Thirteen Reasons Why Mysticism Is Not Compatible With True Evangelical Christianity 
by Alan Morrison
An excerpt from an article by Alan Morrison entitled The Evangelical Attraction To Mysticism that outlines the problems with contemplative spirituality.
The first reason why mysticism is not compatible with true evangelical Christianity is that
1. IT CONFUSES THE IMAGO DEI (THE IMAGE OF GOD) WITH THE ESSENTIA DEI (ESSENCE OF GOD)
The claim of the Eastern mystic is that in every person there is a spark of divinity — that God indwells each soul, universally. The purpose of the mystic is to discover 'the God within' — the universal spirit, the Ultimate Reality — through techniques ranging from various forms of prayer or meditation to the use of fungi, cactuses and other chemical substances which alter consciousness
The so-called Christian mystic — under the influence of a speculative Neo-Platonism which was itself a sycretic mixture of pagan mysticism and Greek philosophy — moderates the Eastern mystical teaching on the universal divine spark within so that it appears to come into conformity to orthodox Christian teaching.
So we find that the 'universal god within' of the Eastern mystic is redefined as the image of God in every man. That might seem like a nifty move, but there are major problems with this: For the image of God never was an actual spark of divinity, a portion of God in a person. The image of God in man is not the substance or essence of God. To believe so would be horribly at odds with Scripture.
It is true that the Apostle Peter used the phrase 'partakers of the divine nature' (2 Pet.1:4); but this was addressed to believers in the Lord Jesus Christ rather than to the whole human race or a group of elite mystics who happen to have performed the right techniques.
As Thomas Watson points out in his Body of Divinity, this partaking in the divine nature 'is not by identity or union with the divine essence, but by a transformation into the divine likeness'. Likewise, A.A. Hodge states that 'this union does not involve any mysterious confusion of the person of Christ with the persons of his people'. Augustus Strong (1836-1921) asserts that the nature of the communion of the believer with Christ is not 'a union of essence, which destroys the distinct personality and subsistence of either Christ or the human spirit — as held by many of the mystics'.
As Robert Dabney (1820-1898) has rightly pointed out, the Christian believer, after he or she has been indwelt by the Holy Spirit, is 'still a separate person, a responsible free agent, and a man, not a God. The idea of a personal or substantial union would imply the deification of man, which is profane and unmeaning'.
So the mystic's view of the image of God in man is fatally flawed.
The second reason why mysticism is not compatible with true evangelical Christianity is that
2. IT UNDERMINES THE NEED FOR A STRUCTURED LOCAL CHURCH
Mystics and enthusiasts are always dismissive of authority and the idea of the structured local church involving ministers of the Gospel, pastors and teachers, oversight in general, authority, the liturgy of worship services, etc. After all, they have a direct hotline to God, so why let these earthbound forces get in the way? Such things will seem like carnal things to the one who has visited the third heaven and he perceives that such things stand between him and God.
But the Bible plainly shows that a structured local church is at the heart of the development of the kingdom of God in the Gospel Age.
The third reason why mysticism is not compatible with true evangelical Christianity is that
3. IT INTRUDES INTO FORBIDDEN AREAS OF SPIRITUAL LIFE
The word 'intrudes' is the key here. There are limits to what a believer is permitted to experience. There are things which are 'off limits'. Crossing over those limits was one of the key transgressions of our first parents: 'When the woman saw that is was a tree desirable to make one wise...'. She was attracted to an experience which lay beyond that with which she had already been endowed by nature.
Luther's observation, mentioned earlier, that Adam and Eve were enthusiasts is not at all wide of the mark. Intruding into forbidden areas of spiritual life is a central hallmark of enthusiasm.
One is reminded here of Paul's teaching in Col.2:18 about those who take delight "in false humility and worship of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind...". Or as we are told in Deut.29:29: "The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever...".
The fourth reason why mysticism is not compatible with true evangelical Christianity is that
4. IT CREATES A BREED OF 'CHRISTIAN' SUPERBEINGS
This is closely related to the previous reason and is a feature of both mysticism and its youngest child, enthusiasm.
You may say, well what about Paul's experience in the third heaven (2 Cor.12)? Was that not a mystical experience? Whatever it was that Paul experienced, we need to remember these three things: 1) Paul was an Apostle of Jesus Christ with a special commission, a special relationship with the Lord, uniquely a recipient of divine revelation. 2) There is no evidence that Paul ever sought the experience, whereas mystics make it their life's work to penetrate the third heaven. 3) The Lord hedged Paul about after his experience with a thorn in the flesh precisely to eradicate from his mind any notions that he was now above other lesser mortals. And surely, there was a distinct discouragement in this thorn from trying to repeat the experience. Whereas the mystic — whether Catholic or Eastern — makes it his life's work to repeatedly seek 'union with the divine'.
Furthermore, Catholic mystics have traditionally divided the church into those who they refer to as 'contemplatives' (those who enter the monastic life and are very mystical) and those who are 'actives' (who remain in the world and are very practical). Mary and Martha are held up to be representatives of these two types. This immediately creates a sort of spiritual elite of Christian 'superbeings'. Contrary to this, the Scriptures teach that all true believers have equal access to God (Rom.5:1-2; Heb.4:16).
The fifth reason why mysticism is not compatible with true evangelical Christianity is that
5. IT IS INTENSELY SYNERGISTIC
That is, whereas true salvation is dependent of God first working in the heart of a man, the mystic brings off his union with God (which is the salvation experience he seeks) on the basis of his own works and merit. This even applies to the Quietist mystic. As Lindberg puts it:
'Even in the subtle mystical form of passive resignation — a doing which is a doing nothing — this is still allied to that semi-Pelagian facere quod in se est (doing what is in you) which Luther overcame theologically in his first lectures on the Psalms...'
Even if Tauler did use language suggestive of the grace of God being necessary for the mystic experience, it still makes God dependent on the person's works so that there can be a 'birth of the Son in the soul.'
Actually, mysticism is in many ways the ultimate works righteousness.
The sixth reason why mysticism is not compatible with true evangelical Christianity is that
6. IT RENDERS VOID THE NEED FOR FORENSIC JUSTIFICATION
What possible need would a person have to be made righteous at the bar of justice before God if they already have not merely got a direct hotline to Him thanks to their contemplations but are actually able to experience ecstatic essential union with Him (as they believe)?
This is why mystics and enthusiasts at best ignore the teaching on forensic justification, at worst berate it (like Muntzer). This is why mysticism is so devilish. It creates a false way over the wall into the sheepfold substituting an infused righteousness for that imputed righteousness reckoned only to those who have responded to the true Gospel in repentance. To imagine that you have become united to God essentially is a huge trick of the mind.
The seventh reason why mysticism is not compatible with true evangelical Christianity is that
7. IT DENIES THE SUBSTITUTIONARY ATONEMENT OF THE LORD JESUS CHRIST
You will search endlessly through the writings of the mystics for any real reference to the Substitutionary Atonement of the Lord Jesus Christ.
It just has no place in the thinking of the mystic — which is most strange when you consider that this teaching is at the very heart of the Gospel — that the Substitutionary Atonement of the Lord Jesus Christ is the central event of history round which every other event revolves and on which it is dependent.
Behold, the Lamb of God who takes away the sin of the world. The mystic, however, regards sin to be the 'self' asserting itself as an individuated consciousness thus disunited from oneness with God. That 'sin' is thus removed by performing exercises to get yourself back into that state of oneness with God.
The mystical view of the Atonement is brought out by A.A. Hodge writes in his Outlines of Theology, in answer to the catechetical question, "State generally the four theories under one or other of which all views ever entertained as to the nature of the reconciliation effected by Christ may be grouped":
Ans: "The Mystical, which, although it has assumed various forms, may be generally stated thus: 'The reconciliation effected by Christ was brought about by the mysterious union of God and man accomplished by the incarnation, rather than by His sacrificial death.' This was entertained by some of the Platonizing fathers, the disciples of Scotus Erigena [who translated pseudo-Dionysius into Latin] in the middle ages, by Osiander and Schwenkfeld at the Reformation, and by the school of Schleirmacher among the modern German theologians.
So mysticism, in common with liberalism, effectively denies the substitutionary atonement of the Lord Jesus Christ.
Following on logically from this is the eighth reason why mysticism is not compatible with true evangelical Christianity:
8. IT UNDERMINES THE NEED FOR THE INCARNATION
What was the purpose of the Incarnation? The Lord Jesus Himself tells us: 'Now is my soul troubled; and what shall I say? Father, save me from this hour? But for this cause came I unto this hour" (Jn.12:27). The Lord Jesus is saying here that He came into this world, took on human flesh, came into incarnation precisely so that He could die on the Cross: "And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS." Why? "For He shall save His people from their sins".
In denying the reality of substitutionary atonement, mystics deny the Incarnation. For the Incarnation has no meaning at all outside of the context of His death.
1 Jn.3:8: 'For this purpose the Son of God was manifested [incarnated], that he might destroy the works of the devil.'
How did He do that? Through His atoning death and victorious resurrection. In effect, mysticism denies the need for the incarnation. Surely, this must come close to making mysticism the religion of antichrist (1 Jn.2:22; 4:2-3).
The ninth reason why mysticism is not compatible with true evangelical Christianity is that
9. IT PRETENDS THAT IT IS SELFLESS BUT IT IS IN FACT AN EXAMPLE OF THE ULTIMATE IN SELF-CENTREDNESS
Mysticism inevitably leads to a lifetime of navel-gazing and introspection. It is a 'me' religion. Even the Roman Catholic writer G.K. Chesterton has enough insight to say:
'If I were to say that Christianity came into the world specially to destroy the doctrine of the Inner Light, that would be an exaggeration. But it would be very much nearer to the truth... Of all conceivable forms of enlightenment the worst is what these people call the Inner Light. Of all horrible religions the most horrible is the worship of the god within. Any one who knows any body knows how it would work; anyone who knows anyone from the Higher Thought Centre knows how it does work. That Jones shall worship the god within him turns out ultimately to mean that Jones shall worship Jones... Christianity came into the world firstly in order to assert with violence that a man had not only to look inwards, but to look outwards, to behold with astonishment and enthusiasm a divine company and a divine captain. The only fun of being a Christian was that a man was not left alone with the Inner Light, but definitely recognized an outer light, fair as the sun, clear as the moon, terrible as an army with banners'.
What more needs to be said?
The tenth reason why mysticism is not compatible with true evangelical Christianity is that
10. IT BASES ITS ASSURANCE ON EXTREME SUBJECTIVISM
It falsely equates religious emotionalism with Christian spirituality. Remember those twin tenets of all forms of mysticism: 1) The seeking out of a direct experience of God, without any mediator; 2) The setting up of the individual's subjective experience as the sole arbiter of religious truth. The mystic or enthusiast devises his theology on the basis of his subjective religious experiences; whereas the personal spiritual experiences of the true believer arise out of the knowledge of God which he receives through the objective written Word of God.
Theology determines experience. Not the other way round. This is why Pietism paved the way for the so-called 'Enlightenment' in Europe.
The eleventh reason why mysticism is not compatible with true evangelical Christianity is that
11. IT INEVITABLY LEADS TO FALSE ECUMENISM
If we reduce Christian unity to the lowest common denominator of shared religious experience, and that form of religious experience bears no relation to any concept of Christian orthodoxy, then the scene is set for a form of unity which is a false church. Taken to its extreme, it will lead to a synagogue of Satan.
And this is what we have today in the ecumenical process, in which there is a welcome for everyone, heretic, infidel, anyone — unless you happen to be a Bible-believing disciple of Jesus Christ upholding the truth and authority of Scripture! Mysticism and enthusiasm inevitably lead to false ecumenism.
The twelfth reason why mysticism is not compatible with true evangelical Christianity is that
12. IT INEXORABLY MOVES TOWARDS INTERFAITHISM
The mystical experiences which unite Catholics and neo-evangelicals are the same experiences which undergird the spiritual life of so many of the world's religions. One is forced to wonder whether the next phase of mystical charismatic development is going to be a movement into a universalist doctrine of salvation?
If you think that such a thing is too absurd, then read the recently-published book by former Cliff College principal W.H. Davies entitled 'Spirit without Measure' (DLT). This purports to be a definitive work of charismatic theology, yet it upholds the notion that a person of any religion, without any knowledge of Christ, can be saved if they are devotional enough and practice good works. This is the same New Age, universalist vision as that of the Jesuit Teilhard de Chardin, and demonstrates the direction in which mysticism always travels.
The thirteenth and final reason why mysticism is not compatible with true evangelical Christianity is that
13. IT IS A MANIFESTATION OF THE ORIGINAL SATANIC LIE AT THE BEGINNING OF HUMAN HISTORY
Two of the main elements which attracted Eve to Satan's teaching were that a) she could be like God and b) that she could have a wisdom far above and beyond that with which human creatures had first been endowed (Gen.3:1-6).
Surely the mysticism which is so prevalent in the world's religions and in the professing Christian scene is a religious outworking of those original lies? If this is the case, then mysticism is not merely based on an erroneous way of thinking or a misplaced religious philosophy — it is actually Satanic.
CONCLUSION
On that note we would do well, in closing, to ask the question: Why have so many Protestant Christians become attracted to Catholic Mysticism?
The first reason is that they have been hoodwinked by the "doctrine — vs — devotion" conflict. There has always been a great tension between what we can call 'Doctrinality' and what we can call 'Devotionality'. But surely this is a false "either/or" situation. Right doctrine naturally leads to right devotionality. There is no point in attempting to compensate for perceived spiritual dryness by indulging in mystical practices. For mystically-induced religious experiences are at least as bad as spiritual deadness.
People would be far better off reading the spiritual masterpieces of the Puritans rather than the ramblings of the mystics.
Another reason Protestant Christians have been so attracted to mysticism is because they are overly-impressed by the verbal superlatives of mystical literature. Merely because someone waxes lyrically in a book about spiritual matters does not mean that the things being advocated are wholesome. One only has to be familiar with the ecstatic expressions of those involved with the so-called "Toronto Blessing" to see that they represent a case of emotional hyperbole rather than spiritual experience.
Another reason that so many Protestant Christians have been attracted to mysticism is because they have been so poorly taught. This is a result of low standards in both the pulpit and the press. We have already seen the acceptance of mysticism in purportedly evangelical books.
The same is true of many evangelical newspapers and journals. For example, in a widely-read neo-evangelical newspaper recently there appeared a full-page article about the French mystical, ecumenical haven "Taizé" (which uses practices which border on interfaith religious experience), without any critical comment. People were simply left to "make up their own minds". But that is not what Christian teaching should be about — especially in relation to the training of the young, who are very susceptible to the ill effects of "fudge". What is needed today is clear, unambiguous exposition of Biblical principles.
Another reason Protestant Christians have been so attracted to mysticism is because they do not understand the nuances of Church history and the significance of the many wayward movements which have invaded the life of the Church during the last two thousand years. Believers shouldn't merely be reading theology and devotional works; they should be reading history too. One of the most interesting of all works in this field is Mosheim's two volume work "An Ecclesiastical History" (R.L. Dabney's favourite), which takes each century comparing developments in terms of prosperous and calamitous events, religious and philosophical movements, ministerial matters, forms of church government, doctrinal developments, rites and ceremonies, divisions and heresies. If believers were ginned up on this sort of information they would be far less likely to fall foul of the subtleties of false teaching today.
Finally, there are two Scriptures which should be central to shaping our thinking on mystical experience. These are Psalm 131 and Colossians 2:18-23. The truly spiritual person does not intrude 'into those things which he hath not seen'. The truly spiritual person does not 'exercise himself in things too high for him'. For he knows that to do so would mean that he was 'vainly puffed up in his fleshly mind'.
Instead the genuinely spiritual person 'holds to the Head, Christ'. That is, he clings to Christ alone and all the nourishment and teaching which flow from Him. The spiritual man or woman does not delight in mystical experiences, but rather 'hopes in the Lord from henceforth and forever'.
For the entire article you may go to:
http://www.bereanbeacon.org/EvangelicalAttraction.html
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