Before we dig into my definition of mystical theology, I think it is important first to define the term mystical. While definitions abound with regard to this adjective, my primary reference point is the succinct description provided by Bernard McGinn:
Thus we can say that the mystical element in Christianity is that part of its belief and practices that concerns the preparation for, the consciousness of, and the reaction to what can be described as the immediate or direct presence of God. (The Foundations of Mysticism, p.xvii, 1991)
This mystical element of Christianity is approached from a few different directions which I would like to differentiate. First, there are mystical historians, such as Bernard McGinn, Philip Sheldrake, and Ursula King. Mystical historians study, teach, and write about mysticism and mystics throughout the course of history. As one may suppose, this discipline is a bit removed from direct experience, but it allows for the measured perspective of academic history. The next two categories specifically incorporate personal experience, or at least the possibility of personal experience into their theology.
Much like Evagrius Ponticus, these two categories believe that “a theologian is one who prays” (On Prayer, ch. 60). Second, there are contemplative theologians, such as Thomas Merton, Thomas Keating, Basil Pennington, and Richard Rohr. These theologians approach the direct experience of God from a specific methodology developed by the Christian contemplative tradition. Often these theologians have deep roots and ongoing connections with a monastic environment. In this vein, there are right and wrong ways to experience God directly, and there are books, outlines, and spiritual directors to inform one of the exact correct process.
Third, there are mystical theologians who particularize the progression of theology directly from mystic practices and mystical experience. Mystical theology, in this sense, is first the personal experience of God (or the transcendent) and then the personal explanation and personal/communal interpretation of that experience into a system which affects one’s life deeply. As you might expect, this third stream is full of experimentation and customization. I am a mystical theologian in this sense, and you can engage with my perspective on this website and through the following publications:
Wigner, D.E. Just Begin: A Sourcebook of Spiritual Practices. Forthcoming October 2018 from Church Publishing Incorporated.
Wigner, D.E. “Librarianship as a Spiritual Practice.” Theological Librarianship 10.1 [October 2017]: 2-4. (While you may not be a librarian, this short article will illustrate how I adapt spiritual practices developed in another context to a new context.)
Wigner, D.E. “Clarity in the Midst of Confusion: Defining Mysticism.” Perspectives in Religious Studies 34.3 [Fall 2007]: 331-345.
In addition, my next book-length project will outline a simple method for how to go from the practices and experiences introduced in Just Begin to a personal process of forming theological belief and reflection for living a deeper life.
*While mystical theology is by no means limited to Christianity, I am speaking only of Christian definitions here. I have done study in the mystical traditions of other religions, but my expertise is much stronger in the Christian tradition. Additionally, I am located within the Christian religious tradition by personal faith, and, according to my definitions, one cannot be a mystical theologian of a particular faith without believing in it.