Talk:Process theology

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Hello,
May be must we had something about Paul Tillich Americano-German Lutheran theologian who is more classical theist than the other?
Bye! Mulot —The preceding unsigned comment was added by 143.126.201.200 (talk • contribs) 23:52, August 27, 2002 (UTC)

[edit] Critical analysis needed

Perhaps at some point someone knowledgeable regarding the subject of process theology could provide a section with prominent criticisms of the position; it is a critical omission in the current article. Ialdabaoth —The preceding unsigned comment was added by Panserbjorn (talk • contribs) 00:30, December 30, 2005 (UTC)

[edit] Determinism and reality

• My question is: how does this current of philosophy deal with theological fatalism (the article is to be found on wiki), that is God (being omniscient: past-present-future) predicts our future deeds (sins to be exact), yet creates us. Now, does process theology claim that God is not fully omniscient (limited to present time) or that there is not such thing as God's punishment (eternal suffering for deeds God made us do by initiating the act of creation with already predicted results) and the universe is made to help God experience Himself through spiritual evolution (of His creation in which He indwells) as He is unable to actually comprehend His greatness (like if there was no evil we could not know what good is) - a panentheistic conception with a dose of Buddhism (which in my oppinion does not "actively" exclude God from it's teachings, simply doesn't mention Him or replaces "God" with "Karmic Law").

• Also how am I meant to understand this particular paragraph: "Reality is not made up of material substances that endure through time, but serially-ordered events, which are experiential in nature. These events have both a physical and mental aspect."?

MaybeNextTime —The preceding unsigned comment was added by 83.27.35.208 (talk • contribs) 06:26, June 26, 2006 (UTC)

Process theology rejects the possibility of cyclical time (as in Einstein's theory of relativity). There is not a future because everything is in the process of becoming. In other words, Process God-models assert that God is within time and bound by causality. Since it is the nature of the universe to be in flux, there is nothing which is static, not even God. To be static would be to become cosmically dead. To exist is to change and have no certainty as to the future. Process' God-model reflects this and Process theology encourages letting go, since there is nothing one can cling to in a world of change. That is why it is said that material substances do not endure through time, but are instead dependent on what came before and its modifications of what came before and what came before that, and so on.

I think this might also address the question of theological fatalism. Life is in change and we can push it towards greater fulfillment, or it can descend into entropy. God's influence is coercive (according to Cobb and Griffin's book). God is behind the human impulse to create and grow but does so in subtle ways. As I think you can see from this brief sketch, predestination is not possible. God does remain omniscient, however, in that God is aware of all that is.

As to God's power, God does have power over all things. It would not make much sense, however, for a creation with no independent initiative and that has been de facto vetoed by God's predetermined vision of reality. God's intervention in creation is therefore supportive of our individual choices, since one cannot love something and not allow a measure of free choice. Otherwise, whatever free will we have is meaningless and we become the battered wife who insists: "But he really does love me." Yes, he may, but it is a twisted love which is destructive to the seeking of our own wholeness.

Hope this was helpful. MerricMaker 17:23, 26 June 2006 (UTC)