What is Process Theology?

Process Theology is a theological perspective that emphasizes the dynamic and relational nature of God and the universe. It is rooted in the philosophical ideas of Process Philosophy, particularly as developed by Alfred North Whitehead and Charles Hartshorne. Unlike traditional theologies that often depict God as immutable, omnipotent, and transcendent, Process Theology presents God as evolving, affected by the temporal world, and in a reciprocal relationship with creation. This view proposes that God is not all-determining but works persuasively in the world, influencing but not coercing creatures.

Philosophical Foundations

Process Philosophy

Process Theology is deeply influenced by Process Philosophy, which posits that reality is not composed of static entities but of processes and events. In this view, everything in the universe is interconnected and constantly becoming, rather than simply being.

• Alfred North Whitehead (1861-1947): Whitehead is considered the father of Process Philosophy. His work, Process and Reality, lays the foundation for Process Theology by describing a universe where change, development, and relationships are central.
  • Key Concepts: Whitehead introduced concepts such as “actual occasions,” which are the basic units of reality, and “prehension,” the process by which entities influence each other. These ideas challenge the classical understanding of a static, unchanging God.
• Charles Hartshorne (1897-2000): Hartshorne expanded on Whitehead’s ideas and applied them more directly to theology. He argued that God is both “dipolar,” having both a changing and an unchanging aspect, and “panentheistic,” meaning that God encompasses the universe but also transcends it.
  • Hartshorne’s Influence: Hartshorne’s theology suggests that God is not omnipotent in the classical sense but is instead the most powerful being who works through persuasion rather than coercion.

Theological Perspectives

God’s Nature in Process Theology

In Process Theology, God is understood as relational and dynamic, intimately involved in the ongoing process of creation. This view contrasts sharply with classical theism, which emphasizes God’s immutability, omniscience, and omnipotence.

• God’s Relationality: Process Theology posits that God is in a reciprocal relationship with creation, meaning that God is affected by what happens in the world. God experiences joy and suffering along with creation and works in partnership with it.
  • John 11:35 (NIV):
    

    “Jesus wept.”

    This verse is often cited to illustrate the idea of a relational God who empathizes with human suffering and is deeply involved in the world.

• God’s Power: In Process Theology, God’s power is seen as persuasive rather than coercive. God does not unilaterally control the world but works to influence and guide it toward the good.
  • Philippians 2:13 (NIV):
    

    “For it is God who works in you to will and to act in order to fulfill his good purpose.”

    This passage aligns with the idea that God works within the world and human beings to bring about His purposes, not by force but through influence.

Creation and the World

Process Theology views creation as an ongoing process in which God and the world are co-creators. The universe is seen as open and indeterminate, with the future not fully known even to God, as it depends on the free decisions of creatures.

• Continuous Creation: Rather than seeing creation as a one-time event, Process Theology suggests that creation is continuous, with God constantly working within the processes of the universe to bring about new possibilities.
  • Genesis 1:1 (NIV):
    

    “In the beginning God created the heavens and the earth.”

    This verse is traditionally understood as the start of creation, but Process Theology extends this idea, seeing God’s creative activity as ongoing.

• Human Freedom and Responsibility: Process Theology emphasizes human freedom and the ability to make real choices that affect the future. This view asserts that God provides possibilities, but humans are free to choose among them.
  • Deuteronomy 30:19 (NIV):
    

    “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live.”

    This passage reflects the emphasis on human choice and responsibility, which is central to Process Theology.

Evil and Suffering

One of the appeals of Process Theology is its approach to the problem of evil. It rejects the idea that God is all-controlling and therefore responsible for all suffering. Instead, it suggests that evil is a result of the free actions of creatures and the inherent risks of a dynamic, evolving universe.

• God and Suffering: In Process Theology, God is seen as suffering alongside creation. Rather than being the cause of suffering, God is viewed as working to bring good out of evil and to heal and restore.
  • Romans 8:28 (NIV):
    

    “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

    This verse is interpreted in Process Theology as showing that God works within the world to bring about good, even in the midst of suffering.

• Evil as a Consequence of Freedom: Process Theology emphasizes that evil and suffering are the consequences of the freedom inherent in creation. Because creatures have the ability to make free choices, there is the possibility of choosing against the good, which leads to evil.
  • Genesis 3:6 (NIV):
    

    “When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom, she took some and ate it. She also gave some to her husband, who was with her, and he ate it.”

    The story of the Fall illustrates the idea of human freedom and the resulting entry of evil into the world.

Historical Development and Key Figures

Early Development

Process Theology emerged in the 20th century, largely as a response to both classical theism and the challenges posed by modern science and philosophy. It sought to provide a more dynamic understanding of God and creation that could account for change, evolution, and the realities of the modern world.

• Alfred North Whitehead: As the founder of Process Philosophy, Whitehead’s ideas laid the groundwork for Process Theology. His metaphysical framework, which emphasized the interconnectedness of all reality and the primacy of becoming over being, provided a new way to think about God and creation.
  • Whitehead’s Influence: Whitehead’s emphasis on process and relationality challenged the static views of God in classical theism, opening the door for a more dynamic understanding of divine action.
• Charles Hartshorne: Hartshorne is considered one of the key figures in the development of Process Theology. He expanded Whitehead’s ideas and applied them to theological questions, particularly the nature of God’s power and the problem of evil.
  • Hartshorne’s Contributions: Hartshorne’s concept of a dipolar God—one who is both changing and unchanging—was central to his theology. He argued that God is affected by the world and experiences real relationships with creatures.

Modern Developments

Process Theology has continued to develop, influencing various theological movements and debates, particularly in areas such as environmental theology, liberation theology, and interfaith dialogue.

• John B. Cobb Jr.: A prominent process theologian, Cobb has applied Process Theology to a wide range of issues, including ecology, economics, and interfaith relations. He is known for his efforts to make Process Theology relevant to contemporary global challenges.
  • Cobb’s Influence: Cobb’s work has been instrumental in integrating Process Theology with social and environmental concerns, emphasizing the interconnectedness of all life and the ethical implications of a relational worldview.
• David Ray Griffin: Another key figure in modern Process Theology, Griffin has focused on issues such as the problem of evil, the relationship between science and religion, and the nature of divine action.
  • Griffin’s Contributions: Griffin’s work has helped to bridge the gap between Process Theology and contemporary philosophical and scientific discussions, making the case for a God who is both involved in and responsive to the evolving universe.

Impacts on Christian Doctrine

Reinterpreting Classical Doctrines

Process Theology challenges and reinterprets several classical Christian doctrines, offering new perspectives that emphasize relationality, dynamism, and the ongoing nature of creation.

• The Nature of God: Traditional doctrines of God often emphasize attributes such as immutability, omnipotence, and omniscience. Process Theology, however, reinterprets these attributes in light of a dynamic, relational understanding of God.
  • Immutability vs. Relationality: Process Theology rejects the idea of God as entirely immutable. Instead, it proposes that while God’s character is unchanging, God’s experiences and actions are responsive to the unfolding of history.
  • Omnipotence vs. Persuasive Power: Process Theology argues that God’s power is not coercive but persuasive. God does not unilaterally determine outcomes but works within the processes of creation to influence and guide.
• Creation: In contrast to the traditional view of creation ex nihilo (creation out of nothing), Process Theology suggests that creation is an ongoing process, with God continuously bringing new possibilities into being.
  • Genesis 1:31 (NIV):
    

    “God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.”

    While traditional theology views creation as a completed act, Process Theology sees it as an ongoing process where God continues to interact with and shape the world.

• Eschatology: Process Theology offers a different perspective on eschatology, focusing more on the ongoing development and fulfillment of creation rather than a final, cataclysmic end.
  • Revelation 21:1-2 (NIV):
    

    “Then I saw ‘a new heaven and a new earth,’ for the first heaven and the first earth had passed away, and there was no longer any sea. I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.”

    Process Theology interprets eschatological hope not as a distant event but as the culmination of God’s ongoing creative work in partnership with creation.

Ethics and Social Justice

Process Theology has significant implications for Christian ethics, particularly in its emphasis on relationality and the interconnectedness of all life. This perspective has influenced movements for social justice, environmental stewardship, and interfaith dialogue.

• Environmental Ethics: Process Theology’s view of the world as deeply interconnected has led to a strong emphasis on environmental ethics. It calls for a reverence for creation and a commitment to sustainable living.
  • Genesis 2:15 (NIV):
    

    “The LORD God took the man and put him in the Garden of Eden to work it and take care of it.”

    This verse supports the idea that humans have a responsibility to care for creation, a theme that resonates with the ecological concerns of Process Theology.

• Social Justice: The relational nature of God in Process Theology encourages a focus on justice, compassion, and the well-being of all. It emphasizes the importance of addressing systemic injustice and working towards a more equitable and loving world.
  • Micah 6:8 (NIV):
    

    “He has shown you, O mortal, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God.”

    This passage reflects the ethical imperatives that are central to Process Theology’s understanding of the Christian life.

• Interfaith Dialogue: Process Theology’s emphasis on the dynamic and relational nature of God has also led to greater openness to interfaith dialogue, recognizing the potential for mutual enrichment and understanding among different religious traditions.
  • Acts 17:26-27 (NIV):
    

    “From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.”

    This verse supports the idea that all people are in relationship with God, which Process Theology extends to include dialogue and learning across religious boundaries.

Relevance for Today’s Christian

Process Theology offers a way of thinking about God and the world that resonates with contemporary concerns, such as environmental sustainability, social justice, and the relationship between science and faith. It challenges Christians to reconsider traditional doctrines in light of a dynamic, interconnected worldview.

• Engagement with Science: Process Theology’s emphasis on change, evolution, and relationality makes it particularly appealing to those who seek a theology that is compatible with modern scientific understandings of the universe.