andlelight by other candles. Now for the first time it is out in the open air and sees the sun. More recent theological understandings of mystical theology define characteristics less precisely and seek to fit mystical theology more centrally into a celestial and soterio-logical framework. Catholic theologians have sought to locate mystical theology in a scriptural and liturgical context, emphasizing the believer's participation in the mystery of God's reconciliation with his creatures in Christ, especially in the sacraments. Many attempts have been made to describe the fundamental characteristics of mystical experience. Traditionally it has been asserted that the experiential union of creature and Creator is inexpressible and ineffable, although those who have experienced it seek imagery and metaphors to describe it, however imperfectly. As noted above, it is experienced union or vision, not abstract knowledge. It is beyond Page 5the level of concepts, for reasoning, ideas, and sensory images have been transcended (but not rejected) in an intuitive union. Thus it is super rational and super intellectual, not antirational or anti - intellectual. In one sense the soul is passive, because it experiences God's grace poured into it. Yet the union is not symbiotic, because the soul consents to and embraces the spiritual marriage. Although some authors also stress the transient and fleeting nature of mystical union, others describe it as lasting for a definite, even prolonged period of time. Mysticism can be used with Luther’s arguments based on grace as stated before. As stated before grace, described by Luther, can be created by living the “moral life.” Both Luther and Mysticism state God as the true love and the Human body is just a vessel. Grace is a gift from god and can not be gained by human demand. The living God cannot be reduced to a system made by church. To gain grace just for the intention of getting God’...
