The Christology and Mystical Theology of Karl Rahner delineates what Rahner means by the mysticism of daily life, the mysticism of the masses, the mysticism of the classical masters, the difference between infused and awakened contemplation, the relation of mysticism to Christian perfection, and Rahner's controversial view that the mystical life does not require a special grace. It explores how Rahner embraces the person of Jesus Christ - whom Rahner sees as Christianity's center - both with his acute theological mind but also with his Jesuit heart. Who has better defined the human person as the ability to be God in the world, understood Jesus' humanity as God's human in the world, and boldly stated the difference between Jesus and other human beings that is only he is God's humanity in the world. The book also looks at Rahner's view of Jesus as the absolute savior, his ascending and descending Christology, his creative re-interpretation of Christ's death and resurrection, his seeking Christology, and his controversial anonymous Christian theory. Finally, it emphasizes the influence of St. Ignatius of Loyola on Rahner's thinking. Ignatius's Spiritual Exercises, especially their emphasis on God working immediately with the person, its Christology, and the rules for the discernment of spirits plays a key role in Rahner's overall theological view. Few Catholic theologians have taken Christian saints and mystics as theological sources as seriously as Rahner has.

Mystics and Miracles offers twenty-four compelling biographies that explore the lives of ordinary people chosen by God to do his extraordinary work. From visions and healing to prophecies and miracles, mystics provide a direct connection between the human and the divine.

2020 Association of Catholic Publishers first place award in spirituality Thomas Merton's sessions with the young monks at the Abbey of Gethsemani showcase Merton's brilliant ability to survey the key figures and synthesize their writings, inspiring his listeners and readers with what it means for the spiritual life. Like its companion volume, A Course in Christian Mysticism, this book is a collection of fifteen lectures that get to the heart of Merton's belief that monastic wisdom and spirituality are applicable for everyone. This compact volume allows anyone to learn from one of the twentieth century's greatest Catholic spiritual teachers. The study materials at the back of the book, including additional primary source readings and thoughtful questions for reflection and discussion, make this an essential text for any student of Christian desert spirituality.

The contemporaries of Hildegard of Bingen called her ""prophetissa teutonica"", honouring her philosophical writings and interpretation of the cosmos. Mediaevalists still consider her one of the leading mystics, and point to her active spiritual and artistic life in the 12th century as the finest example of what a woman can achieve. The abbess Hildegard of Bingen was the first composer to sign her musical works. As a playwright and author, she witnessed and shaped the time of the Crusades, the literary minnesang, and political and theological debate. The author of this text draws a complex picture of her life and work, as he ""translates"" Hildegard's ideas and her mysterious world of symbols from mediaeval Latin into contemporary concepts. Heinrich Schipperges delineates this remarkable thinker's view of the human being as a microcosm of the universe, intricately bound by the senses to the life of the soul, nature, and God.

Over the centuries, Quakers have read non-Quakers regarded as mystics. This study explores the reception of mystical texts among the Religious Society of Friends, focusing in particular on Robert Barclay and John Cassian, Sarah Lynes Grubb and Jeanne Guyon, Caroline Stephen and Johannes Tauler, Rufus Jones and Jacob Boehme, and Teresina Havens and Buddhist texts selected by her. Points of connection include the nature of apophatic prayer, suffering and annihilation of self, mysticisms of knowing and of loving, liberal Protestant attitudes toward theosophical systems, and interfaith encounter.

Since its rediscovery in 1934, the fifteenth-century Book of Margery Kempe has become a canonical text for students of medieval Christian mysticism and spirituality. Its author was a fifteenth-century English laywoman who, after the birth of her first child, experienced vivid religious visions and vowed to lead a deeply religious life while remaining part of the secular world. After twenty years, Kempe began to compose with the help of scribes a book of consolation, a type of devotional writing found in late medieval religious culture that taught readers how to find spiritual comfort and how to feel about one's spiritual life. In Margery Kempe and the Lonely Reader, Rebecca Krug shows how and why Kempe wrote her Book, arguing that in her engagement with written culture she discovered a desire to experience spiritual comfort and to interact with fellow believers who also sought to live lives of intense emotional engagement.An unlikely candidate for authorship in the late medieval period given her gender and lack of formal education, Kempe wrote her Book as a revisionary act. Krug shows how the Book reinterprets concepts from late medieval devotional writing (comfort, despair, shame, fear, and loneliness) in its search to create a spiritual community that reaches out to and includes Kempe, her friends, family, advisers, and potential readers. Krug offers a fresh analysis of the Book as a written work and draws attention to the importance of reading, revision, and collaboration for understanding both Kempe's particular decision to write and the social conditions of late medieval women's authorship.

The mythical story of fallen angels preserved in 1 Enoch and related literature was profoundly influential during the Second Temple period. In this volume renowned scholar Loren Stuckenbruck explores aspects of that influence and demonstrates how the myth was reused and adapted to address new religious and cultural contexts. Stuckenbruck considers a variety of themes, including demonology, giants, exorcism, petitionary prayer, the birth and activity of Jesus, the Holy Spirit, the conversion of Gentiles, "apocalyptic" and the understanding of time, and more. He also offers a theological framework for the myth of fallen angels through which to reconsider several New Testament texts-the Synoptic Gospels, the Gospel of John, Acts, Paul's letters, and the book of Revelation.

A memoir, first published in 1974, which also relates 'encounters' of the author and others with God. It has the ambitious and controversial aim of defending Christian mysticism. It affirms that "daily coming to God in prayer is as great an evidence of being the Lord's" as mystical converse with God. Yet for some the question is instead whether mysticism can provide such evidence at all, since the experiences are "so rare and personal it is quite impossible to convey to others what is enjoyed". They conclude that mysticism is at odds with both sound doctrine and good sense. Murdoch Campbell replies with a remarkable knowledge and use of Scripture, and carryies the believer into his and others' experience of God's presence.

Chiara Lubich is now being called a great Catholic mystic of our times. In these letters we encounter this mystical side of Chiara who is also the bearer of a charism, a gift from the Holy Spirit in response to the special needs of the Church and of the world. Chiara's charism is unity, the unity that Jesus asked for us from his Father: "May they all be one as we are one - I in them and you in me - so that they may be brought to complete unity" (Jn 17: 22-23). Chiara saw God's love in everyone and everything. The light of this discovery enveloped her, and she felt like she was at the centre of the Father's love. This discovery is at the foundation of Chiara's spirituality which emerges from these early letters. They were written to the young women and others who were drawn by the way she presented the Christian life as a response to God's love, which was shown to her in Jesus, most especially in his abandonment and death on the Cross. In these letters, the God that Chiara invites us to believe in is Love. The conversion she asks of us is a conversion to Love. Often using the language and style of the saints and mystics of other ages (like Saint Catherine of Siena and Saint Francis of Assisi), Chiara communicates her burning desire that "Love be loved," that "all the world be set ablaze by the fire of Love." Her words are full of fervour, but also simplicity and practical common sense.