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Journal articles on the topic 'Mysticism. Spain'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 January 2023

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1

Graus, Andrea. "Mysticism in the courtroom in 19th-century Europe." History of the Human Sciences 31, no. 3 (2018): 21–40. http://dx.doi.org/10.1177/0952695118761499.

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This article examines how and why criminal proceedings were brought against alleged cases of Catholic mysticism in several European countries during modernity. In particular, it explores how criminal charges were derived from mystical experiences and shows how these charges were examined inside the courtroom. To bring a lawsuit against supposed mystics, justice systems had to reduce their mysticism to ‘facts’ or actions involving a breach of the law, usually fraud. Such accusations were not the main reason why alleged mystics were taken to court, however. Focusing on three representative examp

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2

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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Carrión, María M. "“One Kind of Water Brings Another.” Teresa de Jesús and Ibn ‘Arabi." Religions 11, no. 10 (2020): 542. http://dx.doi.org/10.3390/rel11100542.

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Mystical literature and spirituality from 16th-century Spain engage religious images from the three most prominent religions of al-Andalus—Christianity, Islam, and Judaism: among others, the dark night, the seven concentric castles, the gazelle, the bird, the sefirot‘s encircled iggulim or towering yosher, the sacred fountain, ruins, and gardens. Until the 20th-century, however, scholarship read these works mostly as “Spanish” mysticism, alienated from its Andalusī roots. This comparative study deploys theological, historical, and textual analysis to dwell in one of these roots: the figure of

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4

Nieto, Jose, and Alastair Hamilton. "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados." Sixteenth Century Journal 25, no. 3 (1994): 715. http://dx.doi.org/10.2307/2542674.

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Nalle, Sara T., and Alastair Hamilton. "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados." American Historical Review 99, no. 1 (1994): 252. http://dx.doi.org/10.2307/2166255.

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6

Boyden, James M., and Alastair Hamilton. "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados." Sixteenth Century Journal 24, no. 4 (1993): 935. http://dx.doi.org/10.2307/2541622.

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7

Homza, Lu Ann. "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados. Alastair Hamilton." Journal of Modern History 67, no. 1 (1995): 198–99. http://dx.doi.org/10.1086/245065.

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8

Bailey, Gauvin Alexander. "A Mughal Princess in Baroque New Spain: Catarina de San Juan (1606 1688), the china poblana." Anales del Instituto de Investigaciones Estéticas 19, no. 71 (1997): 37. http://dx.doi.org/10.22201/iie.18703062e.1997.71.1793.

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Until now, the Hindu origins of Catarina de San Juan, the historical china poblana, had remained in the realm of myth. This article offers new information on the matter, and explores the relatio'nships between the baroque painting of New Spain and the visions of this «daugliter" of the Company of Jesus, within the context of the culture of mysticism,of the viceroyalty. As a double contextualization, the article secks to understand the life history of the china poblana and her character as a mystic.

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9

KINDER, A. GORDON. "Alastair Hamilton, "Heresy and Mysticism in Sixteenth-century Spain: The 'Alumbrados'" (Book Review)." Bulletin of Hispanic Studies 72, no. 2 (1995): 223. http://dx.doi.org/10.3828/bhs.72.2.223a.

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10

Shuger, Dale. "The Language of Mysticism and the Language of Law in Early Modern Spain*." Renaissance Quarterly 68, no. 3 (2015): 932–56. http://dx.doi.org/10.1086/683856.

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AbstractAfter the Reformation, Catholics developed new ways to express interior religious experiences, including mystic visions. This article considers the epistemological impasse that arose when the Spanish Inquisition, created to prosecute covert Judaizers, was charged with discernment of mystical experiences. Close linguistic study of interrogations shows how a nondialogue between mystical and legal discourse pointed to a broader conflict between a newly interiorized religion and the public space of the law. Practically, these cases weakened the Inquisition; conceptually, they undermined th

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11

Egan, Harvey D. "Book Review: Bernard McGinn: Mysticism in the Golden Age of Spain (1500–1650): The Presence of God: A History of Western Christian Mysticism." Theological Studies 80, no. 3 (2019): 733–36. http://dx.doi.org/10.1177/0040563919856507n.

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12

Magid, Shaul. "Lawrence Fine. Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship. Stanford: Stanford University Press, 2003. xiii, 480 pp." AJS Review 28, no. 2 (2004): 367–71. http://dx.doi.org/10.1017/s0364009404280217.

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It is perhaps unorthodox to begin a book review by citing something from the acknowledgments. In this case, however, I think it is quite apt. Describing his early foray into the study of Jewish mysticism, Lawrence Fine writes, “It was [Alexander] Altmann who said to me, in one of the earliest conversations I had with him after I arrived at Brandeis, that ‘nobody understands Lurianic Kabbala, not even Scholem,’ referring, of course to the preeminent historian of Jewish mysticism, Gershom Scholem.” It is a comment, I imagine, that Scholem may have even agreed with! In any case, Fine's book is an

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13

Bellaubi, Francesc. "Shaping the Noosphere: Geoethical values and spiritual resistance in Terres de l’Ebre, Catalonia, Spain." Resistances. Journal of the Philosophy of History 2, no. 3 (2021): e210038. http://dx.doi.org/10.46652/resistances.v2i3.38.

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The concept of the Noosphere is of great importance when looking at the values underpinning the technocratic artifacts and technocracies (human physical technological objects and knowledge processes) by which Humans relate to the Geosphere through other human beings. In this sense, the Noosphere may inform geoethics as an environmental, social, and spiritual praxis and thinking aiming at ecological justice. The concept of the Noosphere represents the coexistence and coevolution of Humans and the Geosphere, overcoming the dichotomy between instrumental materialistic and intrinsic ecocentric val

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14

Young, Glenn. "Mysticism in the Golden Age of Spain (1500–1650). Volume 6, Part 2 of The Presence of God: A History of Western Christian Mysticism by Bernard McGinn." Spiritus: A Journal of Christian Spirituality 18, no. 2 (2018): 285–87. http://dx.doi.org/10.1353/scs.2018.0045.

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15

Albertson, David. "Book Review: Bernard McGinn: The Crisis of Mysticism: Quietism in Seventeenth-Century Spain, Italy, and France." Theological Studies 83, no. 2 (2022): 323–25. http://dx.doi.org/10.1177/00405639221098872c.

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Albertson, David. "Book Review: Bernard McGinn: The Crisis of Mysticism: Quietism in Seventeenth-Century Spain, Italy, and France." Theological Studies 83, no. 2 (2022): 323–25. http://dx.doi.org/10.1177/00405639221098872c.

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17

Hamilton (author, first book), Alastair, Henry Kamen (author, second book), and Robert Richmond Ellis (review author). "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados; The Phoenix and the Flame: Catalonia and the Counter Reformation." Renaissance and Reformation 31, no. 2 (2009): 80–82. http://dx.doi.org/10.33137/rr.v31i2.11616.

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18

Bornstein, Pablo. "An Orientalist Contribution to “Catholic Science”: The Historiography of Andalusi Mysticism and Philosophy in Julián Ribera and Miguel Asín." Religions 10, no. 10 (2019): 568. http://dx.doi.org/10.3390/rel10100568.

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This article provides a historiographical analysis of the principal works on Andalusi mysticism and philosophy in Spain at the turn of the twentieth century. It portrays the intellectual background in which the Arabist scholars Julián Ribera (1858–1934) and Miguel Asín Palacios (1871–1944) developed their studies, and their particular “presentist” concerns, highlighting how their works and publications on this field cannot be detached from contemporary national debates on religious issues. The contribution of these Orientalist scholars was especially relevant to the transnational movement in d

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19

Poska, Allyson M. "Alastair Hamilton. Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados. Toronto: University of Toronto Press, 1992. 156 pp. $60." Renaissance Quarterly 47, no. 3 (1994): 691–93. http://dx.doi.org/10.2307/2863046.

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20

Nixon, Laurence. "Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados Alastair Hamilton Toronto: University of Toronto Press, 1992. iv + 156 p." Studies in Religion/Sciences Religieuses 23, no. 4 (1994): 517–18. http://dx.doi.org/10.1177/000842989402300428.

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21

Lechner, J. "Alastair Hamilton, Heresy and Mysticism in Sixteenth-Century Spain. The Alumbrados,james Clarke & Co., Cambridge, 1992, 156 p., £29.50 hardcover." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 73, no. 2 (1993): 228–29. http://dx.doi.org/10.1163/002820393x00283.

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22

Kolotvina, Olga V. "THE KEY FEATURES OF THE AESTHETIC OF J. VAL DEL OMAR’S AUTHOR CINEMA (ON THE CASE STUDY OF THE FILM TRILOGY “ELEMENTARY TRIPTYCH OF SPAIN”)." Articult, no. 1 (2021): 49–58. http://dx.doi.org/10.28995/2227-6165-2021-1-49-58.

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The author analyzed the symbolic narrative of the films and the cinematic technologies, which were developed by J. Val del Omar for his film trilogy. This study revealed that the use of the suggestive metaphorics of Spanish poetry (St. John of the Cross, F. García Lorca, Rosalía de Castro) and the artistic heritage of Spanish mysticism dominates in his film aesthetics. As a result, the film director created an allegorical multidimensional narrative about the stages of the spiritual path of a person and as well as about the specifics of the national spirit of the Spain’s different regions. Such

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23

Kamen, Henry. "Heresy and Mysticism in Sixteenth-century Spain. The alumbrados. By Alastair Hamilton. Pp. iv+ 156. Cambridge: James Clarke, 1992. £29.50. 0 227 67921 0." Journal of Ecclesiastical History 44, no. 3 (1993): 558–59. http://dx.doi.org/10.1017/s0022046900014524.

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24

James, Nancy Carol. "The Crisis of Mysticism: Quietism in Seventeenth-Century Spain, Italy, and France. Volume VII of The Presence of God: A History of Western Christian Mysticism by Bernard McGinn. New York: Herder & Herder. 378 pp. $74.95 cloth." Church History 91, no. 3 (2022): 675–77. http://dx.doi.org/10.1017/s0009640722002621.

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25

Temple, Liam. "The crisis of mysticism. Quietism in seventeeth-century Spain, Italy, and France. By Bernard McGinn. (The Presence of God. A History of Western Christian Mysticism, 7.) Pp. xx + 378. New York: Crossroads Publishing Company, 2021. $74.95. 978 0 8245 0467 0." Journal of Ecclesiastical History 74, no. 1 (2022): 200–202. http://dx.doi.org/10.1017/s0022046922002378.

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26

Gauzer, Irina V., and Evgeny A. Ermolin. "MYTHOPOETICAL IMAGE OF GENIUS ARTIST IN K. BALMONT’S ARTISTIC EXPERIENCE: RECEPTION OF SPANISH ARTISTRY." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 39 (2020): 12–21. http://dx.doi.org/10.17223/22220836/39/2.

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The Russian culture of the turn of the XX century is characterized by actualization of the prob-lems of intercultural dialogue. Thus, the analysis of the Silver age is impossible without considering the fact of such a dialogue as a cultural phenomenon. The problem of hispanism reception is considered in the aspect of creative genius in K. Bal-mont’s works. In the context of Balmont's symbolism, it is important to take into account his specific conceptualization of the artist's status and interpretation of creativity as dreaming. The task of the re-search is to study the implementation of this

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27

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

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

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28

Magee, James. "Mysticism and Reframing Memories in Life Review Groups." Journal of Religious Gerontology 13, no. 1 (2002): 65–73. http://dx.doi.org/10.1300/j078v13n01_06.

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29

Atchley, Robert C. "Everyday mysticism: Spiritual development in later adulthood." Journal of Adult Development 4, no. 2 (1997): 123–34. http://dx.doi.org/10.1007/bf02510085.

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30

Keitt, Andrew, and Stephen Haliczer. "Between Exaltation and Infamy: Female Mystics in the Golden Age of Spain." Sixteenth Century Journal 34, no. 4 (2003): 1212. http://dx.doi.org/10.2307/20061715.

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31

Beckman, Patricia Z. "Between Exaltation and Infamy: Female Mystics in the Golden Age of Spain." Church History 74, no. 3 (2005): 591–94. http://dx.doi.org/10.1017/s0009640700110820.

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32

Kavanaugh, Kieran. "Between Exaltation and Infamy: Female Mystics in the Golden Age of Spain (review)." Catholic Historical Review 90, no. 4 (2004): 797–98. http://dx.doi.org/10.1353/cat.2005.0037.

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33

Wulff, Lara Diefenderfer. "Between Exaltation and Infamy: Female Mystics in the Golden Age of Spain (review)." Spiritus: A Journal of Christian Spirituality 4, no. 1 (2004): 104–7. http://dx.doi.org/10.1353/scs.2004.0017.

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34

Dombrowski, Daniel. "St. John of the Cross and the Monopolar Concept of God in the Abrahamic Religions in Spain." Religions 11, no. 7 (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 r

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35

Gustafson, Sandra M. "Reimagining the Literature of the Modern Republic." PMLA/Publications of the Modern Language Association of America 131, no. 3 (2016): 752–58. http://dx.doi.org/10.1632/pmla.2016.131.3.752.

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Raúl Coronado'S Ambitious and Beautifully Realized Book About The Literature Of Failed Republican Revolution in Late-eighteenth- and early-nineteenth-century Texas is a major contribution to the expanding field of scholarship that recovers, contextualizes, and interprets Tatino/a writing. This wide-ranging study traces the influence of scholastic thought in Spain and Spanish America, culminating in a discussion of the resonances of that intellectual tradition after 1848, as newly conquered Tejanos faced expropriation and violence by United States Americans. Coronado shows how the ideas of Thom

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36

Cann, Candi K. "Cattoi, T., & Moreman, C. M., (Eds.). (2015). Death, Dying and Mysticism: The Ecstasy of the End." OMEGA - Journal of Death and Dying 73, no. 2 (2015): 194–96. http://dx.doi.org/10.1177/0030222815617098.

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37

Beresford, Andrew M. "Between Exaltation and Infamy: Female Mystics in the Golden Age of Spain. By Stephen Haliczer. pp. vi + 349. Oxford: Oxford University Press, 2002. isbn 0 19 514851 7 and 514863 0. Hardback £45; paper £19.99." Journal of Theological Studies 56, no. 2 (2005): 753–55. http://dx.doi.org/10.1093/jts/fli219.

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38

Dovel, Emily. "Gender and Sexuality in Medieval Islamic Mysticism: A Comparative Study of Ibn ‘Arabi and al-Ghazali." Volume 14, Issue 1 14, no. 1 (2017). http://dx.doi.org/10.33697/ajur.2017.007.

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Mysticism, defined as a direct experience with God that cannot occur through intellectual knowledge, has the potential to offer women opportunities disallowed by a patriarchal society. Because mysticism exists outside of religious institutions and hierarchies, female mystics could receive opportunities for public expression often prohibited by Medieval Islamic societies. Islamic Mysticism, or Sufism, has a long history of prominent female mystics. However, Sufi thought in the 12th and 13th centuries was certainly affected by the misogynistic influences of the greater society. In order to explo

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39

Kates, Gary. "Was François Fénelon a Political Philosopher?" Modern Intellectual History, March 26, 2021, 1–13. http://dx.doi.org/10.1017/s1479244321000147.

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During the reign of Louis XIV, few courtiers led careers as full and consequential as that of François Fénelon. Born in 1651 to a nobleman from an ancient line but with little wealth, Fénelon was well schooled through scholarships, rising as a young priest, scholar, teacher, and administrator through the Church hierarchy. The 1685 Revocation of the Edict of Nantes gave Fénelon the opportunity to distinguish himself as an educator at a school for girls who had recently converted from Calvinism to Catholicism. A rising star in King Louis XIV's court, he was mentored by the Crown's leading theolo

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40

"Alastair Hamilton. Heresy and Mysticism in Sixteenth-Century Spain: The Alumbrados. Buffalo, N.Y.: University of Toronto Press. 1992. Pp. iv, 156. $60.00." American Historical Review, February 1994. http://dx.doi.org/10.1086/ahr/99.1.252.

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41

Idel, Moshe. "Jewish mysticidsm in Spain : some cultural observations." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 7 (January 1, 1994). http://dx.doi.org/10.5944/etfiii.7.1994.3576.

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42

"Between exaltation and infamy: female mystics in the golden age of Spain." Choice Reviews Online 41, no. 02 (2003): 41–0875. http://dx.doi.org/10.5860/choice.41-0875.

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