African American Female Mysticism: Nineteenth-Century by Joy R. Bostic

By Joy R. Bostic

African-American woman Mysticism: 19th Century spiritual Activism is a crucial book-length remedy of African-American girl mysticism. the first matters of this publication are 3 icons of black girl spirituality and non secular activism - Jarena Lee, Sojourner fact, and Rebecca Cox Jackson.

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Biographical note
Nikolas Jaspert, Ph. D. (1995), is Professor for medieval historical past on the college of Heidelberg. He has released at the heritage of the Iberian Peninsula, mediterranean background, the crusades, and on medieval spiritual orders and concrete history.

Stefan Köck received his M. A. , Ph. D. 2007 in jap heritage (Ruhr-Universität Bochum). due to the fact that 2006 he's lecturer in jap heritage on the Ruhr-Universität Bochum and coeditor of the Bochumer Jahrbuch zur Ostasienforschung. His examine curiosity is esoteric Buddhism within the jap heart ages.

Matthias Bley, M. A. , is a instructing Assistant on the college of Heidelberg. His study pursuits disguise notions of purity and defilement in medieval Christianity, the crusades and mediterranean history.

Contributors are: Aziz al-Azmeh, Matthias Bley, Sven Bretfeld, Miriam Czock, Licia Di Giacinto, Hans-Werner Goetz, Elisabeth Hollender, Nikolas Jaspert, Stefan Köck, Stefan Leder, Hanna Liss, Christopher MacEvitt, Hermann-Josef Röllicke, Paolo Santangelo, Ephraim Shoham-Steiner.

Additional resources for African American Female Mysticism: Nineteenth-Century Religious Activism

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And articulating an aesthetic of human relationship to the world. Possession is 24 African American Female Mysticism about morality, kinship, ethnicity, history and social memory—the touchstones of social existence. 85 Thus, these visitations by way of African American bodies enable marginalized blacks to subvert the status quo. During these incarnational exercises temporal norms are suspended and persons are confronted by the many contours of complex subjectivity. Individuals and communities must then integrate the result of these exercises and newly charged identities into the lives of individuals and embodied relationships within the community.

I further contend that, along with gender, issues of race and economic status are also entangled in how definitions of mysticism are socially constructed. What Janzten’s argument reveals is that those who can claim mystical union with the divine can also lay claim to spiritual capital and extra-institutional access to power. Mystical experience, therefore, lends itself to what Verter referred to as a more diffuse accumulation, production, and exchange of religious and spiritual capital by those who do not hold positions of authority within religious institutions.

Plotinus emphasized the Platonic notion of ascent to the higher dimensions of reality as an inward or internal process. The goal of this process is to experience katharsis, purification, simplicity, and tranquility. Plotinus’s ascent of the soul is achieved through solitude. Ecstasy comes upon one as one steps outside of one’s self in the act of contemplation. Love serves as the pathway to a mystical encounter that is focused on the internal and the personal. The terms “mystical” or “mysticism” were not identified with these earlier developments.

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