Justin Hoch

THEO 396
April 22, 2014
Mysticism is Political:
The Mystical Theologies of Jrgen Moltmann and Dorothee Soelle

The mystical experience not only stands in opposition to doctrine; it also stands in
opposition to structures of power and dominance. In a general sense, mysticism refers to an
individuals direct experience of God, in which the mystical experience reveals divine wisdom through a
deep connection with God. Mystical wisdom differs from doctrinal wisdom, or wisdom revealed through
the institution of the church. The mystic often denies the self, denies the Church and denies the world.
While the mystical journey is personal and often indescribable, early mystics describe it in steps that
eventually bring one into a deeper knowledge and awareness of Gods presence. In a traditional
understanding of mysticism, the mystical journey is often described as a three-fold path. This kind of
mysticism stays internal and passivethe opposite of what post-World War II theologians like Jrgen
Moltmann and Dorothee Soelle present in modernity. Moltmann and Soelle see mysticism as a call to
action, a call to be a disciple. The mystical journey as outlined by Moltmann and Soelle incorporates a
political step, in which the experience is externalized and made public. The goal of their theologies of
mysticism is the same; however, the path differs. Moltmann expands the three-fold mystical journey by
adding two steps, while Soelle moves beyond the traditional path and offers a new three step mystical
journey. Critics of mysticism often equate the mystical with internal and political with external.
Moltmann and Soelle remove this distinction and show that the mystical experience is both internal and
external.
Transcending the old notion of mysticism, Moltmann and Soelle dismantle the traditional
assumption that mystical means something private and otherworldly. Instead, mystical theology and
political theology are inevitably connected. Both theologians rely heavily on experience as a means to
understand God; therefore, there is less emphasis on the institution of the church. As post-World War II
authors that witnessed the desolation and suffering of the war, Moltmann and Soelle develop a political
theology focused on the presence of God in suffering, mainly in the greatest Biblical example of
sufferingChrist on the cross. Moltmann argues that Gods kenotic love is found in the event of the
crucified God. The cross stands as an example of God suffering with the world. In comparison, Soelle
sees the cross as a demonstration of Gods selfless love, for Gods love is found in the suffering. Her
notion of suffering draws from the writings of Dietrich Bonhoeffer. Soelles latest book, The Silent Cry:
Mysticism and Resistance, introduces the idea of hearing the silent cry or the cry of the oppressed that
goes unnoticed. The mystical journey proposed by Soelle offers a way to hear the cry and experience a
union with God.
While the mystical experience calls for action, it first requires a personal transformation or
liberation. The internal transformation, in which one comes to realize the truth of God, takes place
through the recognition of ones own suffering. One must translate that truth into political action, for there
is a direct relationship between mysticism and discipleship. Where does this mystical experience take
place? Both Moltmann and Soelle write about a prison cell, one in which the mystic experiences the
darkness of the world. This metaphor serves as an image of imprisonment, but once the mystical journey
is complete, there is an image of liberation as one breaks through the prison cell. The cell prepares one to
be a political disciple. Thus, one comes to know God through ones own experiences of suffering.
Mysticism as supported by Moltmann and Soelle explain how this is possible.
In order to understand how Moltmann and Soelle develop a new path of the mystical experience,
one must first analyze the traditional path of mysticism in early Christianity. While no mystical
experience is the same, there is a generalized and often accepted threefold path for classic mysticism. In
The Silent Cry, Soelle lays out the three ways of classic mysticism: purification, illumination, and union.
Purification calms the restlessness of many desires, releases oneself from ego and cleanses the soul of
anything ungodly.
1
Mystics are wrestling with something separating them from God, so purification
allows one to lose oneself and find peace through meditation. The second step of illumination could also
be called transformation as Christ illumines and transforms the human being.
2
Inner reflection and
prayer allows for one to be opened to God, to allow the light to illumine the soul. Once Christ has
changed and transformed the soul, the soul finds union with God. The completion of this mystical journey
results in the loss of self, which is an inexpressible bliss.
3
The mystic escapes the worldly notions of
God and learns to relate to an unveiled, naked, and nameless God.
4
The classic ways of mysticism look
at ones suffering; however, the discovery of love found in suffering remains internalized, passive, and
private.
The privatization of experience is exactly what Soelle wishes to avoid in proposing her three
steps to mysticism in todays world. Based on her reading of Matthew Fox, Soelles three steps are 1)
being amazed, 2) letting go, and 3) resisting. According to Soelle, this path differs from the classic path in
two ways. First, her expression of mysticism starts from a different place. While classic mysticism starts

1
Dorothee Soelle, The Silent Cry: Mysticism and Resistance, translated by Barbara Rumscheidt and
Martin Rumscheidt (Minneapolis, MN: Fortress, 2001), 81.
2
Ibid., 82.
3
Ibid., 83.
4
Ibid.
with the purging in which the fall of humans is emphasized, Soelle focuses on creation as a blessing.
5
In
order to talk about mysticism and redemption, one must go back to the beginning of creation. Second,
Soelle describes the union with God differently. Todays mystics must understand creativity not only as
the transformation of an individual soul but of the world as a whole, in which humans could live
together.
6
By linking mysticism and transformation together, Soelle brings forward a component rooted
in justice for the world. Soelles mysticism moves beyond just an individual transformation; it aims for a
transformation of the world. The knowledge of God found in the classic mystical journey does not satisfy
Soelle because a genuine mystical journey has a much larger goal than to teach us positive thinking and
to put to sleep our capacity to be critical and to suffer.
7
Soelles path of mysticism transcends and
enhances the classic mystical path, so to say that mysticism cannot be privatized; rather, the union with
God must be made public through ones actions.
The second difference is a key point in understanding how Soelles view of mysticism plays a
role in political theology. In The Silent Cry, Soelle [seeks] to erase the distinction between a mystical
internal and a political external.
8
According to Soelles path of mysticism, mystical and political are one
in the same. In order to explain why she believes mysticism is meant to be public, Soelle takes a social-
historical approach, meaning she analyzes how mystics behaved and related to the advancements and
happenings in society. Her political theology is contextual as it embraces ones experiences and social
influences. Soelle develops the importance of experience because obliviousness to experience is what she
calls, spiritual suicide.
9
For this reason, Soelle aims to democratize experience of God without making
it trivial. Soelle likes to say that we are all mystics. Mystical experience is not, then, something
extraordinary, requiring some special talent or sixth sense.
10
The ability to connect with God is
accessible to all people; therefore, mysticism is always contextual. How we view [mystical experiences]
will depend on the culture we live in, our past experiences, the languages we learned.
11
As each
experience takes place in a different context, mystics find it challenging to communicate the often
inexpressible, indescribable experience of God.
Soelles modern threefold path of mysticism aims to describe the mystical journey in relation to a
spirituality of creation. It is important to note that Soelles path to mysticism uses the horizon of

5
Soelle, The Silent Cry: Mysticism and Resistance, 88-89.
6
Ibid., 89.
7
Ibid.
8
Ibid., 2.
9
Ibid., 18.
10
Dorothee Soelle, Dorothee Soelle: Essential Writings, edited by Dianne L. Oliver (Maryknoll, NY:
Orbis Books, 2006), 36.
11
Ibid., 37.
ecological catastrophe as the foundation and context.
12
She proposes a type of mysticism that allows one
to be a part of creation, to be an agent of change in fighting consumerism and craving. In her first step,
one must be amazed. The state of amazement is a beginning in leaving oneself; it is a different freedom
from ones own fears.
13
Amazement starts the mystical journey as one begins to realize that there is
something bigger that produces the subjects of wonder. This implies a deep love and passion for God as
one starts to praise God. Soelles mysticism starts with a positive experience of God; however, wherever
there is bliss, there is also a darkness that follows. The second step of letting go exemplifies this. In the
second stage, one realizes that one is far away from the true God, and one misses God. Thus, Soelle
symbolizes this stage as the dark night in which the clouds of consumerism cover the ability to be
amazed.
14
In order to be amazed, one must let go of false desires and possessions. Lastly, Soelle explains
that letting go leads into a healing that is at the same time resistance.
15
Like traditional mysticism,
letting go culminates at a union with God, but Soelle inserts an active component in which every way of
union is one that continues onward and radiates outward.
16
The mystical experience cannot remain
bottled up; rather, it must inspire one to heal others, just as Christ healed others.
The modern mystical path builds to Soelles notion of resistance, in which Soelle calls mystics to
resist the status quo and to stand against the injustices of todays society.
Mysticism creates a new relation to the three powers that, each in its own totalitarian way,
hold us in prison: the ego, possession and violence. Mysticism relativizes them, frees us from
their spell, and prepares us for freedom.
17


At the end of the path, a mystic develops a union with God that calls the mystic to stand in opposition to
the values that mar todays society, such as privatization, consumerism and globalization. Mysticism also
emphasizes that life cannot be made, produced, or purchased, and is not the property of private
owners.
18
Thus, mysticism uses non-imperialistic, antiauthoritarian and anarchistic language to move
toward justice and peace for all of creation. Mysticism is universal as it looks at how creation interacts
and contributes to the betterment of society. It also takes a holistic look at human activity by examining
the social, political, economic and religious factors as whole. Everyday resistance to the alienation that
surrounds us is at the core of mysticism, for mysticism exists as a means to recognize the dignity of

12
Soelle, The Silent Cry: Mysticism and Resistance, 93.
13
Ibid., 91.
14
Ibid., 92.
15
Soelle, The Silent Cry: Mysticism and Resistance, 93.
16
Ibid.
17
Ibid., 259.
18
Ibid., 261.
people and to [defy] the forces in our societies that try to isolate and commodify us.
19
These forces of
society such as consumerism and individualism keep us away from God; therefore, mysticism offers a
way to resist the forces and close the separation from God.
Reaching this union with God requires suffering, a suffering borne out of love. This might seem
paradoxical, but mysticism shows that there is joy in suffering. In her book entitled Suffering, Soelle
says, In mysticism, suffering is the object of burning love.
20
Having a deep passionate love for society
can only indicate a desire to change society. To love God unconditionally does not mean to deny our
concrete desires and accept everything just as it is.
21
One must stand for what one believes to the point of
suffering. Suffering causes a sense of unrest as it disturbs the calmness of an individual. Without
suffering, one experiences an apathy towards God. Soelle is critical of the upper class or those who feel
comfortable economically and socially. The Christian understanding of suffering, as it expresses itself in
the mysticism of the cross, is different from [that of the upper class].
22
Soelle looks to the cross as the
epitome of suffering and also as a sign of God, who is with those suffering. The cross stands as a symbol
of God in the world, for it was not theologians who invented the cross, rather, the Roman Empire
thought up this method of deterring people who heard the cry for liberation.
23
Crucifixion existed as a
means of public torture; thus, Christ on the cross was a public display of humiliation and suffering. Soelle
establishes the cross as something more than just a symbol of death; it stands as a symbol Jesuss freedom
and revolution. In addition, the cross is a symbol of the love of life in justice.
24
All human beings can
learn from Jesus willingness to embrace the cross.
Tradition never promised us a rose garden. To embrace the cross today means to grow into
resistance. And the cross will turn green and blossom. We survive the cross. We grow in
suffering. We are the tree of life.
25


Soelles historical look at the cross brings out the theme that suffering is inevitable in life. As her mystical
journey points out, the mystic embraces the suffering, develops a deeper love and resists the injustices of
society. For this reason, the mystic cannot ignore suffering.
Suffering as found in the cross is central to the mystical theology of Jrgen Moltmann too.
Moltmann sees value in mysticism, at least a kind of mysticism that calls one into the world. In his book,
The Spirit of Life, Moltmann criticized the early mystics as religious people, who withdrew into solitary

19
Sarah K. Pinnock, ed., The Theology of Dorothee Soelle (Harrisburg, PA: Trinity Press International,
2003), 150.
20
Dorothee Soelle, Suffering (Minneapolis, MN: Fortress Press, 1984), 96.
21
Soelle, Suffering, 94.
22
Soelle, Dorothee Soelle: Essential Writings, 113.
23
Ibid., 108.
24
Ibid., 110.
25
Ibid.
and fought demons internally.
26
This cannot be the case in todays world. According to Moltmann, the
mystical experience is an experience not of transcendence into another world, but of a vital life in the
midst of the world in which we live.
27
In an attempt to move beyond the classic threefold path of
mysticism, Moltmann offers five steps for the journey to mystical experience. The first step is action and
meditation, in which one must first acquire knowledge of oneself. Meditation allows us to perceive and
sense the world around us. Too often in todays society, we try to perceive with our hands, meaning we
try to grasp something and hold on to it.
28
This implies a desire for dominance and control. Moltmanns
mysticism removes authority and dominance, and emphasizes a need to love and understand the other.
More so, Moltmann advocates for a balance between the contemplative and active life. The way to do this
is to wrest a positive meaning out of the loneliness, the silence, the inner emptiness, the suffering, the
poverty, the spiritual dryness and the knowledge that knows nothing.
29
Similar to Soelle, the context of
the world plays an important in how a mystic responds to the world. Moltmann describes mysticism as a
way of deepening ones understanding of oneself in order to liberate others and share their suffering.
30

Moltmanns mysticism calls for mystics to embrace suffering as a way of expressing hope for others and
the world. In this way, one must not pass by the suffering of others.
Continuing with Moltmanns mystical journey, the second step moves one from meditation,
mainly that of the cross, to contemplation or a realization of Gods love. In The Crucified God, Moltmann
criticizes a mysticism of the cross that understands the cross as the passive suffering of an
uncomprehended death.
31
Meditation on the cross must reveal something more than just the suffering
and misery of Christ. [Christs] suffering and humiliation came from his actions, from his
preachingfrom his freedom towards the law, and from his table-fellowship with sinners and tax-
collectors.
32
If mystics can learn anything from Christ, it is that Christs fate resulted from his actions,
mainly his antinomian revolution and his willingness to be with the poor and the broken. Moltmanns
mystical view of the cross is meant to propel people into the world, to work for the liberation and justice
of those marginalized by society. Before that happens, Moltmann recognizes that the individual soul must
connect with God. Similar to classic mysticism, Moltmanns third step is where the soul finds itself in
union with God. However, the journey does not end here.

26
Jrgen Moltmann, The Spirit of Life, translated by Margaret Kohl (Minneapolis, MN: Fortress Press,
1992), 202.
27
Ibid., 199.
28
Jrgen Moltmann, Experiences of God, translated by Margaret Kohl (Philadelphia: Fortress Press,
1980), 59.
29
Ibid., 61.
30
Moltmann, The Spirit of Life, 202.
31
Jrgen Moltmann, The Crucified God: The Cross of Christ As the Foundation and Criticism of
Christian Theology, translated by R.A. Wilson and John Bowden, (Minneapolis, MN: Fortress, 1993), 51.
32
Ibid.
Moltmann explains that the mystical journey moves beyond the threefold traditional path in
actuality. The mystical experience in real life is not religious at all; it is political.
33
In the fourth step,
Moltmann connects the mystical experience to his political theology. According to Moltmann, the mystic
is not a monk, rather the mystic is a martyr.
34
As the mystical journey leads one to a deeper understanding
of oneself, one develops a deeper passion and stands up for a cause, just as Jesus did on the cross. The
mystic stands as a witness of the faith by resisting the oppression of humanity. But where does this occur?
The place of mystical experience is in very truth the cellthe prison cell.
35
Moltmann uses the prison
cell as a concrete example as well as a symbol. Overall, the cell symbolizes a place of physical and
emotional desolation. In order to overcome the mortification, one must remain centered on Christ and
remember Christs sufferings.
As long as we do not think that dying with Christ spiritually is a substitute for dying with
him in reality, mysticism does not mean estrangement from action; it is preparation for public,
political discipleship.
36


Moltmann criticizes ancient mysticism for being removed from the world; thus, he calls todays mystics
to be active in the world, constantly looking to upend the status quo of any social structure.
By inserting a political component into his mystical path, Moltmann supports the role of
mysticism in the church and everyday life. Moltmann says, Mysticism and discipleship belong together
and are of vital importance for the church which calls itself by the name of Christ.
37
Mysticism is not
applicable to todays world without the discipleship component. The mystic of the cross must recognize
that God was with Christ in his suffering.
The more the mysticism of the cross recognizes this, the less it can accept Jesus as an example
of patience and submission to fate. The more it recognizes his active suffering, the less it can
make him the archetype of his own weakness.
38


Moltmanns mysticism of the cross advocates for the poor and oppressed to find God in their suffering
and to stand up against injustice. The way to this awareness is what Moltmann calls a political
hermeneutics. A political hermeneutics rejects hierarchy and aims to liberate humanity from
oppression.
39
Once again, Moltmann stresses the theology of the cross. A political hermeneutics means to
critically interpret the cross as it relates to the current social and economic movements. It calls for

33
Moltmann, The Crucified God, 72.
34
Moltmann, The Spirit of Life, 208.
35
Moltmann, Experiences of God, 72.
36
Ibid., 73.
37
Ibid., 74
38
Moltmann, The Crucified God, 52.
39
Ibid., 318.
political discipleship.
40
Political discipleship is a way of following the cross in an attempt to release
men from the misery of the world.
To end the mystical journey, Moltmann describes the fifth and final step as the vision of the
world in God. In this step, Moltmann speaks in the language of pneumatology, something that Soelle
does not include in her interpretation of mysticism. As the Holy Spirit is poured out on all flesh in the
mystical experience, mankind is inspired and energized by the Holy Spirit to act in the world.
41
The
mystic is able to recognize the movement of the Holy Spirit in all things. Moltmann is quick to reiterate
that the hope of the Holy Spirit would not be possible without the cross of Christ. Moltmanns emphasis
on the theology of the cross influences his take on mysticism, for a direct experience or knowledge of
God could not be possible without recognizing the cross. The person who believes that God is to be
found in the God-forsakenness of the crucified Jesus believes that he sees God everywhere, in all
things.
42
The public disciple relies on the cross for divine inspiration in order to break from the triviality
and injustices of the world. Upon analysis of Moltmanns writing, there is a clear connection between
mysticism and discipleship.
While Moltmann and Soelle offer two different mystical paths, both paths demonstrate that
mysticism drives one to become a political disciple of Christ. An example of a political disciple whose
theology greatly influenced Moltmann and Soelle is Dietrich Bonhoeffer. In his writing as well as in his
actions, Bonhoeffer shows how mysticism can be lived out the in world. Bonhoeffer engaged in the issues
of war and did not remove himself from reality. While in prison for participating in a plot to assassinate
Hitler, Bonhoeffer wrote many letters and papers, in which he questions the truth of Christianity and more
so the relationship between Christ and society. The darkness of his prison cellthe place Moltmann
considers the event of mysticismprovides a context for Bonhoeffers theology; however, he knows his
theology cannot remain in the cell. According to Bonhoeffer, the time when people could be told
everything by means of words, whether theological or pious, is over, and so is the time of inwardness and
conscience.
43
The internal is no longer the place to express ones Christianity. In Bonhoeffers context,
Christianity needs to be publicized and externalized. Just as the cross was a public event, our suffering
must be public.
44


40
Moltmann, The Crucified God, 318.
41
Moltmann, Experiences of God, 77.
42
Ibid., 79.
43
Dietrich Bonhoeffer, Letters and Papers from Prison. Ed. by Eberhard Bethge. (New York: The
Macmillan Company, 1953), 152.
44
Dietrich Bonhoeffer, Discipleship, Dietrich Bonhoeffer Works, vol. 4, edited by Geffrey B. Kelly and
John D. Godsey, translated by Barbara Green and Reinhard Krauss (Minneapolis, MN: Fortress, 2001),
137.
Because pain and suffering is frequently found in the reality of the world, the mystical experience
often occurs through times of oppression or perhaps literally in the prison cell. Moltmann uses
Bonhoeffer as an excellent example of a mystic, who prepared through the monastic life before being
active and resisting publicly.
45
Mysticism as a means of obtaining an experience of God often happens
outside of the monastery or the church. However, the monastic life can be adequate preparation for the
prison cell. Because Bonhoeffer learned how to be silent and to be alone in his monastic life, he was well
prepared for the solitary of the prison cell.
46
A self-awareness found in the monastic life is necessary
before one goes out into the world. In a way, the union discovered through meditation is liberating and
redemptive, as it allows one to move beyond ones own suffering and focus on healing the suffering of
others. Bonhoeffer recognizes this need, as he says, there must be a break with the immediacies of life;
that is why a person called must become an individual before the mediation.
47
Before one acts, one must
be aware of his likeness in God. Only through this step of mysticism can one begin to love.
In addition, Bonhoeffer posits that the Christian must suffer in order to love. This is similar to
Soelle, who said, Love is made real in suffering.
48
Suffering with God causes one to give the pain and
misery to God, creating a dependency on God. Bonhoeffer says, The Christian is identified not by his
beliefs, but by his actions, by his participation in the suffering of God in the life of the world.
49

Participating in the suffering of the world brings us closer to God or closer to the mystical union with
God. Thus, suffering becomes the identifying mark of a follower of Christ.
50
A follower or disciple of
God has to suffer in order to lose his life in discipleship and find communion with Christ.
The community of disciples does not shake off suffering, as if they had nothing to do with it.
Instead, they bear it. In doing so, they give witness to their connection with the people around
themThey bear what is laid upon them, and what happens to them in discipleship for the sake
of Jesus Christ.
51


The ability to suffer with others creates a even playing field for the community, in which others feel
supported and connected. In suffering, there is love and solidarity. It may seem like a paradox, but all
three theologiansBonhoeffer, Moltmann and Soelleexpress that love is produced, developed and
shown in suffering and that this love is what allows one to experience a union with God. Love is a
necessary component to understand suffering.

45
Moltmann, Experiences of God, 75.
46
Ibid.
47
Bonhoeffer, Discipleship, 94.
48
Soelle, The Silent Cry: Mysticism and Resistance, 39.
49
Bonhoeffer, Letters and Papers from Prison, 163.
50
Bonhoeffer, Discipleship, 89.
51
Ibid., 104.
Love causes one to fight for the dignity and respect of those on the margins or those oppressed by
society. Although Bonhoeffer was imprisoned and could not personally act or speak out against the Nazi
party or the power structures that dominated society, his writings stand as a means of resistance. This kind
of resistance is at the culmination and focus of Soelles The Silent Cry: Mysticism and Resistance. The act
of resisting is an expression of love for life, even where it has long been condemned to death, and the
ability to love life is called transcendence or faith or hopeor listening to the silent cry.
52
The role of
mysticism is to hear the cry, to stand up for those who are voiceless. Thus, it is crucial that Soelles
mysticism links to her political theology. Similarly, Moltmann advocates for a mysticism rooted in
political theology. According to Moltmann, what the early and modern mystics all describe is really the
history of the liberation of human passion from the melancholy forms of satisfaction. The mystical
journey includes an ethical component, in which the mystic analyzes the brokenness of the world and
chooses to be a political disciple out of love for the victims of suffering.
Moltmann and Soelle bring to light this political form of mysticism by interpreting and
augmenting the classic notion of mysticism. Their interpretations of mysticism rely heavily on the context
of a society post-World War II, in which the suffering and bleakness is evident. In contrast to the classic
mysticism, Moltmann and Soelle develop theologies of mysticism that externalize the mystical
experience. Moltmann creates the notion of political discipleship, in which the mystic becomes the martyr
standing up for what he believes. Similarly, Soelles mysticism emphasizes the need for resistance or a
political action against the violence and injustice of society. What makes mysticism political is the need
to be critical of the triviality and pettiness of the world. The mystic realizes that there is no constant state
of bliss. A political mysticism forces the disciple back into society in an effort to find an answer to the
unending injustices in society.

52
Soelle, The Silent Cry: Mysticism and Resistance, 282.