Mystics of the Christian Tradition

A broad, but concise, given the number of individuals and traditions covered, review of Christian mystics--not mysticism--from Jesus through the 20th century. Dr. Fanning has illuminated the social and historical contexts by focusing on the lives, and not just mystical experiences, of those he describes. I was surprised by the extent to which many mystics were not isolates but assumed positions of responsibility in the administration of monasteries, which challenges the notion that these were somehow seriously disturbed individuals.

Mystics of the Christian Tradition is the best researched book with information about most mystics in the western world I have read.

Excellent!

Review: Fanning, Steven. Mystics of the christian tradition. London: Routledge, 2001.In his monograph, Mystics of the Christian Tradition (2001), Steven Fanning offers a wide reaching, if brief, exploration of mysticism in the Christian Faith through the ages. Fanning’s work covers the time period from the apostolic beginnings of the faith up to modern times. Fanning, a decorated medieval and late antiquities scholar, lends his expertise and dogged research to what will surely be a useful reference for those continuing their studies in the fields of History and Christianity, as well as those looking for an entrance into either field. This book examines the mystical experiences of over a hundred mystics, as well as exploring what mysticism means as he explores the lives of these figures.Fanning begins by giving the reader the necessary background for the journey he will take us on. It is made clear that the author will not limit the scope of this text, however it will be focused solely on the divine experience. Fanning states early on that the common relationship that is seen in all denominations is the mystic experience. The introductory chapter makes plain that this text will be an argument for the “strength and persistence” (p.5) of this mystic experience as the core of the Christian faith, and that this experience is what gives life and vitality to all of the faiths of the world.The book is led off by a chapter concerned with the origins, both of Christianity as well as the mystic elements contained therein. Fanning argues that the world that birthed Christianity was one that was heavy in the mystical tradition. From these Mystery Religions, as well as Gnosticism, the notion of mysticism as a central tenet of Christianity is solidified. Good attention is paid in this section to both the importance of early Judeo-Christian mystics (Ezekiel, Paul, Jesus), as well as the developments that took place after the apostolic period. Towards the end of this section we begin to see the tone that Fanning will use throughout the text; many players, some backstory and mystic credo, and onto the next object of study. This is this text’s greatest strength and potential weakness. Fanning has a wide scope, but everyone we meet is only a fly by.The chapter on the Eastern Church shows both the depth of research and the amazing speed that distinguishes this novel. Fanning begins with Clement of Alexandria (c 150-216 CE) and works us up through the 1930’s and beyond the fall of the Soviet Union in a scant 50 pages. However, there is much researched detail to parse apart here. Significant attention is paid to more prominent figures (Origen, Gregory, Bartholomew), but lesser known and more obscure mystics get exposure as well.This study continues into the middle ages where we begin to see the transformation of the subjects that Fanning introduces. Owing in part to the flourishing of the ascetic and monastic lifestyles during the period, as well as the availability of first hand accounts and writings, we begin to see a clearer picture of the people Fanning describes. Fanning also shows how the mystical experience became more visceral and, to some, more sensual. Fanning gives the audience some of the most strongly worded experiences in this section. This juxtaposes well with the heavyweights of this period, namely Augustine and Bernard. The author offers a thorough view of the depth of the emotional experience witnessed by the mystics of this time period. He also includes Christopher Columbus and his mystical experience that leads to the settlement of the new Spanish lands and Columbus’ belief that he would be heralding the second coming. This section sees Fanning’s strongest writing.Fanning then approaches what may be the most challenging chapter to author, the Early Modern period. As Europe moved away from monastic tendencies and leaned more on the scripture and the laity, mysticism was pushed to the fringes. The author addresses this directly, and makes his case for the continued existence of the mystical tradition, by looking first to the Anabaptists, who contend that the scripture is to be interpreted by each individual’s experience with it, and then moving to Spain and France, where the Catholic tradition was still strong and we see several mystics of the old tradition. The author does a fine job of pulling the reader in, and then giving more of what has already been offered. Fanning also sows the seed for movements that will follow this period in England and the American Colonies.The final section of this text addresses mysticism as it is seen in 20th century England and America. Fanning begins in England after the Reformation, offers a quick glimpse of the life of acclaimed preacher Jonathan Edwards, before arriving at Joseph Smith and the Mormon Church. The text finishes with a fascinating look at how 20th century mystics are able to combine this ancient tradition with the tools of modern life and science.There are very few critiques to be made of this monograph. It delivers what it set out to do; namely offer a litany of Christian Mystics and their common experiences. Although Fanning tries to create an overarching narrative, he succeeds in only presenting a wealth of information to the reader for their consumption, which allows us to draw our own conclusions. One could comment on missing stories, but to add every favorite martyr and mystic would have expanded the book tenfold. One could argue that Fanning only consults texts in the English language, but one glance at Fanning’s CV shows that the exclusion of these texts was in the interest of brevity, as he is well versed in several European languages.Mystics of the Christian Tradition offers a wide breadth of knowledge. This text will be useful for the amateur historian, graduate student, or researcher looking for just the right bit of information about a certain mystic or time period. Overall, a read that is worth the comparatively short time it takes to digest it.Jason S. Smith

This book is a great primer to the mystical traditions of Christianity. As the use of the plural implies, there are in fact many different, divergent traditions of mysticism and mystical knowledge in history and family of Christendom. Fanning looks at many of the major traditions, and some of the lesser known, too.Fanning's approach is rather interesting. Many texts on mysticism, Christian or otherwise, tend to look at the philosophy, the practices, or the primary textual sources as being the focus of consideration. While these are certainly not absent in this text, Fanning in fact uses a method of looking at the mystics themselves, rather than the traditions, philosophies, etc. of which they are a part.OriginsFanning's first chapter looks at the Greco-Roman underpinnings of mystical tradition, feeling, experience and social place that provided the seedbed for Christian mysticism. Plato, Gnostic traditions, Mystery Religions, and basic Jewish mystical practice are all considered in turn. Fanning highlights one of the divergent points between Judaism and Christianity in the first few centuries of the Common Era as being that of an early loss of mystical tradition and tolerance among emerging rabbinic Jews, a loss that was not paralleled in the Christian tradition for another few centuries, when Christian mysticism was deemed generally dangerous to established and forming hierarchies. Mystical experience was not limited by gender, race, class, education or social class. This made it a potential natural enemy of hierarchies that relied on stratification exactly along those lines.The Eastern ChurchIt was in the early Eastern Church that mystical traditions continued strong and less hierarchically challenged. As the Western Roman Empire disintegrated, the need for clear-cut authority and hierarchy led to a heavy hand on various kinds of practices; however, the relative stability of the East meant that the established church had more latitude for incorporating mystics and mystical experiences into the overall church structure. It remains a significant hallmark of Eastern Orthodoxy and its fellow travelers among denominations that the activity of the Holy Spirit remains a much-prized and much-celebrated facet.The Western Church in the Middle AgesMany of the mystics with whom the world is most familiar come from western Europe during the time of the Middle Ages. It has been a feature of the latter half of the twentieth century to recover especially women's voices and characters from among these people. Looking at Cassian, Benedict, Augustine, Gregory and Bernard, the dominance of monastic ideals and the cross-pollination of monastery and mystic is seen full force. Contemporary with these men were Hildegard and Christina Markyate. Fanning ends his chapter with an interesting discussion of Catherine of Siena, Birgitta, Margery Kempe and Catherian of Genoa juxtaposed with a brief tale of famous person little known or considered for mystical and religious insight, that being Christopher Columbus, whose non-mystical exploits signaled the end of thousands of years of fairly stable history for Europe and the opening up of the world. Ironically, this would have negative effects officially for mystics of all stamps.Mystics in Early Modern EuropeMany of the great reformers had difficulty in containing mystical and spiritual freedom, for having broken away from a religious tradition themselves, they were hard pressed to deny the same freedom to others, and yet, how does one introduce order and stability without allegiance and obedience?Because of this trend in the beginning of the Reformation, Protestantism as a whole tended to view mystics with suspicion. The mystics of this period tended to still be primarily Roman Catholic (Ignatius of Loyola, St. John of the Cross, Teresa of Avila), however, mystics of Protestant stamp tended to be awarded other honorics, such as poet, and thus the likes of William Blake would be acceptable, or philosopher, so Blaise Pascal, whose Catholicism waivered in official status if not in temperament and heart, could also be accepted.Post-Reformation Mystics in England and AmericaFanning traces the development of English mysticism, American Protestant mysticism, twentieth century Catholic mysticism, and recent writers on mystics and mysticism in this final chapter. Looking at the characters of William Law, John Wesley and their contemporaries, Fanning shows the peculiar character of a mysticism developing within the strongly hierarchical and formal traditions of English culture.Looking at individuals as diverse as little Elizabeth of the Trinity, Sister Faustina Kowalska and Fr. Pierre Teilhard de Chardin show the same diversity of mystical thought within the Roman Catholic framework of the twentieth century. Fanning devotes only a few pages to this section, as to the next section on mystical writers, including Evelyn Underhill and Thomas Merton.Fanning ends this chapter with the observation that mystics do not work in isolation, nor do they operate outside of history or tradition.EpilogueFanning here acknowledges the limitations of his approach, that nearly 2000 years of Christian history will contain much more than the barely 100 individuals highlighted in this kind of book. And yet, one must begin somewhere! This collection shows the diversity of individuals and approaches, by race, gender, social status, educational attainment, church position, official acceptance.Fanning also recognises that the strong traditions in Buddhist, Hindu, Sufi and Kabbalistic communities can give insight into Christian practice and belief, and vice versa. The book concludes with a good bibliography of primary and secondary texts. The book has an index (blessed be indexes!), a timeline, a glossary, and useful yet not overly extensive endnotes for the chapters.For anyone interested in the history of mysticism in the Christian world, this is an ideal place to start. For those who have some knowledge and history, this is a good refresher that will also give fresh insights in many cases, and forge a few connections lost in more traditional historical expositions of the topic.

great book...succinct but very well articulated lives of christian mystics done in an interesting and nice writing style. Gentle yet realistic perspective on their lives. Very readable book!