Christian Mysticism: a Meta-Theoretical Approach – Part II
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Wisdom Ways Library Catalog
Wisdom Ways Library Book Catalog TITLE AUTHOR CATEGORY SUBCATEGORY BOOKCASE Alcoholics Anonymous Alcoholics Anonymous World Services, Inc.ADD 4 Beyond Codependency and Getting Better All the Time Beattie, Melody ADD 4 Codependent No More: How to Stop Controlling Others Beattie, Melody ADD 4 Rape: Crisis and Recovery Burgess, Ann & Holmstrom, Lynda ADD 4 Battered Women: From a Theology of Suffering to an Ethic of EmpowermentBussert, Joy M. K. ADD 4 Too Close to Home: Domestic and Sexual Violence D. of Sarah July/Aug. 1987 ADD 4 Allies in Healing Davis, Laurie ADD 4 Betrayal of Innocence: Incest and Devastation Forward, Susan ADD 4 Combatting Cult Mind Control Hassan, Steven ADD 4 The Sorrow Child: Poems about Incest Herington, Shara ADD 4 Enabling Knowlton, Judith M.& Rebecca D. Chaitin ADD 4 Detachment Knowlton, Judith M.& Rebecca D.Chaitin ADD 4 Daily Affirmations: For Adult Children of Alcoholics Lerner, Rokelle ADD 4 Sexual Harassment of Working Women MacKinnon, Catharine A. ADD 4 Addiction & Grace: Love and Spirituality in the Healing May, Gerald G., M.D. (with Leader's Guide)ADD 4 At Personal Risk Peterson, Marilyn R. ADD 4 When Society Becomes an Addict Schaef, Anne Wilson ADD 4 Co-Dependence: Misunderstood - Mistreated Schaef, Anne Wison ADD 4 Is It Love or Is It Addiction? Schaeffer, Brenda ADD 4 Love Addiction: Help Yourself Out Schaeffer, Brenda ADD 4 Loving Me, Loving You Schaeffer, Brenda ADD 4 Co-Dependency: An Introduction Smalley, Sondra ADD 4 The Family Trap Wegscheider, A ADD 4 Co-Dependence Wilson-Schaff ADD 4 Secret Paths: Women in the New Midlife Apter, Terri AGE 4 Ethical Wills: Putting Your Values on Paper Baines, Barry AGE 4 Crones Don't Whine: Concentrated Wisdom for Juicy Women Bolen, Jean Shinoda, M.D. -
Author Publisher Copyright Pages Abad, Javier; Fenoy (B) F 013 Marriage: a Path to Sanctity Eugenio Abrams, Richard I
Call No. Title Sub-Title Author Publisher Copyright Pages Abad, Javier; Fenoy (B) F 013 Marriage: A Path to Sanctity Eugenio Abrams, Richard I. & (B) R 029 Illustrated Life of Jesus, An From the National Gallery of Art Collection Hutchinson, Warner A. Wings Books 1982 159 Coming Home (B) Ap 027 Roots of the Reformation Adam, Karl Resources 2000 108 Franciscan University (B) C 039 Spirit of Catholicism, The Adam, Karl Press 1996 252 (B) Con 029 Time to Mourn, A Time to Dance, A Aid Ass. For Lutherans (B) Sp 059 Imitation of Christ, The A'Kempis, Thomas A. (B) L 012 Mass Confusion: The Do's and Don'ts of Catholic Worship Akin, James Story of Father Nicholas Gruner, the most controversial priest (B) B 033 Fatima Priest in the Roman Catholic Church today, The Alban, Francis Good Counsel 1997 342 (B) Sc 002 Hope and Glory Catholic Introduction to the Book of Reverlation, A Alfaro, Juan Archbishop Timothy Dolan in Converstaion with John L. Allen, (B) B 040 People of Hope, A Jr. Allen Jr., John L. Image Books 2012 228 (B) S 045 St. Rose of Lima Alphonsus, Mary Sr. (B) H 003 Understanding the Old Testament Anderson, Bernhard W. Anderson, Carl; Chavez, (B) M 002 Our Lady of Guadalupe Mother of the Civilization of Love Eduardo (B) C 013 In His Light Anderson, William A. (S) C 022 In His Light Anderson, William A. (B) M 029 Way of Compassion, The … into the Heart of the Seven Sorrows of Mary Antall, Father Richard C. Our Sunday Visitor 1997 119 (B) MI 017 When God Asks For An Undivided Heart Choosing Celibacy in Love and Freedom Apostoli, Andrew St. -
3 Additional Sessions
3 additionalC sessions Tis online resource is for purchasers of 20-Minute Retreats with the Saints by David Perrin, © 2019 Novalis. All rights reserved. Contents Meditation Nineteen: Baptized into Life with God Companion: Patron Saint of Jurors: Catherine of Siena ................................................................... 4 Meditation Twenty: Diminishment and Loss as Gospel Values Companion: Patron Saint of Loss of Parents: Edith Stein ..................................................................... 12 Meditation Twenty-One: Te Mysticism of Every Day Companion: Patron Saint of Dairy Workers; Medicine/Healers: Brigid of Ireland ..................................... 20 Endnotes ..................................................................... 26 Meditation Nineteen Baptized into Life with God Companion of the Meditation: Patron Saint of Jurors: Catherine of Siena (1347–1380), Doctor of the Church iena is a town which, to this day, retains much of its medieval character. Catherine was the youngest Sof twenty-fve children – a large family even by the standards of the day. However, her father was a well-to-do businessman and supported the family well. At an early age, Catherine spoke of visions; those visions sealed her vocation. Her parents coaxed her toward the usual interests of personal appearance and marriage, but she would have none of that. She cut of her golden-brown hair and dedicated her life to God. She was a fery, determined and, at times, pompous woman. She eventually joined the Dominican order – not as a vowed religious nun, but as a member of the “third order,” in which women dedicated their lives to God in the Dominican tradition but lived in their own homes and worked to support themselves. To keep the numbers of clergy at a sufcient number, little attention was paid to the quality of the candidates for C4 Meditation Nineteen priesthood. -
The Dark Night of the Soul: the Archetype and Its Occurrence in Modern Fiction
Louisiana State University LSU Digital Commons LSU Historical Dissertations and Theses Graduate School 1973 The aD rk Night of the Soul: the Archetype and Its Occurrence in Modern Fiction. Ibry Glyn-francis Theriot Louisiana State University and Agricultural & Mechanical College Follow this and additional works at: https://digitalcommons.lsu.edu/gradschool_disstheses Recommended Citation Theriot, Ibry Glyn-francis, "The aD rk Night of the Soul: the Archetype and Its Occurrence in Modern Fiction." (1973). LSU Historical Dissertations and Theses. 2577. https://digitalcommons.lsu.edu/gradschool_disstheses/2577 This Dissertation is brought to you for free and open access by the Graduate School at LSU Digital Commons. It has been accepted for inclusion in LSU Historical Dissertations and Theses by an authorized administrator of LSU Digital Commons. For more information, please contact [email protected]. INFORMATION TO USERS This material was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1.The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image. -
Marguerite Porete and the Annihilation of an Identity in Medieval and Modern Representations – a Reassessment
CORE Metadata, citation and similar papers at core.ac.uk Provided by Sydney eScholarship “The World on the End of a Reed”: Marguerite Porete and the annihilation of an identity in medieval and modern representations – a reassessment. Francesca Caroline Bussey A thesis submitted in total fulfilment of the requirements of Doctor of Philosophy December 2007 School of Philosophical and Historical Inquiry Department of History University of Sydney Abstract This thesis presents a new assessment of the identity and historical significance of Marguerite Porete, burned for heresy in Paris in 1310, and reconnects her to a vigorous, lay, discourse community that threatened the authority of the later medieval church. The thesis argues that a bilateral annihilation of Porete as an historical subject has been brought about by medieval and modern representations, and that this has served to obscure the presence of a subaltern religious discourse in the period. The historiography of Porete has followed distinctive stages of development that reflect, and are affected by, concurrent advances in the study of medieval female religious participation. This interplay has led to the development of a particularly influential hermeneutics that serves to exclude Porete from her contemporaries. Analysis of documentation issuing from Porete‟s condemnation has similarly been influenced by hermeneutic issues that manipulate the ways in which Porete is perceived as an identity. This thesis challenges dominant representations of Porete in the scholarship and argues that Porete‟s identity and discourse reflect a particularly vigorous, fluid and cross-discoursed lay engagement with religiosity that has roots in the precocious socio-religious environment of the Southern Low Countries. -
Normative Political Theology As Intensified Critique
PENULTIMATE DRAFT : THE DEFINITIVE VERSION WAS PUBLISHED IN Political Theology https://www.tandfonline.com/doi/full/./ X.." Normative Political Theology as Intensified Critique David Newheiser The success of political theology as a field of study depends upon a basic ambivalence. For some, political theology consists in normative theological reflection upon politics, while for others it involves descriptive analysis of the way in which political and theological concepts influence each other.1 This methodological tension is a source of intellectual vitality, and it has allowed political theology to flourish in many corners of the university. However, those who are happy with descriptive analysis are often wary of normative theology. This is one dimension of the question that titles this symposium, “How theological is political theology?” If political theology really is theological, then some will conclude that it does not belong in departments of philosophy, politics, and religious studies. Some theorists are suspicious of normative political theology because they believe it undermines critical rationality. Stathis Gourgouris claims that religious faith constitutes an assertion of certainty that excludes critique. 2 Mark Lilla argues that theology subordinates rational inquiry to divine authority, and so it should be excluded from the public sphere.3 According to Giorgio Agamben, theological reflection on divine glory reinforces mundane government by neutralizing resistance. 4 In my view, however, these theorists neglect theological traditions that resist dogmatism through intensified critique. Because dogmatism is a genuine danger—and not only for religion—normative political theology offers an important contribution to the politics of pluralist societies. 1 Of course, the division between normative and descriptive modes of analysis is unstable: description depends upon normative judgements, while norms rely upon an account of the way things are. -
The Role of Creatures in the Spiritual Life
THE ROLE OF CREATURES IN THE SPIRITUAL LIFE To what extent should the Christian love and use the good things of this world, and to what extent should he renounce them? This is the question at issue. It is the problem of the transcendent, supernatural vocation of the Christian and his existential condition in the world on the practical level of ascetical attitudes. It is the problem of engagement and detachment. We take the term creatures in a dynamic and not a static sense, as objects of human acts rather than entities existing apart from man. Creatures embrace the whole hierarchy of humanistic values, all human goods that are legitimate objects of man's love and effort.1 We include whatever natural and supernatural goodness that is found in these human values under the one notion of their created goodness and prescind from the controverted question of the objective permanent value in terrestrial realities.2 1 Created goods are personal, e.g. health, money, love and being loved or social, e.g. culture, civilization, temporal structures; they include the goods' of nature and of art and technology, whether these directly serve the body, like the comforts of climate or furniture, or the mind, like recreation or work! or the human spirit, such as knowledge and love. The classification of these goods and their objective relation to the supernatural economy of grace is the object of the theology of terrestrial reality; our viewpoint, that of spiritual theology, is their subjective repercussions in the spiritual life and ideal attitudes to be fostered toward them. -
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Jonathan Sheehan, chair Professor Ethan Shagan Professor Niklaus Largier Summer 2018 Abstract Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright Doctor of Philosophy in History University of California, Berkeley Professor Jonathan Sheehan, Chair This dissertation explores a unique religious awakening among early modern Protestants whose primary feature was a revival of ascetic, monastic practices a century after the early Reformers condemned such practices. By the early seventeenth-century, a widespread dissatisfaction can be discerned among many awakened Protestants at the suppression of the monastic life and a new interest in reintroducing ascetic practices like celibacy, poverty, and solitary withdrawal to Protestant devotion. The introduction and chapter one explain how the absence of monasticism as an institutionally sanctioned means to express intensified holiness posed a problem to many Protestants. Large numbers of dissenters fled the mainstream Protestant religions—along with what they viewed as an increasingly materialistic, urbanized world—to seek new ways to experience God through lives of seclusion and ascetic self-deprival. In the following chapters, I show how this ascetic impulse drove the formation of new religious communities, transatlantic migration, and gave birth to new attitudes and practices toward sexuality and gender among Protestants. The study consists of four case studies, each examining a different non-conformist community that experimented with ascetic ritual and monasticism. -
Jean Paul Sartre: the Mystical Atheist
JEAN PAUL SARTRE: THE MYSTICAL ATHEIST JEROME GELLMAN Ben-Gurion University of the Negev Abstract: Within Jean Paul Sartre’s atheistic program, he objected to Christian mysticism as a delusory desire for substantive being. I suggest that a Christian mystic might reply to Sartre’s attack by claiming that Sartre indeed grasps something right about the human condition but falls short of fully understanding what he grasps. Then I argue that the true basis of Sartre’s atheism is neither philosophical nor existentialist, but rather mystical. Sartre had an early mystical atheistic intuition that later developed into atheistic mystical experience. Sartre experienced the non-existence of God. Jean Paul Sartre called himself a “material” atheist, one who not only believes that God does not exist but is profoundly aware of God’s absence. This is to be compared to a group of people who meet regularly at a coffee house in Paris. One evening Pierre does not come. The entire evening, those present feel Pierre’s absence, his absence is tangible, part of the scene, like the tables and the chairs. Pierre is missing. Just so, for Sartre, God’s absence is to be felt everywhere. God is missing. And since God is missing we are to feel the obligation to create ourselves in freedom. Within his program of material atheism, Sartre enunciated a critique of Christian mysticism. In his book on Jean Genet, Sartre defined “mysti- cism,” in general, as follows: “The quest for a state in which subject and object, consciousness and being, the eternal and the particular, merge in an absolute undifferentiation.”1 Elsewhere in the same book, Sartre characterizes Christian mysticism in particular as follows: “It is God who will attain himself in the mystical ecstasy, which is a fusion of the Subject and the Object. -
“Anselm of Canterbury,” Pp. 138-151 in Jorge JE Gracia and Timothy B
Jasper Hopkins, “Anselm of Canterbury,” pp. 138-151 in Jorge J. E. Gracia and Timothy B. Noone, editors, A Companion to Philosophy in the Middle Ages. Malden, Massachusetts: Blackwell, 2003. Reprinted here by permission of the pub- lisher (Blackwell Publishing, Oxford, England). The short bibliography on pp. 150-151 is here excluded. Anselm of Canterbury JASPER HOPKINS Anselm (b. 1033; d. 1109) flourished during the period of the Norman Conquest of England (1066), the call by Pope Urban II to the First Crusade (1095), and the strident Investiture Controversy. This latter dispute pitted Popes Gregory VII, Urban II, and Paschal II against the monarchs of Europe in regard to just who had the right—whether kings or bishops—to invest bishops and archbishops with their ecclesiastical offices. It is not surprising that R. W. Southern, Anselm’s present-day biographer, speaks of Anselm’s life as covering “one of the most momentous periods of change in European history, comparable to the centuries of the Reformation or the Industrial Revolution” (1990, p. 4). Yet it is ironic that Anselm, who began as a simple monk shunning all desire for fame, should nonetheless today have become one of the most famous intellectual figures of the Middle Ages. And it is even more ironic that this judgment holds true in spite of the fact that he wrote only eleven treatises or dia- logues (not to mention his three meditations, nineteen prayers, and 374 letters). Anselm was born in Aosta, today a part of Italy but in Anselm’s time a part of the Kingdom of Burgundy. -
Light, Life, and Love
Light, Life, and Love Author(s): Inge, William Ralph (1860-1954) Eckhart, Johannes (c. 1260-1327) (Author of section) Tauler, John (c. 1300-1361) (Author of section) Suso, Henry (c. 1296-1366) (Author of section) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: This book has everything a reader needs to explore the world of German mysticism. William Inge begins with an introduc- tion of histories, biographies, and summaries of the move- ment, and his scholarly articles will prove useful for the stu- dent of mysticism. Then he includes in the book many ex- amples of the writings of the 14th century Dominicans, the Friends of God. These friends were an informal group of Catholics who strove to deepen both their communal relation- ships as well as their inner spirituality. Eckhardt, Tauler, and Suso were the major proponents of this theology, and each is represented in Inge©s collection.This book is a unique and convenient volume that will assist readers interested in the fascinating movement of German mysticism. Abby Zwart CCEL Staff Writer Subjects: Practical theology Practical religion. The Christian life Mysticism i Contents Title Page 1 Table of Contents 2 Introduction 3 1. The Precursors of the German Mystics 4 2. Meister Eckhardt 7 3. Eckhardt's Religious Philosophy 10 4. The German Mystics as Guides to Holiness 19 5. Writers of the School of Eckhard–Tauler 21 6. Suso 22 7. Ruysbroek 24 8. Theologia Germanica 25 9. Modern Mysticism 26 10. Specimens of Modern Mysticism 28 Light, Life and Love 31 Eckhardt -
Platonic Mysticism
CHAPTER ONE Platonic Mysticism n the introduction, we began with the etymology of the word I“mysticism,” which derives from mystes (μύστης), an initiate into the ancient Mysteries. Literally, it refers to “one who remains silent,” or to “that which is concealed,” referring one’s direct inner experi- ence of transcendence that cannot be fully expressed discursively, only alluded to. Of course, it is not clear what the Mysteries revealed; the Mystery revelations, as Walter Burkert suggested, may have been to a significant degree cosmological and magical.1 But it is clear that there is a related Platonic tradition that, while it begins with Plato’s dialogues, is most clearly expressed in Plotinus and is conveyed in condensed form into Christianity by Dionysius the Areopagite. Here, we will introduce the Platonic nature of mysticism. That we focus on this current of mysticism originating with Plato and Platonism and feeding into Christianity should not be understood as suggesting that there is no mysticism in other tradi- tions. Rather, by focusing on Christian mysticism, we will see much more clearly what is meant by the term “mysticism,” and because we are concentrating on a particular tradition, we will be able to recog- nize whether and to what extent similar currents are to be found in other religious traditions. At the same time, to understand Christian mysticism, we must begin with Platonism, because the Platonic tra- dition provides the metaphysical context for understanding its latest expression in Christian mysticism. Plato himself is, of course, a sophisticated author of fiction who puts nearly all of what he wrote into the form of literary dialogues 9 © 2017 Arthur Versluis 10 / Platonic Mysticism between various characters.