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December 01, 2014

Yes, we should be trying to remedy this. However, my approach is the reverse of what the questioner may have in mind. We should work for a large-scale change in the understanding of philosophy, rather than try to make our contribution fit into the narrow parameters of what is now academic philosophy. This no doubt sounds arrogant and pretentious, and it is indeed a serious critique of academic philosophy.

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November 01, 2014

From the perspective of modernity, of course, this idea makes no sense. It presupposes thinking of God as an agent in a realistic sense that is quite impossible if one has fully adopted the modern worldview. Further, the idea has been spoiled by its association with divine omnipotence. If God is the cause of everything, the specialness, suggested by “providence,” disappears. Cancer is just as providential as a remarkable healing.

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October 01, 2014

My short answer is Yes. But of course that is also to be qualified by many Nos.

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September 01, 2014

Like all good questions, this is multifaceted. If it means are there are features of Teilhard’s thought that lead me to modify what I take from Whitehead, the answer is No. The most obvious difference in doctrinal content is Teilhard’s vivid sense that despite all the horrors and obstacles along the way humanity is moving toward a final consummation. This is a view that has strong biblical grounding. It also has vast appeal. Whitehead does not share it. And I agree with Whitehead.

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August 01, 2014

I appreciate this question. For a fuller answer, I refer to my book on Wesley, Grace and Responsibility. I think the reader will see that I find most of Wesley’s teaching highly amenable to process theology. Indeed, I think that historically they belong to the same tradition. Like Wesley, process theology comes from an Anglican background.

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