What are some of the insights that the early Christian mystics have to offer, that could help people grow in terms of personal spiritual formation today? What pitfalls might we avoid? This brief essay is just the start of a possible conversation.
Mysticism is the profound journey to God, believing that union with, or absorption into Him, are possible and attainable through contemplation and self-surrender. Mystics are people who long for knowledge and love of God resulting in profound seeking, becoming intensely alive to His presence. They regularly undergo deeply personal visitations with Jesus through the Holy Spirit. The whole of life becomes an encounter with the Holy, but the inward journey with God is the most profoundly felt[1]. Mysticism, practised correctly and ethically, as for Christians previously, should be a combination of,
‘An inner and an outer quest, a journey that [leads] deeply in to the divine centre of their own souls, but then [moves] outward again to the concerns of God’s created world and those of suffering humanity’[2].
We will consider the writings of the early mystics, discuss the wisdom they contain, and look at some of the pitfalls and errors that they made on their journeys shared so vividly in their writing and art.
A Road of Three Stages.
As with all Christian practises and traditions there were different streams of thought but all seem to follow three stages.The Purgative Way, in which the seeker dealt with their sins and attachments to the world and began on the mystical path. Often this was achieved by severe ascetic practice, discipline and requires confession and repentance[3]. It is the act of making room within the heart for the indwelling of the Father and the Son by the Holy Spirit (John 14:23-4). The Illuminative Way follows, the mystic seeing God as He truly is, perceives His majesty and is able to dwell in His Life-giving Presence[4], a sort of espousal. Finally, the stage of union is reached. Meister Ekhart (1260-1327), and Johannes Tauler (1300-61) discussed union in the metaphysical sense, as an emptying of self and absorption into the Divine[5]. it is more generally related as a mystical marriage of the soul to God. It is based on relationship, in prayer and contemplation, of mutual love, honour, trust and respect, accompanied by supernatural ecstasy. It is true intimacy with God who is Creator, through Jesus as Lord and Image-bearer, by the power of His Spirit. This union remains within the boundaries of creature and Creator, and saved and Saviour. These stages are the work of God, the seeker cannot earn their place, nor can discipline, contemplation or knowledge of scripture guarantee progress though all are beneficial and necessary[6].
Historical Travellers of the Road
The Middle Ages are often described as a high point in the history of mysticism and it is to icons of this era we turn to discover their interpretations. In politics, education and ecclesiastical matters, order and reform were the trend in the twelfth century. Cistercians were the leading lights in the latter, led dynamically by Bernard of Clairvaux (1090-1153), a French monk[7].
In his many writings and sermons he spoke often on love and maintained that there were four kinds: when man loves himself for his own sake; when man loves God for his own good; when man loves God for God’s sake and when man loves himself for the sake of God[8]. In the latter he not only sees the fulfilment of the Commandment to love ourselves (Matt 22:39), he anticipates modern inner healing models, most of which emphasize the forgiveness of sins but also the importance of self acceptance[9]. This very magnanimous fourth love is portrayed by Mary, who seeing herself as she truly is and God as He truly is, allows herself to be great ‘in Him’ by agreeing to His call to bear His Son:
And Mary said, “My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. For He has regarded the lowly state of His maidservant; for behold henceforth all generations will call me blessed. For he who is mighty has done great things for me, and holy is His name.” (Luke 1:46-9)
Bernard wrote extensively, especially on the Song of Songs, interpreting it as an allegory of the love between the soul and God. He desired to encourage believers to experience the love of God for themselves and to provide guidance; his comment ‘on the path leading back to God, the point of departure is humility and the point of destination is love’[10] is promising advice for travellers.
Thomas a Kempis (ca. 1380-1471), a Dutch monk, provides further help. His writings emphasised the significance of the Cross and resurrection, but also perseverance in dry times, grace and love. His words flow freely on the latter virtue.
The love of Jesus is noble, and inspires us to great deeds… nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller or better in heaven or earth; for love is born of God and can rest only in God, above all created things[11].
As can be seen by the echoes of scripture in the above quote the early mystics took it for granted that the Bible should be the main source of guidance and revelation on the road, as Thomas comments, ‘In the Holy Scriptures, truth is to be looked for rather than fair phrases’[12] and ‘Happy is the man who is instructed by Truth itself, not by signs and passing words, but as It is in itself’[13]. Christocentricity on the mystic’s journey is foundational in all the writings of these saints, especially in those of Thomas a Kempis who often wrote down his conversations with Christ as he prayed.
It follows that as the saint increasingly discovers the love of God, and therefore loves what God loves, that rather than following a cloistered existence, (although some did) the need to reach out to the world that God loves becomes imperative, and the life of St Francis exemplifies this perfectly. Francis did not leave many writings but his example passed down through the movement he founded, the Franciscans, was of such Christ-likeness it continues to inspire today through hagiographies and his poetry[14]. His passionate embracing of the lifestyle and Gospel of Christ led him to many acts of supreme sacrifice and love especially for the poor and the sick. His poem ‘Canticle of Brother Sun’ clearly expresses his closeness and affinity with nature yet seeing it all as part of God’s love toward man[15], all the while remaining truly Christ centred in his praise and devotion. In his radical departure from contemporary lifestyle and identification with the poor, the sick and the outcast he presents an inspiring model to the Western Church today. He was canonised within two years of his death in recognition of his remarkable witness.
Teresa of Avila (1515-1582), a reforming, Spanish, Carmelite nun, who founded the Discalced (Shoeless) Carmelites, is a great source of direction to the mystic on the issue of prayer. She spent 18 years experiencing a lack of intimacy with God. The fruit this produced was a powerfully secure relationship with God clearly present in her writings, which do much to demystify the mystical adventure. She speaks honestly and frankly about her prayer experiences. Her book, Interior Castle, begins as ‘a thought that occurred to me which I will now set down, in order to have some foundation on which to build.[16]’ dispelling the aura of mystery around prayer and hearing from God. Her simple, direct approach is bound to encourage on the more difficult parts of the path.
Her protégé, St John of the Cross (1542-1591), in his beautiful poem The Dark Night of the Soul, writes about the turbulent transitions that occur between stages when the seeker often feels ‘at sea’. Both John and Teresa teach the importance of waiting in prayerful silence in these dark times, trusting God to remain with us, unseen, as he prepares us for a deeper union with him[17].
An Illuminated Path, or A Road to Nowhere?
It would seem that none of these mystics found their journey straightforward nor do their lives always bear the closest scrutiny. Many where so misunderstood that they were burnt at the stake, suspected of practising witchcraft. So how should we assess their experiences or attempt to follow their lead? Bernard in particular was often embroiled in events that conflicted entirely with his message of love, such as the Crusades and the extermination of the Cathari, a heretical sect. He worked for both peace and war. Both he and Thomas damaged their health because of their extreme aesthetic practises. Francis, during the Crusades, crossed into enemy territory, rashly attempting to win the Sultan to Christ. Perhaps it was his abundant, wild joy and youth that caused him to risk all. Francis desired martyrdom and Julian of Norwich (1342-c.1423) even asked to receive an illness from the Lord[18], radically extreme for our modern Western viewpoint. But when considered in the context of the Middle Ages, the hardness of every day life, the cruelty of the Crusades and the Inquisition, the Black Death, the Hundred Years War, and the harsh persecution of anyone deemed to be unorthodox in their faith, it is perhaps easier to understand their approach. The mental health of mystics has been questioned by scholars over the years, it was certainly a criticism made of Therese of Lisieux[19] (1873-1897), and as John experienced in his Dark Night of the Soul, many mystics struggled with doubt and torment of mind. One of the reasons for reading their writings is that they provide illumination today, helping in the more turbulent periods of the journey. Many will say that the kinds of experiences that occur (visions, miracles, revelations, etc.) died out with scripture. However, evidence from the Desert Fathers through modern Christians would suggest the opposite. It is not the place to debate that argument here. Likewise, some from the Protestant Church would dismiss early mystics as Catholics, however this too would be narrow-minded.
Revival Road
Whilst the road and its travellers are not beyond criticism, the reasons for continuing the journey remain compelling. Most of all they remain scriptural. The Biblical pathway from ancient times to the Early Church is crowded with wayfarers. Abraham, a man who welcomed the Lord to his tent (Gen 18) and who regularly encountered God in word and vision (Gen 15), is a primary example of a mystic. Moses, the friend of God (Ex 33:11) and worker of miracles, is another. David, who was warrior, King and ‘a man after Gods own heart’ (1 Sam 16:7), wrote powerful songs and poetry of his inner experiences. John the Baptist’s lonely, contemplative life prepared him for the revelation of ‘the Lamb of God, who takes away the sin of the world’ (John 1:29), Paul wrote of heavenly experiences (2 Cor 12:1-5) he dared not disclose, for fear of the pride and jealousy they might stir up in himself and others. Finally John, who in his long and lonely exile on Patmos had ample opportunity to pray and contemplate, was granted perhaps the most significant revelations of all.
Furthermore, the many radical expressions of, writing about or understanding of love, the main message and emphasis of the message of Jesus, seen in this brief survey underline the Christ centred, Christ revealing message of the mystics, giving validity to their walk. All mystical writings trace the importance of character development, a renewed mind (Rom 12:2) and display of the Fruits of Spirit (Gal 5), which are a key scriptural requirement of any disciple.
Francis’s work with the poor and sick is further validation. Not only is this a show of compassion that won the approbation and imitation of many – and points forward to life of Theresa of Calcutta – it is also a major injunction of scripture far too often neglected in the Western Church.
The question of aestheticism is addressed by insights of Therese of Lisieux, a mentally and physically fragile individual whose life was transformed by her ‘Little Way’. This depended entirely on the grace and mercy of God and returns us, with childlike clarity, to the simple but profound truth of the gospel.
‘I would also like to find an elevator to lift me up to Jesus, because I’m too little to climb the rough staircase of perfection. The elevator that must lift me up to heaven is Your arms, Jesus! For that I do not need to become big. On the contrary, I have to stay little—may I become little, more and more.’[20]
Modern scientific study of the brain has also enabled us to discover that it is a basic human ability, if not need, to pursue this path to some degree or another for our spiritual, physical and emotional wellbeing[21]. If our bodies are truly temples of the Holy Spirit then we should without doubt nurture them as such, the practise of mysticism included. Finally, the language of mysticism provides us with a bridge upon which to build with a post-modern concept of spirituality, eschews certainty and gives us confidence to encourage genuine seeking knowing there is much that may be found by the seeker[22].
Roads, though travelled well, now somewhat overgrown, the lives of the saints of old are a treasure trove. In an era when many are returning to these paths, the writings of the mystics provide an invaluable road map. They are, perhaps, in places, in need of update and revision, to reflect the progress the Church has made in its understanding of God, its constituents and its remit. However, their experiences are precious mines from which ineffable jewels of wisdom may be excavated. These are relevant for personal transformation and for drawing-in the wider world to the concept of a loving relationship with the Divine, the original essence of Christianity, taking us forward from a straight logos based evangelicalism no longer relevant to a post-modern concept of spirituality.
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[1] Ursula King, Christian Mystics: Their Lives and Legacies Throughout the Ages, (London:Routledge, 2004), 3.
[2] Ibid., 4.
[3] Gerald L. Sittser, Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries, (Downers Grove, Il., InterVarsity Press, 2007), 170.
[4] Ibid., 173.
[5] King, Christian Mystics, 106 & 114.
[6] Sittser, Water from a Deep Well, 176-7.
[7] Bernard McGinn, The Growth of Mysticism, The Presence of God: A History of Western Mysticism, Vol. II., (New York: Crossroad, 1994), 150-1.
[8] Bernard of Clairvaux, On Loving God and Selections from Sermons, (London: Bloomsbury Press, 1959), 42-7.
[9] Leanne Payne, The Healing Presence, (Westchester, Il: Crossway, 1989), 58.
[10] Jean LeClerq, The Classics of Western Spirituality series, Bernard of Clairvaux: Selected Works, On Loving God, (Mahwah, NJ: Paulist Press, 1987), 35.
[11] Thomas a Kempis, The Imitation of Christ, Book Three, Chapter 5, (London: Penguin Books, 1952), 96.
[12] Ibid., 33.
[13] Ibid., 30.
[14] Sittser, Water from a Deep Well, 194.
[15] Ibid., 174.
[16] Teresa of Avila, Interior Castle, First Mansions, Chapter One, (New York: Doubleday, 1961), 3.
[17] Sittser, Water from a Deep Well, 184-5
[18] Ibid., 180.
[19] Karen Armstrong, The Gospel According to Woman: Christianity’s Creation of the Sex War in the West, (London: Elm Tree Books, 1986), 234.
[20] Robert J Edmonson, Story of a Soul, (Dublin: Columba Press, 2006), 24.
[21] Ken Wilson, Mystically Wired: Exploring New Realms in Prayer, (Nashville: Thomas Nelson, 2009), 20.
[22] Peter Rollins, How (Not) To Speak Of God, (London: SPCK, 2006), 40.
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Bibliography
King, Ursula. Christian Mystics: Their Lives and Legacies Throughout the Ages. London: Routledge, 2004.
Sittser, Gerald L. Water from a Deep Well: Christian Spirituality from Early Martyrs to Modern Missionaries. Downers Grove, Il., Inter-Varsity Press, 2007.
McGinn, Bernard. The Growth of Mysticism, The Presence of God: A History of Western Mysticism, Vol. II. New York: Crossroad, 1994.
Bernard of Clairvaux. On Loving God and Selections from Sermons. London: Bloomsbury Press, 1959.
Payne, Leanne. The Healing Presence. Westchester, Il: Crossway, 1989.
LeClerq, Jean. The Classics of Western Spirituality Series, Bernard of Clairvaux: Selected Works, On Loving God. Mahwah, NJ: Paulist Press, 1987.
Thomas a Kempis, The Imitation of Christ, Book Three, Chapter 5. London: Penguin Books, 1952.
Teresa of Avila. Interior Castle, First Mansions, Chapter One. New York: Doubleday, 1961.
Armstrong, Karen. The Gospel according to Woman: Christianity’s Creation of the Sex War in the West. London: Elm Tree Books, 1986.
Edmonson, Robert J. Story of a Soul. Dublin: Columba Press, 2006.
Wilson, Ken. Mystically Wired: Exploring New Realms in Prayer. Nashville: Thomas Nelson, 2009.
Rollins, Peter. How (Not) To Speak Of God. London: SPCK, 2006).
Walking Tomorrow 