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.

Thomas Merton's lectures to the young monastics at the Abbey of Gethsemani provide a good look at Merton the scholar. A Course in Christian Mysticism gathers together, for the first time, the best of these talks into a spiritual, historical, and theological survey of Christian mysticism-from St. John's gospel to St. John of the Cross. Sixteen centuries are covered over thirteen lectures. A general introduction sets the scene for when and how the talks were prepared and for the perennial themes one finds in them, making them relevant for spiritual seekers today. 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 mysticism.

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.

This Is A New Release Of The Original 1907 Edition.

"There is a rich tradition of wonderful women and other contemplatives who are great resources for thinking differently about Christianity. They emphasized divine love, human compassion, and the radical possibilities of contemplative practices. They were not afraid to criticize the church and indeed thought of their challenge as crucial to their faith. We do not have to lose faith with the beautiful wisdom of this story of intimate and compassionate love, dwelling among us and within us, if we do not want to." from the acknowledgments and note to readers To those seeking a more open, progressive approach to Christian faith, the Christian past can sometimes seem like a desert, an empty space devoid of encouragement or example. Yet in the latter years of the Middle Ages a quiet flowering of a more accessible, positive approach to Christian belief took place among a group of female mystics, those who emphasized an immediate, nonhierarchical experience of the divine. In this enlightening volume, Wendy Farley eloquently brings the work of three female mysticsMarguerite Porete, Mechthild of Magdeburg, and Julian of Norwichinto creative conversation with contemporary Christian life and thought. From alternatives to the standard, violent understandings of the atonement, to new forms of contemplation and prayer, these figures offer us relevant insights through a theology centered on God's love and compassion. Farley demonstrates how these women can help to refresh and expand our awareness of the depth of divine love that encompasses all creation and dwells in the cavern of every human heart.

The Dionysian Mystical Theology introduces the Pseudo-Dionysian "mystical theology," with glimpses at key stages in its interpretation and critical reception through the centuries. In part one, the elusive Areopagite's own miniature essay, The Mystical Theology, is quoted in its entirety, sentence by sentence, with commentary. lts cryptic contents would be almost impenetrable withoutjudicious reference to the rest of the Dionysian corpus: The Divine Names, The Celestial Hierarchy, The Ecclesiastical Hierarchy, and the ten Letters. Of special importance is the Dionysian use of negations in an "apophatic" theology that recognizes the transcendence of God beyond human words and concepts. Stages in the reception and critique of this Greek corpus and theme are sketched in part two: first, the initial sixth-century introduction and marginal comments (Scholia) by John of Scythopolis; second, the early Latin translation and commentary by the ninth-century Carolingian Eriugena and the twelfth-century commentary by the Parisian Hugh of St. Victor; and third, the critical reaction and opposition by Martin Luther in the Reformation.In conclusion, the Dionysian apophatic is presented alongside other forms of negative theology in light of modern and postmodern interests in the subject.

In Wonder and Exile in the New World, Alex Nava explores the border regions between wonder and exile, particularly in relation to the New World. It traces the preoccupation with the concept of wonder in the history of the Americas, beginning with the first European encounters, goes on to investigate later representations in the Baroque age, and ultimately enters the twentieth century with the emergence of so-called magical realism. In telling the story of wonder in the New World, Nava gives special attention to the part it played in the history of violence and exile, either as a force that supported and reinforced the Conquest or as a voice of resistance and decolonization.

Focusing on the work of New World explorers, writers, and poets--and their literary descendants--Nava finds that wonder and exile have been two of the most significant metaphors within Latin American cultural, literary, and religious representations. Beginning with the period of the Conquest, especially with Cabeza de Vaca and Las Casas, continuing through the Baroque with Cervantes and Sor Juana Ines de la Cruz, and moving into the twentieth century with Alejo Carpentier and Miguel angel Asturias, Nava produces a historical study of Latin American narrative in which religious and theological perspectives figure prominently.

In his day, no preacher in the Highlands was as attractive or well regarded as the Reverend Murdoch Campbell, the author of 'Gleanings of Highland Harvest', 'The Loveliest Story Ever Told', 'Memories of a Wayfaring Man', and 'Wells of Joy'. His Diary is of interest for his life and times, but also as one of the few documented accounts of 20th century Christian mysticism, extending across forty-one years. Its value is not only historical or academic; such a record of fellowship with God is for many beyond price. Interest in mysticism is flourishing, but relatively few commentators look at the Biblical mysticism of Evangelical Protestants. Here the Diary speaks for itself, while a Preface, Biographical Notes, and footnotes add background information and comment. Mystical knowledge of God is not in competition with either faith or 'love for one's neighbour as oneself', but is an added privilege, granted to few. It represents a challenge to well-substantiated ordinary assumptions concerning what can be known, both naturally and, for believers, spiritually. Yet this Diary shows how such contact with God leads beyond ordinary experience to the suburbs of Heaven.

In this compelling study of two seventeenth-century female mystics, Bo Karen Lee examines the writings of Anna Maria van Schurman and Madame Jeanne Guyon, who, despite different religious formations, came to similar conclusions about the experience of God in contemplative prayer. Van Schurman was born into a Dutch Calvinist family and become a superb scriptural commentator before undergoing a dramatic religious conversion and joining the Labadist community, a Pietistic movement. Guyon was a French layperson whose thought would be identified with Quietism--a spiritual path that was looked upon with suspicion both by the French Catholic Church and by Rome.
Lee analyzes and compares the themes of self-denial and self-annihilation in the writings of these two mystics. In van Schurman's case, the focus is on the distinction between scholastic knowledge of God and the "intima notitia Dei "accessible only by radical self-denial. In Guyon's case, it is on the union with God that is accessible only through a painful self-annihilation. For both authors, Lee demonstrates that the desire for enjoyment of God plays an important role as the engine of the soul's progress away from self-centeredness. The appendices offer facing Latin and English translations of two letters by van Schurman and a selection from her "Eukleria."
"This book is well written, well researched, and original. Bo Karen Lee's study represents the most sustained contemporary English-language investigation of van Schurman's work that I know of. Guyon has received more scholarly and popular attention, but few authors have taken her theology seriously in the way that this volume does." --Ronney Mourad, Albion College

Foreword:

Brighter than the twinkling stars in the sky, and yet softer than the wool on a baby lamb, the light of God will be upon us in the next life too. Abundantly so with goodness, and much to our delight, we will hardly be grasping it entirely, unless one has been immersed into and has experienced the connecting light while fully maximized. The fear of passing away should no longer exist in our mind. Complicated thinking is all that it is. Just as simple as knowing there is love in the afterlife, that is where our heart and soul belongs. Travel to heaven in the highway of your mind. It is very safe lifting a yielding conscious to achieve exceptional knowledge within the spirit world.

Author [self] bio:

Greg Belter is an Illinois native, who since at an early age has shown serious interest in the spirit world. Visiting the hereafter is a natural occurrence for him, from the grandiose out of body experiences, to the most splendid heavenly visions each and every day. His words are golden.