A New Process-based Christology: From Platonic to Processual Theology

Re-Clothing Christ:

From Nicene Substance to Processual Relation

An Introduction to Process-based Metaphysical Christology

by R.E. Slater & ChatGPT-5

Metaphysical Christology is a theological field that uses metaphysics - which is the branch of philosophy concerned with the nature of reality - to understand the nature of Jesus Christ, particularly Christ's divine incarnation.

It involves exploring concepts like the relationship between Christ's divine and human natures (his metaphysical union), the existence of God's Self and relation to the universe, and the nature of reality seen through the lens of Jesus' being (positional ontology) and work (functional ontology: ethics).

Key questions include how the divine and human can be united in one creaturely person and what this union implies about God, humanity, and salvation (soteriological Christology: Christ's salvific work to humanity and the cosmos).

Historically, Medieval thinkers like Aquinas, Scotus, and Ockham developed metaphysical approaches to christology, particularly in the late Middle Ages. Then later Modern theologians like Karl Barth and others used similar metaphysical tools to discuss Christology in contemporary, modernistic terms. Today's post-modern or, meta-modern, era finds a heighten correspondence between theology and science when using Whitehead's process philosophy and it's derivative, process theology and process science.

In these senses then, metamodern Christianity must move from it's classical metaphysical definitions/concepts/pictures of God, God's Incarnation and Resurrection, God's atoning salvation through God's Person and Work, it's view of sin and humanity, creation, and future destination, to a heightened, perspectival 21st Century approach to the Classical Christian doctrines which had previously defined the identity, work, and ministry of the Christian church.

Below is an attempt to begin this work through a processual introduction to Jesus, the Christ, as God's divine work to the world and csomos in general, through Israel's long awaited Messiah, using the ancient church's past creedal assessments of divinity and humanity as comparison to process-based theological approbation and applications to the same.

R.E. Slater

October 19, 2025

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Preface: Why Christology Must Speak the Language of Its Time

Every theological age must speak of Christ in the language its world can understand. When the early church encountered the Greco-Roman intellectual world, it did not rely solely on the idioms of Hebrew narrative. It translated the Christ-event into the metaphysical grammar of its Hellenistic age, adopting and adapting Platonic, Stoic, and Aristotelian categories familiar to the church or those eras to articulate who Jesus was in relation to God, the world, and salvation.

This was not a theological capitulation by the church then, or now. But was a sincerely derived effort on the part of church theologians and metaphysicians of it's day based upon their understanding of the world then in translating Jesus' Incarnation into the lingua franca of their day. Just as the Gospel was spoken in Greek rather than Aramaic (e.g., a Semitic derivative of 6th century BC Syrian replacing Hebrew locally as the language of Israel because of exile; later replaced by Arabic in the 7th century AD a thousand years later)....

So too Christian Christology had come to speak/translate it's theological ideas of God using non-Semitic, popular, metaphysical perspectives in conjunction with regional/geographically cultural tongues and concepts, all using predominate Hellenized concepts such as ousia and hypostasis, as theological explanations of God v Jesus' substance and nature, form and essence. Importantly, the *Nicene and Chalcedonian formulations did not descend fully formed from heaven; they were contingent  (era-specific) philosophical articulations of faith, forged to preserve the mystery of the Christ-event within the conceptual architecture of their time. Over the centuries, the church has faithfully preserved these older metaphysical concepts of the divine in its creedal formulations and systematic theologies.

* The Nicene Creed addressed the Arian heresy that denied Jesus' divinity; and established Jesus as the Second Person of the Triune Godhead; the Chalcedonian Creed defined the dual nature of Jesus as fully God and fully human in one personage, without confusion or division, as born of the virgin Mary.

Today, the metaphysical scaffolding of classical theism - its static substances, immutable essences, and hierarchical cosmologies - no longer carries the intellectual weight it once did. We now inhabit a postmodern, post-classical horizon, shaped by relational, processual, dynamic, and emergent understandings of reality.

If Christology is to remain faithful to its vocation, it must again learn to speak in the parlance of its era. The task is not to abandon Jesus, but to re-translate his person and work. Not to lower Christ, but to re-locate him - just as the early church did with its metaphysical grammar, so must we with ours.

Here, in this essay, we will derive a "High Christology" of the Person and Work of Jesus Christ as opposed to a "Low Christology." These are two binary approaches to understanding the nature of Jesus Christ. High Christology begins with the divinity of Jesus, viewing him as pre-existent and divine (like the Logos in the Gospel of John), while Low Christology begins with the humanity of Jesus, starting with him as a historical human figure in the Gospels. "High" and "low" are descriptive terms for the starting point of the study, not a judgment of one being "better" than the other. 

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Introduction

Metaphysical Systems and How They Shape of Christian Beliefs

1. Metaphysics as the Hidden Architecture of Theology

Every theological claim sits upon an unspoken metaphysical foundation. When we speak of God as “Father,” Christ as “Son,” or Spirit as “proceeding,” we lean on assumptions about what reality is, how causation works, what kind of being God is, and how God relates to the world.

• Classical Christian thought leaned on Greco-Roman metaphysics - Plato’s eternal Forms, Aristotle’s unmoved Mover, Stoic substance and Logos. God was conceived as timeless, immutable, impassible - perfection defined as changelessness. It was also where all the omni-descriptors of God were formed: omniscience (all-knowing), omnipotent (all-powerful), omnipresent (everywhere present; but importantly transcendent to protect God's divinity).

• Biblical narrative, by contrast, often speaks in processually dynamic, responsive, and relational terms - of the God who walks with Adam, who wrestles with Jacob, grieves over Israel, and suffers with creation.

• Nicene Christology attempted to hold these together by rendering Jesus as consubstantial with the Father, the eternal Word made flesh (of the same substance or essence; used in reference to the three persons of the Trinity).

The result was a metaphysical fusion of Greek philosophical categories with the church's Christian proclamation, producing a doctrinal grammar of homoousios (same substance/essence/oneness of being) and the hypostatic union (re God's divine nature dwelling in the human personage of Christ, a union of divine and human in one creaturely being). This was brilliant theology for it's day - but it was  also a historically situated theology within it's day.

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2. Metaphysical Shifts and Theological Renewal

As metaphysical horizons shift, so too does theological articulation:

Era	Dominant Metaphysics	Theological Expression
1st–4th centuries	Biblical Semitic + Hellenistic Platonism	Early Christological confessions → Nicene/Chalcedonian formulas
Medieval	Scholastic Aristotelianism	Thomistic systematization, substance metaphysics
Modern	Mechanistic / Enlightenment rationalism	Deistic or supernaturalist Christologies
Postmodern / Contemporary	Relational, process, dynamic metaphysics	Process and open-relational Christologies

What was once said in the Platonic/Aristotelian language of substance and essence may now be said in the language of relation. What was once static may now be spoken dynamically. What was once metaphysical abstraction (sic, transcendency: God was so heavenly as to be of no earthly good) may now be translated as processually relational event, participation, and creative advance.

This shift is not a denial of faith, but a renewal of its archaic language.

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3. From Substance to Process: The Changing Grammar of God
(cf. God as Verb, no longer as Noun)

The Nicene–Chalcedonian synthesis imagined Christ as the eternal Son, assuming human nature. This is a substance metaphysic: divine essence added to human essence, united without confusion.

Process metaphysics, however, does not begin with substance. It begins with becoming:

• Reality is made of events, not things.

• God is relational, persuasive, and participatory, not static or coercive.

• Power is expressed through creative love, not omnipotent control.

• The future is open, not fixed.

When this metaphysical language is brought to bear on Christology, the shape of Jesus changes - not in his divine significance, but in the way we articulate that divine significance.

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4. Toward a Process Jesus

If the early church gave us a Nicene Jesus for a Platonic world, then this metamodern age will require a process Jesus for a process world - a Christology rooted not in fixed essences but in relational participation, cosmic lure, and co-creative love.

This does not replace faith with philosophy. It didn't then in the early church, and doesn't now in the contemporary church. But it does mirror what has always happened in the life of the church:

Christology has never existed apart from a (philosophic) metaphysic.
It has only ever worn the philosophical garments of its age.

To speak Jesus truly in our time is to clothe him anew - not with imperial robes of metaphysical power and cosmic substance, but with the relational metaphysics of a living, unfolding world.

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5. Why This Matters

• It allows Christology to speak to modern cosmology and philosophy rather than to past, outdated ones.

• It recovers the relational texture of biblical faith, often overshadowed by static metaphysical systems.

• It invites Christians to encounter Jesus not merely as an exception to the world, but as the revelatory center of its continuing unfolding meaning.

This is precisely the intellectual and theological landscape in which process metaphysics, inspired by Alfred North Whitehead, offers to a new process-driven Christological grammar.

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Part I: Classical (Nicene–Chalcedonian) Metaphysics and the Christology It Produced

When the early church fathers developed the doctrines of Christ’s divinity, they reached into the metaphysical world of late antiquity:

• Jesus as the Logos reflected the Platonic ideal of divine reason and form.

• The Nicene Creed (325 CE) expressed his divinity in the language of shared substance (homoousios).

• Chalcedon (451 CE) clarified the hypostatic union - one person, two natures.

All of this was necessary and fitting for its time as an act of faithful theological translation into the language of late antiquity. These archaic formulations remain valuable as heritage and theological comfort for communities that cherish traditional categories. Yet for others, who sense the need for a Christ who is more immediately relatable and accessible within contemporary metaphysical horizons, process theology offers a compelling direction in which to subtend and reinterpret.

In the classical frameworks of the past, divinity was conceived as a fixed essence, carrying with it the assumptions of an immutable, impassible, and timeless God. Within such a metaphysical structure, Christian theology sought to make sense of Jesus by elevating him into these categories, declaring him fully divine by essence.

And yet, this archaic metaphysical inheritance - though historically powerful and still deeply formative to the church today - continues to shape orthodox and evangelical Christologies in ways that reflect past archaic eras era more than our own era.

Further, just as those earlier formulations represented a translation of the Gospel into the philosophical language of their time, so too other, equally faithful translations are both possible and necessary for our own age of contemporary thought, science, reflective history, and archaeology.

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Part II: The Metaphysical Turn to Process

Today’s metaphysical landscape is fundamentally different:

• The natural sciences, cosmology, and philosophy emphasize change, relation, emergence, and open futures.

• Power is increasingly understood not as unilateral control but as relational influence persuading, attracting, shaping, and being shaped in return, in cooperative unions. Power is thus interactive, not dominating.

• Theology is no longer satisfied with a distant, impassible, transcendent deity. It seeks a God who  is near, passible (suffers), immanent, participates, suffers, lures, and loves.

Process metaphysics (sic, A.N. Whitehead, Charles Hartshorne, John Cobb) has given this new theological grammar shape:

• Every moment of existence is a concrescence - a process of integrating past possibilities with future divine possibilities.

• God is the source of possibility (primordial nature) and also is the Fellow-Sufferer who understands (consequent nature).

• Divine action is always persuasive, not coercive.

• The future always remains genuinely open. It is never fixed, known, completed, or "won", to use popular evangelical language.

Within this metaphysical frame, Christology can no longer be grounded in substance metaphysics. It must be articulated through relational-participatory metaphysics.

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Part III: Process Christology as Metaphysical Necessity

A process-based Christology arises not from arbitrary theological innovation but from the ontological logic inherent in process thought itself. Process theology is always rooted in, and shaped by, process philosophy; its theological structure unfolds from its metaphysical base rather than being selectively assembled from various speculative sources. This stands in contrast to more eclectic approaches - such as those of Pierre Teilhard de Chardin - who, though often process-adjacent, blended process elements with other philosophical or mystical frameworks, resulting in a less strictly grounded metaphysical system.

It’s also worth noting that within contemporary theology, there are important distinctions between related movements. For example, Thomas Jay Oord’s "Open and Relational Theology" (ORT) shares many relational and non-coercive commitments with process thought, particularly regarding divine love and creaturely freedom. However, Oord intentionally does not fully embrace Whitehead’s metaphysical system, preferring a more biblically and philosophically open framework rather than the systematic metaphysical grounding characteristic of "Open and Relational Process Theology "(ORPT), which is the preference here at Relevancy22.

This distinction is not merely academic: ORT tends to begin with theological commitments (e.g., God’s essential love and non-coercion) to then build a framework outward using biblical language, evangelical sensibilities, and philosophical reasoning. Whereas ORPT begins with Whiteheadian metaphysics and derives its Christology and doctrine of God (Theology Proper) as necessary outworkings from process-based ontology. In this sense, process Christology is not a theological ornament but a necessary and logical entailment of the metaphysical ground itself.

That said, process theology is fundamentally driven by love (per Oord's statement) - but how process theology understands that love is shaped not by evangelical theological commitments (as Oord occasionally allows) but by Whiteheadian metaphysics itself. Love is baked into the very reality of process creation as outflow of God's inner character. In short, Oord's ORT starts with love as theological assertion whereas ORPT (process) starts with love as essential ontological structure.

1. Jesus as Event of Maximal Divine Participation

   • Jesus embodies the divine lure more fully than any other actual occasion.

   • His prehension of God’s aim is uniquely clear.

   • His concrescences become the fullest expression of divine love in the world.

2. Incarnation as Relational Participation

   • Instead of a divine essence descending into human flesh, incarnation becomes the event in which God’s aims, and human becoming, are perfectly aligned.

3. The Cross and Resurrection as Process Revelation

   • The cross reveals divine solidarity with suffering creation.

   • The resurrection is the cosmic lure toward life and transformation, not a suspension of natural law.

4. Cosmic Scope of Jesus

   • Jesus functions as the Divine Attractor, drawing creation into God’s open and unfolding future - analogous to, though not identical with, the Nicene Logos, which describes God in terms of substance and essence. In a process framework, Jesus embodies the Process Logos: the dynamic, relational lure of divine love active within the becoming of the cosmos.

Nicene Jesus	Process Jesus
Divine by essence	Divine by perfect relational participation
Incarnation as metaphysical union	Incarnation as maximal cooperation
Resurrection as proof of divinity	Resurrection as lure of divine creative advance
Power as omnipotence	Power as persuasive love
Eternal Son before time	Event of divine embodiment within history, cosmic in effect

This Christology grows organically from Whiteheadian metaphysical commitments, just as Nicene Christology grew from Platonic-Aristotelian commitments.

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Part IV: Continuity and Divergence

Continuity with the Tradition:

• Jesus remains central, cosmic, and decisive.

• God’s character is revealed in Christ.

• Christology remains “high” - though relocated out of archaic metaphysics.

Divergence from Classical Categories:

• Divine essence is replaced by divine relationship.

• Static divinity is replaced by dynamic participation.

• Nicene metaphysics is replaced by Whiteheadian process metaphysics.

This places contemporary process theology in a translational lineage:

• Origen, Athanasius --> Platonism.

• Aquinas --> Scholastic Aristotelianism.

• Schleiermacher, Tillich --> modern idealism.

• Cobb, Suchocki, Keller, et al. --> Process metaphysics

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Part V: Why This Matters for Classical Christians

For those Christians taught and educated in traditionalized Nicene–Chalcedonian orthodoxy, a process Christology may sound unfamiliar, even threatening. Yet the early church itself set the precedent:

It clothed Jesus in the metaphysics of its time.

What process theology is doing today is not abandoning orthodoxy's previous work but mirroring its original translational impulse - for a different age, in a different tongue, and across hundreds and hundreds of years of history.

This move:

• Makes Christology intelligible in a relational, scientific, postmodern world.

• Recovers biblical relationality obscured by substance metaphysics.

• Offers a cosmic, participatory vision of salvation and incarnation.

Whether one accepts or rejects these conclusions, understanding the metaphysical nature of Christological development is indispensable for honest theological engagement.

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Conclusion: Christology Has Always Been Historically Situated

The Jesus of Nicene orthodoxy is a Jesus translated through Platonic and Aristotelian categories. The Jesus of contemporary process theology is a Jesus translated through Whiteheadian categories.

In both cases, the aim is the same: to confess the centrality of Jesus Christ as the decisive revelation of God - using the metaphysical language that makes such confession intelligible and compelling in its time and era.

📜 Christology has always been historically situated. And it always will be. The question is not whether we will translate metaphysical grammar - but how, and with what metaphysical grammar, we will use....

As process metaphysics increasingly shapes how we understand the universe - as relational, dynamic, participatory - the Christ of the PROCESS future will need to be spoken, envisioned, taught in PROCESS terms, just as the Christ of the past was spoken in the archaic language of substances, essences, and Forms.

This is not a diminishment of Jesus. It is an act of theological incarnation - speaking the living Word in the living world.

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Epilogue: A New Beginning

The early church once stood at the crossroads of Jewish faith and Hellenistic philosophy. It forged Nicene Christology as a bridge.

We now stand at a similar crossroads - between the church's use of classical metaphysics and its failure to relate to the sciences and the public-at-large - and process cosmology.

Process Christology is not the final word. But it may be an important first articulation of a Christology capable of speaking Jesus faithfully into our age.

And just as the Nicene fathers could not have imagined how their words would shape centuries of faith, neither can we predict the future trajectory of process Christology. But we can be faithful to the moment, and to the task that every age inherits:

To speak the name of Jesus in the grammar of our time,

without losing the mystery, or the hope, of the Word made flesh.

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Bibliology

Core Works on Process Metaphysics and Christology

Primary Sources

• Alfred North Whitehead
  Process and Reality (1929)
  Adventures of Ideas (1933)

• Charles Hartshorne
  The Divine Relativity (1948)
  Man’s Vision of God (1941)

• Pierre Teilhard de Chardin
  The Phenomenon of Man (1955)
  The Divine Milieu (1957)

Core Process Theological Works

• John B. Cobb Jr.
  Christ in a Pluralistic Age (1975)
  A Christian Natural Theology (1965)

• Schubert M. Ogden
  Christ Without Myth (1961)

• Marjorie Hewitt Suchocki
  God, Christ, Church: A Practical Guide to Process Theology (1982)

• Catherine Keller
  On the Mystery: Discerning Divinity in Process (2008)
  Face of the Deep: A Theology of Becoming (2003)

• David Ray Griffin
  Process Theology: An Introductory Exposition (1976)
  God and Religion in the Postmodern World (1989)

Related and Comparative Sources

• Friedrich Schleiermacher, The Christian Faith

• Paul Tillich, Systematic Theology

• Jürgen Moltmann, The Crucified God

• Wolfhart Pannenberg, Jesus—God and Man

Classical Christology & Historical Theology

• Athanasius, On the Incarnation

• Augustine, De Trinitate

• Thomas Aquinas, Summa Theologiae

• Jaroslav Pelikan, The Christian Tradition

• J.N.D. Kelly, Early Christian Doctrines

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Addendum I to Bibliography

Below is a comprehensive, structured bibliography with active internet links (many to archive.org, Open Library, or publisher pages) for the key works listed. Where full texts are unavailable due to copyright, I’ve provided the most authoritative and stable library, publisher, or academic resource link.

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📚 1. Alfred North Whitehead — Foundational Process Philosophy

• Process and Reality (1929)
  📎 Archive.org (full text, corrected edition)
  📎 Open Library
  📎 Google Books
  ✨ Whitehead’s magnum opus — the philosophical groundwork for process metaphysics.

• Adventures of Ideas (1933)
  📎 Archive.org
  📎 Open Library
  📎 Google Books
  ✨ Develops themes of civilization, beauty, and cosmic teleology.

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📚 2. Charles Hartshorne — Classical Process Theology

• The Divine Relativity: A Social Conception of God (1948)
  📎 Archive.org (limited preview / older edition)
  📎 Open Library
  ✨ Articulates God’s relational nature and challenges classical theism.

• Man’s Vision of God and the Logic of Theism (1941)
  📎 Open Library
  📎 Google Books
  ✨ Foundational text in neoclassical theism and philosophical theology.

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📚 3. Pierre Teilhard de Chardin — Evolutionary Christology

• The Phenomenon of Man (1955)
  📎 Archive.org
  📎 Open Library
  📎 Google Books
  ✨ Teilhard’s vision of cosmic evolution converging toward the Omega Point.

• The Divine Milieu (1957)
  📎 Archive.org
  📎 Open Library
  ✨ A spiritual-theological vision of God’s presence in the evolutionary process.

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📚 4. John B. Cobb Jr. — Core Process Christology

• Christ in a Pluralistic Age (1975)
  📎 Open Library
  📎 Google Books
  ✨ Landmark work in process Christology, reinterpreting Jesus as decisive revelation within Whiteheadian metaphysics.

• A Christian Natural Theology (1965)
  📎 Open Library
  ✨ Applies process metaphysics to systematic theology, with Christology as a central theme.

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📚 5. Schubert M. Ogden

• Christ Without Myth (1961)
  📎 Open Library
  ✨ An important mid-century process-influenced reinterpretation of Christology.

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📚 6. Marjorie Hewitt Suchocki

• God, Christ, Church: A Practical Guide to Process Theology (1982)
  📎 Open Library
  📎 Google Books
  ✨ Accessible and practical introduction to process theology, including Christology.

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📚 7. Catherine Keller

• On the Mystery: Discerning Divinity in Process (2008)
  📎 Publisher page (Fortress Press)
  📎 Amazon
  ✨ Elegant introduction to process theology and its theological grammar.

• Face of the Deep: A Theology of Becoming (2003)
  📎 Archive.org
  📎 Google Books
  ✨ Interweaves feminist, process, and biblical thought around Genesis and creation.

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📚 8. David Ray Griffin

• Process Theology: An Introductory Exposition (with John B. Cobb, 1976)
  📎 Google Books
  ✨ Classic introduction to process theology.

• God and Religion in the Postmodern World (1989)
  📎 Google Books
  ✨ Links process thought with postmodern philosophy and theology.

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📚 9. Related & Comparative Theologies

• Friedrich Schleiermacher — The Christian Faith (1831)
  📎 Archive.org
  ✨ Classical modern reinterpretation of Christian doctrine, paving the way for later process and liberal theologies.

• Paul Tillich — Systematic Theology (3 vols) (1951–63)
  📎 Archive.org (Vol. 1)
  ✨ Tillich’s “God as ground of being” resonates with process-relational thinking.

• Jürgen Moltmann — The Crucified God (1974)
  📎 Google Books
  ✨ Theology of divine suffering and solidarity; compatible with process categories.

• Wolfhart Pannenberg — Jesus—God and Man (1968)
  📎 Google Books
  ✨ Influential 20th-century Christology engaging historical and metaphysical claims.

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📚 10. Classical Christology & Historical Theology

• Athanasius — On the Incarnation (4th c.)
  📎 Christian Classics Ethereal Library (full text)
  ✨ Early classical Christology, grounding the Nicene understanding of the Word made flesh.

• Augustine — De Trinitate (On the Trinity)
  📎 Archive.org
  ✨ Trinitarian metaphysics influencing medieval and modern Christology.

• Thomas Aquinas — Summa Theologiae
  📎 New Advent (full text)
  ✨ Scholastic synthesis of Aristotelian metaphysics and Christian theology.

• Jaroslav Pelikan — The Christian Tradition: A History of the Development of Doctrine (5 vols, 1971–1989)
  📎 Open Library
  ✨ Magisterial history of doctrinal development.

• J.N.D. Kelly — Early Christian Doctrines (1958)
  📎 Open Library
  ✨ Standard reference on early patristic theology and Christology.

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Note on Access

• Many of these titles are available for free through Archive.org or Open Library after signing in with a free account.

• Google Books provides extended previews for several modern texts.

• Older theological classics (Athanasius, Augustine, Schleiermacher, Aquinas) are public domain and can be freely downloaded as PDFs or read online.

• Newer works (Keller, Cobb, Griffin) may require library access, purchase, or interlibrary loan.

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Addendum II to Bibliography

Selected Bibliography with Links & Annotations

1. Process and Reality: An Essay in Cosmology – Alfred North Whitehead (1929)

   • Link: Archive.org full text organism.earth+2Internet Archive+2

   • Annotation: Whitehead’s foundational work of process philosophy, articulating the metaphysical system of “actual occasions,” “concrescence,” and the relational nature of reality. This text is central for anyone working in process theology. Open Library+1

   • Note: Many editions; the original 1929 Gifford Lectures form the core. Google Books+1

2. On the Mystery: Discerning Divinity in Process – Catherine Keller (2008)

   • Link: Amazon listing Amazon

   • Annotation: A more accessible introduction to process theology, especially helpful for seeing how Whiteheadian metaphysics relates to Christian theological discourse in contemporary context.

   • Additional info: Keller’s website lists this among key publications. catherineekeller.com+1

3. The Face of the Deep: A Theology of Becoming – Catherine Keller (2003)

   • Link: Archive.org preview/full text Internet Archive

   • Annotation: Engages process thought (including Whitehead) to reinterpret creation theology and cosmic becoming; blends feminist, ecological, and postmodern insights. users.drew.edu+1

4. Process Theology: An Introductory Exposition – John B. Cobb Jr. & David Ray Griffin (1976)

   • Link: Not publicly fully free, but widely available via academic libraries. (Searchable via library catalogues.)

   • Annotation: One of the classic introductions to process theology in the Christian tradition, showing how Whitehead’s metaphysics can inform theological thinking.

5. God and Religion in the Postmodern World – David Ray Griffin (1989)

   • Link: Library or academic database access required.

   • Annotation: Explores implications of process thought and open theology for postmodern religious discourse.

6. The Divine Relativity: A Social Conception of God – Charles Hartshorne (1948)

   • Link: Check library databases.

   • Annotation: A foundational text in process theology and theology of God’s relational nature; links metaphysics and theology in the process tradition.

7. The Crucified God – Jürgen Moltmann (1974)

   • Link: Library or academic resource required.

   • Annotation: While not strictly “process theology,” Moltmann’s theology of the crucified God overlaps significantly with relational, dynamic conceptions of God and creation.

8. The Christian Tradition: A History of the Development of Doctrine – Jaroslav Pelikan (1989)

   • Link: Library access required.

   • Annotation: A major historical reference for classical Christology, orthodoxy, and doctrine development — useful for contrasting with process-relational frameworks.