Christian Mysticism

Feminism, Impasse, and the Redemption of Hugo Schwyzer by Cynthia Garrity-Bond

by Feminism and Religion

Originally published on the Feminism and Religion project

In Constance FitzGerald’s article Impasse and Dark Night,* she draws from sixteenth century Spanish mystic and... more In Constance FitzGerald’s article Impasse and Dark Night,* she draws from sixteenth century Spanish mystic and reformer St. John of the Cross-and his Dark Night of the Soul.  FitzGerald moves from the individual’s experience of impasse to a larger societal impasse.  By impasse she means those experiences that bring life as you know it to a stand still, where every attempt of extracting the self from suffering is a lost cause. In what is known as the principles of  “first order change”—reason, logic, analysis, and planning, do not work to move the self forward and out of impasse. In other words, the skill set you have come to rely upon to move you out of the grip of darkness no longer works.

Inherent in this spin-cycle of suffering is the possibility that transformation is taking place in the midst of the darkness and absence of accustomed pleasure, desire and motivation for life itself.  If transformation of the self is to occur, which brings with it creative growth, insight, compassion and a new understanding of the divine, than a letting go of left-brain rational control must give way with consent to the stripping away of one’s limitations of the self and others. In other words, one must enter into the Dark Night  not only with eyes wide open, but the wounded heart as well.

Genderless Humanity: Christ as Mother in Julian of Norwich

by Laura Moncion

published in Canons, Undergraduate Journal of Religious Studies (2012)

Der involvierte Leser. Immersive Lektürepraktiken in der spätmittelalterlichen Mystik-Rezeption, in: Immersion im Mittelalter, hg. von Hartmut Bleumer (Zeitschrift für Literaturwissenschaft und Linguistik 167, 2012) (in Druckvorbereitung)

by Balázs J. Nemes

The article approaches the immersive potential of Mechthild von Magdeburg's “Fließendes Licht“, dispensing the reader... more The article approaches the immersive potential of Mechthild von Magdeburg's “Fließendes Licht“, dispensing the reader from his role as a spectator and turning him into a participant, something which has frequently been claimed by the new German medieval studies. This particular kind of recipient is, certainly, an ideal-typical reader, a literary construct with the function to display the strategies of persuasion in “Fließendes Licht“ and the special literacy or the functional inclusion of the text. It should be all the more interesting to have a look at a specific historical recipient as this allows making the text's calculated aesthetic impacts plausible or outlining them with regard to the history of receptions. The instructions by Heinrich von Nördlingen from the first half of the 14th century, addressed to Margareta Ebner and the Dominican nuns of Maria Medingen near Dillingen, which told them how to incorporate and read „Fließendes Licht“ will be the centre of my analysis. This particular example and the recourse to circulating thoughts about the phenomenology of immersion shall show which requirements have to be fulfilled in a special religious context of reception to obtain the effect of immersion. Heinrich's directives are perfectly suitable for this line of questioning as they create the model of an involved reader, amounting to the requirement to get into the diegesis of the text and to identify with the literary figure.

Im Beitrag geht es um das in der neueren germanistisch-mediävistischen Forschung vielfach behauptete immersive Potential des „Fließenden Lichts“ Mechthilds von Magdeburg, den Leser seiner Rolle als Beobachter (spectator) zu entbinden und ihn zu einem Teilnehmer (participant) der textuell entworfenen virtuellen Realität zu machen. Freilich handelt es sich bei diesem Typ vom Rezipienten um einen idealtypischen Leser, ein literaturwissenschaftliches Figurenkonstrukt also, dessen Funktion darin besteht, die im „Fließenden Licht“ verfolgten Persuasionsstrategien und damit die besondere Literarizität bzw. funktionale Einbindung des Textes sichtbar zu machen. Umso interessanter dürfte es sein, den Blick auf einen konkreten historischen Rezipienten zu lenken, ermöglicht er doch, die von der Forschung beobachteten kalkuliert wirkungsästhetischen Effekte des Textes zu plausibilisieren bzw. rezeptionsgeschichtlich zu perspektivieren. Im Mittelpunkt meiner Untersuchung stehen die an Margareta Ebner und die Dominikanerinnen von Maria Medingen bei Dillingen gerichteten Anweisungen von Heinrich von Nördlingen aus der Mitte des 14. Jahrhunderts, wie sie das „Fließende Licht“ aufnehmen und lesen sollen. An diesem Fallbeispiel und im Rückgriff auf die kursierenden Überlegungen zur Phänomenologie der Immersion gilt es zu zeigen, welche Voraussetzungen speziell in einem religiösen Rezeptionskontext erfüllt werden müssen, damit es überhaupt zum Effekt der Immersion kommt. Heinrichs Direktiven eignen sich für diese Fragestellung insofern bestens, als sie das Modell des involvierten Lesers entwerfen, laufen sie doch auf die Forderung hinaus, sich in die Diegese des Textes zu begeben und sich mit der Textfigur zu identifizieren

Religione civile o usi politici di un culto? A proposito di un libro recente su S. Caterina da Siena

by Lucio Biasiori

in «Rivista di storia del cristianesimo», 9/1 (2012), pp. 195-214.

Starting from a historical research on the interrelations between the cult of S. Catherine of Siena and the cult of... more Starting from a historical research on the interrelations between the cult of S. Catherine of Siena and the cult of Italian Nation between the two World Wars, this essay also aims to test the validity of the notion of “civil religion” as applied to an analysis of religious phenomena. Can we better understand devotion, if we replace it with another absolute notion (such as “identity”)?
Or, in the sublunar world of historical research, is it more rewarding to examine how various political options have tried to intercept a cult and adapt it to their various aims (Lateran Agreements, war mobilization, racism)? Is an ideological notion, like “civil religion”, useful for loosening the knot of the relationships between politics and religion, or is it preferable to insist more on the political, social, geographical rifts among the promoters of a cult, rather than on homogeneity and condivision? And are these two approaches really incompatible? These are questions this work would like to focus
on, without forgetting that its fi rst purpose is to clarify a specific historical problem.

The Metaphysics of the Common Word: A Dialogue of Eckhartian and Isma'ili Gnosis (Part 2)

by Khalil Andani

This article, the conclusion of a two-part series (the first part was published in Volume 26 of this journal) presents... more This article, the conclusion of a two-part series (the first part was published in Volume 26 of this journal) presents a comparative dialogue between the Trinitarian metaphysics of Christianity as taught by Meister Eckhart and the metaphysics of Islam as elucidated in Shi'a Isma'ili theosophy, in which the three Persons of the Christian Trinity are compared with the three highest hypostases of Isma'ili gnosis. In this second instalment, the author continues the metaphysical dialogue by comparing Eckhart's concept of the Son and the Isma'ili notion of the Universal Intellect (al-'Aql al-Kull) in light of concept of the Divine Intellect. The author then explores the relationship between the Father and the Son as understood by Meister Eckhart and compares this to the relationship between the Divine Command and Universal Intellect as conceived in Isma'ili gnosis. This is followed by a comparison of Eckhart's concept of the Holy Spirit and the Isma'ili concept of the Universal Soul (al-Nafs al-Kull) in relation to the notion of Divine Love. The author also highlights the correspondence between the figures of Christ and his Virgin Mother in Christianity and the figures of the Imam and his Hujjah in Isma'ili Islam. The article concludes by exploring how metaphysical commonalities can inform and enlighten the Christian and Muslim dialogues in the modern world.

The Metaphysics of the Common Word: A Dialogue of Eckhartian and Isma'ili Gnosis (Part 1)

by Khalil Andani

This essay—the first of two parts—presents a comparative dialogue between the Trinitarian metaphysics of Christianity... more This essay—the first of two parts—presents a comparative dialogue between the Trinitarian metaphysics of Christianity as taught by Meister Eckhart and the metaphysics of Islam as elucidated in Shi'a Isma'ili theosophy. This important study, which we believe to be the first of its kind, compares the three Persons of the Christian Trinity with the three highest hypostases of Isma'ili gnosis. In this first installment, the author puts forth the premises for a metaphysical dialogue and outlines the correspondence between the degrees of Beyond-Being and Being as described by Meister Eckhart and the Isma'ili theosophers. This is followed by a detailed comparison of the Eckhartian notion of the Godhead (Gottheit) and the Isma'ili concept of the Divine Essence or the Originator (al-Mubdi) as well as their respective apophatic discourses on the nature of the Ultimate Reality. The first part concludes with a comparison of Eckhart's concept of the Father and the Isma'ili concept of the Divine Command (Amr) in light of the concept of Pure Being. The second installment, which will continue the metaphysical and hypostatic comparisons, is to be published in volume 27 of Sacred Web.

Redemption and Sin in Julian of Norwich's "Revelations of Divine Love:" Tension and Unity in the Conflicting Perspectives

by Michael Dennis

Written for Jane Redmont's REL450: Contemplative Life class.

An examination of the relation between redemption and sin in Julian of Norwich through the lens of the parable of the... more An examination of the relation between redemption and sin in Julian of Norwich through the lens of the parable of the lord and the servant--Revelation 14, Chapter 51. Instead of resolving soteriological debates around universalism vs. orthodoxy, this paper takes its cue from Julian, who finds an answer to her struggle with her conflicting accounts of sin and redemption in Mystery, which is not the same place as the question with which she began.

Experimentum crucis. Quale esperienza per la filosofia della religione?

by Giovanni Cogliandro

published in Fogli Campostrini - rivista on-line delle iniziative culturali e scientifiche della Fondazione Centro Studi Campostrini 1/2012

«¡Oh noche amable más que el alborada!» Un tentativo filosofico di approccio alla mistica unitiva di Giovanni della Croce

by Giovanni Cogliandro

La mistica non è solo l'esperienza umana di qualcosa, ma in primo luogo è una relazione d'amore. Questa descrizione... more La mistica non è solo l'esperienza umana di qualcosa, ma in primo luogo è una relazione d'amore. Questa descrizione implica un rapporto tra due persone, due nature di dignità diversissima, Dio e l'uomo, che proprio nella estrema diversità si incontrano. L'esperienza mistica ha sempre per oggetto Dio: mistico significa anche misterioso; e mistero è soltanto Dio e ciò che gli appartiene. Quindi nell'esperienza mistica è Dio che si comunica all'anima, facendole gustare nell'amore le sue perfezioni

The Icon of the Divine Heart of God the Father: Apologia & Canon - Part 3 (Presentation)

by Marcelle Bartolo-Abela

Part 3 continues addressing the revelation of the Divine Paternal Heart of God the Father, in the Roman Catholic Church. Part 3 continues addressing the revelation of the Divine Paternal Heart of God the Father, in the Roman Catholic Church.

The Icon of the Divine Heart of God the Father: Apologia & Canon - Part 2 (Presentation)

by Marcelle Bartolo-Abela

Part 2 presents the first revealed icon of God the Father in the Roman Catholic Church, its origin and reason for it,... more Part 2 presents the first revealed icon of God the Father in the Roman Catholic Church, its origin and reason for it, while introducing the Divine Paternal Heart.

The Icon of the Divine Heart of God the Father: Apologia & Canon - Part 1 (Presentation)

by Marcelle Bartolo-Abela

Part 1 gives the aims of the icon, background, history of God the Father in iconography, with particular reference to... more Part 1 gives the aims of the icon, background, history of God the Father in iconography, with particular reference to Church Council decrees (RCC/OC), and critical review.

A.Destro - M.Pesce, “Le voyage céleste. Tradition d’un genre ou schéma culturel en contexte?”, in N.Belayche - J.-D. Dubois (eds.), L’Oiseau et le poisson. Cohabitations religieuses dans les mondes grec et romain, Paris : PUPS (coll. Religions dans l’histoire), 2011, 361-386.

by Mauro Pesce

LISY, Preliminary Remarks for the Comparative Study of Mysticism - Mysticism is, what unio mystica is, in Communio viatorum 54, 2012, (in print)

by Keren Mice

The article will be published in: Communio viatorum 54, 2012, pp. (in print). When I receive the article from the author it will be available here for free.

I found his article very interesting and useful in its new perspective. It is obvious that the author follows Huss' and Balagangadhara's approach and his final argument is based on Wittgenstein. Also, we can understand his article as a polemic with a book: The Origins of Jewish Mysticism by Peter Schäfer.

Interestingly, the author mentioned in the article that a part of the material was already discussed at the international conference Rethinking Religion in India III. I followed for some time links of its participants and it seems to me there is a research group using Balagangadhara's approach from different countries and from various fields in Humanities. If you follow their links it is possible to find more books and articles on the study of comparative religion and most of them you can download for free (see more links in my About section and Profile). And all of them share a common ground. It is Balagangadhara's framework very well argued in his book: Heathen in His Blindness. Note, there are scholars who sharply disagree with him. The whole scientific discussion is very interesting and inspiring and leads to new directions in the study of mysticism and religion. Some of them you can find through Web of Science.

There is an abstract in the article.

Gertrude of Helfta's "Legatus divinae pietatis". Text Production and Authorship in the Revelatory Literature of Helfta, in: Companion to medieval Northern German mysticism, hg. von ELISABETH A. ANDERSEN und HENRIKE LÄHNEMANN, Leiden: Brill (2012)

by Balázs J. Nemes

http://www.ncl.ac.uk/sml/research/publication/174615
http://www.ncl.ac.uk/sml/about/events/item/Northern-German-Mysticism

The convent of Helfta brought together a group of highly educated women. This paper will concentrate on the... more The convent of Helfta brought together a group of highly educated women. This paper will concentrate on the transmission of the "Legatus divinae pietatis" (presenting several new manuscripts and unknown texts from Helfta!) and on the question how the genesis of a mystical book is reflected in a text like the "Legatus divinae pietatis": discussion of collective and cooperative authorship, of divine authorisation and the process of codifying revelations against the background of monastic "memoria".

Im Mittelpunkt meines Beitrages stehen die in den Helftaer Texten präsentierten Buchentstehungsgeschichten, wobei ich auch das siebte Buch des „Fließenden Lichts“ Mechthilds von Magdeburg zum Helftaer Textkomplex zählen möchte. Von hier ergeben sich Fragen nach der Funktion der erzählten Buchentstehungsgeschichten, nach den textinternen Autorschaftsvorstellungen und ihrer Wahrnehmung in der spätmittelalterlichen Rezeption des jeweiligen Textes sowie nach den tatsächlichen oder vermeintlichen Entstehungsumständen der in Helfta beheimateten Offenbarungsliteratur. Bei all diesen Fragen gilt es an die neueren Entwicklungen und Fragestellungen in der germanistischen Mediävistik anzuknüpfen, die den editorischen und interpretatorischen Umgang mit den Texten der Früh- und Vormoderne sowie den Instanzen der Textautorisation betreffen. Konkret geht es um die Frage, mit welchem Autor- und Werkbegriff wir bei Texten operieren dürfen, die sich als Ergebnis des kollektiven, jedenfalls kooperativen literarischen Handelns einer Kommunität präsentieren.

Piercing the Veil of Language: How to Achieve Intuitive Knowledge in Meditative Reading, Part II

by Bill Trusiewicz

Piercing the Veil of Language: How to Achieve Intuitive Knowledge in Meditative Reading, Part II, is the second of two articles published in "Starlight" the newsletter of the Sophia Foundation of North America, Spring 2009, Vol. 9, No. 1

This second of two articles appearing in The Sophia Foundation of North America newsletter, "Starlight"... more This second of two articles appearing in The Sophia Foundation of North America newsletter, "Starlight" seeks to lead the reader on an inner path of knowledge, beyond the pale of ordinary analytical and discursive thinking, to an experience of the spirit behind words, sometimes called the "thing in itself." The author takes the reader on a journey into the "poetry" of language, in which one is confronted with a complexity and depth that is unfathomable compared to everyday "reality," and, if we are equal to it--challenges us to achieve a higher perception--an intuitive knowledge.

Le refus de la couleur: corps et mystique en Espagne au XVIe siècle

by Antoine Roullet

The Cult of the Saints In Lurianic Kabbalah

by Jonathan Garb

Mystics' Critiques of Mystical Experience (English)

by Jonathan Garb

Revue de l' histoire des religions, 221, pp. 293-325

Les études existantes sur le mysticisme ont souligné la place tenue par l' "expérience" dans l'écriture et... more Les études existantes sur le mysticisme ont souligné la place tenue par l' "expérience" dans l'écriture et la pratique
mystiques. Cependant, l'examen de textes issus de traditions mystiques differentes montre que plusieurs auteurs
mystiques étaient réservés sur la poursuite de cette expérience. Le présent article examine les diverses raisons de
cette critique et leurs implications pour notre compréhension de la nature de l'écriture et de la pratique mystiques. Il
tente par la même occasion de différencier la critique de l'expérience de questions connexes — mais distinctes —
telles que le "discernement des esprits" ("discretio spirituum"). On examinera aussi l'impact de la modernisation sur la
formulation de la critique de l'expérience, aussi bien que le rôle du sexe dans ces questions.

The Paradox of Evil: Elevation Through Oppression in Julian of Norwich and Marguerite Porete

by April Anson

For medieval mystical women, the ability to maintain two opposite concepts simultaneously is seemingly requisite for... more For medieval mystical women, the ability to maintain two opposite concepts simultaneously is seemingly requisite for spiritual development. Women understood their nature as both inferior and worthy, wholly evil while righteous; thus, spiritual quest for God necessitated an internalization and embodiment of paradox. In a close study of Julian of Norwich and Marguerite Porete, the female manifestation of contradiction can be seen to allow for an exceptional identification and unification with the ultimate paradox of divine-in-human Christ. In short, by virtue of gender, she can approach union with divinity. In a reading that integrates critics such as David Aers, Carolyn Bynum Walker and Nicholas Watson with Cleanth Brooks, the mystics’ internalization and use of paradox to achieve inclusion is found to place the medieval mystic in a poetic role. Not through rejection but through embrace of her “evil” nature, the female mystic is seen to unify both herself to Christ and all to God. In this, one can trace use of the paradox as a figure of speech in the writing of Julian of Norwich and Marguerite Porete, linking their writing with their perception of their complicated role in the Church and in mystic discourse.