The meditative prayer practices known as Hesychasm and the Jesus Prayer have played an important role in the history of Eastern Orthodox Christianity. This book explores how these prayer practices have spread from a primarily monastic setting within Orthodox Christianity, into general Orthodox Christian usage, and finally into wider contemporary Western culture. As a result of this gradual geographic shift from a local to a global setting, caused mainly by immigration and dissemination of related texts, there has been a parallel shift of interpretation causing disagreement. By analyzing ongoing conversations on the practices, this book shows how such disagreements are due to differences in the way groups understand the ideas of authority and tradition. These fundamental ideas lie beneath much of the current discussion on particular aspects of the practices and also contribute to the wider academic debate over the globalization and appropriation of religious traditions.

"Mother Maria is a saint of our day and for our day; a woman of flesh and blood possessed by the love of God, who stood face to face with the problems of this century."--Anthony (Bloom), Metropolitan of Sourozh Mother Maria Skobtsova (1891-1945) has emerged as one of the most fascinating religious figures of the twentieth century. As an Orthodox nun in Paris her home was at once a soup kitchen for the needy, a center for the renewal of Orthodox thought, and---under Nazi occupation---a haven for the rescue of Jews. For the latter cause she ended her life in a concentration camp. Like Dorothy Day, her writings reflect her deep commitment to the gospel mandate that unites love of God and love of neighbor. The introduction is by Jim Forest, secretary of the Orthodox Peace Fellowship, and author of many books including Praying with Icons and Confession: Doorway to Forgiveness

Howard Thurman (1900-1981), minister, philosopher, civil rights activist, has been called "one of the greatest spiritual resources of this nation." His encounters with Gandhi in India helped instill his commitment to nonviolence. His identification of Jesus as one of the disinherited helped shape the thinking of Martin Luther King, Jr. His embrace of wisdom from other religious traditions emboldened interfaith cooperation and understanding.

Karl Rahner, a Jesuit Priest who died in 1984, is widely regarded as one of the most influential Catholic theologians of the 20th century. His writings played an enormous role in shaping the documents of Vatican II. But while he is best known for his academic theology, his deepest goal was to help ordinary Christians to recognize and respond to the presence of grace in their everyday lives. Rahner famously observed that the Christians of the future will be mystics or there will be no Christianity. With readings for Advent, Lent, and the other liturgical seasons, these sermons, prayers, and reflections offer spiritual nourishment for the whole year.

VISIONARY CHRISTIAN Culled from some of C.S. Lewis's finest fiction and poetry, this collection of writings explores the eternal truths of Christianity in the accessible language of allegory, fairy tales, dream visions, and science fiction. From his children's classic The Chronicles of Narnia to the wisdom of Screwtape on marriage, democracy, and heaven, Lewis's literary imagination and extraordinary insight into the universe and God remain vivid and relevant for all times. The Visionary Christian is testimony to a true man of faith who continues to provide comfort and understanding to Christians around the world.

Scholars of Gregory of Nyssa have long acknowledged the centrality of faith in his theory of divine union. To date, however, there has been no sustained examination of this key topic. The present study fills this gap and elucidates important auxiliary themes that accrue to Gregory's notion of faith as a faculty of apophatic union with God. The result adjusts how we understand the Cappadocian's apophaticism in general and his so-called mysticism of darkness in particular. After a general discussion of the increasing value of faith in late Neoplatonism and an overview of important work done on Gregorian faith, this study moves on to sketch a portrait of the mind and its dynamic, varying cognitive states and how these respond to the divine pedagogy of scripture, baptism, and the presence of God. With this portrait of the mind as a backdrop we see how Gregory values faith for its ability to unite with God, who remains beyond the comprehending grasp of mind. A close examination of the relationship between faith and mind shows Gregory bestowing on faith qualities which Plotinus would have granted only to the `crest of the wave of intellect'. While Gregorian faith serves as the faculty of apophatic union with God, faith yet gives something to mind. This dimension of Gregory's apophaticism has gone largely unnoticed by scholars. At the apex of an apophatic ascent faith unites with God the Word; by virtue of this union the believer takes on the qualities of the Word, who speaks (logophasis) in the deeds and discourse of the believer. Finally this study redresses how Gregory has been identified with a `mysticism of darkness' and argues that he proposes no less a `mysticism of light'.

In the decades leading up to the Second Vatican Council, the movement of nouvelle theologie caused great controversy in the Catholic Church and remains a subject of vigorous scholarly debate today. In Nouvelle theologie and Sacramental Ontology Hans Boersma argues that a return to mystery was the movement's deepest motivation.
Countering the modern intellectualism of the neo-Thomist establishment, the nouvelle theologians were convinced that a ressourcement of the Church Fathers and of medieval theology would point the way to a sacramental reintegration of nature and the supernatural. In the context of the loss suffered by both Catholics and Protestants in the de-sacramentalizing of modernity, Boersma shows how the sacramental ontology of nouvelle theologie offers a solid entry-point into ecumenical dialogue.
The volume begins by setting the historical context for nouvelle theologie with discussions of the influence of significant theologians and philosophers like Mohler, Blondel, Marechal, and Rousselot. The exposition then moves to the writings of key thinkers of the ressourcement movement including de Lubac, Bouillard, Balthasar, Chenu, Danielou, Charlier, and Congar. Boersma analyses the most characteristic elements of the movement: its reintegration of nature and the supernatural, its reintroduction of the spiritual interpretation of Scripture, its approach to Tradition as organically developing in history, and its communion ecclesiology that regarded the Church as sacrament of Christ. In each of these areas, Boersma demonstrates how the nouvelle theologians advocated a return to mystery by means of a sacramental ontology."

St Symeon the New Theologian (949-1022) is regarded as one of the most significant figures in Byzantine mysticism. Though a very controversial figure in his own lifetime, he is now revered both in Orthodox and other Christian traditions. After beginning his monastic life while still comparatively young, he became hegumen of the monastery of St Mamas, and held that position for several years. Many of his writings, including the Discourses and Hymns, have appeared in print, but his four epistles have not been published in their entirety until now.
In these four letters, besides criticising those contending against him, Symeon writes as a pastor, concerned to give practical moral guidance. He focuses on confession, repentence, and the role of the spiritual father. H. J. M. Turner details the biographic and textual context of this scholarly annotated edition. He uses the previously unpublished Greek text established by Joseph Paramelle to provide an authoritative basis for his translation. Clearly and accessibly presented, these letters serve to reinforce our understanding of Symeon's life and work.

This book collects multiple disciplinary voices which explore current research and perspectives to discuss how spirituality is understood, interpreted and applied in a range of contexts. It addresses spirituality in combination with such topics as Christian mysticism, childhood and adolescent education, midwifery, and sustainability. It links spirituality to a variety of disciplines, including cognitive neuroscience, sociology, and psychology. Finally, it discusses the application of spirituality within the context of social work, teaching, health care, and occupational therapy. A final chapter provides an analytical discussion of the different voices that appear in the book and offers a holistic description of spirituality which has the potential to bring some unity to the meaning, expression and practice of spirituality across a variety of disciplines as well as across cultural, religious and secular worldviews. "A strength of the book is that each chapter is characterized by a fearless confronting of oppositional perspectives and use of the latest research in addressing them. The book takes the difficult topic of spirituality into almost every nook and cranny of personal and professional life. There is a persistent grasping of the contentiousness of the topic, together with addressing counter positions and utilizing updated research across a range of fields in doing this. The opening and closing chapters serve as book ends that keep the whole volume together."Terence Lovat, The University of Newcastle, Australia "The interdisciplinary nature of the work is by far the strongest aspect of this volume. It has the potential to contribute to a dialogue between different professions and disciplines. This prospective publication promises to promote a more holistic approach to the study of spirituality. This volume takes into consideration a wide variety of issues. The way the editors have structured the sequence of chapters contributes to facilitate any possible dialogue between the different areas."Adrian-Mario Gellel, University of Malta, Malta

This book represents a study of Evelyn Underhill's premier work on mysticism, using Hegel's dialectics and Kant's theory of the sublime as interpretive tools. It especially focuses on two prominent features of Underhill's text: the description of the mystical life as one permeated by an intense love between the mystic and infinite reality, and the detailed delineation of stages of mystical development. Given these two features, the text lends itself to a construction of a valuable discourse predicated on dialecticism, sublimity, and mysticism. The book also articulates a number of insights into the content and nature of the writings of Christian mystics.

This fascinating volume explores the mystical strand of thought that exists in the writings of John Calvin. Dennis Tamburello explores in particular the relationship between Calvin's notion of "union with Christ" and notions of the mystical union between believers and Christ that were prominent in the medieval period as explicated in the writings of St. Bernard of Clairvaux. The Columbia Series in Reformed Theology represents a joint commitment by Columbia Theological Seminary and Westminster John Knox Press to provide theological resources from the Reformed tradition for the church today. This series examines theological and ethical issues that confront church and society in our own particular time and place.

In this book, the author takes the reader on a contemplative and theological journey into the angelic wisdom at the heart of the symbol of the cherubim. He uses as the guide for the journey, the 12th-century theologian Richard of St Victor and his treatise, De arca mystica.

"Margaret Cropper was the first to capture Evelyn Underhill s] life, which now in this new century can continue to inspire, challenge and point the way for those on the ancient quest for the holy." from the Foreword by Dana Greene, dean of Oxford College of Emory University

SkyLight Lives reintroduces the lives and works of key spiritual figures of our time people who by their teaching or example have challenged our assumptions about spirituality and have caused us to look at it in new ways.

Evelyn Underhill (1875 1941) was one of the most highly acclaimed spiritual thinkers of her day. Her fresh approach to mysticism provided one of the first invitations to modern seekers to realize that not only saints or great holy men could experience the love of God but that all people contain within them a capacity for the Divine.

This intimate biography, written by one of Underhill s closest friends, allows us to appreciate this revolutionary woman as both a charming, down-to-earth friend and a groundbreaking spiritual seeker and guide.

Through letters, personal reminiscences, and excerpts from Underhill s much-loved published writings including her definitive Mysticism, published in 1911 and continuously in print since then Margaret Cropper captures the spirit, journey, and wisdom of one of the most influential women of the early twentieth century.

Updated with a new foreword by Dana Greene, dean of Oxford College of Emory University, this intriguing spiritual portrait includes a brief memoir of Lucy Menzies, one of Underhill s closest confidants, highlighting their remarkable relationship.

This biography of Evelyn Underhill, one of the greatest spiritual thinkers of the early twentieth century, guides readers on a voyage through her life and a survey of her spiritual classics that would forever bring the Divine into the everyday for countless people.

A passionate writer and teacher who wrote elegantly on mysticism, worship, and devotional life, Evelyn Underhill urged the integration of personal spirituality and worldly action. This is the moving story of how she made her way toward spiritual maturity, from her early days of agnosticism to the years when her influence was felt throughout the world.

An early believer that contemplative prayer is not just for monks and nuns but for anyone willing to undertake it, Underhill considered the study of modern science not as a threat to contemplation but rather an enhancement of it. Her many lectures and writings on mysticism and spirituality, including her classic "Mysticism: A Study in the Nature and Development of Man s Spiritual Consciousness, "inspired the many people touched by her unique passion to take on a spiritual life.

In many ways, Meister Eckhart has had to wait seven centuries to be heard. Born in 13th century Germany, much of his life was spent in a monastery; though not all. The 'Meister' in his name means 'Master', and is an academic title from the University of Paris. An admired member of the Dominican Order, he was often sent to reform ailing priories. He was known also as a spiritual counsellor; a safe haven for many who sought God in their life, but found themselves troubled by the dire state of the institutional church. And in a century of flowering female spirituality, he was a supportive figure for many Dominican nuns and women in the burgeoning lay communities which arose. He was best known, however, as a preacher - an original preacher who used his native German language to startling effect. Eckhart preached a spiritual vision which distrusted the artifice of both ritual and church dogma. Instead, he aimed at nothing less than the spiritual and psychological transformation of those given to his care. To this end, Eckhart made the disposition of the human heart the key to all things. 'Conversations with Meister Eckhart' is an imagined conversation with this 13th century mystic, around such themes as detachment, which he famously placed above love; spirituality, God, the soul and suffering. But while the conversation is imagined, Eckhart's words are not; they are authentically his own. One of his controversial claims was that God cannot be described. Indeed, in one sermon, he went so far as to say 'We must take leave of God.' 'The church became very hostile towards him,' says Simon Parke, 'accusing him of heresy; and he spent his last days on trial before the pope. They also tried to ensure he'd be forgotten when he died, and nearly succeeded. But he's more popular now than ever.' Eckhart's teaching is an adventure, not a system; a call, not a creed. The depth and universality of his work means it can be contained by no established religion, but draws to itself seekers of truth from all backgrounds. 'Here we have a teaching open to all, but possessed by none,' says Parke. 'And therefore free like a butterfly, in the garden of the soul. Its perhaps my most challenging and rewarding conversation.'