Understanding Puritan Meditation |
The biblical basis for Puritan meditation
It is, of course, one of the hallmarks of Puritanism that its adherents placed a great emphasis upon studying, hearing and obeying the teachings of the Bible, which they believed to be the authoritative Word of God. For this reason, a study of Puritan meditation must consider how their doctrines and their practical applications of those doctrines compared to the teachings about meditation in the book they revered above any other, and also note the way in which they incorporated this focus on Scripture into their understanding of meditation. Indeed, many of the works on meditation include not only references to English and Latin translations of Scripture and works of scholarship, but also analysis of the Hebrew and Greek texts themselves. For instance, the work of John Ball includes a good linguistic analysis of the Hebrew term for meditation and its roots. Further explanation
In the King James Version of the Bible, the English words "meditate" and "meditation" appear eighteen times in the Old Testament and twice in the New Testament. These two English words stand for ten different (though often related) words in the original languages of Hebrew and Greek. Additionally, the Hebrew and Greek words translated "meditate" and/or "meditation" in these eighteen passages appear multiple other times in the original texts, but are translated into English with alternate words, such as "imagine," "study" or "speak." Thus the biblical texts contain a considerable number of passages which deal with some aspect of meditation as the Puritans understood it.
The Scriptures were not only the touchstone of private devotion, they established its form and often its content. The Scriptures...were one of the objects upon which the devout Christian was to meditate... Particularly useful, for both direct use and imitation, were the Psalms.In addition, thinking on God and His excellencies would often cause meditators to consider the current state of their hearts or their relationship with God, or to ponder the ways in which God's words and works apply to their daily life. Simon Chan has pointed out this connection between meditation and self-inspection in Calvinistic doctrine, which was the basis for many Puritan beliefs: Calvin above all attaches the greatest importance to the meditation on the Word. Since the first entrance of sin was through the mind, it must be sanctified before anything else by meditating on the word. This meditation also includes the major points of Christian doctrine.Meditation and self-analysis often lead to statements of dependence upon and desire for God, especially as one sees personal sinfulness in comparison with God's perfect holiness. This sense of personal need can lead to further meditation on the promises and graces of God which He reveals in Scripture, and thus to worship. Indeed, Scripture is entirely central to all aspects of Puritan meditation. Scholar Barbara Lewalski has well described that: Essentially, the Protestant concern in both categories of meditation, occasional and deliberate (as in the sermon) is to trace the interrelation between the biblical text and the Christian's own experience, so that the one is seen to be the reflection or manifestation of the other.Scripture provides a reason to meditate, models for the process, and subjects upon which to focus. The ample material it provides necessitates that the meditator actively analyze and interpret the text - indeed, certain Puritan meditations can seem quite like commentaries upon Scripture. Unfortunately, there has been little scholarship which looks at the direct relationship between biblical passages on meditation, the doctrines which come from a Puritan/Calvinist exegesis of these passages, and the resulting Puritan understanding and practice of meditation. One may, however, examine a case in point of this concept through Ranew's work in Solitude Improved. First, it is important to note the great many passages of Scripture that Ranew cites throughout his work, which at times reads quite like a sermon. The inclusion of these passages reflects his purpose of composing a biblical-doctrinal outline of meditation as a whole. For this reason, he tends to cite Scripture passages throughout his argument and use them in the development of his discourse and instructions. His biblically centered writing is typical of all the middle to late seventeenth century works identified above, and in many ways blends the styles of the more matter-of-fact manuals and the more expository sermon collections. As a typical example of Ranew's expositional style even in a manual format, consider the following passage: The Scripture hath this expression, of setting the heart upon a thing, Hag. i. 5. So it is in the Hebrew, that which we translate 'consider your ways,' is, Put or set your hearts upon, &c. In consideration or musing there is not only a taking of the heart and thoughts from foregoing minded objects, but a putting or setting it on some new thing..."Ranew's strong focus on biblical exposition as the background for instruction in meditation is also apparent in the many passages wherein he references a large variety of texts in order to include any passage which might be applicable; for instance, he spends almost an entire chapter expositing Scripture passages which refer to the Word of God in food metaphors (savoriness, sweetness, and providing satiety). Thus an almost sermon-like focus on the Word appears throughout Solitude Improved - as well as throughout Puritan understanding of meditation as a whole. |
More in Understanding |
More |
Copyright © 2007 Amy Gant, University of Nebraska-Lincoln