John of the Cross and the Cognitive Value of Mysticism: An by Steven Payne OCD (auth.)

By Steven Payne OCD (auth.)

Among Anglo-American philosophers, curiosity in mysticism has quite often been constrained to the query of even if mystical and non secular experi­ ences offer proof for, or wisdom of, the lifestyles and nature of God. so much authors finish that they don't, simply because such studies lack sure features wanted so as to rely as cognitive. during this learn I learn a few present philosophical evaluations approximately mysticism and objec­ tions to its epistemic importance within the context of an in depth learn of the writings of a unmarried mystical writer, the Spanish Carmelite Saint John of the go (1542-1591). I argue that from his works you could draw a coherent thought of what occurs within the Christian mystical existence, and may point out how reputation of this concept can be defended as rational via one of those inference sometimes called the "Argument to the easiest clarification. " during this method i am hoping to teach that mysticism nonetheless has an important pertaining to the justification of non secular religion whether it can't be used to "prove" the exis­ tence of God. the character and merits of my very own a bit strange method of mysticism can probably most sensible be defined through contrasting it with the best way different authors have handled the topic. the most extraordinary enhance­ ments in contemporary many years has been the transforming into fascination with mysticism, meditation, and the experiential points of religion.

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Extra info for John of the Cross and the Cognitive Value of Mysticism: An Analysis of Sanjuanist Teaching and its Philosophical Implications for Contemporary Discussions of Mystical Experience

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France: VI. Le Grand Siec1e de 1a Spiritualite Fran~aise et ses Lendemains,' Dictionnaire de Spiritualite, Tome V, cols. 921-923. For the influence of the Carmelite school on currents of spirituality in France and the Lowlands, see Orcibal1959, and Baruzi 1924, pp. 732-737. 4 For a recent analysis of the Ascent of Mount Carmel from the perspective of dialectical materialism, see Ballestero 1977. 5 See Peers 1946, pp. 20-25 and Peers 1944, pp. 122-123 for a brief summary of the negative influence of Vaughan, Inge and James on later interpreters of St.

131-132). Thus we can know that there is a God, who is not only immaterial and immutable, but also just, wise, powerful, and so on. This may not be "essential" knowledge of God, but it is at least within our natural capabilities, since it makes use of ordinary sensible species. John of the Cross generally speaks of "clear and distinct ideas" (noticias) rather than "intelligible species," but his general position seems more or less the same as the one we have just outlined. He argues, for example, that: ...

As it turns out, the manuscript evidence for the authenticity of the B redactions is quite good. 17 Nor are there substantial doctrinal changes, as is sometimes claimed, between the A and B versions of the Canticle. The alterations are rather in the direction of a more consistent presentation of the stages of the spiritual life, and a more careful distinction between what is attainable in this life and what is reserved for the next. 18 Such changes are of the sort one might expect from a conscientious author who revised his hastily written treatises in order to express himself more clearly.

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