Process Theology: An Introductory Exposition [ペーパーバック]

The two primary philosophical leaders of process theology are Alfred North Whitehead (protege of Bertrand Russell) and Charles Hartshorne, whom the authors of this volume discuss in some detail from the beginning. Adding references to other theologians whose thought edged toward process (Bultmann, Teilhard de Chardin, Kant) they then proceed to systematically explore the depths of theology from this process perspective.

As things are in process, they are also in relationship with each other. There is an interdepence of all things, and things are relative to each other in creation -- here it is worth noting that Whitehead did extensive work with Einstein's theory of relativity. Creativity is of primary importance, and the issue of novelty and unique character is very important for process. God is involved in all things, at every stage, but not in a controlling manner, but rather as a persuasive element, pulling all of creation toward God's ends, but permitting continued freedom of action within the current framework of time and history.

It is probably beyond saying that process does not subscribe to any particular set of denominational doctrines or dogmas -- process ideas can inform and shape, and in turn be influenced by, the direct experiences and religious sentiments of people. An understanding of God in action must be gained through specific experiences, but none of these should cloud the initial aim of God, which is the enjoyment of all things (enjoyment here being different from a purely hedonist enjoyment) by all creation.

Process theology sees Jesus as the incarnation of God that expresses the creative love of God and the creative transformation that is possible for all of us. Jesus is not a mere symbol, nor some otherworldly figure simply to be worshipped or feared -- interestingly, while the majority of people who wear WWJD bracelets and the like might be suspicious of process theology, in fact they are tapping into one of the key components of process -- that Jesus serves as a model to help us create the future. This leads quickly to the eschatological idea that we help to create the realm of God, and as such we must have a care for the ecology, the politics, the economy and all else that concerns humanity and humankind's better existence in the world.

Process ecclesiology challenges the churches to explore both their history and their potential for being agents of transformation in the world. Cobb and Griffin describe the churches today as having suffered a loss of nerve, being unable to participate in the creative advance of society -- ironically, they describe the history of the church in medieval, Reformation and Counter-Reformation times as being more creative and willing to engage society and the critical thought of the day than they are at present. This must change, particularly in a world that still suffers from a precarious situation so far as survival is concerned.

Cobb and Griffin provide two appendices -- the first, a very brief look at the relationship of philosophy and theology, and the second, a literature survey of process thought, primarily dealing with Whitehead, but also extending beyond a bit.

John Cobb and David Ray Griffin both taught at Claremont, which has of late become the primary centre for process theology. Both are authors collaboratively and individually of other works on process theology; however, this book is perhaps the first, best primer on the subject to deal with all the classical categories of systematic theology. The writing is a bit academic at times; clearly this text is intended as a book for students at advanced undergraduate, early graduate or seminary levels.

It is a good overview of the subject, brief but comprehensive, engaging for the most part, and well worth investigation by anyone interested in the connections between theology and philosophy, theology and science, theology and culture, and general twentieth century theological thought.