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The Wiley-Blackwell significant other to Christian Mysticism brings jointly a staff of best foreign students to discover the origins, evolution, and modern debates with regards to Christian mystics, texts, and the activities they inspired.
Provides a accomplished and fascinating account of Christian mysticism, from its origins correct as much as the current day.
Draws at the better of present scholarship via bringing jointly a suite of newly-commissioned readings by means of prime scholars.
Considers examples of mysticism in either jap and Western Christianity.
Offers a super synthesis of the major figures and historic sessions of mysticism; its middle issues, corresponding to heresy, gender, or aesthetics; and its theoretical issues, together with theological, literary, social medical, and philosophical approaches.
Features chapters on present debates resembling neuroscience and mystical event, and inter-religious discussion

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Extra resources for The Wiley-Blackwell Companion to Christian Mysticism

Example text

On Gregory of Nyssa, see Chapter 11 (Stang). J. Patout Burns, see below Chapter 14. On Augustine and Monica, see Chapter 13 (Kenney). Here again the question of what distinguishes a mystical text arises. The prison diary of the martyr Perpetua (d. 202/203 CE) might be read as one. On martyrdom and early Christian mysticism, see Chapter 9 (Bucur). Renevey, Chapter 37. On textual cultures, see also Chapters 20 (Harrison), 24 (Whitehead), 25 (Maggi), 31 (Albrecht). See Chapters 28 (Howells) and 29 (Wright).

John of the Cross. The Spiritual Canticle of St. John of the Cross – the first thirty-six stanzas of which he composed while a THE SONG OF SONGS 35 prisoner in Toledo (1577–1578) (John of the Cross, Kavanaugh and Rodriguez 399– 400) – is not so much a commentary on the Song of Songs as “an imitation and almost a paraphrase of the Canticle” (Pope 188). As St. John indicates in the Prologue, it is a love poem “composed with a certain burning love of God” and recounting his own experience of “interior converse with God” (408–409).

J. Patout Burns, see below Chapter 14. On Augustine and Monica, see Chapter 13 (Kenney). Here again the question of what distinguishes a mystical text arises. The prison diary of the martyr Perpetua (d. 202/203 CE) might be read as one. On martyrdom and early Christian mysticism, see Chapter 9 (Bucur). Renevey, Chapter 37. On textual cultures, see also Chapters 20 (Harrison), 24 (Whitehead), 25 (Maggi), 31 (Albrecht). See Chapters 28 (Howells) and 29 (Wright). 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 JULIA A.

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