Here is the introduction for the ‘Essays in Lutheran Mysticism’.
In our heavily scientized society, it is tempting to forget, in our great human arrogance, that God is not understandable. We as Christians confess that God is beyond our understanding, yet we often treat Him and His works as if this misunderstanding is one that is just barely out of the reach of Human reason. In fact, the only real difference effectively between the scientism of the modern world and the modern Christian is this: The secularist believes that all things which are currently out of reach will be eventually within reach, while the modern Christian often behaves as though the Nature and Mind of God are barely out of reach and will always remain ever so slightly out of reach. In reality the Godhead is infinitely out of reach. We have forgotten the Mystery (and in a real sense also the Majesty) of God.
In nearly every case this abandonment of the mystery of God is tied to intellectual arrogance as if the creator could ever be understood by the creation. Instead I propose a return to the appreciation of mysticism – not a mysticism that claiming that everything and every attribute of God is unknowable – rather a mysticism of humility. This mysticism recognizes that, while in the Holy Writ, God provides precise detail and clear language in all things necessary to salvation, the human mind is not capable of assimilating the whole (or even a fraction) of the infinite knowledge and wisdom and character and emotion of the Godhead. Thus, in many cases, we are therefore dependent on catching glimpses of God – and be as Moses who turned aside his face upon hearing the whisper of God.
There is a second reason I believe that a return to mysticism is important. This reason is about the state of the unbeliever in today’s Post-modern world. Every age has its own particular virtues and vices: often the latter is indeed a perversion of the former. That these virtues are warped does not negate the ability of the Word of God to sanctify them, and use them to great ends. I believe that the when the underlying virtue of an era’s vice is employed it can have a profound impact upon the lost of that time. St. Paul did not tell the Athenians to stop being so logical and feel more. Consider this: personal belief is a powerful component of the post-modern world, while one of the most distinguishable parts of Christian doctrine is that our relationship to God is a personal, intimate one: that of children with their father. Again, consider the pervasive lie of ‘what is true for you’, and consider the uncorrupted reality of the paradox. Lastly, the post-modern man feels as though his very soul is withered by the arid heat of impersonal science. The post-modern wanders in search of wonder, and ‘their very sins are sad’. In this world, I contend that it is the role of the Christian to be the last rationalist, the last empiricist, the last mystic, and the last hedonist all combined.
So here is my recommendation which may feel like a paradox: intellectually rigorous mysticism.