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Hügel's The Mystical Element of Religion features a critical but largely appreciative philosophy of mysticism. The author's "three elements of religion" are his most enduring contribution to theological thinking. The human soul, the movements of western civilization, and the phenomena of religion itself he characterized by these three elements: the historical/institutional element, the intellectual/speculative element, and the mystical/experiential element. This typology provided for him an understanding of the balance, tension, and 'friction' that exists in religious thinking and in the complexity of reality and existence. It was an organizing paradigm that remained central to his project. The effort to hold these sometimes disparate dimensions together was structurally and theologically dominant throughout his writing. The main subject of Hügel's study are the life and teaching of Catherine of Genoa (1447-1510), the Italian Roman Catholic saint and mystic, admired for her work among the sick and the poor and remembered because of various writings describing both these actions and her mystical experiences. Contents: The Three Chief Forces of Western Civilization The Three Elements of Religion Catherine Fiesca Adorna's Life, up to her Conversion; and the Chief Peculiarities predominant throughout her Convert Years Catherine's Life from 1473 to 1506, and its Main Changes and Growth Catherine's Last Four Years, 1506-1510 Catherine's Doctrine Catherine's Remains and Cultus Battista Vernazza's Life Psycho-physical and Temperamental Questions The Main Literary Sources of Catherine's Conceptions Catherine's Less Ultimate This-World Doctrines The After-Life Problems and Doctrines The First Three Ultimate Questions The Two Final Problems: Mysticism and Pantheism, the Immanence of God, And Spiritual Personality, Human and Divine Back Through Asceticism, Social Religion, and the Scientific Habit of Mind, to the Mystical Element of Religion
Baron Friedrich von Hugel (5 May 1852-27 January 1925) was a Roman Catholic lay philosopher and writer. He never held an academic post nor did he ever earn a university degree. However, he is often mentioned alongside John Henry Newman as one of the most influential Catholic thinkers of his day. The scope of his learning was impressive and the list of his correspondents reads like a "who's who" of nineteenth- and early twentieth-century European religious leadership. When the University of Oxford granted him an honorary Doctor of Divinity degree in 1920, it was the first time since the Reformation that a Roman Catholic had been so honored by that university. Von Hugel was deeply engaged in theological discussions with major figures associated with the turn-of-the-century Modernist controversy. His scholarly concerns included the relationship of Christianity to history, ecumenism, mysticism, and the philosophy of religion. Baron von Hugel is chiefly remembered as a guide and encourager of souls, especially through the posthumous publication of many of his letters: Selected Letters, 1896-1924, Letters from Baron Friedrich von Hugel to a Niece, Spiritual Counsels, and Letters of Baron Friedrich von Hugel. In addition to extensive correspondence, his published works included The Mystical Element of Religion, a study of Catherine of Genoa, Essays and Address (in two volumes) and The Reality of God, and Religion and Agnosticism. This last book, The Reality of God, includes what was to be the Gifford Lectures of 1924-1925 and 1925-1926 at Edinburgh University.
Between 1890 and 1910 the Roman Catholic Church underwent a severe moral and intellectual crisis. A group of progressive Catholic scholars, later dubbed the 'modernists', challenged the authority of official Catholic teaching in many areas, basing their ideas on contemporary movements generally. The official reaction was at first discouraging and then openly hostile - most of the modernists were forced to leave the Church and their writings were placed in the Index. As one might expect, the accounts of the crisis by those who were closely involved in it are generally strongly partisan; moreover, its effects are still evident in present disputes in the Church but in 1972 the time came for an objective historical assessment of the major figures of the crisis as a means for understanding the movement as a whole. In this authoritative study Dr Barmann reconstructs in detail von Hugel's involvement in the modernist movement, particularly in England and rejects the received explanations of his survival in the Church.