The Challenge of Mysticism: a Primer from a Christian Perspective

This article argues that the study of mysticism presents a significant challenge for Christian analytic theologians and philosophers of religion. Mystical experiences, defined as strongly unitive, transcending everyday consciousness, and conveying epistemic certainty, plausibly imply one of two unpalatable conclusions for orthodox Christianity: either the experiences suggest metaphysical views that call key Christian tenets into question, or they represent an 'inner meaning' of Christianity that renders orthodox belief problematic, as evidenced in three Christian mystics discussed. The author concludes that Christian scholars have scarcely begun to ask the relevant questions.

Study at a glance

Abstract

Abstract In this article, I discuss the relevance of the study of mysticism for Christian analytic theologians and philosophers of religion. I begin with a brief consideration of some reasons Christian academics might be reluctant to enter this field, and indicate that, somewhat surprisingly, the study of mysticism is something but seldom addressed in Christian analytic circles. With this background in place, I proceed to the primary two sections of the article. Section I deals with demarcating mysticism: for the purposes of this article alone, an experience will count as mystical if and only if it is strongly unitive, transcends everyday consciousness, and (allegedly) conveys epistemic certainty as to the veracity of the insights acquired. These three criteria are discussed in some depth. Section II turns to the challenge mysticism in this sense might present to the Christian philosopher or theologian. I argue that the phenomenon of mysticism might be seen plausibly to imply one of two conclusions, both of which appear to be unpalatable for the Christian. First, it might suggest certain metaphysical views which prima facie call key tenets of orthodox Christianity into question. Secondly, mystical experience might be understood as the ‘inner meaning’ of Christianity which renders the better part of orthodox Christian belief equally problematic (as evidenced in three Christian mystics I discuss). I then conclude with a reflection on how the discussion might proceed, suggesting once more that Christian analytic theologians and philosophers of religion have scarcely begun to ask the relevant questions, let alone answer them in any persuasive manner.