many possible images used to express the mystical themes within spirituality.^2 While
that is true, for the Reformed and Puritan tradition mystical union is the broader term
and parallels the more expansive nature of the immediate presence of God in Roman
Catholic spirituality.^3 Therefore, this chapter will focus primarily on the notion of
union with Christ.
While Isaac Ambrose is the primary focus of this thesis this chapter is more
broadly based to establish the critical foundation for examining him. Therefore, the
significant themes of spiritual marriage will be studied, thus preparing the way for the
latter section of this chapter in which Ambrose moves to center stage and assumes the
prominent role for the remainder of this study. Union with Christ has held a
cherished place in the writings of Christians since the New Testament. This language
was common to the patristic, monastic, and medieval periods as well as to Ambrose
and other Puritans and continues into the present age.^4 Alongside the development of
mystical union in the Western Church theosis or deification in the Eastern Church
must also be recognized. While this topic has become increasingly more important in
studies of mystical union space prevents an examination of it.^5 Therefore, this chapter
begins by exploring the biblical foundation for spiritual marriage and then reviews the
2
3 McGinn, Foundations of Mysticism, xvii.^
common metaphor for the Puritans. “Puritan Enjo Jean Williams maintains that union with Christ rather than pilgrimage was the most yment of God,” 160. For the
importance of pilgrimage in Puritan writings see Hambrick-Stowe, Practice of Piety,
54 and Hinson, “Puritan Spirituality,” 168. cf. 74n114 4 - 6 for other images.
For a general orientation to spiritual marriage see McGinn, “Mystical Union in
Judaism, Christianity, and Islam.” s.v. and Marcoulesco “Mystical Union.” s.v. For a
broader theological perspective see Smedes, 5 Union with Christ.
One can detect echoes of deification in many of the writings of the Western Church;
however, they are rarely as dominant as in Orthodox spirituality. For deification in
Francis Rous see Brauer, “Francis Rous, Puritan Mystic,” 178-82, 187. For a
Reformed consideration see Billings, Calvin, Participation, and the Gift. More
broadly see ChristeOne with God. nsen and Wittung, Partakers of the Divine Nature and Kärkkäinen,