Mysticism+Article+1

//Focus: //The development of Christian Mysticism evolved through layers of tradition. The Monastic ideal of seclusion from society formed the context for most types of Medieval Christian Mysticism. Emphasis on the need for a personal experience with Christ came to be seen as vital to the understanding of the mystery of the consciousness of God’s presence. Evidence || Main Idea ||   The New Mysticism  ||  Mysticism was originally practiced by religious elite who fled from the world in order to undertake greater contemplation.(198)  Greatest figures; Ambrose, Augustine, and Gregory The Great, were all monastics, as well as bishops, who influenced all Christians to seek more direct or mystical contact with God. (198)  Gradually, the conviction that flight from society was not necessary to enjoy immediate consciousness of God’s presence began to dominate.(198)  ||  <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Concepts of Mysticism were characterized by change in the years between 1200-1600 C.E. (198) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Influences || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Authors such as St. Francis of Assissi, Meister Eckhart, and Catherine of Siena led to changes in understanding and practice of mysticism (199-200) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Traditionally private practices, such as contemplation, were now seen as capable of integration into public activity.(201) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Women began to play increasingly important role in Christianity in general, and particularly in mysticism. (201-205) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">A variety of factors raised public awareness of and refined concepts within mysticism. (199-201) || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Forms of Theology || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Mystical language became more diverse with the move away from monastic and scholastic views into vernacular theology.(205) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Focus was on deepening the understanding of faith, and enkindling charity, in order to experience a higher understanding of love. (206) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Vernacular genres such as hagiography and recital were used to communicate theological concepts. (207-212) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Interactive modes of appropriating the meaning of faith affected the course of medieval theology. (205-206) || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Beyond Consciousness || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Emphasis on experiences and visions began to dominate the movement. (213) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Perceived importance of these types of heavenly communications lies in the supernatural authority they provided. (215) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">These experiences were dismissed by many as delusional or hallucinatory and therefore not “real”.(218) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Definition of “mystic” expanded to include ecstatic and non-ecstatic experiences.(218) <span style="font-family: "Times New Roman","serif"; font-size: 12pt;"> || <span style="font-family: "Times New Roman","serif"; font-size: 12pt;">Explosion of biographical and autobiographical accounts of seeing and hearing God.(213) ||
 * **<span style="font-family: "Times New Roman","serif"; font-size: 14pt;">Article Analysis: ****<span style="font-family: "Times New Roman","serif"; font-size: 14pt;">McGinn,Bernard, //The Changing Shape of Late Medieval Mysticism.// ** **<span style="font-family: "Times New Roman","serif"; font-size: 14pt;"> Church History Vol. 65, No. 2 ****<span style="font-family: "Times New Roman","serif"; font-size: 14pt;">(Jun., 1996), pp. 197-219 ****<span style="font-family: "Times New Roman","serif"; font-size: 14pt;"> Cambridge University Press **

//<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;">Implications: //<span style="font-family: "Times New Roman","serif"; font-size: 12pt; line-height: 115%;"> The New Mysticism was typified by mainstream acceptance. This process was aided greatly by the involvement of women, and the concepts were carried forth in new forms of communication that were more easily understood.