Three points are worth
signaling to readers at the beginning of this volume.
First, Lewis Ford has
made the most far reaching and imaginative transformation of process
theism yet achieved. By this I mean that it is as radical as Aristotle’s
extension of Plato, Scotus’ of Thomas, or Spinoza’s and Leibniz’ of
Descartes. Ford is not the first, of course, to notice that Whitehead’s
theology needs fixing. Bernard Loomer, Henry Nelson Wieman, and Daniel
Day Williams extended process themes without much commitment to the
technical arguments. Charles Hartshorne, John B. Cobb, Jr., Schubert
Ogden, Jorge Nobo, and David Ray Griffin, along with their many students,
have elaborated the technical categories of process philosophy to overcome
difficulties or omissions in Whitehead’s presentations. Others, such as
Donald Sherburne and myself, dump the theological part of process thought
in order to develop its philosophy of nature. Ford has made a new
philosophical theology out of the resources of process thought.
This achievement must
be measured in terms of Ford’s own contributions to scholarship concerning
Whitehead (and Hartshorne). As the founding editor of Process Studies
over twenty-five years ago, he established high standards for careful
scholarship in this field. Though some have accused the discussion in and
around that journal of scholasticism, which is the way it looks to those
who have not mastered the technical vocabulary of process philosophy, to
the cognoscenti it is a source of pride that one must know whereof one
speaks in process studies. Of all the scholars who participate in this
ongoing conversation, Ford is the most exact. Not only does he know the
texts, he knows and has pondered the secondary literature. He is famous
for invoking the form criticism of biblical scholarship to analyze
Whitehead’s texts, elaborating a detailed compositional analysis of
Science and the Modem World and other pre-Process and Reality
writings in his The Emergence of Whitehead’s Metaphysics: 1925-1929
(Albany: SUNY, 1984). His compositional analysis is extended to
Process and Reality in the present volume with respect to its three
concepts of God. This is enough to justify this book to the community of
process thinkers.
Ford’s creative advance
on process theology therefore is made with the best of its resources fully
understood and deployed. This is not a loose variant on process themes or
a fundamental rejection of the highly imaginative and careful process
vocabulary for categoreal thinking. It is a deliberate, step-by-step
revision of process claims to arrive at an idea of God far from what
Whitehead would have envisioned, an idea that surmounts criticisms of
early process theology that have long been standard.
Second, the present
book (and some of Ford’s earlier papers) is a genuine advance in
philosophical theology. Although building on antecedent conceptions such
as in Plato, Aristotle, Augustine, Thomas, Scotus, Hegel, Tillich, and
Whitehead, it presents an idea that is truly new. Not crazy new, but
responsibly new. Ford argues, with a massive technical apparatus, that
God is best conceived as the activity of the future. People have said
before that God is eternal, embracing past, present, and future. They
have said that God’s creation in time determines the future. Process
thinkers, including Samuel Alexander and others of his time as well as
Whitehead, have said that God has a future that grows with the advance of
time, and Pannenberg has used this to express a Christian eschatology.
But no one, to my knowledge, has said that God is the activity of the
future because it has been assumed that the future has no activity of its
own. Ford here elaborates a responsible categoreal understanding of the
future that has a proper sense of activity to account for divine-human
interaction.
The significance of
Ford’s creative advance in philosophical theology can be seen by
reflecting on two perspectives. The first has to do with philosophical
theology itself. Scholars of religion have come to understand that
religious beliefs, including theologies, are contextualized in cultural
and religious practices. Christian theology is now commonly interpreted
as arising from reflection on the symbols shaping the practices of the
early Christian communities, especially their liturgies and worship
practices. The contextualizing approach contrasts sharply with the
European Enlightenment’s focus on belief systems in themselves, a focus
that expressed itself in the mentality of early process thinkers,
including Whitehead. Nevertheless the contextualizing pendulum has swung
to the end of its arc and is returning toward center. Why do religious
communities reflect on their practices? To understand themselves in
relation to other practices and to the terms in which those other
practices are expressed. The earliest Christians needed to understand
their new lives in relation to their old practices, and in relation to the
religious practices of their neighbors, even of their own non-Christian
family members. The New Testament letters of
St. Paul
are replete with theology dealing with these issues. By the second
century Christianity was known, and understood itself as, a Way of Life
among others in the Roman world: the ancient word for such ways of life
was Philosophy. The Apologists and later Christians used the language of
Greek philosophy to distinguish and defend their Way among the other
philosophies. Symbolically shaped practices reach for more abstract
symbols that communicate across different practices when religious
communities engage with alternative communities or undergo significant
changes in their own circumstances. Most of the forms of European
philosophy have been used in one way or another to create a theological
public for European contextualizations of Christianity, as well as of
Judaism and Islam.
The Protestant
Reformation interrupted the extraordinarily creative and fruitful
philosophical theology of the high middle ages, vigorous as it was in
relating Christianity to Islam, to quasi-legendary religious cultures of
the Far East, to Aristotelian thought, and the nascent powers of
early-modern science. The Reformers’ emphasis on the Bible, and the use
of its language as primary for theology as well as worship and the
interpretation of daily life, resulted in the limitation of Protestant
church theology to biblical symbols. That limitation has carried down to
the present day and has made altogether too much depend on finding history
in the Bible, as the variously failed attempts in the last two centuries
to find the historical Jesus have illustrated.
But religion is
impotent unless it can address the imaginations of people at their very
hearts, the imaginations that operate almost unconsciously to determine
how people see their world shaped and what they take to be important. The
ancient imaginative structures of the biblical world simply do not
register the modern imagination as shaped by science, by the encounter
with vastly different cultures than those of the religion’s origins, and
by the development of communications in commerce, power, and information
characteristic of modernity from its earliest to its latest global stages.
So alongside church theology a series of great philosophers in
Europe and
its colonies developed ideas of God that registered the modern imagination
as well as the biblical. The great tradition from Descartes and Hobbes
through Locke, Hume, Spinoza, Leibniz, Kant, Hegel, Schleiermacher, Peirce,
and Whitehead now extends to Ford and his contemporaries.
The second perspective
for measuring Ford’s contribution is local to process theology in our
situation. Whitehead’s extraordinary genius in relating theological
concerns to 20th century science have been matched in areas of ethics and
intercultural dialogues by thinkers such as John Cobb. This is the
background of contemporary multifaceted imagination that makes process
thought such a rich matrix for contemporary philosophical theology, the
matrix from which Ford develops.
Two standard
difficulties have limited process theology. One is that, in securing
total freedom for creatures to respond to God, process theology has no way
of saying that God is active as Creator, a traditional commitment of the
West Asian religions. By providing a way of showing how God is activity
in the future, creating the possibilities for creatures, Ford addresses at
least part of this criticism. Whether creating future possibilities is
enough for a theory of creation, still respecting the findings of science,
is a matter for future discussion.
The second difficulty
is that the God usually described by process theology cannot be known,
grasped, or, to use the technical term, “prehended” by creatures.
According to process theology, only something that is determined,
finished in its creativity, and past, can be prehended. God, on
Whitehead’s conception, is never finished at a moment (except perhaps in
an eternal nature that is indifferent to creatures), and so cannot be
prehensible. Responding to this problem, Hartshorne has suggested that
God is not an everlasting entity but a society of entities each of which
finishes and is prehensible; but there seems too little unity in a society
to be either religiously responsive or conceptually coherent. On Ford’s
original conception, God is known as creatures know and relate to their
future possibilities.
Whether Ford’s new
conception is adequate will be the subject of much debate. As a long-time
fellow laborer in philosophical theology, I have a different approach that
emphasizes the eternity of divine creation, no more associated with the
future than the past or present, no more understood in terms of efficient
causes than final causes. The probation of these and other competing
philosophical theologies will require not only dialectical arguments
concerning concepts but assessments of their sensitivity to all the
movements that affect our diverse global imagination, including philosophy
of nature, ethics, communications, and the involvement of other modes of
thought in philosophy and theology. Which will be the best for reflecting
on religion in late modernity? Ford’s surely has an important place.
The third point to
signal is that this book is simply superb philosophy and theology. As
benefits its subject it is monumental in size. As benefits its field it
is erudite beyond compare. As befits its discipline it is scrupulous and
thorough in argument to a degree rarely found in this day of one-idea
books. As befits our intellectual situation it is original as well as
responsibly grounded. As befits its author, it is the brilliant
culmination (so far) of a long career of distinguished scholarship and
creative thinking. This is one of the very best philosophy books of our
time, and I am honored to be associated with it by means of this foreword,
and as friend and debating partner of its author.
Posted March 10,
2007
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