Madame Guyon: Catholic, Mystic, Apostate
Fundamental Baptist Information Service
P.O. Box 610368, Port Huron, MI 48061,
First Published March 21, 2001 & Updated June 9, 2004
Used By Permission
The writings of Madame Guyon (1648-1717) are very popular today in evangelical, charismatic, and ecumenical circles. Guyon was a Roman Catholic who had visions and other mystical experiences and wrote about them in her published works.
Guyon wanted to enter a convent when she was a girl but her parents would not allow it and arranged her marriage to a 37-year-old man when she was only 15. It was an unhappy marriage and she turned increasingly to her mystical experiences and a search for “union with God.”
After he husband died in 1676, she gave herself wholly to her mystical pursuits. She joined a group of ascetic Quietist Catholics led by a Barnabite monk named Francios La Combe. She toured parts of France, Switzerland, and Italy for five years with La Combe, from 1681-86. La Combe taught that meditation of God requires a passive (quiet) state of contemplation that goes beyond the level of the conscious thinking process.
Guyon claimed that she went through a series of spiritual states through her mystical experiences. The first, which she called “union of the powers,” lasted eight years. During this time, she felt drawn to God alone and drawn away from people. The second state, which she called “mystical death,” lasted seven years, during which she had a feeling of detachment from God and was plagued with deep mental depression and thoughts of hell and judgment. She frequently had dark, weird dreams, which she considered a form of revelation. In the third state, which she called “the apostolic state,” she claimed that she was absorbed into and united with God. During this time, she preached, but she did not preach the gospel; she preached mystical experiences.
As she fasted to the extreme and often went without sleep, her mystical experiences increased. She experienced what she thought was union with the essence of God. She had mental delusions or demonic visitations such as envisioning “horrible faces in blueish light.” She went into trances, which would leave her unable to speak for days. During some trances, she wrote things that she believed were inspired (Guyon, An Autobiography, p. 321-324). She claimed that she and La Combe could communicate with one another for hours without speaking verbally. She believed she could speak in the language of angels.
In 1688, Madame Guyon was arrested on heresy charges and imprisoned in a convent for several months. In December 1695, she was again imprisoned, this time for seven years. Released in March 1703, she spent the final 15 years of her life on the estate of her son-in-law.
Her work on prayer, “A Short and Very Easy Method of Prayer,” was first published in 1685.
THE POPULARITY OF GUYON’S WRITINGS
After her death, Madame Guyon’s works were published by a Dutch Protestant pastor named Poiret. In the 1700s, her books were popular among some Lutherans, Methodists, and Moravians.
For many decades, Moody Press has published an edition of Madam Guyon’s Autobiography. It contains no disclaimer of Guyon’s spiritual and doctrinal errors. In fact, the introduction states, “We offer no word of apology for publishing the autobiography of Madame Guyon, those expressions of devotion to her church, that found vent in her writings.”
At its online web site, Campus Crusade compares Madame Guyon’s Autobiography with John Bunyon’s Pilgrim’s Progress and recommends it without reservation.
On visits to evangelical colleges and seminaries, I have noticed that Madame Guyon’s works are featured prominently in the bookstores and are used in courses on spirituality.
Madame Guyon was included in the book Women Used of God by Ed Reese. The Joyful Woman magazine ran a half-page ad for the book in the September-October 1994 issue. The book contains brief biographies of 50 “Women Leaders of the Christian Cause” and is described as “Ideal for young people (especially girls) looking for role models.” In addition to Guyon, these “role models” include radical Pentecostal female preachers Kathryn Kuhlman and Aimee Semple McPherson.
THE ERRORS OF MADAME GUYON
There are some correct and helpful insights in Madame Guyon’s writings, but taken as a whole they are unscriptural and dangerous. Following are some of the errors:
1. SHE EMPHASIZED THE SURRENDER OF HERSELF TO THE CATHOLIC CHURCH WITHOUT RESERVATION.
Madam Guyon spoke of her goal as “perfect obedience to the will of the Lord, submission to the church” (Guyon, Autobiography). She was referring, of course, to the Catholic Church.
2. SHE FOCUSED ON HAVING AN EXPERIENCE OF GOD RATHER THAN KNOWING HIM BY FAITH THROUGH THE BIBLE.
This is the essence of mysticism. To the contrary, though, the Lord Jesus exalted faith over sight and experience (Jn. 20:29). Paul said “we walk by faith not by sight” (2 Cor. 5:7). And faith only comes from the Word of God (Rom. 10:17). It does not come from within or from experiences. Madame Guyon was not Bible centered in her Christian walk, and that is a grave and fatal error.
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