The Study of Christian Cabala in English: Addenda (original) (raw)
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The Study of Christian Cabala in English
CONTENTS: - INTRODUCTION & OUTLINE OF STANDARD LITERATURE - FOUR HISTORIANS OF CHRISTIAN CABALA (Waite, Blau, Yates, Beitchman) - CHRISTIAN INTERPRETERS OF KABBALAH - SOME SEVENTEENTH-CENTURY PRINTED WORKS ON CHRISTIAN CABALA - THE CONTENTS OF KABBALA DENUDATA - NINETEENTH-CENTURY BOOKS ON KABBALAH - THE HERMETIC ORDER OF THE GOLDEN DAWN - TWENTIETH-CENTURY BOOKS ON KABBALAH/CABALA/QABALAH
Glenn Magee (ed.), The Cambridge Handbook of Western Mysticism and Esotericism, 2016
This chapter considers some of the ways that early modern Christians engaged with Jewish Kabbalah, ranging from Gershom Scholem's emphasis on it as missionary activity to Joseph Dan's argument for the Christian recognition of the relevance of non-biblical Jewish sources.
Kabbalah, Philosophy, and the Jewish-Christian Debate
Joseph Gikatilla's early works, composed during the 1270s, have been understood by many scholars as a fusion of Kabbalah and philosophy-an approach that he abandoned in his later compositions. This paper argues that Gikatilla's early works are in fact consistent with his later works, and that the differences between the two can be explained by the polemical engagement during his early period with Jewish philosophy and Christian missionizing. By subtly drawing Jewish students of philosophy away from Aristotelian speculation and towards Kabbalah, Gikatilla sought in his early works to lay the foundation for an understanding of Judaism based on kabbalistic mytho-poesis and ecstatic mystical experience.
Christian Orthodoxy and Jewish Kabbalah.pdf
Konstantin Burmistrov, "Christian Orthodoxy and Jewish Kabbalah: Russian mystics in the search for perennial wisdom", in: Kocku von Stuckrad & Olav Hammer (eds.) Polemical Encounters: Esoteric Discourse and Its Others. Leiden: Brill, 2007. P. 46-77.
Innovation in Esotericism from the Renaissance to the Present, edited by Georgiana D. Hedesan and Tim Rudbog, 2021
Although Giovanni Pico della Mirandola (1463–1494) considered himself 'the first among Latin scholars to refer directly to the kabbalah', earning him the title of 'Father of Christian Cabala'; and Jean Thenaud (1480–1542) is the first known author to write of a "Christian" Kabbalah in his unpublished manuscript Traité de la Cabale or Traité de la Cabala chrétienne (c.1521), it is Heinrich Khunrath's 1609 Amphitheatrum Sapientiae Aeternae (Amphitheatre of Eternal Wisdom) that was to be the first published work to explicitly describe itself as "Christian Kabbalist"; indeed the Amphitheatre’s full title contains three neologisms, the compound words Christiano-Kabalisticum, Divino-Magicum, and Physico-Chymicum (Christian Kabbalist, Divinely Magical and Physico-Chymical). The great scholar of Jewish Kabbalah, Gershom Scholem commented on Khunrath's ‘definitive blending’ of the alchemical and cabalistic traditions, noting the novelty of his assertion in De Igne Magorum Philosophorumque (On the Fire of the Mages and Philosophers, 1608), that ‘CABALA, MAGIC and ALCHEMY conjoined, should and must be used together with and alongside one another.’ This essay considers Khunrath’s evident fascination with new experimental combinations, composites, and conjunctions in his idiosyncratic blend of early modern occult theosophy.