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CHRISTIAN MYSTICISM: WHAT IS IT AND IS IT BIBLICAL?
A prayer to begin:
Lord, I am now entering
into your presence, to hear you speak from heaven to me, to receive your rain
and spiritual dew, which never return in vain, but ripen a harvest either of
corn or weeds, of grace or judgment.
My heart is prepared, O
Lord, my heart is prepared to learn and to love any of your words. Your law is
my counselor; I will be ruled by it. It is my physician; I will be a patient
under it. It is my schoolmaster; I will be obedient to it.
But who am I that I
should promise any service to you? And who is your minister that he should do
any good to me, without your grace and heavenly call?
Be therefore pleased to
reveal your own Spirit to me, and to work in me that which you require. Amen.[1]
A grand spectrum of
traditions subsist with the Christian subculture (e.g., Reformed, Apostolic,
high church, low church, modern music styles, charismatic, etc.), and with such
diversity[2]
comes great disparity—one of which is the chasm between experience and
knowledge (i.e., the mind vs. the heart). Many might wrongly point to the heart
as the source of right worship, but Jesus instructs his people of the greatest
commandment: “… ‘And you shall love the Lord your God with all your heart and
with all your soul and with all your mind and with all your strength’” (Mark
12:30).[3]
Moreover, unhealthy discrepancies permeate the church of the Lord as experience
vs. knowledge is pitted against each other. Biblical Christianity, however,
does not negate one at the expense of the other. There is room for differences
within the body of Christ. The church’s goal then is to be as precise as
possible on such matters. Thus, a balance must exist between knowledge and
experience.
Historic Christianity includes mysticism. Mysticism is not new and certainly not to historic Christianity. Additionally, there are not only mystical instances in church history but also in the Bible. This word, therefore, is intended both for the believer who struggles with accepting mysticism as good and right in Christianity and the one who tends to stray further from orthodox practice than he or she should, but it aims heavily toward the one who finds the concept of Christian mysticism difficult to grasp. For that reason, mysticism will be defined here, and a founded contention for Christian mysticism will be employed.
Christian
Mysticism Defined
Mysticism, to some,
could seem far-reaching and ethereal in that it might be perceived as extremely
delicate, light, and airy in a way that seems too perfect, unearthly, or
magical for the real world. Nonetheless, Scripture alludes to transcendent
moments with the divine (e.g., the Apostle Paul’s being caught up in the third
heaven—2 Cor 12:2-4). Thus, it is good and right to grapple with the concept of
mysticism and (explicitly) Christian mysticism; therefore, for foundation,
Christian mysticism must be defined. Therefore, before attaching the Christian
label, in general, “mysticism is the practice or belief of seeking a direct,
personal experience of God, spiritual truth, or ultimate reality through
subjective awareness, intuition, or altered states of consciousness rather than
through formal dogma or rigid ritual.”[4]
The concept of mysticism then is centered around an experience with the divine.
To attach the Christian
mark to mysticism, such transcendent experience must protrude from a place of
orthodoxy.[5]
Said another way, rather than focusing solely on intellectual doctrine,
external rules, or abstract dogmas (as broad mysticism would commonly do),
Christian mystics pursue an intimate, unmitigated relationship with the Triune
God: Father, Son, and Holy Spirit.
Biblical
Support for Christian Mysticism
Biblical support for
Christian mysticism centers on passages describing direct communion, spiritual
union, and intimate experiential knowledge of God rather than dry
intellectualism. Some biblical examples of mysticism are as follows:
·
John
17:21 – Jesus prays for believers to experience deep, unitive communion: “that
they may all be one, just as you, Father, are in me, and I in you, that they
also may be in us, so that the world may believe that you have sent me.”
- 2 Corinthians 12:1–4 – The Apostle Paul describes being caught up
into the “third heaven” or “paradise” and hearing inexpressible things,
illustrating an extraordinary and (possibly) out-of-body or visionary
experience of the divine.
- John 14:21–23 – Jesus promises that those who keep his
commandments will experience a personal, abiding presence where the Father
and Son will “come to him and make our home with him.”
- Galatians 4:22–26 – Proponents point to allegorical
interpretations of Scripture (such as Paul treating Hagar and Sarah as an
allegory) as a basis for looking beyond the literal text to deeper
spiritual meanings.[6]
- The Psalms and Song of Songs – The poetic and emotional language of the Psalms and the bridal
mysticism of the Song of Songs are frequently cited as the blueprint for an affectionate,
experiential yearning for God’s presence.
As a matter of critical
theological perspectives, they subsist as primarily twofold. First, proponents
(Orthodox, Catholic, and some Protestant traditions) view mysticism as the
heart of the Christian life—pursuing contemplative prayer, silence, solitude,
and an inner transformation through the indwelling of the Holy Spirit. Second,
critics (mostly Cessationist and conservative Protestant frameworks like The Gospel Coalition) argue that Paul viewed boasting in
heavenly visions as foolish (2 Cor 12:5–9) and warn that ungrounded mysticism
prioritizes subjective feelings over objective Scripture, risking doctrinal
error.[7]
Key biblical examples of
mystical experiences are as follows:
- Moses and the Burning Bush (Exod 3:1–6): Moses encounters God in
a physical bush that burns with fire without being consumed, hearing a
direct voice and standing on “holy ground.”
- The Ascent of Sinai (Exod 24:12–18): Moses enters the thick cloud
of divine presence on the mountain for 40 days, an early prototype of
contemplative darkness and direct encounter.
- Isaiah’s Temple Vision (Isa 6:1–8): Isaiah sees a vision of the
Lord seated on a high throne, surrounded by seraphim, and experiences a
direct cleansing of his lips by a coal from the altar.
- Ezekiel’s Chariot Vision (Ezek 1): Ezekiel experiences an
ecstatic, complex vision of the divine Merkavah (chariot throne) with
living creatures and glowing wheels representing the glory of God.
- Paul’s Vision of the Third Heaven (2 Cor 12:1–4): The Apostle
Paul describes being caught up to the “third heaven” (or Paradise),
hearing “inexpressible things, things that no one is permitted to tell,”
mirroring classical mystical ascent.
- The Road to Emmaus (Luke 24:13–35): The resurrected Jesus walks
unrecognized with two disciples, and their eyes are spiritually opened to
recognize him in the breaking of the bread before he vanishes.
- The Gospel of John and Pauline “In Christ” Mysticism (John
14:21–23; Gal 2:20): Passages emphasizing mutual indwelling—where God
makes his home inside the believer, and the believer lives in union with
Christ—form the bedrock of Christian contemplative theology.
- The Book of Revelation (Rev 1:9–20): John the Apostle describes
being “in the Spirit on the Lord’s day” and receiving an extended
visionary apocalypse of the glorified Christ and heavenly realms.
Such examples offer fundamental biblical support for the idea of mysticism within the framework of Christianity. Nonetheless, there certainly subsists a line on which to tread regarding a proper approach to mysticism. As such, I suggest four key principles of which to be mindful regarding Christian mysticism and what it is. Mysticism is 1) reflective and adhering to Scripture, 2) divine, triune, and christocentric, 3) deep and absent of extra-revelation, and 4) transcendent and grounded.[8]
Heart:
Christian Mysticism is Reflective and Adhering to Scripture
First, in Scripture, the
heart is often deemed the seed of human emotion. Said another way, the heart (not
the hollow, muscular organ in vertebrate animals that pumps blood through the
circulatory system by rhythmic contraction, or an analogous pumping structure
in invertebrates) represents the core of one’s being, from which his or her
passions and character proceed. The concept of Christian mysticism alludes to
contemplation and reflection, for surely, reflection is imperative to Christian
spirituality.
Of the word (and law) of
the Lord, Psalm 1:2 teaches, “…his delight is in the law of the Lord, and on
his law, he meditates day and night.” The reflective process of meditation, however,
is vastly disparate from what would be commonly considered an emptying of the
mind. As Thomas Watson would suggest, Christian meditation involves a filling
of the mind with the things of God rather than an evacuating thereof.[9] Thus,
rather than an ethereal and ambiguous process of clearing the mind, reflection
for the believer considers a consummate God so immense that one must be filled
to the brim with his Spirit.[10]
While Christian mysticism is reflective, the mind is certainly included. One cannot love God with all the heart, soul, mind, and strength apart from the involvement of any of the four elements commanded. Therefore, while Christian mysticism is reflective, it is also intentionally biblical and solely conforming to Scripture.
Soul:
Christian Mysticism is Divine, Triune, and Christocentric
Regarding the soul,
secondly, Christian mysticism is (rightly) divine, triune, and christocentric. Christian
spirituality does not subsist without a union with the divine. The Spirit has
been sent by the Father and Son to lead us into the truth of the Son, to
testify to him (John 15:26). In this manner, Christian mysticism is triune
(i.e., all three persons of the Godhead are involved in mystical work within
the lives of God’s people). To be effective and proper, however, Christian
mysticism is centered around the person and work of Christ.
One might ponder how anything could be both triune and christocentric. As the mediator, Christ makes possible the work of the Spirit and the glory of God in the lives of his people. Jared C. Wilson says, “Some theologians…refer to the Holy Spirit as the ‘shy’ member of the Trinity—because he is occupied with shining the spotlight not on himself but on Christ. If your mysticism is preoccupied with Christian spirituality, don’t forget the centrality of the Christ in Christian.”[11] The great mystery of the relationship between God and his covenanted people is threefold: 1) with God, 2) in God, and 3) God in his people. As such, the mystical experiences the church holds should be directed to the glory of the Father, through the mediation of Christ, and in the power of the Spirit, as all workings traverse a path centered around the work and glory of Jesus. Christian mysticism then is not a heretical experience severed from the God of Scripture; rather, Christian mysticism is intentionally rooted in the person and work of Christ and does not exceed such bounds.
Mind:
Christian Mysticism is Deep and Absent of Extra-Revelation
Third, for the mind,
Christian mysticism holds deep roots and yet is separated from the heresy of
extra-revelation.[12]
The Apostle Paul writes, “Oh, the depth of the riches and wisdom and knowledge
of God! How unsearchable are his judgments and how inscrutable his ways” (Rom
11:33)! With such a vast and limitless supply of wisdom and riches, it is
impossible for the human mind to comprehend the infinite circumference of
triune God. As such, one may never cease to know God and his ways and yet
remain faithfully within the parameters of biblical Christianity.
Perhaps, to some, a
troubling thought of mysticism is the seeming slippery slope of abandoning
orthodox Christianity for experiences that defy the Bible, for certainly, such
practices exist. Nevertheless, appropriate Christian mysticism does not embrace
extra-revelation. God’s word offers the church everything needed for life and
for godliness (2 Pet 1:3). Anything beyond what the Lord has already provided
then is either aimed at or already at a place of heresy. Paul warns of those
who may profess a false gospel. He says, “But even if we or an angel from
heaven should preach to you a gospel contrary to the one we preached to you,
let him be accursed” (Gal 1:8).[13]
Since Satan is an expert at disguising evil as good, one must measure belief
and practice against Scripture.
The Bible is the church’s primordial guide. Thus, all practice and experience within Christianity should be derived from its text. As deep as God’s ways are, proper Christian mysticism does not abandon biblical, historic, and orthodox Christianity but rather operates within such constraints.
Strength:
Christian Mysticism is Transcendent and Grounded
Lastly, Christian mysticism, while transcendent, is also grounded—in Scripture, in church history, and in orthodoxy. What is meant by such a concept is that while Christian mysticism is uninhibited, it is rightly built upon the foundations of all three aforementioned elements. Even the mystical experiences highlighted in the Bible do not violate Scripture. For the skeptic, Christian mysticism transcends human understanding; to the adherent, Christian mysticism remains firmly grounded in orthodox Christianity without any wavering from its boundaries. A balance must exist between both polarities. If swung too far in either direction, the risk is run of heresy and even apostacy, which is why Christian mysticism is both transcendent and grounded.
The
Crux of Christian Mysticism: Scripture, Christ, and History
The message here does not dismiss knowledge or experience at the expense of the other. Rather than contending for one or the other, the correct way to view such issues is both/and rather than either/or. A balance must be considered. Where one swings too far to one side, he or she should reevaluate the other and find an equalized stance on Christian mysticism. Examples of mystical belief and experience are replete in church history and Scripture and surely suffice in providing a foundational outlook on how to handle their implications. As such, perhaps, the entirety of the church would benefit herself in employing mystical belief in worship practice in a biblical and historical manner.
[1] Edward Reynolds, “Before a
Sermon,” in Piercing Heaven:
Prayers of the Puritans, ed. Robert Elmer (Bellingham, WA: Lexham Press,
2019), 138.
[2]
Such diversity can not only be permitted but may be exceedingly good and right
for the body of Christ.
[3] All biblical references are
taken from the English Standard Version (ESV) of the Bible unless otherwise
noted.
[4]
Merriam-Webster Dictionary, s.v. “mysticism,” accessed October 17, 2026,
https://www.merriam-webster.com/dictionary/mysticism.
[5]
Admittedly, mysticism could be easily misconstrued to places of unfounded
theology and even heresy. Thus, believers must be careful when discussing the
topic and believing its implications.
[6]
This is an example of areas where believers must be careful not to diminish the
authority and reliability of Scripture.
[7]
This writing does not dismiss the possibility of such a hypothesis.
[8]
This writing takes a both/and approach rather than either/or.
[9] Jennifer
C. Neimeyer, “Thomas Watson: The Necessity of Meditation,” Puritan Reformed
Journal 2, no. 1 (January 2010), 171.
[10] Anecdotally,
one difficulty many Christians have with mysticism is its ambiguity and seeming
spotlight on experience rather than thoughtfulness. Christian mysticism, however,
does not negate the mind for the purpose of a spiritual experience; rather,
Christian mysticism includes the mind as a part of spirituality.
[11]
Jared C. Wilson, “The Right Kind of Mysticism,” The Gospel Coalition
(blog), March 17, 2018, https://www.thegospelcoalition.org/article/right-kind-mysticism/.
[12]
That is any alleged spiritual message, vision, prophecy, or scripture received
outside the sixty-six canonical books of the Bible.
[13]
This writing certainly considers the normative (i.e., that which is not
explicitly forbidden is permitted) vs. regulative (i.e., only what is
prescribed in Scripture is allowed) principles. While leaning heavily upon
normative principles, if such practices are based upon revelation apart from
Scripture or (especially) those that blatantly violate biblical instruction,
extra-biblical revelation (which is false and wrong) has been employed.
