Sentences with phrase «of process theology»

We shall draw upon much of this process theology later on in this book.

Critics of process theology have carped that God, by history's standards, is not a very effective persuader.

But the alternatives discussed in the white literature, including the position of process theology, are relevant to the discussion.

In this model, any existent form of process theology should function as one of the many that is becoming one.

In general, the exponents of process theology of the Whitehead school stop short of affirming an ultimate end of the world process, while Teilhard de Chardin found it in the Omega Point with Christ as the goal of the evolutionary process.

The authors give a broad overview of process theology and its methodological alternatives.

Many feminists have been suspicious of process theology for reasons similar to those of Blacks.

Once again, the topic for my share in the June 1988 session was the meaning of human existence — and again, from the perspective of Process Theology.

A few Black theologians have found aspects of process theology helpful in their work.

In fact, we could identify different types of process theology in terms of their different conceptions of God.

It challenged the traditional Christian understanding of God as unaffected by the world on scriptural rather than philosophical grounds, but the description of God sounded very similar to that of process theology.

This point can be made more directly and theologically as a criticism of process theology.

Of course, process theology is associated with the work of Whitehead, and Whitehead has been severely criticized by Buchler for his arbitrary use of a principle of ontological priority.4 Yet there seems to be nothing in the nature of process theology which requires that some entities be considered «more real» than others.

Arguments for much the same kind of mediating position continue to be put forward by traditionalist critics of process theology.

Evangelical theologians such as Royce Gruenler and Ronald Nash challenged the claim of process theology even to be «Christian» theology

The preference of process theology for the extension of the role of persuasion is not ad hoc.

For contributions of process theology to discussion of public issues in the seventies see Note 1 to the Preface.

From the perspective of the present form of process theology, the most important development at Chicago during the late forties and especially in the fifties was the increasing attention to Whitehead's own work, and especially to Process and Reality, his Gifford lectures.

It is a tension internal to the life of one who lives in the spirit of process theology.31

Indeed, since the «Chicago school» is no longer strong at Chicago, there is an increasing tendency for the balance to shift toward the second usage of process theology.

The appropriate response of process theology to the challenge of political theology is to reorient itself to the service of this goal.

It also raises the question of the relation of process theology to the political concerns that had governed the first phase of the school.

It would be easy for a Whiteheadian to assimilate much of what political theologians are saying as well, and this, too, would be an enrichment of process theology.

In the last few paragraphs of this chapter we shall attempt to explain the Eucharist, and the sacrament of baptism by which it is preceded, according to the spirit of process theology.

Chapters Three, Four and Five offered supplementation of what has been done by the German political theologians from the perspective of process theology.

The God of Process Theology obeys the natural laws of the Universe, and furthermore every particle of creation maintains a measure of freedom to choose their own future.

But from the point of view of process theology, the need now is to renew the Christian interpretation of history without presupposing a fulfilling End.

The advantage of process theology is that both functions can be adequately discharged in the matter of death and immortality from the single perspective of Whiteheadian thought.

Finally, an evaluation of process theology would have to assess the wider system of process metaphysics according to the criteria presented in Chapter 7 above.

In his recent study of process theology, Peter Hamilton has noted that he has found among the young people with whom he has worked as a chaplain and teacher of divinity a willingness to consider very seriously the reality of God but a feeling that talk about «personal immortality» makes no sense.

Moltmann (1985 p. 31) promotes a similar view to that of process theology when he says: «if the Christian theology wants to find the wisdom in dealing with creation which accords with belief in creation, it must free that belief from the modern anthropocentric view of the world» (p. 31) and:

One of the most compelling insights of process theology is the seriousness with which it takes the world and thus the seriousness with which it takes history.

And I think that within the systematic statement of process theology, a place has to be made for that profound feeling.

That book, The Living God and Modern World, is the most important British study of process theology; and it should be read.

It includes all of the works by Whitehead and Hartshorne that have obvious theological importance, works on theological topics that have been significantly influenced by Whiteheadian philosophy, and essays that are critical of process theology.

Henry, Carl F. H. «The Reality and Identity of God: A Critique of Process Theology,» Christianity Today, XIII (1969), 523 - 526, 580 - 584.

In conclusion, can we say that the explanations of process theology are generally compatible with Christian beliefs regarding body and soul?

Jurgen Moltmann promotes a view similar to that of process theology when he says

From the perspective of process theology, Haught also addresses the problem of evil as amplified by evolutionary thought, with its eons of struggle and extinction.

From the perspective of process theology the fertilized ovum does not have the experience, nor can it have, of a mature human being.

This is a radical reversal of the usual line of process theology.

After two generations of process theology this is finally, perhaps, being attempted; but surely it is a fact of some significance that process theology could exist for nearly forty years even while ignoring virtually all of the central or unique affirmations of the Christian faith.

God is affected by the pain of creatures, is genuinely responsive to their calls, acquires experiences as a result of these interactions that were not present beforehand — all ideas familiar to readers of process theology.

Now where does this leave us in our consideration of the history of process theology?

The challenge, then, of process theology would be not so much in its radical conception of God, as Altizer anticipated, but rather in the fact that it strongly upholds the ultimate reality and integrity of the individual.

At what point do the theological affirmations of process theology decisively differ from the common - sense beliefs of traditional Western culture and society?

God is affected by the pain of creatures, is genuinely responsive to their calls, acquires experiences as a result of these interactions that were not present beforehand — all ideas familiar to readers of process theology (or Jürgen Moltmann's The Cruel God).

Instead of being an all - powerful manipulator of creation, the God of process theology is its persuader, providing each entity with specific goals or purposes and coordinating the activity of all.

Gier makes a major point of insisting that the retention of the past is a basic philosophic tenet of process theology.

A dipolar conception of God seems to promise a genuine theological understanding and affirmation of creativity, and even of a forward - moving creativity, but, rather, the truth would seem to be that the God of process theology forecloses even the possibility of a new humanity.