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MYSTICISM, EARLY CHRISTIAN

Evidence of mysticism within early Christian literature is determined by the way in which the term is defined. The actual noun “mysticism” (Gk. mystēriōdía) occurs nowhere within these materials, but came into use only toward the end of the 5th century through the work of Pseudo-Dionysius (or Denys) the Areopagite. Prior to this time, widespread use was made of Lat. contemplatio (“contemplation”), a term which continued to be popular within the Western Church well into the Medieval period.

In its most general sense, ancient mysticism may be characterized both as the spiritual union of the human with the divine and as an introduction to some specific secret or mystery. It is in both of these senses that Hellenistic mystery religions employed such concepts as “mystery,” “mystical,” and “the mysteries.” Similar terminology quickly entered Christian vocabulary, but unlike pantheistic religions, the idea of a personal God in biblical religion has restricted any true sense of unification between human and divine. Evidence suggests that ancient movements such as Gnosticism, Jewish mysticism, Greek speculation, and Neoplatonic doctrine ultimately had great influence upon Christian views. And yet, Christianity’s unique view of mysticism maintained a special quality because of its focus upon the believer’s union with the person of Jesus Christ.

Mystical thought occasionally has been identified within the NT. The central message of Jesus that all humanity must “turn/repent” (metanoéō) and enter the Kingdom of God (cf. Mark 1:14-15) certainly led many early Christians to seek some special mystical association with God. The miracles of Jesus and his disciples have sometimes been cited as proof of such spiritual union. The author of Acts observes that God’s Spirit descended as “tongues of fire” upon the church in Jerusalem (Acts 2:1-4) and was bestowed upon those whom Paul baptized in Ephesus (19:1-7). Mark even identifies specific charisms which were to accompany the disciples as they spread the gospel message (Mark 16:17-18).

A further witness to the spirit of mysticism may be considered within the Pauline literature. In 2 Cor. 12:2-4 the Apostle speaks grudgingly about visions and revelations as a rhetorical foil to the claims of his Corinthian audience. Paul’s self-reference in the 3rd person undoubtedly signals his reluctance to focus upon mystical experiences in general. Nowhere does he mention his own conversion, an event dramatically portrayed in Acts 9:1-9. Elsewhere, Paul refers to the living Christ within his life (Gal. 2:20) and explains the Church as the body of Christ (Rom. 12:4-5; 1 Cor. 12:27). But these are not descriptions of separate mystical experiences, only clear statements of the continual communion which he feels with the spirit of Christ. While it is true that the Pauline spiritual center revolves around what is called “the mystery” (Col. 1:27), this idea has little in common with contemporary mystery religions. Instead, Paul’s mystery is the revelation of God’s plan for human salvation as proclaimed by Christ Jesus and witnessed in the power of the Cross and Resurrection.

Johannine literature also hints at some mystical speculation. In the Gospel of John the metaphors of the Good Shepherd (John 10:1-18) and of the vine and branches (15:1-8) serve as possible examples of mystical thought. To these may be added the short oration of Jesus concerning his role as the bread of life (John 6:35-40), a text which has often come to be viewed as a direct comment upon the mystical aspect of the eucharistic celebration. Such limited texts, however, even when coupled with the ever-present Johannine motif of the close relationship among the Father, Son, and believer, nowhere portray mysticism as an extended activity of the broader Christian community. Even the bold testimony of the prophet at Rev. 1:10 attests only to individual participation in mystical activities.

Whether any of these scriptural examples may actually serve as possible evidence of mysticism in the early Church is much debated. And yet it is clear that primitive Christian faith was driven by two specific experiences which bore some directly spiritual association with Christ — baptism and eucharist. These were community events which guided individual believers in their spiritual lives and became the foundation of later mystical experiences within Christian history.

Thus, while the evidence is limited and uncertain, the specter of mysticism is clearly evident within early Church consciousness. A broad witness to visions, miracles, and prayers speaks to some broad sense of mystical awareness in the personal life of ancient Christians. On the liturgical level, certain authors specifically refer to doctrines and sacraments as “mysteries” of the common Christian experience (e.g., Ignatius Eph. 19.1; Trall. 2.3, “deacons of the mysteries of Jesus Christ”; Didache 11:11, “worldly mystery of the Church”). During the 2nd century, the “peak experience” of mysticism became identified with martyrdom, depicted as a sweet reunion with Christ (cf. Mart. Pol. 15.1-2).

During these early years, certain segments of the Church were greatly influenced by the rise of mysticism in Judaism. Jewish speculation became a dynamic force as it sought to find the heavenly God within the common elements of daily life. Prominent in this quest during the 1st century was Philo of Alexandria, whose philosophy came to argue that the “spirit” (Gk. pneúma) of God resides at the center of the human will in the form of the “mind” (Gk. noús). His ideas influenced Christian speculation in Alexandria and Egyptian asceticism in general. Philo stands prominently behind the principles of Clement of Alexandria, who insisted upon gnosis (i.e., divine knowledge) as the ultimate goal of the Christian experience, and of Origen, who sought to wed the human soul with the divine Logos as the ultimate union between the believer and God.

The rise of mysticism within patristic literature is most fully evident during the 4th through 6th centuries under the influence of Cappadocian thought. Key among 4th-century authors was Pseudo-Macarius, an Egyptian anchorite who spoke of the mystical experience as that point when the soul embraces God and becomes “a spiritual eye and entirely light.” His contemporary, Evagrius of Pontus, sought mystical union with God through a progression of stages whose culmination in the full knowledge of the trinity brought freedom from all passion.

True systematic treatises on Christian mysticism appeared only at the end of the 5th century. Noteworthy here is the Mystical Theology of Pseudo-Dionysius the Areopagite of Syria, as well as The Ladder of Divine Ascent of John Climacus, written as a practical guide for the monastic life. Eastern spirituality ultimately had a great influence upon later Western views of mysticism, as evident from the mystical speculations of Ambrose of Milan and his pupil Augustine of Hippo (cf. his Confessions). To this tradition should be added the names of Jerome, Gregory the Great, and Maximus Confessor, to name but a few late patristic voices.

Bibliography. L. Bouyer, History of Christian Spirituality, 1: The Spirituality of the New Testament and the Fathers (London, 1963); E. C. Butler, Western Mysticism, 3rd ed. (New York, 1968); A. Louth, The Origins of the Christian Mystical Tradition from Plato to Denys (Oxford, 1981); “Mysticism,” in Early Christianity, ed. I. Hazlett (Nashville, 1991), 208-17; M. Smith, Studies in Early Mysticism in the Near and Middle East (London, 1931), repr. The Way of the Mystics (London, 1976).

Clayton N. Jefford

Prayer Tents Bible References - Prayer Tents

MYSTICISM, EARLY CHRISTIAN

Eerdmans Dictionary of the Bible (2000)