you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success.." History During the Middle Ages, the monastic traditions of both Western and Eastern Christianity moved beyond vocal prayer to Christian meditation. These progressions resulted in two distinct and different meditative practices: Lectio Divina in the West and hesychasm in the East. Hesychasm involves the repetition of the Jesus Prayer, but Lectio Divina uses different Scripture passages at different times and although a passage may be repeated a few times, Lectio Divina is not repetitive in nature. The progression from Bible reading, to meditation, to loving regard for God, was first formally described by Guigo II, a Carthusian monk who died late in the 12th century. Guigo II's book The Ladder of Monks is considered the first description of methodical prayer in the western mystical tradition. In Eastern Christianity, the monastic traditions of "constant prayer" that traced back to the Desert Fathers and Evagrius Pontikos established the practice of hesychasm and influenced John Climacus' book The Ladder of Divine Ascent by the 7th century. These meditative prayers were promoted and supported by Saint Gregory Palamas in the 14th century. The methods of "methodical prayer" as taught by the Devotio Moderna group in northern Europe had entered Spain and were known in the early 16th century. The book The Imitation of Christ which was known in Spain as Contemptus mundi became known in Spain, and while Teresa probably did not initially know of Guigo II's methods she was likely influenced by its teachings via the works of Francisco de Osuna which she studied. Teresa's contemporary and collaborator, John of the Cross continued the tradition of Guigo II and taught the four stages of Lectio Divina. By the 19th century the importance of biblical meditation had also been firmly established in the Protestant spiritual tradition. During the 18th and early 19th centuries, some components of meditation had started to be de-emphasized in some branches of Western Christianity. However, the early part of the 20th century witnessed a revival and books and articles on approaches such as Lectio Divina aimed at the general public began to appear by the middle of the century. In 1965, one of the principal documents of the Second Vatican Council, the dogmatic constitution Dei verbum (Latin for Word of God),