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Soul Recreation: Spiritual Marriage and Ravishment in
the Contemplative-Mystical Piety of Isaac Ambrose
SCHWANDA, TOM
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Contemplative-Mystical Piety of Isaac Ambrose, Durham theses, Durham University. Available at Durham
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DURHAM UNIVERSITY
SOUL RECREATION:
SPIRITUAL MARRIAGE AND RAVISHMENT IN THE CONTEMPLATIVE-
MYSTICAL PIETY OF ISAAC AMBROSE
TOM SCHWANDA
A DISSERTATION SUBMITTED IN TOTAL FULFILLMENT OF
THE REQUIREMENTS
OF THE DEGREE OF DOCTOR PHILOSOPHY
DEPARTMENT OF THEOLOGY AND RELIGION
NOVEMBER 2009
ABSTRACT
Tom Schwanda
Soul Recreation: Spiritual Marriage and Ravishment in the Contemplative-Mystical
Piety of Isaac Ambrose
This thesis examines the theology and piety of Isaac Ambrose (1604-1664), a
moderate Lancashire Puritan minister. More specifically it raises the question about
the nature of his spiritual practices and whether they reflect what Bernard McGinn
calls the “mystical element” of Christianity? This research is distinctive since
Ambrose has never been the primary focus of research. There are six chapters to this
thesis.
Chapter 1 examines the definition of three key terms: “mysticism”, “Puritanism”, and
“Puritan mysticism” and then substitutes “contemplative-mystical piety” for
McGinn’s mystical element since this language is more familiar to the Reformed
community. A review of the literature reveals the prevalence of contemplative-
mystical piety within mainstream Puritanism. Chapter 2 explores the biblical and
theological foundations of union with Christ, which the Puritans often called spiritual
marriage. Contrary to common perception, the Puritans encouraged intimacy and
sexual enjoyment in their godly marriage that they often perceived as a reciprocal
relationship with their spiritual marriage. The third chapter creates a contemplative
biography of Ambrose through his diary entries and examines his relationship with
God and his neighbor through his annual retreats, the struggles of his soul, serving as
a physician of the soul, times of public fasting and worship, and the significance of
specific places or environment to his piety. Chapter 4 narrows the focus to
Ambrose’s teaching on meditation and contemplation. The influence of Bernard of
Clairvaux is clearly evident as Ambrose contemplatively looks at Jesus throughout all
the manifestations of Jesus’ life. The fifth chapter considers Ambrose’s use of
ravishment and examines the nature, dynamics and benefits of this ambiguous term of
delight and enjoyment. The final chapter moves from the seventeenth-century to the
present and inquires whether Ambrose’s contemplative-mystical piety can guide
contemporary Reformed Christians. That requires an examination into the resistance
of Karl Barth as well as the more receptive possibility of retrieval through Herman
Bavinck. This work concludes with seven principles from Ambrose to encourage
those who are members of the Reformed tradition.
iii
CONTENTS
DECLARATION viii
ACKNOWLEDGEMENTS ix
ABBREVIATIONS xi
INTRODUCTION xii
PORTRAIT OF ISAAC AMBROSE xv
Chapter
1. INTRODUCTION TO PURITAN MYSTICISM 1
Defining Mysticism 4
Defining Puritanism 10
Defining Puritan Mysticism 14
Evidence of the Contemplative-Mystic Piety within Puritanism 26
Literature Review Related to Isaac Ambrose 28
Writings of Isaac Ambrose 38
The Hermeneutical Process 40
Conclusion 46
2. BIBLICAL AND THEOLOGICAL FOUNDATION OF
SPIRITUAL MARRIAGE 50
Biblical Foundations of Spiritual Marriage 52
Historical Roots of Spiritual Marriage 54
Puritan Reading and Exegesis of Scripture 59
Puritan Celebration of Godly Marriage and Sex 63
Spiritual Marriage in the Writings of the Puritans 74
Spiritual Marriage in Isaac Ambrose 87
iv
Continuities and Discontinuities in the Study of
Spiritual Marriage 96
3. CONTEMPLATIVE BIOGRAPHY 101
Nature and Structure of the Contemplative Biography 104
Intrapersonal Dimension: Retreats 109
Intrapersonal Dimension: Struggles of the Soul 121
Interpersonal Dimension 133
Structural Dimension 141
Geo-Environmental Dimension 153
Conclusion 161
4. ISAAC AMBROSE’S SPIRITUAL PRACTICES AND
CONTEMPLATIVE EXPERIENCES 164
Distinction Between Meditation and Contemplation 165
Isaac Ambrose’s Teaching on Meditation 167
Historical Roots of Ambrose’s Understanding of
Meditation 173
Historical Roots of Contemplation in the
Writings of Isaac Ambrose 178
Imagination in the Writings of Isaac Ambrose 184
Contemplation in the Writings of Isaac Ambrose 189
Contemplation in Media 191
Contemplation in Looking Unto Jesus 197
Contemplation in the Other Writings of
Isaac Ambrose 208
Benefits and Effects of Contemplation 209
Conclusion 214
v
5. THE RHETORIC OF RAVISHMENT: THE LANGUAGE OF
DELIGHT AND ENJOYMENT 217
Definition and Use of Ravishment in the Writing of
Isaac Ambrose 219
Biblical and Historical Sources of Ravishment in
Isaac Ambrose 221
Desire and Motivation 226
Autobiographical Experiences of Isaac Ambrose 235
Dynamics of Ravishment 239
Benefits and Effects of Ravishment 249
Conclusion 258
6. RESISTANCE AND RETRIEVAL 261
Seventeenth-Century Resistance to Mysticism 262
Reception of Isaac Ambrose Since the
Seventeenth-Century 266
Contemporary Resistance to Contemplative-Mystical Piety
within the Reformed Tradition: Karl Barth 266
unio mystica 268
Experience 271
Practices and Contemplation 276
Language of Delight and Enjoyment 291
Continuation of Barthtian Resistance to
Contemplative-Mystical Experiences 282
Retrieval of Contemplative-Mystical Piety within the
Reformed Tradition: Herman Bavinck 283
unio mystica 284
Experience 286
Practices and Contemplation 293
vi
Language of Delight and Enjoyment 296
Retrieval of Isaac Ambrose for the
Contemporary Church 299
Conclusion 313
CONCLUSION 313
APPENDIX 319
BIBLIOGRAPHY 320
vii
ACKNOWLEDGEMENTS
The creation of a thesis requires a journey that involves many people. While
it is impossible to recognize every individual that has contributed to this research
there are a number of significant people that I would like to acknowledge. First, I am
most grateful for my wife, Grace Schwanda, who faithfully supported and
consistently encouraged me during the years of this research that often reduced our
time together. I also thank my family and friends who encouraged me during this
process. Second, I acknowledge Philip Sheldrake who has wisely guided this
research. Professor Sheldrake has always provided a depth of knowledge and insight
and valuable questions and feedback that have expanded my understanding and
greatly improved the quality of this work. However, any errors that remain are my
responsibility. Gary Sattler, my teaching partner in the Fuller Theological Seminary
Doctor of Ministry Cohort in Christian Spirituality, has also been a constant source of
academic insight, encouragement, and support.
I also acknowledge Dean and Lois Griffith, whose generous contribution
created the Griffith Theological Research Foundation scholarship at Columbia
Theological Seminary (Decatur, GA) that provided funding for me to undertake this
study. Further, I express my deep gratitude and appreciation to Ben C. Johnson, who
first encouraged me to begin this Ph.D. and as treasurer of the Griffith Theological
Research Foundation encouraged me to apply for this scholarship.
Additionally, I must mention my colleague and friend, Benjamin J. Boerkoel,
Sr. who granted me first choice of his massive library of Puritan sources when his
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