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William Johnston writes that the Christian mystic is one who lives in the Christ-mystery and is transformed by it.Making the distinction between Christian mysticism and other mystic experiences, Johnston locates Christian mysticism in the Scriptures-in meditation on the Word of God. For God who spoke of old interruptedly converses with the Bride of His beloved Son; and the Holy Spirit. . . leads unto all truth those who believe and makes the word of God dwell abundantly in them.The Wounded Stag examines the Old and New Testaments, the Christian mystical tradition, the Eucharist and mystical prayer, and explains how these can lead to the resolution of the conflicts within our hearts. Without inner peace, Johnston offers, we cannot hope for peace in our world. As it discusses the social implications of Christian mysticism, Johnstons book carries this very important message for our world today.
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"The Wounded Stag Appears On the Hill" ST JOHN OF THE CROSS
FORDHAM UNIVERSITY PRESS New York 1998
Page iv
Copyright 1998 by WILLIAM JOHNSTON All rights reserved. LC 97-39109 ISBN 0-8232-1839-2 (hardcover) ISBN 0-8232-1840-6 (paperback)
Published by arrangement with HarperSanFrancisco, a division of HarperCollins, Publishers, Inc.
Library of Congress Cataloging-in-Publication Data
Johnston, William, 1925 [Christian mysticism today] The wounded stag / William Johnston. p. cm. Originally published: Christian mysticism today. London :: W. Collins & Sons: New York: Harper & Row, 1984. Includes bibliographical references and index. ISBN 0-8232-1839-2. ISBN 0-8232-1840-6 (pbk.) 1. Mysticism. I. Title. BV5082.2.J63 1998
248.2'2dc2197-39109 CIP
Printed in the United States of America
Page v
Contents
Preface
vii
1 The Desert
1
2 Christian Mysticism
12
3 Moses the Mystic
24
4 Presence and Absence (1)
36
5 Presence and Absence (2)
45
6 Conflict (1)
54
7 Conflict (2)
63
8 Covenant and Conversion
72
9 Jesus Mysticism
86
10 Eucharistic Mysticism (1)
94
11 Eucharistic Mysticism (2)
105
12 Mysticism and Life
116
13 Mysticism and Poverty
127
14 Mysticism and Peace
138
15 The Irish Conflict
156
16 The Woman
182
Epilogue
197
Index
199
Acknowledgments
204
Page vii
Preface
In the summer of 1996 I spent a month in my native Belfast. This was a time when the cease-fire had broken down and the threat of renewed violence was very real. Dublin and Downing Street were still making efforts to bring peace to troubled Ulster.
On the day I left I hailed a cab and climbed into the front seat beside the young taxi driver. He opened the conversation. "What do you think of the peace-process?" he said in his broad Belfast accent. I did not hesitate. "Dialogue is the only answer," I said. "We must get round a table and talk. I would talk to anyone. I would talk to Gerry Adams. I would talk to Ian Paisley. I would talk to John Major or to David Trimble. I would talk to anyone." Then I turned to him and said, "What do you think?" In his drawling Belfast accent he said, ''We must pray to God.'' I was shocked. How much wiser he was than E
I think of the Dalai Lama, who has led his people in the path of non-violence to the admiration of the whole world. It is not just that violence would be counter-productive, though the Dalai Lama knows well that it would be so. Rather than that, his conviction of the rightness of non-violence stems from his religious faith, his silent meditation, his compassion for all sentient be-
Page viii
ings. He speaks not only to Tibet and China but to the whole worldto Ireland, to Israel, to Sri Lanka, to Latin America, and to wherever there is strife.
And so the Dalai Lama and my young taxi driver remind us that there is a spiritual and religious dimension to human life and to all our problems. We will not build a peaceful world just by economic and political reforms. We will not build a peaceful world just by creating good laws. All this is necessary, but if we neglect the spiritual dimension, we are lost.
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