Christian contemplation, from contemplatio (Latin; Greek θεωρία, theoria),[1] refers to several Christian practices which aim at "looking at", "gazing at", "being aware of" God or the Divine.[2][3][4] It includes several practices and theological concepts, and until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria.
Christianity took up the use of both the Greek (theoria) and Latin (contemplatio, contemplation) terminology to describe various forms of prayer and the process of coming to know God. Eastern and Western traditions of Christianity grew apart as they incorporated the general notion of theoria into their respective teachings.
The Catechism of the Catholic Church states that, "the Christian tradition comprises three major expressions of the life of prayer: vocal prayer, meditation, and contemplative prayer. They have in common the recollection of the heart."[5] Three stages are discerned in contemplative practice, namely purgative contemplation,[6][7] contemplation proper, and the vision of God.
“Why do you call Me ‘Lord, Lord,’ and do not do what I tell you?” (Luke 6:46)
The simple yet productive way to progress in union with the Holy Trinity is to pray slowly enough so that you will listen to what you are communicating to the Lord. Sometimes we make a habit of saying our prayers by rote, reciting them without thought of what the words mean. That’s what our loving Lord Jesus means in the above quotation. We don’t always consider the implications of our prayers.
How often we call God “Lord” both in our private prayers and in the sacred services. Ask anybody the meaning of the term, and we’ll rarely hear, “I don’t know.” But the essence of the word has been lost in a democracy like ours, where we so emphasize equality that we have lost any concept of the difference between master and servant. That’s the glory of our American way of life, but in the relationship between Jesus Christ and the Christian, we are not on an equal basis. We don’t save ourselves; He saves us. We don’t elect ourselves members of the Kingdom of Heaven; we pray for Him to choose us. And we don’t make the rules for the way we live on earth; we take our cues from the sacred scriptures and the teachings of the Church. Of course we may find many who call themselves Christians and follow their own impulses by fashioning a do-it-yourself religion; but for the true Christian, that’s not only impossible, it leads to a dead end.
How can we do what Christ tells us? He speaks directly in the New Testament at times, and through the apostles in other places. His teachings are embellished and shaped for further comprehension in the sacred services of the Church, in the writings of the saints and those who are inspired by the Holy Spirit with insights that help us on our journeys through life.
He speaks to us in our prayers as well. Pay attention to the phrases you are whispering, and you will be gifted with hidden meanings that you would not capture by cursory repetitions. You will discover that some prayer you have recited daily since childhood, such as the Lord’s Prayer, O Heavenly King or the 23rd Psalm, will come alive in a most unexpected way. You are captured by a term or phrase in an “Aha!” moment. You had not understood it quite that way ever before.
It happens especially when you have experienced something new and different in your life’s journey. Maybe you have been humbled by a disappointment, or challenged by some illness, a loss of job or a move from your place of residence. Perhaps somebody dear to you caused a trauma in your own routine. A relative had been severely tested, a loved one created a hardship in your life, or you decided to explore at a deeper lever the beliefs that you had previously taken for granted.
It may happen that when you are hospitalized you find you can be changed by Him who “makes me lie down” either in green pastures or on a bed of nails. Or when for the first time you “walk through the shadow of death,” you learn the depth of your faith. And when you are overflowing with joy brought on by somebody you had come to appreciate in a new and exciting way, and you find that “my cup runneth over.”
These are examples of word nourishment, and the taste of such morsels is more delicious than anything that comes from mere food. When you learn to contemplate in this manner, you will relish the experience and want nothing more to satisfy you. Here you will find a new meaning of life. You will rise above the mundane and move into the temple of your mind.
Vision的中文翻译，通常译为“ 异象”。严格来说，圣经中被译为“异象”的异象只有六件：(1) 摩西说、我要过去看这大异象、这荆棘为何没有烧坏呢(出埃及记 3 : 3)；此“异象”的英文是strange sight。(2) 地要大大震动、多处必有饥荒瘟疫．又有可怕的异象、和大神迹、从天上显现 (路加福音 21 : 11) ；此“可怕的异象”的英文是fearful events 。 (3) 摩西见了那异象、便觉希奇．正进前观看的时候、有主的声音说…(使徒行传 7 : 31)；此“异象”的英文是 Sight。(4) 天上现出大异象来．有一个妇人、身披日头、脚踏月亮、头戴十二星的冠冕 (启示录 12 : 1) ；此“大异象”的英文是 a great and wondrous sign 。(5) 天上又现出异象来．有一条大红龙、七头十角、七头上戴着七个冠冕 (启示录 12 : 3) ； 此“异象”的英文是 Sign。(6) 我又看见在天上有异象、大而且奇、就是七位天使掌管末了的七灾．因为 神的大怒在这七灾中发尽了 (启示录 15 : 1) ；此“异象”的英文是 another great and marvelous sign。将这六件事象(都不是vision)译为“ 异象”，虽可接受，但严格来说，并不贴切；因为，按“望文生义”的解释，“ 异象”乃奇怪或异常的现象。而这六件事项中，只有第一项的strange sight与第二项的fearful events，可以译为“异象”。其余四项如译为“(奇景)妙象”，可能比较传神。
将vision译为“ 异象”，很容易被误解为：在“意识清醒下”所看到的异常现象。其实，圣经中被译为“异象”的visions，多数发生在(1)夜间(创世纪46:2; 约伯记4:13,7:17,20:8,33:15; 以赛亚书29:7; 但以理书1:17，2:19,2:28,4:5,4:9,4:10, 4:13,7:1,7:2,7:7,7:13;使徒行传12:9,16:9,18:9)； (2) 床上(约伯记33:15; 但以理书2:28,4:5,4:10, 4:13,7:1)；(3)深睡时(约伯记33:15,使徒行传12:9); (4)梦中(但以理书7:1;约伯记4:13,33:15)；(5) 祷告的时候，魂游象外(in a trance)(Trance is a sleep-like condition)(使徒行传11:5)或灵魂出窍体验(out of body experiences)；(6)脑中所看到的景象(the images and visions passed through my mind)(但以理书2:28,4:5, 4:10, 4:13,7:1; 7:15)；(7)就记录这梦或体验，述说其中大意(但以理书7:1)。可见，圣经中的Visions多半是梦中景象。