The Wiley-Blackwell Companion to Christian Mysticism

The Wiley-Blackwell significant other to Christian Mysticism brings jointly a workforce of top foreign students to discover the origins, evolution, and modern debates when it comes to Christian mystics, texts, and the hobbies they inspired.
Provides a accomplished and fascinating account of Christian mysticism, from its origins correct as much as the current day.
Draws at the better of present scholarship by means of bringing jointly a set of newly-commissioned readings by means of major scholars.
Considers examples of mysticism in either japanese and Western Christianity.
Offers a super synthesis of the major figures and old sessions of mysticism; its center issues, resembling heresy, gender, or aesthetics; and its theoretical issues, together with theological, literary, social clinical, and philosophical approaches.
Features chapters on present debates akin to neuroscience and mystical event, and inter-religious discussion

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Did I perceive his presence; and I knew the power of his might because my faults were put to flight . . In the renewal and remaking of the spirit of my mind, that is, of my inmost being, I have perceived the excellence of his glorious beauty” (4:91). For St. Bernard, as for Origen, mystical union marks the perfected life of a Christian soul. In some respects, Origen’s influence is even more obvious in William of SaintThierry’s Exposition on the Song of Songs (1139) than it is in the sermons on the Song by William’s close friend, St.

A term that predated it was actually mystical theology, coined in Greek in the sixth century by the Pseudo-Dionysius as the title of a hugely influential theological treatise. 50 It is not, however, that there are two separate ways of talking about God – a way of negation and a way of affirmation – or that one cancels the other out. Because God is both transcendent and immanent, both ways are needed at once. It is the dialectical interplay between these two approaches that provides the impetus (upward) toward “higher” knowledge of God and ultimately toward union with God.

In The Letter and the Spirit, Henri deLubac discusses the significance of Origen preserving the spiritual meaning as the innermost meaning of the Song. When Origen’s discussion of the soul comes second, as it usually does with Origen’s interpretation of Scripture’s other books, it pertains to “the soul in itself . . of its nature, of its faculties, of its vices and virtues, independent of Christian realities” (deLubac 163–164). However, when Origen reserves the soul for his tertia expositio, as he does in the Commentary on the Song of Songs, it becomes “a question of the ‘faithful’ soul, of the soul 30 ANN W.

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