This article concerns primarily the concepts of God in process theism, especially as they appear in the later writings of A. N. Whitehead and in the works of Charles Hartshorne. The article concludes with a brief discussion of arguments for God's existence in process thought and a note on the historical influences on, and anticipations of, process theism.

I delineate four problems of evil encountered by Christian traditional theists (those who believe that God is all good, all knowing, and all powerful), and I present reasons for thinking that they have no good responses to these problems. Then I delineate important features of process metaphysics and discuss how this metaphysics solves the problems of evil. As conceived by process theists, God is all‐good and all‐knowing and has the greatest power any one being could have, but is (...) not all‐powerful. This God is related to the universe in such a way that the features of the world that generate the problems of evil are features to be expected rather than anomalies that require explanation, as they are for traditional theists. I also point out other features of the world that are anomalies for Christian traditional theists, but entirely to be expected by process theists. (shrink)

Process theism has been in the limelight for the past few decades for its controversial and refreshing conception of God. One aspect of process theism that has received increasing attention is process theodicy. However, in regard to this problem, it must be said that none of the process philosophers had devoted more attention to it than Charles Hartshorne. This paper reviews Hartshorne's strategy for a process solution of physical evil. The conclusion is that (...) Hartshorne's attempt to collapse the problem of physical evil into the problem of moral evil via the free-will defence and pan-psychism is bogged down by a serious hitch. (shrink)

The great strength of process theism is also its tragic flaw. It avoids the weaknesses of more traditional theologies--e.g., the problem of evil and conflicts with science--by envisioning a God so thoroughly interwoven with nature and history that there is nothing left which they cannot do without God. Even if we can understand what process theologians mean by their claims (per Antony Flew), there seems to be no empirical method to distinguish the work of God from the (...) work of nature, history, or culture. (shrink)

A fundamental tenet of the process philosophy founded by alfred north whitehead and charles hartshorne is that god's causal agency in the world is solely "persuasive," in contradistinction to much of traditional christian theism which portrays a more "coercive" god. The article, However, Seeks to show that hartshorne's God would appear to be somewhat coercive, E.G., In the imposition of the natural laws which are the limits to creaturely freedom and in the "luring" of creaturely actualizations of novel (...) possibilities within those limits. Divine coercion seems to be both a fact and a necessity in hartshorne's metaphysics, Despite his explicit denials. (shrink)

One rarely encounters a work of such metaphysical breadth and ambition. Ford offers no narrowly focused criticism or proposal, but, as the title claims, a transformation of process theism. This is no maverick project, but one based on careful critical analysis and appropriation of the thought of Whitehead and his major interpreters. Ford’s commitment to Whitehead’s thought, although evident, is not uncritical. He is prepared to make modifications, even radical ones, so long as the general tendency of Whitehead’s (...) thought is not abandoned. Thus, Ford seeks to develop Whitehead’s process theism but holds that Whitehead’s mature notion of God is inadequate and that his successors have not successfully addressed this inadequacy. Ford therefore undertakes the current project. His transformation of process theism involves jettisoning Whitehead’s notion of God’s primordial nature and reconceiving God as pure everlasting concrescence, indeed, as future activity. This last notion constitutes Ford’s most radical development. Fully aware that the notion initially appears perplexing, perhaps unintelligible, Ford devotes much attention to developing it and drawing out its implications. He divides his project into three parts: Whitehead’s thought and the unresolved problem in his notion of God; responses to that problem by Whitehead’s interpreters and followers; and Ford’s own transformative project. (shrink)

Process theology likes to compare itself favorably to what it calls classical theism. This book takes that comparison seriously and examines process theology's claim to do better than classical theism.

A number of years ago we argued that Hartshorne’s psychicalism and his doctrine of divine memory are incompatible with contemporary big bang cosmology. Theodore Walker has responded to our objection by arguing that our understanding of psychicalism is flawed and that Hartshorne’s metaphysics has the resources for accommodating what the big bang theory says about the origin and fate of the universe. In the present article we attempt to show that Walker’s defense of Hartshorne fails.

In Anselm's Discovery , Professor Hartshorne makes the rather startling and counterintuitive claim that ‘…there is indeed no issue between theism and pantheism. We all exist in the divine being, as St Paul said.’ 1 Classical or orthodox theists, it seems eminently fair to say, can be expected to recoil from any such suggestion with more than a little indignation. First of all, it might well be objected that Hartshorne - as a ‘process theist’ - is not a (...) classical theist, and, consequently, while there may be no issue between pantheism and his brand of theism, such is simply not the case in so far as classical theism is concerned. According to the latter - in contradistinction, of course, to Hartshorne's ‘neoclassical theism’ - immutability is an ‘essential’ property of God; as such, it would be a conceptual error to ascribe any contingent states to God at all. Now as is well known by philosophers of religion, Hartshorne regards this immutability doctrine of classical theism as a serious ‘logical blunder’ , one which - in so far as it reflects the ‘Greek bias’ which has always identified perfection with the absolutely unchangeable - is profoundly distortive of the biblical concept of Deity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Teleology in Natural Theology and Theology of Nature:Classical Theism, Science-Oriented Panentheism, and Process TheismMariusz Tabaczek, O.P.IntroductionThe world is full of teleological dimensions. When we search for them, we can easily see that virtually any of the main aspects of our world can be taken as a particular case of teleology. Although this holds especially for living beings, the physicochemical world also exhibits many directional features that acquire (...) a special meaning when seen as necessary conditions for the existence of living beings. Directionality indicates the existence of tendencies toward goals, which is the hallmark of natural teleology.... It is not difficult to find examples of directionality and cooperativity. If we begin with the most elementary components of the world, we find out that subatomic particles and the four basic interactions behave according to well-known specific patterns and collaborate to build up successive levels of organization—atoms, molecules, macromolecules, and the bigger inorganic and organic beings. The entire construction of our world is the result of the deployment of tendencies that collaborate to make up unitary systems.1If Mariano Artigas is right in his assertion—and many seem to agree that he is2—it seems reasonable to ask about the ways in which the notion of [End Page 1179] teleology may inspire theology, especially in the context of the ongoing dialogue between science and theology. We may think about at least two possible answers to this question, in reference to two related, yet distinctive strategies pursued in theological reflection, (1) the approach of natural theology and (2) the approach of theology of nature. What brings them together is their close attention to nature and our attempts to understand it. Avoiding theological and spiritual escapism and dismissive detachment from nature and natural phenomena, both natural theology and theology of nature point toward their ultimate grounding in God. While doing so, both approaches strive to remain free from the errors of panpsychism, vitalism, and pantheism, thus enabling nature to be natural, available to a thorough and meaningful analysis and description at the level of the research pursued by natural sciences and philosophy of nature and of science. What differentiates these theological approaches are their starting and ending points.Natural theology departs from the observation of natural phenomena. In a search for their ultimate explanation, in reference to philosophy of nature and metaphysics, it arrives at the theological conclusion that only the existence of God offers a satisfying and conclusive answer to the human search for understanding and meaning of the reality that surrounds us. Consequently, one may say that natural phenomena, or at least some of their most fundamental aspects such as teleology, can be used as a basis for arguing in favor of the existence of God.The advantage of such an approach—notes Ian Barbour—is that "it starts from scientific data on which we might expect agreement despite cultural and religious differences."3 However, taken alone, it may reduce the notion of God to the God of philosophers, the unmoved mover, [End Page 1180] or even a deistic Creator, remote and not engaged in his relation to the created reality. Moreover, although we know many examples of people who actually did go through a conversion and discovered the existence of God following the path of natural theology, one might ask whether at least some of the arguments developed within it do not presuppose God's existence as rhetorical exercises for the expression of religious faith, compromising thus its principal commitment.In contrast to natural theology, theology of nature begins with a firm belief in God, based on historical revelation—codified in the Scriptures and reflected upon within theological Tradition—and religious experience (personal and communal). It applies this perspective as an explanatory tool, providing a definitive answer to the questions of origin and ultimate fulfillment of natural phenomena observed in the universe. Hence, while it would be rather strange to claim that the existence of God proves the existence of the natural world—which is better known to us (quoad nos) than the principles of theology—we may still argue that, from the point of view of theology of nature, our knowledge... (shrink)

In "anselm's discovery", professor hartshorne argues that there is 'no issue' between theism and pantheism. classical or orthodox theists, it seems eminently fair to say, can be expected to recoil from such a claim with more than a little indignation. what i attempt to establish, however, is that hartshorne is correct. in short, i argue that the doctrine of 'god's-constant-conservation-of-all-things' (clearly an essential or integral doctrine of classical theism) entails that the 'spatiotemporal' matrix has the property of being (...) included within the being of god "essentially". if this is so, however, classical theism shows itself to be incoherent insofar as god would not then be immutable (an essential property of god, according to classical theism). (shrink)

This critique of papers by hartshorne, tracy and eslick seeks a possible rapport between process theology and thomistic natural theology. both schools seek a god who is love, intimately involved in daily human life. but a dipolar god is not sufficiently transcendent to be so immanent. hence only love which is purely actual being can satisfy process intentions. tracy's new "tensive analogical language" and eslick's teleological explanation of novelty are thus more feasible on thomistic than on process (...) grounds. (shrink)

The problem of God today In some famously — some might say infamously — provocative letters from prison in June and July Dietrich Bonhoeffer reflects on the ...

Bioethics, Volume 36, Issue 4, Page 367-373, May 2022.

Compares and contrasts Open Theism with Theological Determinism, Molinism, and Process Theism.

Alvin Plantinga and Phillip E. Johnson strongly attack "metaphysical naturalism", a doctrine based, in part, on Darwinian concepts. They claim that this doctrine dominates American academic, educational, and legal thought, and that it is both erroneous and pernicious. Stuart Kauffman claims that currently accepted versions of Darwinian evolutionary theory are radically incomplete, that they should be supplemented by explicit recognition of the importance of coherent structures — the prevalence of "order for free". Both of these developments are here interpreted in (...) relation to some contemporary theistic notions of "creation", including those of Lewis Ford, Robert Neville, and Robert Sokolowski. Kaufmann’s approach is consistent with the approach of process theism, and is not invalidated by the attacks of Plantinga and Johnson. (shrink)

This work in metaphysics adheres to the critical demands of Immanuel Kant for what Kant would call a science of metaphysics, in that it consits strictly of a priori principles that, while from pure reason, can help make sense of our phenomenal world (Kant's criterion for objective validity). The work has an Appendix quoting Kant's most relevant remarks with regard to a science, and offers parallel quotes from David Hume's "Treatise of Human Nature". The work advances the explanation of a (...) causal process that accounts for the origination of the universals: space, time, mass (or substance), and mind (or consciousness), and it necessitates the existence of God as Absolute Being and Absolute Mind. Hegel's 'Science of Logic' is quoted wherein Hegel makes an analogous claim. The causal process is defined with both a definite beginning and a definite end and agreement can be found with the statement found in the book of Revelation, final chapter: "I am the Alpha and the Omega, the first and the last, the beginning and the end." The statement suggests a movement that is not in conflict with the science, and seems to reflect Hegel's own thoughts. The science does not conflict with, but it further finds agreement with the science of big bang cosmology, but it goes further in necessitating a 'singularity' at the beginning of time. The causal process defined has a Formative Phase and a Creative Phase, with the former preceding the big bang and the latter following after the big bang. (shrink)

This chapter contains sections titled: Theism and Evolutionary Theory Evolution and Divine Purpose Evolution and the “Objectivity of Nature” Evolution as Cruel and Wasteful Evolution as Random and Contingent Evolution and Human Nature Evolution, Physicalism, and Purpose Works cited.

Interpreting John Paul II's message to the Pontifical Academy of Sciences in the context of the new scientific discoveries concerning the mitochondrial DNA, one can argue that the human species emerged in Africa some 200,000 years ago. The very problem of the emergence of the human soul in the process of biological evolution represents a subject outside the cognitive competence of science. Attempts can be undertaken to explain this issue in the epistemological perspective of philosophy and theology. In traditional (...) versions of evolutionary theism, God* s interaction in nature was interpreted in causal categories when deterministic dependences were stressed in the process of evolutionary growth. In new proposals, God's presence in an evolving nature has been explained in categories of potentialities and propensities built by God into an evolving Nature. Consequently, in this approach God could be conceived not as a Paleyan designer but rather as a composer unfolding the possibilities hidden in His creation. The future of the evolutionary process depends not only on cosmic physical determinants; it depends to a large extent on the quality of cooperation of human actions with the influence of the Divine Creator. Accordingly, the shape of human culture, as well as the state of moral consciousness of Homo sapiens, should be taken into consideration to discuss the future evolution of the human species. /// Interpretando a mensagem do Papa João Paulo II à Academia Pontifícia das Ciências no contexto das novas descobertas científicas referentes ao DNA mitocondrial, o autor do artigo considera ser possível defender que a espécie humana surgiu em África há cerca de 200 000 anos. Mas o problema da emergência da alma humana no contexto do processo da evolução biológica representa um assunto que está fora da competência cognitiva da ciência. Contudo é possível realizar tentativas no sentido de explicar esta questão na perspectiva epistemológica da filosofia e da teologia. Nas versões tradicionais do teísmo evolutivo, a interacção de Deus com a natureza era interpretada segundo categorias causais quando as dependências deterministicas eram sublinhadas no processo do desenvolvimento evolutivo. No contexto de novas propostas interpretativas, a presença de Deus na ordem evolutiva tem sido explicada em termos das potencialidades e das propensidades induzidas por Deus na Natureza em evolução. Consequentemente, segundo esta abordagem Deus poderia ser concebido não como sábio projectista de que fala William Paley, mas antes como um compositor fazendo vir ao de cima as possibilidades escondidas na sua própria criação. O futuro do processo evolutivo depende não apenas das determinantes físicas do cosmos; ele depende em larga medida da qualidade da cooperação das acções humanas com a influência do Criador. Neste sentido, o artigo defende que a forma da cultura humana, bem como o estado da consciência moral do homo sapiens deve ser tido em consideração em ordem a se poder discutir a evolução futura da espécie humana. (shrink)

Interpreting John Paul II's message ca the Pontifical Academy of Sciences in the context of the new scientific discoveries concerning the mitochondrial DNA, one can argue that the human species emerged in Africa some 200,000 years ago. The very problem of the emergence of the human soul in the process of biological evolution represents a subject outside the cognitive competence of science. Attempts can be undertaken to explain this issue in the epistemological perspective of philosophy and theology. In traditional (...) versions of evolutionary theism, God's interaction in nature was interpreted in causal categories when deterministic dependence were stressed in the process of evolutionary growth. In new proposals, God's presence in an evolving nature has been explained in categories of potentialities and propensities built by God into an evolving Nature. Consequently, in this approach God could be conceived not as a Paleyan designer but rather as a composer unfolding the possibilities hidden in His creation. The future of the evolutionary process depends not only on cosmic physical determinants; it depends to a large excent on the quality of cooperation of human actions with the influence of the Divine Creator. Accordingly, the shape of human culture, as well as the state of moral consciousness of Homo sapiens, should be taken into consideration to discuss the future evolution of the human species. (shrink)

Religion, science, and naturalism -- Perception and religious experience -- Panexperientialism, freedom, and the mind-body relation -- Naturalistic, dipolar theism -- Natural theology based on naturalistic theism -- Evolution, evil, and eschatology -- The two ultimates and the religions -- Religion, morality, and civilization -- Religious language and truth -- Religious knowledge and common sense.

A number of thinkers today, including open theists, find reasons to attribute temporality to God. According to Robert W. Jenson, the Trinity is indispensable to a Christian concept of God, and divine temporality is essential to the meaning of the Trinity. Following the lead of early Christian thought, Jenson argues that the persons of the Trinity are relations, and these relations are temporal. Jenson’s insights are obscured, however, by problematic references to time as a sphere to which God is related. (...) Schubert M. Ogden gives the notion of divine temporality coherent content by arguing that God’s actuality is best understood as an unending succession of experiences. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God. (shrink)