Christian Mystics: Their Lives and Legacies throughout the Ages Kindle Edition
by Ursula King (Author) Format: Kindle Edition
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Introduces sixty men and women whose great devotion and mystical relation to God transformed the times in which they lived and continues to affect our search for spirituality today.
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226 pages
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'Ursula King has succeeded admirably ... with a sure grasp of the subject and a clear prose style, she takes us on a journey through the lives and works of some of the great spiritual teachers of the Church.' - Church Times
'This is an excellent book for the reader new to the field and a good refresher for those more familiar.' - The Scientific and Medical Network
'Attractive and stimulating ... This is an invaluable introduction to a highly complex subject. It is succinctly written ... [and] is an ideal introduction for students and those interested in this rich tradition.' - Theology
'Ursula King has succeeded admirably ... with a sure grasp of the subject and a clear prose style, she takes us on a journey through the lives and works of some of the great spiritual teachers of the Church.' - Church Times--This text refers to an alternate kindle_edition edition.
About the Author
Ursula King is Professor Emertius in Theology and Religious Studies at the University of Bristol. Widely known internationally, her many publications include several books on Pierre Teilhard de Chardin and women in world religions. She now works freelance on comparative spirituality, interfaith dialogue and wider issues of religion and gender. --This text refers to an alternate kindle_edition edition.
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Product details
ASIN : B00CTPUJIM
Publisher : Paulist Press™ (22 May 2013)
Language : English
File size : 523 KB
Text-to-Speech : Enabled
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Sticky notes : On Kindle Scribe
Print length : 226 pagesBest Sellers Rank: 999,689 in Kindle Store (See Top 100 in Kindle Store)4,440 in History of Christianity (Books)
7,181 in Christian Church & Bible History
627,813 in Textbooks & Study GuidesCustomer Reviews:
4.3 out of 5 stars 57 ratings
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Lissa U
4.0 out of 5 stars Good read!Reviewed in Canada 🇨🇦 on 16 February 2018
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Wow, I didn't know much about mystics until I read this book! Good read!
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Stephen P. Smith
5.0 out of 5 stars God is joined to God`s creationReviewed in the United States 🇺🇸 on 24 August 2007
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Technology offers the attraction for hot new inventions, and these can even seduce our nature into accepting change for changes's sake. And confronted with secular pretense and it is easy to miss the subtleness of mystical experience altogether. Ursula King's "The Christian Mystics" provides an account of this other activity that is possible to miss. The alternative activity cannot be dismissed easily seeing that King catalogues the life of numerous mystics, from early Christians (e.g., Clement of Alexandria, Origen) to those contemporary mystics (e.g., Simone Weil, Thomas Merton).
King (page 15) writes: "All mysticism is characterized by a passion for unity. To the mystic, true Being and Ultimate Reality are One. This can be experienced as both impersonal and personal, as Ground of Being, Ultimate Source, Perfect Goodness, Eternal Wisdom, Devine Love, God, or the Godhead. This Reality contains, yet transcends, everything there is. It is the One whom all is lost and all is found." Mystics share the same experiences, and as these experiences are common they provide a level of validity that is not so easily ignored.
I must comment here. God is not found separate from God's creation, God is with us. The dualism that finds God apart from our world, either coming from theists or atheists, does not find support coming from mystical experience. I need only point to King. The situation is reversed from dualistic constraints, it is mysticism that is open to scientific investigation of a kind proposed by Wallace in "The Taboo of Subjectivity".
King (page 19) writes: "Of Great importance also is the concept of God who is not simply One, Ultimate Reality or the Absolute, but a personal Being who yet transcends all notions of personhood found among human beings by forming a community of persons with the mystery of the Trinity."
King (page 80) writes of Hildegard of Bingen: "She describes her visions in terms of light, speaks of mystical rapture and prophecies, and expresses her passionate desire for God with great intensity. Her visions are marked by brilliant colors, her descriptions by apophatic negations."
King (page 109) quotes Meister Eckhart: "The union of God with the soul is so great that it is scarcely to believe. And God is in himself so far above that no form of knowledge or desire can ever reach him... Desire is deep, immeasurably so. But nothing that the intellect can grasp and nothing that desire can desire is God. Where understanding and desire end, there is darkness and there God's radiance begins."
King (pages 152-153) writes on St. Teresa of Avila: "For Teresa, mental prayer was the beginning of the path to new ways of understanding, to the tasting of deep mysteries of faith, which included the indwelling presence of the Trinity and of Jesus Christ in his humanity and divinity, as well as insights into sin and grace, the Church and the sacraments. Her visions were both spiritual and physical, and she eventually experienced the grace of perfect union with Christ so that she became inseparable from him `as when a little stream enters the sea'."
King (page 235) writes on Pierre Teilhard de Chardin: "As a child he had experienced a deep sense of oneness with nature, later followed by mystical experiences linked to `vast open spaces' of sea and desert, to the riches of fossil life and the vibrant energy of cosmic evolution. All these made him ecstatically perceive `that through all of nature I was immersed in God.' For him Jesus `comes to us clothed in the glory of the world.' "
Trinity finds agreement with the Advaitic experience. King (page 241) writes: "Swami Abhishiktananda's experience included the belief that there is an Advaitic dimension, an experience of deep, underlying unity, in Christianity itself which must be recovered." On page (242): "He realized a profoundly personal synthesis of Hindu-Christian spirituality in his own life."
King (page 247) writes: "Reading the stories of past Christian mystics, it is remarkable how often mystical experiences of union and communion occur through intimate contact with nature, with the haunting beauty of its myriad forms of life. Hildegard of Bingen saw God's fiery essence in the beautiful meadows and waters, the blossoms, fruits and breeze, but also the sun, moon and starts, whereas Fracis of Assis spoke to the animals and praised Brother Sun."
King (page 248) writes on the basic message of all mystics: "Divine radiance, light and life suffuse all there is. It is for us to accept this, and just let be or, in the words of the Christian mystics, to conform our will to God's will."
Disclosure: My agenda is declared in my profile.
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wandering monk
4.0 out of 5 stars Mysticism in a NutshellReviewed in the United States 🇺🇸 on 20 July 2006
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Writing a book on the history of Christian mysticism would be a daunting task for any historian, because everyone is looking for something different. This book delivers neat, concise and well written mini biographies of the famous and infamous mystics of ancient, Western, Eastern and modern Christianity. Each installment gives you enough information to get you interested to study further, but not too much to make you bored. I recommend this book for all levels of mature readers.
5 people found this helpfulReport
Very helpful, Tom. I especially appreciate the link between relational theology and its implications in real life situations. It’s very true – we are all called to ‘imitate’ God in His character and love.
Thanks.
Marshall McLuhan wrote, “We become what we behold. We shape our tools, and thereafter our tools shape us.” I think I can rephrase it for my sense of this topic, “we shape our theologies, thereafter our theologies shape us.”
What we think about God and God’s relationship with us is formative to say the least. I think it is vital to develop theologies that foster the best of what it means to be a human created in the image and likeness of God.
Having a God that is relational is an important first step to a better understanding of prayer and more importantly to help us become more like Christ.
Thanks Tom
Catherine Keller asked that I post this response…
Hi Tom.
Good to hear from you in the newish year. And great to check out your blog, which I’ll pass on to some students.
The essay is very handy, and indeed timely: I’m becoming aware of the widening viability of the term ‘relational.’ When I first used it in my book, Broken Web, I was accused (by John Hick) of coining an awkward adjective…
You might want to make more explicit the ecological importance of relational theology—and also the emphasis upon the constituent relations between creatures—under that graphic wider tent of yours.
And you are probably aware of Polkinghorne’s new anthology, linking the natural sciences to trinitarian relationalism.
Catherine Keller
Tom, I think I’m gonna find a way to have this printed on a card I can carry in my wallet for all those times I am asked to explain relational theology.
Well done Tom. I ‘think’ you have done a marvelous job of expanding this ‘umbrella’ concept that I am hearing over and over again from lots of folks around the country, almost a mantra if you will. I have suggested elsewhere that pretty soon the ‘umbrella’ of theology will include just about anyone who affirms anything, and you have beautifully set the stage for the idea that we can pick and choose those aspects of theology that we like and ignore the others…
I am anxious to hear from some of the umbrella makers if there are any guidelines to the breadth of the ‘umbrella’.
Well done piece!
In many ways, what you call relational mirrors the historical turn found in 19th century theology. During the time during which the Hebrew Bible was being told (and eventually written) the Israelites experienced God in narrative terms: a God who does things, interacts with them, makes compacts, is pleased, and is displeased.
When this Jewish narrative theology starts to be expressed in the Greek language, it mixes with Greek thought. A key Greek notion is that perfection is static. Therefore, this static notion is transferred to the attributes of God. (It remains in Hartshorne’s image of an unchanging primordial nature of God.)
This notion of an immutable God persists in much of medieval theology, and even in Catholic theology today.
To some extent, 19th century theology revived the earlier narrative theology of the Hebrew scriptures, but, as with Hegel, it often became hierarchical and teleological—that is to say, that history was going some place better (and it just happens to be pointing to where we are.)
Process-relational theology generally lacks this Hegelian directionality and the exalting of one’s own position. With Hartshorne, the ‘static perfect God’ remains in the primordial nature, and the ‘changing, experiencing God of the Hebrew scriptures and the incarnation in time’ remains in the consequent nature of God.
But is this where Whitehead ended up? A God of two halves—one a concession to Hebrew tradition and the other to Greek thought? Or is this more than a concession to two competing ideas. Is there a metaphysical tension between an unchanging world of Value and a changing world of Activity? Is this tension the ultimate relation that takes place both in God and in all persons as well as between God and others? I think so.
Great post Tom! I’m excited to see that you are working on a book on this, as this is an area of interest in my own work as well.
One thing I would be interested in seeing you address is the difference between the idea of 1) interpersonal relationships and 2) impersonal connectivity (relatedness) of objects and forces. Your example of quantum physics for instance seems to be #2, while your work with its focus on love would fall into #1. I think a lot of theology that identifies as “relational” is in fact not about personal relationship (#1), but instead about impersonal connectedness (#2), whereas many theologies that do not identify as “relational” are nevertheless deeply so in the personal sense of the term (#1). Two examples of this would be virtue ethics and the Orthodox notion of theosis (“sanctification” in Wesleyan lingo).
Thank you, for a succint and well explained article. I concur with Catherine Keller on the significance of noting the deep implication of relational theology for reflection and action on ecology. I also hope that you will extend the application of relational theology to the “theology of religions.” How do we “relate” to others who do not believe (or experience the Divine) in the same way as we do, and yet exhibit those very qualities of love that we are called to evince when we embrace relational theology?
Curtis – Think BIGGER! What about a laminated tri-fold ?
If you figure out how to print ‘em, sign me up! In fact, we could do a relational pyramid scheme to get the word out there
(confession: I’m in Claremont. I have a built in advantage for racking up ‘converts’.)
Just having a little fun… Tom – thank you SO much for this. I can’t wait for the book!
From a charismatic Wesleyan Process emergent, Thank You.
Tom:
Loved the umbrella image—could have used it in my doctoral thesis which I just submitted to smu and unisa. I am utterly convinced that a timeless God (as opposed to a time-ful God) cannot be the God of Missio Dei! A missionary God must be a temporal God.
Thanks for a helpful umbrella to shelter under.
I think of two things here: First, I’ve hung out with Pentecostals just enough to know that a truly vast number of them, who are very ardent and very “relational” in their theology in many ways, are not in fact Trinitarian. They are “Jesus only” Pentecostals. So, though the modern “Trinitarian” theology works for me, and for many of us these days as a relationally driven model of God, we have to stay “open”, I believe, to hearing from Pentecostal voices who can’t “relate” to it. It would be far too easy to shut the door on them, thus cutting ourselves off from a huge portion of the living Church.
I’d say that, in part, because one reason for the need to talk about Relational Theology in the West comes from our Millenia-long separation from our Eastern brethren and sistren, not to mention other diverse and ancient varieties of Christianity we usually ignore or vaguely associate with what the Western Church termed “heresies” like Arianism, or Pelagianism, or Nestorianism, etc.
I suppose that is a call to “keep relational theology relational” by recognizing that we can cheerfully, even insistently, practice theological forms and themes that reverberate with us, without alienation from other theologies and communities whose ways we find completely wrong-headed or utterly baffling. Right now, we Western Christians are quickly becoming a shrinking minority of the world’s Christians, soon to be outnumbered by those Jesus Only Pentecostals from other parts of the world that I mentioned at the start. The theological world we now must coexist within is at least as strange and wild and historically specific as any we can find in the past, and that is really saying something.
David G. wrote. “’Marshall McLuhan wrote, ‘We become what we behold. We shape our tools, and thereafter our tools shape us.’”
This is a very important statement. Too many times I have seen a theology developed from reason or inspiration and then applied to living. People use an Aristotelian approach; they come up with an idea or theory then seek scriptural or philosophical sources to validate the theory. Others used inspiration, the Platonic approach, and apply it having faith that it will bear out as valid. The issue is that God is who God is. (I am what I am). Our objective is to try to discover God’s character, nature, and values then apply them to our interrelationship with God. In other words, we must begin with God.
I favor the relational approach because it is before our very eyes. From the relationships between man and woman to parent and child to community and then society, even from humanity to creation, we see connectedness, relationship. Relationship is how we exist. Being made in the image of God we can then back track to see that relationship is a character and nature of God.
I have used the idea of relationships between men and women to explain the relationship between God and humanity. My professor at PLNU, Dr. Frank Carver, pointed to marriage as a source of understanding God’s relationship to humanity. I have found this to work out in talking about how we can relate to God (dating), how we come to accept God into our lives (engagement) and how we must come to a point of total devotion (marriage). It also addresses sin, how we can sin against God but maintain the bond, how we must seek God’s mercy when we rebel, and how we are viewed in God’s eyes.
The proof of relational theology is also expressed in experience. As a hospice chaplain I find many people are drawn to a legal, contractual view of God. Any theological model should bring hope. However, theology based on reason alone leaves them with a view of God as distant, judgmental, and needing to be “bought off” through acts of religion. They are left with uncertainty and fear, a lack of hope. When I reframe the view of God into a relational model they respond positively to God and become comforted spiritually. To me a theology that brings hope to a person is a significant proof of the validity of the model.
I look forward to your exploration of the issues Tom. It is well worth the effort.
Tom:
Good. But as a fellow “relationalist” I think it would be helpful to state the opposite, i.e., what is relational theology opposing or trying to counteract? For what it’s worth . . . ..
It’s interesting that you do not give even a nod to some branch of the reformed tree. Not all in the reformed, Calvinist, camp believe that God is impassible or unmoved by our plight, prayers, sorrows or joys. Love to get your thoughts.
“Not all in the reformed, Calvinist, camp believe that God is impassible or unmoved”
Moltmann (who is Reform) and his understanding of the “crucified God” would be a good example of that.
“Not all in the reformed, Calvinist, camp believe that God is impassible or unmoved by our plight, prayers, sorrows or joys. Love to get your thoughts.”
As practiced Calvinists think of God as compassionate and listening to prayers. However, Five Point Calvinism (TULIP) leaves little room for compassion. If a person is not Elect, it does not matter how repentant or contrite a person may be, that person is destined to hell.
I have had families of patients worry because their dying loved one never made a “profession of faith.” I would ask, “Do they deserve hell?” “NO!” they would say. I would try to get them to go with their heart, not their theological model. When they listen to the heart they put aside their contractual/legal model and go with a relational model. It is amazing that when they do that a look of peace comes over them. Their model was failing them, their heart and openness to God’s relationship brings hope.
John, the calvininst would say that if a person is truly repentant and contrite that would prove their are of the elect. I fear you are letting characitures overly influence your thinking. As to whether or not we “deserve hell” the response for everyone of us is a resounding “YES!” It is solely by the grace of God in sending His Son that we are set free through faith. I think a better question could possibly be asking about the fruit that they witnessed throughout their family members life that would point to a genuine ongoing relationship with God. A feeling of peace is fantastic as long as there is truth at the heart of it. That He saves even one shows His incredible compassion.
“Relational” as a modifier on universe is fundamentally different from “relational” as a modifier on people. I’m assuming by “universe” you mean the physical makeup of everything that exists.
Although the spatial distance between objects, the attraction/repulsion resulting from the four fundamental forces, and affection/repulsion between to beings can all be characterized as “relations” they are at first glance different, so that one asserting they are the same should have the burden of proof. Additionally, physical objects and beings are fundamentally different, so that the burden is doubled.
Obviously, english is not meant to be a metaphysically accurate language, so we probably should not exercise our logic at the level of the it (happenstance) words.
I’m guessing that relational theology either (1) is not dependent on the premise that these “relational” concepts are identical or (2) if it is dependent thereon then it proves them be some prior a better grounded.
Otherwise, I fear it is deeply flawed.
I hope you upcoming book deals with these fundamental issues and does not merely rely on a linguistic happenstance.
(Note: I do apologize if the above appear curt…and for errors…as i have imbibed a moderate volume of the sugar excrement of yeast. I think your theological postings are wonderful despite the fact I remain wholly unconvinced)
Hi Tom
nice post thank you. I am currently working on a relational theology and sytematic, would be interested to talk to you further if you have the time.
Bless you
Great post. What I could say has been said before. We were created to be relational beings. Each of us,a different part of the Body, working in unison.
Nice outline. Would love to hear your thoughts about the Lutheran version of this. I for one like Moltmann’s trinitarianism as a form of relational ontology (if one can say that), although he is officially a Calvinist. Luther’s pro me and the sense of God’s deep interrelatedness with sinful humans is very important in my theology – always rooted in grace. My quest right now is how this form of relatedness can be expanded to include the rest of creation.
Hi Tom,
My theological journey hasn’t unfurled to the depth and detail as yours in many ways, nor is my experience the same, but I am headed down the same (or at least a parallel) path. I am currently teaching Bible and counseling at New Life Theological Seminary in Charlotte, NC, and basing my courses on what I call ‘Dispositional Theology’ (DT) which is keyed on the disposition of love (1 Jn 4:8, 16) and light (1:5) of God toward His created people as the foundation of His nature and character and the essence of Who He is. This makes persons, first and foremost, the objects of His love, and having been created for that purpose, everything that occurs in their lives is purposefully intended to draw them closer to God.
I am beginning my Th.D. in NT Theology at the University of South Africa (dissertation only) because I believe I am called to write the dissertation, but none was required in my master’s program. The dissertation will detail the DT concept and its applications in the academy, the church, and the world. To this point in my studies I have found no one whose theology/worldview has come so close as yours to reflecting that which our Lord has shown me.
I would like, with your permission, to send you the paper that I have submitted for presentation at the ETS Southeastern Regional Conference in March. It is a brief outline of my work to date on the DT project and provides a basic outline of where that work is headed. The bottom line is that it is applicational in that what I propose to do is help people see the God of the Bible for Who He says He is, as opposed to what people have painted Him to be through fear, rumor, tradition, supposition, ego, and anything not directly asociated with His own disposition and example. The more we know Him, the more we know how much He loves us. The world must know just how desirable God is, and that knowledge begins in His unvarnished Word.
As you have opportunity, would you please get in touch. Thank you for your tremendous assistance in helping all of us to truly see our Lord for Who He is.
[…] that shows things are just not so. Reality is much more open and relational, which open and relational theologians (such as yours truly) are quite comfortable […]