Menu
RAFFAELE DI MURO OFMConv
Introduction
Scholars researching mysticism have long embraced the concept of "theology together," which emphasises collaboration among theologians in a spirit of fellowship. This collaborative approach has been facilitated by the development of editorial projects, themselves products of such "teamwork" by experts in this theological field. The publication of the Dizionario dei fenomeni mistici cristiani[1] and of the Nuovo Dizionario di Mistica[2] are prime examples of this collaborative phenomenon. These, along with the organisation of conferences in Assisi that promote knowledge-sharing among theologians and publish the fruits of their common work in conference proceedings, will be explored in the following paragraphs. This essay aims to demonstrate that the field of mystical theology is experiencing a positive development of a collaborative spirit among scholars. This teamwork fosters the production of significant scholarly results, aligning with Pope Francis' call to action for all academics in the opening paragraphs of Veritatis Gaudium (1-4).
This 223-page work, a collaborative effort by theologians and psychologists specialising in mysticism under the coordination of Luigi Borriello and the undersigned, responds to a proposal by the Milanese publisher Ancora. The project aimed to create a volume presenting, in alphabetical order and with clear explanations, the entire spectrum of extraordinary mystical phenomena. The text, written in a straightforward style, offers both theological and phenomenological perspectives on these experiences. Published in 2014, the book seeks to provide a lucid explanation of exceptional phenomena arising in prayer and human spiritual life, enabling readers to discern their authenticity and depth. A lack of knowledge regarding the vast array of mystical experiences often fuels fanaticism and protracted theological controversies primarily due to a lack of familiarity with the wide range of cases that characterise them. The DFM benefits readers of all backgrounds by presenting the material in an accessible yet rigorously theological language. Notably, the esteemed Franciscan scholar Umberto Occhialini provides an introductory essay, offering valuable insights for interpreting the dictionary.
"This text emphasises that mystical phenomena do not encompass the entirety of the mystical experience. The core element of this experience lies in the individual's union with God. External signs, rather than fully capturing this profound dimension of spiritual life, serve as an indicator of something deeper and more encompassing, namely the prayerful relationship between the individual and the divine."[3].
Mysticism signifies the attainment of a significant level within the baptismal journey, arising from an ever-deepening communion with the Trinitarian God. Mystics are Christians who have reached theological maturity, evidenced by their growing and evident capacity for conversion. Within this framework and according to this perspective, the supernatural event is considered an "accidental" element, not the core of the mystical life.[4]. Extraordinary experiences are not intended solely for those who undergo them, but rather serve as potential signs for believers and humanity as a whole. These manifestations emerge from a specific divine plan, demonstrating God's wonders through adaptations to human nature, even if not essential for achieving holiness.[5].
The DFM offers a comprehensive exploration of 67 extraordinary experiences, ranging alphabetically from "acouphenia" to "visions." Each entry delves into the phenomenon through a three-pronged approach: the notion, the examples and the explanation of the phenomenon.. Further enriching the text are three insightful appendices. The first appendix examines prominent figures in Christian mysticism, such as Francis of Assisi, Teresa of Avila, Jospeh of Copertino, Luisa Picarreta, Pio da Pietrelcina, Natuzza Evolo). The second explores the potential link between drugs and mystical experiences. The third delves into the connections between mystical phenomena and integrated medicine. A comprehensive bibliography, compiled by Edmondo Caruana, and a detailed analytical index round out the volume. This valuable resource is the product of a team effort by ten esteemed scholars (Luigi Borriello, Raffaele Di Muro, Francesco Armenti, Edmondo Caruana, Maria Rosaria Del Genio, Amedeo Guerriere, Paolo Maria Marianeschi, Umberto Occhialini, Ezio Sblendorio, Raffaele Talmelli).
As an example, we propose one of the entries of DFM, compunction:
I. Notion. It refers to an attitude of sorrow and regret for one's own sins, and sometimes even for the transgressions of others. It signifies a recurring emotional state, occasionally manifested through public displays of weeping due to the perceived wrongdoing of oneself or others
II. Historical cases. The New Testament depicts the early converts' weeping for their sins (Acts 2:37). The Old Testament also cites events or inner dispositions of this kind in the Psalms and the Sapiential books. In fact, Psalm 50 states that God does not despise a contrite and humble heart (Ps 50,19). In general, compunction is an expression of behavior that accompanies a true inner transformation. The Fathers and exponents of early monasticism are familiar with this sorrow, which can be accompanied by deep peace and joy. Figures like Origen, Jerome, Augustine, Gregory the Great, and Bernard of Clairvaux employed evocative metaphors like "the weeping of the soul" or "the tears of the heart" to describe this phenomenon, signifying the rediscovery of innocence and the joy of communion with God. This concept is further underscored by the esteemed devotional work, The Imitation of Christ, and finds practical embodiment in the life of Saint Francis of Assisi, whose lamentations for the transgressions of both himself and his followers are well documented. Significantly, all recognised schools of Christian spirituality acknowledge the importance of compunction, thus establishing it as a ubiquitous theme woven throughout the vast tapestry of Christian literature.
III. Explanation of the phenomenon. It is not a question of mere contrition or emotional response to the recollection of one's failings, as is typically experienced in the context of the sacrament of penance. Rather, it is an interior movement of supernatural origin, by which the believer attains to the certitude of the depth of God's love.[6].
The development of this work resembled a well-coordinated symphony. Beyond the curatorial team's meticulous coordination, there was the close collaboration of all the experts. These experts participated in meetings for the purpose of planning, verification and approval, and correction of the material intended for publication. The text's unique strength lay in its chorality, a concise exploration of topics at the intersection of theology and the human sciences, offering the reader significant cognitive and practical value. This collaborative effort leveraged the diverse expertise of each contributor, ultimately optimising the content's effectiveness. The atmosphere of shared purpose was certainly comforting and allowed for work to be carried out under ideal conditions. This collaborative spirit demonstrably paved the way for the creation of the NDIM edited by four theologians involved in the compilation of the entries of the DFM, namely Borriello, Caruana, Del Genio and Di Muro. It is worth noting that the present work builds upon the valuable earlier contribution, Dizionario dei miracoli e dello straordinario cristiano, edited by Patrick Sbalchiero. The aforementioned two-volume work, published by the Dehoniane of Bologna in 2002, similarly arose from a collaborative effort characterised by remarkable synergy.
The Nuovo Dizionario di Mistica, a successor to the successful 1998 publication Dizionario di Mistica, offers the distinct merit of presenting, through focused entries, the entire spectrum of the human mystical journey. These entries are informed by the contemporary reflections and advancements within the field of spiritual theology. The reader who engages with this work (a substantial 2,276 pages, comprising 800 entries authored by 257 Italian and international contributors) will have the opportunity to appreciate and explore in depth all the dimensions of the mystical life.[7].
The prominent theologian Maurizio Gronchi, in his review of the NDIM, published in L'Osservatore Romano, writes:
“The mystical experience is fundamentally characterised by union with God. This union is made possible by communion with the Lord, which becomes increasingly intense and all-encompassing, enabling the individual to reach the summit of the spiritual journey.. The terms "Mysticism", "Union with God", "Prayer", "Meditation" and "Contemplation" allow us to understand the dynamics of a gradual prayer that reaches the contemplative and mystical dimension, as the culmination of a progressive and intense path of prayer. The pages of the NDIM help us to analyze the preliminary stages and characteristics of the mystical itinerary, to which we are all called.[8].
The NDIM emphasises that this mystical journey is not confined solely to the Christian tradition; it extends its reach to encompass other religious experiences. The authors of the work acknowledge this universality and illuminate the presence of similar paths towards union with the divine within other belief systems.
The mystical life is not the result of improvisation, rather it is nurtured, favoured, and supported by asceticism, which plays a crucial role in the experience of all mystics. The spoliation of the mystical journey is considered the preparatory phase for the journey towards union with God. Through this practice the believer frees himself from all the bonds that would prevent him from flying into the encounter with the Most High. To achieve union with God, man is called upon to engage in a process of self-abnegation, relinquishing all inordinate attachments. This practice of mortification facilitates the path towards divine union. For example, the entries "Abnegation", "Asceticism" and "Spoliation" allow us to gain insight into the mystic's resolute commitment to make himself available to the working of the Creator within their being. Through this process, the believer undergoes a purification from the allurements of the material world. This refinement renders their spiritual faculties more acute, thereby enhancing their receptivity to the influence of divine grace.[9]
Authentic mysticism depends essentially on the quality of consent, on total availability to service, on the will of full donation, on one's anonymity, and on making oneself a perfect transparency of the word of God. When the sacred text is received not only through the lens of exegetical and theological analysis, but also with heartfelt openness and a willingness to embrace God's revelation, even in its most challenging forms – symbolised by fire and night – then a true transformation occurs. This experience, distinct from the mere intellectual understanding offered by philosophy or the history of religions, merits the designation of mysticism within the Catholic-ecclesial tradition. The entries "Welcoming," "Listening," and "Spiritual Direction" hold particular value. They illuminate the manner in which the believer is called upon to cultivate their inner self and refine their dispositions. This ongoing process fosters a growing receptivity to the working of God, who calls them to a totalising and intense communion with Him[10].
Specialists in the field of spiritual theology, drawing upon the experiences recounted by those who have embarked on the mystical journey, have identified various classifications. For instance, one such category is "Nuptial Mysticism," where the metaphor of marriage is employed to express the believer's union with God.. This language found particular resonance with female mystics of the Middle Ages and the modern era. The profound communion with God is sometimes described through imagery of light, signifying the illumination received during moments of peak prayerful experience. This form of mysticism is referred to as "Mysticism of Light.". The NDIM addresses this theme through dedicated entries. These entries explore how the protagonists express the mystical dimension using language that attempts to capture experiences that are ultimately ineffable. As a result, the language employed is often symbolic in nature.[11].
The flourishing of the mystical experience necessitates a specific environment – a climate of recollection. This atmosphere is fostered solely through silence, as evidenced by the valuable entries on "Recollection" and "Silence" within the NDIM. This silence signifies not the absence of sound, but rather a quieting of the human spirit in preparation for the divine voice.The mystic is summoned to a profound silence before God, a silence that transcends all human forms of expression. The very attempt to articulate the mystical experience ultimately conveys only the depth of this silence into which the mystic enters. The divine communication itself remains ineffable, beyond the capacity of words. Consequently, for mystics, symbolism becomes a crucial tool for expressing the inexpressible nature of their encounter with the divine. St. John of the Cross, for example, speaks of the dark night, the night of spirit, the serene night of union to express his mystical experience. Through silence, the individual transcends their own constructs, thoughts, and emotions, entering a state of vulnerability before the divine action and judgment. This conscious process of shedding pre-conceptions allows them to experience the overwhelming presence of a transcendent God. In these moments, the individual becomes speechless before the divine, their capacity for expression rendered inadequate. Silence, then, becomes both the gateway to and the expression of this encounter with God. It is a state of openness, allowing one to listen attentively to the divine voice and all it encompasses.[12].
As previously stated, according to the recent magisterium
“While contemporary spiritual theology acknowledges that mystical phenomena are not the sole defining aspect of mysticism, they do serve to reveal its underlying reality and essence. These phenomena are significant, but not absolutely essential, components of the mystical experience. This work, however, delves into the full spectrum of mystical phenomenology, allowing the reader to examine the coherence and characteristics of these events. Understanding and studying these manifestations in all their forms is crucial, including an evaluation of potential pathological interpretations. While numerous voices have attempted to explain extraordinary phenomena, there is also a necessary consideration of the medical and psychological perspectives..”[13].
The NDIM additionally explores the Marian dimension inherent in the authentic Christian mystical journey. The Incarnation of the Word establishes an intrinsic link between the Virgin Mary and the mystery of the Divine Persons within the narrative of salvation. The believer, embarking on a path towards a progressively intimate union with Christ under divine guidance, cannot fail to be touched by the exemplary faith and intercession of the one who bestowed him upon humanity. This role is further emphasised by Jesus himself, who in the person of John entrusted her as the spiritual mother to all humankind (John 19, 25-27)[14].
The NDIM recognizes the significance of the charismatic dimension within mystical life. Consequently, while there exists a core Christian mysticism defined by its distinctive characteristics that separates it from other religious or esoteric traditions, this core mysticism encompasses a variety of forms. These variations primarily stem from the distribution of the Holy Spirit's charisms, resulting in the charismatic dimension inherent within each form. Benedictine, Franciscan, Dominican, Carmelite spiritualities, and so forth, each with their associated mystical experiences, represent expressions of Christian spirituality, manifesting in their own unique and originally charismatic forms. This work presents a multitude of figures, expressions of countless charisms, with the aim of demonstrating how the mystical tradition has developed over the centuries based on the dictates of the individual schools and the experiences of the individual interpreters..”[15].
The entries on "Church," "Mystical Body," and "Sacraments" serve as a reminder that mysticism possesses an inherent ecclesial dimension. It flourishes by drawing sustenance from the established teachings of Tradition and the pronouncements of the Magisterium. The Word of God and the sacramental life serve as fundamental points of reference for the mystical experience. The mystic thrives on the wisdom of the Church, while simultaneously enriching it with the power of their unitive experience. They are, in every sense, faithful believers who contribute their unique perspective to the shared experiences of the ecclesial family. It is important to acknowledge that mystical expressions can be geographically specific, reflecting the character of local Churches. In essence, mystics are products of a particular tradition and inherit ways of living and transmitting the faith that are specific to their region. For instance, the mystical tradition of the German Church exhibits distinct characteristics in comparison to that of the Spanish ecclesial reality.[16].
The NDIM places particular emphasis on the eschatological dimension of mysticism, fostering a deeper appreciation for this defining characteristic within the journey towards a transformative union with God. The mystic is perpetually impelled towards the beatific vision – the direct and unending contemplation of God. This yearning intensifies as the mystic experiences the presence of the Most Holy Trinity in a progressively profound and intimate way. This element is a hallmark of the mystical life, where the believer is enlivened by the ardent desire to experience eternal consolation in the Kingdom of Heaven, accompanied by a profound need to intercede for the salvation of all humankind[17].
The mystical life is further distinguished by an outward-facing practical dimension. The internal dynamism of the mystic translates into action. As the believer grows closer to God and experiences a more intimate divine presence, they are impelled to express this internal experience through their works. In essence, mysticism serves as the wellspring from which flows the believer's active witness. Therefore, a fundamental unity exists within the spiritual life between the inward experience of mysticism and outward commitment. The mystic embodies the journey towards baptismal perfection, progressing in their prayer life and communion with Christ. Ultimately, they succeed in transforming their inner experiences into acts of apostolate and active charity. The NDIM brings this crucial aspect to the reader's attention, fostering an understanding that mysticism is not merely a private pursuit, but also a source of pastoral care. The work highlights the contributions and examples of the many mystics who have enriched the history of Christian spirituality throughout the centuries, serving as powerful testaments to this truth[18].
A core insight gleaned from the entries within the NDIM, is the profound capacity of the mystical life to fully realize the human person. The mystic encounters the ineffable yet objective presence of the living God, experiencing a communion of love and attaining an understanding, as far as human limitations allow, of the divine mysteries. The Creator unveils himself to the creature, granting entry into the mystery of divine love for humanity. This encounter brings forth joy and inner peace, ultimately guiding the mystic towards eternal beatitude. All of this constitutes a gift from the Most High, who extends an invitation and offers guidance on the path towards mystical union. The believer, in turn, is called upon to strive with their full being – physically, intellectually, emotionally, and spiritually – for this encounter. The NDIM meticulously records and presents these multifaceted dimensions and dynamics, offering the reader, particularly the scholar, the keys to unlocking the universe of mysticism. This realm is not ethereal or incomprehensible, but rather a reality inherent to the human experience, governed by its own distinct laws and principles. Despite its inherent complexity, the NDIM serves to illuminate and expound upon these constants in an abundant and thorough manner[19].
The headquarters of the Libreria Editrice Vaticana served as a crucible for collaboration and intellectual exchange among theologians. United by a shared research endeavour and fostered by a climate of fellowship under the directorship of Giuseppe Costa, these scholars experienced the profound joy and significance of collaborative theological inquiry. This case exemplifies the potential of publishing houses to play a truly transformative role in the production of communal theology.
For several years, the city of Assisi has hosted conferences dedicated to various themes within mystical theology. These gatherings primarily target theologians specializing in this spiritual branch. Convening around specific topics, scholars share their insights and engage in collaborative inquiry. The esteemed spiritual theologian, Monsignor Domenico Sorrentino, Bishop of Assisi, serves as the authoritative sponsor of this initiative, directed by Luigi Borriello. I have also had the privilege of actively contributing to the organisation of these conferences on some occasions. The fruitful outcome of these meetings takes the form of publications by the Libreria Editrice Vaticana. These highly focused and timely congresses provide a platform for scholars and authors of mystical theology to convene, assess current contributions and research findings within the field, and collaboratively chart future research directions. The shared experience fosters a spirit of intellectual communion, creating a fertile ground for the exchange of ideas, advancements, and project development.
The inaugural conference, held in 2013, bore the title Behold, I stand at the door and knock. This gathering of invited theologians engaged in a focused discussion on the multifaceted nature of mysticism as it manifests across the diverse schools of spirituality within the Church. Representatives of various charisms present within the Church, recognised scholars in their respective fields, presented the unique characteristics of the mystical masters associated with their particular "charismatic families." These presentations fostered a productive comparative analysis, illuminating the rich tapestry of mystical experiences within the Catholic tradition. The conference proceedings were subsequently edited and curated by the undersigned and Maria Rosaria Del Genio[20].
The second conference centered on the theme Walk according to the Spirit. Invited authors engaged in a focused discussion on how mystics throughout history have been guided by the promptings of the Holy Spirit. Their relationship with God and the fulfilment of their missions stemmed from their unwavering adherence and conviction to the work of the Paraclete, to whom they entrusted themselves continuously. As with the previous conference, the proceedings were subsequently published, with Luigi Borriello, Maria Rosaria Del Genio, and Roberto Fornari serving as the editors[21].
The third conference was entitled The Transparent Beauty of the Divine. The assembled experts delved into a focused discussion on how the mystical experience elevates the concept of beauty as a divine attribute. They explored the relationship between beauty and the spiritual journeys undertaken by the various figures under study. As with the preceding conferences, the fruits of these scholarly deliberations were published by the Libreria Editrice Vaticana, with Luigi Borriello and Roberto Fornari serving as the editorial coordinators.[22].
The fourth iteration of the conference, held on September 29-30, 2017, adopted the highly evocative title From the Canticle of Creatures to the Mysticism of Creation. The content explored the theme of creation through a distinctly Franciscan lens. A distinguished assembly of experts generously shared the fruits of their research, enriching the conference with their insights[23].
A hallmark of these conferences lies in the collaborative spirit fostered among the participating scholars. Invited researchers are encouraged to share their contributions and ongoing research endeavours, creating a vibrant intellectual exchange. Authors representing diverse schools of thought engage in open and joyful dialogue, fostering mutual enrichment through the collective contributions of all. This collaborative approach represents a significant advancement beyond the publication of the DFM and the DIM, convening an even broader and more representative body of experts.
Conclusion
The field of mystical theology has demonstrably progressed through three key stages: the publication of the DFM, the NDIM, and the Assisi Conferences. These initiatives all exemplify the theological criteria outlined by Pope Francis in the opening paragraphs of the Veritatis Gaudium (1-4).
Centuries of theological inquiry have documented the transformative and holistic experience of mysticism, wherein countless individuals have delved into the divine mysteries and communed with the Lord. These investigations transcended the pursuit of mere academic aggrandisement. Instead, they fostered a robust dialogue where scholars freely shared their insights, each contribution enriching the collective understanding of the field.
Furthermore, a spirit of interdisciplinary harmony prevailed, bringing together theologians of diverse backgrounds and scholars from a multitude of humanities disciplines. This confluence of expertise fostered a symphonic exchange, enabling the participants to achieve mutually beneficial outcomes and enrich each other's fields of study. In this sense, the publication of these qualified endeavours, making their findings accessible to a wider audience, proved to be a significant contribution. Ultimately, a vibrant scholarly network has emerged, fostering ongoing dialogue among its members. This collaborative approach is recognised as essential for achieving ever-broader and more impactful results that serve the entire Church.
Mysticism, a boundless field of study, invites a multitude of scholarly methodologies and interpretations. However, the subject matter necessitates a delicate approach, as historical accounts often reveal elements of speculation and manipulation. Therefore, a collaborative and unified spirit is paramount in achieving results that meaningfully enrich the Church and humanity, spheres where this dimension of spiritual life finds expression.
[1] L. Borriello-R. Di Muro (a cura di) Dizionario dei fenomeni mistici cristiani, Milano 2014. Da ora questa opera verrà indicata con la sigla DFM.
[2] L. Borriello-E. Caruana-M. Del Genio-R. Di Muro (a cura di), Nuovo Dizionario di Mistica, Città del Vaticano 2016. Henceforth, this work will be cited by the abbreviation NDIM.
[3] Cf. Catechism of the Catholic Church, 20\4,
[4] Cf. U. Occhialini, Prefazione, DFM, 8.
[5] Cf. Ivi, 8-9.
[6] R. Di Muro, Compuzione, DFM 36-37.
[7] Il NDIM includes some entries from the Dizionario di Mistica, which were considered to be of value due to their excellence and the fame of the author. In this case, the bibliography has been updated.
[8] M. Gronchi, Panorama sterminato, in L’Osservatore Romano CLVII, 273 (2017), 4.
[9] Cf. C.A. Bernard, Il Dio dei mistici. I. Le vie dell’interiorità, Cinisello Balsamo 1996, 122-123.
[10] Cf. A.Von Speyr, Mistica oggettiva, Milano 1989, 23, 167, 207ss., 271ss.
[11] Cf. W. Johnston, Teologia mistica. La scienza dell’amore, Roma 2001, 77-79; T. Špidlik, La preghiera secondo la tradizione dell’oriente cristiano, Roma 2002, 304-309. The entries "Nuptial Mysticism" and "Mysticism of Light" are present in the NDIM.
[12] Cf. M. Baldini, Le parole del silenzio, Cinisello Balsamo 1986, 23-25.
[13] M. Gronchi, Panorama sterminato, 4.
[14] Cf. R. Di Muro, La mistica di Santa Chiara. Dimensioni e attualità, Roma 2012, 65-66.
[15] M. Gronchi, Panorama sterminato, 4. On the charismatic dimension of mysticism, it is useful to consult the following contributions: E. Ancilli, La spiritualità cristiana. Sintesi storica, E. Ancilli (a cura di), Le grandi scuole di spiritualità, Roma 1984, 83-84; F. Vandenbroucke, Storia della spiritualità del medioevo, Bologna 1991, 21-24.
[16] Cf. C. Sagne, La mistica, possibilità di un rinnovamento nella Chiesa, Concilium 30 (1994) 691; F. Asti, Teologia della vita mistica. Fondamenti, dinamiche, mezzi, Città del Vaticano 2009, 131-132.
[17] Cf. C. V. Truhlar, L’esperienza mistica. Saggio di teologia spirituale, Roma 1984, 143; U. Occhialini, Vita cristiana ed esperienza mistica, Rivista di Vita Spirituale 53 (1999) 133.
[18] Cf. J. Sudbrack, La mistica cristiana, in G. Ruhbach-J. Sudbrack (a cura di), Grandi mistici. Dal 300 al 1900, Bologna 20032, 1984, 8.
[19] Cf. G Moioli, Esperienza cristiana, Nuovo Dizionario di Spiritualità, Cinisello Balsamo (MI) 1985, 536-537.
[20] M.R. Del Genio-R. Di Muro, Ecco io sto alla porta e busso. Atti del I convegno internazionale di mistica. Assisi 5-8 settembre 2013, Città del Vaticano 2014.
[21] L. Borriello-M.R. Del Genio-R. Fornari, Camminate secondo lo Spirito, Atti del II convegno internazionale di mistica. Assisi 15-17 settembre 2014, Città del Vaticano 2015.
[22] L. Borriello- L. Fornari, La bellezza trasparenza del divino, Atti del III convegno internazionale di mistica. Assisi 23-24 novembre 2015, Città del Vaticano 2016.
[23] The proceedings of the fourth international conference on mysticism are being published.
English (UK) 
Italiano