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This thesis examines the life and mystical theology of Jessie Penn-Lewis (1861-1927). While Penn-Lewis has been the subject of historical research, particularly by scholars of the evangelical movement of the late 19'h century, yet her theology has not received adequate assessment from the academic community. Therefore, this thesis undertakes an analysis of the mystical theology of Jessie Penn-Lewis whereby I demonstrate that Penn- Lewis was part of the classical mystical tradition, over and against the Quietism operative within the Keswick Conventions of her day. Following a brief summary of her life, international ministry, and mystical writings, I show that Penn-Lewis's mystical path engaged suffering in the soul's ascent to union with the Divine and this separated her from the Quietists who insisted upon the one-act of passivity in reaching the highest mystical states. I trace the Quietism within the early Keswick Conventions to a mishandling of the Prayer of Simple Regard by Quietists such as Madame Guyon and Thomas Upham. Upham's reshaping of Guyon's Quietism was readily assimilated by leaders within the early Keswick Conventions, excluding Mrs. Jessie Penn-Lewis who could not tolerate the passivity and absorption of the will demanded by Quietism. Penn- Lewis's mystical theology, also called Cross Theology, was nurtured by the Romantic mood of the day, and was thus rooted in personal religious experiences, including the experience of suffering. In this way Cross Theology combines the apophatic tradition of Bonaventure with an experience of suffering, in the soul's ascent, such that Cross Theology opposes the shallow mysticism of Keswick's Quietists who rejected effort and suffering in the path toward the unitive state. Penn-Lewis'ร mysticism also advances and the social ramifications of women's union with Christ. According to Penn-Lewis, women who are united with Christ bear the fruits and responsibilities of the highest mystical state, just as men. Cross Theology therefore had social consequences manifest in women’s equal service beside men in Christian work. Penn-Lewis's mysticism was central to her ministry, her interpretation of scripture and her activism on behalf of women. Thus, Penn-Lewis was a Protestant mystic whose mysticism gave shape to an egalitarian agenda that challenged the gender bias of the Church at the turn of the century.

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Elisabeth de la Trinité, de son vrai nom Elisabeth Catez (1880-1906), est une musicienne. Premier de conservatoire à Dijon à l'âge de 14 ans, on lui vouait une grande carrière musicale. Elle préféra la solitude du Carmel de Dijon tout en gardant son âme de musicienne. La prière "Ô mon Dieu Trinité que j'adore" représente une étape charnière dans la vie de la bienheureuse Elisabeth de la Trinité, car elle est le fruit d'une expérience mystique qui conduira la carmélite à prendre davantage conscience du mystère de son élection. Après la rédaction de la prière, elle va formuler et déployer la doctrine de la "Louange de gloire" à partir de l'analogie musicale, condensant ainsi son expérience mystique. Après une clarification terminologique montrant que cette doctrine manifeste, à la fois une authentique théologie mystique, apophatique et nuptiale, enracinée dans l'épectase de saint Grégoire de Nysse grâce à la médiation des écrits de Jean Ruysbroec et de saint Jean de la Croix, ainsi qu'une véritable herméneutique originale des sacrements de l'initiation chrétienne; nous verrons en quoi Elisabeth de la Trinité propose une expérience de la Beauté trinitaire, de même qu'une expérience mystique de type musical, dans la lignée de l'héritage augustinien à travers le De Musica, les Confessions et le De Trinitate, mais également à travers des écrits d'Hildegarde de Bingen et de saint François de Sales. Cette clarification terminologique et théologique de la doctrine de la "Louange de gloire" permettra à une relecture, à la fois mystique et théologique, de la prière "Ô mon Dieu Trinité que j'adore". Une interprétation sera faite sous le prisme théologique du rapport Trinité/histoire / Elizabeth of the Trinity, of her real name Elizabeth Catez (1880+1906) is a musician. First prize at the Conservatory of Dijon at 14, a big career was predicted for her, but she preferred the loneliness of the Carmel, while keeping her musician soul. The prayer « O my God, Trinity I adore » is a key turning point in the life of Blessed Elizabeth of the Trinity because it is rhe result of a mystical experience that will lead the carmelite nun to a deeper consciousness of the mystery of her own election. It is after she wrote that prayer that she was to formulate and develop the concept of « Praise of Glory » starting from the musical analogy. That is why, after a terminological clarification showing that the concept of « Praise of Glory » expresses an authentic mystical theology, apophatic and wedding, rooted in the St. Gregory of Nyssa épectase through the mediation of the writings of Jean Ruysbroec and St. John of the Cross, original and genuine hermeneutics of the sacraments of Christian initiation; we shall see how Elizabeth of the Trinity proposes an experience of the trinitarian beauty as well as a mystical experience of a musical type in the footsteps of the Augustinian heritage of the « De musica », the « De Trinitate » and the « Confessions », but also through the writings of Hildegard of Bingen and St. Francis de Sales. It is in the light of that terminological and theological clarification of the « Praise of Glory » that we shall reread the prayer « O my God, Trinity I adore ». A hermeneutic proposition will then be made, under the theological prism of the relationship between Trinity and History

Depuis ses débuts, la recherche eckhartienne somme toute relativement récente s'est fréquemment et assidûment penchée sur les grandes inspirations philosophiques et théologiques de Maître Eckhart; on ne compte plus les travaux valorisant les influences néoplatoniciennes, maïmonidiennes ou bien encore thomistes de la production du Maître thuringien. Celui-ci fut néanmoins inspiré par d'autres penseurs auxquels la communauté scientifique a accordé jusqu'à présent moins d'intérêt, c'est notamment le cas des mystiques rhéno-flamandes. Dans ce travail de recherche, nous nous proposerons d'analyser la pensée eckhartienne au regard de plusieurs oeuvres béguinales que sont Le Miroir des âmes simples, La lumière fluente de la Divinité ainsi que les Lettres, les Poèmes et les Visions hadewigiens afin d'affiner l'approche théologique et philosophique d'Eckhart et, ainsi, de mettre en valeur son originalité, de mieux comprendre sa quête singulière d'universalité et de mieux saisir son point d'ancrage. Comment la prodigiosité de la théologie eckhartienne s'est-elle affinée au contact de ces textes en langue vernaculaire? / Overall, Eckhartian research has frequently and assiduously leaned on the great philosophical and theological inspirations of Meister Eckhart since its beginnings; works that value Neoplatonist influences, as well as those of Maimonides and the Thomists of Thuringia are no longer given a second thought. This work, however, was inspired by other thinkers to whom the scientific community has, until now, accorded less interest, such as the Rhinish-Flemish mystics, who have notably been the subjects of this kind of indifference. In this paper, we will compare Eckhartian thought to several beguine works, namely, The Mirror of Simple Souls, The Flowing Light of Divinity, as well as the letters, poems, and visions of Hadewijch of Antwerp, in order to refine Eckhart’s theological and philosophical approaches, as well as to highlight his originality, to better understand his singular quest for universality, and his point of focus. How is it that the grandness of Eckhartian theology is refined through the analysis of these texts written in the vernacular of the period?

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

Bibliography: leaves 250-258 / vii, 258, 50, [48] leaves : 48 facsims ; 31 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, 1985

This study explores an interpretation of mysticism as a way of life that is a response to what the mystic conceives of as ultimate reality. The suggestion is that what lies at the centre of reality is the sense of a dynamic non-dialectic absence/presence. Mysticism is suggested to be an exploration of this centre of reality that takes the form of a conjoined movement of transcending and integrating. The argument of the study is developed in light of the contemporary approach that has made mysticism either totally grounded in the mystic's socio-linguistic context (Steven T. Katz) or detached from it in a 'pure consciousness event' (Robert K. C. Forman et al), both of which are primarily driven by a focus on mysticism as an experience. What is judged to have been overlooked in the contemporary discussion is that which is argued as being most endemic to mysticism, that is, the explorative life-enactment of that which the mystic conceives of as ultimate reality. / Religious Studies and Arabic / M.A. (Religious Studies)

This study sets out to determine whether Teresa of Ávila's spirituality, especially her treatise, The Interior Castle, can still provide an appropriate guide for the journey to God in the world of the 21st century. This remarkable book offers a particularly unique contribution to Christian literature. To accomplish this goal, a study of the nature of Christian Spirituality is undertaken, followed by a brief history of Christian spirituality. This provides a backdrop for an examination of the historical setting against which the Interior Castle was written. The study then explores the seven mansions of the Interior Castle to gain an understanding of the journey to God and examines some of the most important and recurring themes in the book. The stages and forms of prayer which are central to the Interior Castle are discussed and the mystical experiences of the 'dark night of the spirit' and union with God are analysed. Lastly, the findings are evaluated to ascertain whether Teresa's writings are still relevant in this contemporary era for those embarking upon the journey towards God. / Christian Spirituality, Church History and Missiology / M. Th. (Christian Spirituality)