Summaries / Resúmenes - Studia Moralia

470 REVIEWS / RECENSIONESearly period embraced the journey of interior solitude and looked tothe Eucharist as an encounter with God’s love. Toward the end, itoffers one medieval Carmelite’s mystagogical description of the sixdegrees for the journey of the contemplative soul to mystical transformation.The third, “La mistica nella scuola carmelitana” by Ciro García,O.C.D. (pp. 69-115), offers an extended survey of the theologicalroots and historical development of Carmelite mysticism from itsbirth and initial flowering of the school from1562-1750 to its rebirthand diffusion from 1850-2000. It identifies mysticism as the centraltheme of the Carmelite school, one that distinguishes it from otherschools of spirituality, guides its development, and gives it a clearsource of identity.The fourth, “Il carattere specifico della mistica di Teresa di Gesùe di Giovanni della Croce” by Maximiliano Herráiz García, O.C.D.(pp. 116-52), identifies the major characteristics of Carmelite mysticismas found in the writings of Teresa of Avila and John of the Cross.Such characteristics include the mysticism of friendship, the mysticismof the dark night, Jesus as the way and goal, the way of thecross, being sons in the son, and Trinitarian communion.The fifth, “Il linguaggio mistico” by Luigi Borriello, O.C.D. (pp.153-76), studies such topics as the problem of mystical language, themediation of the word in mystical language, overcoming the wordthrough silence, and the poetic dimensions of mystical language. Itlooks upon mystical language as exploratory in nature, alwayssearching for new ways of expressing the joy of one’s experience ofunion with God.The sixth, “Il simbolismo mistico: simboli ricorrenti in SantaTeresa e in San Giovanni della Croce” by Gabriel Castro Martínez,O.C.D. (pp. 177-221), examines the status quaestionis of mysticalsymbolism from philosophical, literary, psychological, phenomenological,and theological viewpoints. It then looks at the dominantsymbols in the thought of John of the Cross and Teresa of Avila,focusing specifically on descriptive symbols, symbols of existentialprocess, as well as symbols of identity and of divine figures.The seventh, “Implicazioni psicologiche nell’esperienza misticadi Teresa di Gesù” by Luis Jorge González, O.C.D. (pp. 222-61), looksat Teresa of Avila and John of the Cross through the eyes of psychology.It discusses the use of psychology in Teresa and John of theCross and examines their teaching closely for themes relating to