Process Theology is a different way to think about God. It is very different from Classical Theology, and it makes much more sense than Classical Theology. I’m not trying to convince anyone of anything, just trying to make people aware that there is another way to look at reality:
Classical Theology is what we’re all familiar with: God created the world from nothing, controls most things (“What did we do wrong to deserve this…?”), judges souls and sends them to damnation or paradise, is all-powerful (omnipotent), is all-knowing (omniscient), is all good (omnibeneficent), knows the future, in fact, God DETERMINES the future, etc. God runs the whole show, and our role is to try to figure it out God’s will, and hope God is on our side in the end, and hope that God doesn’t have a bad road in store for us in the future. God puts huge obstacles on some people’s paths, while God lets others sail along smoothly. We can’t know or figure out why. That’s just how it is.
But Classical Theology leaves an entire universe of questions unanswered, and even worse, leaves these questions unanswerable even in principle.
One such example is the “Problem of Evil:” It’s a LOGICAL CONTRADICTION to believe that there is an omnipotent and omnibeneficent God, and that evil befalls innocent people in the world. If God was all-powerful and all-good, there’s no way God COULD LOGICALLY permit evil things. And when we say God could not “logically permit” such a thing, and when we say it’s a “logical contradiction,” we mean it in an absolute sense. God cannot logically create a square circle, regardless of God’s infinite power, infinite intelligence, infinite ability and skill, etc. It’s illogical and simply can’t be done by God or anything else. It’s the same with the “problem of evil;” it’s logically impossible for evil to occur, given the meaning of the words “all-good,” “all-powerful,” and “evil.” But clearly evil does occur.
There are a dozen or more fundamental problems like these. These problems are the main cause of atheism today.
Process Theology, on the other hand, conceives God differently from the start, and thus the problems in Classical Theology aren’t found in Process Theology. Alfred North Whitehead and Charles Hartshorne (and some others throughout history) set this theology out most clearly. The basic idea is that God is not omnipotent. Rather, God genuinely “surrenders” some power to creatures. And because of this, God thus “co-creates” reality along with creatures. This means that God and creatures determine reality together; God doesn’t solely determine someone’s fate. So when someone gets into a car wreck it’s not God’s fault. God is all-good, and all-knowing, and thus God knows you have to replace your windshield wipers. Thus God bombards you with guidance (“replace your windshield wipers…”) and the person ignores it, thus eventually the distorted visibility in the rain causes an accident. God didn’t cause the accident.
God communicates with creatures through what Whitehead called “the divine lure.” At the base of reality, at the sub-sub quantum level if you will, God is continually “feeding” God’s perfect vision of the world to creatures (humans, animals, etc.). We have the ability to pick up on this lure or guidance. “Replace your wipers…Take that job…Don’t take that job…Eat healthy food…Take Elm Street…Treat your co-workers with respect…” Each creature is free to tune into God’s will or to tune God out. In my opinion, the latihan is a way to tune directly into this guidance that Whitehead and Hartshorne talk about.
God isn’t “a being,” but like everything else God is “a becoming.” God is ubiquitous and not locatable in spacetime. God is everywhere, all the time, at the base of reality. This is not Pantheism, BTW. The closest theological view is called Panentheism.
On Process Theology, God didn’t create the universe. The “stuff” of existence (whatever that is) has always existed. Science is a good explanation (although a very limited explanation) of what happened. Our current universe big-banged into existence 15 billion years ago. The wider stuff, “before” our universe was born, and “after” our universe finally dies out, has always existed. Nothing was ever ultimately “created” thus God doesn’t create from nothing (again, it’s entirely illogical and impossible for anything or anyone or any God to create a thing without something with which to create it). There’s no damnation or paradise model, and God doesn’t sit in judgment. God doesn’t control things but guides things and it’s up to creatures to respond to the guidance or not. God is the source of Order and Value in the process. That’s why it’s called “process” theology and “process” philosophy, because there are ultimately no “things” and no “beings” but only “processes” and “becomings.”
God doesn’t know the future because there IS no future to even know. “The future” as an actuality doesn’t exist. All that exists is past and present. God and creatures, together, create the present. The word “future” is just a word and doesn’t point to any kind of reality.
On Process Theology, our task is to be fully in the moment, feeling the divine lure, and dealing with the elements in our experience that work against us actuating that Divine vision. What a HUGE task!!!
Technically speaking, what human beings call “God” is what Whitehead called the three “Formative Elements:” Creativity, Potentiality, and God. The Formative Elements can’t exist apart from each other. But they are not “actual” thus they don’t “exist” like a chair or table exists. (Thus, arguably, there is no issue or dispute about “whether God exists” like there is in Classical Theology.) The Formative Elements are non-actual and non-temporal. Again, I can’t argue this here, but when you do a deep logical analysis of what is actual and temporal, you see there must be something which is non-actual and non-temporal. Whitehead does most of this analysis in a small book called “Religion in the Making.”
Just some thoughts this Saturday night.