall mediate in wisdom, the Revised Version margin most authorities read come to an end (teleutesei); Ecclesiasticus 39:1, meditateth in the law of the Most High (dianoeomai)). The lack of meditation is a great want in our modern religious life. In the New Testament, we have to meditate (, promeletao, to take care beforehand), Luk 21:14, and meditate (, meletao, to take care), 1Ti 4:15 the King James Version (the Revised Version (British and American) be diligent); compare Phi 4:8; Col 3:2.
Fuente: International Standard Bible Encyclopedia
Meditation
General references
Jos 1:8; Psa 1:2; Psa 4:4; Psa 19:14; Psa 39:3; Psa 49:3; Psa 63:5-6; Psa 73:12-22; Psa 77:10-12; Psa 104:34; Psa 119:11; Psa 119:15-16; Psa 119:23; Psa 119:48; Psa 119:55; Psa 119:59; Psa 119:78; Psa 119:97-99; Psa 119:148; Psa 139:17-18; Psa 143:5; 1Ti 4:13-15
Instance of, Isaac
Gen 24:63