whom the Fourth Gospel is the brightest jewel in the Bible, and who
can enter into the real spirit of St. Paul's teaching, will, I hope,
be able to take some interest in the historical development of ideas
which in their Christian form are certainly built upon those parts of
the New Testament.

FOOTNOTES:

[Footnote 2: See Appendix A for definitions of Mysticism and Mystical
Theology.]

[Footnote 3: See Appendix B for a discussion of the influence of the
Greek mysteries upon Christian Mysticism.]

[Footnote 4: Tholuck accepts the former derivation (cf. Suidas,
[Greek: mystêria eklêthêsan para to tous akouontas myein to stoma
kai mêdeni tauta exêgeisthai]); Petersen, the latter. There is no
doubt that [Greek: myêsis] was opposed to [Greek: epopteia], and in
this sense denoted _incomplete_ initiation; but it was also made to
include the whole process. The prevailing use of the adjective [Greek:
mystikos] is of something seen "through a glass darkly," some
knowledge purposely wrapped up in symbols.]

[Footnote 5: So Hesychius says, [Greek: Mystai, apo myô, myontes gar
tas aisthêseis kai exô tôn sarkikôn phrontidôn genomenoi, outô tas
theias analampseis edechonto.] Plotinus and Proclus both use [Greek:
myô] of the "closed eye" of rapt contemplation.]

[Footnote 6: I cannot agree with Lasson (in his book on Meister
Eckhart) that "the connexion with the Greek mysteries throws no light