REconstructing with Extra-Canonical Writings

Part Three of Three

“Huh? There’s more? I thought you said this was a two act drama. It even sounded like you were wrapping things up.”

Yeah. It really did. And that was the original intention. But I can’t ignore that really long intermission between deconstructing churchianity & doctrine and the second wave of deconstructing the very foundation of American Christianity, with its weight-bearing pillar of the Holy Scripture. 

In the middle (after completely walking away from the church and belief in its God) there was a long walk in the darkness, a time of trying out New Age beliefs and holistic practices, then Buddhism and Hinduism, but also a return to Christianity through its mystics. These were writers who had profound experiences of a more Cosmic or Universal Christ, who I think we ought to sneak in with the extra-canonical writers of early Christianity. We can even call this part with their writings the encore if you’d like. Or perhaps we can say that the Biblical canon does not have to be a closed one.

Without going into details here, if ya wanna explore thoughts about what makes the Biblical canon (the books of the Bible), check out The Bible and Beyond. Here is one article I really liked, but there are several here you can search canon and find, as well as podcasts on the subject! It’s a great resource!

https://earlychristiantexts.com/five-reasons-to-read-noncanonical-texts/

Also this recent podcast from Deconstructing the Myth is great: https://podcasts.apple.com/us/podcast/59-deconstructing-inerrancy-pt-2-canonization/id1642091664?i=1000683274032

Growing up Protestant, these saints and mystics were completely off my radar. And who were a few of these more notable ones that grabbed my attention? Where do I even begin! I know, how about we make a little list, just to name a few.

Symeon the New Theologian (949–1022)

Byzantine monk, central to Eastern Orthodox mysticism, focused on direct experience of divine grace.

Hildegard of Bingen (1098–1179)

German abbess, visionary, and writer who integrated theology, music, and natural science in her mystical visions.

Marguerite Porete (c. 1250–1310)

French mystic whose radical teachings on the annihilation of self challenged church authority.

Meister Eckhart (1260–1327)

German Dominican friar known for teachings on detachment and union with God through contemplation.

Julian of Norwich (1342–1416)

English anchoress whose visions emphasized God’s unconditional love and mercy.

Teresa of Ávila (1515–1582)

Spanish Carmelite nun whose work “The Interior Castle” maps the soul’s journey toward union with God.

John of the Cross (1542–1591)

Spanish friar and poet, author of “The Dark Night of the Soul,” exploring spiritual purification and union.

That was fun! I do love a nice list. And are ya catching any recurring themes here? There was often a personal, more experiential connection with God, frequently described as a journey of sorts. And many spoke of stages, such as purification, illumination, and divine union.

There was also a focus on the interior or inner change, and the realization of God’s Presence within, balancing the idea of God as both utterly transcendent and intimately present. They often pointed to its access by way of contemplation and active compassion.

Mystics also accepted ambiguity, paradox, and the limits of our rational understanding, favoring lived experience and mystery over certainty. It was often as ineffable as it was undeniable, even by people who they came into contact with.

Their writings and lives have profoundly shaped Christian spirituality from the fringe, offering alternative ways of knowing and loving God that transcend mere intellectual assent or ritual observance.

And this is where I find the mystics really helpful in RE-construction. They are examples of how one critically examines our inherited beliefs, practices, and structures which are often those that emphasize external authority, rigid dogma, or cultural conformity. The mystics give support to those who are authentically seeking this process in several ways. Was a list helpful? I don’t know where I’d be without them. Let’s make another one!

Prioritizing Personal Experience 

Mystics encourage individuals to seek God directly, trusting their own spiritual experiences rather than relying solely on external authorities or inherited doctrine. I found this to be true in my own journey and thrilled to find it verified by their writings.

Challenging Institutional Conformity

Many mystics found themselves at odds with established church structures, (sound familiar?) advocating for a faith rooted in inner transformation rather than institutional power or control.

Valuing Mystery and Doubt

Mystics taught that faith can thrive in uncertainty and ambiguity, offering an alternative to the ceaseless demand for absolute doctrinal certainty often found in popular Christianity.

Restoring Ancient Practices

Engaging with mystical traditions can reinvigorate spiritual life through contemplative prayer, meditation, and other ancient disciplines, moving beyond modern trends.

Encouraging Spiritual Autonomy

Mystics model a path where individuals “go inside and know for yourself,” fostering spiritual maturity and resilience that extend outside the boundaries of “hand-me-down religion”.

Like I said, there are a lot more mystics and messages than I’ve listed here. But can ya start to see how they can help us explore Christian spirituality outside of the conventional, institutional box? There’s a beautiful, Christ-embodied world out there!

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