Mysticism rejects the idea that human beings are capable of fully understanding and articulating ... more Mysticism rejects the idea that human beings are capable of fully understanding and articulating the Divine. Mysticism invites the human to rely on their personal and spiritual encounters with the Divine. In the perspective of the Mystic, one's encounters with the Divine serve as a primary source for theology. Rufus M Jones states, "She [the mystic] feels herself to be in direct prophetic relation to God rather than a transmitter of the formulations out of the archives of the past." 1 Thus, a mystic is an incredibly empowered individual. Mystics throughout history actively rebelled against traditional understandings and embodiment of the Divine of the orthodox Christian Church. Although the narrative of the mystics was rarely mainstream and neglected by many orthodox administrations, mystics were critical in the evolution of the church, preventing stagnation and decay. Rufus Ms. Jones inserts about mysticism, " What I am contending for the moment is that the mystical movement has in the main revealed itself typically as 'open religion' as contrasted with 'closed' and static forms of religion." 2 Thus, much of the evolution of the church has been because of Mysticism. In much of the mystic literature I have engaged in concerning mysticism, throughout my theological career as well as in class, mystic perspectives and movements were traditionally European. For instance, Rufus Jones throughout the chapter, Liberalism in the Mystic Tradition, sheds light on the how the mystic tradition's origins sprung out of the work of Plato, Aristotle, Augustine, Meister Eckhart, and many other before and after the Hellenistic period and culture. 3 1 Rufus M. Jones, Liberalism in the Mystic Tradition, 122. 2 Ibid. 3 Ibid.,123.
Mysticism rejects the idea that human beings are capable of fully understanding and articulating ... more Mysticism rejects the idea that human beings are capable of fully understanding and articulating the Divine. Mysticism invites the human to rely on their personal and spiritual encounters with the Divine. In the perspective of the Mystic, one's encounters with the Divine serve as a primary source for theology. Rufus M Jones states, "She [the mystic] feels herself to be in direct prophetic relation to God rather than a transmitter of the formulations out of the archives of the past." 1 Thus, a mystic is an incredibly empowered individual. Mystics throughout history actively rebelled against traditional understandings and embodiment of the Divine of the orthodox Christian Church. Although the narrative of the mystics was rarely mainstream and neglected by many orthodox administrations, mystics were critical in the evolution of the church, preventing stagnation and decay. Rufus Ms. Jones inserts about mysticism, " What I am contending for the moment is that the mystical movement has in the main revealed itself typically as 'open religion' as contrasted with 'closed' and static forms of religion." 2 Thus, much of the evolution of the church has been because of Mysticism. In much of the mystic literature I have engaged in concerning mysticism, throughout my theological career as well as in class, mystic perspectives and movements were traditionally European. For instance, Rufus Jones throughout the chapter, Liberalism in the Mystic Tradition, sheds light on the how the mystic tradition's origins sprung out of the work of Plato, Aristotle, Augustine, Meister Eckhart, and many other before and after the Hellenistic period and culture. 3 1 Rufus M. Jones, Liberalism in the Mystic Tradition, 122. 2 Ibid. 3 Ibid.,123.
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