A distinctive feature of mystical experience is that it is "imageless". Mystics of various traditions witness indeed to their going beyond all intermediaries so as to enjoy immediate union. Understandably, the idea of imageless immediacy is attractive, and it is especially in vogue with those who hope to discover that different (religious) spiritualities converge if only the particularity of, say, the Christian way would be left behind. However, a crucial question arises here. If mystical union consists in simply transcending what is part and parcel of the human condition, where is its relevance? Is the mystic as such in a position to be his or her human self - thinking and loving, enjoying and suffering? Can he or she be active in the world of humankind? Obviously, it is especially in the Christian tradition that this matter comes to the fore as a radical difficulty. For here there is the divine Image and Mediator, so much so that the Humanity of Jesus ought to be integral to a person's union with God. Perhaps the Christian mystic is such an extraordinary figure that the Humanity and all other images and intermediaries are, for him or her, at best a stepping-stone that is bound to disappear? The Riddle of Christian Mystical Experience aims to clarify this issue by analyzing the writings of such visionaries as Julian of Norwich, Teresa of Avila and Maria Petyt; of the ecstasy-minded masters Richard of Saint Victor, Bernard of Clairvaux and Bonaventure (describing Francis of Assisi's experience); of the cream of the Flemish mystics, namely Hadewijch and Jan van Ruusbroec. Nevertheless, the preference for the mystical text does not prevent the Riddle from drawing on the insights of modern philosophers such as Jean-Paul Sartre and Jean-Luc Marion when treating of images and idols, or Michael Polanyi and Ludwig Wittgenstein when reflecting on intermediaries. The main result of this procedure may come as a surprise. Far from turning into a detached creature who forgets about the Humanity and the human, the full-fledged mystic is, as a Flemish mystic puts it, "wholly in God, where he rests in enjoyment, and wholly in himself, where he loves with works". Experiencing union "with intermediary and without intermediary", the true Christian mystic is "unimaged" as well as "imaged upon the humanity of our Lord through heartfelt affection".

This book affirms relationship as the shared human elemental pursuit and proposes relationship as the transformative space. Wonderfully, the author asserts, it is God's intention to fulfill this intrinsic human desire in the present in all of us and universally. This desire is an often inarticulate, innate desire and pursuit to enjoy and reflect the divine image in which every human being was created. In this book, this pursuit is referred to as proleptic spiritual transformation (PrōST). That is, this book demonstrates that what is too often relegated to eternity is available now. Relationship is the Transformative Space considers God's heart, in relationship, and its implication toward human spirituality and how this intent has been interrupted and restored. God is actively interested in the recovery of a fully expressed image in humanity.

Exploring the unity of the practice of prayer and the practice of theology, this book draws together insights from world-class theologians including Rowan Williams, Andrew Louth, Frances Young, Margaret R. Miles, Sebastian Brock, and Nicholaï Sakharov. Offering glimpses of the prayer-life and witness that undergirds theological endeavour, some authors approach the topic in a deeply personal way while others express the unity of prayer and the theologian in a traditionally scholarly manner. No matter what the denomination of the Christian theologian - Greek or Russian Orthodox, Roman Catholic, Anglican, Methodist - authors demonstrate that the discipline of theology cannot properly be practiced apart from the prayer life of the theologian. The prayer of the theologian shapes her or his approach to theology. Whether it be preaching, teaching, writing or research, the deep soundings of prayer inform and embrace all.

Taking a fresh look at the interconnections between medieval images, texts, theater, and practices of viewing, reading and listening, this explicitly interdisciplinary volume explores various manifestations of performance and meanings of performativity in the Middle Ages. The contributors - from their various perspectives as scholars of art history, religion, history, literary studies, theater studies, music and dance - combine their resources to reassess the complexity of expressions and definitions of medieval performance in a variety of different media. Among the topics considered are interconnections between ritual and theater; dynamics of performative readings of illuminated manuscripts, buildings and sculptures; linguistic performances of identity; performative models of medieval spirituality; social and political spectacles encoded in ceremonies; junctures between spatial configurations of the medieval stage and mnemonic practices used for meditation; performances of late medieval music that raise questions about the issues of historicity, authenticity, and historical correctness in performance; and tensions inherent in the very notion of a medieval dance performance.

Those interested in the concept of ecstasy would be forgiven for assuming that a sober scholastic like St. Thomas Aquinas had little place for the idea. Yet in this groundbreaking study, sure to refine our understanding of the Angelic Doctor, Peter Kwasniewski shows that St. Thomas contemplates the nature of ecstasy at key stages in the development of his thought and that it plays a crucial role in his doctrine of love. After a stimulating study of treatments of ecstasy in ancient philosophy, Sacred Scripture, and the medieval tradition prior to Aquinas, Kwasniewski finds that he can be seen as breathing new life into the concept. While his contemporary, St. Bonaventure, for example, tended to restrict ecstasy to the soul’s union with God, St. Thomas admitted the place of ecstasy in a variety of human activities. Furthermore, St. Thomas recognized that all love involves ecstatic transcendence, whether it be the creature’s self-oblation to the Creator, the reverence of an inferior for a superior, a superior’s generosity toward an inferior, or the mutual affection and help of equals joined in friendship. Love of persons for their own sake generates an ecstatic love in which the self is borne as a gift to another subject by sharing a common life aspiring to common goods. Kwasniewski also examines Aquinas on the question of whether or not God experiences ecstasy, and if so, in what ways. The Ecstasy of Love in the Thought of Thomas Aquinas makes a significant contribution to our understanding of the doctrine of love and to the interpretation of the thought of St. Thomas Aquinas. It is more than an analysis of key texts; it is an illuminating guide to the grammar of ecstasy.

This book investigates the philosophical components of Christian faith in creation, by analyzing the distinction and the relation between creation and its Creator.The writings of Edward Schillebeeckx and David Burrell supply a terminology of distinction and relation that shapes the discourse, following in the footsteps of Aquinas. Poulsom elucidates the relational dialectic in the thought of Schillebeeckx as a way of thinking about the Creation and offers a helpful comparison with the thought of David Burrell. Relational dialectic is an organizing principle, not only of Schillebeeckx's account of creation, but of his philosophical theology more generally. It can operate as a hermeneutic for his material on praxis and humanism, in a way that resolves some problems noted by other Schillebeeckx scholars. Poulsom's interpretation of Schillebeeckx enriches current approaches to this thinker and offers a significant contribution to thinking on the doctrine of Creation and issues surrounding the 'ontological distinction' which is of major concern in philosophical theology today.

This book provides a welcome English translation of a marvelous anthology of women's religious and secular writing, stretching from the visions of the late medieval mystics through the prison testaments of sixteenth-century Anabaptist martyrs to the pamphleteers and novelists of the growing urban bourgeoisie. The translations and introductions demonstrate the ways that women in the Low Countries shaped the intellectual and cultural developments of their eras.

rossing linguistic and historical boundaries, Patricia Dailey connects the embodied poetics of Hadewijch of Brabant's visions, writings, and letters to the work of Julian of Norwich, Hildegard of Bingen, Marguerite of Oingt, and other mystics and visionaries.

“As a man thinks, so is he.” Personally, and socially, so is he. Yet if this is true, then "as a man thinks" has led us into the thick of global crisis. What exactly is it, about our thinking, that fails us? What has gone so wrong? There are firm reasons why we may hope for new direction. Firstly, we have a new view of the connectedness of all things. Never before has this encompassed so much. It makes a crucial difference to philosophy. Secondly, when we recast philosophy’s high-level concepts in more concrete terms, it becomes possible to discuss them without confusion. This is the method of this book. There is much of interest for the theologian, too. Legendary film director Ingmar Bergman once wrote, “What will happen to us who want to believe, but can not?” His “can not” had to do with what Professor Karen Barad calls the “hegemony of physics”. Everything, Briefly details why it is impossible, in fact, to believe in a closed universe of cause and effect.

A significant number of Muslim communities throughout the world reflect varying degrees of involvement in Islamic mysticism. What bridges are present in this context that will facilitate not only evangelism, but also discipleship and community formation? Matthew Friedman guides the reader on a journey examining the response of the early Christian community to the challenges of ancient Jewish and Hellenic mysticism, focusing on the central idea of “union with God in Christ.” Far from finding this to be a leftover from the early Church, he discovers that this theme remained crucial into the Reformation, particularly in the writing and work of eighteenth-century figures John and Charles Wesley.Join Friedman as he explores resources for discipleship and community building that will be relevant to both scholars and practitioners alike, and will be effective for witness within modern contexts of Islamic mysticism worldwide.