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An Introduction to Christian Mysticism: Recovering the Wildness of Spiritual Life
This brief, accessibly written volume introduces key figures, texts, and themes of the mystical tradition and shows how and why the mystics can speak to the church today. Jason Baxter, an expert educator and storyteller, explains that the mystical tradition offers a more robust understanding of God than our current shallow conceptions. Featuring engagement with primary sources and suitable for use in a variety of courses, this book argues that the mystics have much to say to contemporary Christians searching for authentic modes of spirituality.
208 pages, Paperback
Published March 16, 2021
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Displaying 1 - 25 of 25 reviews
May 29, 2024
Every Christian should read this book. This is a book that I will be thinking about for a long time and hope to read the physical copy of soon (though the audiobook was phenomenal). This is the book that I could only dream of writing (probably 40 years from now). I've been wondering for a while why Baptists, myself included, are often so scared of mysticism. Why have we cut ourselves off from the nourishing and colorful lives and writings of saints such as Julien of Norwich, Gregory of Nyssa, Meister Eckhart, and others?
This book masterfully introduces the complex but rich themes found in the writings of Plato, Plotinus, Augustine, the Cappadocian Fathers, the Desert Fathers, and more. It traces themes such as the ascent of love, divine hiddenness, apophatic theology, asceticism, silence, solitude, lectio divina, etc., unpacking the traditions and history behind them.
After reading Baxter's wonderful Introduction, I am inspired to pursue a deeper longing after God, remove more of the baggage and distractions of the modern world, retreat to the "desert" in search of moments of silence and natural contemplation, and feel the love of God in our hearts which is likewise present in all creation, of which we haven't even begun to plumb the depths. Before we can ascend to the heights, we must first descend in the humble denial of self. Then, the God who surpasses all language, all knowledge, whom we know only through comparisons, may become more real, more present, more beautiful to us. As C.S. Lewis put it, "Come further up, come further in!"
This book masterfully introduces the complex but rich themes found in the writings of Plato, Plotinus, Augustine, the Cappadocian Fathers, the Desert Fathers, and more. It traces themes such as the ascent of love, divine hiddenness, apophatic theology, asceticism, silence, solitude, lectio divina, etc., unpacking the traditions and history behind them.
After reading Baxter's wonderful Introduction, I am inspired to pursue a deeper longing after God, remove more of the baggage and distractions of the modern world, retreat to the "desert" in search of moments of silence and natural contemplation, and feel the love of God in our hearts which is likewise present in all creation, of which we haven't even begun to plumb the depths. Before we can ascend to the heights, we must first descend in the humble denial of self. Then, the God who surpasses all language, all knowledge, whom we know only through comparisons, may become more real, more present, more beautiful to us. As C.S. Lewis put it, "Come further up, come further in!"
May 8, 2022
An interesting, short and easy to read intro to a tradition of Christian theology not usually appealed to in evangelical circles. Baxter does a good job of clearly explaining the depths of various writers in this tradition, notes possible pitfalls, and overall makes this tradition more attractive to modern and overly rationalistic Christians like myself. A great intro to the subject, I now have a couple more books added to my devotional reading list because of Baxter’s book.
June 7, 2024
A good start to understanding mysticism. Covers the major mystics throughout church history and describes their import. Baxter creates the dilemma first and then puts forth the solution. The dilemma is modern Enlightenment and Rationalism that changed the way Western society approaches God. Western society has this become the producer of theologies and intellectual products which stimulate the mind but not the heart. Baxter proposes that the mystical tradition has something to offer modern western Christians in the way of spirituality, combining ever escalating intellectual simulation with heart felt love of God. Baxter argues that it is not enough to know God, we must love God. Baxter also touches on the nature of God by giving us an overview of mystical theology which attempts to pull theological knowing into the realm of unknowing. By unknowing we can know God. Knowledge categories, albeit helpful, ultimately don’t capture God who is before all and beyond all. God is before categories and thus cannot be categorized or spoke of. Thus God is before knowledge. With this understanding, Christians can approach theology with humility realizing that, while we may fail to capture God, God’s love captures us.
I think for some this is worrisome because it seems to be anti-theologizing and anti-intellectual. On the contrary it may offer us an invitation to theologize, but with more humility and love. Thus good works and and theologizing are not exercises of duty alone, but are primarily responses to God’s love all around and in us.
I think for some this is worrisome because it seems to be anti-theologizing and anti-intellectual. On the contrary it may offer us an invitation to theologize, but with more humility and love. Thus good works and and theologizing are not exercises of duty alone, but are primarily responses to God’s love all around and in us.
December 21, 2022
This was a really good representation of the different sorts of Christian mysticism through the ages. I was interested in the way that they wanted to meet God face-to-face but most of these were academically interesting rather than pulling me in spiritually or emotionally. I was hoping for a bit more personal engagement but it was a good book nonetheless.
July 2, 2021
A good overview of Christian mysticism. The introduction does a good job of explaining it, and looking at why it can he frowned upon as a topic today. The chapters offer a who's who throughout history.
A good book for small groups or classrooms.
A good book for small groups or classrooms.
January 19, 2025
This book makes me want to be a better Christian.
May 30, 2021
An exploration into the mystic heritage of Christianity and its pagan influences.
The author begins by addressing how the mystic heritage of Christianity became en vogue in the 20th and early 21st centuries. He then looks at many of the antecedents of mysticism in the Greco-Roman world and in the earliest Christianity. He then talked about the inward life, apophatic theology, the contemplative tradition, and lectio divina, highlighting the major mystic figures of late antiquity and the medieval world.
A helpful and well historically grounded introduction to the more mystic side of Christianity, the interest within it, and the vitality it can help to maintain.
**--galley received as part of early review program
The author begins by addressing how the mystic heritage of Christianity became en vogue in the 20th and early 21st centuries. He then looks at many of the antecedents of mysticism in the Greco-Roman world and in the earliest Christianity. He then talked about the inward life, apophatic theology, the contemplative tradition, and lectio divina, highlighting the major mystic figures of late antiquity and the medieval world.
A helpful and well historically grounded introduction to the more mystic side of Christianity, the interest within it, and the vitality it can help to maintain.
**--galley received as part of early review program
April 30, 2024
This was a decently helpful introduction on mysticism. I appreciated the explanation rooted in historical figures showing that mysticism historically has been much more than bizarre visions and experiences; rather, it is a deeply introspective practice of coming to know oneself and coming to know God in the process.
Nevertheless, this book certainly left me wanting more. I would have appreciated more discussion of actual practices I could use to explore mysticism for myself. I came away with a deeper theoretical understanding of mysticism but not a way to move forward in it.
Nevertheless, this book certainly left me wanting more. I would have appreciated more discussion of actual practices I could use to explore mysticism for myself. I came away with a deeper theoretical understanding of mysticism but not a way to move forward in it.
October 8, 2024
Thought provoking
December 20, 2023
This is an excellent introduction to the subject of Christian mysticism. It is a topical survey, that is, not strictly chronological.
My favorite aspect of the book is the author’s ability to communicate difficult ideas in a comprehensible form. I struggled to teach Meister Eckhart to college undergrads; I wish this book had been around to help me. Also, his description of Evagrius’ natural contemplation was clear and concise.
My one wish for this book is the limitation of an introduction. The author suggests that mysticism is critically important to modern Christians because we live in a secular age. But the conclusion doesn’t go far enough in suggesting how modern Christians can live mystically.
My favorite aspect of the book is the author’s ability to communicate difficult ideas in a comprehensible form. I struggled to teach Meister Eckhart to college undergrads; I wish this book had been around to help me. Also, his description of Evagrius’ natural contemplation was clear and concise.
My one wish for this book is the limitation of an introduction. The author suggests that mysticism is critically important to modern Christians because we live in a secular age. But the conclusion doesn’t go far enough in suggesting how modern Christians can live mystically.
December 20, 2024
Summary: A historical look at how Christian mystics understood mysticism and how that has changed.
Anyone reading along with my reviews is probably aware that I am about 18 months into a reading project on the idea of Christian discernment. And while I have not ended that exploration of discernment, I am at the point of a deep dive where I need to explore the connected ideas to discernment so that I can better understand how to proceed.
A number of years ago I was exploring the trinity and I realized that in exploring the trinity I needed to better understand the concept of hermeneutics and I think I ended up reading more books about hermeneutics than I did about the trinity. That exploration of the trinity comes up because one of the most helpful books for me in exploring the trinity was The Doctrine of the Trinity in the Early Church by Franz Dunzl. What made it so helpful was that it traced the early doctrine of the trinity but in doing so, Dunzl showed that part of the development of the language around the trinity was linguistic (there was a shift from Greek to Latin as the lingua franca) and part of the development of the langauge around the trinity was about shifts in philosophy and the language of philosophy.
If you have traced Christian doctrine over time, the way that cultural issues shift the way that we think of theology is common. Part of what mattered in the reformation was that thee was a shift in how we think of the state and how we think of legal realities and this corresponded to the increasing use of legal language in regard to the doctrines of salvation. In a more modern example, the shifts in understanding about gender and gender roles have shifted the language that some are using in regard to trinitarian theology with regard to the rise of supporters of the The Eternal Subordination of the Son or the The Eternal Functional Subordination of the Son and in a different area some of the changes in language and meaning of the economic trinity or social trinitarian theology.
I bring all of this up because Baxter's Introduction to Christian Mysticism has played a bit of a similar role as Dunzl for me. Mysticism is a notoriously difficult subject to discuss because the very nature of mysticism is discussion about what is "super natural" or what is above or outside of the natural realm. Because language is often referential, referring to something that is outside of nature makes it difficult to draw metaphors or analogy. Part of the differences in the way that we think of mysticism over time are differences of what is culturally being responded to as well as differences in philosophy and language. (The Mystery of God was a very helpful book on the right and wrong use of mystery within theological exploration.)
I picked up An Introduction to Christian Mysticism because I have recently read Baxter's book on CS Lewis and how his writing and thinking were influenced by medieval thinking. And as I think is appropriate, much of An Introduction to Christian Mysticism is concerned with the same broad time period. A short introduction like this cannot grapple with everything, but this is a good illustration as to how mysticism relates to knowledge, negative theology (or Apophatic theology), the role of action and contemplation with regard to mysticism. I think most importantly to my project, Baxter traces some of the ways that the changing understanding of the interiority of the human being (the inner self, personality, pyschology, etc.) influence the ways that we speak of mysticism. It is too strong to say that to know yourself is to know God, but that is how some mystics have come to see contemplation.
An Introduction to Christian Mysticism opens with a discussion of the rediscovery of mysticism in the 20th and 21st century. I have been reading The Celebration of Discipline and a book biography of Celebration of Disciple, Worth Celebrating by Miriam Dixon with the Renovare book club and they both also discuss this rediscovery. It has come in several waves, the Azuza revival brought a wave of interest in Pentecostal and charismatic worship and the Holy Spirit. Evelyn Underhill, Thomas Merton, and AW Tozer, among others prompted a revival of evangelical and protestant awareness of the history of the mystics. And Celebration of Discipline and other books in the spiritual formation movement has brought about increased attention to the practices of mysticism. Baxter is almost entirely focused on the intellectual history of mysticism. It is not that he is unaware of the role of the practices, but that while he acknowledges the practices and discussed the role of a type of muscular Christianity in his discussion of the desert fathers and of St Francis, that isn't his main focus.
After the introduction to the topic of mysticism and its revival, Baxter traces both thematically and temporally from Plato and other pagans of antiquity to Augustine, the mystics interested in negative theology (Dionysius the Areopagite, Gregory of Nyssa, and Meister Echhart), before returning to the desert fathers. And then returns to the later medieval world with lectio divina and the ways that Christian contemplation relates to God through contemplation of his word.
I listened to this as an audiobook and while the narrator was fine, this is a book that probably is not well suited to audio. Much of the book is oriented around ideas and Baxter is, as much as possible, oriented toward allowing earlier Christians to speak for themselves about mysticism. The sheer number of quotes and the way that Baxter mixes the quotes with his interpretive gloss means that it is very hard at times to know where the quote ends and where Baxter's commentary starts. And many of these quotes are either dense or coming from a very different cultural perspective and it would be helpful to read this in print so that you can go back and reread sections.
My plan is to watch the book price and pick it up the next time it goes on sale. But in the meantime, I am going to pick up some Evelyn Underhill and some of the older mystical books to read directly. I am still convinced that there is a very important role for understanding discernment in modern Christian discipleship. But I also think that without an understanding of mysticism and how we connect to a spiritual God, there is a limit to what we can say about discernment. Discernment involves understanding emotion, but it is not simply emotion. Discernment very much is interested in hearing from God and relating to God, but one of the important aspects of that is enough self awareness to grapple with what is ourselves and what is God. And then there is the ever-present question about what to do in the face of a God who appears distant or is not there when we feel like we want him to be there. All three of those questions and more have an aspect of mysticism in them.
This was originally posted on my blog at https://bookwi.se/an-introduction-to-...
Anyone reading along with my reviews is probably aware that I am about 18 months into a reading project on the idea of Christian discernment. And while I have not ended that exploration of discernment, I am at the point of a deep dive where I need to explore the connected ideas to discernment so that I can better understand how to proceed.
A number of years ago I was exploring the trinity and I realized that in exploring the trinity I needed to better understand the concept of hermeneutics and I think I ended up reading more books about hermeneutics than I did about the trinity. That exploration of the trinity comes up because one of the most helpful books for me in exploring the trinity was The Doctrine of the Trinity in the Early Church by Franz Dunzl. What made it so helpful was that it traced the early doctrine of the trinity but in doing so, Dunzl showed that part of the development of the language around the trinity was linguistic (there was a shift from Greek to Latin as the lingua franca) and part of the development of the langauge around the trinity was about shifts in philosophy and the language of philosophy.
If you have traced Christian doctrine over time, the way that cultural issues shift the way that we think of theology is common. Part of what mattered in the reformation was that thee was a shift in how we think of the state and how we think of legal realities and this corresponded to the increasing use of legal language in regard to the doctrines of salvation. In a more modern example, the shifts in understanding about gender and gender roles have shifted the language that some are using in regard to trinitarian theology with regard to the rise of supporters of the The Eternal Subordination of the Son or the The Eternal Functional Subordination of the Son and in a different area some of the changes in language and meaning of the economic trinity or social trinitarian theology.
I bring all of this up because Baxter's Introduction to Christian Mysticism has played a bit of a similar role as Dunzl for me. Mysticism is a notoriously difficult subject to discuss because the very nature of mysticism is discussion about what is "super natural" or what is above or outside of the natural realm. Because language is often referential, referring to something that is outside of nature makes it difficult to draw metaphors or analogy. Part of the differences in the way that we think of mysticism over time are differences of what is culturally being responded to as well as differences in philosophy and language. (The Mystery of God was a very helpful book on the right and wrong use of mystery within theological exploration.)
I picked up An Introduction to Christian Mysticism because I have recently read Baxter's book on CS Lewis and how his writing and thinking were influenced by medieval thinking. And as I think is appropriate, much of An Introduction to Christian Mysticism is concerned with the same broad time period. A short introduction like this cannot grapple with everything, but this is a good illustration as to how mysticism relates to knowledge, negative theology (or Apophatic theology), the role of action and contemplation with regard to mysticism. I think most importantly to my project, Baxter traces some of the ways that the changing understanding of the interiority of the human being (the inner self, personality, pyschology, etc.) influence the ways that we speak of mysticism. It is too strong to say that to know yourself is to know God, but that is how some mystics have come to see contemplation.
An Introduction to Christian Mysticism opens with a discussion of the rediscovery of mysticism in the 20th and 21st century. I have been reading The Celebration of Discipline and a book biography of Celebration of Disciple, Worth Celebrating by Miriam Dixon with the Renovare book club and they both also discuss this rediscovery. It has come in several waves, the Azuza revival brought a wave of interest in Pentecostal and charismatic worship and the Holy Spirit. Evelyn Underhill, Thomas Merton, and AW Tozer, among others prompted a revival of evangelical and protestant awareness of the history of the mystics. And Celebration of Discipline and other books in the spiritual formation movement has brought about increased attention to the practices of mysticism. Baxter is almost entirely focused on the intellectual history of mysticism. It is not that he is unaware of the role of the practices, but that while he acknowledges the practices and discussed the role of a type of muscular Christianity in his discussion of the desert fathers and of St Francis, that isn't his main focus.
After the introduction to the topic of mysticism and its revival, Baxter traces both thematically and temporally from Plato and other pagans of antiquity to Augustine, the mystics interested in negative theology (Dionysius the Areopagite, Gregory of Nyssa, and Meister Echhart), before returning to the desert fathers. And then returns to the later medieval world with lectio divina and the ways that Christian contemplation relates to God through contemplation of his word.
I listened to this as an audiobook and while the narrator was fine, this is a book that probably is not well suited to audio. Much of the book is oriented around ideas and Baxter is, as much as possible, oriented toward allowing earlier Christians to speak for themselves about mysticism. The sheer number of quotes and the way that Baxter mixes the quotes with his interpretive gloss means that it is very hard at times to know where the quote ends and where Baxter's commentary starts. And many of these quotes are either dense or coming from a very different cultural perspective and it would be helpful to read this in print so that you can go back and reread sections.
My plan is to watch the book price and pick it up the next time it goes on sale. But in the meantime, I am going to pick up some Evelyn Underhill and some of the older mystical books to read directly. I am still convinced that there is a very important role for understanding discernment in modern Christian discipleship. But I also think that without an understanding of mysticism and how we connect to a spiritual God, there is a limit to what we can say about discernment. Discernment involves understanding emotion, but it is not simply emotion. Discernment very much is interested in hearing from God and relating to God, but one of the important aspects of that is enough self awareness to grapple with what is ourselves and what is God. And then there is the ever-present question about what to do in the face of a God who appears distant or is not there when we feel like we want him to be there. All three of those questions and more have an aspect of mysticism in them.
This was originally posted on my blog at https://bookwi.se/an-introduction-to-...
May 15, 2022
Baxter's primer to mysticism is far more ode than introduction, encyclopedic and expansive yet puzzling in its organization and apparent lack of method, which borders on harmful. Thus we find, for example, a glowing tribute to Eckhart without critical context, a winking apology to his tendency to dance beyond the bounds of orthodoxy expressed as a celebration of his "giddiness" without presenting any means by which to evaluate, assess and even appreciate his belonging to the mystical tradition. That the Desert Fathers and the origins of the contemplative tradition are treated in Chapter 5 is likewise baffling and further suggests that his discursive tribute lacks not only a particular aim but even a grounded discipline in treating the subject matter that gives him evident delight. I'm grateful for Baxter's enjoyment of the larger Christian mystical tradition; however, as an introduction to Christian mysticism, this is simply isn't up to the task. See instead Thomas Merton's lectures on the subject, particularly those helpfully edited by Jon M. Sweeney as "A Course in Christian Mysticism."
December 31, 2023
When I started reading C. S. Lewis more and then learned about his love of medieval reality of Christianity and God, I felt like someone was finally talking about God, and the richness of life with Him the way I experience God, and how He speaks to me. Jason M. Baxter does the same here. I love and appreciate how he opens this book about Christian Mysticism, saying this often makes Protestants uncomfortable. I have experienced the same. This is not Mysticism that gets whoo- whoo or talking about crystals, this is talking about the unnameable aspects of God and the Trinity that are wild and lovely, like Aslan. The parts of God that will forever remain beyond our grasp, but He is kind enough and loves us so much that He gives us glimpses. And that in these glimpses we seek to someday see Him Face to Face. That would be the perfect Eternity, not getting to heaven because of our deeds or to escape Hell, but to desire beyond anything to SEE Him.
Baxter takes you through time to those contemplative persons that through out history have experienced their relationship with God in all the senses, all of their heart, mind and soul. I was struck by how many times they would mention desiring "to see God, face to face". And smiled because this concept had to have had some influence on Lewis' Till We Have Faces.
Really loved and am still thinking on the concept that sight is beyond colors. Much to think on in seeing God not just in the Word, but seeking him fervently in prayer, in contemplation and in humility and all of the ways He reveals himself through the physical aspects of us being a human, but mostly through beauty and light and even in the dark and ugly.
"In the contemplative state one experiences the depth of His being as having no ground. The union with God which a spiritual person experiences is one which is without ground. That is it is infinitely deep, infinitely high, infinitely long and wide. In this very manifestation a person's spirit realizes that by means of love, it has itself been emerged in this depth, raised to this height and sent forth into his length. The contemplative renounces himself and comes to the inmost part of his spirit in a state of barrenness and freedom. Where an eternal light has revealed to him and in this light he has experienced the eternal call of God's unity. He also feels himself to be in an eternal fire of love, which desires above all else to be One with God."
Baxter takes you through time to those contemplative persons that through out history have experienced their relationship with God in all the senses, all of their heart, mind and soul. I was struck by how many times they would mention desiring "to see God, face to face". And smiled because this concept had to have had some influence on Lewis' Till We Have Faces.
Really loved and am still thinking on the concept that sight is beyond colors. Much to think on in seeing God not just in the Word, but seeking him fervently in prayer, in contemplation and in humility and all of the ways He reveals himself through the physical aspects of us being a human, but mostly through beauty and light and even in the dark and ugly.
"In the contemplative state one experiences the depth of His being as having no ground. The union with God which a spiritual person experiences is one which is without ground. That is it is infinitely deep, infinitely high, infinitely long and wide. In this very manifestation a person's spirit realizes that by means of love, it has itself been emerged in this depth, raised to this height and sent forth into his length. The contemplative renounces himself and comes to the inmost part of his spirit in a state of barrenness and freedom. Where an eternal light has revealed to him and in this light he has experienced the eternal call of God's unity. He also feels himself to be in an eternal fire of love, which desires above all else to be One with God."
August 9, 2023
"The desire to hear God's voice - unmediated - is the fundamental desire of mysticism, and it cannot be confused with some personal commission or specific revelation. The heart hungers for something too big for creation to hold. The heart hungers for a vision or a taste or perhaps fragrance of God in the depth of his fullness, and one second of such a moment of encounter is worth more than a lifetime of pious deeds and correct opinions: 'For a day in Thy courts is better than a thousand. I would rather be a doorkeeper in the house of my God than to dwell in the tents of wickedness.' (Ps. 84:10)
"If mysticism, rightly understood, is not foreign to Christianity, and if it is, as I have suggested, the lifeblood of the pre-modern church, then why does it seem so strange and exotic to us? I am convinced that the reason has to do with the fact that we live in a 'secular world' - that is, an age in which our fundamental blueprint for thinking about the physical world, our humanity, and our relationship to God has changed. We might be the weird ones." - Jason Baxter (11-12)
This was a decent introduction to Christian mysticism. It covers a handful of approaches to experiencing God at a deeper level than just the common approaches found in modern Christianity. I gave it 3 stars because it felt like there could have been a bit more included and it had an abrupt ending. I had a hard time with one of the approaches that seemed to promote severe asceticism. It seemed to counter Paul's warning in Colossians 2:20-23. Looking to read more on this subject though.
"If mysticism, rightly understood, is not foreign to Christianity, and if it is, as I have suggested, the lifeblood of the pre-modern church, then why does it seem so strange and exotic to us? I am convinced that the reason has to do with the fact that we live in a 'secular world' - that is, an age in which our fundamental blueprint for thinking about the physical world, our humanity, and our relationship to God has changed. We might be the weird ones." - Jason Baxter (11-12)
This was a decent introduction to Christian mysticism. It covers a handful of approaches to experiencing God at a deeper level than just the common approaches found in modern Christianity. I gave it 3 stars because it felt like there could have been a bit more included and it had an abrupt ending. I had a hard time with one of the approaches that seemed to promote severe asceticism. It seemed to counter Paul's warning in Colossians 2:20-23. Looking to read more on this subject though.
January 17, 2025
Thesis: An introduction to Christian Mysticism is a book that provides the most basic aspects of what makes for Christian Mysticism. What is Christian Mysticism? Baxter answers the question in a negative way by defining what it is not. It is not a permission for Christians to get into Voodoo, but rather seeking to "see" and experience God that cannot be expressed by words or reason. In this book, he gets into the philosophical foundations of Christian Mysticism which is found in the neo-Platonic thought.
In the modern world, mysticism plays an important role because we experience the silence of God and the distance of God more than any age before. He attributes this condition of the modern man to the secularity of the world in which we live (obviously, he is getting this from Charles Taylor). In the next part of the book, he takes up another idea in the book which is central to Christian Mysticism, which is, the idea of the darkness of God. The darkness of God should not be understood as evil coming from God, but the practice of describing God only in terms of what He is not (apophatic tradition). He goes over the Christian mystics who have expanded on this concept before.
What I like about the book: the silence of God that seems so true in the modern world and in my life particularly was the best part of the book for me.
What I disliked about the book: the book ends up being a little too academic and doesn't lay out what a Christian should do to get to the Beatific Vision which he describes so well
Overall, 4/5
In the modern world, mysticism plays an important role because we experience the silence of God and the distance of God more than any age before. He attributes this condition of the modern man to the secularity of the world in which we live (obviously, he is getting this from Charles Taylor). In the next part of the book, he takes up another idea in the book which is central to Christian Mysticism, which is, the idea of the darkness of God. The darkness of God should not be understood as evil coming from God, but the practice of describing God only in terms of what He is not (apophatic tradition). He goes over the Christian mystics who have expanded on this concept before.
What I like about the book: the silence of God that seems so true in the modern world and in my life particularly was the best part of the book for me.
What I disliked about the book: the book ends up being a little too academic and doesn't lay out what a Christian should do to get to the Beatific Vision which he describes so well
Overall, 4/5
December 18, 2024
This is an excellent historical introduction to Christian mysticism and spirituality. There are a number of things that stand out about his treatment.
1. He discusses the rediscovery and ongoing relevance of this tradition to those of us living in "the desert of modernity."
2. He was wise to include a discussion of the Platonic tradition with its emphasis on the interior ascent to God. This was both interesting and necessary, since this tradition had a profound influence on many of the founding fathers of Christian mysticism - i.e. Gregory of Nyssa (East), Augustine (West). The more familiar you are with this tradition, the more you will enjoy it.
3. His treatment on Augustine, which focused largely on the Confessions, was solid. However, having just read The Spirit of Early Christianity (Wilken), I think Baxter underestimates the formative role of Scripture in his spirituality.
4. Baxter also whet my appetite to read the works of Gregory of Nyssa, Evagrius (a desert father), and Hugh of St. Victor.
5. I found the final chapter, "How to Perform the Scripture," deeply fascinating. It was certainly the most practical, hence the title, but I also discovered multiple points of contact (and points of application) with my own tradition - evangelical protestantism.
6. Finally, I liked Baxter's approach to this tradition, alternating between the affectional tradition that stressed God's immanence, and apophatic tradition which stressed God's transcendence.
1. He discusses the rediscovery and ongoing relevance of this tradition to those of us living in "the desert of modernity."
2. He was wise to include a discussion of the Platonic tradition with its emphasis on the interior ascent to God. This was both interesting and necessary, since this tradition had a profound influence on many of the founding fathers of Christian mysticism - i.e. Gregory of Nyssa (East), Augustine (West). The more familiar you are with this tradition, the more you will enjoy it.
3. His treatment on Augustine, which focused largely on the Confessions, was solid. However, having just read The Spirit of Early Christianity (Wilken), I think Baxter underestimates the formative role of Scripture in his spirituality.
4. Baxter also whet my appetite to read the works of Gregory of Nyssa, Evagrius (a desert father), and Hugh of St. Victor.
5. I found the final chapter, "How to Perform the Scripture," deeply fascinating. It was certainly the most practical, hence the title, but I also discovered multiple points of contact (and points of application) with my own tradition - evangelical protestantism.
6. Finally, I liked Baxter's approach to this tradition, alternating between the affectional tradition that stressed God's immanence, and apophatic tradition which stressed God's transcendence.
October 16, 2022
Baxter offers us an expansive survey of Christian mystics, their writings, and their understandings (or, rather, their understandings of the immensities) of God.
Many of these writings are not for the faint of heart. For anyone who has encountered the Truth of God, they know that contemplation of the Infinite and the Good leads to passions and yearnings beyond the abilities of words to express. And yet they try.
Baxter serves as an engaged guide, himself dazzled by the spectacular meditations of men and women who lived hundreds and thousands of years before our time.
As C. S. Lewis wrote in his introduction to Athanasius’ “On the Incarnation,” “keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.”
Baxter’s book offers a helpful jumping off point into the mystical and Christian “old books” of the ages.
Many of these writings are not for the faint of heart. For anyone who has encountered the Truth of God, they know that contemplation of the Infinite and the Good leads to passions and yearnings beyond the abilities of words to express. And yet they try.
Baxter serves as an engaged guide, himself dazzled by the spectacular meditations of men and women who lived hundreds and thousands of years before our time.
As C. S. Lewis wrote in his introduction to Athanasius’ “On the Incarnation,” “keep the clean sea breeze of the centuries blowing through our minds, and this can be done only by reading old books.”
Baxter’s book offers a helpful jumping off point into the mystical and Christian “old books” of the ages.
January 25, 2023
Fascinating look into historical Christian mysticism.
I found some of the information on ways of thinking about the spiritual life thought-provoking and beautiful.
However, my impression of the mysticism of Saint Francis of Assisi (and to a lesser degree, Julian of Norwich), achieving a form of religious peace/ecstasy though extreme obedience and seeking after the sufferings of poverty and ill health was more repellant or disconcerting than beautiful.
I found some of the information on ways of thinking about the spiritual life thought-provoking and beautiful.
However, my impression of the mysticism of Saint Francis of Assisi (and to a lesser degree, Julian of Norwich), achieving a form of religious peace/ecstasy though extreme obedience and seeking after the sufferings of poverty and ill health was more repellant or disconcerting than beautiful.
December 23, 2023
Really enjoyed the authors style of writing and this book reminded me of learning new things in college in the best way. At points it felt more like an academic article rather than a modern guide to Christian mysticism through Christians of the past. I would have appreciated him giving applications for each person and how it applies. Overall a great starting place with helpful introductions.
May 19, 2024
God is mysterious. This book explores that through the lens of many different schools of thought and old followers of Jesus.
For Believers that are tired of the saccharine environment we live in currently, this book is a spring board into a depth of faith that can only come through the supernatural.
For Believers that are tired of the saccharine environment we live in currently, this book is a spring board into a depth of faith that can only come through the supernatural.
November 2, 2025
Knowledge
The brain knowledge and heart knowledge. Knowing and understanding what the scripture reads. Feeling what it means to truly love and act in a way that is uplifting the soul. Christian mysticism is easily misunderstood and difficult to understand yet can also be interesting intriguing and feel you with security within your faith.
The brain knowledge and heart knowledge. Knowing and understanding what the scripture reads. Feeling what it means to truly love and act in a way that is uplifting the soul. Christian mysticism is easily misunderstood and difficult to understand yet can also be interesting intriguing and feel you with security within your faith.
November 18, 2025
A gorgeous read on the expansiveness of God. It really made me more aware of how often I confine the mysteries of our Lord and am handicapped by my own human experience and limitations of thought. It really pushed me out onto the edge of my understanding. Jesus have mercy on us as we walk in relationship and seek to know of the depths of God’s love.
December 27, 2023
This one didn’t resonate as well as his book on Lewis’ medieval mind. But I did love it! I love the mystics and what they add to our faith.
September 23, 2024
Well worth reading, despite the daunting title. The author is a fantastic writer and made the concepts clear and easy to understand.
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