PROCESS THEOLGY

INTRODUCTION In this modern world we can see a lot of developments and changes in the field of theology in order to understand God. Many theological movements over the past one hundred years have been raised and their voice in their perspective and context. Thus, a study of significant contemporary theologians can often be equivalent to the study of contemporary theologies. The following theologians, to name a few, are important for understanding contemporary theology: Barth, Brunner (neoorthodoxy); Moltmann, Pannenberg (theology of hope); Gutierrez (liberation theology); Whitehead, Hartshorne (process theology); Erickson, McGrath, Grenz, and others (evangelical theology). Here briefly we will discuss about the process theology and its methodology. ABOUT PROCESS THOLOGY A modern theological movement based on the view of reality in which process, hang and evolution are as fundamental as substance, permanence, and stability. God is undergoing a process of growth and development. He is not omnipotent or omniscient.1 Process Theology built on the philosophy of Alfred North Whitehead, process theology holds that reality is becoming rather than being, in process rather than static. Scripture has authority in that it concurs with one's own selfevident experiences. It teaches panentheism (all-in-Godism); that even though God is somehow transcendent, He also includes the world within Himself. Therefore, God is in process as evolving along with creation into future possibilities. Process theology tends to be pluralistic, inclusive of all religious symbols and "Christ figures of other religions, redefining Christ as a loving cosmic entity". The method of Process Theology is philosophical. It is not based on biblical or confessional thought. But its proponents use process thought as a contemporary way of expressing traditional Christian teachings or seek to relate biblical themes to process concepts. The method emphasizes also on the importance of the sciences in theological formulation. Thus, Process Theology generally stands in the tradition of natural theology and in particularly associated with the empirical theology tradition in America that
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www.theology.edu/theology/glossary.htm

championed the inductive scientific approach in liberal theology. It also has some philosophical kinship with evolutionary thinking.2 MAIN THEOLOGIANS OF PROCESS THEOLOGY Alfred north Whitehead: The universe is in a constant state of change. Indeed, things are in a state of flux. Even God is subject to these conditions in the process of becoming. While he stressed flux or process he did not do so at the complete expense of permanence. This permanence can be found in a twofold fashion, first, in the temporal realm which is located in the eternal objects and secondly, in the primordial nature of God. He believed that matter is eternal. It is a continuing system.3 In this line, he produced the bipolar concept of God. God has two natures, which he called primordial and consequent. Primordially, God is absolute, none temporal and eternal. Consequently, God is changing, growing and everlasting through creative advance. In His primordial nature, God is transcendent and in timeless perfection who apprehends all other entities perfectly but He is apprehended only in part. However, in His consequent nature God is immanent, affecting and also affected by all that happens in the world. He needs the world as His arena of actualization and the world needs Him as the granter of actualization. Therefore, God and world are interdependent.4 He emphasized that process is the rule of the world, God is impersonal force, the controlling force behind evolution and also changing with nature, neither God is omnipotent, but co-creator with man in shaping the future.5 Charles Hartshorne: He took over Whiteheads philosophy and expanded upon it. He rejected the classical theistic view of God as impassive substance.6 He was more rationalistic than Whitehead. He called the mental pole of God as abstract Nature and the consequent nature of God as Concrete Nature. He also contents that God grows not in His abstract nature but in His relation with the world process. God is absolute in some respect and relative in others.7 He emphasized that God is only a Director of the world working in cooperation with the world, mutually dependent with the world. And he argues that God
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Ibid. Alfred N Whitehead , Process and Reality, (New York : Free Press, 1929), p.406 4 David L. Smith, A Handbook of Contemporary Theology, p.152 5 Paul Enns, The Moody Handbook of Theology, Moody Press, Chicago, 1989,p.581. 6 Ibid., 154 7 D.W. Diehl, Process Theology, Walter A. Elwell (ed.), The Concise Evangelical Dictionary of Theology p, 882

does not have an unchanging essence, but that is also continually developing and completing himself by his own advancing experience of and participation in the universal process and the lives and sufferings of human beings.8 John Cobb: He differs from Alfred North Whitehead in rejecting the notion of Gods bipolar thesis, Cobb sees God as a unity and living person rather than an actual entity as White head suggested, Cobb emphasizes a return to natural theology for a proper understanding of God. The doctrine of Pantheism (all things happens with God) are evident in Cobbs suggestion that God is in the world and the world is in and from God. This is an attempt to unite theism and pantheism. METHODOLOGY & DOCTRINAL AFFIRMATIONS OF PROCESS THEOLOGY God as Personal and Mutable: Hartshorne argues in the divine relative that the process God is personal but personal means to be related. He says that divine mutability has typically been rejected, because if God changes, he would have to change for the better or the worse, if worse he would be unworthy of admiration. And if better than there is a doubt about his perfect ness. Hartshorne dismisses the idea that he could change for the worse.9 Bipolarity: Every actual entity or occasion has two aspects or poles- a physical pole and a mental pole (the capacity to realize one possibility rather than another). This bipolarity implies that every actual entity has measures of freedom. This notion of bipolarity extends from the least to the greatest. It also, therefore applies to God. God has two poles or natures or aspects, one primordial (whitehead), or abstract (Hartshorne), the other consequent (Whitehead), or concrete (Hartshorne). In the first aspect God is to be regarded as infinite and eternal, but unconscious and deficient in actuality. In the second pole or nature, God is to be thought of as finite, temporal, fully actual and conscious. Norman Geisler says that God in his primordial nature is like a backstage director who organize and lines up actors, making them relevant for their moment of ingression on the stage of the temporal world10 The bipolar concept allows both contrary attributes to be applied to God but in his different natures. Thus, in his primordial nature
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Paul Enns, The Moody Handbook of Theology, Moody Press, Chicago, 1989,p.582. Feinberg S. John, Process Theology, A Evangelical Review of Theology, Oct. 1999, Vol. 14, No.4, p.291 10 David L. Smith, A Handbook of Contemporary Theology, p.152

he is infinite, independent and absolute but he is finite in consequent nature because he relates himself to a finite cosmos, supremely dependent and relative.11 Church: Process Theologians regard the Christian church as in itself dynamically in process. It is a living tradition whose central experience is life in loving relationship with God and man, rather than the communication of propositions or the maintenance of given liturgical practices.12 Process Theologians assert that the universe is changing, ever living, with a forward thrust toward the actualization of the potentialities of which it is composed. They believe that God, as the chief principle of explanation, must also be conceived as dynamic and living, open to the creation as it is open to him. It is their contention that such a model for God is true to the biblical symbols than the classical theism which would pay God metaphysical complements at the expense of the serious use of these biblical symbols. Hence, process theologians do not accept the conventional notion that Gods root attribute is ascetic, rather it is his love, since such relationship with creation as God is seen to maintain is essentially loving, self giving, affective and faithful to its undeviating concern for the fullest realization of the good and its readiness to include within himself all the good that is brought about the world. In the light of these major assumptions, process theologians has attempted to reinterpret the traditional attributes of God; omnipotence, for example, is taken to mean that God in his faithful love can use all things even the wrath of man, to turn to his praise; but his praise mean his satisfaction in the good which is both his and his worlds. His omnipotence is interpreted as signifying pan n theism, all events occurring in God since his knowledge includes them and he is operating as chief agency in them all.13 The Doctrine of God: Process Theology is rooted in process theism God, according to Whitehead, is the primary example of metaphysical truths as well as the one who supplies initials directions to every event. The process view of God has been described as pan n theism. Theism is identifying God and the universe, but it differs also from pantheism, in seeing God as more than; or existing beyond, the universe.14 To exist as
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D.W.D. Shaw, Process Theology, Trevor A. Hart, (ed.), The Dictionary of Historical Theology, (Grand Rapids, Michigan : Eerdmans, 2000), p.4 12 Norman Pittenger, Process Theology, Alan Richardson,(ed.), A Dictionary of Christian Theology, (Philadelphia : Westminster Press, 1969), p. 275 13 Ibid. 14 W.D. Beck, Process Theology, Sinclair B. Ferguson and David F. Wright, (ed.), New Dictionary of Theology, (Leicester: Intervarsity Press, 1988), p.534

a self is always to be related to ones own body. What one thinks and feels has a direct effect on ones brain and nerves system, and so on the rest of that organism, both effects and is affected by those things which exist beyond one. Temporality is basic to selfhood. Self knowledge comes most immediately only as an ever changing sequence of occasions of experience, such of which is the present integration of member past and significant. As one chooses both from the heritage have past actualities and from the wealth of futures possibilities, one becomes freely involved in a creative relationship with a world of other selves.15 Process thinkers say there can be no temporal end; if the creative process ends, God ceases to be God. It is the telos that is important. This is the attainment of deity. The telos is variously expressed as the continuing consummations of all things in the life of God; or as the kingdom of God not as a state of being but as the fulfillment of Gods being in relation to every creature, an infinite realm of creative life. Some expound a doctrine of objective immortality whereby because of his omniscience everything is preserved eternally in the memory and life of God, being transformed there fore use in the ongoing process of creation.16 Authority: Process Theology rejects the traditional Christian conviction that divine revelation is authoritatively revealed to us in and through the Bible. It is not uncommon for process theologians to refer to scripture, for it provide provocative lures to lead us into what the future has for us. The Bible is reliable only where and in as much as it recapitulates, ones self evident preconception experience. It is not always accurate and on occasion, it must be corrected by scientific and philosophical insights. The other religious traditions may process writings, which do the same, and there fore equally valid.17 Process theology does not accept the Bible as uniquely authoritative, and holds that it is subject to correction by reason and science.18 Christology: The center and the foundation of the whole Christian faith is Christology, that is, faith in Jesus Christ. Process theology believes about the person and work of Jesus Christ is of paramount importance. 19 Process Christology, as in David Griffin, Norman Pittenger and Lewis Ford, generally attempt to show that Christs life was Gods in the sense that it was lived in complete obedience, i.e., that Christ most perfectly
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David L. Smith, A Handbook of Contemporary Theology, p.156 D.W.D. Shaw, Process Theology, Trevor A. Hart, (ed.), The Dictionary of Historical Theology, p.439 17 David L. Smith, A Handbook of Contemporary Theology, p. 155 18 Ibid., p.157 19 Ibid.

followed the lure of God. Others have done so to a high degree, but in Christ obedience was so complete that a whole new subjectivity, a way of human living, is inaugurated.20 These philosophers have been criticized for developing a concept of God and his creative relationship with the world without developing a Christology even though they have paid tribute to the unique, decisive role and work of Christ and their writings seem imbued with the spirit of Christ. Accepting Process conceptuality, they acknowledge that Jesus Christ has made a decisive difference to the world. They assert the total, unqualified humanity of Jesus.21 Salvation: Process theologians place a much heavier emphasis on the power of Jesus life than on that of his death. They also have a radically different understanding of what Salvation means. Rather, than recreation of the individual from life of corruption to a life of righteousness, process Salvation is matter of harmonizing ones life centeredness for a concern for ones fellows. Pittenger defines it as a unity of life, on the way to full integration, where men and women are so related to the cosmic thrust of life. Henry Wieman insists that the importance of Jesus life was not what he brought to his followers in the way of teaching, but rather what he caused to happen between them in the sense of inter personal dynamics. Anthropology: Christianity understands humankind in the light of the image of God where as modern theology has interpreted the significance of image in the sense of relationship. We find nobler human aspects such as reason, moral judgment, religious awareness and creativity, find their purpose in life intended for community with others. In such a context the definition of sin is failure to achieve a life of love. It is disorder in the roots of his being; it is the disaster resulting from twisted, impotent or perverted love. In spite of this, humans are not left without reason conscience or God consciousness. Within each individual there is something which reflects his origin in God. The love of God is the power of creation and recreation. Humans have the capability to rebuild their world, remold their lives and fashion.22 CONCLUSION

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W.D. Beck, Process Theology, Sinclair B. Ferguson and David F. Wright, New Dictionary of Theology, p.535 21 D.W.D. Shaw, Process Theology, Trevor A. Hart, The Dictionary of Historical Theology, p. 439 22 David L. Smith, A Handbook of Contemporary Theology, p.160

Process theology was attempted to reestablish to vitality of theology in the context twentieth-century scientifically oriented world. To this end, it utilized the dynamic nature of reality set forth by the new scientific theories of physics and biology as the central plank in a new natural theology foundation for the edifice of Christian theology. In this way it sought to provide an alternative to the radical rejection of philosophy neo orthodoxy. Process theology has been unable to avoid the major difficulty inherent in its nineteenth-century predecessor. In the end, transcendence is swallowed up by immanence, and the process God is but the mirror of the human striving for unity. In short, it has not been able to overcome the central problem of theology since the renaissance.23 The concept of God in process theology is not derived from revelation as given in the scriptures, but from mathematical and scientific hypotheses and rationalistic speculation. The personality and sovereignty of God is denied. He is seen only as a force and a changing one at that. The supernatural and miraculous is abandoned in process theology. Process theology does violence to the immutability of God (Mal.3:6, James 1:7) because it suggests God Himself is subject to change. Any biblical concept of sin and atonement of sin is also ignored.

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Stanley J. Grenz & Roger E. Olson, 20th Century Theology: God & The World in a Transitional Age, p.144

BIBLIOGRAPHY Beck, W.D. Process Theology, Sinclair B. Ferguson and David F. Wright, (ed.). New Dictionary of Theology. Leicester: Intervarsity Press, 1988. Diehl, D.W. Process Theology. Walter A. Elwell (ed.), The Concise Evangelical Dictionary of Theology. Grand Rapids, Michigan : Baker Book House, 1991. Grenz, Stanley J. & Roger E. Olson 20th Century Theology: God & The World in a Transitional Age. Secunderabad: OM Books, 2004 John, Feinberg S. Process Theology, A Evangelical Review of Theology, Oct. 1999, Vol. 14, No.4. Pittenger, Norman. Process Theology. Alan Richardson,(ed.), A Dictionary of Christian Theology. Philadelphia : Westminster Press, 1969. Shaw, D.W.D. Process Theology. Trevor A. Hart, (ed.), The Dictionary of Historical Theology. Grand Rapids, Michigan : Eerdmans, 2000. Smith, David L. A Handbook of Contemporary Theology. Illinois : A Bridge Point Book, 1992. Whitehead, Alfred N. Process and Reality. New York : Free Press, 1929.