Ruminator's question https://christianity.stackexchange.com/q/108102/117426 prompted me to compile a list of [Biblical passages](https://christianity.stackexchange.com/a/108109/117426) that discuss mysteries, hidden knowledge, secrets of the Kingdom, and related themes, as well as God's willingness to invite seekers to search these things out. Ruminator also assembled an extensive collection of passages in his own [answer](https://christianity.stackexchange.com/a/108106/117426) on the theme of mystery in the Bible. Interestingly, some of the answers and comments in the linked question appear to advocate a kind of cessationist position, suggesting that everything has already been revealed in the Bible, and therefore no mysteries remain to be disclosed (or so they seem to argue). With this in mind, I am interested in an overview of doctrines from various denominations—including Catholicism, Eastern Orthodoxy, and Protestantism—regarding the possibility of God revealing mysteries to spiritual seekers today. It is evident from the Bible that God has certainly revealed mysteries to individuals in the past—for example, Paul's experience of the third heaven in 2 Corinthians 12:2-4, where he received revelations not recorded in Scripture. The question, however, is whether this possibility is still considered viable today, doctrinally speaking, and what conditions, if any, are believed to govern access to such mysteries. Would it be reasonable for a spiritual seeker to earnestly desire the revelation of mysteries today, according to different denominations?

Mystery religions: >Hydria by the Varrese Painter (c. 340 BCE) depicting Eleusinian scenes Mystery religions, mystery cults, sacred mysteries or simply mysteries (Greek: μυστήρια), were religious schools of the Greco-Roman world for which participation was reserved to initiates (mystai). The main characteristic of these religious schools was the secrecy associated with the particulars of the initiation and the ritual practice, which may not be revealed to outsiders. The most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries, which predated the Greek Dark Ages. The mystery schools flourished in Late Antiquity; Emperor Julian, of the mid-4th century, is believed by some scholars to have been associated with various mystery cults—most notably the mithraists. Due to the secret nature of the schools, and because the mystery religions of Late Antiquity were persecuted by the Christian Roman Empire from the 4th century, the details of these religious practices are derived from descriptions, imagery and cross-cultural studies.[1] >Justin Martyr in the 2nd century explicitly noted and identified them as "demonic imitations" of the true faith; "the devils, in imitation of what was said by Moses, asserted that Proserpine was the daughter of Jupiter, and instigated the people to set up an image of her under the name of Kore" (First Apology). Through the 1st to 4th century, Christianity stood in direct competition for adherents with the mystery schools, insofar as the "mystery schools too were an intrinsic element of the non-Jewish horizon of the reception of the Christian message"... Source - click here.

I just read https://christianity.stackexchange.com/q/52081/117426 and felt inspired to ask the same question from a Protestant perspective, which also relates closely to my previous question [here](https://christianity.stackexchange.com/q/108199/117426) . According to Wikipedia, the *[Philokalia](https://en.wikipedia.org/wiki/Philokalia)* is described as follows: > The Philokalia (Ancient Greek: φιλοκαλία, lit. 'love of the > beautiful', from φιλία philia "love" and κάλλος kallos "beauty") is "a > collection of texts written between the 4th and 15th centuries by > spiritual masters" of the mystical hesychast tradition of the Eastern Orthodox Church. They were originally written for the guidance and instruction of monks in "the practice of the contemplative life". The collection was compiled in the 18th century by Nicodemus the Hagiorite and Macarius of Corinth based on the codices 472 (12th century), 605 (13th century), 476 (14th century), 628 (14th century) and 629 (15th century) from the library of the monastery of Vatopedi, Mount Athos. > > Although these works were individually known in the monastic culture of Greek Orthodox Christianity before their inclusion in the Philokalia, their presence in this collection resulted in a much wider readership due to its translation into several languages. The earliest translations included a Church Slavonic language translation of selected texts by Paisius Velichkovsky (Dobrotolublye, Добротолю́бїе) in 1793, a Russian translation by Ignatius Bryanchaninov in 1857, and a five-volume translation into Russian (Dobrotolyubie) by Theophan the Recluse in 1877. There were subsequent Romanian, Italian, French, German, Spanish, Finnish and Arabic translations. OrthodoxWiki.org also has an [article](https://orthodoxwiki.org/Philokalia) on the *Philokalia*: > The Philokalia is a collection of writings, mostly centering on practicing the virtues and spiritual living in a monastery. In recent decades it has become an important resource for Orthodox Christians, laity and clergy alike, in personal living and in some ways has achieved status as a major secondary spiritual written resource (after the primary one, Holy Scripture) along with St. John Climacus' The Ladder of Divine Ascent. The original question aimed at Catholics says: > The absence of a "mysticism"-oriented text in Catholic Christianity > has always struck me. The *Philokalia* are an incredible source of > ascetic instructions for the believer who seeks communion with God. > > (1) In what consideration do Catholic Christians keep the Philokalia? > And, (2) is there a similar text in the Catholic tradition? I would like to ask similar questions of Protestants: 1. What do Protestants think of the spiritual teachings found in the *Philokalia*? 2. Are there Protestant traditions with teachings emphasizing ascetic practices and mystical spirituality?

The absence of a "mysticism"-oriented text in Catholic Christianity has always struck me. The *Philokalia* are an incredible source of ascetic instructions for the believer who seeks communion with God. (1) In what consideration do Catholic Christians keep the Philokalia? And, (2) is there a similar text in the Catholic tradition?

I was reading this question: https://christianity.stackexchange.com/q/14143/117426 . Contemplation is defined by [Wikipedia](https://en.wikipedia.org/wiki/Contemplation) as follows: > In a religious context, the practice of contemplation seeks a direct awareness of the divine which transcends the intellect, often in accordance with religious practices such as meditation or prayer. > > ### Christianity > > In Eastern Christianity, **contemplation (theoria) literally means to see** > **God or to have the Vision of God**. The state of beholding God, > or union with God, is known as theoria. The process of Theosis which > leads to that state of union with God known as theoria is practiced in > the ascetic tradition of Hesychasm. Hesychasm is to reconcile the > heart and the mind into one thing (see nous). > > Contemplation in Eastern Orthodoxy is expressed in degrees as those > covered in St John Climacus' Ladder of Divine Ascent. The process of > changing from the old man of sin into the newborn child of God and > into our true nature as good and divine is called Theosis. > > This is to say that once someone is in the presence of God, deified > with him, then they can begin to properly understand, and there > "contemplate" God. This form of contemplation is to have and pass > through an actual experience rather than a rational or reasoned > understanding of theory (see Gnosis). Whereas with rational thought > one uses logic to understand, one does the opposite with God (see also > Apophatic theology). > > The anonymously authored 14th century English contemplative work The > Cloud of Unknowing makes clear that its form of practice is not an act > of the intellect, but a kind of transcendent 'seeing,' beyond the > usual activities of the mind - "The first time you practice > contemplation, you'll experience a darkness, like a cloud of > unknowing. You won't know what this is... this darkness and this cloud > will always be between you and your God... they will always keep you > from seeing him clearly by the light of understanding in your > intellect and will block you from feeling Him fully in the sweetness > of love in your emotions. So be sure to make your home in this > darkness... We can't think our way to God... that's why I'm willing to > abandon everything I know, to love the one thing I cannot think. He > can be loved, but not thought." > > Within Western Christianity contemplation is often related to > mysticism as expressed in the works of mystical theologians such as > Teresa of Avila and John of the Cross as well as the writings of > Margery Kempe, Augustine Baker and Thomas Merton. > > Dom Cuthbert Butler notes that contemplation was the term used in the > Latin Church to refer to mysticism, and "'mysticism' is a quite modern > word". This [article](https://conversatio.org/being-with-god-the-practice-of-contemplative-prayer/) presents contemplative prayer as the fourth stage of the *Lectio divina*: > *Contemplatio* is prayer as being. In *contemplatio*, we rest in the presence of the One whose word and presence have invited us to transforming embrace. That word, having touched both our minds and our hearts, now leads us into quiet rest in the Beloved. This is a prayer of presence—the gift of consciousness that is transformed by and infused with God’s presence. It is prayer as being—a gift of being in and with God that allows all my doing to flow from this center. It is, as described by Thomas Keating, the movement from conversation to communion. GotQuestions features an [article](https://www.gotquestions.org/contemplative-prayer.html) on contemplative prayer that outright claims it has no biblical support whatsoever: > Contemplative prayer begins with “centering prayer,” a meditative practice where the practitioner focuses on a word and repeats that word over and over for the duration of the exercise. The purpose is to clear one’s mind of outside concerns so that God’s voice may be more easily heard. After the centering prayer, the practitioner is to sit still, listen for direct guidance from God, and feel His presence. > > **Although this might sound like an innocent exercise, this type of prayer has no scriptural support whatsoever. In fact, it is just the opposite of how prayer is defined in the Bible**. “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.” (Philippians 4:6). “In that day you will no longer ask me anything. I tell you the truth, my Father will give you whatever you ask in my name. Until now you have not asked for anything in my name. Ask and you will receive, and your joy will be complete” (John 16:23-24). These verses and others clearly portray prayer as being comprehendible communication with God, not an esoteric, mystical meditation. Do Christian practitioners of contemplative prayer believe it is based on the Bible? If so, what is the scriptural support for contemplative prayer?

Many Christians encourage people to "seek" God. Similarly, many Christians claim that God can be "found". I'm also well aware of the existence of many passages in the Bible that talk about the possibility of "seeking" and "finding" God (see for example https://dailyverses.net/seeking/niv/kjv) . In concrete and practical terms (for the lay reader): - What does it mean to "seek" God? - What does it mean to "find" God? - How can a person know for sure that they have finally "found" God after a long process of "seeking" Him (whatever that means)? [Given the controversial nature of spirituality questions](https://christianity.meta.stackexchange.com/questions/7168/how-do-we-ask-spirituality-questions) , I'd like to narrow the scope to the **Protestant** perspective. ____ For those interested in the Catholic perspective: https://christianity.stackexchange.com/q/86589/50422

Let me know if this is off-topic, as it veers into a different field. I have myself been thinking about an equivocation between the Trinity and a triadic model of semiotics, and I believe I have seen mentions of it here and there. When I read certain sources on the Trinity, this seems to strengthen this kind of interpretation. Semiotics is the study of meaning. To be a Christian claiming the Trinity is somehow the epitome of, the sign of, or actually the manifestation of, the triadic semiotic structure of reality, would be an interesting form of idealism. But what is there to this? Well, the Son is sometimes called "the Word". Well, the Word would correspond to the signifier, I would say (the symbol or thing that signifies something else). The Father, being prior to all, would be the referent (that which the signifier signifies). The Holy Spirit would be the interpretant; the object allowing for the linking between one experience and another; the signifier linked to the referent, by way of the interpretant existing within the mind of the person experiencing the meaning. God is thus the entire sign; the co-existence between signifier, interpretant and referent; God is thus meaning itself. Well, that's one mapping between the three components of meaning and the three persons of the Trinity. Perhaps there are other mappings. But what credence is there to this interpretation among Christian scholars, mystics, theologians and scriptures?

Some random quotes from online Trinitarian sources. >The mystery of the Most Holy Trinity is the central mystery of the Christian faith and life. >The most profound and mysterious doctrines of the Christian faith: the Trinity. >The mystery of the Trinity doctrine is the manifestation of three distinct persons in one God. Given the very specific statements of Jesus who declared the Father was the only true God, with no mention of a spirit 'person', and literally *excluding* himself from being God, this biblical evidence from the 'only Savior and Lord' would seem a sufficient explanation. The Biblical evidence describing the one God, Yahweh, is not a mystery, Jesus is not a mystery especially as his God is the same as ours. The Apostles affirmed these simple truths, especially about the man Jesus, who again, is never described as God, so no mystery there either.

For a working definition of *Christian Mysticism* I'd like to quote the [top answer](https://christianity.stackexchange.com/a/2819/61679) to https://christianity.stackexchange.com/q/1942/61679 : > Christian Mysticism has a long and honourable tradition. You can read > the histories of many holy Christian mystics. [Wikipedia] will give > you a good starting point. Meditation is only one aspect. For a > working definition, try: ""that part, or element, or Christian belief > and practice that concerns the preparation for, the consciousness of, > and the effect of [...] a direct and transformative presence of [the > Christian] God" (Bernard McGinn). In effect mystics are those who make > real and experience for themselves things that many Christians take as > theoretical or abstract - e.g. the presence of God, union with God, > the indwelling of the Holy Spirit. > > Here are some well-known people and practices that form part of the > Christian Mystic tradition: > > - Spiritual Exercises of St. Ignatius Loyola > - Meister Eckhart > - Brother Lawrence > - Julian of Norwich > - Teresa of Avila > - St John of the Cross > - Thomas Merton > > : http://en.wikipedia.org/wiki/Christian_mysticism I also recently asked another question, https://christianity.stackexchange.com/q/98040/61679 , and according to the answers posted so far I've been pleasantly surprised by the fact that the pursuit of a profoundly mystical union with God is highly regarded in Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, and arguably even in some branches of Protestantism ([this answer](https://christianity.stackexchange.com/a/98044/61679) makes a case for mysticism in Protestantism specifically). What is the biblical basis for Christian Mysticism?

Building upon my previous question https://christianity.stackexchange.com/q/101680/61679 and the excellent [answer](https://christianity.stackexchange.com/a/101815/61679) by GratefulDisciple, I would like to delve deeper into how Reformed Protestants understand and respond to the concept of [Christian mysticism](https://en.wikipedia.org/wiki/Christian_mysticism) . This concept has a long Patristic and Medieval tradition present in both the Catholic and Eastern Orthodox Churches, and is also evident in more recent movements such as [Pentecostalism](https://en.wikipedia.org/wiki/Pentecostalism) and the [Charismatic movement](https://en.wikipedia.org/wiki/Charismatic_movement) . To keep the scope narrow, I would like this question to focus solely on **Christian mysticism** as traditionally understood by the Catholic and Eastern Orthodox Churches, leaving the discussion of the more recent Pentecostal and Charismatic movements to a [separate question](https://christianity.stackexchange.com/q/101848/61679) . Do Reformed Protestants share an appreciation for the mystical aspects of Christian spirituality as traditionally understood by the Catholic and Eastern Orthodox Churches?

[Steven J. Lawson](https://www.gracechurch.org/leader/lawson/steven%20j) speaking at the 2013 *Strange Fire* conference in a lecture titled [The Puritan Commitment to *Sola Scriptura*](https://www.gty.org/library/sermons-library/TM13-12/the-puritan-commitment-to-sola-scriptura-steve-lawson) ([video here](https://www.watchagtv.com/videos/tm13-12-dvd-edit-720p-updated-graphics-2021-youtube-2160p-4k-ultra-hd) , transcribed by [Mike Riccardi writing at the Cripplegate blog](https://thecripplegate.com/strange-fire-the-puritan-commitment-to-sola-scriptura-steve-lawson/)) seems to express antagonism and criticism toward both concepts: > They claimed to be receiving new revelations, prophecies. And with that they were being led astray into **hyper-emotionalism and mysticism**. > And out of this commitment to be “open and uncautious” to continuing revelation by the Spirit, they were led into all kinds of **mystical experiences and bizarre patterns**, not the least of which was going naked as a sign. > “All of these ways”—referring to the abuses of the Quakers with the inner light, new revelation, **mystical**, intuitive, subjective impulses—“are uncertain, dangerous, useless, and totally unnecessary. … They must be rejected and shunned.” > What is more bizarre than running around half naked is the outlandish claims and freakish actions of so many in today’s **Charismatic movement**. What we saw during the Q&A today is more bizarre than these women who walked around naked. > He was the personal chaplain to Oliver Cromwell. John Owen Addressed Parliament. This brilliant man gave himself to combat **this Charismatic emotional departure from *sola Scriptura* with its new revelations**. And Owen affirmed the deeper issue, which was *sola Scriptura*. > It would be in 1659 that Owen responded by writing one of his most important works: *A Defense of Sacred Scripture against the Fanatics*. I want to zone in on chapter 3, entitled, “On the Perfection of Scripture.” And Owen will state his case for **the lunacy of the charismatic excesses** based upon the sure foundation of the perfection of the Word of God. > It leaves no room for any new revelations. If you are seeking any of **these Charismatic new-revelations**, it is because you have no understanding of the perfection of the written Word of God. Is Steve Lawson using the concepts of *(Christian) mysticism* and the *charismatic movement* almost interchangeably, or at least with enough overlap between the two to be regarded as equally dangerous to the doctrine of *Sola scriptura* as he understands it? More generally, how much overlap is there between [*Christian mysticism*](https://en.wikipedia.org/wiki/Christian_mysticism) and the [*charismatic movement*](https://en.wikipedia.org/wiki/Charismatic_movement) ? Does a Charismatic Christian necessarily, by definition, believe in the possibility of mystical experiences? Is a Christian mystic necessarily, by definition, open to the possibility of the [*charismata*](https://en.wikipedia.org/wiki/Spiritual_gift) ? Are there any nuances between the two concepts, making them, at least in certain contexts, non-interchangeable?

At one extreme, atheists and agnostics assert that either God doesn't exist or, at best, He has concealed Himself exceptionally well, rendering Himself imperceptible and undetectable ([source](https://plato.stanford.edu/entries/divine-hiddenness/)) . Conversely, at the opposite end of the spectrum, Christian mystics make remarkable claims, such as experiencing guided tours of Heaven or Hell ([source](https://www.amazon.com/Divine-Revelation-Heaven-Mary-Baxter/dp/0883685248) ; [source](https://www.amazon.com/23-Minutes-Hell-Story-Torment-ebook/dp/B004TGZEQG/)) , being miraculously freed from heavily guarded prisons ([source](https://www.amazon.com/Heavenly-Man-Paul-Hattaway-ebook/dp/B004SBF7OQ)) , or being called to a revivalist ministry marked by signs and wonders ([source](https://www.amazon.com/Diary-Signs-Wonders-Maria-Woodworth-Etter-ebook/dp/B005FHXYHE/)) . Considering these extreme cases (in both directions), it appears that there must be intermediate degrees between these two extremes, forming a spectrum. Which Christian denominations believe in varying degrees of personal knowledge and experience of God? Among those, which ones believe it is possible to navigate this spectrum, moving from the lowest levels to the highest, and how?

*Note*: For context, please see my recently asked question [*Can Reformed Epistemology be considered a special variant of mysticism?*](https://philosophy.stackexchange.com/q/109913/66156) on Philosophy Stack Exchange. It includes many useful references and extensive quotes. --- In essence, [Reformed Epistemology](https://en.wikipedia.org/wiki/Reformed_epistemology) , primarily expounded by Alvin Plantinga, posits that humans can experientially know God in a *properly basic* manner, through some sort of built-in spiritual sense or [*sensus divinitatis*](https://en.wikipedia.org/wiki/Sensus_divinitatis) , akin to how we form basic beliefs about the external world through the conventional five physical senses: touch, smell, taste, hearing, and sight. William Lane Craig, building on Plantinga's work, further specifies that this direct experiential knowledge of God occurs in Christians through the *inner witness of the Holy Spirit*. In a clarifying [3-minute video clip](https://youtu.be/cC3q3qYIhdI) , Craig elaborates on and defends this notion in a debate with an atheist. (I recommend watching the video.) Interestingly, the experiential nature of knowing God proposed by Reformed Epistemology bears resemblance to the knowledge-granting aspect of mystical experiences as described in [mysticism](https://plato.stanford.edu/entries/mysticism/) . I'll quote a few paragraphs from that article to clarify what I'm talking about: > Under the influence of William James’ *Varieties of Religious Experience*, philosophical interest in mysticism has heavily focused on **distinctive, allegedly knowledge-granting “mystical experiences.”** Philosophers have dealt with such topics as the classification of mystical experiences, their nature, to what extent mystical experiences are conditioned by a mystic’s language and culture, and whether mystical experiences furnish evidence for the truth of mystical claims. > A more inclusive definition of “mystical experience” is: > >> A purportedly nonsensory awareness or a nonstructured sensory experience granting acquaintance of realities or states of affairs that are of a kind not accessible by way of ordinary sense-perception structured by mental conceptions, somatosensory modalities, or standard introspection. “Experience,” “consciousness,” and “awareness” are notoriously difficult to define and will be left unanalyzed here, but the other key terms in the definition can be understood as follows: > > 1. “Purportedly” allows the definition to be accepted without necessarily accepting that mystics ever really do experience realities or states of affairs in the way they described. > > 2. “Nonsenory awareness” includes content of a kind not appropriate to sense-perception, somatosensory modalities (including the means for sensing pain and body temperature, and internally sensing body, limb, organ, and visceral positions and states), or standard introspection. **Some mystics have referred to a distinct “spiritual” means of knowing appropriate only to a non-physical realm** (nous, intellectus, buddhi). A super sense-perceptual mode of experience may accompany sense-perception as in the cases of “nature mysticism” or “cosmic consciousness” (Bucke 1901), as when, for example, a person has an awareness of God while watching a setting sun. > > 3. “Nonstructured sensory experience” consists of phenomenological sensory content but lacks the conceptualization normally structuring sense-perception. > > 4. “Acquaintance” of realities in mystical experiences means the subject is putatively aware of one or more realities in a way that overcomes the normal subject/object duality: the “acquaintance” is “knowledge by participation” or “knowledge by identity” (Forman 1990, Introduction). Mystical experiences are allegedly “direct,” “unmediated” insights in that sense. > > 5. “States of affairs” include the impermanence of all reality and that God is the ground of the self. “Acquaintance” of states of affairs comes in two forms. In one, a subject is aware of either (one or more) realities on which (one or more) states of affairs supervene. **An example would be an awareness of God (a reality) affording an awareness of one’s utter dependence on God (a state of affairs)**. In its second form, acquaintance of states of affairs involves an insight directly, without supervening on acquaintance, of any reality. An example is coming to “see” the impermanence of all that exists in the phenomenal world. > > Hereafter “mystical experience” will be used in the broader sense, unless otherwise noted, not merely for unitive experiences. Correspondingly, the term “mysticism” will refer to practices, discourse, texts, institutions, and traditions associated with these experiences. The definition excludes paranormal experiences such as visions, voices, out-of-body experiences, and powers such as telepathy. All of these are “dualistic” acquaintance of subjects with objects or qualities of a kind accessible to the senses or to ordinary introspection. In the more specific context of Christianity, it's pertinent to quote the introductory paragraph of the article [Christian mysticism](https://en.wikipedia.org/wiki/Christian_mysticism) : > Christian mysticism is the tradition of mystical practices and mystical theology within Christianity which **"concerns the preparation [of the person] for, the consciousness of, and the effect of [...] a direct and transformative presence of God" or Divine love**. Until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria, from contemplatio (Latin; Greek θεωρία, theoria), **"looking at", "gazing at", "being aware of" God or the Divine**. Christianity took up the use of both the Greek (theoria) and Latin (contemplatio, contemplation) terminology to describe various forms of prayer **and the process of coming to know God**. Thus, my question for Christians who sympathize with Reformed Epistemology: Do they see any overlap between Reformed Epistemology and Mysticism? Could the former be viewed as a special variant of the latter? Are they completely different views? Is the experience of God through the *sensus divinitatis* a special kind of mystical experience? Does the *sensus divinitatis* play any role whatsoever in mystical experiences in general?

There are a few examples of this kind of yearning in the Old Testament: Exodus 33:17-18 KJV > 17 And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. 18 And he said, **I beseech thee, shew me thy glory**. Psalm 63:1-3 KJV > O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; 2 **To see thy power and thy glory**, so as I have seen thee in the sanctuary. 3 Because thy lovingkindness is better than life, my lips shall praise thee. Psalm 27:4 KJV > One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, **to behold the beauty of the Lord**, and to enquire in his temple 1 Kings 18:36-38 KJV > 36 And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, **let it be known this day that thou art God in Israel**, and that I am thy servant, and that I have done all these things at thy word. 37 Hear me, O Lord, hear me, **that this people may know that thou art the Lord God**, and that thou hast turned their heart back again. 38 Then the fire of the Lord fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. In the New Testament, the closest to this kind of yearning can be found in Acts 4, although the emphasis here has more to do with the spreading of the gospel: Acts 4:24-31 KJV > 24 And when they heard that, **they lifted up their voice to God with one accord**, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: 25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? 26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. 27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, 28 For to do whatsoever thy hand and thy counsel determined before to be done. 29 **And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word**, 30 **By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus**. 31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. A similar sentiment is expressed by Paul: 1 Corinthians 2:1-5 KJV > And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. 2 For I determined not to know any thing among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching was not with enticing words of man's wisdom, **but in demonstration of the Spirit and of power**: 5 That your faith should not stand in the wisdom of men, but in **the power of God**. In Christian mystical traditions, is it common to seek and long for the manifestation of God's power and glory? ---- **Definition of *Christian Mystical Traditions*** A good source on this topic is [List of Christian mystics - Wikipedia](https://en.wikipedia.org/wiki/List_of_Christian_mystics) . I will quote the introduction of the article, and refer the reader to the article itself for a very comprehensive list of Christian mystics throughout history. > Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Roman Catholic and Orthodox Christianity (both the Eastern Orthodox and Oriental Orthodox traditions). > > The attributes and means by which Christian mysticism is studied and practiced are varied. They range from ecstatic visions of the soul's mystical union with God to simple prayerful contemplation of Holy Scripture (i.e., Lectio Divina). > > The experiences of mystics are often framed within theological approaches to God, such as Quietism, Pietism, etc.; therefore, in order to aid in the understanding of Christian mysticism, this list includes some philosophers, theologians, anonymous theological books, religious groups and movements whose ideas and practices have had an influence on Christian mystics and the Christian mystical experience. The Wikipedia article on [Christian mysticism](https://en.wikipedia.org/wiki/Christian_mysticism) also identifies important concepts and categories associated with Christian mysticism, such as Alexandrian mysticism, Monasticism, Desert Fathers, Neo-Platonism, Mystical theology, Cataphatic and apophatic mysticism, Meditation and contemplation, Threefold path, Katharsis, Theoria, Theosis, Alternate models (Augustine, Meister Eckhart, Teresa of Avila, Evelyn Underhill), Latin Catholic mysticism, etc. In the case of Protestantism, the article [Mysticism and the reformation: a brief survey](https://www.ajol.info/index.php/actat/article/view/146059) presents an interesting overview on the topic: > A number of influential theologians over the past two centuries have denied that Protestant Christianity has a place for mysticism understood as the mingling of the divine and human natures. Today a more adequate understanding of the mystical element of Christianity as a deeper awareness of God’s presence in the life of believers suggests a new evaluation of the relation of Protestantism and mysticism, beginning Martin Luther, and continuing with figures like Johann Arndt, and a number of the “Spiritual Reformers,” such as Andreas Karlstadt, Sebastian Franck, Valentin Weigel, as well as the theosophical Lutheran Jacob Boehme. This essay is designed to reopen the question of the relation between Protestantism and mysticism. Another viewpoint is presented by the article [Caring for Contemporary Mystics: Pentecostalism and the Mystical Worldview](https://journals.sagepub.com/doi/full/10.1177/1939790919888843) : > Pentecostals can be understood as contemporary Christian mystics, and doing so can aid one in both understanding and caring for them. The task of understanding them is facilitated by this category in that it allows one to inhabit a different mindset from what is typical in contemporary settings. Pentecostalism and charismatic movements work out of distinct, fundamental claims that together work as a kind of worldview, one that operates from a hyperawareness of God’s presence and a sensed empowerment of the mystic’s self. The task of caring for them should honor these claims all the while being open to the Spirit’s presence and work.

To provide context, some time ago I posed the following question: *https://christianity.stackexchange.com/q/98040/61679* . Answers suggested that denominations aligning with this sentiment may include the Catholic Church, the Eastern Orthodox Church, the Oriental Orthodox Church, as well as certain branches of Protestantism like Quakerism, Methodism, Pentecostalism, and the Charismatic movement. Now, the concept of *[mysticism](https://en.wikipedia.org/wiki/Christian_mysticism)* in Christianity might raise an eyebrow or two. Hence, perhaps a more readily accepted phrase that avoids immediate dismissal could be *"seeking a tangible experience of *God's presence*"*. Pastor [Tim Conway](https://illbehonest.com/author/tim-conway) , affiliated with the *I'll Be Honest* ministry, provides profound insights in a video titled [The Presence of God or Mysticism? - Ask Pastor Tim](https://youtu.be/E8SsIFrqY8g) , where he eloquently defends the legitimacy of pursuing and yearning for God's presence. He cites several notable figures from recent history within the reformed movement who attest to this possibility, including Lloyd-Jones, John Owen, A.B. Simpson, Charles Simeon, David Brainerd, Jonathan Edwards, Sarah Edwards, Duncan Campbell, and more recently, Paul Washer. Given this understanding, I'm interested in exploring denominations that might hold differing views, opposing or hesitating to actively pursue a more tangible awareness and experience of God's presence. Which denominations might not prioritize or consider this aspect important? For example, are there denominations that contend seeking experiences could invalidate faith, arguing that authentic faith necessitates the absence of experiential encounters, as we are called to walk by 'faith alone'? --- *Note*: For those interested in the biblical basis for Christian Mysticism, see *https://christianity.stackexchange.com/q/98050/61679*

In [*Life of Blessed (Now Saint) Margaret Mary Alacoque*](https://ia600703.us.archive.org/25/items/lifeofblessedmar00maryuoft/lifeofblessedmar00maryuoft.pdf) , it is found on p. 3: > It is related in the revelations of St Gertrude that she once asked St John the Evangelist why the devotion to the Sacred Heart was not publicly acknowledged in the Church at that time, and the reply was that God had reserved the manifestation of the devotion to the latter days of the Church, when the love of the people would have grown cold. And indeed, on the Feast of St John the Evangelist, December 27th, 1674, Our Lord disclosed to St. Margaret Mary great revelations about His Sacred Heart. QUESTION: Have there been any mystic Catholic Saints (or Blesseds) who have written about the sufferings Our Lord had endured during the night He spent in the dark prison? What did the mystic(s) write?

If an individual earnestly hungers for deep spirituality, including a desire for attaining a profound degree of sanctification and consecration, but also for a profound, mystical, supernatural relationship with God, which denominations would find this attitude commendable? My educated guess is that at least Eastern Orthodoxy would. I say this having in mind saints such as [Porphyrios of Kafsokalyvia](https://en.wikipedia.org/wiki/Porphyrios_of_Kafsokalyvia) , of whom books have been written, including [*Elder Porphyrios Testimonies and Experiences*](https://www.amazon.com/dp/9606890236) : > *"Elder, where can we find the solution to our problems?"* > > *"Only holiness will solve your problems."* > > The realm of the sacred and the transcendent, as expressed by that > child of God and true man, Elder Porphyrios, belongs to the category > of the unbelievable. It can however become believable because, «sin > does not prevail where grace abounds”. Elder Porphyrios was a person > filled with grace, a bearer of the power of the Holy Spirit, a child > of the Kingdom, a genuine and true tree of paradise. > > Whoever wishes to speak about the inner spiritual life of a saint, > must be a saint himself. We, the writers of this book, are not saints. > We are confined to what we saw and what we heard. We are amongst those > many others, who, as St. Luke the Evangelist says, have “taken in hand > to set in order a narrative.” We are not trying, with our poor and > futile speech, to describe the life of a contemporary saint, but > rather we are falteringly trying to express our joy in having met a > saint; our joy that Christ lives yesterday, today and forever; our joy > that holiness is not a thing of the past, that grace can be felt next > to us, that our hands touched a “little father” who really lived the > expression “I no longer live, for Christ lives in me.” > > Until the Lord reveals the servant who was Elder Porphyrios’ > eye-witness, who observed him throughout his life and in all his works > and will write about his life accurately and fully, we are forgiven. > For we have only seen “in part.” We describe, write about and speak of > the miraculous things that God did for us through His servant, > Porphyrios. Is my educated guess correct? Which other denominations share the same sentiment? --- For a discussion of the meaning of *Christian mysticism* and its biblical basis, see https://christianity.stackexchange.com/q/98050/61679 . A closely related concept is *Theosis*: https://christianity.stackexchange.com/q/98106/61679 , https://christianity.stackexchange.com/q/98092/61679

I am presently persuaded that the concept of *Christian mysticism* finds its foundation in both Scripture and the rich tapestry of tradition and personal experiences among believers. In my understanding, Christian mysticism refers to the (potential) capacity of Christians to actively and earnestly seek a deeply experiential, transformative, and supernatural knowledge of as well as a profound connection, communication and relationship with God. It often involves contemplative practices, prayer, and seeking a direct experience of the divine. I previously asked two questions elaborating on these points: *https://christianity.stackexchange.com/q/98040/61679* and *https://christianity.stackexchange.com/q/98050/61679* . However, I've noticed that some Christians cringe at the idea of *Christian mysticism*, so I would like to give those Christians an opportunity to make their case. What is a biblical case *against* Christian mysticism? --- Other attempts at providing a definition: > Christian mysticism refers to the development of mystical practices and theory within Christianity. It has often been connected to mystical theology, especially in the Catholic and Eastern Orthodox traditions. Mysticism is a religious tendency and desire of the human soul towards an intimate union with the Divinity, or a system growing out of such a tendency and desire. As a philosophical system, Mysticism considers as the end of philosophy the direct union of the human soul with the Divinity through contemplation and love, and attempts to determine the processes and the means of realizing this end. > > Source: https://christianity.stackexchange.com/tags/mysticism/info > Christian Mysticism has a long and honourable tradition. You can read > the histories of many holy Christian mystics. [Wikipedia](http://en.wikipedia.org/wiki/Christian_mysticism) will give > you a good starting point. Meditation is only one aspect. For a > working definition, try: ""that part, or element, or Christian belief > and practice that concerns the preparation for, the consciousness of, > and the effect of [...] a direct and transformative presence of [the > Christian] God" (Bernard McGinn). In effect mystics are those who make > real and experience for themselves things that many Christians take as > theoretical or abstract - e.g. the presence of God, union with God, > the indwelling of the Holy Spirit. > > Source: [Is Christian mysticism an oxymoron or is it a legitimate path for a Christian?](https://christianity.stackexchange.com/a/2819/61679) ---- Another attempt: > Christian mysticism is the tradition of mystical practices and > mystical theology within Christianity which "concerns the preparation > [of the person] for, the consciousness of, and the effect of [...] a > direct and transformative presence of God" or Divine love. Until the > sixth century the practice of what is now called mysticism was > referred to by the term contemplatio, c.q. theoria, from contemplatio > (Latin; Greek θεωρία, theoria), "looking at", "gazing at", "being > aware of" God or the Divine. Christianity took up the use of both the > Greek (theoria) and Latin (contemplatio, contemplation) terminology to > describe various forms of prayer and the process of coming to know > God. > > Contemplative practices range from simple prayerful meditation of Holy > Scripture (i.e. Lectio Divina) to contemplation on the presence of > God, resulting in theosis (spiritual union with God) and ecstatic > visions of the soul's mystical union with God. Three stages are > discerned in contemplative practice, namely catharsis (purification), > contemplation proper, and the vision of God. > > Contemplative practices have a prominent place in the Eastern > Orthodoxy and Oriental Orthodoxy, and have gained a renewed interest > in western Christianity. > >

Etymology

> > **Theoria** > > The Greek theoria (θεωρία) meant "contemplation, speculation, > a looking at, things looked at", from theorein (θεωρεῖν) "to consider, > speculate, look at", from theoros (θεωρός) "spectator", from thea > (θέα) "a view" + horan (ὁρᾶν) "to see". It expressed the state of > being a spectator. Both Greek θεωρία and Latin contemplatio primarily > meant looking at things, whether with the eyes or with the mind. > > According to William Johnston, until the sixth century the practice of > what is now called mysticism was referred to by the term contemplatio, > c.q. theoria. According to Johnston, "[b]oth contemplation and > mysticism speak of the eye of love which is looking at, gazing at, > aware of divine realities." > > Several scholars have demonstrated similarities between the Greek idea > of theoria and the Indian idea of darśana (darshan), including Ian > Rutherford and Gregory Grieve. > > **Mysticism** > > "Mysticism" is derived from the Greek μύω, meaning "to conceal," and > its derivative μυστικός, mystikos, meaning "an initiate." In the > Hellenistic world, a "mystikos" was an initiate of a mystery religion. > "Mystical" referred to secret religious rituals and use of the word > lacked any direct references to the transcendental. > > In early Christianity the term mystikos referred to three dimensions, > which soon became intertwined, namely the biblical, the liturgical and > the spiritual or contemplative. The biblical dimension refers to > "hidden" or allegorical interpretations of Scriptures. The liturgical > dimension refers to the liturgical mystery of the Eucharist, the > presence of Christ at the Eucharist. The third dimension is the > contemplative or experiential knowledge of God. > > Source: https://en.wikipedia.org/wiki/Christian_mysticism

Saints sometimes exhibited mystical phenomena in the cognoscitive order such as visions, locutions, revelations, discernment of spirits , and hierognosis (ability to distinguish blessed from profane objects); cf. Antonio Royo Marín, O.P., *Teología de la Perfección Cristiana* p. 814. Discernment of spirits in the sense of reading souls (as opposed to distinguishing good from evil spirits; cf. *ibid.* p. 826) would seem to include the ability to know what state of life God is calling a particular soul to. What saints gifted with spiritual discernment were able to accurately determine what vocation God is calling someone to?

St. Thomas Aquinas is known to make excellent **conceptual distinctions** in philosophy and theology, most critically in his philosophy and psychology of the human soul, the nature of truth & love in God as well as in a human person, the intra-Trinitarian relations and the works of the Trinity *ad extra*, the interaction of angels with humans (which exorcists use), and many many more areas. So it is reasonable to ask **how we would use St. Thomas's own distinctions to analyze his "private revelation" of Christ to him** where Aquinas "heard" Jesus said: > Thou hast written well of me, Thomas; what reward wilt thou have?" To which St. Thomas responded: > None other than Thyself, Lord (*source*: [this article](https://www.churchpop.com/when-christ-spoke-from-a-crucifix-the-mystical-vision-of-st-thomas-aquinas/)) My question has to do with the **nature of this experience** that I hope an answer will use St. Thomas's own distinctions to describe it. Is it ecstasy? Is it beatific vision? Is it private revelation? Is it a Vision? Is it Christophany? Is it apparition? Is it Word of Knowledge (that some Christians claim to have today in Charismatic circles)? Is it like St. Paul being transported to 3rd heaven? Is it an out of body experience? Was it audible, visible, or non-empirical but palpable? Did the 3 fellow Dominicans who witnessed the account hear it too? Or was it similar to private mental seeing like when the light of faith permeates the light of reason? The curious thing is that Aquinas's experience is not listed in the *Wikipedia* article on [Catholic Church approved list of private revelations](https://en.wikipedia.org/wiki/List_of_private_revelations_approved_by_the_Catholic_Church) nor in *Wikipedia* article on [Visions of Jesus and Mary](https://en.wikipedia.org/wiki/Visions_of_Jesus_and_Mary) . Was it an oversight on *Wikipedia* part? Or was the nature of the experience different than "private revelation" and "vision"? It is so widely cited even in scholarly biographies of St. Thomas Aquinas that we cannot deem it mere legend, but did the Vatican ever authenticated St. Thomas's experience in the first place?