Christian Kabbalah

This article is about traditional Christian Kabbalah. For other Kabbalistic traditions seeKabbalah,Hermetic Qabalah,andPractical Kabbalah

Christian Kabbalaharose during theRenaissancedue to Christian scholars' interest in themysticismofJewish Kabbalah,which they interpreted according toChristian theology.It is often transliterated asCabala(alsoCabbala) to distinguish it from the Jewish form and fromHermetic Qabalah.

Background

Further information:History of Jewish mysticism

The movement was influenced by a desire to interpret aspects of Christianity even more mystically than contemporaryChristian mystics.Greek Neoplatonic documents came into Europe afterConstantinoplefell toMehmed II.Neoplatonismhad been prevalent inChristian Europeand had entered intoScholasticismsince the translation of Greek and Hebrew texts in Spain in the 13th century. The Renaissance trend was a relatively short-lived phenomenon, ending by 1750.

Christian scholars interpreted Kabbalistic ideas from "a distinctly Christian perspective, linking Jesus Christ, His atonement, and His resurrection to the TenSefirot"– the upper three Sephirot to thehypostasesof theTrinityand the other seven "to the lower or earthly world".Alternatively, they "would makeKetherthe Creator (or theSpirit),HokhmahtheFather,andBinah– the supernal mother –Mary",which placed her" on a divine level with God, something the orthodox churches have always refused to do ".Christian Kabbalists sought to transform Kabbalah into "a dogmatic weapon to turn back against the Jews to compel their conversion – starting withRamon Llull",whom Harvey J. Hames called" the first Christian to acknowledge and appreciatekabbalahas a tool of conversion ", though Llull was not a Kabbalist himself nor versed in Kabbalah.Later Christian Kabbalah is mostly based on Pico della Mirandola, Johann Reuchlin and Paolo Riccio.

After the 18th century, Kabbalah became blended with European occultism, some of which had a religious basis; however, the main interest in Christian Kabbalah was by then dead. A few attempts have been made to revive it in recent decades, particularly regarding the alleged Neoplatonism of the first two chapters of theGospel of John,but it has not entered into mainstream Christianity.

Medieval precursors

Raymond Llull

Main article:Ramon Llull

The Franciscan friar Ramon Llull (c. 1232–1316) was "the first Christian to acknowledge and appreciatekabbalahas a tool of conversion ", although he was" not a Kabbalist, nor was he versed in any particular Kabbalistic approach ".Not interested in the possibilities of scholarly Jewish influence, which began later in the Renaissance, his reading of new interpretations of Kabbalah was solely for the sake of theological debate with religious Jews; i.e., missionizing.

Spanish conversos

An early expression of Christian Kabbalah was among the Spanishconversosfrom Judaism, from the late 13th century to theExpulsion from Spainof 1492. These includeAbner of Burgosand Pablo de Heredia. Heredia'sEpistle of Secretsis "the first recognizable work of Christian Kabbalah", and was quoted byPietro Galatinowho influencedAthanasius Kircher.However, Heredia's Kabbalah consists of quotes from non-existent Kabbalistic works, and distorted or fake quotes from real Kabbalistic sources.

Christian Kabbalists

Pico della Mirandola

Main article:Pico della Mirandola

Among the first to promote aspects of Kabbalah beyond exclusively Jewish circles wasGiovanni Pico della Mirandola(1463–1494)a student ofMarsilio Ficinoat his Florentine Academy. His syncretic world-view combinedPlatonism,Neoplatonism,Aristotelianism,Hermeticismand Kabbalah.

Mirandola's work on Kabbalah was further developed byAthanasius Kircher(1602–1680), aJesuitpriest, Hermeticist andpolymath;in 1652, Kircher wrote on the subject inOedipus Aegyptiacus.

Johann Reuchlin

Title of Reuchlin'sDe arte cabalistica libri tres, iam denua adcurate revisi,1530.

Main article:Johann Reuchlin

Johann Reuchlin, a Catholic humanist (1455–1522), was "Pico's most important follower".His main sources for Kabbalah wereMenahem Recanati(Commentary on the Torah,Commentary on the Daily Prayers) andJoseph Gikatilla(Sha'are Orah,Ginnat 'Egoz).Reuchlin argued that human history divides into three periods: a natural period in which God revealed Himself asShaddai(שדי), the period of the Torah in which God "revealed Himself toMosesthrough the four-lettered name of theTetragrammaton"(יהוה), and the period of Christian spiritual rule of the earth which is known in Christianity as" the redemption. "It was asserted that the five-letter name associated with this period is an altered version of the tetragrammaton with the additional letter shin (ש).

This name,Yahshuah(יהשוה for 'Jesus'), is also known as the pentagrammaton. It is an attempt by Christian theologians to read the name of the Christian deity into The unpronounced name of the Jewish God. The first of Reuchlin's two books on Kabbalah,De verbo mirifico,"speaks of the […] name of Jesus derived from the tetragrammaton".His second book,De arte cabalistica,is "a broader, more informed excursion into various kabbalistic concerns".

Francesco Giorgi

Main article:Francesco Giorgi

front page of Francesco Giorgi'sDe harmonia mundi.

Francesco Giorgi,(1467–1540) was a VenetianFranciscanfriar and "has been considered a central figure in sixteenth-century Christian Kabbalah both by his contemporaries and by modern scholars". According to Giulio Busi, he was the most important Christian Kabbalist second to its founder Giovanni Pico della Mirandola. His,De harmonia mundi,was "a massive and curious book, all Hermetic, Platonic, Cabalistic, and Pinchian".

Paolo Riccio

Main article:Paolo Riccio

Paolo Riccio (1506–1541) "unified the scattered dogmas of the Christian Cabala into an internally consistent system",based on Pico and Reuchlin and adding "to them through an original synthesis of kabbalistic and Christian sources".

Balthasar Walther

Main article:Balthasar Walther

Balthasar Walther, (1558 – before 1630), was aSilesianphysician. In 1598–1599, Walther undertook a pilgrimage to the Holy Land to learn about the intricacies of the Kabbalah and Jewish mysticism from groups inSafedand elsewhere, including amongst the followers ofIsaac Luria.However, he did not follow the teachings of these Jewish authorities but later used his learning to further Christian theological pursuits. Despite his claim to have spent six years in these travels, it appears that he only made several shorter trips. Walther himself did not author any significant works of Christian Kabbalah but maintained a voluminous manuscript collection of magical and kabbalistic works. His significance for the history of Christian Kabbalah is that his ideas and doctrines exercised a profound influence on the works of the Germantheosopher,Jakob Böhme,in particular Böhme'sForty Questions on the Soul(c.1621).

Athanasius Kircher

Main article:Athanasius Kircher

The following century produced Athanasius Kircher, a German Jesuit priest, scholar and polymath. He wrote extensively on the subject in 1652, bringing further elements such asOrphismandEgyptian mythologyto the mix in his work,Oedipus Aegyptiacus.It was illustrated by Kircher's adaptation of theTree of Life.Kircher's version of the Tree of Life is still used in Western Kabbalah.

Sir Thomas Browne

The physician-philosopherSir Thomas Browne(1605–82) is recognised as one of the few 17th century English scholars of the Kabbalah.Browne read Hebrew, owned a copy ofFrancesco Giorgio's highly influential work of Christian KabbalahDe harmonia mundi totius(1525), and alluded to the Kabbalah in his discourseThe Garden of Cyrusand encyclopaediaPseudodoxia Epidemicawhich was translated into German by the Hebrew scholar and promoter of the Kabbalah,Christian Knorr von Rosenroth.

Christian Knorr von Rosenroth

Sephirotic diagram from Knorr von Rosenroth'sKabbala Denudata.

Main article:Christian Knorr von Rosenroth

Christian Knorr von Rosenroth, (1636–1689), became well known as a translator, annotator, and editor of Kabbalistic texts; he published the two-volumeKabbala denudata('Kabbalah Unveiled' 1677–78), "which virtually alone represented authentic (Jewish)kabbalahto Christian Europe until the mid-nineteenth century ". TheKabbala denudatacontains Latin translations of, among others, sections of theZohar,Pardes RimmonimbyMoses Cordovero,Sha’ar ha-ShamayimandBeit ElohimbyAbraham Cohen de Herrera,Sefer ha-Gilgulim(aLurianictract attributed toHayyim Vital), with commentaries by Knorr von Rosenroth and Henry More; some later editions include a summary of Christian Kabbalah (Adumbratio Kabbalæ Christianæ) by F. M. van Helmont.

Johan Kemper

Main article:Johan Kemper

Johan Kemper (1670–1716) was a Hebrew teacher, whose tenure atUppsalaUniversity lasted from 1697 to 1716.He wasEmanuel Swedenborg's probable Hebrew tutor.

Kemper, formerly known as Moses ben Aaron of Cracow, was a convert toLutheranismfrom Judaism. During his time at Uppsala, he wrote his three-volume work on theZoharentitledMatteh Mosche('The Staff of Moses').In it, he attempted to show that theZoharcontained the Christian doctrine of the Trinity.

This belief also drove him to make a literal translation of theGospel of Matthewinto Hebrew and to write a kabbalistic commentary on it.

See also

• Emanation (Eastern Orthodox Christianity)
• Samuel Liddell MacGregor Mathers
• Platonism in the Renaissance

Bibliography

• Armstrong, Allan:The Secret Garden of the Soul: An introduction to the Kabbalah,Imagier Publishing: Bristol, 2008.
• Blau, J. L.:The Christian Interpretation of the Cabala in the Renaissance,New York: Columbia University Press, 1944.
• Dan, Joseph(ed.):The Christian Kabbalah: Jewish Mystical Books and their Christian Interpreters,Cambridge, Mass., 1997.
• Dan, Joseph:Modern Times: The Christian Kabbalah.In:Kabbalah: A Very Short Introduction,Oxford University Press, 2006.
• Farmer, S.A.:Syncretism in the West: Pico's 900 Theses (1486),Medieval & Renaissance Texts & Studies, 1998,ISBN0-86698-209-4.
• Reichert, Klaus:Pico della Mirandola and the Beginnings of Christian Kabbala.In:Mysticism, Magic and Kabbalah in Ashkenazi Judaism,ed. K. E. Grözinger and J. Dan, Berlin: Walter de Gruyter, 1995.
• Swietlicki, Catherine:Spanish Christian Cabala: The Works of Luis de Leon, Santa Teresa de Jesus, and San Juan de la Cruz,Univ. of Missouri Press, 1987.
• Wirszubski, Chaim:Pico della Mirandola's encounter with Jewish mysticism,Harvard University Press, 1989.
• Yates, Frances A.:The Occult Philosophy in the Elizabethan Age,Routledge & Kegan Paul: London, 1979.

External links

• Christian Cabala
• The Study of Christian Cabala in English
• The Study of Christian Cabala in English: Addenda
• Knots & Spirals: Notes on the Emergence of Christian Cabala
• Historical background in Christendom of 13th century Jewish Kabbalah
• Forshaw, Peter J (2013). "Cabala Chymica or Chemica Cabalistica – Early Modern Alchemists and Cabala".Ambix, Vol. 60:4.Vol. 60. p. 361.doi:10.1179/0002698013Z.00000000039.S2CID170459930.{{cite book}}:|journal=ignored (help)
• Forshaw, Peter J (2014). "The Genesis of Christian Kabbalah - Early Modern Speculations on the Work of Creation".Hidden Truths from Eden: Esoteric Readings of Genesis 1–3.{{cite book}}:|journal=ignored (help)
• Forshaw, Peter J (2016). "Christian Kabbalah".The Cambridge Handbook of Western Mysticism and Esotericism.p. 143.doi:10.1017/CBO9781139027649.014.{{cite book}}:|journal=ignored (help)
• Officially Sanctioned Catholic Kabbalah?