J.H. Heidegger's Corpus of Christian Theology: Mystical Theology

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65.  The distinction of Scholastic and mystical Theology, and the rise and progress of this from Platonic Philosophy, and Gnostic Christians, who set themselves in opposition to Gnostic Heretics.

Moreover, just as Scholastic Theology in the place of Scripture put human authority and reason in the stronghold of control:  so also, on the other hand, Mystical Theology, adopted and chanted by others, in the place of the Holy Spirit inscribing the word and law of God in our heart, especially held dear the infused light of their own inspiration and I know not whose afflatus.  The former Theology is the transplant of Aristotelian Philosophy, the latter of Platonic Philosophy.  For by Plato Philosophy was reckoned as γνῶσις τῶν ὄντων, the Knowledge of beings, that is, as those explain it, of intelligible and Divine things, in the circle of which they also included intelligences, or Angelic natures, as certain effusive offspring of the Divine essence.  The Sacred Books also time and again call the religious knowledge of God γνῶσιν/gnosis/ knowledge.  But, when ψευδωνύμου γνώσεως, of science/knowledge falsely so called, in 1 Timothy 6:20 Paul makes mention, he in a general way touches upon all heresies, of which there is none that does not sell its ignorance under the title of knowledge; and primarily a certain heresy, which at that time was already lifting up its head; namely, that of Simon Magus and his Followers,[1] who peddled their altogether impure mystagogy under the name of γνώσεως/ gnosis/science/knowledge.  From Simon, through Menander,[2] Basilides,[3] Nicolaus,[4] and Carpocrates,[5] was propagated that γνῶσις/gnosis to those heretics, who in the time of Anicetus,[6] as Epiphanius testifies,[7] arrogated to themselves the name of Gnostics.  Of course, that Samaritan Simon, and the Gnostics following him, who, it is evident, worshipped together with the image of Jesus the images of Plato and Pythagoras;[8] were constructing a Syncretism of Pagan and Christian religion, in such a way that, nevertheless, to the faith and works of Christians (whom they were calling ψυχικοὺς/animal/natural, and themselves πνευματικοὺς καὶ τελείους, Spiritual and perfect) they were opposing, and preferring with the greatest possible arrogance, their own γνῶσιν/gnosis; by the pretext of which they were denying that they were able to be polluted by any sins, even the most foul.  In the beginning of the third century after Christ, Clement of Alexandria; and in the fourth, many others, attributed the very name of Gnostics, as if rescued from unjust possessors, to true Christians; themselves also distinguishing, as extraordinary γνῶσιν/gnosis from inchoate, so that very Gnostic himself furnished with extraordinary γνώσει/gnosis from less perfect Christians, as one mature from a neophyte, a spiritual man from a carnal, one merely speculative from one active; adding that the former is ἀπαθῇ καὶ ἀναμάρτητον, impassible and impeccable.[9]  In this manner giving way to the other extreme, by incautious forms of speech, they drew Religion, as it were, from the depths of obscene lusts, wherein the Gnostic heretics had totally immersed themselves, into the contrary yoke of their own holiness and Enthusiasm.  Added to this, especially in Clement, was the earnest love of the Philosophy of Plato and Pythagoras, who were strongly inclined toward this view.  The advancing age of the Church felt the hurt of this infelicitous counsel, with the Messalians emerging, who, it is evident, were called Enthusiasts;[10] and the Pelagians, who taught that man in this life is able to live without sin and without passion.[11]  Just as the Church rightfully condemned these; so it ought not to have tolerated the blemishes, that mystagogy and γνῶσιν/gnosis, of Clement of Alexandria and his disciple, Pseudo-Dionysius the Areopagite.  For from these the Mystical Theology took its beginning, which is wont to initiate its teaching of the Purgative Virtues from the ἀπαθείᾳ/ apathy, with the result that we recognize thence the transplant from the Platonic School.  From the Greeks to the Latins, John Scotus Eriugena in the ninth century was the first to bring this Mystical Theology of Clement and Pseudo-Dionysius over to the Latins;[12] following whom in the twelfth century Richard of Saint Victor[13] introduced the form of the art of Mystical Theology, by writing Theologiæ Mysticæ de contemplatione Medulla; just as also at the same time Lombard did the same for Scholastic Theology.  Thereafter almost all reduced the Mystical Theology to three ways, the names of which are, Purgative, under which are the purgative virtues, cleansing the appetite of passions, and inducing Stoic ἀπάθειαν/apathy; Illuminative, under which are the νοεραὶ/noetic virtues, imbuing the understanding with the knowledge of God; and Unitive, under which are the θεουργικαὶ/theurgic virtues:  in such a way that it might Deify, as it were, the man taken up into the embrace of God.  Yet the last of which, whereby the soul, attached solely to the contemplation of God, and now quiescing in it by a certain mystical silence, debarring the use of the man’s understanding, is united to God through love, and is, as it were, Deified, as the Initiates teach; fills almost every page of this Theology.  The same, thereafter variously developed by various, and commended by many, tolerated by all, the Spaniard Michael de Molinos recently brought to its ἀκμὴν/apex, not so much as the author of the sect of Quietists (for it is very ancient), as its  προστάτης/ champion, whom Innocent XI, although unwilling, and compelled by the Jesuits, a turbulent and ambitious, and so active rather than contemplative, race of men, who were also sniffing out the ruin which this sect threatened to the whole Papacy, not long ago condemned.[14]

66.  The crisis of Mystical Theology, an offshoot of which is Quietism.

But, that this Theology, unhappily and incautiously adopted also by certain Protestants, yet with some discrimination employed, just as much as the Scholastic Theology, is diametrically opposed to sound Theology, the matter itself testifies.  For it even deserts the sole Principium of Theology, namely, the Word of God; and it is contrary to faith, the knowledge of which it converts into ignorance, the assent into negation, the trust into total resignation and the abnegation of hope and one’s own will:  and it destroys love, which is nothing without the knowledge of the beloved:  and it, by taking away the vision of God in a glass[15] and through dark speeches,[16] transforms the state of the way into the state of the fatherland, the union of grace into the union of glory:  it separates the theory of God and Divine things from action:  and it overthrows all truth and knowledge, by abolishing the distinct knowledge of God; by substituting faith but confused, indistinct, general and negative, and common with all heretics and infidels; and finally by introducing affected ignorance and Θεὸν ἄγνωστον, an unknown God:  and it constructs the contemplation of the essence of God and His love, as He is in Himself, in abstraction from His attributes, and even from the concept of the Mediator:  and it cries up strange and unheard of, at least ἄγραφα/unwritten terms, of which sort are, mystical transubstantiation, concentration of the heart, annihilation of one’s powers, indeed of one’s whole being, absorption and liquefaction in the embrace of the Bridegroom; Passive prayer in quiet, spiritual intoxication, superessential unions, the well and abyss of annihilation, Deific love, deep identification with God, Deific polishing, suspension and eclipse of the soul, pure and super-eminent contemplation; Darkness, withdrawal, silence, suspension, drinking, tasting, belching, kissing, mystical death of the soul, and other ὑπέρογκα τῆς ματαιότητος, great swelling words of vanity (2 Peter 2:18), concerning which Maximilianus Sandæus in his libro de Theologia Mystica treats at length;[17] and he, not very successfully playing the part of Palæmon,[18] peddles the smoke of mystical science, rather than the truth, and thus prevails, not by the majesty of the subject matter, but by the paint, pomp, and singularity of long-winded words; and this, immediately infused, as they imagine, relying on secret and ἀδήλοις/obscure inspirations, furnished with new notions, bringing about the deprivation of the intellect, the suspension of the senses, and the abstraction and ecstasy of the mind, is unmixed enthusiasm; and, finally, it is so inconstant and uncertain that its more recent devotees clash with the more ancient, and with each other, in their speculative discourses, whether by contradiction, or by resignation, or by unsuccessful compromise.  But thou, avoid profane inanities of words, and oppositions of ψευδωνύμου γνώσεως, science falsely so called, 1 Timothy 6:20.  I fear, lest by any means, as the serpent beguiled Eve in his subtilty, so he should corrupt your thoughts from the simplicity that is in Christ, 2 Corinthians 11:3.  For Satan μετασχηματίζεται, is transformed, into an Angel of light, by taking to himself all things pertaining to an Angel of light, except that which is salutary, verse 14.  God will keep the feet of the pious; but the impious ‎בַּחֹ֣שֶׁךְ יִדָּ֑מּוּ, he shall be silent, shall be still, in darkness, 1 Samuel 2:9.  This was the iniquity of thy sister Sodom, pride, fullness of bread, ‎וְשַׁלְוַ֣ת הַשְׁקֵ֗ט, and quiet undisturbed, in her and in her daughters, Ezekiel 16:49.  Μυστήριον ἀνομίας, the mystery of iniquity, doth already work, 2 Thessalonians 2:7.

[1] The Simonians were a Gnostic sect, thought to be adherents of Simon Magus (see Acts 8:9-24), often portrayed as the archetypal heresiarch by the Fathers.  The Simonians were known for their beliefs in magic, emanations (semi-divine angelic beings), and the veneration and invocation of these spirits.

[2] Menander was a first century Samaritan Simonian and magician.

[3] The Basilidians were a second century Egyptian, dualistic Gnostic sect; they were followers of Basilides of Alexandria.

[4] Although the Nicolaitans are mentioned by the early Church Fathers, little is known with certainty about them beyond what is mentioned in John’s Apocalypse, that they ate things sacrificed to idols, and committed fornication.  See Revelation 2:6, 14, 15.

[5] Carpocrates of Alexandria was the founder of a libertine Gnostic sect in the early second century.

[6] Anicetus was Bishop of Rome from c. 155 to c. 166.

[7] Panarion, section 26.  The profound erudition of Epiphanius (c. 310-403) led to his installation as Bishop of Salamis.  He was something of a heresy hunter, combating Apollinaris, the disciples of Origen, and even at one point Chrysostom.

[8] Pythagoras (582-507 BC) was a Greek philosopher and mathematician.

[9] See Clement’s Stromata, book VII, chapters 3, 10, 11.

[10] The Messalians (from the Syriac ܡܨܠܝܢܐ, those who pray, also known as the Euchites) were a Christian ascetic and mystical movement, arising in the late fourth century in Syria and Mesopotamia.  The Messalians believed that everyone is born with an indwelling demon that can only be driven out through constant and intense prayer.  Once the demon is expelled, the person attains a state of sinlessness.  The Messalians were condemned as heretics at the Council of Ephesus (431).

[11] Pelagius (c. 354-c. 420/440) was an opponent of Augustine; he denied Augustine’s doctrine of total depravity and the freeness and sovereignty of God’s grace.

[12] John Scotus Eriugena (c. 800-c. 877) was one of the great philosopher-theologians of his age.  Born and educated in Ireland, his scholarly attainments (including Greek, which was rare in Western Europe at the time) came under the notice of Charles the Bald, and he was invited to succeed Alcuin of York as the head of the Palace School of Aachen.  Although not directly influenced by Plotinus or Iamblichus, Eriugena’s philosophy has taken in Neoplatonism as found in the Christian tradition, and his Neoplatonism is displayed in his De Divisione Naturæ and his translations and commentaries on Pseudo-Dionysius.

[13] Richard of Saint Victor (died 1173) was a Scottish Canon Regular, and an influential philosopher and mystical theologian.  He was Prior of the Augustinian Abbey of Saint Victor in Paris.

[14] Michael de Molinos (1628-1696) was a Spanish priest, and a leading figure in the Quietism movement.  In 1675 he published the Guía Espiritual (Spiritual Guide), in which he commended a path of pure, passive contemplation:  complete abandonment to the will to God, interior silence, and detachment from all active effort.  Accused by the Jesuits, Molinos was arrested by the Inquisition in 1685, and formally condemned by Innocent XI in 1687.  He spent the rest of his life imprisoned at Rome.

[15] 1 Corinthians 13:12.

[16] Numbers 12:8.

[17] Maximilian van der Sandt (1578-1656) was a Dutch Jesuit priest and theologian.  He was a proponent and defender of mystical and ascetic theology, and wrote prolifically on the subject.

[18] In Virgil’s Eclogue 3, Palæmon is a shepherd, who acts as a fair and competent judge in a singing contest between two other shepherds.