demonstrated similar contemplative practices and experiences during his daily
activities of ministry the other eleven months. While chapter 3 reveals the uniqueness
of Ambrose’s annual retreats chapter 4 examines more closely first the broader
Christian understanding of meditation and contemplation and then the specific
manner in which Ambrose taught and practiced these disciplines that he himself used
during his retreats. The degree of continuity and discontinuity between the earlier
Western Catholic writings and that of the Puritans will be examined, with a specific
interest in discovering the primary sources that might have influenced Ambrose. This
will then prepare readers for a detailed examination of Ambrose’s use of
contemplation in his writings. Finally, the benefits and effects of contemplation
according to Ambrose will be examined. Chapter 5 will present the most distinctive
aspect of this thesis on Ambrose. While numerous scholars have explored various
dimensions of the contemplative-mystical piety of the Puritans no one has devoted
sustained research to the Puritan usage of the erotic language of Song of Songs
expressed in ravishment. However, ravishment was a primary term for the Puritans in
general and Ambrose in particular to express their delight and enjoyment of God in
spiritual marriage. This chapter will also notice the role of desire or motivation for
longing after God as well as a complete examination of the various ways in which
Ambrose employed this term in his writings. Similar to chapter 4, Ambrose’s
teaching on the benefits and effects on the ravished soul will be considered. Chapter
6 marks a critical transition as this thesis moves from the historical-theological focus
of the contemplative-mystical piety of Isaac Ambrose to the practical matter of
retrieval. However, before the issue of retrieving Ambrose’s piety for contemporary
Reformed Christians can be raised it must be asked what happened to this
contemplative tradition within Puritanism. That will necessitate an inquiry into the
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