The Affective Areopagitic Tradition in Medieval Northern Europe
Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is...
Subtitles: | The Affective Dionysian Tradition in Medieval Northern Europe |
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Main Author: | |
Format: | Electronic Article |
Language: | English |
Check availability: | HBZ Gateway |
Fernleihe: | Fernleihe für die Fachinformationsdienste |
Published: |
University of Innsbruck in cooperation with the John Hick Centre for Philosophy of Religion at the University of Birmingham
[2015]
|
In: |
European journal for philosophy of religion
Year: 2015, Volume: 7, Issue: 2, Pages: 21-34 |
Standardized Subjects / Keyword chains: | B
Dionysius Areopagita ca. 5./6. Jh.
/ Mystical experience
/ Eroticism
/ Bernard, Clairvaux, Abt, Heiliger 1090-1153
B Mysticism / Theism / Religious life / Contrast |
IxTheo Classification: | AG Religious life; material religion KAC Church history 500-1500; Middle Ages |
Online Access: |
Volltext (doi) Volltext (teilw. kostenfrei) |
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520 | |a Recent students of mysticism have sharply distinguished monistic from theistic mysticism. The former is more or less identified with the empty consciousness experience and the latter with the love mysticism of such figures as Bernard of Clairvaux. I argue that a sharp distinction between the two is unwarranted. Western medieval mystics, for example, combined the apophatic theology of Dionysius the Areopagite with the erotic imagery of the mystical marriage. Their experiences were clearly theistic but integrally incorporated monistic moments. I conclude by discussing Nelson Pikes claim that these monistic moments were themselves phenomenologically theistic. | ||
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