Relevant bibliographies by topics / Mystics Europe History

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Academic literature on the topic 'Mystics Europe History'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Mystics Europe History"

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Graus, Andrea. "Mysticism in the courtroom in 19th-century Europe." History of the Human Sciences 31, no. 3 (March 26, 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 examples, in Spain, France and Germany, I argue that ‘mystic trials’ had more to do with specific conflicts between the defendant and the ecclesiastical or secular authorities than with public concern regarding pretence of the supernatural. Criminal courts in Europe approached such cases in a similar way. Just as in ecclesiastical inquiries, during the trials, judges called upon expert testimony to debunk the allegedly supernatural. Once a mystic entered the courtroom, his or her reputation was profoundly affected. Criminal lawsuits had a certain ‘demystifying power’ and were effective in stifling the fervour surrounding the alleged mystics. All in all, mystic trials offer a rich example of the ways in which modern criminal justice dealt with increasing enthusiasm for the supernatural during the 19th century.
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Magid, Shaul. "Holy Dissent: Jewish and Christian Mystics in Eastern Europe edited by Glenn Dynner." Shofar: An Interdisciplinary Journal of Jewish Studies 31, no. 4 (2013): 115–17. http://dx.doi.org/10.1353/sho.2013.0074.

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Bolle, Kees W. "An Introduction to the Medieval Mystics of Europe. Paul E. Szarmach." Speculum 62, no. 3 (July 1987): 731–33. http://dx.doi.org/10.2307/2846428.

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Carrión, María. "Scent of a Mystic Woman: Teresa de Jesús and the Interior Castle." Medieval Encounters 15, no. 1 (2009): 130–56. http://dx.doi.org/10.1163/138078508x286897.

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AbstractIn 1577 Teresa de Jesús composed the Interior Castle, an account of her spiritual experiences that deployed architectural images designed to incite readers to piety and devotion. Critical readings have identified the castle as a spiritual and aesthetic emblem of Christian hegemony, emplotting de Jesús's works in the rhetorical frame of Reconquista narratives. But the Castle, like the houses in the 1562 Book of Life and the palaces in the 1562-1564 Way of Perfection, moves readers to remember landscapes that differ from a monocultural event, as it narrates the ultimate spiritual encounter in frank dissidence with the hegemonic politics and aesthetics of Catholicism that became the law of the land in Spain after 1492. In line with a diversity of medieval mystical traditions from Europe and the Middle East, the choice of a castle—a key architectural sign of the Middle Ages—as the place of paradox, memory, and experience of the sublime offers clues that de Jesús figured out a way to communicate what seemed to be an unaccountable event in Counter-Reformation Spain: being in the presence of divinity and living to tell such story in cross-confessional terms. This essay analyzes the polysemic traces of the castle built by this mystic woman with the figurative fragrance of multicultural medieval Iberia, a space where she carefully negotiated war, crusades, and other kingdoms of heaven with contemplation, survival (pervivencia), and adaptation.
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Strasser, Ulrike. "A case of empire envy? German Jesuits meet an Asian mystic in Spanish America." Journal of Global History 2, no. 1 (March 2007): 23–40. http://dx.doi.org/10.1017/s1740022807002021.

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This essay deals with the hagiographic afterlife of Catarina de San Juan, the seventeenth-century slave from Asia who became a renowned mystic in colonial Mexico, in writings by German Jesuits, notably Joseph Stöcklein’s popular Welt-Bott. Why and how was Catarina de San Juan’s story told for a German-speaking audience in Central Europe? The specific German appropriations of her vita suggest that missionary writings could serve as a transmission belt for ‘colonial fantasies’, linking the early modern period when the Holy Roman Empire did not have colonies to the modern period when the German Nation acquired colonial holdings in the Pacific.
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Vasil'tsov, K. S. "IN THE LABYRINTS OF MEANING: SUFISM, NEO-SUFISM, NEW AGE." Islam in the modern world 14, no. 3 (October 2, 2018): 197–214. http://dx.doi.org/10.22311/2074-1529-2018-14-3-197-214.

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The article examines the phenomenon of “Western Sufi sm”, the complex of spiritual practices and movements, widely spread in Europe and the US in the 1960–1970th. The history of the relationship between the Western society and the Muslim esoteric tradition dates back to the Middle Ages, when the Muslim world had a signifi cant impact on Europe, drawing inspiration and knowledge from the Islamic culture. During the colonial era, Sufi sm was viewed by Europeans primarily as “ethnographic exotics”, but in the 1960–1970th together with the general interest in eastern mystical teachings and the advent of “alternative” religious movements, Sufi sm (or Neo-Sufi sm) acquires the status of Western cultural category, ceasing to be identifi ed with an exclusively Islamic tradition and taking an increasingly universalistic character. Its new adherents become people of diff erent religious beliefs and nationalities.
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Evlampiev, Igor I. "Ideas, Traditions and Higher Personalities: the Conception of History in Russian Philosophy. Article One: P. Chaadaev, A. Pushkin, A. Herzen, F. Dostoevsky." Voprosy Filosofii, no. 1 (2020): 111–21. http://dx.doi.org/10.21146/0042-8744-2021-1-111-121.

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The article proves that the idea of the historical development of mankind, which is expressed in the Philosophical Letters P.Ya. Chaadaev, became a universal model of understanding of history for all Russian religious philosophy. Accord­ing to Chaadayev, the meaning of history is the gradual refusal of people from selfish freedom, from personal independence, from adherence to material goals and in complete submission to the divine power acting in the world and leading people to connect with each other and with spiritual reality. The result of this process should be the emergence of a perfect humanity. The subjects of history directing its course are the few “higher personalities”; they generate great ideas that turn into traditions and thereby become powerful forces of influence on peo­ple. A.S. Pushkin shared Chaadayev’s view that history is determined by a few “higher personalities” who have a mystical connection with God, with a higher reality. The importance of cultural traditions in history was emphasized by A.I. Herzen, however he believed that Europe had ceased to follow its traditions and this leads to its death. F.M. Dostoevsky after Herzen argued that Europe had renounced its destiny to be the cultural center of mankind, now Russia should become such a center and lead humanity along the path of cultural creativity and spiritual unity. Dostoevsky also saw the historical development of mankind as the result of the activities of individual “higher personalities”, whose instruments are “higher ideas”.
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Evlampiev, Igor I. "Ideas, Traditions and Higher Personalities: the Conception of History in Russian Philosophy. Article One: P. Chaadaev, A. Pushkin, A. Herzen, F. Dostoevsky." Voprosy Filosofii, no. 1 (2020): 111–21. http://dx.doi.org/10.21146/0042-8744-2021-1-111-121.

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The article proves that the idea of the historical development of mankind, which is expressed in the Philosophical Letters P.Ya. Chaadaev, became a universal model of understanding of history for all Russian religious philosophy. Accord­ing to Chaadayev, the meaning of history is the gradual refusal of people from selfish freedom, from personal independence, from adherence to material goals and in complete submission to the divine power acting in the world and leading people to connect with each other and with spiritual reality. The result of this process should be the emergence of a perfect humanity. The subjects of history directing its course are the few “higher personalities”; they generate great ideas that turn into traditions and thereby become powerful forces of influence on peo­ple. A.S. Pushkin shared Chaadayev’s view that history is determined by a few “higher personalities” who have a mystical connection with God, with a higher reality. The importance of cultural traditions in history was emphasized by A.I. Herzen, however he believed that Europe had ceased to follow its traditions and this leads to its death. F.M. Dostoevsky after Herzen argued that Europe had renounced its destiny to be the cultural center of mankind, now Russia should become such a center and lead humanity along the path of cultural creativity and spiritual unity. Dostoevsky also saw the historical development of mankind as the result of the activities of individual “higher personalities”, whose instruments are “higher ideas”.
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Gladkov, Alexander. "Power, society, body: the anthropomorphous paradigm in political thought of medieval West Europe." OOO "Zhurnal "Voprosy Istorii" 2020, no. 12-1 (December 1, 2020): 125–38. http://dx.doi.org/10.31166/voprosyistorii202012statyi10.

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The article based on the research of medieval West European political thought’s texts and mainly on the basic treatise “Policraticus” of John of Salisbury and works by other authors in XII century is devoted to analysis of concepts concerning power and society in light of “body politic” metaphor. The most representative and influential sources (and first of them is “Policraticus”) transmitting the idea of “body politic” in Latin intellectual culture are researched, the metaphor usage logic and ways of its usage in polemical tradition are identified. The “body hierarchy” considered in the article focuses in medieval authors opinion not only on mystical but real social and political arrangement, it underwent definite transformations connected with power and its welder’s figure reception through ages.
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Paluch, Agata. "Intentionality and Kabbalistic Practices in Early Modern East-Central Europe." Aries 19, no. 1 (January 2, 2019): 83–111. http://dx.doi.org/10.1163/15700593-01901004.

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Abstract Kavanot, or mystical intentions, have acquired varied meanings and interpretations in kabbalistic literatures, from the practice of harmonising one’s mind with the requirement of performed ritual to elaborate processes of mental focus, exercised during prayer and other ritual acts, on divine attributes signified by divine names and stipulated meticulously in kabbalistic prayer-books. Early modern practical kabbalistic manuals also, to no surprise, abound with instructions which recommend a variety of kavanot. In many of these manuals and books of recipes, it is the intention that enables extending of one’s mind toward matter, and builds a new type of continuity between the practitioner and the outside world. Intentionality in kabbalistic practice thus channels the emergence of the performing, knowledgeable self, engaged in shaping the material world, a development which runs parallel to the emergence of new configurations of knowledge in the early modern period. This rise of intentional self, manifest in kabbalistic practices as expressed in early modern handwritten books of recipes of East-Central European provenance, will be the focus of this article.
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Dissertations / Theses on the topic "Mystics Europe History"

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Smith, Jennifer. "Mysticism as an escape from scientific discourse eluding female subjectivity in late nineteenth- and early twentieth-century Spain /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3204287.

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Thesis (Ph.D.)--Indiana University, Dept. of Spanish and Portuguese, 2006.
Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0203. Adviser: Maryellen Bieder. "Title from dissertation home page (viewed Dec. 12, 2006)."
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Oppel, Catherine Nesbitt 1971. "A theology of tears : from Augustine to the early thirteenth century." Monash University, School of Historical Studies, 2002. http://arrow.monash.edu.au/hdl/1959.1/7823.

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Marin, Juan Miguel. "‘A Firestone of Divine Love’ Erotic Desire and the Ephemeral Flame of Hispanic Jesuit Mysticism." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:15821962.

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A Firestone of Divine Love serves as capstone of two years Jesuit ministry and fifteen of academic study. It extends nine articles into a book project to be published by Gorgias Press. Its original thesis appeared as: In the last decades of the sixteenth century the Society of Jesus prohibited its members the reading of several mystical texts. A theme that cuts across these texts is the use of erotic language to describe the relationship between the soul and God. I argue that behind the prohibition lies the fear that erotic desire would be a threat to a Jesuit masculine identity. “Heterosexual Melancholia and Mysticism in the Early Society of Jesus” Theology & Sexuality 13/2, 1/2007 Working across the disciplines of History of Christianity and Women, Gender and Sexuality studies, I integrate these articles and deepen the original thesis within its 16th century Hispanic context. Chapter One introduces as historical setting the late medieval spirituality that inspired the first Jesuits to compose their order’s earliest spiritual texts, exemplifying it with the mystical doctrines of annihilation and deification. Chapter Two develops the first half of the deepened thesis: late medieval mysticism offered Jesuits of the first generation an erotic discourse that served as a space for grieving loss, even when within the confines of a gestating Jesuit masculine ideal. Chapter Three develops the second half. Jesuits of the second generation succumbed to the popular views dominating in a late 16th c. Spanish atmosphere permeated by the Inquisition's association of heterodox spirituality with women, racial minorities, and sodomites. It links the 1573 edict against mysticism with the 1599 decree against the admission of racial minorities, the de-emphasis on the importance of women's ministry, and the condemnation of erotic interpretations of Christian bridal language as potentially moving Jesuits too close to feminized racial undesirables. Finally, Chapter Four explores the aftermath of 1599 and its impact on the ministry of Jesuits who, living in the margins and borderlands of the Hispanic empire, were able to preserve in their writings the tradition of Jesuit mysticism and ministry.
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Cohen, Shira. "“...Members of One and the Same Mystical Body…” Development of a British Protestant Identity During the Thirty Years War." Oberlin College Honors Theses / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=oberlin1557261154351325.

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Britt, Joshua Edward. "Economies of Salvation in English Anchoritic Texts, 1100-1400." Scholar Commons, 2019. https://scholarcommons.usf.edu/etd/7751.

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This dissertation explores the different ways medieval authors conceived of anchoritism and solitary life by focusing on three important phases of the movement which are represented by Wulfric of Haselbury, Christina of Markyate, and fourteenth-century mystics. It is grounded in the medieval English anchoritic literature that was produced by religious scholars between the eleventh and fourteenth centuries. Initially, lacking a tradition of their own and a language to articulate the anchoritic experience, medieval hagiographers borrowed the desert imagery from the story of the early fathers who lived in the Syrian and Egyptian deserts, which they viewed as a place of solitude and physical suffering and in which they sought perfection and salvation. While acts of penitence and the sacrament of penance would never be removed from the economy of salvation, by the eleventh century, the desert was no longer a viable analogue for salvation. I argue that in the course of the twelfth and thirteenth centuries, new ideas of what constituted salvation and how it was fulfilled were elaborated. The cell became the place in which devotion to the sacraments was fulfilled, and it was this sacramental devotion, particularly the Eucharist but also marriage and holy orders, not physical isolation that imbued anchorites with exceptional holiness and led them to salvation. A century later a new understanding of the economy of salvation emerged, which deemphasized the physical body and was grounded in mysticism or the inward migration of the spiritual center. This was the final transformation in medieval English anchoritism and the narratives of the reclusive changed to reflect that turn.
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McMurtry, Deirdre C. "Discerning Dreams in New France: Jesuit Responses to Native American Dreams in the Early Seventeenth Century." Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1236636966.

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Maroney, Fr Simon Mary of the Cross M. Carm. "Mary, Summa Contemplatrix in Denis the Carthusian." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1620301036422259.

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Gorelick, Adam D. "The Enchanter's Spell: J.R.R. Tolkien's Mythopoetic Response to Modernism." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/1022.

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J.R.R. Tolkien was not only an author of fantasy but also a philologist who theorized about myth. Theorists have employed various methods of analyzing myth, and this thesis integrates several analyses, including Tolkien’s. I address the roles of doctrine, ritual, cross-cultural patterns, mythic expressions in literature, the literary effect of myth, evolution of language and consciousness, and individual invention over inheritance and diffusion. Beyond Tolkien’s English and Catholic background, I argue for eclectic influence on Tolkien, including resonance with Buddhism. Tolkien views mythopoeia, literary mythmaking, in terms of sub-creation, human invention in the image of God as creator. Key mythopoetic tools include eucatastrophe, the happy ending’s sudden turn to poignant joy, and enchantment, the realization of imagined wonder, which is epitomized by the character of Tom Bombadil and contrasted with modernist techno-magic seeking to alter and dominate the world. I conclude by interpreting Tolkien’s mythmaking as a form of mysticism.
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Books on the topic "Mystics Europe History"

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1922-, Zum Brunn Emilie, and Epiney-Burgard Georgette, eds. Women mystics in medieval Europe. New York: Paragon House, 1989.

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Body and soul: Essays on medieval women and mysticism. New York: Oxford University Press, 1994.

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1959-, Fleming Fergus, ed. Heroes of the Dawn: Celtic Myth (Myth and Mankind). London: Time-Life Books, 1996.

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McGinn, Bernard. The presence of God: A history of Western Christian mysticism. New York: Crossroad, 1991.

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Davies, Oliver. God within: The mystical tradition of northern Europe. London: Darton, Longman and Todd, 1988.

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God within: The mystical tradition of northern Europe. New York: Paulist Press, 1988.

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John, Wilcock, ed. Magical and mystical sites: Europe and the British Isles. Grand Rapids, MI: Phanes Press, 1993.

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Enders, Wimbush S., ed. Mystics and commissars: Sufism in the Soviet Union. Berkeley: University of California Press, 1985.

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Enders, Wimbush S., ed. Mystics and commissars: Sufism in the Soviet Union. London: Hurst, 1985.

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Mommaers, Paul. Hadewijch: Writer, beguine, love mystic. Louvain: Peeters, 2004.

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Book chapters on the topic "Mystics Europe History"

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"Re-enacting Scottish history in Europe." In Mysticism, Myth and Celtic Identity, 175–90. Routledge, 2012. http://dx.doi.org/10.4324/9780203080184-21.

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"Christuskind-Mystik und Weltgestaltung." In Frömmigkeit - Theologie - Frömmigkeitstheologie. Contributions to European Church History, 627–38. BRILL, 2005. http://dx.doi.org/10.1163/9789047416265_045.

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Tishby, Isaiah. "Luzzatto’s Attitude to Shabateanism." In Messianic Mysticism, 223–53. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781874774099.003.0005.

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This chapter discloses the controversy over Rabbi Moses Hayim Luzzatto that agitated European Jewry from 1730 to 1736 and was dominated by the charge of Shabatean heresy brought against him. It mentions scholars who agreed that the allegation of a link between Luzzatto's activities and the Shabatean movement was malicious or mistaken. It also explores the personality of Luzzatto and the history of the Shabatean movement and its offshoots. The chapter looks at the first letter dated 9 Heshvan 5490 in which R. Moses Hagiz brought his accusations against Luzzatto. It cites R. Isaiah Bassano's letter to the rabbis of Venice, which shows that the suspicion of Shabateanism was raised from the start to motivate the witchhunt.
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"Wendepunkte der Mystik. Bernhard – Seuse – Luther." In Frömmigkeit - Theologie - Frömmigkeitstheologie. Contributions to European Church History, 281–95. BRILL, 2005. http://dx.doi.org/10.1163/9789047416265_023.

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"Book Reviews." In Polin: Studies in Polish Jewry Volume 14, edited by John M. Carlebach, 381–83. Liverpool University Press, 2001. http://dx.doi.org/10.3828/liverpool/9781874774693.003.0029.

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This chapter briefly reviews a volume of essays, entitled Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi. It provides thumbnail descriptions of some of the articles that shed light on the history of central and east European Jewry from the eleventh to the twentieth centuries. This history is briefly explored through four sections. Along with several other essays that deal with central and east European Jewish themes, the volume contains articles on Sephardi Jewry, Jewish philosophy, and mysticism. It begins and ends with appreciations of Yosef Hayim Yerushalmi, whose ‘catholicity of knowledge’ it multifariously and impressively echoes.
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Bartal, Israel, and Antony Polonsky. "Introduction: The Jews of Galicia under the Habsburgs." In Polin: Studies in Polish Jewry Volume 12, 3–24. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774594.003.0001.

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This introductory chapter charts the history of the Galician Jews. It starts from the beginnings of Jewish settlement in Galicia during the eighteenth century and culminates in the outbreak of the Second World War. For centuries the area had a large Jewish population dispersed throughout hundreds of large and small towns, villages, and estates, and the history of this community is inseparable from the history of Polish Jewry. In Galicia, as elsewhere in Poland, the Jews combined the Ashkenazi tradition of study of Mishnah and halakhic literature with mysticism, which played a central role in the Sabbatean movement and the emergence of hasidism. On the other hand, however, several generations of Austrian rule and exposure to the German language and culture left their mark and drew the Jews of the region towards central European culture.
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Lemon, Alaina. "Introduction." In Technologies for Intuition. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294271.003.0001.

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To what extent is “Russian mysticism” the product of diplomacy and political conflict? A history of nonsymmetrical comparisons has led us astray from seeing connections. Some of these connections are evident in the practice of Russian theatrical training and its uptake in the United States, for instance, or in the popularity of a Russian version of a Western European reality show that pits psychics against each other. This introduction justifies comparative and connective analysis of the historical grounds and categories for communicative contact and its failures. It also establishes the importance of paying attention to the social structuring of attention in performances and in interactions, including interactions that are mass mediated as examples of unmediated or psychic contact.
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