Mysticism in Early Modern England traces how mysticism featured in polemical and religious discourse in seventeenth-century England and explores how it came to be viewed as a source of sectarianism, radicalism, and, most significantly, religious enthusiasm.

The volume aims to establish the weighty influence of Rhenish mysticism on English religious thought, and on Cambridge Platonism in particular, chiefly in the 17th-century.

From the visual and textual art of Anglo-Saxon England onwards, images held a surprising power in the Western Christian tradition. Not only did these artistic representations provide images through which to find God, they also held mystical potential, and likewise mystical writing, from the early medieval period onwards, is also filled with images of God that likewise refracts and reflects His glory. This collection of essays introduces the currents of thought and practice that underpin this artistic engagement with Western Christian mysticism, and explores the continued link between art and theology. The book features contributions from an international panel of leading academics, and is divided into four sections. The first section offers theoretical and philosophical considerations of mystical aesthetics and the interplay between mysticism and art. The final three sections investigate this interplay between the arts and mysticism from three key vantage points. The purpose of the volume is to explore this rarely considered yet crucial interface between art and mysticism. It is therefore an important and illuminating collection of scholarship that will appeal to scholars of theology and Christian mysticism as much as those who study literature, the arts and art history.

Beginning with a precise definition of the term mysticism, Spurgeon explores how mystical thought influenced many of England's finest writers.

Essays explore the complex ways in which early modern contemplative writing draws on its late medieval and patristic inheritance.

From divine visions to self-tortures, some strange mystical experiences have shaped the Christian tradition. Full of colourful detail, this book examines the mystical experiences that have determined the history of Christianity.

The Johannine Renaissance in Early Modern English Literature and Theology argues that the Fourth Gospel and First Epistle of Saint John the Evangelist were so influential during the early modern period in England as to share with Pauline theology pride of place as leading apostolic texts on matters Christological, sacramental, pneumatological, and political. The book argues further that, in several instances, Johannine theology is more central than both Pauline theology and the Synoptic theology of Matthew, Mark, and Luke, particularly with regard to early modern polemicizing on the Trinity, distinctions between agape and eros, and the ideologies of radical dissent, especially the seventeenth-century antinomian challenge of free grace to traditional Puritan Pietism. In particular, early modern religious poetry, including works by Robert Southwell, George Herbert, John Donne, Richard Crashaw, Thomas Traherne, and Anna Trapnel, embraces a distinctive form of Johannine devotion that emphasizes the divine rather than human nature of Christ; the belief that salvation is achieved more through revelation than objective atonement and expiatory sin; a realized eschatology; a robust doctrine of assurance and comfort; and a stylistic and rhetorical approach to representing these theological features that often emulates John's mode of discipleship misunderstanding and dramatic irony. Early modern Johannine devotion assumes that religious lyrics often express a revelatory poetics that aims to clarify, typically through the use of dramatic irony, some of the deepest mysteries of the Fourth Gospel and First Epistle.

These papers are the proceedings of the fourth international Exeter Symposium. They promote enquiry into, and understanding of, the medieval mystics and the cultural context to which they belong. Here, historians, literary critics, theologians, philosophers and bibliographical scholars explore ways in which the contemplative tradition was mediated and perceived in the very early and very late medieval period, and ask fundamental questions about the nature of contemporary understanding of this subject. CONTRIBUTORS: GEORGE R. KEISER, SUE ELLEN HOLBROOK, WILLIAM F. POLLARD, JAMES HOGG, SANDRA MCENTIRE, ANNE SAVAGE, PETER DINZELBACHER, NICHOLAS WATSON, PETER MOORE, ROBERT K. FORMAN

What did it mean to believe in alchemy in early modern England? In this book, Bruce Janacek considers alchemical beliefs in the context of the writings of Thomas Tymme, Robert Fludd, Francis Bacon, Sir Kenelm Digby, and Elias Ashmole. Rather than examine alchemy from a scientific or medical perspective, Janacek presents it as integrated into the broader political, philosophical, and religious upheavals of the first half of the seventeenth century, arguing that the interest of these elite figures in alchemy was part of an understanding that supported their national—and in some cases royalist—loyalty and theological orthodoxy. Janacek investigates how and why individuals who supported or were actually placed at the traditional center of power in England’s church and state believed in the relevance of alchemy at a time when their society, their government, their careers, and, in some cases, their very lives were at stake.

Experiencing God in Late Medieval and Early Modern England demonstrates that experiences of divine revelation, both biblical and contemporary, were central to late medieval and early modern English religion. The book sheds light on previously under-explored notions about divine revelation and the role these notions played in shaping large portions of English thought and belief. Bringing together a wide variety of source materials, from contemplative works and accounts of revelatory experiences to biblical commentaries, devotionals, and religious imagery, David J. Davis argues that in the period there was a collective representation of divine revelation as a source of human knowledge, which transcended other religious and intellectual divisions. Not only did most people think that divine revelation, through a ravishing encounter with God, was possible, but also divine revelation was understood to be the pinnacle of religious experience and a source of pure understanding. The book highlights a common discourse running through the sources that underpinned this collective representation of how human beings experienced the divine, and it demonstrates a continual effort across large swathes of English religion to prepare an individual's soul for an encounter with the divine, through different spiritual disciplines and devotional practices. Over a period of several centuries this discourse and the larger culture of revelation provided an essential structure and legitimacy both to contemporary claims of divine revelation and the biblical precedents that contemporary experiences were modelled after. This discourse detailed the physical, metaphysical, and epistemological features of how a human being was understood to experience divine revelation, providing a means to delimit and define what happened when an individual was rapture by God. Finally, the book situates the experience of revelation within the wider context of knowledge and identifies the ways that claims to divine revelation were legitimated as well as stigmatized based on this common understanding of the experience of rapture.