Relevant bibliographies by topics / Mystical theology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Mystical theology'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 July 2024

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Journal articles on the topic "Mystical theology"

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Шимко, Тім. "Divine Incomprehensibility in Eastern Orthodoxy and Reformed Theology." Theological Reflections: Eastern European Journal of Theology 19, no. 1 (May 27, 2021): 15–26. http://dx.doi.org/10.29357/2521-179x.2021.v19.1.1.

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This article examines the views of the Eastern Orthodox and the Reformed on the subject of divine incomprehensibility. The two regard God to be entirely incomprehensible, but differ in the way that he can be known or experienced. The Eastern Orthodox maintain that God is not ultimately known intellectually but experienced mystically. Mystical experience, according to this view, is theology par excellence. The key means by which this mystical experience is enjoyed is theosis, or deification. The Reformed, on the other hand, eschew mystical experience and instead focus on the archetypal/ectypal distinction. God cannot be known as he is in himself (archetypal theology), but as he reveals himself to his creation (ectypal theology). Ectypal theology is not identical to, nor intersects at any point with, archetypal theology. It is, instead, analogous to it. With these different views on divine incomprehensibility, this article also briefly considers how these views affect other areas of study in theology (such as anthropology, hamartiology, soteriology, and pneumatology).
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Kügler, Peter. "Denys Turner’s Anti-Mystical Mystical Theology." Ars Disputandi 4, no. 1 (January 2004): 176–82. http://dx.doi.org/10.1080/15665399.2004.10819838.

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Keating, James. "A Mystical Moral Theology." New Blackfriars 83, no. 976 (June 2002): 264–77. http://dx.doi.org/10.1111/j.1741-2005.2002.tb01812.x.

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Horne, Brian. "Book Review: Mystical Theology." Theology 102, no. 805 (January 1999): 53–54. http://dx.doi.org/10.1177/0040571x9910200119.

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Sarot, Marcel. "Articulating a Mystical Theology." Reviews in Religion & Theology 6, no. 2 (May 1999): 127–32. http://dx.doi.org/10.1111/1467-9418.00015.

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Dvořák, Petr. "“Mystical Theology” in Aquinas." European Journal for Philosophy of Religion 14, no. 4 (December 16, 2022): 123–40. http://dx.doi.org/10.24204/ejpr.2022.3542.

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The paper explores two avenues to the union of the believer with God in Thomas Aquinas inspired by Pseudo-Dionysius the Areopagite; namely, the intellectual union in faith through the gift of understanding and the union in charity as the basis for the knowledge associated with the gift of wisdom. The former amounts to an intellectual grasp of revealed truths without full understanding of the terms used (without the apprehension of the essences), yet with a clear understanding of what would be erroneous interpretations and meanings. The latter is an (quasi-)experimental knowledge of God based on connaturality with him due to the infused virtue of charity. Both kinds of knowledge or “mystical theology” are open to any believer in the state of sanctifying grace and are its effects.
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Vainio, Olli-Pekka. "Dark Light: The Mystical Theology of St. Edith Stein." Journal of Analytic Theology 4 (May 6, 2016): 362–72. http://dx.doi.org/10.12978/jat.2016-4.1411-65210014a.

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In this article, I will examine St. Edith Stein’s theory of religious language. Stein, who was both a professional philosopher and a mystic, and deeply rooted both in the tradition of negative theology and early phenomenology, held a peculiar version of univocity with regard to religious language. On the one hand, our concepts have something objectively in common with the thing they signify. On the other hand, our concepts are merely representations of the real. Therefore, when mystics say that God can be addressed “without words or images,” this does not entail anti-realism or non-cognitivism. Instead, according to Stein, this only means that words are not needed when the thing itself is present without mediation in the mystical experience.
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McClellan, Eric. "Edith Stein: Her empathic theology of the human person." Pacifica: Australasian Theological Studies 30, no. 1 (February 2017): 20–41. http://dx.doi.org/10.1177/1030570x17725919.

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Because of her untimely death Edith Stein does not directly articulate a coherent theology of the human person. Nevertheless, can a coherent theology of the human person be discerned in her work? This article argues yes. Given this answer, what coheres this theology gleaned from her diverse work? It is argued that the answer is Stein’s phenomenological philosophy of empathy. To explain these conclusions Stein’s philosophy of empathy is first considered followed by reflections on biblical and contemporary exemplars of empathy who interested Stein. It is contended that Stein’s theory of empathy elucidates her exegesis of the kenotic mystical path of St John of the Cross. The hallmark of mystical union is the experience of divine bliss. Mystical bliss is ephemeral and not an end in itself but a transformation leaving the mystic with an enduring sense of joy. According to Stein empathic union with the triune God hypostatically frees the mystic to vicariously experience the suffering of Christ and through Christ the suffering of all humanity. In the manner of Christ, the fulfilled mystic voluntarily undertakes a selfless life dedicated to the expiatory suffering of other persons irrespective of who they are and what they have done. Such a life is both personally and cosmically salvic.
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Raby, Elyse J. "Eighty Years after Mystici Corporis Christi: Rereading Mystical Body Theology in the Early Twentieth Century." Theological Studies 85, no. 2 (May 28, 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 Mystici Corporis Christi in particular, as simultaneously too vague and too juridical.
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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 reconstruction of the question of ways of a pre-symbolic way of cognition. Like the psychoanalysis of Z. Freud, the Russian tradition of the early twentieth century is involved in an ontological turn, as a result of which the concept of corporeality and flesh is one of the key in understanding the nature of the subject and his cognitive experience. First part of the paper addresses the Byzantine mystical theological understanding of apophasis, based on the works of Denys the Areopagite. Then, a parallel is drawn with how N. Berdyaev understands the mystics, indicating that symbolic knowledge is rooted in the bodily dimension of experience. The latter means that the knowledge recorded in words represents for the mystic a form of personal experience. In the second part of the article, the idea of flesh unfolds in the problem of love and transference. It is concluded that the personal dimension of analysis, in which the other takes the place of a lover, is synonymous in mystical tradition and religious personalism, where God takes the place of the Other. In addition, the article summarizes the Christian, Orthodox concept of personality, which implies a trans-subjective experience of communication. The article sets the original consideration of the Russian philosophical tradition in terms of psychoanalysis and the mystical tradition of the past.
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Dissertations / Theses on the topic "Mystical theology"

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Temple, Liam Peter. "Holy and peculiar people : mysticks and mystical theology in England, 1605-1705." Thesis, Northumbria University, 2015. http://nrl.northumbria.ac.uk/35177/.

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This thesis addresses attitudes towards mystical theology in seventeenth-century England. While current historiography on mystical theology tends to stress its Catholic and medieval contexts, it has so far overlooked the ways in which Protestants continued to assimilate it in the early modern period. By exploring how Catholics and Protestants engaged with each other when discussing mystical theology, this thesis traces both irenic and intolerant responses to the debate. In many cases the confessional stance of the author of mystical works was seen as secondary to the spiritual benefits derived from them. Drawing on substantial archival material as well as printed works, this thesis shows that both Catholics and Protestants claimed mystical theology as their own through references to ‘mysticks’ and ‘mystical theology’. Tracing such references generates new insights into the role mystical theology played in the religious beliefs of a diverse range of groups including the English Benedictines, Familists, antinomians, Cambridge Platonists and Philadelphians. By exploring the beliefs of these diverse groups through a semantic approach we can use mystical theology to understand religious debates across the seventeenth century more broadly. As the mystical ‘way of knowing’ became associated with both Catholic and radical ‘enthusiasm’ by those seeking to discredit it, it is argued that the Philadelphian Society failed to survive largely due to their attempts to assimilate both Catholic and radical uses of mystical theology into their beliefs. This thesis rejects attempts to define or label a form of ‘mysticism’ in the period as subjective, preferring instead to understand exactly what ‘mystical theology’ and ‘mysticks’ meant to contemporaries. By showing that the identification of authors as ‘mysticks’ for the first time in the English language had its origins in the seventeenth century within diverse contexts, it also questions the usefulness of some twenty-first century labels.
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Barsam, Ara Paul. "'Reverence for life' : Albert Schweitzer's mystical theology and ethics." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365758.

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Haddad, M. R. "The mystical theology of Jessie Penn-Lewis (1861-1927)." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/2708/.

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This thesis examines the life and mystical theology of Jessie Penn-Lewis (1861-1927). While Penn-Lewis has been the subject of historical research, particularly by scholars of the evangelical movement of the late 19'h century, yet her theology has not received adequate assessment from the academic community. Therefore, this thesis undertakes an analysis of the mystical theology of Jessie Penn-Lewis whereby I demonstrate that Penn- Lewis was part of the classical mystical tradition, over and against the Quietism operative within the Keswick Conventions of her day. Following a brief summary of her life, international ministry, and mystical writings, I show that Penn-Lewis's mystical path engaged suffering in the soul's ascent to union with the Divine and this separated her from the Quietists who insisted upon the one-act of passivity in reaching the highest mystical states. I trace the Quietism within the early Keswick Conventions to a mishandling of the Prayer of Simple Regard by Quietists such as Madame Guyon and Thomas Upham. Upham's reshaping of Guyon's Quietism was readily assimilated by leaders within the early Keswick Conventions, excluding Mrs. Jessie Penn-Lewis who could not tolerate the passivity and absorption of the will demanded by Quietism. Penn- Lewis's mystical theology, also called Cross Theology, was nurtured by the Romantic mood of the day, and was thus rooted in personal religious experiences, including the experience of suffering. In this way Cross Theology combines the apophatic tradition of Bonaventure with an experience of suffering, in the soul's ascent, such that Cross Theology opposes the shallow mysticism of Keswick's Quietists who rejected effort and suffering in the path toward the unitive state. Penn-Lewis'ร mysticism also advances and the social ramifications of women's union with Christ. According to Penn-Lewis, women who are united with Christ bear the fruits and responsibilities of the highest mystical state, just as men. Cross Theology therefore had social consequences manifest in women’s equal service beside men in Christian work. Penn-Lewis's mysticism was central to her ministry, her interpretation of scripture and her activism on behalf of women. Thus, Penn-Lewis was a Protestant mystic whose mysticism gave shape to an egalitarian agenda that challenged the gender bias of the Church at the turn of the century.
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Pearson, Kenneth N. ""Faith seeking mystical understanding" Jean Gerson's reform of scholastic theology in his early works Against the curiosity of scholars (1402) and On speculative mystical theology' (1402-1403), to which is appended a working translation of De mystical theologia speculativa (Considerations 28-34) /." Online full text .pdf document, available to Fuller patrons only, 1997. http://www.tren.com.

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Berry, John C. "The nature of Christian mysticism in the thought of Baron von Huegell and George Tyrrell." Thesis, University of Leeds, 1989. http://etheses.whiterose.ac.uk/482/.

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This thesis seeks to establish the place of Baron von aigel and George Tyrrell in the revival of interest in mysticism at the beginning of the present century. Though leading figures in the modernist movement in the Roman Catholic Church, their collaboration on the subject of mysticism was central to their friendship and work. They helped to retrieve the central concerns of mystical theology after a retreat from mysticism which had affected the Church since the condemnation of Quietism in 1699. Their account of Christian mysticism, which involved a critique of Buddhism, neo-Platonism and pantheism, rested on a worldaffirming attitude to creation, a balance between divine transcendence and immanence and the articulation of a legitimate panentleism. It also involved a positive acceptance of the bodily-spiritual unity of human nature and ordinary experience as the locus of mystical encounter with God. Their account also emphasised the reality of direct contact between God and the individual, and the affective and cognitive dimensions of mystical experience. They asserted the centrality of mystical union as a dynamic communion of life, love and action which is the primary goal of the Christian life. They emphasised the necessity of contemplation, understood not as passive inaction, but as a profound energising of the soul. Asceticism, the embracing of suffering, self-discipline and a right ordering of human affection, was also judged indispensable. Moreover, they believed that only in the context of the intellectual and institutional elements of religion, does mysticism find its true theological locus in Christian life and reflection. Their comprehensive definition of mysticism opened up the possibility of understanding both the uniqueness of Christian mysticism, and the reality and value of non-Christian forms of mystical experience as genuine encounters with the divine. Accepting a universal call to mysticism, they held the mystical way to be the way to full humanity which is also the individual's realisation of divinity.
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Teply, Alison Jane. "The mystical theology of Peter Sterry : a study in neoplatonist Puritanism." Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/265464.

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Peter Sterry (1613-72) was a complex and fascinating man living amid tumultuous times. Largely neglected and ignored by historians and philosophers in the centuries since his death, Sterry nonetheless deserves attention as an impmtant member of the Cambridge Platonist movement, a key forerunner of the English nonconformists, and, in addition, as a prominent espouser of millennarianism. Interestingly, despite the everpresent mysticism in his works, Sterry's years as Cromwell's chaplain meant that, rather than being an other-worldly clergyman, he was intimately connected with the politics of his day. Moreover, as both a Calvinist and a Platonist, Sterry ingeniously combined two rather . different modes of thinking. Yet his commitment to both Calvinism and Platonism lead to several tensions in his work, some of which are never entirely reconciled. Sterry's influence on the early development of Cambridge Platonism has been unappreciated, and yet it is said that he was one of the first to introduce Platonism into the University of Cambridge. Indeed, many of Sterry's ideas tie in closely with those of Cambridge Platonism, including toleration, the love rather than the wrath of God, self-determination, the importance of Christian morality, and Reason as the 'candle of the Lord' (albeit in Sterry's case with Calvinist reservations). From his monist ideas of creation, to his attractive desire for freedom of conscience, and his rather unorthodox belief in universal salvation, the two themes most encapsulating Sterry's thought are love and unity. All things in creation attain true meaning only in the unifying light and love of Christ.
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Martin, Jacquilyne E. "Cardinal Bessarion, mystical theology and spiritual union between East and West." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ53068.pdf.

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Tan, Justin Teng-Tiong. "Mystical anthropology in Gregory of Nyssa's Homilies on the Song of Songs." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/mystical-anthropology-in-gregory-of-nyssas-homilies-of-the-song-of-songs(98abf7a5-3380-48cd-baf3-20bbfb9ba285).html.

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The Thesis is an attempt to explicate Gregory of Nyssa's mystical anthropology in one of his most mature of mystical writings, the Homilies to the Song of Songs. Gregory's mystical anthropology draws its basis from his philosophical anthropology, and explores the implication of the nature and destiny of man in terms of the concept of divinisation or the transformation of human nature by the indwelling Christ. Gregory utilises the neo-Platonic concept of the ascent of the soul to its original perfection, but transforms this concept by the biblical doctrine of Grace and Incarnation. Holding to the unbridgeable gulf between the Created and the Uncreated, Gregory proposes the abandonment of all senses and entrance into the darkness where God ist and he postulates the divinisation of human nature without end based on that unbridgeable gulf. Gregory's philosophical anthropology would be incomplete without his mystical anthropology. The divinisation of human nature does not imply an idiosyncratic idea of the soul in flight, "from the alone to the Alone". The soul, as Gregory understands it, is firmly attached to its ecclesiastical community, where it has its space-time existence in a life of imitating its Lord in his love for mankind. Its destiny is ultimately linked with the destiny of the body of Christ, the Church. Gregory's concept is then compared with Origen's, whose ideas are said to have the most influence on Gregory's. Analysis shows that there are extrapolations of Origen's theology in Gregory's, but there are obvious discontinuities. The fact of the Incarnation is stressed by both writers, but the soul in Origen seems to pass beyond faith in the Incarnation in its ascent to God into the light of the full knowledge of God; whereas Gregory places his theology on the faith of the Incarnation throughout the soul's ascent, not into increasing light, but into increasing darkness where God is. An illustration of Gregorys mystical anthropology can be detected in his other writing, the Life of Macrina, where he describes his sister using the familiar imageries from the Song of Songs i. e. virgin, bride, Thecla, refining gold and guidance to her ascetic community. Her ascent in perfection is also described in the language of the doctrine of Epektasis. Gregory seems to see in Macrina a real life paradigm for his mystical anthropology.
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Gunnarsson, Håkan. "Mystical realism in the early theology of Gregory Palamas : context and analysis /." Göteborg : Univ., Inst. för Religionsvetenskap, 2002. http://www.loc.gov/catdir/toc/fy0613/2003458320.html.

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Sikka, Sonya. "Three forms of transcedence : a study of Heidegger and medieval mystical theology." Thesis, University of York, 1993. http://etheses.whiterose.ac.uk/10875/.

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Books on the topic "Mystical theology"

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The Dionysian mystical theology. Minneapolis: Fortress Press, 2015.

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A handbook of mystical theology. Berwick, Me: Ibis Press, 2005.

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Mystical theology: The integrity of spirituality and theology. Malden, Mass: Blackwell, 1998.

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William, Johnston. Mystical theology: The science of love. London: Fount Paperbacks, 1996.

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Radical wisdom: A feminist mystical theology. Minneapolis, MN: Fortress Press, 2005.

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William, Johnston. Mystical theology: The science of love. Maryknoll, N.Y: Orbis Books, 1998.

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Mystical theology: The science of love. London: HarperCollins, 1995.

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The mystical theology: And, The divine names. Mineola, N.Y: Dover Publications, 2004.

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Pseudo-Dionysius. On the divine names and the mystical theology. Kila, MT: Kessinger Pub. Co., 1991.

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Forms of transcendence: Heidegger and medieval mystical theology. Albany, NY: State University of New York Press, 1997.

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Book chapters on the topic "Mystical theology"

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Bond, H. Lawrence. "Mystical Theology." In Reform, Representation and Theology in Nicholas of Cusa and His Age, 241–58. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003420835-15.

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DeHoff, Susan L. "Theology and Psychology: An Interdisciplinary Discussion." In Psychosis or Mystical Religious Experience?, 183–209. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-68261-7_6.

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Fields, Stephen M. "Modern Catholic Theology and Mystical Tradition." In The Wiley-Blackwell Companion to Christian Mysticism, 501–14. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781118232729.ch33.

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Fields, Stephen M. "Modern Catholic Theology and Mystical Tradition." In The Wiley-Blackwell Companion to Christian Mysticism, 501–14. Chichester, UK: John Wiley & Sons, Ltd, 2013. http://dx.doi.org/10.1002/9781118232736.ch33.

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Saunders, Corinne. "The mystical theology of Margery Kempe." In Mystical Theology and Contemporary Spiritual Practice, 34–57. New York: Routledge, 2017. | Series: Contemporary theological explorations in Christian mysticism: Routledge, 2017. http://dx.doi.org/10.4324/9781315605388-4.

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Wojtulewicz, Christopher M. "Meister Eckhart’s speculative grammar." In Mystical Theology and Continental Philosophy, 164–78. New York : Routledge, 2017. | Series: Contemporary theological explorations in Christian mysticism: Routledge, 2017. http://dx.doi.org/10.4324/9781315597133-10.

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Lewin, David. "Pay attention!" In Mystical Theology and Continental Philosophy, 179–93. New York : Routledge, 2017. | Series: Contemporary theological explorations in Christian mysticism: Routledge, 2017. http://dx.doi.org/10.4324/9781315597133-11.

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Podmore, Simon D. "Mysterium secretum et silentiosum." In Mystical Theology and Continental Philosophy, 195–216. New York : Routledge, 2017. | Series: Contemporary theological explorations in Christian mysticism: Routledge, 2017. http://dx.doi.org/10.4324/9781315597133-12.

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Shakespeare, Steven. "Becoming mystic, becoming monster." In Mystical Theology and Continental Philosophy, 217–30. New York : Routledge, 2017. | Series: Contemporary theological explorations in Christian mysticism: Routledge, 2017. http://dx.doi.org/10.4324/9781315597133-13.

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Dubilet, Alex. "Non-philosophical immanence, or immanence without secularization." In Mystical Theology and Continental Philosophy, 231–44. New York : Routledge, 2017. | Series: Contemporary theological explorations in Christian mysticism: Routledge, 2017. http://dx.doi.org/10.4324/9781315597133-14.

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Conference papers on the topic "Mystical theology"

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Zarrabi-Zadeh, Saeed. "Islamic Mystical Theology and Neoplatonism: The Case of Jalal al Din Rumi." In 3rd World Conference on Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/3rd.worldcss.2021.09.14.

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Campana, Silvia. "Enthralled by mystery. Eckhart, Heidegger and the poet Mujica in an interdisciplinary dialogue." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-5.

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Mysticism and poetry make up an inseparable pairing and, in these times of absence, they reveal the deep desire of man to go beyond the immediate, the existential, the superficial. The Argentine poet Hugo Mujica opens, from his poetic saying, a door towards the abyss and the desert, towards the limit of language and silence. We can glimpse in his poetry Heidegger’s legacy and, together with the philosopher, the Master Eckhart is also dragged from his going to God without god. From the interdisciplinary dialogue between philosophy, theology and poetry, we will approach to decipher this influence that transforms the saying of the poet-philosopher and updates his word in the desert and plunges us into the mystery of the unspeakable.
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