Numerous definitions of ‘Mystical Theology’ are supplied by Roman Catholic divines who have written on the subject. With all of them the terms denote the religion of the heart as distinguished from speculation, scholasticism, or ritualism; and, moreover, those higher experiences of the divine life associated, in their belief, with extraordinary gifts and miraculous powers. Such definitions will accordingly comprehend the theopathetic and theurgic forms of mysticism, but must necessarily exclude the theosophic. Many of them might serve as definitions of genuine religion. These mystical experiences have been always coveted and admired in the Romish Church; and those, therefore, who write concerning them employ the word mysticism in a highly favourable sense. That excess of subjectivity—those visionary raptures and supernatural exaltations, which we regard as the symptoms of spiritual disease, are, in the eyes of these writers, the choice rewards of sufferings and of aspirations the most intense,—they are the vision of God and things celestial enjoyed by the pure in heart,—the dazzling glories wherewith God has crowned the heads of a chosen few, whose example shall give light to all the world. Two or three specimens will suffice. Gerson gives the two following definitions of the _Theologia Mystica_:—‘Est animi extensio in Deum per amoris desiderium.’ And again: ‘Est motio anagogica in Deum per purum et fervidum amorem.’ Elsewhere he is more metaphorical, describing it as the theology which teaches men to escape from the stormy sea of sensuous desires to the safe harbour of Eternity, and shows them how to attain that love which snatches them away to the Beloved, unites them with Him, and secures them rest in Him. Dionysius the Carthusian (associating evidently _mystica_ and _mysteriosa_) says,—‘Est autem mystica Theologia secretissima mentis cum Deo locutio.’ John à Jesu Maria calls it, ‘cœlestis quædam Dei notitia per unionem voluntatis Deo adhærentis elicita, vel lumine cœlitus immisso producta.’ This mystical theology, observes the Carthusian Dionysius, farther, (commentating on the Areopagite), is no science, properly so called; even regarded as an act, it is simply the concentration (defixio) of the mind on God—admiration of his majesty—a suspension of the mind in the boundless and eternal light—a most fervid, most peaceful, transforming gaze on Deity, &c. All alike contrast the mystical with the scholastic and the symbolical theology. The points of dissimilarity are thus summed up by Cardinal Bona:—‘Per scholasticam discit homo recte uti intelligibilibus, per symbolicam sensibilibus, per hanc (mysticam) rapitur ad supermentales excessus. Scientiæ humanæ in valle phantasiæ discuntur, hæc in apice mentis. Illæ multis egent discursibus, et erroribus subjectæ sunt: hæc unico et simplici verbo docetur et discitur, et est mere supernaturalis tam in substantiâ quam in modo procedendi.’—_Via Compendii ad Deum_, cap. iii. 1-3.