John of the Cross and Teresa of Avila: Mystical Knowing and Selfhood (review)

The author of this important contribution to the study of Teresa of Avila and John of the Cross has recognized and responded to the need for deciphering and understanding the sixteenth century anthropology and epistemology encountered in the writings of these two Spanish mystics who have had such a profound impact on Western Christian mysticism. The book at hand, though narrower and more focused in scope, is reminiscent of E. W. Trueman Dicken's The Crucible of Love: A Study of the Mysticism of St. Teresa of Jesus and St. John of the Cross (New York: Sheed and Ward, 1963). Those who are interested in the issues raised by Howells will also want to consult Steven Payne's John of the Cross and the Cognitive Value of Mysticism: An Analysis of Sanjuanist Teaching and its Philosophical Implications for Contemporary Discussions of Mystical Experience (Dordrecht, Boston, London: Kluwer, 1990).

Howells pursues crucial questions about the doctrines of the two Carmelite mystics, e.g., "what is the 'experience' that is called 'mystical,' and what makes this experience different from 'ordinary experience'" (1)? "The final aim of this book is to provide an interpretation of mystical knowing and action. . . " (7), an aim that is crucial to a proper understanding of the texts of these mystics who expressed themselves within anthropological and epistemological purviews that are no longer familiar to our contemporaries. Readers of Howells' book may understandably think that he makes Teresa and John seem more concerned about epistemology, anthropology and selfhood than was the case. Their primary intention was to offer spiritual guidance for the Carmelites of their time. Howells, however, has focused on issues of experience and knowing. That approach does not permit the author to take up issues that would demonstrate the primary intention of the Carmelite writers. However, Howells has done what few others have done. He has explored the underlying presuppositions of the sixteenth century Carmelite texts. He enables his readers to read these Spanish authors aware of the presuppositions that underlie their writings. Both mystics, but especially John of the Cross, turned eclectically to the anthropology and epistemology taught at Spanish universities of their time. Howells leads one carefully and astutely to the anthropological and epistemological constructions used by John of the Cross. These John based on positions held at the University of Salamanca and other universities where he was stationed. Teresa leaned heavily on her letrados, her theological advisors. Undoubtedly, John of the Cross was a key adviser to La Madre once he met her in 1567. But, by then Teresa had already composed versions of The Book of Her Life, The Way of Perfection and Meditations on the Song of Songs.

Howells demonstrates that one cannot call John of the Cross a Thomist without qualification. Early twentieth century Thomists too readily perceived John as one of their own, despite the very Platonic and Augustinian roots that are evident in John's texts: e.g., the three higher faculties of intellect, will and memory in place of the Thomistic division of only intellect and will. Moreover, in Teresa and John, the human person reveals a much more platonic dualism than Thomas Aquinas' vision of a unified soul and body. Yet, John of the Cross wants to hold onto a unity of the human person who, he says, is " . . . one suppositum" (Dark Night 2,3,1; see also 1.4.2 and 2.1.1; and The Spiritual Canticle 13.4 and The Living Flame of Love 3.2).

Howells has made a distinctive and important contribution with his emphasis on how a division in the soul between ordinary knowing and mystical knowing does not sever the unity of the soul in the texts of Teresa and John. This division is overcome and held in unity through the gifted...