Abstract
Mystic experience is less time’s enemy because, somehow, it stands outside history than because it discovers eternity in history’s heart. By declaring limits time also extends opportunity, and through a consequent interplay of restriction and freedom the principle of Incarnation is to be grasped.
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Bibliographical Guide To Texts Without Comment
Charles Williams, Descent of the Dove. A Short History of the Holy Spirit in the Church (London: The Religious Book Club, 1939), p1.
Nicholas of Cusa, Vision of God, p. 93.
John Tauler, The Inner Way, pp. 151–2.
Clement of Alexandria, The Ante-Nicene Fathers (Buffalo: The Christian Literature Publishing Co., 1885), II, p. 601.
Julian of Norwich, Revelations, pp. 153–4.
Simone Weil, Waiting for God, pp. 171–2.
St Bernard of Clairvaux, Sermons on the Canticles, II, p. 172.
Peter Sterry, The Rise, Race and Royalty of the Kingdom of God in the Soul of Man, opened in several sermons upon Matthew 18:3 as also The Lovliness and Love of Christ set forth in several other Sermons upon Psal. 45 .v. 1, 2. Together with An Account of the State of a Saint’s Soul and Body in Death (London: Thomas Cockerill, 1683), p. 170.
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Walter Hilton, The Scale of Perfection, p. 96.
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Ibid., pp. 96–7.
St Ignatius Loyola, Spiritual Exercises, p. 200.
Anonymous, Theologia Germanica, trans. Susanna Winkworth (London: Longman, Brown, Green and Longmans, 1854), p. 183.
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Meister Eckhart, Meister Eckhart, I, p. 25.
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© 1983 Patrick Grant
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Grant, P. (1983). Historical Crises: From Incarnation to Imagination. In: Literature of Mysticism in Western Tradition. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-17151-4_3
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