Mysticism was discussed in classes at both my undergrad (Columbia Bible College) and graduate degree (Canadian Baptist Seminary/Trinity Western University) levels.
Mysticism has never interested me much as I favour a more objective, rational, philosophical approach to religious studies, philosophy and of course personal faith and philosophy, which does include experience.
But on the other hand, I am not closed-minded in regard to the mystical.
From
Cited
'The term ‘mysticism,’ comes from the Greek μυω, meaning “to conceal.” In the Hellenistic world, ‘mystical’ referred to “secret” religious rituals. In early Christianity the term came to refer to “hidden” allegorical interpretations of Scriptures and to hidden presences, such as that of Jesus at the Eucharist. Only later did the term begin to denote “mystical theology,” which included direct experience of the divine (See Bouyer, 1981). Typically, mystics, theistic or not, see their mystical experience as part of a larger undertaking aimed at human transformation (See, for example, Teresa of Avila, Life, Chapter 19) and not as the terminus of their efforts. Thus, in general, ‘mysticism’ would best be thought of as a constellation of distinctive practices, discourses, texts, institutions, traditions, and experiences aimed at human transformation, variously defined in different traditions.'
April 4 2013 entry with some of this material
Mysticism from my PhD work
MPhil, Bangor University, 2003: The Problem of Evil: Anglican and Baptist Perspectives
PhD, University of Wales, Trinity Saint David, Lampeter, 2010: Theodicy and Practical Theology
E.J. Tinsley (1999), notes although Christian mysticism is difficult to define, its main characteristics appear to be a sense of union and unity with God, God being experienced beyond time continuously, the experience between the believer and God is beyond mere subjectivity, joy is present, and lastly there is a sense of the presence of the transcendent God. Tinsley (1999: 387). Mysticism is an attempt through prayer and meditation to achieve a heightened union with God, and this mysticism is not only experiential, but a perceived actual experience with the transcendent God. Tinsley (1999: 388).
Earl E. Cairns (1981) explains that mysticism exists in three forms. Cairns (1981: 100-101).
First the epistemological type which emphasizes how persons come to know God. Cairns (1981: 100-101). With this approach spiritual intuition is crucial and more important than reason. Cairns (1981: 100-101). Second, the metaphysical type which postulates the absorbing of the spirit of a person into the divine being that takes place on occasion. Cairns (1981: 100-101). Third, the Biblical type which views mysticism as allowing the spiritual nature of an individual to relate to God through Christ, and the indwelling Holy Spirit. Cairns (1981: 100-101).
For one suffering with the problem of evil, an attempt at some type of mystic understanding with God would seem a reasonable thing to pursue. van der Ven (1993: 174). Biblical mysticism does not appear like a practice that would oppose a traditional Christian understanding, as long as the mystic does not place mystical interpretations in priority over those found through studying Scripture and theology. It would be quite natural for one suffering great evil to attempt, with God’s help, to harness a greater fellowship and mystical understanding of the God who is willingly allowing evil to befall that person.
CAIRNS, EARLE E. (1981) Christianity Through The Centuries, Grand Rapids, Zondervan Publishing House.
TINSLEY, E.J. (1999) ‘Mysticism’, in Alan Richardson and John Bowden (eds.), A New Dictionary of Christian Theology, London, SCM Press Ltd.
VAN DER VEN, JOHANNES (1993) Practical Theology, Translated by Barbara Schultz, AC Kampen, Netherlands, Kok Pharos Publishing House.
VAN DER VEN, JOHANNES (1998) God Reinvented?, Leiden, Brill.
VAN DER VEN, JOHANNES (2005) ‘Theodicy Items and Scheme’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.
VAN DER VEN, JOHANNES (2006a) ‘Dates of Nijmegen authors’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.
VAN DER VEN, JOHANNES (2006b) ‘Symbols versus Models’, in a personal email from Johannes van der Ven, Nijmegen, Radboud University, Nijmegen.
VAN DER VEN, JOHANNES, PAUL VERMEER, AND ERIC VOSSEN (1996) ‘Learning Theodicy’, in Journal of Empirical Theology, Volume 9, pp. 67-85. Kampen, The Netherlands, Journal of Empirical Theology.
VAN DER VEN, JOHANNES AND ERIC VOSSEN (1996) Suffering: Why for God’s Sake? Grand Rapids, Eerdmans.
