Margery Kempe, a middle-class English housewife at the turn of the fifteenth century, was called to weep and to pray for her fellow Christians and to adopt an unconventional way of life. Separating herself from her husband and many children, she became a pilgrim travelling around England and as far away as Jerusalem. In old age, she dictated to scribes an autobiography that recounts her extraordinary intimacy with Christ as well as her intense, commotion-filled life. At first glance, she does not seem very saintly in character or disposition, and her spiritual experiences can easily appear to be extreme or egotistical. To appreciate and interpret Margery Kempe's life and spirituality properly, one must go beyond conventional categories of social and religious history.

In Mystic and Pilgrim, Clarissa Atkinson does this from six perspectives: the character of Margery's autobiography, her mysticism and pilgrim way of life, her social and family environment, her relations with her church and its clergy, the tradition that shaped her piety, and the context of late medieval female sanctity. Margery's Book was shaped by the writings of famous holy women and by pressures on memory and motivation that come with age.

The vocation that called Margery to mysticism and pilgrimage made her unusual, therefore open to suspicion. It required her to leave her husband and children, to dress in white (a color usually reserved for virgins), to go on pilgrimage as a way to participate in Christ's earthly life and death. It graced her with a conspicuous gift: tears she could not control or resist. Her domestic and social background (she came from a powerful merchant family) gave her the courage to persist in her strange vocation and unpopular way of life. She met scorn from most of her relatives, but found encouragement in Christ, the saints, and the representatives of the Church. During Margery's lifetime the Church displayed intense anxiety over the related issues of religious enthusiasm, discernment of spirits, and female visionaries. Yet many church officials, including Dame Julian of Norwich, advised Margery to accept what God sent her and judged her feelings to be "the work of the Holy Ghost."

Having examined these aspects of Margery's life and piety, Atkinson goes on to make an original and significant contribution by explaining their specific spiritual context. It is in the tradition of affective piety and of late medieval female sanctity, she argues, that Margery's religious emotions and expressions can best be understood. From Anselm of Canterbury, through Francis of Assisi, to Nicolas Love, affective writers and preachers aimed to promote intense feelings. Principal among these were compassion and contrition. Margery incorporated these feelings in her own devotional life: identification with the human Christ, conspicuous humility inspired by Saint Francis, and "boistrous" emotion in sympathy with Mary grieving at the Cross.

Against this background, the religious life of Margery Kempe seems neither aberrant nor even very unusual. Rather, it is her unique response to a tradition established by great saints. Among the saintly persons of late medieval Europe were many women: Catherine of Siena, Birgitta of Sweden, Joan of Arc, Julian of Norwich. They characteristically saw visions, communicated directly with God, found scribes or biographers who publicized their experiences. An increasing number of them were wives and mothers who struggled, like Margery, with the married state and eventually transcended it, becoming in effect "honorary" virgins through their holiness and by God's special favor. Traveling widely, speaking publicly, departing from traditional women's roles, these women were a new creation of the late Middle Ages.

The apparent disappearance of mysticism in the Protestant world after the Reformation used to be taken as an example of the arrival of modernity. However, as recent studies in history and literary history reveal, the "Reformation" was not experienced in such a drastically transformative manner, not least because the later Middle Ages itself was marked by a series of reform movements within the Catholic Church in which mysticism played a central role. In Mysticism and Reform, 1400-1750, contributors show that it is more accurate to characterize the history of early modern mysticism as one in which relationships of continuity within transformations occurred. Rather than focus on the departures of the sixteenth-century Reformation from medieval traditions, the essays in this volume explore one of the most remarkable yet still under-studied chapters in its history: the survival and transformation of mysticism between the late Middle Ages and the early modern period. With a focus on central and northern Europe, the essays engage such subjects as the relationship of Luther to mystical writing, the visual representation of mystical experience in fifteenth- and sixteenth-century art, mystical sermons by religious women of the Low Countries, Valentin Weigel's recasting of Eckhartian gelassenheit for a Lutheran audience, and the mysticism of English figures such as Gertrude More, Jane Lead, Elizabeth Hooten, and John Austin, the German Catharina Regina von Greiffenberg, and the German American Marie Christine Sauer.

Renate Wind has composed a well-researched and searching biography of Dorothee Soelle (19292003), who became a true religious provocateur and one of the most prolific and widely read theologians of the postwar period. Born in Germany and educated at the University of Cologne, Soelle turned from literary studies to theology, concentrating on rethinking Christian convictions in light of World War II and the Holocaust. A poet and activist as well as theologian, after her arrival at Union Theological Seminary in 1974, where she assumed the post previously held by Paul Tillich, Soelle became a leading voice for the liberation of women and against militarism, especially the Vietnam War. Her person, work, travels, and the times themselves combined to make her a pioneer and leader in the most exciting developments of the period: political theology, feminist theology, and liberation theology. Among her influential works were Christ the Representative (1967), Suffering (1975), To Work and to Love (1984), Theology for Skeptics (1994), and The Silent Cry (2001). Winds short and insightful biography is informed by extensive interviews with Soelles friends and family, especially her husband, Fulbert Steffensky, by use of the familys archives, and by Winds extensive knowledge of contemporary theology, political history, and the contemporary church.

Burns & Oates are proud to reissue Ruth Burrows' critically acclaimed work of spiritual theology, "Guidelines for Mystical Prayer". When first published in 1976, spiritual theology as reflection on spiritual experience was a growing trend; but at the same time there was a new interest in, and a return to, the classical Carmelite theology of prayer, with an effort to formulate that theology in contemporary thought categories. "Guidelines for Mystical Prayer" embodies both tendencies. It offers a personal narrative, a reflection on the spiritual history of two gifted people, St Teresa and St John of the Cross; and yet it speaks clearly out of the Carmelite tradition, and in the language of today. Strong interest in Carmelite theology of prayer and the spiritual life has continued into the present; the recent success of Burrows' "Essence of Prayer" is testament to this.

Apart from the introduction by Fr Steuart, The Mystical Doctrine of St John of the Cross consists wholly of passages from St John's own writings. It sets out in continous and convenient form all the essential points in his teachings. St John of the Cross was born near Avila in 1542 and dies at Ubeda in 1591. A Carmelite friar he was an enthusiastic supporter of St Teresa's campaign to restore the original and strict rule. His untiring work to spread the reform led to imprisonment, during which he wrote his first poem. He was canonized in 1726 and declared a Doctor of the Church in 1926.

The life of the black religious servant Ursula de Jesus (1604-1666) has remained one of the best-kept historical secrets of the New World. This English language translation of the diary she began in 1650 allows us to hear the voice of the former slave turned spiritualist.

Born into slavery in Lima, Peru, Ursula entered a convent at the age of thirteen to serve a nun, and spent the next twenty-eight years as one of hundreds of slaves whose exhausting daily work afforded little time to contemplate religious matters. After surviving a potentially fatal accident, she chose a spiritual path, though remained a slave until one of the nuns purchased her freedom. Ursula began to see visions and communicate more frequently with God. Dead souls eager to diminish their stay in Purgatory approached her, and it was then that she assumed the role of intercessor on their behalf.

Ursula's diary conveys the innuendos of convent life, but above all it offers a direct experience of baroque Catholic spirituality from the perspective of a woman of color. Nancy E. van Deusen selected approximately fifty pages from Ursula's diary to appear here as Ursula wrote them, in Spanish. Van Deusen's introduction situates Ursula's text within the milieu of medieval and early modern female spirituality, addresses the complexities of racial inequality, and explores the power of the written word. "

Enlightening biography of an early feminist and religious entrepreneur who championed ""the innate spirituality of women."" Emma Curtis Hopkins led a life of extraordinary diversity and achievement. Here at last is a study that salutes her remarkable life as it explores the route by which she melded spiritual healing, metaphysical idealism, and exotic philosophies into multiple careers of unsurpassed dynamic. As a charismatic teacher, Hopkins instructed or ordained every prominent New Thought leader who founded a major denomination of the movement's churches. Her considerable talents as a mystic and noted author reached fruition with the publication of High Mysticism in 1923. Furthermore, her ideas on healing and prosperity took root in both secular and religious orgahizations, touching millions around the globe to this day. The long-forgotten Hopkins is now given her due in a book that allows her to triumph in the roles she so ably mastered in life: mentor and mystic, healer and feminist, missionary and biblical prophet, writer and editor.

St John of the Cross is the supreme poet of the mystical tradition in Christianity. His poems are the most concise and beautiful expression of the experience of the love of God in Western literature. They are also the inspiration for his great prose works, which are extended commentaries on the poems. Many of these stem from his imprisonment in Toledo in 1577-78, from which he made a dramatic escape, taking refuge in a "discalced" (barefoot) Carmelite convent, where he apparently dictated poems from a notebook he had managed to bring out of prison. John was a man of his time and loved the courtly and popular literature of his age. The poems reflect this in their imagery and metre. Others draw their inspiration from the "Song of Songs" in the Bible. His images of human love and nature make his poems readily accessible on the level of literature. But the "divine" intention is always there, and this is the quality Kathleen Jones has sought to bring out in her translation, "Consideration of rhyme and metre have been treated as secondary to the importance of precise theological expression, and of conveying something of the lyricism and spiritual power of the original".

God has healed in the past and wants to heal now. But though they pray in faith, go to healing meetings, and strive to have enough faith, many are not healed as they would wish to be. "When God Doesn't Heal Now" examines the myths about healing that are built on partial truths and looks at the profound relationship between prayer, healing, and the sovereignty of God. This guide offers a balanced look at teachings on healing, faith healers, and ways to bring biblical clarity to beliefs that often foster guilt, defeat, and despair when believers are not immediately healed. "When God Doesn't Heal Now" is an encouraging book which affirms the biblical truth that God is our healer.

This study shows how Osuna uses mystical symbolism and allegory in his own writing and in the methods of meditation and contemplation he teaches.

Truth waits for eyes unclouded by longing.' Lao-Tzu (poet and philosopher) In this collection of short, contemplative, enlightening reflections, spiritual teacher and Quaker Christopher Goodchild, inspired by his own experiences, guides you through his spiritual and philosophical journey to his truest and most peaceful self. Written from a 'soul' perspective, the book reveals how, by looking beyond vulnerability to see innate strength, and searching beyond pain and turmoil to find peace and serenity, anyone can affirm their true humanity despite the hardships and distractions of modern life. Christopher's compassionate route through difficulties, doubt, grief and fear is marked with dynamic tenderness and an artful embrace of abundant sources of wisdom. Spirituality, psychology and philosophy are seamlessly woven together in an inclusive Quaker context, led by the common values of love and forgiveness. In a world increasingly weighed down with the baggage of the self, this book will speak to anyone searching for a more clear-sighted, meaningful presence in the eternal universe.

Jane Leade (1624-1704) is probably the most prolific woman writer and most important female religious leader in late seventeenth-century England, yet, she still remains relatively unknown. By exploring her life and works as a prophetess and mystic, this books opens a fascinating window into the world of a remarkable woman living in a remarkable age. Born in Norfolk into a gentry family, Jane Leade enjoyed a comfortable childhood, married a distant cousin, who was a merchant, and had four children. However, she found herself totally destitute in London when he died, his fortune having been lost abroad. As a widow, she proclaimed herself to be a `Bride of Christ', and eventually became a prolific author and a respected blind, elderly leader of a religious group of well-educated men and women, known as the Philadelphian Society. The structure of this book is informed by the chronological events that happened during her life and is complemented by examining some of the material she published, including her visions of the Virgin Wisdom, or Sophia. She started writing in 1670, but published prolifically in the 1680s and 1690s, and this material offers a fascinating glimpse into the mind of an extraordinary woman. Believing herself to be living in the `End Times' she expected Sophia would return with the second coming of Christ. The Philadelphian Society grew under her charge, until they were buffeted by mobs in London. Jane Leade died in her eighty-first year and is buried in the non-conformist cemetery, Bunhill Fields, in London. By contextualising her and drawing out the nature of her devotions this new book draws attention to her as a figure in her own right. Previous studies have tended to reduce her to one example within a certain tradition, but as this work clearly demonstrates she was in fact a much more complicated character who did not conform to any one particular tradition.

Merton defines Christian mysticism, especially as expressed by the Spanish Carmelite St. John of the Cross, and he offers the contemplative experience as an answer to the irreligion and barbarism of our times. "For those...curious about mysticism...this is an excellent book" (Catholic World).

These pages capture a thousand years of medieval women's visionary writing, from late antiquity to the 15th century. Written by hermits, recluses, wives, mothers, wandering teachers, founders of religious communities, and reformers, the selections reveal how medieval women felt about their lives, the kind of education they received, how they perceived the religion of their time, and why ascetic life attracted them.

This is the extraordinary story of Knight and Lomas's fourteen year quest to uncover the secret teachings buried beneath Roslin Chapel near Edinburgh. Their quest ends with extraordinary revelations about early human history - the origins of Christianity, of Freemasonry and of science. They show that all were charged with a belief in a secret cosmic code, linking, for example, the Exodus from Egypt, the founding of Solomon's Temple and the Star of Bethlehem. This book reveals for the first time why there were such high expectations of a Messiah at the time of the birth of Jesus Christ. The Book of Hiram will change everything you thought you knew about both the Bible and Freemasonry.