Table of Contents
Preface
Chapter 1: Whitehead’s Pilgrimage to Process Theism
Chapter 2: Divine Persuasion in the Old Testament
Chapter 3: Divine Sovereignty
Chapter 4: Recent Process Christology
Chapter 5: The Resurrection as the Emergence
of
the Body of Christ
Chapter 6: Reconciliation through the Cross
Chapter 7: A Process Trinitarianism
Chapter 8: The Sources of Christian Hope
Epilogue
Preface
In recent years,
since the “death of God’’ movement heralded the collapse of
neo-orthodoxy, process theism has become a viable alternative for the
contemporary appropriation of the Christian faith for an increasing
number of people. Theologians are recognizing the need for a wider
conceptuality which frees theology from the ghetto of sacred history and
places it within the whole sweep of human and natural history. Process
thought, reflecting upon the mutual interaction among God, humanity, and
natural actualities, conveys a sense of ecological balance between both
nature and God. This challenges many of the presuppositions of
classical theism by overcoming their felt conflicts and contradictions.
Yet much of what has
been written as “process theology” is really simply philosophy written
within the context of a Christian perspective. It is a sustained
reflection upon the generic features of experience, taking seriously
those dimensions of experience most fully apparent within the religious
life. This sense of Christian philosophizing has been carefully
articulated by John B. Cobb, Jr., in the final chapter of A
Christian Natural Theology.1 In times past, from
the Middle Ages down to Hegel and Kierkegaard, most philosophizing was
written from within the Christian tradition, however much it sought to
emancipate itself from the church. This, in turn, dictated much of the
theologian’s apologetic method. He ferreted out these implicit
Christian elements in the reigning philosophies and related them to the
more historically conditioned symbols of the church’s faith. More and
more, however, philosophy’s attempt to become radically secular,
divorcing itself from all ties with Christian theism, has become
successful, leaving fewer avenues of approach open to the theologian.
As a result the theologian is forced to become his own philosopher.
This need not interfere with the rigor he brings to the task, provided
his speculative thinking subjects itself to the recognized philosophical
canons. His theory must be both consistent and coherent in itself, and
adequate and applicable to human experience. But it has meant that
Christian philosophizing has become less and less the task of the
professional philosopher and has been relegated more and more to the
theologian.
This task of
Christian philosophizing is well worth doing, and we should be grateful
to the many process theologians who have been willing to devote
themselves to this end. As a result, however, the distinctively
theological task has been comparatively neglected. This study seeks to
redress the balance. While using a conceptuality largely framed by
process philosophy, it addresses for the most part the historically
contingent elements within the Christian tradition: the biblical witness
to Israel and to Jesus, his role as the Christ, the meaning of his death
and resurrection, and the implications of the Christian proclamation of
the Trinity.
Oftentimes
traditional theism has seen itself as the legitimate heir of the
biblical faith. Process theologians are then cast in the role of
radical, even iconoclastic, innovators. I wish to indicate those
aspects of the biblical tradition that have been suppressed by this
reigning orthodoxy, and to show that process theism has as good (or even
better) a purchase on this tradition as classical theism.
Process philosophy is
a convenient label designating the thought of
Alfred North Whitehead and
his intellectual associate
Charles Hartshorne. For theological
purposes, Hartshorne is clearly the more accessible, and most, including
myself, have been introduced to process theology through his wise
tutelage. Nevertheless, there are subtle but important differences
between them, and where they differ I find myself siding with Whitehead.2
Since Whitehead’s conceptuality is presupposed in my extensions and
applications, it seemed best to introduce the reader to this thought by
way of an intellectual biography tracing the development of his theism.
Thus those unfamiliar with Whitehead or Hartshorne’s philosophy can feel
at home with this book. While it delves into some of the intricacies
involved in applying Whitehead’s thought to basic Christian doctrines,
it addresses the general reader, explaining these Whiteheadian
categories as they are needed for this task.
Although this is
properly an essay in Christian theology, my professional background lies
in philosophy and, to a lesser extent, in biblical studies. This may be
an unorthodox preparation for theology, but I am persuaded that it is a
necessary one in this day and age. Too much theologizing is based
merely upon the pale reflection of itself which it sees in philosophy,
and needs a more thorough grounding in biblical studies. On the other
hand, theology is often insufficiently rigorous philosophically.
Philosophy and biblical studies are the two extremes which need to be
fruitfully married in the theological enterprise. Whether this marriage
is successful or not must be left to the reader to decide.
While this essay has
been planned as a continuous whole with its own integrity, portions of
individual chapters have appeared elsewhere. Two were originally
presented as lectures: chapter one was presented at the Moravian
Theological Seminary, Bethlehem, Pennsylvania, on February 14, 1974;
chapter three was given at the Conference on Biblical Theology and
Process Philosophy at the Christian Theological Seminary, Indianapolis,
Indiana, on March 1, 1974. An earlier version of chapter two appeared
in Interpretation 26/2 (April 1972), 198-209, while chapter four
has drawn on materials originally appearing in “Lionel S. Thornton and
Process Christology,” Anglican Theological Review 55/4
(October 1973), 479-83; “The Incarnation as a Contingent Reality: A
Reply to Dr. Pailin,” Religious Studies 8/2 (June 1972), 169-73;
“The Possibilities for Process Christology,’’ Encounter 35/4
(Winter 1974), 281-94; and “Theological Reflections on Extra-Terrestrial
Life,” originally given as the Faculty Research Lecture for the Spring
of 1968 at Raymond College of the University of the Pacific, Stockton,
California, and published in The Raymond Review 2/2 (Fall 1968),
1-14. Most of chapter five appeared in Religion in Life 42/4
(Winter 1973), 466-78; while chapter seven is an abridged and simplified
version of “Process Trinitarianism,” Journal of the American Academy
of Religion 43/2 (June 1975), 199-213.
Many friends have
helped this endeavor by commenting on individual chapters. To others I
am grateful for their comments on the entire manuscript: particularly
Delwin Brown, Dwayne Cole, Bernard Lee, Marjorie Suchocki, Andrew
Tunyogi, and Philip Verhalen.
Notes
1. John B. Cobb, Jr., A Christian Natural Theology
(Philadelphia; Westminster Press 1965).
2. See the monograph I edited, Two Process Philosophers:
Hartshorne’s Encounter with White-head (American Academy of
Religion: AAR Studies in Religion 5, 1973).
Abbreviations
Al
Alfred North Whitehead, Adventures of Ideas (New York:
Macmillan, 1933)
CPA
John B. Cobb, Jr., Christ in a Pluralistic Age (Philadelphia:
Westminster Press, 1975)
IL
Lionel S. Thornton, The Incarnate Lord (London: Longmans,
Green, 1928)
PC
David R. Griffin,
A Process Christology (Philadelphia: Westminster Press, 1973)
PR
Alfred North Whitehead, Process and Reality (New York:
Macmillan, 1929)
RM
Alfred North Whitehead,
Religion in the Making (New York:
Macmillan, 1926)
SMW
Alfred North Whitehead, Science and the Modern World (New York:
Macmillan, 1926), second edition
Posted June 13,
2007
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