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The thesis attempts a portrait of The Cloud in the context of its position in the history of Christian mysticism. That the anonymous work owed much to spiritual writers of the preceding twelve hundred years is not debatable; what it owed maybe slightly less obvious. The Cloud is essentially a work of Dionysian mysticism, and various writers within that tradition who may have influenced or affected the teaching of The Cloud are examined. At the same time, however, the anonymous writer owes much to the western tradition of Augustinian theology, and the role of this, complementary to the Dionysian mysticism, is also considered. In Chapter II we look at the theological doctrine underlying the mystical doctrine of the Cloud corpus. Chapter III has two major parts, both concerned with the influence of The Cloud on the subsequent development of spiritual writing in England. The first considers the relationship with Walter Hilton. The second examines aspects of Puritan thought which may indicate that the influence of The Cloud, after the Reformation, was not restricted to Catholic thought.

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

One of the unfortunate corollaries of poststructuralist theorizing about literary texts has been the equation of a skepticism concerning language with a skepticism concerning meaning. The menace of unrestrained relativism has tended to polarize the critical community into proponents of a 'logo-diffuse' onto-epistemology and proponents of a 'logo-centric' one, and critical practice has followed this lead. The critic who attempts to situate literature within the parameters of such a debate is likely to fail unless he or she appeals to a much more extensive discourse, one which antedates the provincial contours of the current discussion. Medieval mysticism is a significant entry in the lineage of influence which comprises the western tradition. This thesis looks at the apophatic or negative strategies of mystical texts in order to locate meaning in the interplay of negation and affirmation with which they are concerned.

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Text in Afrikaans with summaries in Afrikaans and English / Opsomming In hierdie verhandeling word die ontologie van Eriugena in oënskou geneem, met spesifieke verwysing na sy negatiewe ontologie, oftewel sy opvatting van nie-syn. Ter inleiding word daar na die Latynse en Griekse agtergrond van sy ontologie verwys. Dit word opgevolg deur `n bespreking van die verskillende wyses van syn en nie-syn waarvan Eriugena in die Periphyseon gebruik maak. Klem word geplaas op sy negatiewe ontologie, wat meer gevorderd is as enigiets in die Westerse denke tot heelwat na sy leeftyd. Die historiese konteks van Eriugena se lewe en denke word geskets, met inbegrip van die invloede wat op hom ingewerk het en sy eie nawerking. Sy viervoudige verdeling van die werklikheid word vervolgens bespreek, met aanduiding hoedat die ganse werklikheid gesien kan word as `n wisselwerking tussen syn en nie-syn. `n Dinamiese ontologie word dus deur Eriugena voorgehou, eerder as die statiese ontologie wat kenmerkend van veel Judaïsties-Christelike denke is. Summary In this dissertation the ontology of Eriugena is reviewed, with specific reference to his negative ontology, in other words his concept of non-being. By way of introduction the Latin and Greek background of his ontology is pointed out. It is followed by a discussion of the various modes of being and non-being that Eriugena employs in the Periphyseon. Emphasis is placed on his negative ontology, which is more advanced than anything in Western thought until much later than his time. The historical context of Eriugena's life and thought is sketched, including the influences acting on him and the influence he exerted on others. His fourfold division of reality is then discussed, indicating how the whole of reality can be viewed as an interaction between being and non-being. Eriugena thus postulates a dynamic ontology, rather than the static ontology that is characteristic of much of Judaistic-Christian thought. / Religious Studies and Arabic / M.A. (Religious Studies)

This thesis is a study of self-knowledge in the writings of Catherine of Siena. The introductory chapter clarifies the kind of self-knowledge she is describing, viz. metaphysical self-knowledge which, in the case of mystics such as Catherine, blossoms into mystical self-knowledge. Catherine is then situated within the framework of her own era. A survey of catherinian literature follows. Since her major symbol for self-knowledge is the cell, the concept of the cell in the Church tradition of the West, and its influence on Catherine, is explored. The major aspect of the enquiry is the tracing of the chronological unfolding of Catherine's doctrine of self-knowledge, working with the texts themselves. This is done under the headings of her three main symbols for self-knowledge, la eel/a (the cell), la casa (the house) and la citta dell'anima (the city of the soul). Each of these sections is concluded with an interpretation of the significance of the unfolding of that symbol within Catherine's thought and the chapter itself is rounded off by an interpretation of the three symbols for self-knowledge in their integration and interconnectedness. Catherine communicates her experience of mystical self-knowledge by means of a complex system of images and symbols, all of which fit together to form a whole. This warrants an investigation into the role of the imagination, imagery and symbol in mysticism, and explores Catherine's use of imagery and symbol. The study shows Catherine's own gradual integration of mystical experience and ministry as it takes place within her experience and in the development of her thought. What we are able to see, by studying the texts, is the formation and strengthening of the underlying unity in Catherine between the inner movement of mystical love and outgoing concern for others which is redemptive love. These two are really one. / Christian, Spirituality, Church History and Missiology / D. Th. (Religious Studies)

Text in Afrikaans with summaries in Afrikaans and English / Opsomming In hierdie verhandeling word die ontologie van Eriugena in oënskou geneem, met spesifieke verwysing na sy negatiewe ontologie, oftewel sy opvatting van nie-syn. Ter inleiding word daar na die Latynse en Griekse agtergrond van sy ontologie verwys. Dit word opgevolg deur `n bespreking van die verskillende wyses van syn en nie-syn waarvan Eriugena in die Periphyseon gebruik maak. Klem word geplaas op sy negatiewe ontologie, wat meer gevorderd is as enigiets in die Westerse denke tot heelwat na sy leeftyd. Die historiese konteks van Eriugena se lewe en denke word geskets, met inbegrip van die invloede wat op hom ingewerk het en sy eie nawerking. Sy viervoudige verdeling van die werklikheid word vervolgens bespreek, met aanduiding hoedat die ganse werklikheid gesien kan word as `n wisselwerking tussen syn en nie-syn. `n Dinamiese ontologie word dus deur Eriugena voorgehou, eerder as die statiese ontologie wat kenmerkend van veel Judaïsties-Christelike denke is. Summary In this dissertation the ontology of Eriugena is reviewed, with specific reference to his negative ontology, in other words his concept of non-being. By way of introduction the Latin and Greek background of his ontology is pointed out. It is followed by a discussion of the various modes of being and non-being that Eriugena employs in the Periphyseon. Emphasis is placed on his negative ontology, which is more advanced than anything in Western thought until much later than his time. The historical context of Eriugena's life and thought is sketched, including the influences acting on him and the influence he exerted on others. His fourfold division of reality is then discussed, indicating how the whole of reality can be viewed as an interaction between being and non-being. Eriugena thus postulates a dynamic ontology, rather than the static ontology that is characteristic of much of Judaistic-Christian thought. / Religious Studies and Arabic / M.A. (Religious Studies)

This thesis is a study of self-knowledge in the writings of Catherine of Siena. The introductory chapter clarifies the kind of self-knowledge she is describing, viz. metaphysical self-knowledge which, in the case of mystics such as Catherine, blossoms into mystical self-knowledge. Catherine is then situated within the framework of her own era. A survey of catherinian literature follows. Since her major symbol for self-knowledge is the cell, the concept of the cell in the Church tradition of the West, and its influence on Catherine, is explored. The major aspect of the enquiry is the tracing of the chronological unfolding of Catherine's doctrine of self-knowledge, working with the texts themselves. This is done under the headings of her three main symbols for self-knowledge, la eel/a (the cell), la casa (the house) and la citta dell'anima (the city of the soul). Each of these sections is concluded with an interpretation of the significance of the unfolding of that symbol within Catherine's thought and the chapter itself is rounded off by an interpretation of the three symbols for self-knowledge in their integration and interconnectedness. Catherine communicates her experience of mystical self-knowledge by means of a complex system of images and symbols, all of which fit together to form a whole. This warrants an investigation into the role of the imagination, imagery and symbol in mysticism, and explores Catherine's use of imagery and symbol. The study shows Catherine's own gradual integration of mystical experience and ministry as it takes place within her experience and in the development of her thought. What we are able to see, by studying the texts, is the formation and strengthening of the underlying unity in Catherine between the inner movement of mystical love and outgoing concern for others which is redemptive love. These two are really one. / Christian, Spirituality, Church History and Missiology / D. Th. (Religious Studies)

The present thesis examines the way in which two twelfth century authors, the Cistercian monks, Bernard of Clairvaux (1091-1153) and William of St. Thierry (c. 1080-1148), used Augustine (354-430) in the articulation of their mystical thought. The approach to this subject takes into account the fact that in the works of all these medieval authors the “mystical” element is inescapably entangled with their theological discourse and that an accurate understanding of their views on the soul’s direct encounter with God cannot be achieved without a discussion of their theology. This thesis posits that the cohesion of Bernard’s and William’s mystical thought lies in their appropriation of the guiding principle of Augustine’s mystical theology: “You made us for yourself and our heart is restless until it rests in you” (conf. 1.1.1), reflected in the subtle interplay of three main themes, namely (1) the creation of humanity in the image and likeness of God, which provides the grounds for the understanding of the soul’s search for direct contact with God; (2) love as a longing innate in every human being, which explores the means to attain immediacy with God; and (3) the soul’s direct encounter with God, which discusses the nature of the soul’s immediate experience of the divine presence that can only be achieved in lasting fullness at the end of time. This examination of Bernard’s and William’s use of Augustine is structured on the basis of these three core themes which form the scaffolding of their mystical thought. Investigating the specific methods of their reception of Augustine will highlight the originality and uniqueness of each of the two Cistercian authors, who while drawing on the same patristic source use it nevertheless in various ways, by focussing on different aspects of Augustine’s immense oeuvre and by arriving at distinct mystical programmes.