During my late teens and early twenties I seriously considered entering the Catholic priesthood as I was deeply moved by the mystic elements in the tradition. Although my life path took me in a different direction, where I have learned a great respect for many other global religions, I still hold the work and example of the Catholic Mystics close to my heart. I offer the following essay as a mark of my respect. – Many Blessings Kevin Parker- Site Publisher
Short of time? Listen to our five-minute potted version of the article below.
Introduction: An Expert-Level Definition of the Divine Heart
Catholic mysticism represents a profound and enduring tradition within Christianity, centered on a direct and transformative encounter with God. It is not merely a collection of extraordinary visions or ecstatic experiences, but rather a fundamental aspect of Christian belief and practice concerning the preparation for, consciousness of, and the effect of a direct and transformative presence of God or divine love¹. The very definition of mysticism within Catholicism reveals a core, consistent understanding of this direct divine encounter¹.
Historically, the conceptualization of this experience has continuously evolved, reflecting a persistent effort by the institutional Church to understand and regulate phenomena that are inherently personal and transcendent¹. The practice of what is now termed mysticism was referred to by the Latin contemplatio or Greek theoria until the sixth century, signifying “looking at,” “gazing at,” or “being aware of” God or the divine through an “eye of love” directed towards divine realities¹. The early Christian term mystikos encompassed three intertwined dimensions: the biblical, involving allegorical interpretations of Scripture; the liturgical, referring to the mystery of the Eucharist; and the spiritual or contemplative, denoting experiential knowledge of God¹. The concept of “mystical theology” was formally coined around 500 C.E. by Pseudo-Dionysius the Areopagite, who viewed it not as a mere academic exercise but as a profound way of life¹. It is defined as the science that explores acts and experiences of the soul that cannot be achieved through human effort, even with the ordinary assistance of divine grace². This encompasses extraordinary forms of prayer, higher forms of contemplation, private revelations, visions, and the ultimate mystical union between God and the soul².
The central aim of Catholic mysticism is the “soul’s possible union in this life with Absolute Reality,” described as a “direct intuition or experience of God”⁴. This pursuit represents the “reaching out of the soul to God through the yearning of love,” a concept articulated by figures like St. Bonaventure⁴. This union transcends a mere psychological alignment of the will with God’s; it is a “complete transformation of the soul in the Beloved, whereby each surrenders to the other the entire possession”⁴. This profound longing for union with God has been a consistent thread throughout the tradition. It has been argued that there is “no Christianity without mysticism, for that is the end point,” reframing the narrative from exploring a specialized “tradition” to examining a fundamental and pervasive core aspect of Catholic faith, emphasizing its universal invitation rather than its exclusivity⁵. This report seeks to trace the historical development of this tradition and illuminate its profound relevance for contemporary spiritual and psychological challenges.
I. A Tapestry of Divine Encounters: The Historical Trajectory of Catholic Mysticism
A. Biblical and Patristic Roots: The Seeds of Contemplation
The roots of Christian mysticism are deeply embedded in Scripture, presenting numerous accounts of individuals experiencing profound encounters with the divine. Foundational Old Testament examples include Moses’ encounter with God in the burning bush (Exodus 3), Elijah’s experience of the “still small voice” (1 Kings 19:12), and Isaiah’s vision of God’s glory in the temple (Isaiah 6)⁶. These narratives reflect a belief that God reveals Himself in ways that transcend ordinary human understanding. The New Testament builds on this, with pivotal moments like the Transfiguration of Jesus (Matthew 17:1-8) and Paul’s transformative encounter on the road to Damascus (Acts 9)⁶. Paul’s writings, particularly his descriptions of being “caught up to the third heaven” (2 Corinthians 12:2-4), laid crucial groundwork for later Christian mystics seeking direct communion with God⁶.
In the early Church, particularly in the 3rd and 4th centuries, mysticism was intrinsically linked to the practices of prayer, asceticism, and contemplation. The Desert Fathers and Mothers, such as St. Antony of Egypt and St. Macrina the Younger, retreated into the wilderness to seek God through solitude and silence, emphasizing inner purification and unceasing prayer as pathways to divine union⁶. During this period, mystical theology began to develop significantly. In the Eastern Church, figures like St. Gregory of Nyssa, St. Basil the Great, and St. John Chrysostom articulated a vision of the spiritual life centered on the soul’s ascent to God through prayer and virtue⁶. In the West, St. Augustine of Hippo made significant contributions to mystical thought with his autobiographical Confessions, detailing his personal longing for God and moments of divine illumination⁶.
The historical development of early Christian mysticism was not a hermetically sealed tradition but rather one that, from its very beginnings, absorbed and reinterpreted prevailing philosophical currents to articulate its unique experiences of the divine. Early Christian mystics and their writings were notably influenced by Greek philosophical traditions⁷. The mystical beliefs of Plato and Aristotle, rather than their humanistic ideals, profoundly shaped the Church’s early thought⁷. This synthesis is exemplified by St. Augustine, with his classical Hellenistic education, who integrated these ideas into his work¹. Neoplatonism, particularly the philosophy of Plotinus, had a strong impact, with the concept of theoria being central to Pseudo-Dionysius’s The Mystical Theology¹. This adoption of Neoplatonic concepts was not a simple borrowing but a deliberate act of theological synthesis. The Greek Fathers infused the abstract philosophical concept of theoria (contemplation of underlying realities) with the Hebrew concept of da’ath (experiential knowledge with love)¹. This critical reinterpretation shifted the focus from abstract Platonic Ideas to spiritual meaning found within Scripture¹. The result of this historical development was a richer, albeit sometimes complex, theological vocabulary and conceptual framework for understanding divine union¹.
B. The Medieval Flourishing: A Golden Age of Mystical Expression
The medieval period, particularly from the 13th through 16th centuries, witnessed an “extraordinary flourishing” of mysticism in the Catholic Church, producing some of the most celebrated mystics whose writings continue to inspire⁶. This growth was intimately connected with increased literacy and a widespread desire for Church reform⁸. This era also saw a significant shift towards vernacular mystical movements, distinguishing them from the earlier monastic-based mysticism written primarily in Latin⁸. The social and spiritual context of the time, including the impact of the Black Death which led many to seek deeper, more personal forms of spirituality, further contributed to this mystical fervor¹⁰.
St. Bernard of Clairvaux (1090-1153), a prominent Cistercian monk and theologian, wrote extensively on the love of God and the mystical union of the soul with Christ⁶. His writings, especially those on the Song of Songs, reflect a deeply personal and affective approach to spirituality, emphasizing the emotional and relational dimensions of divine encounter⁶.
The 13th century and onwards saw the rise of the Beguine movement, a new phenomenon of religious laywomen across the Low Countries, France, and Germany⁸. These women lived in cloistered communities, often supported by mendicant orders, and played a significant role in the proliferation of vernacular mystical writings⁸. Mechthild of Magdeburg’s writings provide invaluable insight into Beguine religious life, depicting vivid mystical visions of God, the Trinity, heaven, hell, and purgatory, alongside a strong concern about ecclesiastical corruptions⁸. Marguerite Porete (d. 1310), a notable Beguine, composed Mirror of Simple Souls in vernacular French, a work that controversially discussed the “annihilation of the self into God through love”⁸. Her condemnation for heresy and subsequent execution highlight a recurring tension between radical mystical insights and the Church’s efforts to safeguard orthodoxy⁸.
Meister Eckhart (c. 1260-1328), a German Dominican, developed a profound mystical theology that emphasized the inner journey of the soul to God, focusing on concepts like detachment and the crucial role of the intellect in mystical experience⁹. He described God as a “Godhead,” a unity transcending all distinctions and human comprehension⁹. While his influence on later mystical thought was profound, some of his teachings were controversial and condemned by Pope John XXII in 1329, reflecting the Church’s ongoing struggle to balance mystical insights with doctrinal orthodoxy⁶.
The flourishing of mysticism in the medieval period was closely tied to the emergence of vernacular theology and literature, making spiritual concepts accessible to a wider, literate lay audience¹. This democratization of spiritual experience, while fostering personal piety and a desire for Church reform, simultaneously led to increased scrutiny from the ecclesiastical hierarchy¹. The cases of Marguerite Porete and Meister Eckhart, whose teachings faced condemnation, illustrate that increased accessibility and individual interpretation, often unmediated by strict clerical control, directly contributed to perceived doctrinal deviations¹. The Church, while benefiting from the spiritual fervor, also sought to contain its potential to challenge established authority and theological norms, leading to periods of repression¹.
Catherine of Siena (1347-1380), a Dominican tertiary, became renowned for her mystical dialogues with God, vivid visions, and ecstasies, including a significant “mystical marriage” to Christ and receiving the stigmata¹⁰. Despite her lack of formal education, she gained recognition as a teacher and spiritual advisor to popes and rulers, demonstrating a unique blend of profound spirituality and active engagement in the world¹⁰. She was politically active, serving as an ambassador between the Papacy and Florence, and tirelessly worked for Church reform and peace¹⁰. Her seminal work, The Dialogue of Divine Providence, remains a classic of Christian mystical literature⁶. Julian of Norwich (c. 1342-c. 1416), an important figure in English mysticism and an anchoress, is known for her Revelations of Divine Love (also called Shewings), believed to be the earliest surviving book written in English by a woman⁸. Her reflections, based on sixteen visions of Christ, meditate on the “fittingness” of sin to lead people to self-knowledge and a deeper need for God¹³. Most characteristic of her mystical theology is her profound focus on the love and omnibenevolence of God, famously likening divine love to motherly love and stating, “all manner of thing shall be well”¹³. Her optimistic theology, even suggesting proto-universalism, offered a message of hope amidst the chaos of her time¹⁴.
The following table provides a comprehensive overview of these and other key figures and their contributions to the tradition.
| Mystic Name | Era/Century | Key Works (Selected) | Central Mystical Themes/Contributions | Significance/Legacy (Brief) |
| St. Bernard of Clairvaux | 11th-12th | Sermons on the Song of Songs | Affective love, union with Christ | Cistercian reformer, influential theologian |
| Mechthild of Magdeburg | 13th | The Flowing Light of the Godhead | Bridal mysticism, visions, Church critique | Beguine mystic, early vernacular writer |
| Marguerite Porete | 13th-14th | Mirror of Simple Souls | Annihilation of self, love mysticism | Controversial Beguine, condemned for heresy |
| Meister Eckhart | 13th-14th | Sermons, treatises (e.g., Talks of Instruction) | Detachment, Godhead, role of intellect | Influential German mystic, some teachings condemned |
| Catherine of Siena | 14th | The Dialogue of Divine Providence | Divine dialogue, activism, Church reform | Lay Dominican, Doctor of the Church, political agent |
| Julian of Norwich | 14th-15th | Revelations of Divine Love | Motherly love of God, optimism, universal salvation | Anchoress, first known female English author, Doctor of the Church |
| St. Teresa of Ávila | 16th | The Interior Castle, The Way of Perfection | Interior journey, mansions of the soul, mental prayer | Carmelite reformer, Doctor of the Church, prolific writer |
| St. John of the Cross | 16th | The Dark Night of the Soul, The Ascent of Mount Carmel, A Spiritual Canticle of the Soul, The Living Flame of Love | Passive purification, dark night, radical self-denial | Carmelite reformer, Doctor of the Church, profound theologian of union |
| St. Thérèse of Lisieux | 19th | Story of a Soul | “Little Way” of spiritual childhood, divine love | Carmelite nun, Doctor of the Church, democratized holiness |
| Table 1: Key Catholic Mystics and Their Contributions |
C. The Spanish Golden Age: Reform and Profound Union
The 16th century in Spain saw a remarkable flourishing of spiritual literature and the emergence of influential saints, including Ignatius of Loyola, Teresa of Ávila, and John of the Cross¹⁵. This period of intense spiritual activity was often intertwined with broader movements for ecclesiastical renewal and reform within the Church, such as the Counter-Reformation¹⁵.
St. Teresa of Ávila (1515-1582), a Spanish Carmelite nun, experienced a profound spiritual awakening at the age of thirty-nine, which propelled her into a life of intense mysticism and monastic reform¹⁶. In 1560, she initiated the Discalced Reform, aiming to restore stricter observances of the original Carmelite Rule¹⁶. Her mystical writings, considered masterpieces, describe how mental prayer can lead the soul through successive stages to union with God¹⁶. Her most renowned works, The Interior Castle (which metaphorically describes the soul’s journey through seven “mansions” to divine union) and The Way of Perfection, offer detailed guidance on the contemplative life¹⁵. Teresa emphasized the importance of humility, fraternal charity, spiritual direction, and the sacramental life as integral to spiritual progress, viewing prayer as a “loving dialogue between friends”¹⁵.
St. John of the Cross (1542-1591), a pivotal figure in the Carmelite reform alongside St. Teresa, advocated for a return to stricter ascetic practices¹⁸. His life was marked by significant controversy and imprisonment due to his reform efforts¹⁸. Despite these challenges, he produced profound works that meticulously explore the mystical journey of the soul toward union with God. His major works include The Ascent of Mount Carmel, The Dark Night of the Soul, A Spiritual Canticle of the Soul, and The Living Flame of Love¹⁸. John’s teachings emphasize radical self-denial, the embrace of suffering, and a “way of faith” that transcends the desire for clear knowledge or spiritual consolations, focusing instead on pure love for God¹⁹. He meticulously detailed the processes of active and passive purifications, famously terming the latter the “dark night” of the senses and the spirit, which are necessary for the soul to achieve mystical union².
The lives of both Teresa of Ávila and John of the Cross demonstrate a powerful and direct relationship between mystical experience and institutional reform. They were not merely individual mystics; they were also active and influential reformers within the Carmelite Order⁶. Their profound personal mystical experiences—Teresa’s visions and the “mansions” of the soul, and John’s “dark nights” and rigorous path to union—directly fueled their passionate drive for institutional change and a return to more austere monastic observance¹. This indicates a clear causal link: intense, transformative spiritual experience, far from leading to withdrawal from the world, can become a powerful impetus for practical, organizational reform within the Church¹. Their lives exemplify how mysticism is not solely an inward journey but can have significant outward, systemic implications, shaping religious institutions.
D. Challenges to Orthodoxy and the Evolution of the Tradition
Throughout its history, the Catholic Church has consistently grappled with the role of mysticism, often embracing its fruits while remaining cautious about its perceived excesses¹. The condemnation of Meister Eckhart’s propositions in 1329 serves as an early and prominent example of this tension⁶. Mystical movements often faced skepticism and direct challenge from the doctrinal tradition, particularly when their interpretations of scripture, graphic visions, or challenges to established gender roles were seen as undermining clerical authority or traditional norms²⁰.
The Quietist Controversy in the 17th century was a significant period of challenge for Catholic mysticism. Quietism, most notably associated with the Spanish mystic Miguel de Molinos, posited that man’s highest perfection lay in a “psychical self-annihilation and a consequent absorption of the soul into the Divine Essence,” where the mind becomes “wholly inactive”²¹. The Church viewed this as a “false or exaggerated mysticism” that could be “fatal to morality,” leading Pope Innocent XI to condemn 68 propositions from Molinos’s writings in 1687²¹. This controversy also impacted other figures like Jeanne Guyon and François Fénelon, and even contributed to posthumous suspicion of John of the Cross’s work, delaying his canonization²².
The condemnations of Meister Eckhart and the Quietists reveal a consistent pattern in the Church’s historical engagement with mysticism. When mystical interpretations or practices were perceived to undermine core Church authority (e.g., personal scriptural interpretation bypassing clerical mediation), moral responsibility (e.g., the “perfect” having no need for prayer or sacraments), or the distinctness between God and creature (e.g., the idea of “becoming God”), the institutional Church responded with condemnation¹. This highlights the Church’s role as a guardian of doctrine, actively attempting to channel potentially disruptive spiritual energies within established theological and moral boundaries, demonstrating a continuous negotiation between radical personal experience and institutional control¹.
Broader historical contexts also influenced the trajectory of mysticism. The Black Death, for instance, significantly impacted the reputation of the clergy and the Church, leading many to seek deeper, more personal forms of spirituality, which contributed to the flourishing of mysticism¹⁰. Conversely, the Enlightenment presented a new challenge, contributing to religious skepticism and a shift away from traditional religious authority⁷. While some contemporary perspectives suggest that modern Catholicism has drifted from its mystical concepts, others argue that mysticism—understood as the soul’s profound relationship with God—remains central⁵.
St. Thérèse of Lisieux (1873-1897), a French Carmelite nun, developed the influential “Little Way” of spiritual childhood, emphasizing profound trust, love, and simplicity in one’s relationship with God²⁴. Her approach focused on performing “little sacrifices” and the “least of actions for love,” seeing God as an “Infinitely Good Father”²⁵. Her teachings made the path to holiness accessible to ordinary believers, and she was later declared a Doctor of the Church in 1970²⁴. Thérèse of Lisieux’s “Little Way” represents a significant shift in the expression of mystical spirituality compared to the rigorous asceticism and complex intellectual frameworks of earlier mystics¹. Her emphasis on “little sacrifices” and “simplicity” makes the mystical path accessible to “ordinary believers,” moving away from a reliance on extraordinary visions or extreme penances as the sole markers of spiritual depth¹. This trend suggests an adaptation of mystical principles to the realities of modern life, where monastic withdrawal is less common, making profound spiritual growth achievable within daily routines and ordinary experiences¹. This democratizes the mystical experience, making it a potential path for anyone.
II. The Enduring Legacy: Timeless Wisdom for a Modern World
A. Cultivating Inner Peace and Resilience in an Anxious Age
The principles found within the mystical tradition offer profound guidance for contemporary life, particularly through their emphasis on detachment from worldly desires and attachments¹. As taught by Meister Eckhart, this involves recognizing the impermanence of material things and cultivating inner stillness and quiet contemplation⁹. This resonates strongly with modern practices of mindfulness and meditation, offering a path to inner freedom and deeper self-awareness⁹. The mystical tradition provides a rich framework for cultivating inner peace and spiritual growth through various forms of prayer: vocal, mental, affective, and the “prayer of simplicity”². Higher forms of contemplation, where mystical union truly resides, are described as a “wordless awareness and love” that cannot be initiated or prolonged by human effort, but rather received as a gift¹.
John of the Cross’s profound concept of the “dark night of the soul” (passive purification) describes periods of intense spiritual trials, desolation, dryness, and a sense of God’s withdrawal, which ultimately purify the soul’s love for God². This ancient framework can be reinterpreted for contemporary life as a way to understand and endure periods of doubt, struggle, or existential emptiness, transforming them into opportunities for deeper spiritual growth and a more profound, purified relationship with the divine²⁹. Modern society often emphasizes external achievement, material acquisition, and constant stimulation, leading to widespread anxiety, stress, and a sense of disconnection¹. The mystical emphasis on detachment from worldly desires, the cultivation of inner stillness, and the pursuit of a direct, transformative presence of God offers a powerful counter-narrative¹. It proposes that true fulfillment and peace come not from external sources but from internal transformation and a deep connection to something greater than oneself¹. Furthermore, the concept of the “dark night” provides a spiritual framework for understanding and enduring suffering and existential emptiness, reframing them as necessary stages for deeper purification and growth, rather than as failures¹. This makes mystical principles highly relevant for addressing contemporary psychological and spiritual challenges.
B. The Mystical Life as a Wellspring of Compassionate Action
There is a common perception that mysticism is a purely passive, withdrawn, or individualistic pursuit, detached from worldly concerns¹. However, the historical record demonstrates that profound spiritual experience is not an end in itself but a wellspring for intense social and compassionate action¹. The lives of many mystics show how their deep inner transformation compelled them to engage with the world. Catherine of Siena, for example, was a tireless activist who engaged in politics, worked for Church reform, and served the sick and poor, showing that deep inner life can fuel outward engagement¹¹. Similarly, Julian of Norwich, though an anchoress living in solitude, became a respected counselor, offering wisdom and compassion to those in difficulty¹⁴.
The evidence clearly refutes the notion of mysticism as a self-centered pursuit. The profound and transformative inner journey of a mystic generates an immense compassionate energy that naturally seeks expression in the world through social service, justice, and reform¹. The observation that mystics used their “spiritual resources in attacking the political, social and ecclesiastical problems of their respective periods” is consistent with this understanding²⁹. Contemporary figures like Father Richard Rohr connect ancient mystical principles—such as powerlessness, surrender, and grace—to practical healing and social justice, drawing parallels between the Gospel and modern 12-Step programs³⁰. He emphasizes that “We do not think ourselves into new ways of living. We live ourselves into new ways of thinking,” highlighting the dynamic and transforming nature of mysticism³⁰. This inner liberation enables mystics to “cut confidently through the illusions of materialism and false values” and become “paradigms of human authenticity” through their “social and political action, compassion, dedicated service to humanity and mercy”²⁹.
C. A Blueprint for Holistic Human Flourishing
The timeless teachings of detachment, simplicity, and finding joy in non-material pursuits, as advocated by mystics, offer a powerful antidote to the pervasive consumerism and anxiety that characterize modern society⁹. Their insights provide a framework for prioritizing inner richness over external possessions. St. Thérèse of Lisieux’s “Little Way” of spiritual childhood provides an exceptionally accessible model for contemporary individuals seeking spiritual depth²⁴. Her emphasis on finding God and expressing love through small, everyday actions and duties, rather than grand gestures or extraordinary experiences, makes profound spiritual growth attainable within the context of ordinary life, without requiring monastic withdrawal or extreme asceticism¹. It reframes the pursuit of holiness into a path of humble, loving service in daily routines¹.
The mystical path, with its traditional stages of purification (katharsis), illumination (theoria), and union (theosis), offers a timeless blueprint for holistic personal growth¹. It encourages self-awareness, deep reflection, and aligning one’s life with fundamental values¹. The contemporary relevance of mystical principles extends beyond purely religious contexts, addressing universal human needs for meaning, authenticity, and well-being¹. Themes like inner peace, self-awareness, compassion, and living in harmony with truth are not isolated spiritual ideals but directly address the psychological and existential challenges of modern life¹. The mystical journey, with its emphasis on “inner transformation” and “surrender to the mysteries,” offers a holistic approach to well-being that transcends superficial fixes¹. The “authentic mystic” is presented as a “paradigm of human authenticity,” suggesting that embracing mystical principles leads to a more integrated, purposeful, and resilient self, which is invaluable in an increasingly fragmented and anxious world²⁹.
Conclusion: The Ever-Present Invitation
Catholic mysticism, far from being an archaic relic confined to history, is a vibrant, evolving tradition deeply woven into the very fabric of Christian faith¹. Its historical journey, marked by profound personal experiences, intellectual development, and periods of both flourishing and institutional challenges, underscores its dynamic and enduring nature¹. The tradition’s ability to integrate diverse philosophical currents, adapt to changing social landscapes, and continuously inspire personal and institutional reform speaks to its inherent vitality¹.
The timeless wisdom gleaned from the lives and teachings of mystics such as John of the Cross, Teresa of Ávila, Meister Eckhart, Catherine of Siena, Julian of Norwich, and Thérèse of Lisieux offers invaluable guidance for navigating the complexities of contemporary life. Their paths illuminate pathways to cultivating inner peace through detachment and contemplation, fostering profound love that extends into compassionate social action, and embracing a holistic approach to personal growth that prioritizes authenticity and spiritual well-being over superficial pursuits. The consistent pattern of mystics translating their deep inner experiences into outward service demonstrates that the contemplative life is not a retreat from the world but a powerful source of transformative energy for it¹.
The quest for a deeper, transformative union with the Divine remains an ever-present and profoundly relevant invitation. Whether within or outside formal religious structures, exploring these rich traditions offers not just spiritual solace but a blueprint for a more authentic, purposeful, and compassionate human existence in an increasingly complex world.
Notes
¹ “Catholic Mysticism and Spirituality,” Catholic Heritage History, accessed August 2, 2023, https://catholic.heritage-history.com/site/hclass/worship_tradition/prayer/mystics.pdf.
² “Mystical Theology,” New Advent, accessed August 2, 2023, https://www.newadvent.org/cathen/14621a.htm.
³ User-provided document, “The Unseen Current: Catholic Mysticism from Ancient Roots to Modern Resonance,” uploaded:Catholic Mysticism.docx.
⁴ “Theological Underpinnings Catholic Mysticism,” New Advent, accessed August 2, 2023, https://www.newadvent.org/cathen/14621a.htm.
⁵ “Catholic Spirituality and Mysticism,” Encyclopedia.com, accessed August 2, 2023, https://www.encyclopedia.com/history/encyclopedias-almanacs-transcripts-and-maps/catholic-spirituality-and-mysticism.
⁶ “Christian Mysticism,” Wikipedia, last modified June 11, 2025, https://en.wikipedia.org/wiki/Christian_mysticism.
⁷ “A Brief Overview of the History of Catholicism,” American Humanist, accessed August 2, 2023, https://americanhumanist.org/wp-content/uploads/2016/11/catholicism.pdf.
⁸ “Medieval Mystics,” Encyclopedia.com, accessed August 2, 2023, https://www.encyclopedia.com/arts/educational-magazines/medieval-mystics.
⁹ “In Love I Am More God: The Centrality of Love in Meister Eckhart’s Mysticism,” Digital Commons, accessed August 2, 2023, https://digitalcommons.lmu.edu/cgi/viewcontent.cgi?article=1012&context=theo_fac.
¹⁰ “The Black Death and Its Impact on the Church and Popular Religion,” eGrove, accessed August 2, 2023, https://egrove.olemiss.edu/cgi/viewcontent.cgi?article=1682&context=hon_thesis.
¹¹ “St. Catherine of Siena – mystic and Doctor of the Church,” Discerning Hearts Catholic Podcasts, accessed August 2, 2023, https://www.discerninghearts.com/catholic-podcasts/st-catherine-of-siena-mystic-and-doctor-of-the-church/.
¹² “Catherine of Siena | Christian History Magazine,” Christian History Institute, accessed August 2, 2023, https://christianhistoryinstitute.org/magazine/article/catherine-of-siena.
¹³ “Julian of Norwich: Mystic, Anchoress, and Theologian,” Loyola University Chicago, accessed August 2, 2023, https://www.luc.edu/catholicstudies/communitynewsandevents/featuredintellectual/profiles/julianofnorwichmysticanchoressandtheologian.shtml.
¹⁴ “All shall be well and all shall be well: On Mother Julian of Norwich,” The Centre for Optimism, accessed August 2, 2023, https://www.centreforoptimism.com/all-shall-be-well-and-all-shall-be-well-and-all-manner-of-thing-shall-be-well.
¹⁵ “Saint Teresa of Ávila,” EBSCO Research Starters, accessed August 2, 2023, https://www.ebsco.com/research-starters/history/saint-teresa-avila.
¹⁶ “St. Teresa of Avila | Biography, Facts, Prayer, Feast Day, & Works,” Britannica, accessed August 2, 2023, https://www.britannica.com/biography/Saint-Teresa-of-Avila.
¹⁷ “The History of Mysticism in the Catholic Church,” Living Luminaries, accessed August 2, 2023, https://livingluminaries.com/the-history-of-mysticism-in-the-catholic-church/.
¹⁸ “Saint John of the Cross,” EBSCO Research Starters, accessed August 2, 2023, https://www.ebsco.com/research-starters/history/saint-john-cross.
¹⁹ “The spirituality of St. John of the Cross – Classics to Life,” CCEL, accessed August 2, 2023, https://life.ccel.org/the-spirituality-of-st-john-of-the-cross/.
²⁰ “What is the historical trajectory of Catholic mysticism challenges and flourishing periods?,” Wikipedia, accessed August 2, 2023, https://en.wikipedia.org/wiki/Christian_mysticism.
²¹ “Quietism (Christian contemplation),” Wikipedia, accessed August 2, 2023, [https://en.wikipedia.org/wiki/Quietism_(Christian_contemplation](https://en.wikipedia.org/wiki/Quietism_(Christian_contemplation).
²² “Theology & Spirituality: Medieval Christian Mysticism,” Conciliar Post, accessed August 2, 2023, https://conciliarpost.com/theology-spirituality/medieval-christian-mysticism/.
²³ “What is the historical trajectory of Catholic mysticism challenges and flourishing periods?,” eGrove, accessed August 2, 2023, https://egrove.olemiss.edu/cgi/viewcontent.cgi?article=1682&context=hon_thesis.
²⁴ “Saint Therese of Lisieux: Doctor of Divine Love,” Homiletic & Pastoral Review, accessed August 2, 2023, https://www.hprweb.com/2020/09/saint-therese-of-lisieux-doctor-of-divine-love/.
²⁵ “Unveiling Meister Eckhart’s Mysticism,” Number Analytics, accessed August 2, 2023, https://www.numberanalytics.com/blog/meister-eckhart-medieval-philosophy-ultimate-guide.
²⁶ “How to Write a Journalistic Article Like a Pro,” Brafton, accessed August 2, 2023, https://www.brafton.com/blog/content-writing/how-to-write-a-journalistic-article/.
²⁷ “Inner Peace Through Spirituality: 10 Great Ways to Feel Free,” Jeanne Nangle, accessed August 2, 2023, https://jeannenangle.com/inner-peace-through-spirituality-10-great-ways-to-feel-free.
²⁸ “Light Academia: A Modern Take on the Love of Learning,” Sophie Pomme, accessed August 2, 2023, https://sophiepomme.com/what-is-light-academia/.
²⁹ “How to Write Like a Journalist (12 Tips),” Be Omniscient, accessed August 2, 2023, https://beomniscient.com/blog/how-to-write-like-a-journalist/.
³⁰ “Richard Rohr: Modern-Day Mystic,” Franciscan Media, accessed August 2, 2023, https://www.franciscanmedia.org/st-anthony-messenger/richard-rohr-modern-day-mystic/.
Bibliography
“A Brief Overview of the History of Catholicism.” American Humanist. Accessed August 2, 2023. https://americanhumanist.org/wp-content/uploads/2016/11/catholicism.pdf.
“All shall be well and all shall be well: On Mother Julian of Norwich.” The Centre for Optimism. Accessed August 2, 2023. https://www.centreforoptimism.com/all-shall-be-well-and-all-shall-be-well-and-all-manner-of-thing-shall-be-well.
“Catherine of Siena | Christian History Magazine.” Christian History Institute. Accessed August 2, 2023. https://christianhistoryinstitute.org/magazine/article/catherine-of-siena.
“Catholic Mysticism and Spirituality.” Catholic Heritage History. Accessed August 2, 2023. https://catholic.heritage-history.com/site/hclass/worship_tradition/prayer/mystics.pdf.
“Catholic Spirituality and Mysticism.” Encyclopedia.com. Accessed August 2, 2023. https://www.encyclopedia.com/history/encyclopedias-almanacs-transcripts-and-maps/catholic-spirituality-and-mysticism.
“Christian Mysticism.” Wikipedia. Last modified June 11, 2025. https://en.wikipedia.org/wiki/Christian_mysticism.
“How to Write a Journalistic Article Like a Pro.” Brafton. Accessed August 2, 2023. https://www.brafton.com/blog/content-writing/how-to-write-a-journalistic-article/.
“How to Write Like a Journalist (12 Tips).” Be Omniscient. Accessed August 2, 2023. https://beomniscient.com/blog/how-to-write-like-a-journalist/.
“In Love I Am More God: The Centrality of Love in Meister Eckhart’s Mysticism.” Digital Commons. Accessed August 2, 2023. https://digitalcommons.lmu.edu/cgi/viewcontent.cgi?article=1012&context=theo_fac.
“Inner Peace Through Spirituality: 10 Great Ways to Feel Free.” Jeanne Nangle. Accessed August 2, 2023. https://jeannenangle.com/inner-peace-through-spirituality-10-great-ways-to-feel-free.
“Julian of Norwich: Mystic, Anchoress, and Theologian.” Loyola University Chicago. Accessed August 2, 2023. https://www.luc.edu/catholicstudies/communitynewsandevents/featuredintellectual/profiles/julianofnorwichmysticanchoressandtheologian.shtml.
“Light Academia: A Modern Take on the Love of Learning.” Sophie Pomme. Accessed August 2, 2023. https://sophiepomme.com/what-is-light-academia/.
“Medieval Mystics.” Encyclopedia.com. Accessed August 2, 2023. https://www.encyclopedia.com/arts/educational-magazines/medieval-mystics.
“Mystical Theology.” New Advent. Accessed August 2, 2023. https://www.newadvent.org/cathen/14621a.htm.
“Quietism (Christian contemplation).” Wikipedia. Accessed August 2, 2023. [https://en.wikipedia.org/wiki/Quietism_(Christian_contemplation](https://en.wikipedia.org/wiki/Quietism_(Christian_contemplation).
“Richard Rohr: Modern-Day Mystic.” Franciscan Media. Accessed August 2, 2023. https://www.franciscanmedia.org/st-anthony-messenger/richard-rohr-modern-day-mystic/.
“Saint John of the Cross.” EBSCO Research Starters. Accessed August 2, 2023. https://www.ebsco.com/research-starters/history/saint-john-cross.
“Saint Teresa of Ávila.” EBSCO Research Starters. Accessed August 2, 2023. https://www.ebsco.com/research-starters/history/saint-teresa-avila.
“Saint Therese of Lisieux: Doctor of Divine Love.” Homiletic & Pastoral Review. Accessed August 2, 2023. https://www.hprweb.com/2020/09/saint-therese-of-lisieux-doctor-of-divine-love/.
“St. Catherine of Siena – mystic and Doctor of the Church.” Discerning Hearts Catholic Podcasts. Accessed August 2, 2023. https://www.discerninghearts.com/catholic-podcasts/st-catherine-of-siena-mystic-and-doctor-of-the-church/.
“St. Teresa of Avila | Biography, Facts, Prayer, Feast Day, & Works.” Britannica. Accessed August 2, 2023. https://www.britannica.com/biography/Saint-Teresa-of-Avila.
“The Black Death and Its Impact on the Church and Popular Religion.” eGrove. Accessed August 2, 2023. https://egrove.olemiss.edu/cgi/viewcontent.cgi?article=1682&context=hon_thesis.
“The History of Mysticism in the Catholic Church.” Living Luminaries. Accessed August 2, 2023. https://livingluminaries.com/the-history-of-mysticism-in-the-catholic-church/.
“The spirituality of St. John of the Cross – Classics to Life.” CCEL. Accessed August 2, 2023. https://life.ccel.org/the-spirituality-of-st-john-of-the-cross/.
“Theological Underpinnings Catholic Mysticism.” New Advent. Accessed August 2, 2023. https://www.newadvent.org/cathen/14621a.htm.
“Theology & Spirituality: Medieval Christian Mysticism.” Conciliar Post. Accessed August 2, 2023. https://conciliarpost.com/theology-spirituality/medieval-christian-mysticism/.
“Unveiling Meister Eckhart’s Mysticism.” Number Analytics. Accessed August 2, 2023. https://www.numberanalytics.com/blog/meister-eckhart-medieval-philosophy-ultimate-guide.
“What is the historical development of Christian mysticism and its key characteristics?.” Wikipedia. Accessed August 2, 2023. https://en.wikipedia.org/wiki/Christian_mysticism.
“What is the historical trajectory of Catholic mysticism challenges and flourishing periods?.” eGrove. Accessed August 2, 2023. https://egrove.olemiss.edu/cgi/viewcontent.cgi?article=1682&context=hon_thesis.
“What is the historical trajectory of Catholic mysticism challenges and flourishing periods?.” Wikipedia. Accessed August 2, 2023. https://en.wikipedia.org/wiki/Christian_mysticism.
