Mysticism
What is Mysticism? Mysticism can be defined in a multitude of terms, some have quipped that mysticism begins in mist and ends in schism. Actually, the word mysticism comes from the Greek word muo, meeting "to hide," suggesting that mysticism conceals something that is either difficult to understand or unknown. Throughout church history the term has been used by a wide swath of unbelievers and Christians alike for this very purpose. Presently, mysticism has a wide implication of terminology within Christendom.
We can better understand the diverse world of mysticism when we draw distinctions between the types of mysticism. In this case, we will be looking at what is known as Hard mysticism and Soft mysticism.
Hard Mysticism
We can define hard mysticism as affirming the radical unknowability of an absolute being, rather than the kind who can be known through Jesus Christ. The individualistic focus of hard mysticism elevates deep mystical experiences above the word of God. This type of hard mysticism can be seen to some extent in Christian movements like the New Apostolic Reformation. This movement holds experientialism and divine revelation over the Word of God.
When it comes to salvation within hard mysticism it sets up a false combination of divine grace and human works. One the more serious problems with hard mysticism is that it seeks a union with the absolute, a merger of the human person with the divine that causes self-consciousness to be lost. Some of the non-Christian belief systems that represent hard mysticism are; Buddhism, not dualist Hinduism, and the occult. Within Christianity there are only a few professing heart mystic Christians such as; Pseduo-Dionysius and Meister Eckhart.
Soft Mysticism
Unlike hard mysticism, soft mysticism involves to Christians intimate communion in relational union with God of the Bible, involving no loss of identity. Soft mysticism has been described by theologian Kenneth Boa as, "An intuitive and heart orientated approach to spiritual formation that explores the inner terrain of the soul's journey towards God." [1]
This type of soft mysticism, while not found directly named as such, can be found in the Bible. One example of this type of soft mysticism can be found in Jacob’s encounter with God in Genesis 32:30 by the brook Jabbok, Jacob stated “I saw God face to face.” Another biblical example can be seen in Exodus 3:1-4:17, when Moses’ had his encounter with God at the burning bush. Soft mysticism can be found all throughout scripture including when Jesus’ taught believers to abide in Christ and Christ in believers in John 14:20, 15:1-17, and 17:1-21-23. We can see even the Apostle Paul used soft mysticism when talking about Christ living within him in the book of Galatians in chapter 2 verse 20. All throughout Scripture there are prime examples of soft mysticism being used in perfect hermeneutical and biblical harmony.
Despite the unbiblical excesses brought forth by hard mysticism, faithful Christians do not need to fear authentic engagements with the triune God that offer transcendent descriptions in human language. We should instead welcome the possibility of gaining knowledge of God through personal religious experience. If we are not living our faith and allowing ourselves to experience our faith than our faith is dead and we do not have a real genuine faith. Followers of Jesus should strive to deepen personal communion and loving union with God through the Holy Spirit, Prayer, and the reading of God's Word. Augustine once said, "Let me enter into the sacred chamber of my heart and sing to You songs of love, which are largely sighs: my attempts to express what cannot be expressed." This personal relationship with the living God, as seen through the experiences of many biblical characters, is a powerful engine for transformation of life and for effectiveness within your Christian service.
We must remember soft, or biblical mysticism does not subvert God's Word, it does not overthrow Christ’s work on the cross. Finally it does not neglect spiritual and material needs and is not the privilege of those of the spiritual elite. Instead biblical mysticism brings together mind, affections, and the intentions of believers to the service of Christ and His Kingdom.
[1] KennethBoa, conformed to his image (brand rapid, Michigan: Zondervan 2001), 514
We can better understand the diverse world of mysticism when we draw distinctions between the types of mysticism. In this case, we will be looking at what is known as Hard mysticism and Soft mysticism.
Hard Mysticism
We can define hard mysticism as affirming the radical unknowability of an absolute being, rather than the kind who can be known through Jesus Christ. The individualistic focus of hard mysticism elevates deep mystical experiences above the word of God. This type of hard mysticism can be seen to some extent in Christian movements like the New Apostolic Reformation. This movement holds experientialism and divine revelation over the Word of God.
When it comes to salvation within hard mysticism it sets up a false combination of divine grace and human works. One the more serious problems with hard mysticism is that it seeks a union with the absolute, a merger of the human person with the divine that causes self-consciousness to be lost. Some of the non-Christian belief systems that represent hard mysticism are; Buddhism, not dualist Hinduism, and the occult. Within Christianity there are only a few professing heart mystic Christians such as; Pseduo-Dionysius and Meister Eckhart.
Soft Mysticism
Unlike hard mysticism, soft mysticism involves to Christians intimate communion in relational union with God of the Bible, involving no loss of identity. Soft mysticism has been described by theologian Kenneth Boa as, "An intuitive and heart orientated approach to spiritual formation that explores the inner terrain of the soul's journey towards God." [1]
This type of soft mysticism, while not found directly named as such, can be found in the Bible. One example of this type of soft mysticism can be found in Jacob’s encounter with God in Genesis 32:30 by the brook Jabbok, Jacob stated “I saw God face to face.” Another biblical example can be seen in Exodus 3:1-4:17, when Moses’ had his encounter with God at the burning bush. Soft mysticism can be found all throughout scripture including when Jesus’ taught believers to abide in Christ and Christ in believers in John 14:20, 15:1-17, and 17:1-21-23. We can see even the Apostle Paul used soft mysticism when talking about Christ living within him in the book of Galatians in chapter 2 verse 20. All throughout Scripture there are prime examples of soft mysticism being used in perfect hermeneutical and biblical harmony.
Despite the unbiblical excesses brought forth by hard mysticism, faithful Christians do not need to fear authentic engagements with the triune God that offer transcendent descriptions in human language. We should instead welcome the possibility of gaining knowledge of God through personal religious experience. If we are not living our faith and allowing ourselves to experience our faith than our faith is dead and we do not have a real genuine faith. Followers of Jesus should strive to deepen personal communion and loving union with God through the Holy Spirit, Prayer, and the reading of God's Word. Augustine once said, "Let me enter into the sacred chamber of my heart and sing to You songs of love, which are largely sighs: my attempts to express what cannot be expressed." This personal relationship with the living God, as seen through the experiences of many biblical characters, is a powerful engine for transformation of life and for effectiveness within your Christian service.
We must remember soft, or biblical mysticism does not subvert God's Word, it does not overthrow Christ’s work on the cross. Finally it does not neglect spiritual and material needs and is not the privilege of those of the spiritual elite. Instead biblical mysticism brings together mind, affections, and the intentions of believers to the service of Christ and His Kingdom.
[1] KennethBoa, conformed to his image (brand rapid, Michigan: Zondervan 2001), 514
