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Mystics are path-breaking religious practitioners who claim to have experience the infinite, word-defying Mystery that is God. Many have been gifted writers with an uncanny ability to communicate the great realities of life with both a theologian's precision and a poet's lyricism. They use words to jolt us into recognizing ineffable mysteries surging beneath the surface of our lives and within the depths of our hearts and, by their artistry, can awaken us to see and savor fugitive glimpses of a God-drenched world.
In Mystics, William Harmless, S.J., introduces readers to the scholarly study of mysticism. He explores both mystics' extraordinary lives and their no-less-extraordinary writings using a unique case-study method centered on detailed examinations of six major Christian mystics: Thomas Merton, Bernard of Clairvaux, Hildegard of Bingen, Bonaventure, Meister Eckhart, and Evagrius Ponticus. Rather than presenting mysticism as a subtle web of psychological or theological abstractions, Harmless's case-study approach brings things down to earth, restoring mystics to their historical context.
Harmless highlights the pungent diversity of mystical experiences and mystical theologies. Stepping beyond Christianity, he also explores mystical elements within Islam and Buddhism, offering a chapter on the popular Sufi poet Rumi and one on the famous Japanese Zen master Dogen. Harmless concludes with an overview of the century-long scholarly conversation on mysticism and offers a unique, multifaceted optic for understanding mystics, their communities, and their writings. Geared toward a wide audience, Mystics balances state-of-the-art scholarship with accessible, lucid prose.
- Sales Rank: #508799 in Books
- Published on: 2007-12-19
- Original language: English
- Number of items: 1
- Dimensions: 6.10" h x .70" w x 9.10" l, 1.15 pounds
- Binding: Paperback
- 368 pages
Review
"In an era of growing interest in mysticism the need for introductions that are clear and accessible without sacrificing scholarly rigor and depth of understanding is great. Few books meet this exacting standard, but William Harmless's Mystics proves that the balance between outreach and analysis is not an impossible task. Harmless's Mystics, based on years of classroom experience in teaching mysticism, is a model for a concise and thoughtful approach to this intriguing, but difficult, topic. It will be necessary reading for all those who wish to explore the message of the mystics." --Bernard McGinn, Emeritus Professor at the Divinity School of the University of Chicago and author of The Presence of God: A History of Western Christian Mysticism
"Harmless has provided a deep and readable history and commentary on the mystics he has chosen. His judicious selection ofpersons and texts, joined by his insightful discussions, make for a text indispensable to any graduate course on the history of spirituality."--Religion
"Developed for classroom use (where it would likely be the highlight of the course), Harmless's book deserves readership by anyone seeking entry into a study of mystics and why they matter." --Theological Studies
"Mystics is firmly rooted in the best scholarship, but it is also pitched low enough for readers new to the subject. Teachers will find that it makes an excellent itnroductory text. Perhaps the highest recommendation I can give this book is to say that I intend to assign it to my own students." --Commonweal
"This book opens up a new area of study for specialists in the history and language of the Nordic countries, offering a tantalizing range of insights that invite further investigation." --peculum
About the Author
William Harmless, S.J., is Professor of Theology at Creighton University in Omaha, Nebraska. He has been a member of the Society of Jesus since 1978 and specializes in the history and theology of early Christianity. He is the author of Augustine and the Catechumenate and Desert Christians: An Introduction to the Literature of Early Monasticism.
Most helpful customer reviews
34 of 38 people found the following review helpful.
A classic is born
By Kerry Walters
I've been teaching college-level courses on mysticism for a lot of years, and I've used lots of different secondary commentaries to try to help students (and myself!) better appreciate the writings of the mystics we read. But I've never quite been satisfied with any of them.
Now, Jesuit scholar William Harmless (what a wonderful name!) has published a book on mysticism (which he modestly calls an introduction) that overwhelms me with its insight and method. Harmless adopts what he calls a case study approach. Instead of talking in general terms about mysticism and then illustrating the general analysis with specific references to individual mystics--an enterprise that has obvious procrustean dangers--he prefers to focus on individual mystics, fulling exploring their biographies and historical contexts as well as their writings, and letting the case studies guide the general discussion. His concern not to "impose some predefined, extrinsic framework" (p. 225) on the mystics he explores--Merton, Bernard of Clairvaux, Hildegard of Bingen, Eckhart, Evagrius Ponticus, Rumi, and Dogen--really does invite the reader to experience the richness of their words and experiences, rather than too quickly tucking them into neat conceptual pigeonholes.
Harmless' final chapter, in which he explores the question of how best to define mysticism, is the single best short analysis I've ever read. Consistent with his fondness for the case study method, Harmless argues for an understanding of mysticism that recognizes both religious pluralism and changing historical concepts--that recognizes, in other words, mysticism as a "macro-concept" that avoids the "bloating" that comes either from seeing it as the experiential foundation of religion in general or from insisting that all mystical experiences are cut from the same cloth. He also has some interesting things to say about the boundaries of mystical experience--that is, whether a nonreligious one is possible.
Harmless ends his book by reminding us of Rahner's claim that mystics, extraordinary hearers of the Word who they are, remind the rest of us that we likewise are called to be hearers. "For Rahner," writes Harmless, "mystics matter because they are paradigms of the human condition. They make clear a God who reveals God's self" (p. 268).
This book, I'm confident, will be THE text on mysticism for some years to come. We're all greatly in Harmless' debt.
2 of 2 people found the following review helpful.
a narrow spectrum
By Avid reader
This book is an instructive introduction into several important mystics. But it also seemed to me a book flawed in its methodology which proposes general conclusions about the nature of mysticism on the basis of a very narrow spectrum of case studies. First to the instructive part: Instead of giving a general survey of mysticism, Harmless concentrates on eight case studies (six Christian mystics, one Sufi and one Zen mystic). His approach works very well and I have learned a lot, particularly from his treatment of the Christian mystics that are closest to his scholarly expertise (the early church fathers). This is his primary focus and in this he succeeds.
In addition, however, H. uses these case studies to set off modern scholarship on mysticism from older approaches, especially the approach that William James popularized 100 years ago. James becomes H.'s permanent boogieman, and the endless, repetitious stabs against him seem increasingly tedious and often rather unfair. What H. wants to emphasize is that mystical experiences are never purely individualistic achievements by solitary religious geniuses but are always firmly grounded in coherent religious traditions, clearly circumscribed communities and texts, ritualistic performances, linguistic contexts etc. True enough for the cases he presents us with. But let's also acknowledge that H. makes it very easy for himself to deduce these conclusions by choosing his case studies from a conveniently narrow spectrum: Six of the eight mystics were monks and one was a nun, and seven of the eight lived before 1328. Are these cases really representative enough to come to such general conclusions? Thomas Merton, the one mystic of today discussed by H. (more individualistic, more eclectic across several mystical traditions) clearly shows the first cracks in H.'s self-assured claims. H. regrets that he did not have time and space to include Protestant mystics. That's a real pity. What would the inclusion of a man like the Quaker George Fox or of William Blake or Emanuel Swedenborg, or of the German cobbler Jacob Boehme or the French intellectual Simone Weil have done to his views? There is no doubt that coherent religious traditions, religious communities, and ritualistic performances play less of a role in modern mystical experiences. H.'s view of mysticism might very likely have to be substantially modified once he allows a fuller spectrum to be considered.
8 of 11 people found the following review helpful.
An Analytical Hagiography of Roman Catholic Mystics & More
By Didaskalex
"Uncontrolled, the hunger and thirst after God may become an obstacle, cutting off the soul from what it desires. If a man would travel far along the mystic road, he must learn to desire God intensely but in stillness, passively and yet with all his heart and mind and strength." Aldous Huxley
Revival of Mysticism:
Why are writings by Thomas Merton and Matthew Fox so popular today? Why did Dr. Inge, late dean of St. Paul's (known as the Gloomy Dean) profoundly interested in Mysticism but not liturgy, writing "Christian Mysticism,' and supporting Evelyn Underhill? He was an advocate of 'Personal Religion'.
Recently, a mystical sister said, "... our connection with our souls, our missions on earth as souls, and our experiences of God within our souls are the most important parts of life. ... So, we are not satisfied with the ideas about soul, God, or spirituality. Instead of just thinking about interesting spiritual concepts, we seek, find, and develop the deepest experiences of soul, light, and God."
Mysticism is not Theosophy!
J. D. Buck gave, in June 1897 Theosophy Magazine, a distinctive definition, "Mysticism is not Theosophy, though there are certain elements common to both, and the two terms have been often applied by different writers to the same individual. No history of either Theosophy or Mysticism would be complete that left out any prominent mystic or theosophist. ... Mysticism has more often been emotional, than philosophical, and hence is strongly characterized by religious devotion. Tauler was a typical mystic and it is said of him that in his sermons he was often so wrought up by his emotions, and the idea of union with God, that he could no longer speak or stand, and was carried out fainting."
Early Christian Mystics:
Christian mysticism may have been established by Clement of Alexandria and Origen, in his Exhortation to Martyrdom, and carried by the writings of his disciple Evagrius Ponticas to Europe. There were the Essenes, the Therapeutae, the Gnostics and the Alexandrine Neoplatonists during the early centuries. Even earlier there were Biblical Jewish mystics since the writing of the third book of Psalms by Asaph.
"Then I realized that my heart was bitter, and I was all torn up inside.
I was so foolish and ignorant, I must have seemed a senseless animal to you.
Yet I still belong to you; you hold my right hand.
You guide me with your counsel, leading me to a glorious destiny.
Whom have I in heaven but you? I desire you more than anything on earth." Psalm 73: 21-25
Mysticism in Late Antiquity:
In the year 824, the Byzantine Emperor Michael sent a present to Lewis the Mild," The treatise of the great Miaphysite mystic Dionysius (the pseudo Areopagite, 553); translated into Latin by Joannes Scotus. This treatise contained the most advanced mystical theology: 'On the Celestial Monarchy'; 'On the Ecclesiastical Hierarchy'; 'On Divine Names' and his crown work 'On Mystical Theology', which is the core of the Eastern Orthodox Church theology to this day. These books were eagerly read by the Western faithful, and Church members, without the Pope's sanction; and were soon condemned by Pope Nicholas the First.
Corpus Areopagitum:
One mystical question was dealt with throughout the whole work: How does the Loving Lord share his life giving nature with his creation? Rowan Williams, Archbishop of Canterbury, observes that the writings derive from an elaborate fifth century Neoplatonic system, and Harmless suspects it was wrote by a Syrian follower of Severus of Antioch, regarded as one of the foremost wonder maker mystics, was the greatest defender of Cyril mystical definition for the nature of Jesus Christ (Hypostatic union)
Roman Catholic Mystics:
Mystics are hands-on faith applicators who strive to touch the infinite Lord of love. Many were inspired writers using their pen to jolt us into their world of ineffable mysteries touching the surface of our lives and echoing within the depths of our conscience, and spiritual imagination. The religious fervor of Giles, a follower of St. Francis in the thirteenth century, was so intense that he experienced states of ecstasy during which he levitated off the ground. The event, is depicted as Giles entering into 'divine ecstasy' before the seated Pope, and a light illuminates the monk's head against the dark background.
Harmless's Mystics:
So, William Harmless, S.J., who indulged us in the mystical gardens of the Desert Fathers, introduces us now to the scholarly Mystics of the Roman Catholic Church, and more. He explores celebrity mystics' lives and their unique writings using his analytical method to explore six Roman Catholic mystics: Thomas Merton, Bernard of Clairvaux, Hildegard of Bingen, Bonaventure, Meister Eckhart, and the Desert trained Evagrius Ponticus. Rather than presenting mysticism as Wm James' psychological or Gerson's theological abstractions, Harmless's hagiographies brings mysticism down for scholarly analysis, and his analytical study methodology restored mystics to their historical context.
Harmless categorizes the perceptive diversity of mystical experiences and mystical theologies. He also explores Theosophical traditions within Islam and Buddhism, following the guidelines of J. D. Buck. He offers a chapter on the popular Sufi* poet Rumi and one on the famous Japanese Zen master Dogen. Harmless concludes with an overview of the century-long scholarly conversation on mysticism and offers a unique, multifaceted view for understanding mysticism as mystics, their communities, and their writings. Targeting a wider audience, he chooses to instruct us by telling us Mystics hagiographies, balanced by analytical scholarship that utilizes the eloquence of the writers of the Philokalia, in lucid English prose.
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