In one of the great purple passages of nineteenth-century English historiography, Thomas Babington Macauley in his review of Leopold von Ranke's History of the Popes declared the papacy to be the western institution most worthy of historical study. Accordingly, historians have devoted innumerable pages to the analysis of papal politics, ideology, finances, and many other areas. However, there are still aspects of the history of the papacy that have been seriously neglected.

All ideals of Christian perfection, and mysticism is certainly one of these, are forms of response to the presence of God, a presence that is not open, evident, or easily accessible, but that is always in some way mysterious or hidden. When that hidden presence becomes the subject of some form of immediate experience, we can perhaps begin to speak of mysticism in the proper sense of the term. The responses of the subject to immediate divine presence have been discussed theologically in a variety of ways and according to a number of different models. Among them we might list direct contemplation or vision of God, rapture or ecstasy, deification, living in Christ, the birth of the Word in the soul, radical obedience to the directly present will of God, and especially union with God. All of these responses, which have rarely been mutually exclusive, can be called mystical in the sense that they are answers to the immediately experienced divine presence. Therefore, the mysticism of union is just one of the species of a wider and more diverse genus or group.

This chapter follows the evolution of the three main models of Christian understanding of mystical union from the biblical foundations down to the crisis of mysticism at the end of the seventeenth century. Although the technical term ‘mystical union’ was rarely used for most of this period, many Christian thinkers spoke about becoming one with God through grace. Three main models emerged. The first is unitas spiritus (union of spirit), based on 1 Corinthians 6: 17, according to which God and the person unite in spirit by willing the same thing. This was often expressed in erotic terms. The second model is Trinitarian—a union in which a human comes to share in the inner life of the three Persons of the Trinity. The final model is the union of indistinction in which union is understood as a merging with God that leaves all distinction behind, at least on some level.

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The historical development of explicit forms of Christian mysticism can be sketched according to a model of gradually accumulating and interactive layers of tradition. The monastic ideal of flight from the world in order to lead a specialized life of penance and prayer, either as a hermit or within a community, formed the institutional context for most forms of Christian mysticism down to the end of the twelfth century. This monastic layer of mysticism was primarily biblical and liturgical in the sense that it sought God in and through personal appropriation of the mystical understanding of the Bible as cultivated within the liturgical life of the monastic community. Most monastic mystics were also “objective” in the sense that they rarely talked about their own experiences of God, but rather sought to express their understanding of mystical transformation through biblical exegesis and theoretical expositions of a mystagogical character (that is, expositions designed to lead readers into the mystery of the consciousness of God's presence)