大德蘭和十字若望所心儀的《雅歌》

2021 ◽  
Vol 19 (1) ◽  
pp. 001-034
Author(s):  
關永中 關永中
Keyword(s):  
Song Of Songs ◽  
Song Of Solomon ◽  
Christian Mysticism ◽  
Teresa Of Avila ◽  
The Cross ◽  
John Of The Cross

<p>西方神祕主義論及人神之愛，都多少牽涉到《舊約．雅歌》的主題與象徵。在神祕冥合的高峰上，我們尚且聆聽到大德蘭《默思〈雅歌〉》和十字若望《靈歌》的間奏與和鳴。我們為此把《雅歌》、《默思》、《靈歌》三者綜合起來沉思，盼能浸潤在屬天綸音的律動下，獲致身、心、靈的諧協、啟發與進境。</p> <p>&nbsp;</p><p>Christian mysticism has its affinity concerning the Spiritual Love between God and Man as visualized in the Song of Songs. Great mystical writers as St. Teresa of Avila and St. John of the Cross, having meditated on the symbols and themes of the Song. of Solomon, have left to us beautiful passages which we may benefit abundantly when reflected upon their thoughts. Hopefully we attempt to make a survey on the Connections and discrepancies among the three masterpieces-the Song of Songs, Teresa’s Meditations on the Song of Songs, and John of the Cross’ Spiritual Canticle.</p> <p>&nbsp;</p>

scholarly journals The Unio Mystica of Teresa of Avila: two classical presentations in the light of psychology

1982 ◽  
Vol 11 ◽  
pp. 275-306
Author(s):  
Hans Åkerberg
Keyword(s):  
Roman Catholic ◽  
Teresa Of Avila ◽  
The Cross ◽  
John Of The Cross ◽  
Unio Mystica

It is generally maintained within the Carmelite tradition that Teresa (1515-1582) showed an extraordinary facility in describing the stages of mysticism with experimential vigour and deep intensity, compared for example to John of the Cross, whose mystical presentation is of a more dogmatic and systematic nature. In this sense she would appear to be unsurpassed within the entire Roman Catholic mystic tradition. The author compares two classical presentations by Teresa of the significance of unio mystica, firstly her description of this in the Libro de la vida, and secondly her presentation of the same mystic element in the book Castillo interior o Las moradas.

scholarly journals La Noche Oscura como misteriofanía negativa. Hacia una ontología fenomenológica del acontecimiento de lo divino, en la Subida del Monte Carmelo, de San Juan de la Cruz

2018 ◽  
Vol 6 (2) ◽  
Author(s):  
Lucero González Suárez
Keyword(s):  
Phenomenological Analysis ◽  
San Juan ◽  
Christian Mysticism ◽  
Dark Night ◽  
Saint John ◽  
Phenomenology Of Religion ◽  
The Cross ◽  
John Of The Cross ◽  
Dual Origin

El presente artículo es un análisis fenomenológico de la Subida del Monte Carmelo, cuyo propósito es mostrar que la Noche Oscura es una misteriofanía negativa que acoge tres sentidos. En primer lugar, San Juan de la Cruz llama Noche Oscura a la negación de los apetitos relativos a las potencias. En segundo lugar, la fe es Noche Oscura para el hombre, porque la donación de lo divino causa ceguera en el entendimiento. Finalmente, Dios es Noche Oscura para el hombre debido a que su manifestación es invisible. La intención de estas páginas es hacer algunas aportaciones a la fenomenología de la experiencia mística cristiana, cuyos conceptos fundamentales tienen un doble origen: la fenomenología contemporánea y la fenomenología de la religión y de la mística, desarrollada principalmente por la escuela española.This article is an original phenomenological analysis of the Ascent of Mount Carmel, whose purpose is to show that Dark Night is a negative mysteriophany, which implies three senses. First of all, Saint John of the Cross calls Dark Night the denial of the appetites of the faculties. Second, faith is Dark Night to humankind because the donation of the divine causes blindness in the understanding. Finally, God is Dark Night for men, because his manifestation is invisible. The intention of those pages is to make some contributions to phenomenology of Christian mysticism, whose fundamental concepts have a dual origin: contemporary phenomenology and the phenomenology of religion and mysticism, developed mainly by the Spanish school.  

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