![]() ![]() RAE, ELEANOR PRATZON, "THE HOLY SPIRIT IN WHITEHEADIAN PROCESS THEOLOGIANS (TRINITY, PNEUMATOLOGY)" (1984). These issues can be addressed in a creative process doctrine of the Holy Spirit as the one who embodies that which is both creative and radically free. And secondly, it offers to the contemporary theologian a rich opportunity for addressing the issues that confront the world today. The first is that, while speaking the language of today, it is nevertheless basically grounded in strands of the Christian tradition. However, process pneumatology deserves further development and this primarily for two reasons. In conclusion, the dissertation judged that Whiteheadian process pneumatology is still in its initial stage. dissertation "Spirit Incarnate: The Doctrine of the Holy Spirit in Relation to Process Philosophy" as their main resource. Palmer Pardington III, Bernard Lee, David Ray Griffin, and Marjorie Suchocki, with Pardington's Ph.D. The same themes are examined in the second generation of Whiteheadians: G. Cobb, Jr., and Daniel Day Williams, with Pittenger's book The Holy Spirit serving as the main resource. These themes are first examined in the writings of Norman Pittenger, Lewis Ford, John B. These writings are presented in terms of the function of the Holy Spirit, the person of the Spirit, the Spirit within the trinitarian context, and the Spirit-Christ relationship. Against this background, the main body of the paper explores the writings of the first and second generation of Whiteheadian process theologians. Process pneumatology is grounded in the process philosophy of Alfred North Whitehead and of Charles Hartshorne. However, a reading of the material indicates that there is enough of value to make this the proper time to gather it together and present it in a systematic fashion, to evaluate it critically in the light of the theological tradition, and to explore its implications for future directions in theology. The writings of the Whiteheadian process theologians on the Spirit are to be found scattered in limited quantities in a diverse number of sources. ![]() One possibility for the development of this theology of the spirit is process theology. It is commonly acknowledged by theologians today that Christianity has yet to develop an adequate theology of the Holy Spirit. Murphy (author) and C.J.THE HOLY SPIRIT IN WHITEHEADIAN PROCESS THEOLOGIANS (TRINITY, PNEUMATOLOGY) Mystery without Magic: Finding Faith in a Secular World, Russell Pegeant The Call of the Spirit: Process Spirituality in a Relational World, John B. And because we are indeed relational, interwoven with one another at our deepest levels, it may even be possible that works exploring and promoting our relationships to one another and to God may be part and parcel of our healing. Given the flux in the contemporary world-the merging of politics and faith, renewed questions about who “qualfiies” to lead religious activities, tensions between freedom and responsibility, the scope of freedom for women and their own bodies, issues of migration, continuing racism-there are issues enough! Relational forms of thinking are needed now more than ever. It may well be that there is no greater need for such works than our present time. In this Faith in Process series, the Press looks to contemporary resources that enhance religious life, both personally and communally. Art and mysticism or negative (apophatic) theology play a central role in the philosophy of Alfred north Whitehead (18611947): they show him the cosmos from the unseen, the unspoken, and the unknowing, and therefore from the ultimate mystery of the universe,1 from supreme beauty (Ai, 343), and from the infinite primordial2 ground3 of al. But theoretical work has not been the only mode of working with the relational structure of all existence-to the contrary, many practical implications have also affected personal and communal forms of religion. Process Century Press has published a number of works dealing with relational thought. Many forms of process theologies have been developed in the decades since relational thinking deepened our understanding of reality. Internally and externally, we exist in and through relationships. Perhaps the most profound religious expression of process thinking is the necessarily interrelational nature of all things, not only to one another, but also and centrally to God. Such theories are now commonplace in many of the sciences, but they are also deeply resonant with religious and theological thought. Nothing is isolated: all things are interconnected. Alfred North Whitehead’s process philosophy develops and explores the concept that all existence is necessarily relational.
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