The Perfect Theological Storm: Process Theology and Mysticism in Spiritual America

Mysticism and Process Theology have reappeared as leading characters on the theological stage. While mysticism rapidly permeated the general culture, Process Theology emerged in a more gradual and subtle manner, almost imperceptibly. No Hollywood star openly declared, "I believe in Process Theology!" Instead, anonymously imbedded in best sellers such as Night by Elie Wiesel or When Bad Things Happen to Good People by Harold Kushner, Process Theology slowly surfaced in the popular consciousness. As a theologian interested in and attracted to Process Theology, I welcome Rabbi Artson's leading article and the timely initiative of Conservative Judaism to bring this theology to the forefront of the discussion within the Jewish terrain by dedicating an issue to this topic.¹

In addition to addressing some of Rabbi's Artson's statements, my objective in this essay is to explore the following question: Is there a connection between the simultaneous resurgence of mysticism and Process Theology at this particular historical juncture? Are mystics and Process theologians united by a similar theological substratum? What is the extent of the challenge Process Theology and mysticism pose to the so-called classical religions? What are the sociological and cultural reasons that have brought Kabbalah and Process Theology to the masses? In this essay, we will attempt to journey from the theological analysis presented by Rabbi Artson to a more sociological approach aimed at revealing the place of Process Theology and mysticism in the current cultural milieu.

Evolution: Changing the Immutable God

Both Process Theology and Kabbalah battle against a common adversary: the concept of God derived from Greek philosophy. And, indeed, God à la grecque possesses the attributes of omnipotence, omniscience, and omnibenevolence. Collapsing those attributes into one super-attribute, we would affirm that God is perfect. Perfection entails immutability. Where could the perfect move, if not to imperfection? From the perspective of perfection all motion entails a deficiency.² We travel due to a need to go somewhere or our lungs expand because we require air to subsist. Perfection is thus inversely propositional to motion; it increases as motion diminishes. The Perfect Being remains unchanged in an absolute state of fulfillment. Echoing Aristotle's Unmoved Mover, Maimonides (1135-1204) explains in his analysis of the word "sitting" (y'shivah) that while the primary meaning ascribed to this term refers to a position of the body, by analogy a secondary definition is a state of perfect stability and steadiness. In the same way a seated body is relatively immobile; "to sit" can be used to denote a complete lack of motion. It is in this latter sense that it is said that God "sits for all eternity" (Lamentations 5:19) or "sits in the heavens" (Psalms 2:4 and 123:1).³

Within this theological system, to imitate God then consists of the pursuit of a contemplative life. Prior to their transgression, Maimonides explains, Adam and Eve absorbed themselves exclusively in the study of philosophy (Guide I:2). Paradise is symbolized as a state in which all corporeal needs were provided, allowing them to concentrate on a single purpose—a full-time intellectual life. It is not surprising that the punishment for their disobedience entailed eviction from paradise, or descending to a state of motion.

As its name denotes, Process Theology presents us with a dynamic alternative to the immutable Greek deity. Process Theology, a school of thought originated by the British philosopher Alfred North Whitehead (1861-1947), teaches that God is not a static, unchanging being, but rather that God grows and evolves, just a step or two ahead of humanity. This theology has recently acquired increasing cultural acceptance. I believe that the root of this deep shift lies in a recent reevaluation of the concept of change.⁴ In the words of one of the fathers of modern spirituality, M. Scott Peck:

This new concept of process theology is so critically important not only because it adds a large piece to the puzzle of imperfection—even evil—in the world, but also because it implies that it is good for people to be in...