Early Christian Mysticism

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It is sometimes argued that the “mystical core” of all religions is one and the same and that in virtue of this commonality mystics of various religious traditions are able to transcend the boundaries between them. Write two short essays: one in support of, the other, in refutation of, this claim. In each essay, use and interpret specific examples from your readings. What is your own position on the subject? In support: My heart can take on any form: A meadow for gazelles, A cloister for monks, For the idols, sacred ground, Ka'ba for the circling pilgrim, The tables of the Torah, The scrolls of the Quran. My creed is Love; Wherever its caravan turns along the way, That is my belief, My faith. — Ibn al-Arabī, Turjumān al-Ashwāq The Twelfth-Thirteenth century Sufi poet Ibn Arabi expressed most eloquently the common creed of the mystics. Beneath, beyond, or within the manifold faiths lies a divinity more ancient than Yahweh, more simple than the Good, more poetic than Allah, and more loving than Christ. That divinity both inspires and defies creeds whch along with age, land, language, and life compose the mystic's toolkit of percepton and expression; they are means to an ineffable end. This position can be described as perennialist and often comes replete with the metaphor of a spiritual mountain, the various creeds being but many paths leading to their shared summit. Before William Harmless even begins his compendium of mystics he reminisces in his preface on a particular day in class that he taught on the book's subject matter (X, Preface). On that day a student of his tentatively expressed that she was feeling a real connection to the poets, monks, artists, and theologians that, for one reason or another came to be called mystics, "when I read these people, I think that I've experienced

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