and “that these reflections are ... often [pursued] for their alleged ability to transform
the soul as it engages imaginatively in the events of Christ’s life.”^258 However, it was
discovered that Charles Herle wrote on Christ’s life before Ambrose, so Chan’s first
conclusion is in need of revision, though his second one is correct according to my
reading. One additional theme that has appeared at various places throughout the last
chapter is the great importance of the Holy Spirit in uniting believers with Jesus in
spiritual marriage and the meditative practices that can prepare a person for
contemplative experiences to deepen that spiritual marriage.
The
next
chapter
will
continue
to
examine
contemplative
experiences.
However,
the
focus
will
be
greatly
sharpened
to
explore
one
aspect
of
the
language
of
contemplation,
which
is
ravishment.
Ravishment
is
a
significant
expression
and
experience
of
the
Puritan
awareness
of
delight
and
enjoyment
of
God
and
while
it
may
strike
contemporary
ears
as
being
unusual
it
was
definitely
not
to
seventeenth‐century
Christians.
The
chapter
will
begin
with
a
detailed
study
of
Ambrose’s
use
of
ravishment
that
appeared
ninety
two
times
in
his
writings.
His
sources
for
his
use
of
this
term
of
delight
as
well
as
his
understanding
of
desire,
the
causes
and
recipients
of
ravishment
as
well
as
the
dynamics
of
its
operation
on
the
soul
will
be
examined.
The
chapter
will
conclude
with
a
summary
of
Ambrose’s
awareness
of
the
benefits
and
effects
of
being
ravished.
(^258) Chan, “Puritan Meditative Tradition,” 187. (^)