The essay argues that mysticism and sacraments both involve a transforming encounter with God's presence, a theme central to McGinn's work on modern mystics. Drawing on figures like Simone Weil and Michel de Certeau, it suggests that viewing mysticism as a lived, grace-filled reality can enrich sacramental theology, particularly for people on social and ecclesial margins, including migrants and practitioners of popular piety.
An autistic woman scholar examines Julian of Norwich's life through an autistic lens, arguing that Julian's anchoritic spirituality—her need for solitude, intense focus on special interests, and heightened sensory sensitivity—enabled her mystical experiences and the creation of her Revelations. The essay critiques the deficit narrative of autism in psychology and theology, instead framing autistic traits as strengths within spiritual and monastic traditions. It expands understanding of neurodivergent spirituality by grounding it in long-standing practices.
Mystical consciousness, rather than isolated mystical experiences, offers a more complete framework for understanding claims of direct divine presence. Drawing on Bernard Lonergan's transcendental method, the essay analyzes the writings of Meister Eckhart, Nicholas of Cusa, and John of the Cross to argue that mystical consciousness is the meta-conscious co-presence of God throughout the entire process of experiencing, understanding, affirming, loving, and deciding. This approach addresses theoretical and historical complexities surrounding the modern term 'mystical experience' and provides a deeper account of how mystics describe attaining God's presence.