Process theology claims a mystical genealogy that traces its roots through figures such as Meister Eckhart, Hegel, Schelling, and others. However, this lineage has overlooked Mechthild of Magdeburg, despite her significance as the first person to produce a full-length mystical work in the German vernacular. Recognizing her contributions is not only necessary to address historical neglect but also to enhance the credibility of dipolar theism’s engagement with mysticism.
This study will explore how Mechthild’s thought intersects with and challenges the assumptions of dipolar theism by tracing her connections to Eckhart, analyzing her classification as an affective mystic, and considering how her inclusion complicates the claim that classical theism is incompatible with mystical experience.
While Eckhart’s thought is often framed within metaphysical mysticism, Mechthild’s imaginative theology, expressed in the vernacular, brought the language of mystical experience beyond cloistered circles into the realm of everyday life. Her theological and philosophical reflections were deeply rooted in medieval tradition, yet her innovative approach suggests a reevaluation of the historical influences on process thought.
This study not only challenges process theology’s tendency to overestimate its own novelty while underestimating classical theological traditions, but also invites its proponents to bolster its claims to a mystical genealogy through a more profound engagement with Christian mysticism. By embracing the richness of the history of the mystical tradition, proponents of dipolar theism can more credibly position themselves within a broader tradition of theological inquiry, demonstrating an openness to growth and evolution in the ongoing process of becoming.
Despite being the first person to produce a full-length mystical work in the German vernacular, Mechthild of Magdeburg has been largely overlooked in discussions of dipolar theism’s mystical genealogy, especially compared to Meister Eckhart. This paper argues for her inclusion, both to rectify historical oversight and to enhance the credibility of dipolar theism’s claims to a mystical genealogy. Dipolar theism, rooted in Whiteheadian metaphysics, emphasizes God’s dynamic engagement with the world but has neglected historical figures who embody this concept. Mechthild’s The Flowing Light of the Godhead demonstrates divine responsiveness, making her a crucial figure for process theologians to consider. By engaging with Mechthild’s work, dipolar theism can refine its theological discourse, address critiques of its historical oversights, and deepen its engagement with the mystical tradition. Ultimately, this study calls for a broader and more inclusive exploration of mysticism within process theology.