By John B. Cobb Jr.;David Ray Griffin
This ebook bargains an interpretation of the elemental strategies of technique philosophy and descriptions a "process theology" in accordance with it that would be particularly precious for college students of theology, lecturers, ministers, and people attracted to theological traits.
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Extra resources for Process Theology: An Introductory Exposition
Example text
Jesus Christ and Mythology [Charles Scribner's Sons, 1958], p. ) In fact, the essence of myth, and what makes it objectionable, is that it affirms the interruption of the natural course of affairs by attributing a natural effect to a supernatural cause. (Kerygma and Myth, ed. by Hans Werner Bartsch, tr. by Reginald H. Fuller [London: SPCK, 1953], p. ) But from the perspective of faith, the believer can in the moment confess that an event is "nevertheless" an act of God. ) The believer affirms a paradoxical identity between a divine act and a fully natural event.
And moral goodness has primarily been understood negatively, that is, as involving the suppression of many of the natural forms of enjoyment. This notion of God as Cosmic Moralist is not unrelated to the idea of God as Controlling Power. The problem of evil would too evidently disprove the existence of God, if God be understood not only as controlling all events but also as willing the maximum enjoyment of his creatures. If the primary focus is on the creatures' enjoyment of existence, the great amount and variety of suffering and the great inequalities involved would easily suggest that God was either malevolent or incompetent, if not both.
We are told by psychologists, and we know from our own experience, that love in the fullest sense involves a sympathetic response to the loved one. Sympathy means feeling the feelings of the other, hurting with the pains of the other, grieving with the grief, rejoicing with the joys. The "others" with whom we sympa thize most immediately are the members of our own bodies. When the cells in our hands, for example, are in pain, we share in the pain; we do not view their condition impassively from without.