Orthodox Christianity exhibits numerous illustrations of mysticism in its liturgy, transubstantiation of the Eucharist being the example most commonly referred to. Additionally, much of the ceremony that accompanies orthodox liturgical services is also laced with elements of mysticism. However, Orthodox Christian mysticism distinctly differs from other mystic theologies in that everything focuses on Christ’s essence. The leading motivation behind Eastern Christianity’s teaching and practice of mysticism is ultimately to achieve unity with God.
Uncreated Energies
A primary component to the practice of Christian mysticism is the comprehension of uncreated energies. This phenomenon, also known as uncreated light, is a substance or energy that has not yet become visible and essentially has not been created. Numerous examples of this concept can be found in the Hebrew Bible, the first of which is in Genesis. In the beginning God spoke light into being. This is the basis on which the theology and tradition of uncreated light was founded. It says that before Adam’s fall uncreated light could be seen. Further biblical examples demonstrate that this is in fact a documented occurrence that simply lacks a proper name in western theology.
- The glow on Moses' face after he descended Mt. Sinai
- Jesus' encounter with Elijah and Enoch on Mt. Tabor
- Paul's blinding experience on the road to Damascus
It is in being taught how to read the scriptures that many westerners overlook these elements of mysticism despite their being deeply entrenched within biblical narrative. The importance of this theology to modern Christian mysticism lies in the belief that if one presses through their sinfulness by means of prayer, simultaneously advancing toward God, it is possible to catch glimpses of the uncreated light.
Redemption vs. Recreation
Another principal element of Christian mysticism is that of divinization. Sometimes referred to as theosis or deification, divinization is the making divine of an earthly entity or activity and is a state of being that all Eastern Christians are encouraged to attain. The church father Cyril argues that Jesus came to Earth in order to re-create divine life, essentially to return humanity to their previous state in the Garden. The two principal sacraments that promote one’s quest for divinization and recreation are baptism and partaking in the Eucharist.
This idea of recreation is in contrast to the western theology of redemption. Redemption continually reminds the subject that he is a sinner, unworthy of relationship with God, whereas the concept of recreation returns us to a perfected state of continual communion with God. Accordingly, Cyril advocates that we should return to Adam’s state and Augustine claims that as a result of Christ’s redemption of humanity we should surpass Adam’s original state. Cyril teaches that each of us can become Christ – an understanding that is foreign in Western thought. Orthodox Christianity essentially believes that God became man in order that man could become God.
