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Journal articles on the topic 'Mystical theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 July 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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10

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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11

Ateş, Hayrul Nisa. "Sufismus und Theologie - Grenze und Grenzüberschreitung in der islamischen Glaubensdeutung by Reza Hajatpour." Ilahiyat Studies 13, no. 1 (June 30, 2022): 165–69. http://dx.doi.org/10.12730/13091719.2022.131.238.

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Mysticism is a religious phenomenon open to different interpretations, and it receives varying expectations from its followers, which corresponds to the nature of the religion. All religions act with the schools of thought and doctrines within the same religion. In his book Sufismus und Theologie - Grenze und Grenzüberschreitung in der islamischen Glaubensdeutung, Reza Hajatpour addresses the most important aspects of mystical theology. The investigation is primarily intended to analyze the approaches of teachings and understandings from the offer of Sufi beliefs and the associated controversy, which compared to the apologetic and dogmatic interpretation of the beliefs and also characterizes the limit and transgression of an Islamic-mystical theology.

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12

Haynes, Anthony Richard. "Between the Mystical Savage and the Angelic Doctor: Jacques Maritain's Mystical Theology Revisited." Horizons 49, no. 1 (June 2022): 119–51. http://dx.doi.org/10.1017/hor.2022.38.

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De la vie d'oraison is an early and neglected work by Jacques Maritain. Exploring its major themes and biographical context reveals a tension in Maritain between his commitment to orthodox Catholic mystical theology and his belief in his godfather Léon Bloy's unique, tripartite vocation of lay mystic, prophet, and artist. This tension, I argue, has been overlooked due to Maritain's public image as an esteemed Thomist philosopher, but becomes clear when we study Maritain's defense of Bloy, especially in his dialogues with his Dominican peers and church authorities. I suggest that this tension reveals two deep-seated convictions at work in Maritain's life and writings. The first is that the reasons for the necessity of lay Catholic mysticism, and the diverse forms it may take, need to be spelled out more clearly. The second is that for Maritain, his godfather is an exemplar of such lay Catholic mysticism. Understanding Maritain's reasons for these convictions can open up a pathway for Catholic mystical theology to better accommodate and conceptualize alternative forms of mystical life among laypeople whose mystical and artistic experiences spill over traditional theological categories.

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TAUSTE ALCOCER, Francisco. "La Teología Mística de San Buenaventura (1217-1274) en el Itinerarium mentis in Deum / The Mystical Theology of St. Bonaventure (1217-1274) in the Itinerarium mentis in Deum." Revista Española de Filosofía Medieval 22 (January 1, 2015): 77. http://dx.doi.org/10.21071/refime.v22i.6213.

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In this article we show how all the thought of St. Bonaventure is directed to contemplation of the Supreme Good both theology and from philosophy, so that the mystical theology of his De triplici via (purgative, illuminative and unitive) directly influences the mystical doctrine of Itinerarium mentis in Deum, especially starting with Chapter VI. In short, contemplation of Crucified Christ constitutes the path of this mystical ascent.

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14

Liem Yoe Gie, Jonathan. "Teresa of Avila and Jonathan Edwards on Prayer and Spirituality." Veritas: Jurnal Teologi dan Pelayanan 20, no. 2 (December 30, 2021): 219–35. http://dx.doi.org/10.36421/veritas.v20i2.392.

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Contemplative prayer has been a major source of contention in evangelical spirituality. Contemplative prayer is frequently mentioned as one apparent spiritual activity that is foreign to the scripture and Christian worldview and more resembling the New Age Movement and pantheistic Eastern religion by people who are skeptical of the mystical Christian tradition. This article will examine Teresa of Avila’s thought on mystical prayer, which is sometimes misinterpreted as a notion incompatible with evangelical theology of prayer. Hence, Teresa’s ideas of mystical prayer will be examined and compared with Jonathan Edwards’ concepts of prayer, which is considered to reflect evangelical theology of prayer. The comparison suggests that the contemplative, mystical prayer of Teresa is compatible with evangelical theology of prayer in its progress and purpose. Teresa and Edwards both understood prayer as an experience and progress that leads to the complete union with God, mediated by Christ and his words in scripture. This spiritual union with God will transform the devoted one with tremendous passion and strength to love and help others in their struggle and suffering. This study of Teresa’s thought of mystical prayer is expected to reinvigorate evangelical theology and praxis of prayer by learning from the rich spirituality of the Christian mystical tradition.

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15

Wood, Susan K. "Henri de Lubac, SJ (1896–1991): Theologian of the Church." Theology Today 62, no. 3 (October 2005): 318–28. http://dx.doi.org/10.1177/004057360506200303.

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Henri de Lubac was a leading figure in the theological movement in France in the 1940s known as the “New Theology,” which sought to revitalize theology through a return to Scripture, revival of patristic studies, and liturgical renewal that reaffirmed symbolic elements of liturgical worship. His major accomplishments were a study of patristic and medieval spiritual exegesis, a study of the term corpus mysticum (mystical body), and his reinterpretation of nature and grace in Thomistic theology. Within the categories offered by the “spiritual senses” of medieval exegesis, he integrates a theology of the Eucharist and of the church with a social interpretation of Catholicism.

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16

ANGEL, LEONARD. "Mystical naturalism." Religious Studies 38, no. 3 (September 2002): 317–38. http://dx.doi.org/10.1017/s003441250200598x.

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This paper suggests that an ontologically reductionist view of nature which also accepts the completeness of causality at the level of physics can support (1) the blissful transfiguration of the moral, (2) mystical release from standard ego-identification, and (3) psycho-physical transformation cultivated through meditative practice. This mystical naturalism provides the basis for a thicker, more vigorous institutional religious life, including religious life centred around meditation practices, personalist meanings, and the theology of incarnation, than current proposals for strongly naturalist religions allow.

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17

Dombrowski, Daniel. "St. John of the Cross and the Monopolar Concept of God in the Abrahamic Religions in Spain." Religions 11, no. 7 (July 21, 2020): 372. http://dx.doi.org/10.3390/rel11070372.

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The aim of this article is to philosophically explore the tension between “the God of the philosophers” and “the God of religious experience.” This exploration will focus on the mystical theology of the 16th c. Spanish mystic St. John of the Cross. It will be argued that a satisfactory resolution of the aforementioned tension cannot occur on the basis of the monopolar theism that has dominated the Abrahamic religions. That is, a better understanding of mystics in Judaism, Christianity, and Islam can occur via dipolar theism as articulated by contemporary process philosophers in the Abrahamic religions, especially the thought of Charles Hartshorne.

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18

Verbin, N. "Wittgenstein and Maimonides on God and the Limits of Language." European Journal for Philosophy of Religion 3, no. 2 (September 23, 2011): 323–45. http://dx.doi.org/10.24204/ejpr.v3i2.399.

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The purpose of this paper is to bring together two thinkers that are concerned with the limits of what can be said, Wittgenstein and Maimonides, and to explore the sense of the good life and of the mystical to which their therapeutic linguistic work gives rise. I argue that despite the similarities, two different senses of the “mystical” are brought to light and two different “forms of life” are explicated and recommended. The paper has three parts. In the first part, I discuss certain key components in Wittgenstein’s early philosophy and the sense of the mystical to which they give rise. In the second part, I discuss Maimonides’ negative theology and its implications for his conception of the via mystica. I end, with a discussion of the relation between the two ideals and its significance.

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19

Duclow, Donald F. "The Oxford Handbook of Mystical Theology." Medieval Mystical Theology 30, no. 1 (January 2, 2021): 59–62. http://dx.doi.org/10.1080/20465726.2021.1923246.

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20

Del Colle, Ralph. "Mystical Theology by Mark A. McIntosh." Thomist: A Speculative Quarterly Review 64, no. 2 (2000): 324–28. http://dx.doi.org/10.1353/tho.2000.0020.

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21

McGINN, Bernard. "The Significance of Ruusbroec's Mystical Theology." Louvain Studies 31, no. 1 (December 31, 2006): 19–41. http://dx.doi.org/10.2143/ls.31.1.2019377.

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22

KÜGLER, PETER. "The meaning of mystical ‘darkness’." Religious Studies 41, no. 1 (February 18, 2005): 95–105. http://dx.doi.org/10.1017/s0034412504007474.

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Arguments by W. T. Stace and C. J. Insole show that metaphorical descriptions of God presuppose literal descriptions of God. This poses a problem for the metaphor of darkness which has often been used, for instance by Pseudo-Dionysius, in the context of negative theology and apophatic mysticism. Three strategies of dealing with the problem are discussed in this article. The negative, apophatic approach can be seen either as subverting itself, or as being restricted to certain properties, or as resting on a self-excluding principle. Whereas the first two strategies have their difficulties, self-exclusion is linguistically founded and adequate to the purposes of negative theology.

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23

Yadav, Sameer. "Mystical Experience and the Apophatic Attitude." Journal of Analytic Theology 4 (May 6, 2016): 17–43. http://dx.doi.org/10.12978/jat.2016-4.180017240021a.

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Apophaticism in mainstream analytic theology and philosophy of religion has come to denote a metaphysical and semantic thesis: that, due to divine transcendence, God is ineffable, inconceivable, or incomprehensible. But this conception fails to properly take account of the central claim of apophaticism as a special type of mystical theology. As such, the apophatic commitments to divine ineffability (however understood) are instrumental. More fundamental is the function of theological ignorance to uniquely inform the task of theology and transform the theologian in union with God. Taking Jonathan Jacobs’ recent account as a test case, I argue that reconstructions of apophaticism need to be supplemented by an account of this informational and personally transformative value that apophatic mysticism places on its commitment to divine incomprehensibility. I supply the needed account of apophatic valuing in terms of wonder as the appropriate emotional attitude toward divine transcendence.

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24

Dart, Eric S. "The Ecumenical Significance of Karl Rahner’s Mystical Transcendental Theology." Review of Ecumenical Studies Sibiu 12, no. 2 (August 1, 2020): 191–209. http://dx.doi.org/10.2478/ress-2020-0014.

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AbstractScattered throughout his many writings and lectures Karl Rahner frequently, directly and indirectly, addresses the topics of ecumenism and ecumenical theology. The purpose of this article is to demonstrate the connection between Rahner’s mystical transcendental theology and his ecumenical theology. This is done in two successive steps. Firstly, the contours of Rahner’s mystical transcendental theology are developed by tracing Rahner’s foundational thought from Spirit in the World to Hearers of the Word and, finally, to his doctrine of the supernatural existential. The conversation then moves to the foundations of Rahner’s ecumenical thought as it is articulated in his article Some Problems in Contemporary Ecumenism.

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25

Oakes, Edward T. "Book Review: Mystical Theology: The Integrity of Spirituality and Theology." Theological Studies 61, no. 1 (February 2000): 173–74. http://dx.doi.org/10.1177/004056390006100124.

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26

Nguyễn, Thị Thùy Linh. "Đêm Tối Thần Linh của Pseudo-Dionysius." Khoa Học Công Giáo và Đời Sống 3, no. 2 (July 21, 2023): 99–103. http://dx.doi.org/10.54855/csl.233211.

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Phải thừa nhận rằng việc truy tìm yếu tính của Thiên Chúa là một tham vọng thái quá đối với lý trí của con người, bởi lẽ Thiên Chúa vốn là Căn nguyên tối hậu của mọi thực tại và vốn tự thân là siêu vượt trên mọi thực tại. Tuy nhiên, cảm nếm hay nhận biết phần nào cái-là ấy sẽ là điều khả thi một khi con người được đưa-dẫn-vào hay được nâng-cao-lên tận cõi siêu vượt. Đây cũng chính là điều mà Dionysius diễn đạt trong tác phẩm Mystical Theology và các lá thư của ông. Bài viết này nhắm diễn giải điều trên thông qua chương thứ nhất của tác phẩm Mystical Theology, đặc biệt tập trung vào lời cầu nguyện của ông. Abstract It must be acknowledged that the pursuit of the essence of God is an excessively ambitious endeavor for human reason, as God is the ultimate source of all reality and transcends everything. However, to some extent, experiencing or perceiving that essence becomes feasible when humans are led into or elevated to the realm of transcendence. This is precisely what Dionysius expresses in his work "Mystical Theology" and his letters. This article aims to interpret this idea through the first chapter of "Mystical Theology," with a particular focus on his prayers.

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27

Hahn, Karl. "“The Mystical is Everything Speculative”." Proceedings of the American Catholic Philosophical Association 91 (2017): 93–104. http://dx.doi.org/10.5840/acpaproc2019102294.

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Hegel is a towering figure in modern philosophy, and he is interestingly a thinker for whom philosophical modernity and traditional religion are necessary partners in the pursuit of shared truth. In this paper, I use Hegel’s unique rendition on natural theology as a test-case for examining the intersection of traditional Christian religion and Idealist reason in Hegel’s philosophical modernity. Specifically, I raise the question of whether Hegel’s philosophy of religion is faithful to what philosopher William Desmond has called the “religious between,” within which God exists as superior, transcendent other to the finite human being existing in created dependence on Him. I argue that Hegel’s Lectures on the Philosophy of Religion contain a German idealist conception of natural theology that counterfeits this “between” by subordinating it to a pseudo-mystical quest for noetic union with God that obliterates what should be the irreducible difference between the human and the divine essence.

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Hilarion of Volokolamsk, Metropolitan. "Mystical Theology of St. Simeon New Theologian." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 3–20. http://dx.doi.org/10.24204/ejpr.v7i2.117.

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The article deals with the problem of the divine light in the mystical works of St Symeon the New Theologian (949–1022) in the context of the Eastern Christian ascetical tradition. The author focuses on the passages referring to the divine light in the works of Evagrios Pontikos, St Isaac the Syrian, St Maximus the Confessor, and in the Makarian corpus. As is shown in the present contribution, none of these authors created a fully-developed theory of the vision of the divine light. Being close to these writers in many ideas, St Symeon was generally independent of any of them in his treatment of the theme of vision of light, always basing himself primarily upon his own experience.

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Sakhno, Irina. "Kazimir Malevich’s Negative Theology and Mystical Suprematism." Religions 12, no. 7 (July 16, 2021): 542. http://dx.doi.org/10.3390/rel12070542.

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This article examines Kazimir Malevich’s Suprematist art in the context of negative (apophatic) theology, as a crucial tool in analyzing both the artist’s theoretical conclusions and his new visual optics. Our analysis rests on the point that the artist intuitively moved towards recognizing the ineffability of the multidimensional universe and perceiving God as the Spiritual Absolute. In his attempt to see the invisible in the formulas of Emptiness and Nothingness, Malevich turned to the primary forms of geometric abstraction—the square, circle and cross—which he endows with symbolic concepts and meanings. Malevich treats his Suprematism as a method of perceiving the ineffability of the Absolute. With the Black Square seen as a face of God, the patterns of negative theology rise to become the philosophical formula of primary importance. Malevich’s Mystical Suprematism series (1920–1922) confirms the presence of complex metaphysical reflection and apophatic thought in his art. Not only does the series contain icon paraphrases and the Christian symbolism of the cross and mandorla, but it also advances the formulas of the apophatic faith of the modern times, since Suprematism presents primary forms as the universals of “the face of the future” and the energy of the non-objective art.

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Kornienko, Mikhail A. "Hesychasm as a Practice of Mystical Theology." Vestnik Tomskogo gosudarstvennogo universiteta, no. 443 (June 1, 2019): 82–86. http://dx.doi.org/10.17223/15617793/443/10.

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VAN NIEUWENHOVE, Rik. "The Fransiscan inspiration of Ruusbroec's mystical theology." Ons Geestelijk Erf 75, no. 1 (March 1, 2001): 102–15. http://dx.doi.org/10.2143/oge.75.1.565522.

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32

Nuth, Joan M. "Radical Wisdom: A Feminist Mystical Theology (review)." Spiritus: A Journal of Christian Spirituality 6, no. 2 (2006): 275–78. http://dx.doi.org/10.1353/scs.2006.0067.

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33

Suleiman, Dr Mohamed Ahmed. "The Mystical Theology of Hugh of Balma." مجلة کلية الآداب . جامعة بني سويف 7, no. 69 (December 1, 2023): 5–30. http://dx.doi.org/10.21608/jfabsu.2023.136566.1179.

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34

Agustinus, Agustinus, and Marta Mettang. "EXPLORING THE CONCEPT OF TO PEMBUNI BELIEF AMONG THE NOSU’S PEOPLE FROM WILLIAM JOHNSTON'S MYSTICAL THEOLOGY PERSPECTIVE." Al-Qalam 29, no. 2 (November 28, 2023): 341. http://dx.doi.org/10.31969/alq.v29i2.1332.

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<p class="07AbstrakInggris">This study delves into the intriguing world of "To Pembuni," a revered and enigmatic figure in the beliefs of the Nosu people. "To Pembuni" is known for its hidden nature and mystical traits. Using a nuanced approach through phenomenological research, the goal is to deeply understand the rich experiences and beliefs of the vibrant Nosu community about "To Pembuni." The findings reveal a dual existence of "To Pembuni" in both the real world of Nosu and a unique ethereal realm. This enigmatic presence is believed to occasionally take human form or inhabit dwellings. Its origin stems from regular community members seeking solace from heavy taxation by retreating into the forest. A key highlight is the deep respect and warm connection the Nosu people share with "To Pembuni," showcasing their profound rapport. An interesting theme is the intricate relationship between safeguarding the environment and the mystical bond between the Nosu and "To Pembuni," highlighting the interconnectivity of all life. Additionally, the study introduces the depths of mystical theology through the lens of William Johnston, an erudite Irish Jesuit scholar. Johnston's perspective portrays mystical theology as a discipline revealing esoteric wisdom gained through divine communion, with love as the guiding force. In conclusion, this research offers insights into mystical experiences and their impact on beliefs, underscoring the need for environmental preservation. It invites further exploration of mysticism as a path to harmoniously connect with the divine, championing love and compassion for all creation, echoing William Johnston's mystical theology.</p>

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Faesen, Rob. "Mystical Theology and Its Relevance for Today’s Theology: Some Historical Observations." Religions 13, no. 6 (June 6, 2022): 513. http://dx.doi.org/10.3390/rel13060513.

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Although a convergence between theology and mystical literature can be observed in recent years, it is not always very clear what the relationship between the two is. That there has been a gap between the two, for several centuries, is obvious. A passage in Teresa of Avila’s work is a sign of this, as are the difficulties the Jesuit Balthasar Alvarez encountered during his lifetime. However, there are older models—such as those by the twelfth-century Carthusian Guigo—in which there is an organic connection between the two. The cause of the problem may lie in a misunderstanding of the status of both, namely that the rational, investigative activity of theology on the one hand and the receptive surrender to God of mystical contemplation on the other are regarded as mutually exclusive. However, if one assumes, as John of Ruusbroec does, that the contemplative can be situated on the level of being, namely of the direct contact between God as Creator and the human person as creature, and not on the same “level” as the faculty of reason or intellect, then this misunderstanding disappears, and activity (including intellectual activity of theology) and contemplation can go together well. In particular, the model of the personal encounter between God and the human person can be helpful in this regard.

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Charry, Ellen T. "Mystical Theology: The Integrity of Spirituality and Theology. Mark A. McIntosh." Journal of Religion 80, no. 2 (April 2000): 339–40. http://dx.doi.org/10.1086/490635.

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(Vann) Neufeld, Franceen. "The Cross of the Living Lord: The Theology of the Cross and Mysticism." Scottish Journal of Theology 49, no. 2 (May 1996): 131–46. http://dx.doi.org/10.1017/s0036930600046809.

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The theology of the cross, that ‘thin tradition’ stretching back through Luther and Augustine and Paul to find its origins in the Hebrew Scriptures themselves, has often been counterposed to the thicker, yet equally long, tradition of mysticism. In recent years, however, distinctions between these traditions have been expressed less categorically. It is now generally recognized that mysticism cannot be regarded as a single phenomenon. Rather, an understanding of diversity within the mystical tradition is foundational to an adequate appreciation of the richness, not only of mysticism, but of the theology of the cross as well. Ecumenical concerns have provided an incentive for discovering complexities in both traditions, and for breaking down the artificial barriers of long-held prejudices. This may make it possible to perceive ‘mystical theology in Martin Luther and evangelical theology in John of the Cross’.

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Khondzinskii, Pavel. "Émile Mersch and theology of the russian diaspora." St. Tikhons' University Review 102 (August 31, 2022): 29–49. http://dx.doi.org/10.15382/sturi2022102.29-49.

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In 1933 the Catholic scholar Emile Mersch published his work “The Mystical Body of Christ” (Le Corps mystique du Christ), in which the concept of the “mystical body” was traced from early Christian times to the beginning of the 20th century. Having paid tribute to Eastern fathers, Mersch believed that this concept reaches its final synthesis in the works of the “French school” authors in the 17th century, where the concept of personal mystical unity with Christ, dating back to the Rhine mystics, is combined with the idea of St. Cyril of Alexandria and St. Hilary of Pictavia of the “natural” unity of the Church in the Eucharist. Mersch considered this synthesis to be a complete expression of St. Augustine’s teachings of the Church as the “total Christ” (the whole Christ) - totus Christus. Some authors of the diaspora paid their attention to the Mersch’s monography. M. Lot-Borodina wrote a review to this work. Fr. Sergey Bulgakov used this work as a source of the references to blessed Augustine. But it was Fr. Georges Florovsky who treated this work most thoughtfully. In the description of his response to the Mersch’s work, we need to remember that initially Fr. Georges based on the position, which was formed in Russian theology by representatives of “new theology” at the beginning of the 20th century, first of all – the position of metropolitan Antony (Khrapovitsky). This position was characterized by the constitution of the unity of the Church on the moral rather than Eucharistic level. The moral level was regarded, because of the personalistic concept of the mutual transparency of persons, as a natural unity. The article traces the gradual evolution of Fr. Georges’s views from the above concept, through an attempt to combine the teaching of totus Christus with the teaching of metropolitan Anthony, to the unambiguously expressed Christological emphasis in ecclesiology. As a result, Florovsky's late ecclesiology reveals a certain closeness to the ecclesiology of the French school, and hence to Mersch’s general conceptual conclusions.

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Vento, Johann M. "Violence, Trauma, and Resistance: A Feminist Appraisal of Metz's Mysticism of Suffering unto God." Horizons 29, no. 1 (2002): 7–22. http://dx.doi.org/10.1017/s0360966900009695.

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ABSTRACTThe trauma that results from violence against women presents a challenge to theological reflection on the meaning of suffering. The mysticism of suffering unto God in the theology of J.B. Metz offers an essential contribution to this reflection. There is a remarkable compatibility between women's experiences of trauma and healing and Metz's understanding of suffering unto God, especially in its refusal to glorify suffering. Further, Metz's understanding presents a much needed mystical-political dimension to theological reflection on violence against women, because of its capacity to nurture on going resistance to the victimization of all women, past and present. Metz's mystical stance, holding together both anguish and radical hope, challenges feminist theology, in its treatment of violence against women, to attend to the relationship between the mystical and political.

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Shugurov, Mark Vladimirovich, and Yuliya Mikhailovna Duplinskaya. "Apophatic model of the philosophy of religion of S. L. Frank and Christian religious-mystical experience: fundamentals and results of interdisciplinary synthesis." Философская мысль, no. 1 (January 2022): 34–72. http://dx.doi.org/10.25136/2409-8728.2022.1.37431.

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The subject of this research is the approach of S. L. Frank towards the study of the religious-mystical experience of Christianity based on the conceptual matrix of "wise ignorance" and phenomenological method, which underlies the metaphysical system in his philosophy of religion. The authors examine in the specificity of philosophical mysticism of S. L. Frank and points of its intersection with the Christian religious-mystical experience. The unfolding of phenomenological approach to in-depth layers of the religious-mystical experience of Christianity means the functionality of philosophical reflection within the universal paradigm of Christianity, and thus, the characteristic archetype of religious-mystical experience. Special attention is given to the role of individual mystical-religious experiences of the philosopher and their rational categorization in creating his philosophical system. The main conclusions lie in theoretical provisions that Frank's philosophy of religion, outlined by him as a philosophical mystical theology, became the platform for the apophatic model of "wise ignorance", which led to theoretical reflection of the profound layers of not only mystical-philosophical, but also the religious-mystical experience of Christianity. The authors’ contribution lies in substantiation of the statement that the peculiarity of mystical-theological phenomenology of S. L. Frank is that it represents a version of contemplative mysticism and cannot be viewed as a special philosophical reflection on the diversity of Christian mysticism and the model of Christian mystical theology, which in no way detracts from the interdisciplinary nature of generalizations of the philosopher. The novelty of this article consists in explication of the philosophy of religion of S. L. Frank as a system of conceptual representations, which based on the model of apophatic "sophisticated ignorance", reflects the essential component (archetype) of the Christian religious-mystical experience underlying its diversity and divergence.

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Rößner, Christian. "Mysticism instead of Metaphysics: Marion's Phenomenology of Revelation." Bogoslovni vestnik 79, no. 2 (2019): 357–65. http://dx.doi.org/10.34291/bv2019/02/rossner.

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In a dense and important text that has recently been published in the Vienna Yearbook for Philosophy, Jean-Luc Marion treats the topic of the complex relationship between phenomenology and theology by inquiring into the philosophical status of mysticism. Whereas the concept and meaning of the mystical commonly have become problematic and suspicious, Christian faith remains based on the »revelation of the mustêrion« (Romans 16, 25). If, in this sense, theology is always already a mystical one, it has to take into account the specific phenomenality of such a manifestation of the mystery the Bible is testifying. By learning from phenomenology to better see what there is being given, theology can help phenomenology to become clear-eyed and to be no longer blinkered by transcendental restrictions of classical apriori-metaphysics.

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Cole-Turner, Ron. "Psychedelic Mystical Experience: A New Agenda for Theology." Religions 13, no. 5 (April 22, 2022): 385. http://dx.doi.org/10.3390/rel13050385.

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When the link between psychedelic drugs and mystical states of experience was first discovered in the 1960s, Huston Smith challenged scholars in religion and philosophy to consider the implications. Very few took up his challenge. Beginning in 2006, hundreds of studies have linked psychedelics not just to mystical states of experience but to potential treatments for many mental health disorders. Regulatory approval for therapies is on the horizon, and hundreds of millions of people worldwide could be treated. Research findings challenge the underlying rationale of the War on Drugs, leading to decriminalization of specific psychedelic drugs or to authorization of their use in mental health contexts. Religious institutions are slowly adapting, with some referring to psychedelics as sacraments or as pathways to deeper spirituality. Religious leaders are also beginning to speak out publicly in support of careful use of these drugs, and some are training to become “psychedelic chaplains” to work alongside mental health professionals administering these drugs. Scholars in theology and religion are encouraged to engage these trends, to explore challenging philosophical and theological issues surrounding mystical states of experience in general, and to consider the long-term cultural impact of the most recent psychedelic research.

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Vakili, Hadi. "Fuzzy Epistemology From View Point of Mystical Theology." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 1 (June 23, 2012): 27. http://dx.doi.org/10.20871/kpjipm.v2i1.23.

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<div><p><strong>Abstrak :</strong> Isu imanensi dan transendensi sangat penting dalam pemikiran keagamaan. Salah satu alasan mengapa masalah ini tidak pernah terselesaikan adalah bahwa ia memiliki banyak makna dan muncul dalam konteks yang berbeda. Pandangan yang menekankan imanensi dalam satu konteks mungkin menekankan transendensi pada konteks lain. Arti keduanya pun sangat tergantung pada asumsi metaﬁsik mereka yang biasanya secara tidak sadar menggunakannya. Dua sisi yang saling terkait dan bergantung satu sama lain ini pasti hadir di konsep pikiran, jika hubungan antara Allah dan alam semesta, Realitas dan penampilan, benar-benar untuk dipahami. Karena ketiadaanlah bahwa Allah digambarkan sebagai transenden (tanzīh), dan karena keberadaan sehingga Ia dikenal sebagai imanen (tashbīh). Dua aspek Tuhan, transenden dan imanen diringkaskan oleh Ibn ‘Arabi melalui pendekatan ayat Qur’an (42:11). Pakar sejarah agama, peneliti dan mistikus berpegang pada prinsip ini juga dan meyakini bahwa apa yang disebut sebagai “logika panggilan” memiliki dua sisi fungsi yang berarti. Menurut logika ini, seseorang harus mengklasiﬁkasikan panggilan nabi pada kesatuan atau pluralitas seperti dalam kategorisasi panggilan transenden, imanen atau transenden-imanen, dan akibatnya adalah agama Ilahiah akan diperspesi dari sisi ini pula. “Fuzzy logic” atau logika fuzzy dipahami berdasarkan preposisi yang paradoks dari berbagai penjelasan dan analisa mistis.<strong></strong></p><p><em>Kata kunci : Logika fuzzy, Transenden, Imanen, Teologi fuzzy, Paradox</em><strong><br /></strong></p><p><strong>Abstract :</strong> The issue of immanence and transcendence is crucial for religious thought. One reason why that is never resolved is that it has so many meanings and turns up in so many diﬀerent contexts. A view may emphasize immanence in one context and emphasize transcendence in another. What the terms mean depends in part on the metaphysical assumptions, usually unconscious, of those who use them. According to Ibn al-Arabī, these two mutually dependent sides must constantly be borne in mind, if the relationship between God and universe, Reality and appearance, is to be truly understood. It is because of nonexistence that God is described as transcendent (tanzīh), and because of existence that He is known as immanent (tashbīh). The two aspects of God, transcendence and immanence, are summarized for Ibn al-‘Arabī by the Qur’anic verse “There is nothing like Him, and He is the Hearer, the Seer” (42.11). The religious-historians and researchers and alongside them some mystics insist on it and according to it they consider the logic of the call as a function of the two-valued logic (transcendence or immanence). According to this logic one must classify the call of the divine prophets based on their emphasis upon the unity or plurality in three categories of Transcendental calls, Similar calls and Transcendent-Imminent (T-I) calls and as a result consider the face of divine religions necessarily either Transcendental or Similar or T-I. Fuzzy logic and thought has in understanding of propositions approaches paradoxes and also, in general of any mystical explanation and analysis.</p><p><em>Keywords : Fuzzy logic, transcendence, immanence, fuzzy theology, paradox</em></p></div>

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Williams, Duane. "An Introduction by the Editor ofMedieval Mystical Theology." Medieval Mystical Theology 20, no. 1 (August 19, 2011): 5–8. http://dx.doi.org/10.1558/mmt.v20.5.

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Williams, Duane. "An Introduction by the Editor ofMedieval Mystical Theology." Medieval Mystical Theology 21, no. 1 (July 16, 2012): 5–6. http://dx.doi.org/10.1558/mmt.v21i1.5.

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Williams, Duane. "An Introduction by the Editor ofMedieval Mystical Theology." Medieval Mystical Theology 21, no. 2 (January 2012): 145–46. http://dx.doi.org/10.1558/mmt.v21i2.145.

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Runia, D. T., and David Winston. "Logos and Mystical Theology in Philo of Alexandria." Vigiliae Christianae 41, no. 1 (March 1987): 93. http://dx.doi.org/10.2307/1583689.

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Pope-Levison, Priscilla. "Naked Faith: The Mystical Theology of Phoebe Palmer." Wesley and Methodist Studies 4 (January 1, 2012): 176–78. http://dx.doi.org/10.2307/42909847.

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Pope-Levison, Priscilla. "Naked Faith: The Mystical Theology of Phoebe Palmer." Wesley and Methodist Studies 4 (January 1, 2012): 176–78. http://dx.doi.org/10.5325/weslmethstud.4.2012.0176.

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Tripolitis, Antonia, and John Peter Kenney. "Mystical Monotheism: A Study in Ancient Platonic Theology." Classical World 86, no. 3 (1993): 252. http://dx.doi.org/10.2307/4351345.

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