The Cambridge Companion to Christian Mysticism is a multi-authored interdisciplinary guide to the study of Christian mysticism, with an emphasis on the 3rd through the 17th centuries. Written by leading authorities and younger scholars from a range of disciplines, the volume both provides a clear introduction to the Christian mystical life and articulates a bold new approach to the study of mysticism.

The Wiley-Blackwell Companion to Christian Mysticism brings together a team of leading international scholars to explore the origins, evolution, and contemporary debates relating to Christian mystics, texts, and the movements they inspired. Provides a comprehensive and engaging account of Christian mysticism, from its origins right up to the present day Draws on the best of current scholarship by bringing together a collection of newly-commissioned readings by leading scholars Considers examples of mysticism in both Eastern and Western Christianity Offers a brilliant synthesis of the key figures and historical periods of mysticism; its core themes, such as heresy, gender, or aesthetics; and its theoretical considerations, including theological, literary, social scientific, and philosophical approaches Features chapters on current debates such as neuroscience and mystical experience, and inter-religious dialogue

The widespread view that 'mystical' activity in the Middle Ages was a rarefied enterprise of a privileged spiritual elite has led to isolation of the medieval 'mystics' into a separate, narrowly defined category. Taking the opposite view, this book shows how individual mystical experience, such as those recorded by Julian of Norwich and Margery Kempe, is rooted in, nourished and framed by the richly distinctive spiritual contexts of the period. Arranged by sections corresponding to historical developments, it explores the primary vernacular texts, their authors, and the contexts that formed the expression and exploration of mystical experiences in medieval England. This is an excellent, insightful introduction to medieval English mystical texts, their authors, readers and communities. Featuring a guide to further reading and a chronology, the Companion offers an accessible overview for students of literature, history and theology.

Mysticism and esotericism are two intimately related strands of the Western tradition. Despite their close connections, however, scholars tend to treat them separately. Whereas the study of Western mysticism enjoys a long and established history, Western esotericism is a young field. The Cambridge Handbook of Western Mysticism and Esotericism examines both of these traditions together. The volume demonstrates that the roots of esotericism almost always lead back to mystical traditions, while the work of mystics was bound up with esoteric or occult preoccupations. It also shows why mysticism and esotericism must be examined together if either is to be understood fully. Including contributions by leading scholars, this volume features essays on such topics as alchemy, astrology, magic, Neoplatonism, Kabbalism, Renaissance Hermetism, Freemasonry, Rosicrucianism, numerology, Christian theosophy, spiritualism, and much more. This Handbook serves as both a capstone of contemporary scholarship and a cornerstone of future research.

This book traces the evolution of Sufism from the formative period to the present.

Offers historical and topical chapters on the whole range of medieval ethical thought in Christian, Jewish, and Islamic philosophy.

In the western Christian tradition, the mystic was seen as having direct access to God, and therefore great authority. In this study, Dr Jantzen discusses how men of power defined and controlled who should count as a mystic, and thus who would have power: women were pointedly excluded. This makes her book of special interest to those in gender studies and medieval history. Its main argument, however, is philosophical. Because the mystical has gone through many social constructions, the modern philosophical assumption that mysticism is essentially about intense subjective experiences is misguided. This view is historically inaccurate, and perpetuates the same gendered struggle for authority which characterises the history of western christendom. This book is the first on the subject to take issues of gender seriously, and to use these as a point of entry for a deconstructive approach to Christian mysticism.