In his first volume of Reformed Ethics, Herman Bavinck spent quite some time discussing mysticism and pietism. At the end of the section on mysticism and pietism, Bavinck wrote the following critique. (For the record, I wish he would’ve expanded a bit on these points since they are helpful.)
However justiﬁed mysticism and Pietism were in their objection to rationalism and dead orthodoxy, both of which locate the seat of faith in the intellect, they are themselves also one-sided. Here are six points of critique:
1. Mysticism and Pietism put the seat of faith in feeling and thus do not embrace the fullness of our humanity. That which most affects and arouses feelings gets the emphasis.
2. This results in a denial of the faith’s objectivity—that is, the Word, the letter, the sacraments, the church, and even doctrine (e.g., satisfaction).
3. Another consequence is the formation of a pernicious group (club) mentality. The converted separate themselves, live apart, and leave family and world to fend for themselves. They are salt not within but alongside the world.
4. The covenant idea is lost altogether. The converted and the unconverted each live their own lives totally detached from one another. Mutual contact takes place only mechanically and not organically. The unconverted are left to their own devices.
5. This also has adverse results for the converted. Religion is limited to being busy with the things of God (reading, praying). Daily work becomes a matter of necessity alone rather than a holy calling. Sunday stays disconnected from the rest of the week; faith is not tested in the world. Christians become passive, quietistic.
6. By constantly attending to self-contemplation, people make their experience the norm for everyone else, and unhealthy, unscriptural elements enter. Simplicity and the childlike character of faith give way to sentimentality. Experience guides the exegesis of Scripture and even becomes the source of knowledge, materially as well as formally.
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