Cristobal Serran-Pagan Y Fuentes
Librería Samer Atenea
Librería Aciertas (Toledo)
Kálamo Books
Librería Perelló (Valencia)
Librería Elías (Asturias)
Donde los libros
Librería Kolima (Madrid)
Librería Proteo (Málaga)
As the Guest Editor for the special volume on 'Spanish Mysticism', my experience working with experts in this field has been excellent and very rewarding, especially in these current times, where we are dealing with COVID-19. I am very grateful to have served as the Guest Editor and to have contributed with an article on St. John of the Cross. It has been a great privilege to exchange ideas with scholars from all over the world. Until just recently, scholars in theology or religious studies often only associated Spanish mysticism with the great Christian mystics from St. Ignatius of Loyolato St. Teresa of Avila to St. John of the Cross. In the pluralistic and global world in which we live today, we must try our best to expand our knowledge and make the connections that existed in medieval and modern times among the three major mystical traditions in the West. The long history of conflicts, tensions, wars and, yes, religious coexistence is an integral part in the study of Spanish mysticism that has to be reckoned with. Spanish mysticism has become a field of study in itself due to the rich history of kabbalistic, Christian, and Sufi mystics born in the Iberian Peninsula-from Mosesde Leon to Abraham Abulafia, Ignatius of Loyola to Teresa of Avila and John of the Cross, and Ibn ’Abbad of Ronda to Ibn al-’Arabi. The three monotheistic religions in the West left us a major cultural, spiritual, and religious legacy in the so-called period of convivencia or coexistence in medieval and modern Spain. In total, nine articles were published electronically in this special volume of Religions. The authors were scholars from the United States (Dombrowski, Serrán-Pagán, Carrión), Spain (López-Anguita, Alonso, Beneito), Puerto Rico (López-Baralt), Israel (Bar-Asher), and Germany (Dal Bo). I am very proud of the quality of their research and their major contributions to this volume. I believe this field of Spanish mysticism will open up even more avenues and opportunities after people read these articles covering Jewish, Christian, and Islamic mysticism in the context of the Iberian Peninsula. The primary scope of the articles collected here in this special volume serves the purpose of contextualizing Spanish mystical writings in their historical times and to examine how their legacy in the Iberian soil continues to evolve over time. The purpose of this volume is to bring together the different fields of knowledge from religious studies, theology, philosophy, history, comparative literature, philology, psychology, sociology, and the arts to address the main question: Do Spanish mystics borrow symbols and narratives from the mystical traditions of Judaism, Christianity, and Islam? This special topic on Spanish mysticism has attracted scholars from different disciplines to study the great Spanish mystics. The overall focus of this issue is to trace the mutual influences found in Jewish, Christian, and Muslim mystics and to examine their spiritual legacies in greater depth. The aim of this volume is to expand on the existing, currently available literature and to bring together the disjoint pieces of the puzzle so we can better and more holistically understand the rich legacy of the Spanish mystics and the extent to which their mystical thoughts are intertwined in the long history of Spanish mystical literature. To those of you interested in Jewish mysticism in the context of past interactions with either Muslims or Christians, I cordially invite you to read.
