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Journal articles on the topic 'Medieval mysticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Wainwright, William. "The Affective Dionysian Tradition in Medieval Northern Europe." European Journal for Philosophy of Religion 7, no. 2 (2015): 21–34. http://dx.doi.org/10.24204/ejpr.v7i2.118.

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Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated ‘monistic moments’. I conclude by discussing Nelson Pike’s claim that

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2

McGinn, Bernard. "The Changing Shape of Late Medieval Mysticism." Church History 65, no. 2 (1996): 197–219. http://dx.doi.org/10.2307/3170288.

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The historical development of explicit forms of Christian mysticism can be sketched according to a model of gradually accumulating and interactive layers of tradition. The monastic ideal of flight from the world in order to lead a specialized life of penance and prayer, either as a hermit or within a community, formed the institutional context for most forms of Christian mysticism down to the end of the twelfth century. This monastic layer of mysticism was primarily biblical and liturgical in the sense that it sought God in and through personal appropriation of the mystical understanding of th

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3

Gaeffke, Peter, and Shankar Gopal Tulpule. "Mysticism in Medieval India." Journal of the American Oriental Society 109, no. 3 (1989): 469. http://dx.doi.org/10.2307/604168.

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4

Kieckhefer, Richard. "Convention and Conversion: Patterns in Late Medieval Piety." Church History 67, no. 1 (1998): 32–51. http://dx.doi.org/10.2307/3170770.

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Ernst Troeltsch is known to church historians largely for his classic threefold distinction of church, sect, and mysticism. In The Social Teachings of the Christian Churches, Troeltsch describes the church as an institution enmeshed with society and making accommodations to the world's imperfections; the sects, driven by a quest for purity, refuse to make accommodations or compromises, while the mystics stand aside from this conflict and concern themselves with “a purely personal and inward experience” in which “the isolated individual, and psychological abstraction and analysis become everyth

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5

Barr, Jessica. "Commitments to Medieval Mysticism within Contemporary Contexts, ed. Patrick Cooper and Satoshi Kikuchi. Bibliotheca Ephemeridum Theologicarum Lovaniensium. Leuven: Peeters, 2017, pp. xv, 382." Mediaevistik 31, no. 1 (2018): 247–50. http://dx.doi.org/10.3726/med012018_247.

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This volume seeks to address an important issue: namely, the challenges associated with studying medieval mysticism in our distinctly non-medieval, pluralistic, philosophically and confessionally diverse age. It also asks why scholars continue—and should continue—to engage with medieval mysticism, given its contextual differences and—one <?page nr="248"?>might argue—apparent irrelevance to the (post-)modern age. Through its eighteen essays, Commitments to Medieval Mysticism succeeds, I believe, in arguing for the ongoing utility and relevance of medieval mystical literature. It also incl

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6

Hehir, Brid. "A touch of medieval mysticism?" Nursing Standard 13, no. 32 (1999): 28. http://dx.doi.org/10.7748/ns.13.32.28.s52.

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7

McGinn, Bernard. "How Augustine Shaped Medieval Mysticism." Augustinian Studies 37, no. 1 (2006): 1–26. http://dx.doi.org/10.5840/augstudies20063712.

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8

Millett, Bella, William F. Pollard, and Robert Boenig. "Mysticism and Spirituality in Medieval England." Modern Language Review 95, no. 2 (2000): 468. http://dx.doi.org/10.2307/3736150.

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9

Thomson, David. "Deconstruction and Meaning in Medieval Mysticism." Christianity & Literature 40, no. 2 (1991): 107–21. http://dx.doi.org/10.1177/014833319104000201.

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10

Stróżyński, Mateusz. "Mistyka relacyjna i metafizyczna w Księdze św. Anieli z Foligno." Filozofia Chrześcijańska 16 (December 15, 2019): 7–25. http://dx.doi.org/10.14746/fc.2019.16.1.

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The article discusses the coexistence of two forms of Christian mysticism – metaphysical and relational – in The Book of Angela of Foligno. The metaphysical type, associated with the Neoplatonic philosophy, is probably inspired by The Soul’s Journey Into God by Saint Bonaventure who describes the experience of God as viewing existence or being (esse). The relational type is focused on the human and personal aspect of Jesus and the experience of love in the I-You relationship. While in many medieval mystics there is only one type of mysticism (e.g. metaphysical in Eckhart, relational in Bernard

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11

NEWMAN, BARBARA. "NEW SEEDS, NEW HARVESTS THIRTY YEARS OF TILLING THE MYSTIC FIELD." Traditio 72 (2017): 9–20. http://dx.doi.org/10.1017/tdo.2017.7.

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This article offers a retrospective on the last thirty years of scholarship on medieval mystics. After surveying some recent resources, such as Bernard McGinn's multivolume history, the Companions to Christian Mysticism, and the journal Spiritus, it discusses the varied approaches of late-twentieth and early-twenty-first century work, notably the material turn and the linguistic turn. The former, embracing studies of the body and gender, emotions and eroticism, art and material objects, reacts against earlier conceptions of mysticism as concerned exclusively with the timeless, invisible, and t

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12

Hozien, Muhammad. "Philosophy, Theology and Mysticism in Medieval Islam." Journal of Islamic Philosophy 2, no. 1 (2006): 205–6. http://dx.doi.org/10.5840/islamicphil20062117.

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13

Turai, Gabriella. "Medieval Female Mysticism and Weber’s Charismatic Authority." Belvedere Meridionale 29, no. 4 (2017): 152–57. http://dx.doi.org/10.14232/belv.2017.4.10.

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14

Daniel, R. Iestyn. "A Medieval Welsh Dominican Treatise on Mysticism." New Blackfriars 78, no. 921 (1997): 476–93. http://dx.doi.org/10.1111/j.1741-2005.1997.tb02791.x.

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15

Kroll, Jerome, Bernard Bachrach, and Kathleen Carey. "A reappraisal of medieval mysticism & hysteria." Mental Health, Religion & Culture 5, no. 1 (2002): 83–98. http://dx.doi.org/10.1080/13674670110112749.

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16

Santos, Bento Silva. "MARTIN HEIDEGGER E A MÍSTICA MEDIEVAL. EM BUSCA DE UMA COMPREENSÃO FENOMENOLÓGICA." Síntese: Revista de Filosofia 43, no. 136 (2016): 279. http://dx.doi.org/10.20911/21769389v43n136p279/2016.

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Resumo: O artigo comenta globalmente algumas anotações da Vorlesung não proferida – “Os Fundamentos Filosóficos da Mística Medieval” (1918-1919) – na tentativa ainda fragmentária de esboçar uma compreensão fenomenológica da experiência mística. Assim, destaco, primeiramente, as duas observações iniciais de Heidegger sobre o sentido ambíguo da formulação “fundamentos filosóficos da mística medieval” ora com base na história da filosofia (1), ora com base na abordagem fenomenológica. Em segundo lugar, optando pela mística medieval como expressão (Ausdruck) da religiosidade cristã, Heidegger esta

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17

Karpov, Kirill. "Lectio divina, meditatio, imitatio as Basic Categories of Medieval Spirituality." European Journal for Philosophy of Religion 7, no. 2 (2015): 125–36. http://dx.doi.org/10.24204/ejpr.v7i2.123.

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Mysticism is one of the most vague concepts in religious studies. In what follows I propose to boil down mysticism to spirituality and provide an analysis of lectio divina (a spiritual practice which originated in the Middle Ages and still exists). I will also show how we can understand spirituality and how people can produce ‘spiritual knowledge’.

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18

Popova, O. V. "Stagel, E. (2019). Lives of the nuns of Töss. Ed. by M. Reutin. Moscow: Ladomir, Nauka. (In Russ.)." Voprosy literatury, no. 6 (December 28, 2020): 284–89. http://dx.doi.org/10.31425/0042-8795-2020-6-284-289.

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The book comprises manuscripts written by female mystics in Middle High German and Latin in the 1200s–1300s. The works are created in the genres of sister-books, revelations, Gnaden-vita (‘blessed lives’), and private epistles. In the comments to the collection, its translator and compiler examines various aspects of the origin and existence of medieval mysticism, reconstructing its historical and cultural context, and explores everyday behaviour and distinctive psychological traits of Dominican nuns and the Beguines. Based on the stylistic and verbal characteristics of the works, the scholar

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19

Motzkin, Gabriel. "In the Honour of Tristram Engelhardt, Jr.: On the Sources of the Narrative Self." Conatus 3, no. 2 (2018): 73. http://dx.doi.org/10.12681/conatus.19282.

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Modern philosophy is based on the presupposition of the certainty of the ego’s experience. Both Descartes and Kant assume this certitude as the basis for certain knowledge. Here the argument is developed that this ego has its sources not only in Scholastic philosophy, but also in the narrative of the emotional self as developed by both the troubadours and the medieval mystics. This narrative self has three moments: salvation, self-irony, and nostalgia. While salvation is rooted in the Christian tradition, self-irony and nostalgia are first addressed in twelfth-century troubadour poetry in Occi

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20

Mooney, Catherine M. "Interdisciplinarity in Teaching Medieval Mysticism: the Case of Angela of Foligno." Horizons 34, no. 1 (2007): 54–77. http://dx.doi.org/10.1017/s0360966900003935.

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ABSTRACTThis essay addresses two related challenges facing educators who teach about medieval saints, mystics, and their texts. The first is how to relate to the theologies and spiritualities of people who inhabited cultures radically distinct from the modern and postmodern periods. The second regards the contemporary tendency to evaluate medieval believers in terms of modernist intellectual frameworks, most notably clinical psychological categories. A case study approaching the medieval mystic Angela of Foligno from three disciplinary points of view—clinical psychology, historical theology, a

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21

Novakovic, Dragan. "Islamic mysticism - sufism." Zbornik Matice srpske za drustvene nauke, no. 137 (2011): 481–94. http://dx.doi.org/10.2298/zmsdn1137481n.

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Basic concepts of Sufism are introduced along with pointing out that the cause of occurrence of that original learning should be sought in gradual distancing of the Islamic state and its leaders from the great moral ideals and value system set by the Prophet Mohammed and the first caliphs. The established periodization starts from the classical period dominated by excessive influence of some scholars and the tendency of respecting local traditions, continues with the medieval period marked by systematization and achieving the peak of Sufi thought through acting of a number of great mystics and

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22

Hollywood, Amy M. "Beauvoir, Irigaray, and the Mystical." Hypatia 9, no. 4 (1994): 158–85. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00654.x.

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By reading the analyses of mysticism found in Beauvoir and Irigaray with and against some medieval women's mystical texts, the paper articulates a possible space for the divine within feminist thought.

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23

FUBINI, Enrico. "La musica ebraica tra permessi e divieti nei commentari medievali." Revista Española de Filosofía Medieval 6 (October 1, 1999): 69. http://dx.doi.org/10.21071/refime.v6i.9662.

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In the history of the Hebrew Thought there are some points about the value of music and chant wich can seem contradictory. Generally speaking, the rationalistic thought tends to forbid music, especially in profane uses because of its lascivious character. On the contrary, mystical thought tends to considerer music and chant as a way of spiritual rising. The Zohar, the great book of the Hebrew medieval mysticism, considers music as an esoteric thing related wich mysticism and prophecy.

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24

Minwoo Yoon. "Margery Kempe and Medieval English Mysticism: The Imaginative Vision." Journal of Classic and English Renaissance Literature 19, no. 1 (2010): 5–33. http://dx.doi.org/10.17259/jcerl.2010.19.1.5.

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25

Davidson, Roberta, and Elizabeth Alvilda Petroff. "Body and Soul: Essays on Medieval Women and Mysticism." Tulsa Studies in Women's Literature 14, no. 2 (1995): 376. http://dx.doi.org/10.2307/463908.

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26

Nuth, Joan M. "Book Review: The Harvest of Mysticism in Medieval Germany." Theological Studies 67, no. 4 (2006): 888–89. http://dx.doi.org/10.1177/004056390606700412.

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27

Kemp, Simon. "Mental disorder and mysticism in the late medieval world." History of Psychology 22, no. 2 (2019): 149–62. http://dx.doi.org/10.1037/hop0000121.

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28

Dreyer, Elizabeth. "Whose Story Is It?--The Appropriation of Medieval Mysticism." Spiritus: A Journal of Christian Spirituality 4, no. 2 (2004): 151–72. http://dx.doi.org/10.1353/scs.2004.0025.

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29

McNamara, Jo Ann, and Elizabeth Alvilda Petroff. "Body and Soul: Essays on Medieval Women and Mysticism." Albion: A Quarterly Journal Concerned with British Studies 27, no. 1 (1995): 95. http://dx.doi.org/10.2307/4052678.

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30

Burrows, Mark S. "A Review of Bernard McGinn's The Harvest of Mysticism in Medieval Germany (1300–1500)." Harvard Theological Review 100, no. 1 (2007): 97–104. http://dx.doi.org/10.1017/s0017816007001447.

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Mysticism is on the rise as a topic of cultural interestand as a part of the burgeoning interest in “spirituality” that has defined the cultural temperament of our times. This shift has had a predictable effect on the kinds of students enrolling in mainline Protestant seminaries, as well on as the interests they bring. All this would have surprised faculty members of an earlier generation. If mysticism was touched upon at all in the seminary curriculum of, say, 1980, it was a topic left to the historians; survey courses in systematic theology generally would not have ventured into such arcane

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31

Conde Solares, Carlos. "The Moral Dimensions of Sufism and the Iberian Mystical Canon." Religions 11, no. 1 (2019): 15. http://dx.doi.org/10.3390/rel11010015.

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This study explores the shared spaces and common ground between the moral theosophies of Sufism and Christian mysticism in Spain. This article focuses on how Sufis, Carmelites and other mystical authors expressed spiritual concepts, establishing networks of mutual influence. Medieval and Golden Age mystics of Islam and Christianity shared a cultural canon based on universal moral principles. Both their learned and popular traditions used recurrent spiritual symbols, often expressing similar ethical coordinates. Spiritual dialogue went beyond the chronological and geographical frameworks shared

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32

Cere, Daniel. "Human Nature Is the Bride." Religion and the Arts 24, no. 1-2 (2020): 1–37. http://dx.doi.org/10.1163/15685292-02401011.

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Abstract Recent scholarship has accented the impact of evolving forms of bridal mysticism on late medieval popular spiritualities of the Low Countries. Under the laicizing impulses of Devotio Moderna, these narratives were extended as models for the spiritual life of the laity as well as the consecrated religious. A number of Bosch’s key works appear to engage and explore the themes of bridal anthropology, as well as advance perspectives on bridal eschatology. These intersections between the Boschian imagination and the evolving tradition of bridal mysticism shed light on the puzzling play of

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33

Zarrabi-Zadeh, Saeed. "The ‘mystical’ and the ‘modern’: Mutual entanglement and multiple interactions." Studies in Religion/Sciences Religieuses 49, no. 4 (2020): 525–45. http://dx.doi.org/10.1177/0008429820901340.

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‘Mysticism’ and ‘modernity’, two constructs that emerged in the West during the post-medieval era, were created partly in opposition to each other. What were regarded as ‘mystical traditions’ were seen, by several influential thinkers of ‘modern’ discourses, as a phenomenon of the medieval era and the antithesis of rationality, and those traditions were employed by ‘counterculture’ currents in their critique of the modern world. This article problematizes and nuances the relationship between the mystical and the modern and highlights various aspects of their reciprocity, entanglement and harmo

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34

Hecker, Joel. "Eating Gestures and the Ritualized Body in Medieval Jewish Mysticism." History of Religions 40, no. 2 (2000): 125–52. http://dx.doi.org/10.1086/463619.

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35

Turner, Denys. "The Art of Unknowing: Negative Theology in Late Medieval Mysticism." Modern Theology 14, no. 4 (1998): 473–88. http://dx.doi.org/10.1111/1468-0025.00075.

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36

Cuffel, A. "SHARON FAYE KOREN. Forsaken: The Menstruant in Medieval Jewish Mysticism." American Historical Review 118, no. 1 (2013): 239–40. http://dx.doi.org/10.1093/ahr/118.1.239.

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37

Wybren Scheepsma. "Late Medieval Mysticism of the Low Countries (review)." Catholic Historical Review 96, no. 2 (2010): 341–42. http://dx.doi.org/10.1353/cat.0.0712.

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38

Macquarrie, J. "The Harvest of Mysticism in Medieval Germany. By BERNARD MCGINN." Journal of Theological Studies 58, no. 2 (2007): 749–51. http://dx.doi.org/10.1093/jts/flm045.

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39

Segal, Eliezer. "The Exegetical Craft of the Zohar: Toward an Appreciation." AJS Review 17, no. 1 (1992): 31–49. http://dx.doi.org/10.1017/s0364009400011946.

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As a consequence of the specialization that thrives in current humanistic studies, it is not surprising that scholarship has tended to classify the literary creations of the past into fixed compartments. In the study of medieval Judaism, it is particularly common to follow the traditional division of disciplines into philosophy, Kabbalah, and rabbinism—a categorization that was indeed promoted by the medievals themselves. Following this way of thinking, the study of Rashi's biblical commentaries would be assigned to one class of scholars devoted to the study of rabbinic Judaism; Maimonides' Gu

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40

FERNÁNDEZ LÓPEZ, José Antonio. "The Reverse of the Numinous. Ahistoricism and Time in the Kabbalah of the Sefer Ha-Zohar." Revista Española de Filosofía Medieval 25 (December 20, 2018): 125–41. http://dx.doi.org/10.21071/refime.v25i.11636.

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In this hermeneutical approach to Kabbalah and the Zohar, from the double perspective of the history of ideas and the reading of texts that emerged in a given time and context, this article investigates the historical and temporal components of cabalistic mysticism. The medieval Kabbalah, itself an experience of the numinous marked by the ahistorical, is not completely alien to historical experiences. This is the search for a compression of the bonds that unite the emergence of the mystic and the historical time lived in the heart of Spanish medieval Judaism.

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41

Choongbum Lee. "Exodus from the Despotic Signifier through Averting Face in Medieval Mysticism." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 57 (2009): 95–118. http://dx.doi.org/10.21457/kars..57.200912.95.

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42

Ruffing, Janet K. "Book Review: Body and Soul: Essays on Medieval Women and Mysticism." Theological Studies 56, no. 3 (1995): 577–78. http://dx.doi.org/10.1177/004056399505600317.

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43

Dreyer, Elizabeth A. "The Harvest of Mysticism in Medieval Germany (1300-1500) ? Bernard McGinn." Religious Studies Review 32, no. 3 (2006): 173–74. http://dx.doi.org/10.1111/j.1748-0922.2006.00084.x.

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44

Manderfield, Bradford. "On becoming God: late medieval mysticism and the modern Western self." International Journal of Philosophy and Theology 75, no. 2 (2014): 184–85. http://dx.doi.org/10.1080/21692327.2014.950114.

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45

Thomson, Aidan J. "‘Proficiscere, anima Christiana’: Gerontius and German Mysticism." Journal of the Royal Musical Association 138, no. 2 (2013): 275–312. http://dx.doi.org/10.1080/02690403.2013.830475.

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ABSTRACTThe popularity in Britain of Elgar's The Dream of Gerontius was triggered by the successful reception of the work in Germany in December 1901 and May 1902. By examining some of the writings on Elgar by German critics in this period, I explain that what may particularly have appealed to German audiences was the composer's engagement with mysticism, something that as well as being a distinct strand of German theology since medieval times had acquired a new popularity among German artists in a number of fields, as part of a reaction to the materialism of Wilhelmine Germany. Through a read

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46

Piety, M. G. "The Stillness of History: Kierkegaard and German Mysticism." Konturen 7 (August 23, 2015): 42. http://dx.doi.org/10.5399/uo/konturen.7.0.3676.

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The German mystics were particularly important for Kierkegaard because of the proximity of Germany to Denmark and because of their influence on both German idealism and the Pietist tradition in which Kierkegaard was raised. This article is the first attempt to look at the issue of how the views of the German mystics may have influenced Kierkegaard’s though. It begins with an introduction to what one could call mystical epistemology, but then looks more specifically at the epistemology of two medieval German mystics, Meister Eckhart and Johannes Tauler, and at Kierkegaard’s exposure to the Germ

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47

Ebstein, Michael. "Ḏū l-Nūn al-Miṣrī and Early Islamic Mysticism". Arabica 61, № 5 (2014): 559–612. http://dx.doi.org/10.1163/15700585-12341318.

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The article analyzes some of the main teachings that are attributed to Ḏū l-Nūn al-Miṣrī (died ca 245/859-860), a prominent figure in the formative period of the Sufi tradition. These teachings are reflected in the many sayings that are ascribed to Ḏū l-Nūn in Sufi literature, in non-Sufi biographical dictionaries, and in several other medieval Islamic sources, all dating from the 4th/10th century onwards. The article demonstrates the historical problems related to the figure of Ḏū l-Nūn al-Miṣrī, and, in this context, particular attention is given to the occult tendencies that are attributed

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48

Baker, Denise. "Julian of Norwich: The Influence of Late-Medieval Devotional Compilations . (Studies in Medieval Mysticism, 6). Elisabeth Dutton." Speculum 84, no. 4 (2009): 1038–39. http://dx.doi.org/10.1017/s0038713400208361.

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49

Rezvykh, Tatyana Nikolaevna. "German-Russian Philosophical Dialogue: God and the World in S. Frank and M. Scheler." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 68–83. http://dx.doi.org/10.21146/2587-683x-2021-5-1-68-83.

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The commonality of views of S. Frank and M. Scheler on the question of the relationship between God and the world is based on the fact, that both philosophers relied on the ideas of Platonism and German mysticism. Both philosophers were convinced of the existence of a spiritual identity between Russia and Germany. This affinity is expressed in the reception of the mystical worldview. The article examines the views of Scheler and Frank on the development of Russian and German cultures. The article examines Frank's point of view on the existence in Europe of a single “eternal philosophy” that go

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50

Cohen, Jeremy, and Elliot R. Wolfson. "Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism." American Historical Review 101, no. 3 (1996): 824. http://dx.doi.org/10.2307/2169451.

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