The Inner Eye of Love: Mysticism and Religion by William Johnston

Review by: Robert J. Relihan, Jr.

14th Century English Mystics Newsletter, Vol. 5, No. 4 (December 1979), pp. 56-59
Published by: Penn State University Press
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William
The Inner
S.J.
Johnston,
Eye of
and Religion.
Lovet
New Yorki
Mysticism
and Row; Loridont
1978,
Harper
Collins,
208
Pp.
on both
Johnston
has written
William
and eastern
western
traditional
mysticism
A book,
in which he
therefore,
religions.
to integrate
and western
eastern
attempts
traditions
for a more universal
definition
of mysticism
a mystical
and proposes
theol
for contemporary
is
ogy suitable
society
It is Johnston's
welcome.
thesis
certainly
that mysticism,
the desire
to share
in and
manifest
God's
is the authentic
reli
love,
as such,
in
experience,
and,
gious
always
an active
volves
As he con
component.
cludes
his
in Action,"
chapter,
"Mysticism
"such
love
bears
fruit."
always
Johnston
claims
that
it is necessary
a mystical
to develop
for this
theology
age
as earlier
did for theirs.
writers
This
is a consequence
of advances
made
in the
sciences
of the conscious
and unconscious,
as well
as in biblical
arche
scholarship,
and
Johnston
vitiates
ology,
theology.
a
this
somewhat
rationale
by adopting
All
renew
strictly
religious
perspective.
a
renewal
of
theolo
al,,
including
mystical
on a return
to the Gospels.
gy, must be based
In his
the
traditional
argument
po
against
are not mystical,
sition
that
the Gospels
is most forceful
Johnston
and convincing.
in part,
He succeeds,
the
that
by asserting
call
to mysticism,
the call
to the contem
in and union
for fulfillment
quest
plative
is universal
the grace
of
with God,
through
of
This
aspect
baptism.
mysticism
comprises
56

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"concomitant
terms
what Johnston
phenomena.H
to "charis
are not called,
however,
All
which are traditionally
matic
phenomena"
With such a
with mysticism.
associated
dem
and convincingly
he easily
definition
is the core of
that mysticism
onstrates
as of the writings
of
as well
the Gospels,
of the Old Testa
and of portions
Paul
to conclude,
is able
Johnston
ment.
being
and reflect
initial
true
to his
position
that mys
experience,
ing upon the eastern
it
because
of theology
is the heart
ticism
of human experience!
is at the center
is an existential
Just as there
at
of all
the
root
anguish,
anguish
so there
is an existential
longing
of all
at the root
is
This
longing.
for
the
of
love
the
being
contingent
of the part
the love
the totality,
of the crea
the love
for the whole,
for the creator.
ture
is the east/
discussion
in this
Where
con
is
Johnston
west
firmly
dialogue?
western
in
that
future
vinced
developments
en
of this
be the result
will
theology
that
The
Inner
He implies
Eye Of
counter.
an
to
of
abandoned
out
Love grew
attempt
and
about
Christian
write
specifically

Buddhist mysticism.

Within the book there

of enlightening
detail
deal
is a great
relate
eastern
beliefs
which
about
specific
ad
He
to contemplative
freely
practice.
that he does not understand
however,
mits,

completely

Buddhist

belief,

and that there

differences
are fundamental
ontological
and western
traditions.
the eastern
between
are
to eastern
references
His
mysticism

57

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For example,
he notes
largely
analogies.
that
would
be very uncomfortable
Buddhists
with the word "love"
in western
theological
a
them
for
such as "en
tradition;
concept
as important
a posi
occupies
lightenment"
Johnston
that
tion.
Christian
explains
derived
from the early
Christian
"love,"
a process
of agape,
notion
is in reality
of enlightenment.
Both traditions,
there
a similar
have
at their
fore,
concept
can
Such a definition
centers.
of agape
be reached
without
reference
to Buddhism.
a logical
as he
Johnston
has
If,
problem.
is
core
the
of
Chris
contends,
mysticism
tian
then any dialogue
between
theology,
and western
eastern
will
be
traditions
most
at
the
of
level
significant
mystical
whatever
the nature
of eastern
theology,
In addition,
beliefs
if mysticism
may be.
as the center
is to be seen
of authentic
then reference
must
religious
experience,
be made to more traditions
than the Chris
and Buddhist.
tian
Johnston's
discussion
of eastern
traditions
is in the curious
of being
to one argu
position
tangential
ment and insufficient
for another.
A similar
confronts
Johnston's
problem
an
for
active
in mystical
argument
component
He
is
correct
to
theology.
perhaps
rejeet
as a quality
William
James's
"passivity"
of mysticism,
with the warning
that
"quiet
ism is not mysticism."
Johnston
that
argues
with
its
is
the
action
necessary
mysticism
center
of authentic
Christian
religion.
to authentic
is essential
action
Chris
Yet,
is taken
its basis
tian
whatever
religion
on "action"
is
to be.
Johnston's
position
and stimulating
if one
provocative
only

58

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his

rejects

of mysticism.

definition

If

one accepts
his
of mysticism,
his
concept
view
of "action"
on the tautolog
borders
Johnston's
ical.
insistence
that mysti
cism must be active
is an attractive
and

suggestive

called

to

position.

Clearly,

those

"charismatic
those
phenomena,"
considered
to be mystics,
traditionally
as active
must be seen
from Johnston's
but he does not confront
the
perspective,

issue

directly,

except

in his historical

of mysticism,
discussion
which places
unusual
on Loyola,
and
emphasis
Ghandi,
Mother
Theresa.
These
presentation

difficult

reservations
more than

to believe

are directed
substance.

that

at
It
is

a book which

often
such as "to which
repeats
I
phrases
have
or "which
referred"
I will
explain
is well
later"
Johnston's
in
argued.
is not to be denied.
tensity,
however$
To those
concerned
about
the present
and
future
state
of Christian
or to
theology,
those
who wish to consider
only a con
of
the
temporary
interpretation
mystical
The Inner Eye of Love
offers
ology,
many
rewards.

Robert
J.
Iowa City,

Relihan,
Iowa

Jr.

59

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