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Journal articles on the topic 'De mystica theologia'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Dubbelman, Samuel J., and Erin Risch Zoutendam. "Mystical Terms in Johannes Altenstaig’s Vocabularius theologiae (1517)." Renaissance and Reformation 47, no. 3 (2024): 53–94. https://doi.org/10.33137/rr.v47i3.44461.

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This article contributes to the study of Christian mysticism in the sixteenth century by providing translations of mystical terms from Johannes Altenstaig’s Vocabularius theologiae (1517), including extasis, devotio, contemplatio, meditatio, mysticum, orare/oratio, raptus, theologia mystica, and unio. The introduction offers an overview of Altenstaig’s biography and the theological dictionary and highlights the significance of compilations, particularly those intended for student use, in reconstructing the fundamental characteristics of mystical theology on the eve of the Reformation. The note

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Pinheiro, Ulysses. "DA VERDADEIRA THEOLOGIA MYSTICA." Cadernos Espinosanos, no. 39 (December 27, 2018): 391–424. http://dx.doi.org/10.11606/issn.2447-9012.espinosa.2018.151118.

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Anzulewicz, Henryk. "Scientia mystica sive theologia – Albert the Great’s Concept of Mysticism." Roczniki Filozoficzne 63, no. 2 (2015): 37–58. http://dx.doi.org/10.18290/rf.2015.63.2-4.

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Abbate, Michele. "Dio come ἀκαλλής. Conseguenze e implicazioni concettuali dell’apofatismo nel Corpus Areopagiticum". International Journal of the Platonic Tradition 16, № 2 (2022): 190–208. http://dx.doi.org/10.1163/18725473-12341529.

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Abstract Within the Neoplatonic tradition, the absolute transcendence of the First Principle—the One-Good, from which the whole reality in its various articulations derives—plays a crucial role. This philosophical perspective implies, particularly in Plotinus and Proclus, some fundamental philosophical consequences, above all the transcendence of the Principle with respect to being and thought as well. This necessarily implies that the One-Good must be conceived of as beyond the intelligible Beauty itself. In this paper I aim to examine the theoretical implications and consequences of this per

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Tyler, Peter Mark. "Raising the Soul in Love: St Ignatius of Loyola and the Tradition of Mystical Theology." Religions 13, no. 11 (2022): 1015. http://dx.doi.org/10.3390/rel13111015.

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This paper explores St Ignatius Loyola’s relationship to the medieval tradition of theologia mystica, especially in the Spiritual Exercises. Although the evidence is scanty, it is clear that the young Iñigo was acquainted with the methods and structures of Abbot García de Cisneros’ Exercitatorio de La Vida Espiritual during his extended stay at Montserrat and Manresa after his conversion of life. Commentators have disagreed over the extent of the influence of these writings on Ignatius’ later spirituality; however, this paper will explore the ‘family resemblances’ between the type of spiritual

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Maguin, Jean-Marie. "The Cloud of Unknowing : An Examination." Moreana 46 (Number 177-, no. 2-3 (2009): 9–24. http://dx.doi.org/10.3366/more.2009.46.2-3.3.

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The Cloud of Unknowing is a book of advice written by an anonymous member of the English clergy, probably in the last quarter of the 14th century, for the benefit of a young disciple seeking a mystical union with God. The doctrine according to which this must be preceded by a stasis of the contemplative under a cloud of unknowing is derived from the Mystica Theologia of the pseudo-Denis the Areopagyte that the author translated into English. The rhetoric of the treatise is heavily marked by correctio, which determines a method of cautious progress, an inspired groping towards the mystical reve

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Žemla, Martin. "The Astronomia Olympi novi and the Theologia Cabalistica: Two Pseudo-Paracelsian Works of the Philosophia Mystica (1618)." Early Science and Medicine 24, no. 5-6 (2020): 527–48. http://dx.doi.org/10.1163/15733823-02456p07.

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Abstract The Astronomia Olympi novi and the Theologia Cabalistica were published as part of the Philosophia Mystica (1618). This influential collection of Paracelsian and Weigelian texts was among the first to include a publication of the theologica of Paracelsus. Both of these short pseudo-Paracelsian works were written by Adam Haslmayr (1560-1630), the propagator of the “Theophrastia Sancta,” a philosophical theology of Paracelsus mixed with Weigelian and alchemical influences. These works, taken in the Philosophia Mystica, are among the very few of his texts that appeared in print in his li

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Dubbelman, Samuel J. "Mystica Theologia and Imageless Prayer in Hugh of Balma and Blosius." Sixteenth Century Journal 55, no. 1-2 (2024): 281–303. http://dx.doi.org/10.1086/731070.

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9

SAVYNSKA, Inna. "FROM THE MYSTICAL ΑΓΆΠΗ THE INTELLECTUAL AMOR / CARITAS: THE TRANSFORMATION OF CONCEPTS IN THE BRIDAL MYSTICISM OF THE XII CENTURY". Sophia. Human and Religious Studies Bulletin 23, № 1 (2024): 92–95. https://doi.org/10.17721/sophia.2024.23.18.

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B a c k g r o u n d . The article is mainly devoted to the conception of intellectual love in the tradition of the Bridal mysticism of the XII century. This investigation shows that theologia mystica of Bernard of Clairvaux, William of Saint Thierry and Richard of Saint-Victor was formed under the influence of the conception of a mystical agape and metaphorical language of the Song of Songs by the Fathers of the Church. Moreover, it was also stressed that the spiritual sources of intellectual love came from Augustine's Neoplatonic tradition. His work "The Trinity" made polysemantic caritas the

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Sassi, Nicolò. "Le fonti del lessico teologico del De Mystica Theologia dello Pseudo-Dionigi Areopagita." Textual Cultures 11, no. 1-2 (2019): 130–71. http://dx.doi.org/10.14434/textual.v11i1-2.23849.

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What reveals the language of the Corpus Areopagiticum that we can use to determine its origin? Is it possible to detect specific words or lexical clusters which help situate the Sitz im Leben of the corpus within a specific theological school or movement? This study investigates these questions: through an analysis of pseudo-Dionysius' vocabulary and syntagmata it will trace the theological sources that shaped and nurtured pseudo-Dionysius' thought.

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DeGregorio, Scott. "Mystical Theology: The Glosses by Thomas Gallus and the Commentary of Robert Grosseteste on "De mystica theologia". James McEvoy." Speculum 81, no. 2 (2006): 558–60. http://dx.doi.org/10.1017/s0038713400003225.

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Boeri, Marcelo D., and José Pablo Martín. "La Teología Mística de Pseudo Dionisio Areopagita: una nueva lectura." Tópicos, Revista de Filosofía 23, no. 1 (2013): 9. http://dx.doi.org/10.21555/top.v23i1.290.

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En este artículo se presenta una nueva traducción al español del breve opúsculo De mystica theologia (del neoplatónico Pseudo Dionisio Areopagita) junto con una introducción al texto. La introducción se concentra en el análisis de algunos puntos que son especialmente útiles para entender el texto en cuestión: (i) su historia y su significado para el neoplatonismo y, aún más importante, su relevancia en térmios de una exposición sumamente original de la doctrina cristiana desde la perspectiva de un neoplatónico; (ii) la importancia de este texto en la filosofía contemporánea (Hegel, Heidegger,

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Martin, Dennis D. "Hugh of Balma on Mystical Theology: A Translation and an Overview of His "De theologia mystica". Hugh of Balma, Jasper Hopkins." Speculum 79, no. 2 (2004): 504–5. http://dx.doi.org/10.1017/s0038713400088278.

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Raschietti, Matteo. "“Frustra enim esset ratiocinativa inquisitio, nisi perveniret ad intellectivam unionem”: investigação racional e união intelectiva no Super Mysticam Theologiam Dionysii de Alberto Magno." Revista Ética e Filosofia Política 2, no. 24 (2022): 202–40. http://dx.doi.org/10.34019/2448-2137.2021.37203.

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O dominicano Alberto Magno é o responsável pela fundação do neoplatonismo na Escolástica Dominicana alemã e pelo nascimento da mística da mesma linhagem, graças também às obras pseudodionisianas por ele comentadas. Dentre estas, a Teologia Mística é certamente uma das mais influentes: a finalidade deste artigo, em primeiro lugar, é mostrar a recepção do Pseudo-Dionísio Areopagita na Idade Média, focando a atenção na obra De Mystica theologia e nos seus comentários latinos; em segundo lugar, apresentar sua estrutura e a subdivisão em linhas gerais; em terceiro lugar, examinar o conceito alberti

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Abbate, Michele. "La notion de triàs chez Proclus et Pseudo‑Denys l’Aréopagite: une comparaison." Chôra 21 (2023): 151–74. http://dx.doi.org/10.5840/chora2023/202421/228.

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This paper aims to examine the notion of τριάς in Proclus and in the Corpus Areopagiticum. As is well known, in Proclus’ metaphysical‑theological system the concept of «triad» plays a central role. In his philosophical perspective, triadic structures pervade the totality of reality in all its different levels and articulations, based on the fundamental triad consisting of remaining‑procession‑reversion. At the same time, the First Principle, also conceived as One‑Good and First God, due to its original simplicity, transcends all triadic structures, while simultaneously constituting their origi

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Faesen, Rob. "The Turn to Interiority in the Early Modern Period." Journal of Early Modern Christianity 11, no. 2 (2024): 237–56. https://doi.org/10.1515/jemc-2024-2011.

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Abstract The spirituality of the Early Modern Period – and especially in the Devotio Moderna and Ignatius of Loyola – is often associated with a turn to “interiority.” The question is then: to what does one turn? The Pro Theologia Mystica Clavis (1640) of Maximilianus Sandaeus offers a useful hermeneutical principle. In his explanations of the nature of interiority, he emphasized that it is fundamentally a “turning to the Other,” to God, which strips the human person of its own images and forms. This “turn inwards” is a response to the initiative of God, who is present in the “ground” of the s

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Faes de Mottoni, Barbara. "Mosè e Paolo figure della contemplazione e del rapimento nelle teologie del secolo XIII." Mélanges de l École française de Rome Moyen Âge 117, no. 1 (2005): 83–113. http://dx.doi.org/10.3406/mefr.2005.10918.

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Per i Medievali le due figure bibliche per eccellenza di uomo contemplativo e di rapito sono rispettivamente Mosè e Paolo. Si delinea dapprima il quadro di riferimento storico-dottrinale della riflessione medievale su questi due personaggi ; quindi, assumendo come testo principale il Commento di Alberto Magno alla Theologia mystica di Dionigi – nel quale prendendo spunto dalla visione al Sinai di Mosè, il Domenicano si interroga sulla più alta forma di contemplazione di Dio, se sia un rapimento, e indaga le loro condizioni – si confronta la sua posizione con quella di Alessandro di Hales, di B

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Trottmann, Christian. "Sic in vi affectiva: Note sur De theologia mystica III, 27, sa réception par Vincent d’Aggsbach, son depassement par Gerson et quelques auteurs ulterieurs." Bulletin de Philosophie Médiévale 45 (January 2003): 167–88. http://dx.doi.org/10.1484/j.bpm.1.3011.

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19

Raby, Elyse J. "Eighty Years after Mystici Corporis Christi: Rereading Mystical Body Theology in the Early Twentieth Century." Theological Studies 85, no. 2 (2024): 287–308. http://dx.doi.org/10.1177/00405639241238387.

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Contemporary interpreters of the mystical body movement in the early twentieth century often refer to works therein as mystical body “ecclesiologies” and tend to identify distinctions among them according to the author’s language or nationality. In this article, I argue that the differences among mystical body theologies in that era are better understood according to theological locus—of “mystical body” as either an ecclesiological or a christological-soteriological concept. This framework best explains the paradoxical evaluations of the mystical body movement more broadly, and the encyclical

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Jafari, Fereshteh. "THEOLOGICAL KNOWLEDGE IN ISLAMIC MYSTICISM AND GNOSTICISM." Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 6, no. 2 (2020): 211–28. http://dx.doi.org/10.20871/kpjipm.v6i2.92.

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In this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnost

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Romeiras, Francisco Malta. "Maximilianus Sandæus, un jésuite entre mystique et symbolique: Études suivies de l’édition par Mariel Mazzocco des annotations d'Angelus Silesius à la “Pro Theologia Mystica Clavis.” Ralph Dekoninck, Agnès Guiderdoni, and Clément Duyck, eds. Mystica 13. Paris: Honoré Champion, 2019. 398 pp. €52.15." Renaissance Quarterly 74, no. 4 (2021): 1368–69. http://dx.doi.org/10.1017/rqx.2021.267.

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22

Hughes, Jennifer Scheper. "The Colony as the Mystical Body of Christ." Social Analysis 64, no. 4 (2020): 21–41. http://dx.doi.org/10.3167/sa.2020.640402.

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In New Spain in the sixteenth century, the colony was imagined as a sacred body, as the mystical body of Christ (corpus mysticum), in which millions of presumed Catholic Indigenous subjects figured as the body’s wounded feet. Beyond the simple secularization of a theological concept and its appropriation toward political ends, the colonial corpus mysticum became living, enfleshed, and incarnate, both sustaining the colonial project and rebelling against it. The Mexican corpus mysticum was grounded in the vernacular theologies and affects of the mortandad, the violent death world of the colonia

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Saranyana, Josep Ignasi. "Margot SCHMIDT y Dieter R. BAUER (Hrsg.), Grundfragen christlicher Mystik. Wissenschaftliche Studientagung «Theologia mystica» in Weingarten vom 7.-10. November 1985, Frommann-Holzboog Verlag («Mystik in Geschichte und Gegenwart. Texte und Untersuchungen», Abteilung I: «Christliche Mystik», 5), Stuttgart-Bad Cannstatt 1987, 284 pp., 16,5 x 24." Scripta Theologica 20, no. 1 (2018): 387. http://dx.doi.org/10.15581/006.20.19430.

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Kacela, Xolani. "Being One with the Spirit: Dimensions of a Mystical Experience." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 60, no. 1-2 (2006): 83–94. http://dx.doi.org/10.1177/154230500606000109.

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Mystical experience has intrigued both religious and non-religious persons for centuries. Several elements of mystical experience have been identified by scholars of the psychology of religion. This essay explores those critical elements and appropriates them in developing a theological anthropology. This understanding is expanded using the framework of the mystic, Howard Thurman, who argued that true mysticism leads to responsible action. Together these components form the basis for a pastoral theological framework for mystical experience.

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Temiztürk, Halil. "Bingenli Hildegard: Orta Çağlı Bir Hıristiyan Mistiğin Perspektifinden 'Öteki' Algısı." Oksident 1, no. 1 (2019): 23–39. https://doi.org/10.5281/zenodo.3598350.

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Hildegard of Bingen, a female mystic of the Middle Ages, has influenced Christian mysticism with her thoughts and works. She is known for her scientific interests and mystical teachings such as herbal treatment and church music. Although Hildegard spent most of her life in the monasteries, she established close relationships with many prominent personalities, from the Pope to the Emperor. Hildegard lived at the beginning of the Crusades era. At the same time, Christians began to fight against groups that were considered heretical by the mainstream Church. Therefore, she was aware of the politi

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Mandziuk, Józef. "O. Kasper Drużbicki SJ (1590-1662) i jego nauka o doskonałości chrześcijańskiej." Saeculum Christianum 24 (September 10, 2018): 128–38. http://dx.doi.org/10.21697/sc.2017.24.14.

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At their beginnings, Jesuits had a huge impact on the Catholic Church in Poland. They introduced the Council of Trent reform and stopped the spread of Protestanism. Amongst them, there were many mystics, great theologians, missionaries, saints and priests. One of them was Father Kasper Druzbicki, theologian, ascetic writer, preacher and administrator.One of his many theological works is a treaty about the shortest way to Christian perfection, which is God’s will fulfillment. The book is not just designed for those in consecrated life, but also in secular life who strive toward holiness.

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Keeler, Annabel. "Sūfī tafsīr as a Mirror: al-Qushayrī the murshid in his Latācif al-ishārāt." Journal of Qur'anic Studies 8, no. 1 (2006): 1–21. http://dx.doi.org/10.3366/jqs.2006.8.1.1.

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Paul Nwyia once described the Sūfī exegesis of the Qur'fan as ‘a play of mirrors between the inward (bātin) of the mystic and the inward (bātin) of the Scripture’. The idea of reflection evoked by Nwyia's mirror metaphor is also conveyed, though somewhat differently, in some of the Sūfīs' own definitions of the esoteric interpretation of the Qur'an, which indicate that Sūfī exegetes interpret the Qur'an according to their particular spiritual state, station or inner illumination. On this basis, one would expect to find in Sūfī interpretations of the Qur'an a diversity that mirrors the degree a

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Laksana, Bagus. "The Mystery Of The Human Person : Mystical Anthropology In Hamzah Fansuri’s Shair." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 6, no. 1 (2016): 33. http://dx.doi.org/10.20871/kpjipm.v6i1.148.

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This essay endeavors to look closely at the mystical theological anthropology of Hamzah Fansuri, the first and one of the greatest Sufi writers in the Malay world. Mystical anthropology is arguably the underlying theme of all Fansuri’s poems and he develops this mystical discourse on the theomorphic dignity of every human person, together with the dynamic of return to God, by using some quite original imageries and symbolisms of his own. However, Fansuri’s mystical theological anthropology belongs to the tradition of Ibn al-‘Arabi (the wujudiyyah doctrince), while his works also betray familia

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Stoeber, Michael. "Introvertive Mystical Experiences: Monistic, Theistic, and the Theo-monistic." Religious Studies 29, no. 2 (1993): 169–84. http://dx.doi.org/10.1017/s0034412500022186.

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Some scholars have responded to the apparent differences between monistic and theistic mysticisms by emphasizing the role of socio-religious interpretations of the experiences. Both monistic and theistic experiences, they point out, are described as wholly unlike normal sensory events. These mystics claim to go beyond the usual categories of cognition; the experiences are said to be spaceless and timeless realizations which, though not strictly ineffable, defy precise and positive description. Moreover, the mystical exercises – the spiritual training and mental preparation – seem similar for b

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Shabanova, J. A. "MYSTICAL ASPECT OF EDITH STEIN'S ANTHROPOLOGY: FROM PHENOMENOLOGY TO THOMISM." Anthropological Measurements of Philosophical Research, no. 10 (December 22, 2016): 107–20. https://doi.org/10.15802/ampr.v0i10.87353.

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The <strong>aim</strong> of the study is to find mystical elements in Edith Stein's anthropology as a connecting principle between phenomenology and Thomism. Relying on methodological definition of philosophical mystic, as a matching of theological and philosophical doctrines, based upon reflection on experience of ecstatic unity with the Absolute, it was shown that phenomenology is implicitly directed towards research of real structure of immediate experience which in all its limits approaches to mystical experience. Not the mind and not the faith, but will (that directs knowled

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Pramuk, Christopher. "“Living in the Master's House”: Race and Rhetoric in the Theology of M. Shawn Copeland." Horizons 32, no. 02 (2005): 295–331. http://dx.doi.org/10.1017/s0360966900002565.

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ABSTRACTM. Shawn Copeland joins a liberationist epistemology with the conceptual framework of Bernard Lonergan to offer both a stinging critique of racism and a constructive Catholic theological anthropology. This essay examines Copeland's grounding of theological anthropology in two dimensions: the historical experience of poor women of color, and eschatological solidarity in the Mystical Body of Christ. The second major concern of this essay is the rhetoric of race in black theology and its reception among white theologians. The author, from his perspective as a white, male Catholic theologi

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Redman, Robert R. "Participatio Christi: H. R. Mackintosh's theology of the unio mystica." Scottish Journal of Theology 49, no. 2 (1996): 201–22. http://dx.doi.org/10.1017/s0036930600046834.

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The concept of unio mystica stands out of the more distinctive aspects of H.R. Mackintosh's theological work. Generally regarded as one of the leading English-speaking theologians of the first third of this century, Mackintosh and his innovative insights have since fallen into comparative neglect. Interestingly, the concept of the unio mystica seldom appeared as a theme on its own, apart from his programmatic article ‘The Unio Mystica as a Theological Conception’ (1909). Rather it served as a leitmotif which recurred at important points in his christology and soteriology. This essay will surve

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Khakhalova, Anna. "Flesh in the Conception of the Russian Soul According to Berdyaev." Logos et Praxis, no. 1 (December 2020): 18–24. http://dx.doi.org/10.15688/lp.jvolsu.2020.1.2.

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The paper addresses the relations between N. Berdyaev's philosophy and currently accepted attitudes in psychoanalysis and existential therapy in their connection with Byzatine mystical theology. It suggests that both traditions trace their roots back to an intuitive-symbolic way of searching for the truth, characteristic of mystical theology. The main emphasis is on the bodily dimension of experience, which supports the apophatic way of cognition. Hermeneutics of methodological principles is used in Berdyaev's philosophy and psychoanalysis with elements of historical and philosophical reconstr

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CHIRILĂ, Ioan, and Stelian PAȘCA-TUȘA. "SFÂNTUL SIMEON NOUL TEOLOG ȘI EXPERIENȚA PERSONALĂ A VEDERII LUMINII DIVINE." Revista Românească de Studii Axiologice 2, no. 3 (2021): 46–59. http://dx.doi.org/10.26520/rrsa.2021.2.3.46-59.

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Saint Symeon is one of the most representative Eastern theologians and mystics. His speech on God and the knowledge of heavenly realities through direct, unmitigated experience would gain him the title of “the New Theologian”, which, until him, had only belonged to Saint John the Evangelist and Saint Gregory of Nazianzus. Therefore, his writings have greatly influenced the Christian East. Saint Symeon has been perceived as a renewer of the tradition of spiritual life and a restorer of the lost or rather neglected spiritual life. In this study, we aim to highlight his experiences in which he pa

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CHIRILĂ, Fr PhD Ioan. "ST. SYMEON THE NEW THEOLOGIAN AND HIS PERSONAL EXPERIENCE OF SEEING THE DIVINE LIGHT." Icoana Credintei 7, no. 13 (2021): 5–18. http://dx.doi.org/10.26520/icoana.2021.13.7.5-18.

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Saint Symeon is one of the most representative Eastern theologians and mystics. His speech on God and the knowledge of heavenly realities through direct, unmitigated experience would gain him the title of “the New Theologian”, which, until him, had only belonged to Saint John the Evangelist and Saint Gregory of Nazianzus. Therefore, his writings have greatly influenced the Christian East. Saint Symeon has been perceived as a renewer of the tradition of spiritual life and a restorer of the lost or rather neglected spiritual life. In this study, we aim to highlight his experiences in which he pa

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Crăciun, Florentin Adrian. "The Eucharistic Sacrifice in Dumitru Stăniloae’s Theology with a Referential Point at the Mysterienlehre of Odo Casel." Review of Ecumenical Studies Sibiu 6, no. 1 (2014): 49–72. http://dx.doi.org/10.2478/ress-2014-0104.

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Abstract In the last century both Orthodox and Catholic theologians have improved their reflection on the Eucharistic sacrifice in a critical manner in regard to the Latin medieval or scholastic theology. They have also developed their thinking in a theological dialogue involving the Eastern and Western mentalities, which could show different approaches but also lots of similarities. The relation between the Eucharistic sacrifice and Christ’s sacrifice on the Cross, the connection with the Church’s sacrifice, the mystic sacrifice, the boundary existing in the liturgical cult between sacrifice

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Tofighi, Fatima. "The Reception of Pauline Mysticism: An Ideological Critique." New Testament Studies 68, no. 4 (2022): 363–74. http://dx.doi.org/10.1017/s0028688522000133.

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AbstractPaul was a mystic. So claimed scholars from Adolf Deissmann to Albert Schweitzer. Others disagreed, figures no less significant than Rudolf Bultmann, Karl Barth and Ernst Käsemann. The pro-mystic group argued that Paul's theological message was best understood if set within the context of Hellenistic or Jewish mysticism. The anti-mystic group could not tolerate any similarity of that sort, which, in their opinion, would damage Paul's uniqueness. The disagreement among biblical scholars can be traced back to more general misgivings about mysticism in European thought. After surveying th

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Chistyakova, Olga, and Denis Chistyakov. "Theology of Greek-Byzantine Church Fathers as a Specific Way of Philosophical Thinking in an Epistemological Context." Religions 14, no. 3 (2023): 355. http://dx.doi.org/10.3390/rel14030355.

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The article presents the theological ideas and mystical–religious teachings of the Greek-Byzantine Church Fathers, which, at the same time, are philosophical because Byzantine theologians also reflected on human and their life, on the relationship between man and God, on the possibilities of God-cognition and obtaining higher sacred knowledge. Based on the analysis of the anthropological and epistemological ideas of the Greek Church Fathers, we highlight that philosophizing was always at the heart of Byzantine theology. Therefore, the Byzantine tradition of the Church Fathers is considered a u

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Meis, Anneliese. "Albertus Magnus, Super Dionysii Mysticam Theologiam. Über die mystische Theologie des Dionysius." Teología y vida 56, no. 3 (2015): 333–36. http://dx.doi.org/10.4067/s0049-34492015000300008.

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Bingemer, Maria Clara. "Mystical Experience: Women’s Pathway to Knowledge." Religions 14, no. 2 (2023): 230. http://dx.doi.org/10.3390/rel14020230.

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This article aims to reflect on two issues within the vast area of mystical studies: 1. The link between mystical experience and knowledge; 2. Mystical experiences lived through by women as a pathway to and from knowledge. Firstly, we will try to circumscribe the concept of mystical experience by retrieving some of the main thoughts of scholars who have studied the mystical phenomenon and the writings of individuals who experienced it. Secondly, we will pursue our reflection with the aid of philosophers and theologians who thought and argued that mystical experience is and contains knowledge a

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Gromek, Karol. "Ciało mistyczne." Przestrzenie Teorii, no. 31 (December 6, 2019): 293–310. http://dx.doi.org/10.14746/pt.2019.31.16.

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This article proposes to include in the literary studies the body of texts written by the Christian female mystics, whose accounts have so far been the domain of theological discourse. The perspective offered here focuses on the bodily categories contained in the works of women mystics from the 19th and 20th c. such as: Leonia Nastał, Faustyna Kowalska, Zofia Nosko, Roberta Babiak, Rozalia Celakówna, all of whom qualify under the category of experiential or affective mysticism. The present articles focuses on two notions, i.e. on the one hand, the typology of describing the bodily experience i

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Hinson, E. Glenn. "Book Review: II. Historical — Theological: Julian of Norwich, Mystic and Theologian." Review & Expositor 86, no. 2 (1989): 282. http://dx.doi.org/10.1177/003463738908600228.

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Metzger, Laurent. "Comparison Between European Mystics in the 14th Century and Sumatran Sufis in the 16th-17th Centuries." INContext: Studies in Translation and Interculturalism 4, no. 1 (2024): 114–32. http://dx.doi.org/10.54754/incontext.v4i1.72.

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This study offers a comparative examination of the mysticism practiced by European spiritual thinkers in the 14th century and Sumatran Sufis in the 16th to 17th centuries, revealing striking inter-cultural similarities in their spiritual quests secluded from the urban tumult. These mystics, though divided by geographic and temporal distances, engaged profoundly with religious metaphysics, passionately expressing their spiritual explorations through sermons, literary compositions, and poetry. Central to their discourse was the relationship between the individual and the divine, with a particula

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Vloebergs, Sander, and Bert Roebben. "The Eye of the Storm. Mystical Theology in Dialogue with Teacher Education." Theology and Philosophy of Education 2, no. 1 (2023): 12–19. https://doi.org/10.5281/zenodo.8002325.

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<strong>Abstract</strong> In this interdisciplinary paper we explore ways in which medieval mystical theology can inspire religious education teachers in their work in the classroom. One of the major challenges to them is to (help to) understand the tension between religious literacy and religious experience. By using an experiential and imaginative rather than a rational theology, based on the work of the mystics, we hope to clarify this tension. Firstly, we describe the “hermeneutical storm”: a metaphor to understand the complexity of the religious learning process in the context

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Sheeba G, Ms Belcy, and Dr.B Bharthi. "Mysticism And Mystic Elements Found in The Book of Revelation." International Journal of English and Studies 07, no. 04 (2025): 85–90. https://doi.org/10.47311/ijoes.2025.7.04.90.

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This paper, titled The Mysticism and Mystic Elements Found in The Book of Revelation, unfolds a series of vivid and symbolic visions, through mysticism and the components of mystic elements. It reveals God's plan for humanity's redemption and the ultimate triumph of good over evil. Rich in imagery and symbolism, The Book of Revelation has been interpreted in countless ways throughout history. Mysticism, characterized by an experiential and often symbolic connection with the divine, plays a significant role in The Book of Revelation, the final book of The New Testament. This apocalyptic text, w

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Ushakov, Alexander. "“SHEDDING YOUR TEARS INSTEAD OF YOUR BLOOD”: A BLOODLESS MARTYRDOM IN THE LIFE AND LITERARY WORK OF SYMEON THE NEW THEOLOGIAN." Odysseus. Man in History 30, no. 1 (2023): 60–102. http://dx.doi.org/10.32608/1607-6184-2023-30-1-60-102.

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The article examines the emergence and development of the theologema martyrium sine cruorum in its connection with the idea of imitation of Christ (μίμησις Χριστοῦ) in Eastern Christian ascetic literature, and the interpretation of this theologema in the Life and literary work of the Byzantine mystic of the 10th – 11th centuries Symeon the New Theologian. The article shows the relationship between the theologema of bloodless martyrdom and the ideas of ascetic selflessness, the idea of pastoral care, anthropological phenomena of ascetic practices, the problem of authority and power in the relig

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Boone, Gloria M. "Mystical Unity and Hierarchical Difference: Ramon Llull's Rhetoric of Conversion." Journal of Communication and Religion 18, no. 1 (1995): 49–59. https://doi.org/10.5840/jcr199518113.

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Ramon Llull, a thirteenth century Catalan philosopher and theologican developed a rhetorical and theological system based on the divine attributes of God as recognized and taught by Judaism, Islam, and Christianity. In an age characterized by religious intolerance, he developed an art of persuasion to convert Muslims and Jews to Christianity.

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Gantenbein, Urs Leo. "“Himmlische Philosophia” bei Paracelsus und Caspar Schwenckfeld." Daphnis 48, no. 1-2 (2020): 296–318. http://dx.doi.org/10.1163/18796583-04801012.

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Coming from an astrological-magical tradition, the physician and radical reform theologian Paracelsus (1493/94–1541) developed 1530–1533 a new doctrine of the Eucharist based on the heavenly flesh of Christ and the need for spiritual rebirth. This teaching subsequently penetrated the thinking of many spiritualist theologians, mystics, and Paracelsists. At about the same time the spiritualist theologian Caspar Schwenckfeld (1489/90–1561) had developed a similar Eucharistic doctrine. This article discusses possible connections between the two men and presents building blocks for further research

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Clark, Roland. "Nationalism, Ethnotheology and Mysticism in Interwar Romania." Carl Beck Papers in Russian and East European Studies, no. 2002 (January 1, 2009): 51. http://dx.doi.org/10.5195/cbp.2009.147.

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Scholarship on Christian mysticism underwent a renaissance in Romania between 1920 and 1947, having a lasting impact on the way that Romanian theologians and scholars think about Romanian Orthodoxy Christianity in general, and mysticism in particular. Fascist and ultra-nationalist political and intellectual currents also exploded into the Romanian public sphere at this time. Many of the same people who were writing mystical theology were also involved with ultra-nationalist politics, either as distant sympathizers or as active participants. This paper situates the early work of the renowned th

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Margetts, John, and Oliver Davies. "Meister Eckhart: Mystical Theologian." Modern Language Review 90, no. 1 (1995): 230. http://dx.doi.org/10.2307/3733350.

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