Mysticism And Vocation

We tend to think that a person who is both reasonable and moral can have a good life. What constitutes a life that is not only good but superlative, or even “marvellous” or “holy”? Those who have such lives are called sages, heroes or saints, and their lives can display great integrity as well as integration with a transformative “Spiritual Presence.” Does it follow that saints are perfect people? Is there a common vision that impels them to seek holiness? In a controversial interpretation of mysticism Horne suggests that there is no single formula for the meaning of life and no one story that displays it to us. Mysticism, rather than being just a visionary perception, then becomes a problem-solving process that brings about a creative transformation of the personality at a critical stage in life. He suggests also that saints may be imperfect morally and describes true saints as double-minded: they are serious in a playful way. Mysticism and Vocation illuminates our understanding of saintly lives by explicating their mystical characteristics and extending discussions of mysticism to explain its role in active lives. In discussing important decisions that go beyond conventional morality, it adds to recent philosophical arguments by Charles Taylor, Alasdair MacIntyre, Iris Murdoch, Bernard Williams and others to the effect that morality should be defined more broadly to deal with the human condition. This book will be of interest to students of philosophy and religious studies, in both graduate and undergraduate programs.

In popular usage, "mysticism" typically refers to New Age or Eastern forms of spirituality. However, the mystical tradition is also an important component of the Christian tradition. At its heart--and much like its expression in other faith traditions--Christian mysticism is an ancient practice that incorporates meditation, contemplation, worship, philosophy, the quest for personal enlightenment, and the experience of Divine presence. This volume is a comprehensive introduction and guide to Christian mysticism. It is a big book about a big possibility: the hope of achieving real, blissful, experiential unison with God. Among the topics covered here are a general introduction to mysticism, the Bible and mysticism, the history and types of Christian mysticism, biographical sketches of leading Christian mystics, and practical instructions about practicing mysticism today. This is a breathtaking work that explores a form of spirituality that has changed lives over the course of 2,000 years. Learning about Christian mysticism and how it has been articulated through the centuries will prove inspirational for today's seekers, regardless of the faith tradition. "The mystic is not a special kind of person; every person is a special kind of mytic." --William McNamara

For a long time, the philosophically difficult topic of religious experience has been on the sidelines of phenomenological research (with a notable exception of Anthony Steinbock, who focused on mysticism). The book The Problem of Religious Experience: Case Studies in Phenomenology, with Reflections and Commentaries brings together preeminent as well as emerging voices in the field, with fresh views on the topic. Originating from dialogues of the Society for the Phenomenology of Religious Experience, these two volumes cover a spectrum of phenomenological approaches, with a thematization of the field in the form of case studies. Contributions from theology, comparative religion, psychology and the philosophy of religion come together in the commentaries and meta-narrative written by Olga Louchakova-Schwartz (the editor). Volume I, The Primeval Showing of Religious Experience, examines religious experience with regard to its lived “interiority”, in light of the problem of the ego cogito, including the recent research on the embodiment of subjectivity and phenomenological materiality. Volume I also sheds light on religious experience in regard for the problems of its constitution, passive synthesis, the world, and otherness. Volume II, Doxastic Perspectives in the Phenomenology of Religious Experience, addresses the phenomenology of revelation, shows how different approaches treat the question of essence in religious experience (i.e., what is it that makes religious experience religious?), and demonstrates how religious experience contributes to the psychological horizon of meaning. The book identifies the “growing edges” in the phenomenological research of religious experience and is useful for psychologists, philosophers, and theologians alike. "The two volumes offer an excellent interdisciplinary introduction to the phenomenon of religious experience. The case studies presented in them are arranged under the central topics of self, alterity, revelation, and psychological aspects of religious experience and provide outstanding examples of applied phenomenology." Hans Rainer Sepp, Charles University, Prague, and Central European Institute of Philosophy "In the context of the "return of religion," this book offers both a timely and necessary contribution to confront the peculiarities of religious experience. Providing readers with applied phenomenological descriptions in an interdisciplinary spirit, these debates will prove stimulating for a resurgent field of research that is starting to refine its conceptual devices and methodological presuppositions." University of Vienna.

Some books on mysticism offer New Age syncretism. Others propose simplistic methods of producing spiritual experiences. Still others deconstruct religious experience. The Roots of Christian Mysticism by Oliver Clement, however, avoids these pitfalls. Clement presents the mysticism of the early fathers themselves, from whose writings he offers exceptionally rich selections that are not readily available. In so doing, he introduces the reader to Christian mysticism through the words of those who were “drunk with God,” but whose religious experience was firmly rooted in Christ. Most importantly, given the modern propensity for bogus spirituality, Clement shows the indissoluble unity between mysticism and doctrine. The Fathers speak doctrine in voices radiant with the dark vision of God and their doctrine is both the fruit of prayer and the form of spirituality. From this perspective, the Church’s teachings about God, Christ, Church, Sacrament and Christian vocation become the objects of contemplation and the personal quest for God finds its way within, not apart from the Church, ecclesia. Christian mysticism, therefore, always occurs within the womb of the Church, particularly within the locus of the liturgy and thus, is prevented at the outset from becoming merely a freewheeling and self-authenticating form of emotional exuberance. Mysticism, thus firmly rooted, is considered the normal spiritual life of all Christians. All the faithful are called to realize fully the grace of their baptism, that is, to fulfill their humanity by being divinized through grace. These words might be disconcerting or raise the specter of “enthusiasm,” but some proper understanding of this calling, however embryonic, is indispensable to spiritual growth, to the life of the Church and to the transformation of culture. Why, for example, when so many Americans claim to be Christian does their faith have so little impact on our culture? Or why are the Church’s moral teachings found to be so excessively burdensome? Perhaps Christians have seldom been directed toward a spirituality that would open them to a fuller vision of their true destiny in Christ. A recent classroom experience illustrates the point. A young Christian father of two vigorously proposed many practical reasons for using contraception. His understanding of fatherhood operated on a purely naturalistic level; his concern to provide for his children likewise revolved around material goods. But once he glimpsed the ultimate destiny in Christ to which he and his children were called, he saw his fatherhood as a participation in a sacred mission and trust. Only then did the Church’s teaching and the sacrifices it entails make sense enough to follow. Such illumination is an essential component in the birth of mystical life from which, for the fathers, the moral life flows. To use Clement’s terms, “only when the beauty-goodness of the truth captures the spirit-heart is the person able to engage in Christian praxis and to make the sacrifices necessary not merely to be good but to be transformed into Christ.” This transformation entails strenuous spiritual combat with a fallen human nature that the Fathers understand with exquisite perception. But even here the patristic thrust is basically positive, an attraction to the beauty and goodness of God that calls forth virtue, rather than an emphasis on the direct destruction of sin. Clement aptly describes asceticism as “an awakening from the sleep-walking of daily life. It enables the Word to clear the silt away in the depth of the soul, freeing the spring of living waters.... It is the Word who acts but we have to co-operate with him, not so much be exertion of will-power as by loving attentiveness.” Although spiritual growth naturally encompasses the activities of prayer, fasting and so forth. Clement never discusses this apart from Christ and Trinity. Salvation is not achieved through Pelagian self-development but in Christ and through his Church. The Fathers’ theological center prevents their mysticism from collapsing into self-centered or naturalistic forms. The beauty that attracts is never separated from her sisters truth and goodness. The Roots of Christian Mysticism needs to be read by Christians seeking spiritual depth and by anyone wanting to taste doctrine as a living word. It is an excellent introduction to patristic thought and offers not only extensive selections of their writings but an appendix of about seventy pages of biographical material. Only one criticism of the book is offered: references to modern writers need to be noted so the reader can pursue them. Otherwise, this book is a gem. Jerrilyn Szelle Crisis April, 1996

Spiritual Direction from the English Mystics: 'The Revelations of Divine Love', by Julian of Norwich 'The Cloud of Unknowing', Anonymous 'Scale of Perfection', Walter Hilton The current popularity enjoyed by these 14th century English mystics lies in their vocation to seek union with God. Here, for the first time, Julia Gatta shows these mystics to be prototypes for the modern spiritual director, displaying keen insights into that pastoral art. At the heart of the mystics' writings is their own intense desire not merely to see and know God for themselves, but also to bring others to this union with God.

Following the Second Vatican Council, when each Religious Institute was encouraged to research its charism, some Institutes experienced a tension between their charism and their mission, or even difficulty identifying what their charism was. This book is a study of the theological understanding of charism and of mission in relation to Religious Life within the Catholic Church. While this topic has featured in much Roman Catholic theological literature since Vatican II, there appears to be a dearth of in-depth studies. This book addresses this apparent lacuna. It draws particularly on the work of two major theologians, Jean-Marie Roger Tillard OP and Sandra Marie Schneiders IHM, who have reflected at length on charism and mission in the period leading up to Vatican II and on the implementation of its documents with respect to Religious Life. The very significant contributions of Tillard and Schneiders on the topic provide Religious, as well as others who want to know and understand Religious Life, with an interesting and motivating insight into charism and mission in Religious Life. Within the Roman Catholic Church, a “Year of Consecrated Life” has just drawn to a close, and this book forms a background and a response to Pope Francis’ Apostolic Letter to “all Consecrated People on the occasion of the Year of Consecrated Life” (November 2014), which invited Religious to reflect on these aspects that are essential to the life they have chosen to live.