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".
Hadewijch, c. 1210-160, commands increasing attention internationally. As an author, she is extremely creative and artistic. As a beguine, she belongs to a revolutionary women's movement formed by religious women who, conscious of their gender, did not wish to enter into either marriage or a convent. Spiritually and materially independent, these first beguines come into conflict with social order, and endure the reaction of clerics, religious and secular authorities, and those in orders. As a mystic, Hadewijch illuminates both the glorious aspects of the love-relationship with God and its painful aspect: with the enjoyment of love (minne) goes an increasingly intense desire; in unity, the alterity of the Beloved becomes all the stronger. Consequently, union with God is not a spiritual elevation by which a person is released from his or her being human: the authentic mystical being-one consists rather of the interplay between resting in God and working in this world, between being God with God and being man with the Man (Christ). You must live as a human being! - this is the kernel of Hadewijch's life and teaching.
This handbook offers a comprehensive and varied study of deification within Christian theology. Forty-six leading experts in the field examine points of convergence and difference on the constitutive elements of deification across different writers, thinkers, and traditions.
Volume 22 in the LTPM series offers a synchronic investigation of the thought of Christian philosopher Louis Dupre. Working from a careful reading of Dupre's vast body of writings, Paul Levesque demonstrates that in Dupre's work all religious expression, insofar as it has a transcendent reference, is intrinsically symbolic. In the course of his study, Levesque discusses the general necessity of employing symbols for religious expression; investigates in depth Dupre's symbol theory and applies it to the religious symbols of ritual, sacraments, and religious art; examines the modern inability to fully form religious symbols; and explores Dupre's particular call to recover the mystical experience in personal life.
In this book Paul O. Ingram adds his voice to a long list of writers seeking to relate Christian tradition to the hard realities of this post-Christian age of religious and secular pluralism. As a Lutheran, Ingram thinks grace flows over this universe like a waterfall. So he brings Christian mystical theology into a discussion of the meaning of grace. Alfred North Whitehead's philosophical vision provides a language that serves as a hermeneutical bridge by which historians of religions can interpret the teachings and practices of religious Ways other than their own without falsification, and by which theologians can appropriate history-of-religions research as a means of helping Christians advance in their own faith journeys. The purpose of the journey of faith is what Whitehead called creative transformation. The contemporary theological tradition that has most systematically and coherently followed Whitehead's lead in its reflection on non-Christian Ways is process theology,which is perhaps the only liberal or progressive theological movement now active in the twenty-first century.
Offers essays and dialogues by well-known Buddhist and Christian scholars on topics that were of primary interest to Frederick J. Streng, in whose honour the volume was created. Topics include interreligious dialogue, ultimate reality, nature and ecology, social and political issues of liberation, and ultimate transformation or liberation.
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".
Hadewijch, c. 1210-160, commands increasing attention internationally. As an author, she is extremely creative and artistic. As a beguine, she belongs to a revolutionary women's movement formed by religious women who, conscious of their gender, did not wish to enter into either marriage or a convent. Spiritually and materially independent, these first beguines come into conflict with social order, and endure the reaction of clerics, religious and secular authorities, and those in orders. As a mystic, Hadewijch illuminates both the glorious aspects of the love-relationship with God and its painful aspect: with the enjoyment of love (minne) goes an increasingly intense desire; in unity, the alterity of the Beloved becomes all the stronger. Consequently, union with God is not a spiritual elevation by which a person is released from his or her being human: the authentic mystical being-one consists rather of the interplay between resting in God and working in this world, between being God with God and being man with the Man (Christ). You must live as a human being! - this is the kernel of Hadewijch's life and teaching.
Good Day! , the critically-acclaimed biography about the legendary Paul Harvey, is now in paperback! In this heartwarming book, author Paul J. Batura tells the all-American story of one of the best-known radio voices in history. From his humble beginnings to his unparalleled career of more than 50 years with ABC radio, Paul Harvey narrated America's story day by day, through wars and peace, through the threat of communism and the crumbling of old colonial powers, through consumer booms and eventual busts.
Paul Robeson, despite being one of the greatest Renaissance figures in American history, still remains in relative anonymity. An exceptional scholar, lawyer, athlete, stage and screen actor, linguist, singer, civil rights and political activist, he performed brilliantly in every professional enterprise he undertook. Any serious treatment of civil rights history and radical politics as well as American sports, musical, theatrical, and film history must consider the enormous contributions of Paul Robeson. And yet, Paul Robeson remains virtually unknown by millions of educated Americans. People typically know him for only one, if any, of the major successes of his life: the concert singer best known for “Old Man River,” the star of Shakespeare’s Othello on Broadway in the early 1940s, the political activist blacklisted for his radical views and activism during the era of McCarthyism in the 1950s. Paul Robeson For Beginners demystifies and bestows light and long overdue credence to the life of this extraordinary American.
In this candid and sometimes controversial autobiography, the late former SEnator Paul Simon sheares his insights into the activities of President Clinton and other politicians as well as his views on international affairs.
This book opens from the viewpoint of a four year old child who sees his father leave to fight in World War II and how it affects him. After the war our family moves into a new subdivision made up of all manner of WW II vets. Our house neighbored a five acre dairy farm. When the farm owner dies, the widow makes a bad decision that causes an invasion of rats. After a battle with the rats, the widow begins boarding horses which we were allowed to ride in exchange for caring for them. Our family fell into hard times in the mid-50's, the house was sold, and a move took place to a rural town (Arnold, Mo). The move occurred at a time which placed the author in a unique historical event, the graduation of Fox High School's very first senior class. After Graduation the author served three years in the U.S. Army, twenty six months of it in Germany. He was in Germany when the Berlin Wall was built It was also while the author was in Germany that the he received Jesus Christ as Savior. This book goes on to show what a Radical and beautiful change that Jesus makes in the Author's life to give it meaning and purpose.
A one-man think tank, Paul Goodman wrote more than 30 books, most of them before his decade of fame as a social critic in the 1960s. Goodman in those earlier days thought of himself mostly as an old-fashioned man of letters, and to do justice to his wide-ranging interests and growing activism, this compendium provides excerpts that span his entire career, from the bestselling Growing Up Absurd to landmark books on anarchism, community planning, education, poetics, and psychotherapy. Goodman's fiction and poetry are represented by The Empire City, a comic novel; prize-winning short stories; and poems that once led America's most respected poetry reviewer, Hayden Carruth, to exclaim, "Not one dull page. It's almost unbelievable.
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