Mysticism:
Though the meaning of the term mysticism may seem difficult to understand,
contemporary scholars have simply referred to it as "a personal encounter
with God that leads to a loving knowledge of Him". These scholars would
rather presently use the term contemplation instead of mysticism and view
it as a common and normal activity in the lives of all Christians. It is
viewed more as a religious experience of God that calls for a deepening
of Christian commitment expressed in activities of profound contemplative
prayer and ardent acts of service to others. Mysticism or contemplation
of a "visionary" type is only one aspect of the religious reality of mysticism.
In the history of the Catholic Church, the 12th and 13th centuries saw the
rise of schools of mysticism connected with different centers of spirituality.
Among these schools were the Cistercians, the Franciscans, and the Victorines.
The 14th and 15th centuries on the other hand saw the rise of the Dominican
school of mysticism, the Flemish mystics, and the prominent English mystics
like the anchoress Julian of Norwich and the author of "The Cloud of Unknowing".
In the 16th century, it was the Spanish mystics who made major contributions
to Catholic spiritual tradition. These were the Carmelite poet John of the
Cross, his companion reformer Teresa of Avila, and their contemporary
Ignatius of Loyola. It is the message of these Hispanic mystics which
continuously still mold and shape our contemporary Catholic spirituality
- a spirituality that is much engaged in cccontemplative prayer and action
in the transformation of self and others.
Qualifying mysticism
Mysticism of the "visionary" type has always been a subject of
discussion in the Church. Among its many manifestations, a few
have merited approval, others are considered doubtful, and many have
been looked upon as inauthentic. The faithful are encouraged by the
Church to approach these mystical phenomenon with much caution and
prudence. The Church adds that for any private or public revelation
we hear or learn about, the basis of their authenticity is in the
revelation's agreement with Scripture, Church tradition, with
morality, and the decision of the Church.
With these guidelines given to us, they can help us discern
and distinguish better which among the private and public revelations
that occur in different parts of the world are in line with the
teaching of the Church.
Four mystics who wrote on Mary
"The Life of Mary as Seen by the Mystics" by Raphael Brown, is a book
that compiles the writings of four women mystics: St. Elizabeth of
Schöenau, St. Bridget of Sweden, Venerable Mother Mary of Agreda,
and Sister Anna Catherine Emmerich. This book is a pleasing
presentation of vivid narratives on the life of the Blessed
Virgin Mary "as seen by" four noted mystics of the Church. Since
what is known of the Blessed Mother is clearly seen only in
what the gospel tells of her, the writings of these mystics
add interesting details and picturesque stories of her life -
that can lead to greater love and devotion of the Blessed
Mother of God. As is suggested by the Rev. Ryan in the foreword
of the book, this work is one that is to be leisurely and lightly
read as a religious novel.
St. Elizabeth of Schöenau (ca. 1129-1164)
Coming from a humble German family in the Rhineland, St. Elizabeth
of Schöenau entered the Benedictine double monastery of Schöenau
near Bonn at the age of twelve, made religious profession in
1147, and began to practice austerity and mortification.
In about 1152, she had her first vision - the first of many
throughout her life. Some visions were of evil origin that
left her bruised and beaten. All these visions were recorded
in three books with the help of her brother Egbert - a monk
and then abbot of Schöenau. Though honored locally and in
her Order, she was never formally beatified or canonized.
She is referred though as St. Elizabeth in the Roman
Martyrology. The revelations she received are similar to
those of Saints Hildegard, Gertrude, and Mechtilde. Appointed
abbess in 1157, she died at Schöenau in June 18, but her
spirituality exercised a profound influence during the
medieval times.
St. Bridget of Sweden (1303-1373)
The daughter of the governor of Upland, Sweden, St. Bridget
experienced visions at age 10, was married at age 14 to
Ulf Gundmarsson, and bore eight children - one of whom was
St. Catherine of Sweden. In 1343, her husband entered the
Cistercian monastery of Alvastra and died the following
year. She then entered the Third Order of St. Francis and
began a life of poverty and prayer. So great was her fame
for sanctity that she was canonized by Pope Benedict IX
18 years after her death on July 23, 1373.
St. Bridget dictated her revelations to several learned
priests who were at various times also her spiritual
directors. These revelations comprise nine books amounting
to more than 1500 pages. The "Revelations" of St. Bridget
of Sweden were among the most popular books in Europe
during the late Middle Ages. They contain a good study
on the life of Mary and Jesus. The value of these
writings reside in the very spirituality of St. Bridget
herself - who was named patroness of Sweden and a saint
whose austerity, holiness, concern for the poor and
pilgrims, daily confession, and constant smiling face,
impressed many people of her time.
Venerable Mother Mary of Jesus of Agreda (1602-1665)
Born on April 2, Mary of Agreda entered a Conceptionist Poor
Clare convent which her devout parents founded in their home
town in Agreda, Old Castille, Spain. She is famous for her
biographical work on the Blessed Virgin, "The Mystical City
of God". At the start, this writing stirred considerable
controversy - causing condemnation from some sectors while
elicitng official approbation from others. Whatever the
reasons for or against the work, it is hoped that all
controversies may cease and that the undertaking may be
blessed so that there may be an increased devotion to
the Blessed Mother of God.
Sister Anna Catherine Emmerich (1774-1824)
Born on September 8 to a family of poor peasants, Anna
Catherine entered the Augustinian convent in Duelman
in 1802. When the convent closed in 1812 due to the
Napoleonic wars, she moved to a private home where
she resided until her death. From childhood, Anna
Catherine experienced many extraordinary mystical
graces. In 1812, the "stigmata", or wounds of Christ,
became visible in her person. Clemens von Bretano,
a German romantic poet, took extensive notes of
her visions. It is said that these Emmerich-Bretano
writings exercised a widespread influence on the
piety of the Catholic faithful, even outside of
Germany.
Special nature of sources
Due to the special nature of the sources, the book
"The Life of Mary" must be read as a religious novel
and has to be taken lightly compared to the seriousness
of the gospels and Church teaching. The principal
lesson of this book is: that the life of the Blessed
Virgin Mary is above all a model par excellence of
the interior life. We can learn from this work
that instead of seeking "phenomenon" or visions,
a better practice of interior life is the
exercise of inner recollection and contemplative
prayer: one based on Scriptural meditation and
the example of the Blessed Virgin Mary - who
contemplated the word of God and pondered on it
in her heart.
Other related sources:
"The Future of Our Past: The Message of the Hispanic Mystics to
Contemporary Spirituality" by Segundo Galilea
"The New Dictionary of Theology" by Komonchak, Collins, and
Lane (editors)
"The Life of Mary as Seen by the Mystics" by Raphael Brown
"The Life of Mary as Seen by the Mystics" by Raphael Brown, is a book
that compiles the writings of four women mystics: St. Elizabeth of
Schöenau, St. Bridget of Sweden, Venerable Mother Mary of Agreda,
and Sister Anna Catherine Emmerich. This book is a pleasing
presentation of vivid narratives on the life of the Blessed
Virgin Mary "as seen by" four noted mystics of the Church. Since
what is known of the Blessed Mother is clearly seen only in
what the gospel tells of her, the writings of these mystics
add interesting details and picturesque stories of her life -
that can lead to greater love and devotion of the Blessed
Mother of God. As is suggested by the Rev. Ryan in the foreword
of the book, this work is one that is to be leisurely and lightly
read as a religious novel.
Coming from a humble German family in the Rhineland, St. Elizabeth
of Schöenau entered the Benedictine double monastery of Schöenau
near Bonn at the age of twelve, made religious profession in
1147, and began to practice austerity and mortification.
In about 1152, she had her first vision - the first of many
throughout her life. Some visions were of evil origin that
left her bruised and beaten. All these visions were recorded
in three books with the help of her brother Egbert - a monk
and then abbot of Schöenau. Though honored locally and in
her Order, she was never formally beatified or canonized.
She is referred though as St. Elizabeth in the Roman
Martyrology. The revelations she received are similar to
those of Saints Hildegard, Gertrude, and Mechtilde. Appointed
abbess in 1157, she died at Schöenau in June 18, but her
spirituality exercised a profound influence during the
medieval times.
The daughter of the governor of Upland, Sweden, St. Bridget
experienced visions at age 10, was married at age 14 to
Ulf Gundmarsson, and bore eight children - one of whom was
St. Catherine of Sweden. In 1343, her husband entered the
Cistercian monastery of Alvastra and died the following
year. She then entered the Third Order of St. Francis and
began a life of poverty and prayer. So great was her fame
for sanctity that she was canonized by Pope Benedict IX
18 years after her death on July 23, 1373.