The Oxford Handbook of Mystical Theology ed. by Edward Howells and Mark McIntosh (review)

Reviewed by: The Oxford Handbook of Mystical Theology ed. by Edward Howells and Mark McIntosh Michael Battle (bio) The Oxford Handbook of Mystical Theology. Edited by Edward Howells and Mark McIntosh. Oxford: Oxford University Press, 2020. 704 pp. 150 hdbk. / 100 eb. This book wonderfully navigates the nuance of how mysticism without theological reflection often abandons the pursuit of God's hiddenness. The mystical element of Christianity abandoned in such a way is a deep loss in the growth of Christian persons and communities. In short, the mystical element of Christianity carries a theological phenomenon different from psychological and anthropological experiences, as well as seeking a metric of spiritual progress and development in the Christian life from practical and pastorally oriented efforts. What separates this book from others is that it does not center on historical methods by focusing on a key figure or school of thought. Neither does this book privilege the methodology of literary studies by emphasizing forms of mystical texts. It is not that these approaches are in error in any way; rather, the pursuit here is a deliberatively theological book seeking to work within the perspectives and interests of Christian mystical writers who offer critical theological engagement for today. The book is structured in four parts. The first section lays out the methodology of mystical theology and offers context and some historical background. The second part looks at concrete sources and practices of mystical theology. The third part seeks to develop foundational concepts of mystical thought. The final part of the book displays the central contributions of mystical theology. The audience for this book could easily be both students and scholars from various backgrounds with diverse interests. The most valuable contribution of this book is its utility for multiple contexts. With thirty-three contributors who are widely known as experts in the study of Christian mysticism, the collection becomes an invaluable reference on matters regarding Christian mysticism. I am acquainted with many of these contributors, but especially with Mark McIntosh, with whom I served as theologian to the presiding bishop of the Episcopal Church and as chaplain to the House of Bishops of the Episcopal Church. I mention this here because of my firsthand knowledge of Mark's integrity and prowess concerning mystical theology's critical import for End Page 175 contemporary spirituality. In many ways, I feel called to write this review for so many who knew Mark's love for God and to honor Mark, who died too young. Early in the book, the two editors, Mark McIntosh and Edward Howells, quote a provocative saying from Thomas Merton. To paraphrase, Merton states that there is a deep need to connect theology and mysticism because to separate them leads to a disaster (2). The depth of this book and its efficacy in preventing said disaster arises out of the relational interchange that led to its development and publication: a consortium of writers gathered to workshop their contributions and determine the way that the book could be compiled to offer much more than the sum of its parts. Such collaboration is a fitting method for mysticism. Loyola University Chicago offered generous assistance to allow many of these authors to meet at Loyola to shape and focus this volume and sketch out its trajectory. They worked on the basis that mystical theology is mystical because of what is hidden. Although it should be obvious that no human being sees all, mystical theology consciously deals with what is hidden beyond what mortal eyes can see and mortal tongues can speak. Such an approach provides access to an infinite quantum reality in which the divine communicates; and yet, human beings may only see such reality through a mirror dimly. The confessional element of this book is in the upfront claim that the infinite superabundance of divine self-communication is most radically known in creation through Christ. Practically speaking, this book is invaluable for its bibliographic information. Writers in this volume expertly wield their comprehensive knowledge of the field, buttressing their essays and pronouncements for how theology needs mysticism and mysticism needs theology. Also, the volume attempts to be intergenerational with younger scholars in conversation with older and established scholars. . .