Relevant bibliographies by topics / Mysticism Europe History

Academic literature on the topic 'Mysticism Europe History'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Mysticism Europe History"

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Graus, Andrea. "Mysticism in the courtroom in 19th-century Europe." History of the Human Sciences 31, no. 3 (March 26, 2018): 21–40. http://dx.doi.org/10.1177/0952695118761499.

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This article examines how and why criminal proceedings were brought against alleged cases of Catholic mysticism in several European countries during modernity. In particular, it explores how criminal charges were derived from mystical experiences and shows how these charges were examined inside the courtroom. To bring a lawsuit against supposed mystics, justice systems had to reduce their mysticism to ‘facts’ or actions involving a breach of the law, usually fraud. Such accusations were not the main reason why alleged mystics were taken to court, however. Focusing on three representative examples, in Spain, France and Germany, I argue that ‘mystic trials’ had more to do with specific conflicts between the defendant and the ecclesiastical or secular authorities than with public concern regarding pretence of the supernatural. Criminal courts in Europe approached such cases in a similar way. Just as in ecclesiastical inquiries, during the trials, judges called upon expert testimony to debunk the allegedly supernatural. Once a mystic entered the courtroom, his or her reputation was profoundly affected. Criminal lawsuits had a certain ‘demystifying power’ and were effective in stifling the fervour surrounding the alleged mystics. All in all, mystic trials offer a rich example of the ways in which modern criminal justice dealt with increasing enthusiasm for the supernatural during the 19th century.
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Vershinin, Sergey E. "Ernst Bloch on Nazism or Joachim Florsky against the Third Reich (Comment on the translation of E. Bloch’s article “On the Original History of the Third Reich”)." Koinon 3, no. 1 (2022): 119–33. http://dx.doi.org/10.15826/koinon.2022.03.1.009.

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The article considers the views of the German philosopher Ernst Bloch on the problem of the evolution of the idea of the “Third Reich” in the European Christian tradition of the Middle Ages and New Times, as well as its actualization by German Nazism. The author of the paper is the translator of many texts by E. Bloch. He attempts to understand the origins of the popularity of Nazism from a culturological and historical-philosophical point of view E. Bloch in a series of works turns, for the first time in 1924, to the European Christian tradition, to those images and figures that have defined the mental landscape for many centuries. The image of the Third Reich occupies an essential place in the intellectual history of Europe and the European Christian tradition. The influence of this image on the consciousness of the masses cannot be underestimated. Bloch reveals the inconsistency of the concept of the Third Reich and the figure of the savior (“Kaiser-liberator”, “leader”), which contains both the origins of the junction of Christianity and anti-fascism, and the grounds for inversion in favor of Nazism. The author also focuses on E. Bloch’s views on the legacy of the theologian Joachim Florsky (12th century), who created a historiosophical scheme that had an impact on many philosophical and religious concepts of history. Bloch enters Joachim Florsky into the historical and philosophical tradition, analyzing the mythologeme of the Savior in the cultural history of Europe. The paper presents an overview of modern research on the legacy of I. Florsky by Russian and foreign scientists, which prove the relevance of the ideas of E. Bloch, who revealed the connection between medieval religious movements and Nazism, opening a discussion with opposing points of view. The author examines the relationship between chiliasm and revolution, the influence of mysticism on the consciousness of German society at the beginning of the 20th century and on intellectuals. The article characterizes the position of E. Bloch, who believed that German Nazism committed an ideological theft of theological Christian concepts. The article highlights Bloch’s call to change the attitude to medieval chiliasm and mysticism in connection with the revolutionary potential existing in these currents.
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Young, Glenn. "The Persistence of Mysticism in Catholic Europe: France, Italy, and Germany (1500–1675). Volume 6, Part 3 of The Presence of God: A History of Western Christian Mysticism by Bernard McGinn." Spiritus: A Journal of Christian Spirituality 21, no. 2 (2021): 331–33. http://dx.doi.org/10.1353/scs.2021.0045.

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Bakić-Hayden, Milica. "Nesting Orientalisms: The Case of Former Yugoslavia." Slavic Review 54, no. 4 (1995): 917–31. http://dx.doi.org/10.2307/2501399.

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This paper introduces the notion of “nesting orientalisms” to investigate some of the complexity of the east/west dichotomy which has underlain scholarship on “Orientalism” since the publication of Said's classic polemic, a discourse in which “East,” like “West,” is much more of a project than a place. While geographical boundaries of the “Orient“ shifted throughout history, the concept of “Orient” as “other” has remained more or less unchanged. Moreover, cultures and ideologies tacitly presuppose the valorized dichotomy between east and west, and have incorporated various “essences” into the patterns of representation used to describe them. Implied by this essentialism is that humans and their social or cultural institutions are “governed by determinate natures that inhere in them in the same way that they are supposed to inhere in the entities of the natural world.” Thus, eastern Europe has been commonly associated with “backwardness,” the Balkans with “violence,” India with “idealism” or “mysticism,” while the west has identified itself consistently with the “civilized world.“
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Soumya Samanta. "East-West Dichotomy in Orhan Pamuk’s The White Castle." Creative Launcher 6, no. 4 (October 30, 2021): 198–207. http://dx.doi.org/10.53032/tcl.2021.6.4.30.

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Orhan Pamuk’s The White Castle is a historical novel that is set during the Ottoman reign. The novel presents the metaphysical opposition of East and West, self and the other, intuition and reason, mysticism, science and global and local, and the recurring issues of conflict of civilization, identity crisis, and cultural variations. Orhan Pamuk as a postmodern writer tries to bridge the gap between the East and the West through his writings. Although Turkey is at the backdrop in most of his novels, the treatment of themes is universal. The paper proposes the theory of Orientalism by Edward Said, which represents the encounter and treatment of the "Orient." The concept of identity expressed by Pamuk in his wide range of novels also can be related to the “Orient” and “Occident.” The culture of the East has always been portrayed as the binary opposite of Europe in history and fiction. The loss of identity of the East reflected in the works of Pamuk is an outcome of the clash between East and Europe, further leading to chaotic contexts and dilemmatic protagonists. Individuals unable to choose between the traditional self and the fashionable West mourn the lost identity of a country and their self.
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Temple, Liam Peter. "The persistence of mysticism in Catholic Europe. France, Italy, and Germany, 1500–1675. Part 3. By Bernard McGinn. (The Presence of God: A History of Western Christian Mysticism, VI/3.) Pp. xvi + 591. New York: Crossroads Publishing Company, 2020. £78.50. 978 0 8245 8900 4." Journal of Ecclesiastical History 73, no. 1 (January 2022): 157–59. http://dx.doi.org/10.1017/s0022046921001871.

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Žemla, Martin. "Protestants and Mysticism in Reformation Europe. Ronald K. Rittgers and Vincent Evener, eds. St. Andrews Studies in Reformation History. Leiden: Brill, 2019. xiv + 460 pp. €156." Renaissance Quarterly 74, no. 2 (2021): 670–72. http://dx.doi.org/10.1017/rqx.2021.66.

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Karlsson, Thomas. "Kabbalah in Sweden." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 88–97. http://dx.doi.org/10.30674/scripta.67329.

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This article examines the history of Kabbalah in Sweden. The reader is presented with an overall view to Kabbalah in Sweden: first, the Johannes Bureus and the Nordic Kabbalah, Kabbalah after Bureus, Kabbalistic literature, and last, Kabbalah in Sweden today. When the Kabbalah reached Sweden it was mainly the non-Jewish Kabbalah that gained influence, even if its Jewish roots were acknowledged. Johannes Bureus unites, in a similar fashion as do the Christian Kabbalists in continental Europe, Christian motifs with the symbolic world of the Kabbalah. Bureus, however, adds runes, ancient Norse gods and Gothic ideas in his own unique manner. The Kabbalah invites speculation and the search for correspondences which has caused the Kabbalah in Sweden to be united with a number of other traditions. Bureus combined the Kabbalah with runes and Gothicism; in the eighteenth and nineteenth centuries we can find the Kabbalah in Freemasonry and Esoteric societies, while the Kabbalah in the twentieth century and onwards has been associated with New Age, Parapsychology and Indian Mysticism. Apart from Bureus, most Kabbalists in Sweden have followed the trends that flourished in the rest of the world. Bureus was the first to create a specifically Swedish interpretation of the Kabbalah.
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BARTON, ISABEL. "MINING, ALCHEMY, AND THE CHANGING CONCEPT OF MINERALS FROM ANTIQUITY TO EARLY MODERNITY." Earth Sciences History 41, no. 1 (January 1, 2022): 1–15. http://dx.doi.org/10.17704/1944-6187-41.1.1.

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ABSTRACT This paper analyzes how the Western concept of minerals evolved over time. Greco-Roman philosophers saw minerals as a form of plant that yielded useful metals or medicines. Most of their data came from mines and focused on ore minerals, but medicinal uses were more highly regarded and were the principal intentional focus of early mineral literature. As mining waned in the early medieval period, the focus of mineral literature shifted to emphasize gemstones rather than ores and mysticism rather than metallurgy, while medicine continued to be prominent. Descriptions from firsthand observation became rare. Starting in the 9th century AD, an inorganic concept of minerals as chemicals began to arise from alchemical experiments in the Middle East. The alchemical mineral literature demonstrated that minerals differed from plants in being separable into constituent ingredients by chemical processes, focusing on ores. The sulfur-mercury model of mineral origin also reflects a strong emphasis on metal ores at the expense of other minerals. As mining rates increased again in Europe after the 10th century, this alchemical concept of minerals caught on. However, the alchemical model acquired a spiritual gloss, leading to a divide in the 16th century between a spiritualized organic model of minerals and an inorganic or mechanical alternative, both focused mainly on ores. Eventually the concept of spiritual or living minerals diverged from the mineral to the alchemical literature in the 16th century, as the mechanical model evolved into the modern chemical identification of minerals.
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Kornienko, Michael A. "CHARTRES SCHOOL IN THE 12TH CENTURY CULTURAL RENAISSANCE: SUBSTANTIVE PRIORITIES AND EVOLUTION VECTORS." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 41 (2021): 48–58. http://dx.doi.org/10.17223/22220836/41/4.

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The author analyzes the prerequisites for the formation of a theological and philosophical school, founded in 990 by Bishop Fulbert in Chartres, which flourished during the years of the Episcopal ministry of Yves of Chartres (1090–1115), a recognized intellectual center of Western Europe. The role of the Chartres Cathedral School as a citadel of metaphysical, cosmological and natural-scientific Platonism in the era of early scholasticism is revealed. The philosophical orientation of the Chartres school (orientation to the ideas of Neoplatonism), as shown in the work, is the result of a combination of the ideas of Plato, aristotelism, stoicism, pythagoreanism, Eastern and Christian mysticism and religion. The body of ideas characteristic of the Neoplatonism tradition is analyzed, the account of which is essential in understanding the specifics of the Chartres school ideological platform: the ideas of a mystically intuitive knowledge of the higher, the stages of transition from “one and the universal” to matter, the idea of comprehension of pure spirituality. The thesis is substantiated that the time of the highest prosperity of the Chartres school, its highest fame is the XII century, which went down in the history of civilization as the era of the cultural renaissance taking place in France. The specificity of the 12th century renaissance, as shown in the study, lies in the growing interest in Greek philosophy and Roman classics (this also determines the other name of the era – the Roman Renaissance), in expanding the field of knowledge through the assimilation of Western European science and the philosophy of the ancient Greeks. The thesis in which the specifics of the entry of Greek science into the culture of Western Europe is also identified. This entry was carried out through the culture of the Muslim world, which also determined the specifics of the cultural renaissance of France of the XII century. Radical changes are revealed that affect the sphere of education and, above all, religious education; the idea of reaching the priority positions of philosophy and logic is substantiated – a situation that has survived until the end of the Middle Ages. This situation, as shown in the work, was facilitated by the rare growth rate of the translation centers of Constantinople, Palermo, Toledo. It is shown that scholasticism in its early version is oriented towards religious orthodoxy. In the teaching of philosophy, the vector turned out to be biased towards natural philosophy, which was due, as shown in the work, to the spread of the ideas of Aristotle and Plato. In its educational program, the school synthesized the teachings of Plato and Aristotle. Elements of natural philosophy are inherent in the works of Bernard of Chartres, Gilbert of Poitiers, Thierry of Chartres representing the Chartres school. Deep studies on the problem of universals ensured the invasion of logic in the field of metaphysical constructions of the Chartres school.
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Dissertations / Theses on the topic "Mysticism Europe History"

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Oppel, Catherine Nesbitt 1971. "A theology of tears : from Augustine to the early thirteenth century." Monash University, School of Historical Studies, 2002. http://arrow.monash.edu.au/hdl/1959.1/7823.

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Smith, Jennifer. "Mysticism as an escape from scientific discourse eluding female subjectivity in late nineteenth- and early twentieth-century Spain /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3204287.

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Thesis (Ph.D.)--Indiana University, Dept. of Spanish and Portuguese, 2006.
Source: Dissertation Abstracts International, Volume: 67-01, Section: A, page: 0203. Adviser: Maryellen Bieder. "Title from dissertation home page (viewed Dec. 12, 2006)."
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Marin, Juan Miguel. "‘A Firestone of Divine Love’ Erotic Desire and the Ephemeral Flame of Hispanic Jesuit Mysticism." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:15821962.

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A Firestone of Divine Love serves as capstone of two years Jesuit ministry and fifteen of academic study. It extends nine articles into a book project to be published by Gorgias Press. Its original thesis appeared as: In the last decades of the sixteenth century the Society of Jesus prohibited its members the reading of several mystical texts. A theme that cuts across these texts is the use of erotic language to describe the relationship between the soul and God. I argue that behind the prohibition lies the fear that erotic desire would be a threat to a Jesuit masculine identity. “Heterosexual Melancholia and Mysticism in the Early Society of Jesus” Theology & Sexuality 13/2, 1/2007 Working across the disciplines of History of Christianity and Women, Gender and Sexuality studies, I integrate these articles and deepen the original thesis within its 16th century Hispanic context. Chapter One introduces as historical setting the late medieval spirituality that inspired the first Jesuits to compose their order’s earliest spiritual texts, exemplifying it with the mystical doctrines of annihilation and deification. Chapter Two develops the first half of the deepened thesis: late medieval mysticism offered Jesuits of the first generation an erotic discourse that served as a space for grieving loss, even when within the confines of a gestating Jesuit masculine ideal. Chapter Three develops the second half. Jesuits of the second generation succumbed to the popular views dominating in a late 16th c. Spanish atmosphere permeated by the Inquisition's association of heterodox spirituality with women, racial minorities, and sodomites. It links the 1573 edict against mysticism with the 1599 decree against the admission of racial minorities, the de-emphasis on the importance of women's ministry, and the condemnation of erotic interpretations of Christian bridal language as potentially moving Jesuits too close to feminized racial undesirables. Finally, Chapter Four explores the aftermath of 1599 and its impact on the ministry of Jesuits who, living in the margins and borderlands of the Hispanic empire, were able to preserve in their writings the tradition of Jesuit mysticism and ministry.
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Britt, Joshua Edward. "Economies of Salvation in English Anchoritic Texts, 1100-1400." Scholar Commons, 2019. https://scholarcommons.usf.edu/etd/7751.

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This dissertation explores the different ways medieval authors conceived of anchoritism and solitary life by focusing on three important phases of the movement which are represented by Wulfric of Haselbury, Christina of Markyate, and fourteenth-century mystics. It is grounded in the medieval English anchoritic literature that was produced by religious scholars between the eleventh and fourteenth centuries. Initially, lacking a tradition of their own and a language to articulate the anchoritic experience, medieval hagiographers borrowed the desert imagery from the story of the early fathers who lived in the Syrian and Egyptian deserts, which they viewed as a place of solitude and physical suffering and in which they sought perfection and salvation. While acts of penitence and the sacrament of penance would never be removed from the economy of salvation, by the eleventh century, the desert was no longer a viable analogue for salvation. I argue that in the course of the twelfth and thirteenth centuries, new ideas of what constituted salvation and how it was fulfilled were elaborated. The cell became the place in which devotion to the sacraments was fulfilled, and it was this sacramental devotion, particularly the Eucharist but also marriage and holy orders, not physical isolation that imbued anchorites with exceptional holiness and led them to salvation. A century later a new understanding of the economy of salvation emerged, which deemphasized the physical body and was grounded in mysticism or the inward migration of the spiritual center. This was the final transformation in medieval English anchoritism and the narratives of the reclusive changed to reflect that turn.
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McMurtry, Deirdre C. "Discerning Dreams in New France: Jesuit Responses to Native American Dreams in the Early Seventeenth Century." Columbus, Ohio : Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1236636966.

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Maroney, Fr Simon Mary of the Cross M. Carm. "Mary, Summa Contemplatrix in Denis the Carthusian." IMRI - Marian Library / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1620301036422259.

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Gorelick, Adam D. "The Enchanter's Spell: J.R.R. Tolkien's Mythopoetic Response to Modernism." FIU Digital Commons, 2013. http://digitalcommons.fiu.edu/etd/1022.

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J.R.R. Tolkien was not only an author of fantasy but also a philologist who theorized about myth. Theorists have employed various methods of analyzing myth, and this thesis integrates several analyses, including Tolkien’s. I address the roles of doctrine, ritual, cross-cultural patterns, mythic expressions in literature, the literary effect of myth, evolution of language and consciousness, and individual invention over inheritance and diffusion. Beyond Tolkien’s English and Catholic background, I argue for eclectic influence on Tolkien, including resonance with Buddhism. Tolkien views mythopoeia, literary mythmaking, in terms of sub-creation, human invention in the image of God as creator. Key mythopoetic tools include eucatastrophe, the happy ending’s sudden turn to poignant joy, and enchantment, the realization of imagined wonder, which is epitomized by the character of Tom Bombadil and contrasted with modernist techno-magic seeking to alter and dominate the world. I conclude by interpreting Tolkien’s mythmaking as a form of mysticism.
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Books on the topic "Mysticism Europe History"

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McGinn, Bernard. The presence of God: A history of Western Christian mysticism. New York: Crossroad, 1991.

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Davies, Oliver. God within: The mystical tradition of northern Europe. London: Darton, Longman and Todd, 1988.

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God within: The mystical tradition of northern Europe. New York: Paulist Press, 1988.

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Kabbalah in Italy, 1280-1510: A survey. New Haven: Yale University Press, 2011.

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1922-, Zum Brunn Emilie, and Epiney-Burgard Georgette, eds. Women mystics in medieval Europe. New York: Paragon House, 1989.

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Le naturalisme spiritualiste en Europe: Développement et rayonnement. Paris: Classiques Garnier, 2012.

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The terror of history: On the uncertainties of life in Western civilization. Princeton, N.J: Princeton University Press, 2011.

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Body and soul: Essays on medieval women and mysticism. New York: Oxford University Press, 1994.

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Uniter of heaven and earth: Rabbi Meshullam Feibush Heller of Zbarazh and the rise of Hasidism in Eastern Galicia. Albany, N.Y: State University of New York Press, 1998.

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Grundmann, Herbert. Religious movements in the Middle Ages: The historical links between heresy, the Mendicant Orders, and the women's religious movement in the twelfth and thirteenth century, with the historical foundations of German mysticism. Notre Dame, Ind: University of Notre Dame Press, 1995.

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Book chapters on the topic "Mysticism Europe History"

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"Re-enacting Scottish history in Europe." In Mysticism, Myth and Celtic Identity, 175–90. Routledge, 2012. http://dx.doi.org/10.4324/9780203080184-21.

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Tishby, Isaiah. "Luzzatto’s Attitude to Shabateanism." In Messianic Mysticism, 223–53. Liverpool University Press, 2008. http://dx.doi.org/10.3828/liverpool/9781874774099.003.0005.

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This chapter discloses the controversy over Rabbi Moses Hayim Luzzatto that agitated European Jewry from 1730 to 1736 and was dominated by the charge of Shabatean heresy brought against him. It mentions scholars who agreed that the allegation of a link between Luzzatto's activities and the Shabatean movement was malicious or mistaken. It also explores the personality of Luzzatto and the history of the Shabatean movement and its offshoots. The chapter looks at the first letter dated 9 Heshvan 5490 in which R. Moses Hagiz brought his accusations against Luzzatto. It cites R. Isaiah Bassano's letter to the rabbis of Venice, which shows that the suspicion of Shabateanism was raised from the start to motivate the witchhunt.
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"Book Reviews." In Polin: Studies in Polish Jewry Volume 14, edited by John M. Carlebach, 381–83. Liverpool University Press, 2001. http://dx.doi.org/10.3828/liverpool/9781874774693.003.0029.

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This chapter briefly reviews a volume of essays, entitled Jewish History and Jewish Memory: Essays in Honor of Yosef Hayim Yerushalmi. It provides thumbnail descriptions of some of the articles that shed light on the history of central and east European Jewry from the eleventh to the twentieth centuries. This history is briefly explored through four sections. Along with several other essays that deal with central and east European Jewish themes, the volume contains articles on Sephardi Jewry, Jewish philosophy, and mysticism. It begins and ends with appreciations of Yosef Hayim Yerushalmi, whose ‘catholicity of knowledge’ it multifariously and impressively echoes.
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Bartal, Israel, and Antony Polonsky. "Introduction: The Jews of Galicia under the Habsburgs." In Polin: Studies in Polish Jewry Volume 12, 3–24. Liverpool University Press, 1999. http://dx.doi.org/10.3828/liverpool/9781874774594.003.0001.

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This introductory chapter charts the history of the Galician Jews. It starts from the beginnings of Jewish settlement in Galicia during the eighteenth century and culminates in the outbreak of the Second World War. For centuries the area had a large Jewish population dispersed throughout hundreds of large and small towns, villages, and estates, and the history of this community is inseparable from the history of Polish Jewry. In Galicia, as elsewhere in Poland, the Jews combined the Ashkenazi tradition of study of Mishnah and halakhic literature with mysticism, which played a central role in the Sabbatean movement and the emergence of hasidism. On the other hand, however, several generations of Austrian rule and exposure to the German language and culture left their mark and drew the Jews of the region towards central European culture.
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Lemon, Alaina. "Introduction." In Technologies for Intuition. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520294271.003.0001.

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To what extent is “Russian mysticism” the product of diplomacy and political conflict? A history of nonsymmetrical comparisons has led us astray from seeing connections. Some of these connections are evident in the practice of Russian theatrical training and its uptake in the United States, for instance, or in the popularity of a Russian version of a Western European reality show that pits psychics against each other. This introduction justifies comparative and connective analysis of the historical grounds and categories for communicative contact and its failures. It also establishes the importance of paying attention to the social structuring of attention in performances and in interactions, including interactions that are mass mediated as examples of unmediated or psychic contact.
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