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{{Christian mysticism}}
'''Mistisisme Kristen''' adalah tradisi, praktik, doktrin, dan teologi mistik dalam agama Kristen, yang menekankan pada transformasi diri memiliki hubungan dengan Tuhan<ref>{{Cite book|last=McColman|first=Carl|date=2021-11-16|url=https://books.google.com/books?id=bidGEAAAQBAJ&newbks=0|title=The Big Book of Christian Mysticism: The Essential Guide to Contemplative Spirituality|publisher=Broadleaf Books|isbn=978-1-5064-8576-8|language=en}}</ref> atau untuk menerima kehadiran Tuhan.<ref>{{Cite book|last=McGinn|first=Bernard|date=2006-12-12|url=https://books.google.com/books?id=rKkJs-KHCakC&newbks=0&hl=en|title=The Essential Writings of Christian Mysticism|publisher=Random House Publishing Group|isbn=978-0-8129-7421-8|language=en}}</ref> Hingga abad keenam masehi, praktik-praktik yang hari ini disebut mistisisme dikenal dengan istilah '''''teoria<ref>{{Cite book|last=Johnston|first=William|date=1997|url=https://www.worldcat.org/oclc/44964574|title=The inner eye of love : mysticism and religion|location=New York|publisher=Fordham University Press|isbn=0-585-21864-1|oclc=44964574}}</ref>''''' ({{Lang-grc|θεωρία|translit=théoria|lit=memandang Tuhan}}), yang diterjemahkan ke bahasa Latin menjadi ''contemplatio'' (kontemplasi, permenungan). Kontemplasi ini berlangsung di jiwa (''theoria psyche'') dan merupakan permenungan jiwa akan kehadiran Tuhan di alam semesta.<ref>{{Cite book|last=Teasdale|first=Wayne|date=2010-10-06|url=https://books.google.com/books?id=q8TCdmstdJoC&newbks=0|title=The Mystic Heart: Discovering a Universal Spirituality in the World's Religions|publisher=New World Library|isbn=978-1-57731-316-8|language=en}}</ref> Praktik kontemplasi ini akan mengantarkan seseorang pada ''[[teosis]]'' (pengkudusan) atau penyatuan mistik dengan Tuhan.
'''Mistisisme Kristen''' adalah filsafat dan praktik tentang pengalaman langsung bersama [[Tuhan]] [[Allah]]. Meskipun harus diingat bahwa 'pengalaman' adalah suatu istilah yang hangat diperdebatkan dalam pembicaraan mengenai [[mistisisme]], dan bahwa pengalaman yang dipahami semata-mata sebagai keadaan atau kejadian psikologis dapat dipertikaikan. Dalam konteks [[Kristen]] [[Katolik]] mistisisme biasanya dipraktikkan melalui tiga disiplin, yaitu [[doa]] (termasuk [[meditasi Kristiani|meditasi]] dan [[kontemplasi Kristiani|kontemplasi]]), [[puasa|berpuasa]] (termasuk bentuk-bentuk [[pantang]] dan penyangkalan diri yang lainnya), dan [[sedekah|pemberian sedekah]], yang kesemuanya dibicarakan oleh [[Yesus]] dalam [[Khotbah di Bukit]] ([[Matius]] Pasal 5-7). Bentuk-bentuk mistisisme lainnya meliputi partisipasi dalam ibadah [[ekstasi keagamaan|ekstatik]] dan penggunaan ''[[entheogen]]''. Orang Kristen percaya bahwa Allah tinggal di dalam diri orang percaya melalui [[Roh Kudus]], dan oleh karenanya semua orang Krisen dapat secara langsung mengalami pengalaman bersama dengan Allah.
 
Praktik kontemplasi mendapat perhatian besar dalam [[Kekristenan Timur|Ortodoksi Gereja Timur]] dan [[Gereja-Gereja Ortodoks Oriental|Ortodoksi Gereja Oriental]]. Di [[Kekristenan Barat|Gereja Barat]], mistisisme baru mendapat perhatian di era belakangan, dan dalam konteks [[Kristen]] [[Katolik]] biasanya dipraktikkan melalui tiga disiplin, yaitu [[doa]] (termasuk [[meditasi Kristiani|meditasi]] dan [[kontemplasi Kristiani|kontemplasi]]), [[puasa|berpuasa]] (termasuk bentuk-bentuk [[pantang]] dan penyangkalan diri yang lainnya), dan [[sedekah|pemberian sedekah]], yang kesemuanya dibicarakan oleh [[Yesus]] dalam [[Khotbah di Bukit]] ([[Matius]] Pasal 5-7).
 
== Dasar-dasar Alkitab ==
Tradisi mistisisme kristen sama tuanya dengan agama Kristen sendiri. Sekurang-kurangnya tiga teks dari [[Perjanjian Baru]] menjadi dasar tema-tema yang berulang kali muncul di sepanjang pemikiran para mistikus Kristen Katolik yang sempat dicatat. Yang pertama, [[Galatia]] 2:20 mengatakan bahwa:
 
<blockquote> Aku telah disalibkan dengan Kristus; namun aku hidup, tetapi bukan lagi aku sendiri yang hidup, melainkan Kristus yang hidup di dalam aku. Dan hidupku yang kuhidupi sekarang di dalam daging, adalah hidup oleh iman dalam Anak Allah yang telah mengasihi aku dan menyerahkan diri-Nya untuk aku. ([[Lembaga Alkitab Indonesia|Terjemahan Baru]]) </blockquote>
 
Teks Alkitab kedua yang penting bagi mistisisme Kristen adalah [[1 Yohanes]] 3:2:
 
<blockquote> Saudara-saudaraku yang kekasih, sekarang kita adalah anak-anak Allah, tetapi belum nyata apa keadaan kita kelak; akan tetapi kita tahu, bahwa apabila Kristus menyatakan diri-Nya, kita akan menjadi sama seperti Dia, sebab kita akan melihat Dia dalam keadaan-Nya yang sebenarnya.</blockquote>
 
Teks yang ketiga, yang khususnya penting bagi mistisime [[Gereja Ortodoks|Ortodoks]] ataupun [[Ritus Timur|Katolik Ritus Timur]] ditemukan dalam [[2 Petrus]] 1:4:
 
<blockquote> Dengan jalan itu Ia telah menganugerahkan kepada kita janji-janji yang berharga dan yang sangat besar, supaya olehnya kamu boleh ''mengambil bagian dalam kodrat ilahi'', dan luput dari hawa nafsu duniawi yang membinasakan dunia.(huruf miring ditambahkan)</blockquote>
 
Dua tema penting dalam mistisisme Kristen adalah (1) identifikasi sepenuhnya bersama Kristus (''[[imitatio Christi]]'' atau "meniru Kristus sepenuhnya"), untuk mencapai kesatuan antara roh manusia dengan roh Allah; dan (2) penglihatan atau pengalaman yang sempurna tentang Allah, di mana sang mistikus berusaha memahami Allah "sebagaimana Ia ada," dan bukan lagi "melihat dalam cermin suatu gambaran yang samar-samar" ([[1 Korintus]] 13:12)
 
<!--Other mystical experiences are described in other passages. In [[Second Epistle to the Corinthians|2 Corinthians]] 12:2-4, Paul sets forth an example of a possible [[out of body experience]] by someone who was taken up to the "third [[heaven]]", and taught unutterable mysteries:
 
<blockquote> I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.</blockquote>
 
Perhaps a similar experience occurred at the [[Transfiguration]] of Jesus, an incident confirmed in each of the [[Synoptic Gospel]]s. Here Jesus led three of his apostles, [[Saint Peter|Peter]], [[John the Apostle|John]], and [[Saint James the Great|James]], to pray at the top of a mountain, where he became transfigured. Jesus's face shone like the sun, and he was clad in brilliant white clothes. [[Elijah]] and [[Moses]] appeared with Jesus, and talked with him, and then a bright cloud appeared overhead, and a voice from the cloud proclaimed, "This is my beloved Son: hear him."
 
==The Practice of Christian Mysticism==
While such phenomena are often associated with mysticism in general, including the Christian variety, for Christians the emphasis is elsewhere; specifically, the major emphasis in Christian mysticism concerns a spiritual transformation of the human person, such that they become, as some have put it, more fully human, or fully realized human persons, "created in the Image and Likeness of God." For Christians, this full realization of human potential is realized most perfectly in [[Jesus]] and is manifested in others through their association with Him, whether conscious, as in the case of Christian mystics, or unconscious, with regard to persons who follow other traditions, such as [[Gandhi]]. The Eastern Christian tradition speaks of this transformation in terms of [[theosis]] or divinization, perhaps best summed up by an ancient aphorism usually attributed to [[Athanasius of Alexandria]]: "God became human so that humans might become God."
 
Going back at least to [[Evagrius]] Ponticus and [[Pseudo-Dionysius]], Christian mystics have pursued a three-fold path in their pursuit of holiness. While the different aspects of this path have different names in the different Christian traditions, they can be characterized as ''purgative, illuminative, and unitive'', in correspondence to an understanding of human personhood that is three-fold: body, soul (or mind), and spirit. The first, the way of purification, is where aspiring Christian mystics start. This aspect focuses on discipline, particularly in terms of the human body; thus, it emphasizes prayer at certain times, either alone or with others, and in certain postures, often standing or kneeling. It also emphasizes the other disciplines of fasting and alms-giving, the latter including those activities called "the works of mercy," both spiritual and corporal, such as feeding the hungry and sheltering the homeless.
 
This phase, which forms the basis of Christian spirituality in general, is designed, in the words of St. Paul, to "put to death the deeds of the flesh by the Holy Spirit" (Romans 8:13). The "deeds of the flesh" here includes not only external behavior, but also those habits, attitudes, compulsions, addictions, etc. (sometimes called ''passions'') which oppose themselves to living as a Christian is called to live, not only exteriorly, but interiorly as well. Because of its physical, disciplinary aspect, this phase, as well as the entire Christian spiritual path, is often referred to as "[[asceticism|ascetic]]," a term which is derived from a Greek word referring to athletic training. Because of this, in ancient Christian literature, prominent mystics are often called "spiritual athletes," an image which is also used several times in the New Testament to describe the Christian life. What is sought here is salvation in the original sense of the word, referring not so much to one's eternal fate, but to one's healing, spiritually, mentally and emotionally, and physically.
 
The second phase, called the path of illumination, has to do with the activity of the Holy Spirit enlightening the mind, giving insights into truths not only explicit in Scripture and the rest of the Christian Tradition, but also those implicit in nature, not in the scientific sense, but rather in terms of an illumination of the "depth" aspects of natural happenings, such that the working of God is perceived in all that one experiences.
 
The third phase, usually called contemplation in the Western tradition, has to do with the experience of oneself as in some way united with God. This experience of union varies and is difficult to describe. However, it is first and foremost always associated with Divine ''love'', the underlying theme being that God is known or experienced at least as much by the heart as by the intellect since, in the words of the book 1 John 4:16: "God is love, and he who abides in love abides in God and God in him."
 
Another aspect of traditional Christian spirituality, or mysticism, has to do with its communal nature. Even for hermits, the Christian life is always lived in communion with the Church, the community of believers. Thus, participation in corporate worship, especially the [[Eucharist]], is an essential part of Christian mysticism. Connected with this is the practice of having a spiritual director, confessor, or "soul friend" with which to discuss one's spiritual progress. This person, who may be clerical or lay, acts as a spiritual mentor.-->
 
== Mistikus Kristen ==
Baris 44 ⟶ 27:
* St. [[Klemens dari Alexandria]] (? -216)
* [[Evagrius]] Ponticus (345-399)
* St. [[Agustinus dari Hippo]] <ref name="Pengakuan"></ref><ref name="Terang"></ref> (354-430)
* [[Pseudo-Dionysius dari Areopagus]] (abad ke-5)
* St. [[Gregorius I]] (590-604)
Baris 61 ⟶ 44:
* St. [[Julian dari Norwich]] (1342-l.k.1416)
* [[Margery Kempe]] (l.k.1373-1438)
* St. [[Teresa Avila|Teresa dari Avila]] <ref name="PuriBatin"></ref><ref name="JalanKesempurnaan"></ref><ref name="RiwayatHidup"></ref> (1515-1582)
* St. [[Yohanes Salib|Yohanes dari Salib]] <ref name="MalamGelap"></ref><ref name="Mendaki"></ref><ref name="NyalaCinta"></ref> (1542-1591)
* [[Jakob Boehme]] (1575-1624)
* [[Sir Thomas Browne]] (1605-1682)
Baris 78 ⟶ 61:
* [[Thomas Keating]] (1923-?)
* St. [[John dari Kronstadt]] (1829-1908)
* St. [[Theresia dari Lisieux]] <ref name="otobiografi"></ref> (1873-1897)
* St. [[John Maximovich]] (1896-1966)
* [[Aiden Wilson Tozer]] (1897-1963)
Baris 94 ⟶ 77:
* Thomas E. Powers: ''Invitation to a Great Experiment: Exploring the Possibility that God can be Known'', 1979, ISBN 0-385-14187-4
* Richard Foster: ''Celebration of Discipline: The Path to Spiritual Growth'', 1978, ISBN 0-06-062831-6
 
* St. [[Agustinus dari Hippo]]: ''[[Pengakuan-pengakuan Agustinus|Pengakuan-Pengakuan]]'',<ref name="Pengakuan">Augustinus: Cetakan ke 8 - 2009. "''Pengakuan-Pengakuan''". Terjemahan Indonesia, Penerbit Kanisius dan BPK Gunung Mulia. ISBN 979-497-709-8</ref> ''Bagai Terang di Hati'',<ref name="Terang">Augustinus: Cetakan ke 5 - 2009. "''Bagai Terang di Hati - Kumpulan Khotbah Natal sampai dengan Pentakosta''". Terjemahan Indonesia, Penerbit Kanisius dan BPK Gunung Mulia. ISBN 979-21-0987-0</ref> ''Kota Allah''
=== Buku-buku klasik ===
* St. [[AgustinusYohanes dari HippoSalib]]: ''[[Pengakuan-pengakuanMendaki Agustinus|Pengakuan-Pengakuan]]Gunung Karmel'' ,<ref name="PengakuanMendaki">AugustinusSt. Yohanes dari Salib: Cetakan ke 8pertama - 2009.2011; "''Pengakuan-PengakuanMendaki Gunung Karmel''".; Terjemahan Indonesia, Penerbitoleh KanisiusSr. danAngelica BPKMaria, Gunung MuliaP.Karm.; Penerbit Pertapaan Shanti Bhuana; ISBN 978-979-4973799-70916-82</ref>, ''BagaiMalam Terang di HatiGelap'' ,<ref name="TerangMalamGelap">AugustinusSt. Yohanes dari Salib: Cetakan ke 5kedua - 20092011 (Edisi Revisi). "''BagaiMalam Terang di Hati - Kumpulan Khotbah Natal sampai dengan PentakostaGelap''". Terjemahan Indonesia, Penerbit Kanisius dan BPK Gunung MuliaKarmelindo. ISBN 979-213725-098722-02</ref> ''Madah Rohani'', ''KotaNyala AllahCinta Yang Hidup'' <ref name="NyalaCinta">Santo Yohanes dari Salib: 2005. "''Nyala Cinta Yang Hidup''". Terjemahan Indonesia, Penerbit Karmelindo</ref>
* St. [[YohanesTeresa dari SalibAvila]]: ''MendakiPuri Gunung KarmelBatin'' ,<ref name="MendakiPuriBatin">St.Teresa Yohanesde dari SalibJesus: Cetakan pertamake 3 - 20112010; "''MendakiPuri Gunung KarmelBatin''"; Terjemahan Indonesia oleh Sr.Biara AngelicaKarmel Maria,- P.Karm.Lembang; Penerbit PertapaanSt. ShantiYosef, Bhuana;Bajawa, ISBNFlores, 978-979-3799-16-2NTT</ref> , ''MalamJalan GelapKesempurnaan'' ,<ref name="MalamGelapJalanKesempurnaan">St. YohanesTeresa dari SalibAvila: Cetakan keduake 2 - 2011 (Edisi Revisi)2004. "''MalamJalan GelapKesempurnaan''".; Terjemahan Indonesia oleh Sr. Angelica Maria, P.Karm.; Penerbit KarmelindoPertapaan Shanti Bhuana. ISBN 979-372597615-223-20</ref>, ''Madah Rohani'', ''Nyala Cinta YangRiwayat Hidup'' <ref name="NyalaCintaRiwayatHidup">Santo YohanesSt. dari SalibTeresa: 2005.Cetakan Kedua; "''Nyala Cinta YangRiwayat Hidup''".; Terjemahan Indonesia oleh Biara Karmel Jl. P.B. Sudirman 8, Bajawa, Flores, NTT; Penerbit KarmelindoSt. Yosef, Bajawa, Flores, NTT</ref>
* St. [[Teresa dari Avila]]: ''Puri Batin'' <ref name="PuriBatin">Teresa de Jesus: Cetakan ke 3 - 2010; "''Puri Batin''"; Terjemahan Indonesia oleh Biara Karmel - Lembang; Penerbit St. Yosef, Bajawa, Flores, NTT</ref>, ''Jalan Kesempurnaan'' <ref name="JalanKesempurnaan">St. Teresa Avila: Cetakan ke 2 - 2004. "''Jalan Kesempurnaan''"; Terjemahan Indonesia oleh Sr. Angelica Maria, P.Karm.; Penerbit Pertapaan Shanti Bhuana. ISBN 9-799-76153-0</ref>, ''Riwayat Hidup'' <ref name="RiwayatHidup">St. Teresa: Cetakan Kedua; "''Riwayat Hidup''"; Terjemahan Indonesia oleh Biara Karmel Jl. P.B. Sudirman 8, Bajawa, Flores, NTT; Penerbit St. Yosef, Bajawa, Flores, NTT</ref>
* Meister Eckhart: ''Khotbah-khotbah bahasa Jerman dan Latin''
* Jan van Ruysbroeck: ''Perhiasan Pernikahan Rohani''
Baris 113 ⟶ 95:
* ''[[Filokalia]]''
* St. [[Theresia dari Lisieux]]: ''Aku Percaya akan Cinta Kasih Allah'' (otobiografi) <ref name="otobiografi">Theresia dari Lisieux: 1995. "''Aku Percaya akan Cinta Kasih Allah''". Otobiografi; Terjemahan Indonesia oleh Biarawati Karmel OCD, Bajawa, Flores, Indonesia; Penerbit Biara Karmel Lembang</ref>
 
 
{{reflist}}
 
== Lihat pula ==
* [[PietismeTeosis]]▼
* [[Hesychasm|Hesikhasme]]▼
* [[Pietisme]]
* [[Meditasi Kristen]]
* [[Kristenisme]]
* [[Mistisisme Jerman]]
▲* [[Hesychasm]]
* [[Mistisisme]]
▲* [[Pietisme]]
* [[Doa dalam agama Kristen]]
* [[Quietism (filsafat Kristen)]]
Baris 131 ⟶ 108:
* ''[http://www.clas.ufl.edu/users/gthursby/mys/whoswho.htm Who's Who in the History of Mysticism]'' oleh Profesor Bruce B. Janz
* [http://www.clas.ufl.edu/users/gthursby/mys/alpha.htm Daftar para Mistikus menurut abjad]
* [http://www.ccel.org/u/underhill/mysticism/mysticism1.0-MYSTICIS.html Evelyn Underhill's classic work] {{Webarchive|url=https://web.archive.org/web/20050720080800/http://www.ccel.org/u/underhill/mysticism/mysticism1.0-MYSTICIS.html |date=2005-07-20 }} Studi tentang hakikat dan perkembangan kesadaran rohani
* [http://www.christianmystics.com/ christianmystics.com] {{Webarchive|url=https://web.archive.org/web/19991127200621/http://www.christianmystics.com/ |date=1999-11-27 }} The Site for Christian Mystics: Traditional and Contemporary
* [http://www.frimmin.com/faith/mysticismintro.html Mysticism explained] {{Webarchive|url=https://web.archive.org/web/20060414081318/http://www.frimmin.com/faith/mysticismintro.html |date=2006-04-14 }} pengantar ke dalam Mistisisme
 
== Referensi ==
{{reflist}}{{Hidup bakti Katolik}}
 
[[Kategori:Mistisisme Kristen|Mistisisme Kristen]]
[[Kategori:Doa Kristen]]
Diperoleh dari "https://wiki-indonesia.club/wiki/Mistisisme_Kristen"