Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Love - A Language for the Church. Show all posts
Showing posts with label Love - A Language for the Church. Show all posts

Sunday, January 7, 2024

Bible Verses About Immigration



Bible Verses About Immigration

Compiled by The BibleStudyTools Staff


What does the Bible say about immigration? Although the Bible does not give a complete set of guidelines for immigration, it does give us some specific commandments that can lead to an understanding of God’s view on immigration. There are examples of commandments that shed light on having the same law for an immigrate and the native-born. “At the end of seven years, you shall have a release of debts … Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother” (Deuteronomy 15:1-3). Learn more from our list of Bible verses about immigration below.

For a more in-depth study on immigration, visit these informative articles:

5 Then you shall declare before the LORD your God: “My father was a wandering Aramean, and he went down into Egypt with a few people and lived there and became a great nation, powerful and numerous.

19 “Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow.” Then all the people shall say, “Amen!”

49 The same law applies both to the native-born and to the foreigner residing among you.”

21 “Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.

9 “Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt.

7 In you they have treated father and mother with contempt; in you they have oppressed the foreigner and mistreated the fatherless and the widow.

28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

18 He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing.

19 And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.

14 Do not take advantage of a hired worker who is poor and needy, whether that worker is a fellow Israelite or a foreigner residing in one of your towns.

1 The LORD had said to Abram, “Go from your country, your people and your father’s household to the land I will show you.


10 Now there was a famine in the land, and Abram went down to Egypt to live there for a while because the famine was severe.

2 Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it.

27 Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.

22 “ ‘When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. Leave them for the poor and for the foreigner residing among you. I am the LORD your God.’ ”

22 You are to have the same law for the foreigner and the native-born. I am the LORD your God.’ ”

35 “ ‘If any of your fellow Israelites become poor and are unable to support themselves among you, help them as you would a foreigner and stranger, so they can continue to live among you.


5 “So I will come to put you on trial. I will be quick to testify against sorcerers, adulterers and perjurers, against those who defraud laborers of their wages, who oppress the widows and the fatherless, and deprive the foreigners among you of justice, but do not fear me,” says the LORD Almighty.

35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,

20 But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ,

9 The LORD watches over the foreigner and sustains the fatherless and the widow, but he frustrates the ways of the wicked.

33 “ ‘When a foreigner resides among you in your land, do not mistreat them.
34 The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God.

9 “This is what the LORD Almighty said: ‘Administer true justice; show mercy and compassion to one another.
10 Do not oppress the widow or the fatherless, the foreigner or the poor. Do not plot evil against each other.’

18 He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing.
19 And you are to love those who are foreigners, for you yourselves were foreigners in Egypt.

5 If you really change your ways and your actions and deal with each other justly,
6 if you do not oppress the foreigner, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm,
7 then I will let you live in this place, in the land I gave your ancestors for ever and ever.


19 When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands.
20 When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the foreigner, the fatherless and the widow.
21 When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow.
22 Remember that you were slaves in Egypt. That is why I command you to do this.

1 Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.
2 Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves.
3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended.
4 For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer.
5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.
6 This is also why you pay taxes, for the authorities are God’s servants, who give their full time to governing.
7 Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.

1 Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.
2 Consequently, whoever rebels against the authority is rebelling against what God has instituted, and those who do so will bring judgment on themselves.
3 For rulers hold no terror for those who do right, but for those who do wrong. Do you want to be free from fear of the one in authority? Then do what is right and you will be commended.
4 For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer.
5 Therefore, it is necessary to submit to the authorities, not only because of possible punishment but also as a matter of conscience.
6 This is also why you pay taxes, for the authorities are God’s servants, who give their full time to governing.
7 Give to everyone what you owe them: If you owe taxes, pay taxes; if revenue, then revenue; if respect, then respect; if honor, then honor.
8 Let no debt remain outstanding, except the continuing debt to love one another, for whoever loves others has fulfilled the law.
9 The commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever other command there may be, are summed up in this one command: “Love your neighbor as yourself.”
10 Love does no harm to a neighbor. Therefore love is the fulfillment of the law.
11 And do this, understanding the present time: The hour has already come for you to wake up from your slumber, because our salvation is nearer now than when we first believed.
12 The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light.
13 Let us behave decently, as in the daytime, not in carousing and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy.
14 Rather, clothe yourselves with the Lord Jesus Christ, and do not think about how to gratify the desires of the flesh.

31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne.
32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats.
33 He will put the sheep on his right and the goats on his left.
34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world.
35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in,
36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’
37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?
38 When did we see you a stranger and invite you in, or needing clothes and clothe you?
39 When did we see you sick or in prison and go to visit you?’
40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’
41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.
42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink,
43 I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’
44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’
45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’
46 “Then they will go away to eternal punishment, but the righteous to eternal life.”

1 Now the whole world had one language and a common speech.
2 As people moved eastward, they found a plain in Shinar and settled there.
3 They said to each other, “Come, let’s make bricks and bake them thoroughly.” They used brick instead of stone, and tar for mortar.
4 Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens, so that we may make a name for ourselves; otherwise we will be scattered over the face of the whole earth.”
5 But the LORD came down to see the city and the tower the people were building.
6 The LORD said, “If as one people speaking the same language they have begun to do this, then nothing they plan to do will be impossible for them.
7 Come, let us go down and confuse their language so they will not understand each other.”
8 So the LORD scattered them from there over all the earth, and they stopped building the city.
9 That is why it was called Babel —because there the LORD confused the language of the whole world. From there the LORD scattered them over the face of the whole earth.
10 This is the account of Shem’s family line. Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad.
11 And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters.
12 When Arphaxad had lived 35 years, he became the father of Shelah.
13 And after he became the father of Shelah, Arphaxad lived 403 years and had other sons and daughters.
14 When Shelah had lived 30 years, he became the father of Eber.
15 And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters.
16 When Eber had lived 34 years, he became the father of Peleg.
17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
18 When Peleg had lived 30 years, he became the father of Reu.
19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
20 When Reu had lived 32 years, he became the father of Serug.
21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
22 When Serug had lived 30 years, he became the father of Nahor.
23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
24 When Nahor had lived 29 years, he became the father of Terah.
25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
26 After Terah had lived 70 years, he became the father of Abram, Nahor and Haran.
27 This is the account of Terah’s family line. Terah became the father of Abram, Nahor and Haran. And Haran became the father of Lot.
28 While his father Terah was still alive, Haran died in Ur of the Chaldeans, in the land of his birth.
29 Abram and Nahor both married. The name of Abram’s wife was Sarai, and the name of Nahor’s wife was Milkah; she was the daughter of Haran, the father of both Milkah and Iskah.
30 Now Sarai was childless because she was not able to conceive.
31 Terah took his son Abram, his grandson Lot son of Haran, and his daughter-in-law Sarai, the wife of his son Abram, and together they set out from Ur of the Chaldeans to go to Canaan. But when they came to Harran, they settled there.
32 Terah lived 205 years, and he died in Harran.



The Apostle Paul's Refugee Experience






St. Paul, the Apostle to the Gentiles'
Itinerant Life and the Refugee Experience

by Pope Benedict XVI


St. Paul's 'all things to all peoples' an incentive to solidarity

For the upcoming 95th World Day of Migrants and Refugees, to be celebrated on 18 January 2009, the Holy Father has written a Message to honour the 2,000th anniversary of St. Paul's birth. The following is a translation of the original Italian texts of the Papal Message, dated 24 August, Castel Gandolfo.


Dear Brothers and Sisters,

This year the theme of the Message for the World Day of Migrants and Refugees is: "St. Paul migrant, 'Apostle of the peoples'". It is inspired by its felicitous coincidence with the .Jubilee Year I established in the Apostle's honour on the occasion of the 2,000th anniversary of his birth. Indeed, the preaching and mediation between the different cultures and the Gospel which Paul, "a migrant by vocation" carried out, are also an important reference point for those who find themselves involved in the migratory movement today.

Born into a family of Jewish immigrants in Tarsus, Cilicia, Saul was educated in the Hebrew and Hellenistic cultures and languages, making the most of the Roman cultural context. After his encounter with Christ on the road to Damascus (cf. Gal r:13-16), although he did not deny his own "traditions" and felt both esteem and gratitude to .Judaism and the Law (cf. Rm 9:1-5; 10:1; 2 Cor 1:22; Gal 1:13-14; Phil 3:3-6), he devoted himself without hesitation or second thoughts to his new mission, with courage and enthusiasm and docile to the Lord's command: "I will send you far away to the Gentiles" (Acts 22:21). His life changed radically (cf. Phil 3:7-11): Jesus became for him his raison d'être and the motive that inspired his apostolic dedication to the service of the Gospel. He changed from being a persecutor of Christians to being an Apostle of Christ.

Guided by the Holy Spirit, he spared no effort to see that the Gospel which is "the power of God for salvation to every one who has faith, to the Jew first and also to the Greek" (Rm 1:16) was proclaimed to all, making no distinction of nationality or culture. On his apostolic journeys, in spite of meeting with constant opposition, he first proclaimed the Gospel in the synagogues, giving prior attention to his compatriots in the diaspora (cf. Acts 18:4-6). If they rejected him he would address the Gentiles, making himself an authentic "missionary to migrants" — as a migrant and an ambassador of Jesus Christ "at large" in order to invite every person to become a "new creation" in the Son of God (2 Cor 5:17).

The proclamation of the kerygma caused him to cross the seas of the Near East and to travel die roads of Europe until he reached Rome. He set out from Antioch, where he proclaimed the Gospel to people who did not belong to Judaism and where the disciples of Jesus were called "Christians" for the first time (cf. Acts 11:20, 26). His life and his preaching were wholly directed to making Jesus known and loved by all, for all persons are called to become a single people in him.

This is the mission of the Church and of every baptized person in our time too, even in the era of globalization; a mission that. with attentive pastoral solicitude is also directed to the variegated universe of migrants — students far from home, immigrants, refugees, displaced people, evacuees — including for example, the victims of modern forms of slavery, and of human trafficking. Today too the message of salvation must be presented with the same approach as that of the Apostle to the Gentiles, taking into account the different social and cultural situations and special difficulties of each one as a consequence of his or her condition as a migrant or itinerant person.

I express the wish that every Christian community may feel the same apostolic zeal as St. Paul who, although he was proclaiming to all the saving love of the Father (Rm 8:15-16; Gal 4:6) to "win more" (1 Cor 9:22) for Christ, made himself weak "to the weak... all things to all men so that [he] might by all means save some" (1 Cor 9:22).

May his example also be an incentive for us to show solidarity to these brothers and sisters of ours and to promote, in every part of the world and by every means, peaceful coexistence among different. races, cultures and religions.

Yet what was the secret of the Apostle to the Gentiles? The missionary zeal and passion of the wrestler that distinguished him stemmed from the fact that since "Christ [had.] made him his own", (Phil 3:12), he remained so closely united to him that he felt he shared in his same life, through sharing in "his sufferings" (Phil 3:10; cf. also Rm 8:17; 2 Cor 4:8-12; Col 1:24). This is the source of the apostolic ardour of St. Paul who recounts: "He who had set me apart before I was born, and had called me through his grace, was pleased to reveal his Son to me, in order that I might preach him among the Gentiles" (Gal 1:15-16; cf. also Rm 15:15-16). He felt "crucified with" Christ, so that he could say: "It is no longer I who live, but Christ who lives in me" (Gal 2:20), and no difficulty hindered him from persevering in his courageous evangelizing action in cosmopolitan cities such as Rome and Corinth, which were populated at that time by a mosaic of races and cultures.

In reading the Acts of the Apostles and the Letters that Paul addressed to various recipients, we perceive a model of a Church that was not exclusive but on the contrary open to all, formed by believers without distinction of culture or race: every baptized person is, in fact, a living member of the one Body of Christ.. In this perspective, fraternal solidarity expressed in daily gestures of sharing, joint participation and joyful concern for others, acquires a unique prominence. However, it is impossible to achieve this dimension of brotherly mutual acceptance, St. Paul always teaches, without the readiness to listen to and welcome the Word preached and practised (cf. 1 Thes 1:6), a Word that urges all to be imitators of Christ (cf. Eph 5:1-2), to be imitators of the Apostle (cf. 1 Cor 11:1). And therefore, the more closely the community is united to Christ, the more it cares for its neighbour, eschewing judgment, scorn and scandal, and opening itself to reciprocal acceptance (cf. Rm 14:13; 15:7). Conformed to Christ, believers feel they are "brothers" in him, sons of the same Father (Rm 8:14-16; Gal 3:26; 4:6). This treasure of brotherhood makes them "practise hospitality" (Rm 1 2: 13), which is the firstborn daughter of agape (cf. 1 Tm 3:2, 5:10; Ti 1:8; Phlm 17).

In this manner the Lord's promise comes true: "then I will welcome you, and I will be a father to you, and you shall be my sons and daughters" (2 Cor 6:17-18). If we are aware of this, how can we fail to take charge of all those, particularly refugees and displaced people, who are in conditions of difficulty or hardship? How can we fail to meet the needs of those who are de facto the weakest and most defenceless, marked by precariousness and insecurity, marginalized and often excluded by society? We should give our priority attention to them because, paraphrasing a well known Pauline text, "God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God" (1 Cor 1:27).

Dear brothers and sisters, may the World Day for Migrants and Refugees, which will be celebrated on 18 January 2009, be for all an incentive to live brotherly love to the full without making any kind of distinction and without discrimination, in the conviction that any one who needs us and whom we can help is our neighbour (cf: Deus Caritas Est, n. 15). May the teaching and example of St. Paul, a great and humble Apostle and a migrant, an evangelizer of peoples and cultures, spur us to understand that the exercise of charity is the culmination and synthesis of the whole of Christian life.

The commandment of love — as we well know — is nourished when disciples of Christ, united, share in the banquet of the Eucharist which is, par excellence, the sacrament of brotherhood and love. And just as Jesus at the Last Supper combined the new commandment of fraternal love with the gift of the Eucharist, so his "friends", following in the footsteps of Christ who made himself a "servant" of humanity, and sustained by his Grace cannot but dedicate themselves to mutual service, taking charge of one another, complying with St. Paul's recommendation: "bear one another's burdens, and so fulfil the law of Christ" (Gal 6:2). Only in this way does love increase among believers and for all people (cf. 1 Thes 3:12).

Dear brothers and sisters, let us not tire of proclaiming and witnessing to this "Good News" with enthusiasm, without fear and sparing no energy! The entire Gospel message is condensed in love, and authentic disciples of Christ are recognized by the mutual love their hear one another and by their acceptance of all.

May the Apostle Paul and especially Mary, the Mother of acceptance and love, obtain this gift for us. As I invoke the divine protection upon all those who are dedicated to helping migrants, and more generally, in the vast world of migration, I assure each one of my constant remembrance in prayer and, with affection, I impart my apostolic: Blessing to all.


Taken from:
L'Osservatore Romano
Weekly Edition in English
15 October 2008, page 27

L'Osservatore Romano is the newspaper of the Holy See.
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What does the Bible say about refugees and displaced people?


Artiom (pictured at age 2) and his sister, Yeva (pictured at age 5), play at World Vision’s child-safe play area while their mother, Diana, shops for supplies in Romania’s Romexpo, a center that was converted at the onset of the crisis to offer housing and access to essential resources such as hygiene materials, clothing, and food. Diana drove her children from Ukraine through Moldova to Romania, leaving her husband, parents, and in-laws behind. (©2022 World Vision/photo by Laura Reinhardt)

What does the Bible say about refugees
and displaced people?

by Denise C. Koenig
June 8, 2023


You won’t find the term “refugee” in the Bible. But the Word of God has plenty to say about people called “strangers” and “sojourners” or “foreigners” in our translations.

“Strangers” and “foreigners” refer to anybody who lived among the Jews but was from another ethnic group — no matter what category they might represent in today’s terms.

For instance, the book of Ruth is about a widow from the tribe of Moab who chooses to accompany her mother-in-law, Naomi, back to Israel and live there with her. In Ruth 2:10, we see her ask Boaz, in whose field she is gleaning, “Why have I found such favor in your eyes that you notice me — a foreigner?” She understands her status as being outside the tribe of Israel.

“Sojourners” are people who are temporarily living in Israel or traveling through the country.


Today’s strangers, foreigners, and sojourners

We use many different terms today for what the Bible calls strangers, foreigners, and sojourners. Here are a few:Refugees — individuals who have fled their home country due to a well-founded fear of persecution, war, violence, or serious harm to their life, physical well-being, or freedom. When someone meets the criteria of a refugee, they are entitled under international law to protection and assistance. In many cases, the circumstances that force families to flee their homes are ongoing crises that make it unsafe for them to return for many years — or leave them without a home to return to — resulting in prolonged displacement.

Asylum seekers — anyone who seeks international protection due to persecution or harm in their home country. Every refugee was initially an asylum-seeker, so when this term is used, it is often meant to indicate someone who is seeking but has not yet been officially granted refugee status by a host country. When an individual applies for asylum, the host country’s government evaluates the claim and determines if the individual meets the criteria for refugee status under international law. If so, they are then formally recognized as a refugee and granted the according protections. If denied, they may be required to leave the country they sought refuge in.

Internally displaced people (IDPs) — individuals who have been forced to flee their home but have not crossed an international border to seek protection. IDPs are like refugees in that they have been uprooted from their homes due to natural disasters, conflict, persecution, or other threats of harm. However, IDPs remain within their country of origin, often living in temporary shelters, in camps, or with host families. IDPs typically return home if it becomes safe and feasible to do so.

Migrants — those who have chosen to leave their home country, mainly to overcome poverty. Migrants are making a permanent move to reunite with family or improve their conditions by pursuing work or education opportunities and would not return to their home country unless conditions improved significantly.

Immigrants — people who choose to move to another country for any number of reasons, such as marriage or other family ties, employment, or business opportunities. The term “immigrants” encompasses a broad range of people, while “migrants” specifically refers to people who move to escape poverty.

Stateless people — those who are not citizens under the laws of any country. A person can experience statelessness when a country ceases to exist or when a country adopts discriminatory laws that do not recognize certain ethnic groups within its borders.

There are principles in God’s Word about how His people are to treat strangers, foreigners, and sojourners.


Temporary shelters lining a park walkway in Turkey (Türkiye) accommodate people who were displaced by the earthquake near the Turkey-Syria border on February 6, 2023. World Vision staff in the area are working to reach those affected with water, sanitation, and hygiene support, educational and livelihoods programs, health and nutrition assistance, shelter and survival items, cash vouchers, and child protection services. (©2023 World Vision)

Jesus said we should show disciple-like behavior in how we treat “strangers.”

"… I was a stranger and you invited me in." - Matthew 25:35 (NIV)


Middle Eastern cultures have always been famous for their hospitality. For example, Abraham invited the angelic visitors into his tent and provided a lavish meal for them (Genesis 18:1­–8). Even so, strangers among the different tribal groups were looked at with suspicion, often conned or taken advantage of, and generally mistreated, especially if they were poor. Against this cultural backdrop, God’s directives in the Old Testament are counter-cultural.

Jesus builds upon the Old Testament precedent and takes it a step further by emphasizing that how we treat strangers indicates whether we are His followers. As His disciples, we are to invite the stranger in.


Foreigners or refugees are not to be oppressed.

"Do not oppress a foreigner; you yourselves know how it feels to be
foreigners, because you were foreigners in Egypt." -  Exodus 23:9 (NIV)


The principle here is clear: Honor the dignity and humanity of foreigners. Notice that the Scripture gives Israel a reason why: because they knew how it felt to be foreigners. Israelites were to call on their empathy for refugees because they had been treated cruelly as refugees when they were made into slaves in Egypt. They were instructed not to cheat foreigners or take advantage of them in any way.


Treat foreigners or refugees as citizens — and with love.
"The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God." - Leviticus 19:34 (NIV)

Most Christians know Jesus’ instruction to “love your neighbor as yourself” but may not be aware that Mosaic Law has the same instruction for how to treat foreigners. The command to treat them as “native-born” would have been shocking to people in Moses’ day.

Historically and currently, displaced people may live away from their homes for a short period or even many years. In today’s world, over 100 million people have been forcibly displaced from their homes, according to the U.N. Refugee Agency.

This instruction in Leviticus is as relevant now as ever before.

God has set a high standard for treating those who are foreigners. His people are to love them like we love ourselves and to treat them as citizens. And the reason given? Because God — the “I Am” — commands it.


Make foreigners part of the community.

Miscellaneous instructions in the Law of Moses — the first five books of the Bible — made sure foreigners were included in the Jewish community. They included provisions for them to be treated equally under the law and to be included in festivals and celebrations of the community.

  • Cities of refuge were available to Israelites and foreigners in cases of accidental killing (Numbers 35:15).
  • Foreigners were to be included in festivals and celebrations mandated in the Law (Deuteronomy 16:14; 26:11).
  • Some of the tithes collected by the priests were to be used to not only feed them and their families, but also to help provide food for foreigners, widows, and orphans (Deuteronomy 14:28­­–29).
  • Farmers were instructed to leave the gleanings of their fields for the poor and the foreigner (Leviticus 23:22).
  • The command to care for the stranger was so embedded in the Law that it was used as the basis for how God’s people were to treat each other: Israelites were to treat their own poor as they would the stranger or the foreigner (Leviticus 25:35).

Notice how these verses address the importance of meeting the needs of displaced people, particularly with regard to food. What needs would someone have coming to the U.S. with a prearranged job as a research scientist in a pharmaceutical lab? How about someone from Ukraine who lost their business and home and sought refuge in Poland? The inequalities are striking. God’s people are called to help meet needs for those struggling with access to food and a means of income, sparing them the devastating effects of extreme poverty and hunger.

Rose and her children, refugees from South Sudan, enjoy their first real meal in weeks at the Goboro transit center in Uganda. This hot meal was provided by World Vision for Rose’s family and hundreds of others on their way to more permanent shelter. (©2018 World Vision/photo by Moses Mukitale)

Show hospitality to strangers.
"Keep on loving one another as brothers and sisters. Do not forget to show hospitality to strangers, for by so doing some people have shown hospitality to angels without knowing it." - Hebrews 13:1-2 (NIV)

In this passage and a few others (Romans 12:13; 1 Peter 4:9; 3 John 1:5–8), the habit of showing hospitality is highlighted as a characteristic of those who follow Jesus. The church is to support one another, including strangers who come to worship. This became especially important once the Jews were forced from Jerusalem and Palestine in 70 A.D. by the Romans. Then and now, the church should be a welcoming community to all.


All believers are strangers on earth.

"… live out your time as foreigners here with reverent fear." - 1 Peter 1:17 (NIV)


This is a principle for God’s people of all times. Moses instructed the Israelites not to sell any of the land permanently, because the land belonged to God and they were only foreigners living there (Leviticus 25:23).

Think of how graciously God treats us, the foreigners living in His world. His kindness to us can guide our thoughts and actions toward those living as strangers among us.

All believers in Jesus Christ belong
to the kingdom of God.
"Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household." -Ephesians 2:19 (NIV)

This verse follows the great passage in Ephesians that lays out how we have been saved by grace through faith in Jesus (2:8–10). The terms “foreigners” and “strangers” are used here as metaphors for our condition before our faith in Jesus Christ. Before we believed, we were outside the covenant and considered foreigners or strangers in God’s kingdom (2:11–13). But because of our faith in Him, we are now part of God’s community — strangers who have been welcomed in.

Most people can relate to feeling like an outsider at some point in their lives — whether it be due to their race, ethnicity, economic status, religion, nationality, gender, or other factors. For believers, this feeling can be an opportunity for solidarity with the displaced and marginalized — especially when we recognize that we too were once strangers to God’s kingdom but were welcomed in through the grace and mercy of Christ. In this way, the biblical commandment to welcome strangers becomes a powerful expression of our shared humanity and a reflection of the divine love that transcends all boundaries.


Monday, February 13, 2023

MetaModern Process Philosophy & Theology



Metamodern Spirituality & Process Theology

by Brendan Graham Dempsey
September 23, 2022


 

On this episode of Conversations in Process, Jay McDaniel and Jared Morningstar are joined by Brendan Graham Dempsey to discuss metamodern spirituality and possible connections with process theology. Brendan is a podcaster, author, community-builder, philosopher, and poet whose work focuses on the meaning crisis and the nature of spirituality in metamodernity. He has a BA in Religious Studies from the University of Vermont and an MA in Religion and the Arts from Yale University. Brendan lives in Greensboro Bend, Vermont, where he runs the holistic Sky Meadow retreat center and hosts metamodern gatherings.

In this conversation, Jay, Brendan, and Jared discuss metamodernism and its relationship to various other intellectual/philosophical modes—such as modernism and postmodernism—and also consider its relationship with process thinking and contemporary religiosity.

The discussion begins with Brendan’s own journey with metamodernism and how this was intricately intertwined with his own spiritual path of deconstructing and eventually reconstructing a religious worldview. Based on his work in his pseudonymously authored book BUILDING THE CATHEDRAL: ANSWERING THE MEANING CRISIS THROUGH PERSONAL MYTH, Brendan explains the centrality of narrativizing and personal myth-making in a metamodern spiritual project.

Jay builds on these ideas, introducing process ideas such as Whitehead’s “consequent nature of God,” showing how not only our own religious sensibilities are in process, but actually so is the Divine itself. However, there is still the question of communal and collective spirituality and myth-making, and Jay wonders if the collectivity involved here may even be beyond our merely human communities.

The conversation closes with a discussion of the relationship between metamodernism and the established religious traditions. Jay asks, “can a Methodist be metamodern?” and Brendan beautifully responds in the affirmative, stating that these traditions have the potential to be expressed and understood in a variety of different moods, from pre-modern to metamodern and everything in between. The goal of a metamodern standpoint, however, is to accept all of these different moods for what they are and the value they bring, and weave a coherent whole of this diversity, without losing the unique individuality of the various standpoints.

LINKS:
  • A conversation with Brendan, Layman Pascal, and John Vervaeke: “The Artful Scaling of the Religion that is not a Religion”: https://youtu.be/rAnLbaFHYWQ
  • Matt Segall on Brendan’s Metamodern Spirituality podcast: “Process Philosophy and the Metamodern Metanarrative”: https://youtu.be/j-EgCakXA9Y


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Metamodern Spirituality
Process Philosophy and the Metamodern Metanarrative

w/ Matt Segall & Brendan Graham Dempsey
February 22, 2022


Topic
Matt Segall joins Brendan to talk about the relationship of process philosophy and the thinking of A. N. Whitehead to the formulation of an emerging metanarrative in metamodernity. In the context of our 13.7 billion years of emergent complexification, how does the story of consciousness evolution relate to issues such as dualism and the hard problem of consciousness, panpsychism, divine creativity, and mystical union?

Matt Segall's faculty bio

Matthew D. Segall, PhD, received his doctoral degree in 2016 from the Philosophy, Cosmology, and Consciousness program at CIIS. His dissertation was titled Cosmotheanthropic Imagination in the Post-Kantian Process Philosophy of Schelling and Whitehead. It grapples with the limits to knowledge of reality imposed by Kant's transcendental form of philosophy and argues that Schelling and Whitehead's process-oriented approach (described in his dissertation as a "descendental" form of philosophy) shows the way across the Kantian threshold to renewed experiential contact with reality. He teaches courses on German Idealism and process philosophy for the Philosophy, Cosmology, and Consciousness program at CIIS. He blogs regularly at footnotes2plato.com.


Christian Process Theology is Here to Stay...



Christian Process Theology is Here to Stay...

by R.E. Slater

Reading Feinberg's earnest but mistaken surmise of process theology which was published by the Gospel Coalition some years ago I can say that I heartily disagree with both the essay and the understanding of the essay. However, it is important to understand why today's church disbelieves process theology and the many errors the church entertains in its thinking about process theology.

As a process guy I can do little to dissuade those who cling to such essays and hold out reasons to viewing the God I know in traditionally unhelpful ways such as found in classic evangelicalism. I personally have found evangelicalism to have wholly failed and must therefore be wholly abandoned in the life of a Christian. Why?

I had some years ago, and since, have actively reworked the Calvinist Reformed tradition I knew so well in order to speak better of the God of the bible than the traditional church has done under its rubrics, creeds, attitudes, and deeds. If you wish to argue this point then I submit the entirety of this website here, Relevancy22, to see how I went about deconstructing and reconstruction the Christian faith. It's truest version is that of God's love and the Atoning Work of Christ Jesus.

I first sought for a better hermeneutic and reading of the bible by removing and adding ways of reading theology. This took me several years where in the process the Spirit of the Lord lead to the development of an open and relational theology, and then later to process theology. Eventually I put the two together and came upon a fellowship I never knew existed. Fortunately, I had stumbled rightly in directions removing the philosophical Christian God from Greek Hellenism and Westernism into a wholly new philosophic-theological foundation. Which is to say I was looking in the wrong place. The very foundations of the Christian belief had been set upon vastly inferior foundations which needed breaking down, removing, and rebuilding using the right lumber, brick, and mortar.

Let me further submit that the process theology I, and others, are developing releases the Christian God from the bondage of man's idolatrous images by placing God's Selfhood and Essence exactly where it needs to be. Thus and thus, Mr. Feinberg and all such arguments like his, as entertain here by parachurch organizations such as the Gospel Coalition are anathema and unhelpful to the follower in Christ Jesus.

I would rather those interested in process theology begin here at this site and not waste your time trying to find arguments to uphold unworthy Christian beliefs. I will gladly dissuade you of your presumptions little by little, post after post after post. And like my own journey please be aware it will take time to grasp. For myself, it took years of doubt and disagreement until landing where I am today (almost ten full years). But having taken the time to pursue the "Hound of Heaven" I am very glad now that I have.

Peace and blessings.

R.E. Slater
February 13, 2023


How the Traditional Church viewed Process Theology as seen here
in an older essay written by Evangelical Theology John S. Feinberg


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Recommended Websites






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Here is a list of  Process Books by Process Thinkers
of the late 20th and early 21st Century



Process and Reality: An Essay in CosmologyProcess and Reality: An Essay in Cosmology (Paperback)
by (shelved 8 times as process-theology)
avg rating 4.20 — 800 ratings — published 1929
Process TheologyProcess Theology (Paperback)
by (shelved 6 times as process-theology)
avg rating 3.80 — 180 ratings — published 1976
On the Mystery: Discerning Divinity in ProcessOn the Mystery: Discerning Divinity in Process (Paperback)
by (shelved 5 times as process-theology)
avg rating 4.17 — 267 ratings — published 2007
Process Theology: A Guide for the PerplexedProcess Theology: A Guide for the Perplexed (Paperback)
by (shelved 5 times as process-theology)
avg rating 3.88 — 103 ratings — published 2011
God Christ Church: A Practical Guide to Process TheologyGod Christ Church: A Practical Guide to Process Theology (Paperback)
by (shelved 4 times as process-theology)
avg rating 4.13 — 83 ratings — published 1984
A Christian Natural Theology: Based on the Thought of Alfred North WhiteheadA Christian Natural Theology: Based on the Thought of Alfred North Whitehead (Paperback)
by (shelved 4 times as process-theology)
avg rating 4.15 — 39 ratings — published 1965
Piglet's Process: Process Theology for All God's ChildrenPiglet's Process: Process Theology for All God's Children (Kindle Edition)
by (shelved 3 times as process-theology)
avg rating 4.35 — 17 ratings — published
Cloud of the Impossible: Negative Theology and Planetary EntanglementCloud of the Impossible: Negative Theology and Planetary Entanglement (Paperback)
by (shelved 3 times as process-theology)
avg rating 4.41 — 51 ratings — published 2014
God as Poet of the World: Exploring Process TheologiesGod as Poet of the World: Exploring Process Theologies (Paperback)
by (shelved 3 times as process-theology)
avg rating 4.25 — 12 ratings — published 2008
Omnipotence and Other Theological MistakesOmnipotence and Other Theological Mistakes (Paperback)
by (shelved 3 times as process-theology)
avg rating 3.90 — 106 ratings — published 1983
Back To Darwin: A Richer Account of EvolutionBack To Darwin: A Richer Account of Evolution (Paperback)
by (shelved 3 times as process-theology)
avg rating 4.20 — 5 ratings — published 2008
The Process Perspective: Frequently Asked Questions about Process TheologyThe Process Perspective: Frequently Asked Questions about Process Theology (Paperback)
by (shelved 3 times as process-theology)
avg rating 4.11 — 45 ratings — published 2003
Creative EvolutionCreative Evolution (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.08 — 1,211 ratings — published 1907
God of Becoming and Relationship: The Dynamic Nature of Process TheologyGod of Becoming and Relationship: The Dynamic Nature of Process Theology (Hardcover)
by (shelved 2 times as process-theology)
avg rating 4.19 — 72 ratings — published 2013
Matters of Life and DeathMatters of Life and Death (Paperback)
by (shelved 2 times as process-theology)
avg rating 3.91 — 11 ratings — published 1991
Adventures of IdeasAdventures of Ideas (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.11 — 247 ratings — published 1933
Process Theology: A Basic IntroductionProcess Theology: A Basic Introduction (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.08 — 119 ratings — published 1993
In God's PresenceIn God's Presence (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.14 — 104 ratings — published 1996
The Weakness of God: A Theology of the EventThe Weakness of God: A Theology of the Event (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.14 — 235 ratings — published 2006
The Nature of Love: A TheologyThe Nature of Love: A Theology (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.11 — 54 ratings — published 2010
Grace & Responsibility: A Wesleyan Theology for TodayGrace & Responsibility: A Wesleyan Theology for Today (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.17 — 36 ratings — published 1995
Fall to Violence: Original Sin in Relational TheologyFall to Violence: Original Sin in Relational Theology (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.36 — 42 ratings — published 1994
Religion in the MakingReligion in the Making (Paperback)
by (shelved 2 times as process-theology)
avg rating 3.41 — 196 ratings — published 1926
Science and the Modern WorldScience and the Modern World (Paperback)
by (shelved 2 times as process-theology)
avg rating 3.98 — 503 ratings — published 1926
Face of the Deep: A Theology of BecomingFace of the Deep: A Theology of Becoming (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.32 — 105 ratings — published 2002
Aquinas To Whitehead: Seven Centuries Of Metaphysics Of ReligionAquinas To Whitehead: Seven Centuries Of Metaphysics Of Religion (Hardcover)
by (shelved 2 times as process-theology)
avg rating 4.17 — 12 ratings — published 1976
Process-Relational Philosophy: An Introduction to Alfred North WhiteheadProcess-Relational Philosophy: An Introduction to Alfred North Whitehead (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.06 — 204 ratings — published 2008
Creating Women's Theology: A Movement Engaging Process ThoughtCreating Women's Theology: A Movement Engaging Process Thought (Paperback)
by (shelved 2 times as process-theology)
avg rating 3.96 — 23 ratings — published 2011
The Divine Relativity: A Social Conception of GodThe Divine Relativity: A Social Conception of God (Paperback)
by (shelved 2 times as process-theology)
avg rating 4.02 — 44 ratings — published 1982
Process Theology and Celtic WisdomProcess Theology and Celtic Wisdom (Paperback)
by (shelved 1 time as process-theology)
avg rating 3.60 — 10 ratings — published
Beyond the ImpasseBeyond the Impasse (Paperback)
by (shelved 1 time as process-theology)
avg rating 3.50 — 4 ratings — published 1997
Praying with Process Theology: Spiritual Practices for Personal and Planetary HealingPraying with Process Theology: Spiritual Practices for Personal and Planetary Healing (Paperback)
by (shelved 1 time as process-theology)
avg rating 4.60 — 5 ratings — published
Gilkey on TillichGilkey on Tillich (Hardcover)
by (shelved 1 time as process-theology)
avg rating 4.57 — 7 ratings — published 1990
Augustine's Theology of AngelsAugustine's Theology of Angels (Hardcover)
by (shelved 1 time as process-theology)
avg rating 4.50 — 4 ratings — published
Science and the Search for God: Spirituality for the Twenty First CenturyScience and the Search for God: Spirituality for the Twenty First Century (Kindle Edition)
by (shelved 1 time as process-theology)
avg rating 0.0 — 0 ratings — published
The Creative MindThe Creative Mind (Paperback)
by (shelved 1 time as process-theology)
avg rating 4.07 — 287 ratings — published 1934
Living Consciousness: The Metaphysical Vision of Henri BergsonLiving Consciousness: The Metaphysical Vision of Henri Bergson (Hardcover)
by (shelved 1 time as process-theology)
avg rating 4.12 — 16 ratings — published 2011
DreamsDreams (Kindle Edition)
by (shelved 1 time as process-theology)
avg rating 3.55 — 142 ratings — published 1901
Matter and MemoryMatter and Memory (Paperback)
by (shelved 1 time as process-theology)
avg rating 4.10 — 2,413 ratings — published 1896
An Introduction to MetaphysicsAn Introduction to Metaphysics (Paperback)
by (shelved 1 time as process-theology)
avg rating 3.89 — 632 ratings — published 1903
Laughter: An Essay on the Meaning of the ComicLaughter: An Essay on the Meaning of the Comic (Paperback)
by (shelved 1 time as process-theology)
avg rating 3.72 — 1,785 ratings — published 1900
Thinking in Time: An Introduction to Henri BergsonThinking in Time: An Introduction to Henri Bergson (Paperback)
by (shelved 1 time as process-theology)
avg rating 3.71 — 58 ratings — published 2006
The Two Sources of Morality and ReligionThe Two Sources of Morality and Religion (Paperback)
by (shelved 1 time as process-theology)
avg rating 3.78 — 231 ratings — published 1932
Time and Free WillTime and Free Will (Paperback)
by (shelved 1 time as process-theology)
avg rating 4.00 — 810 ratings — published 1889
Henri Bergson: Key Writings (Athlone Contemporary European Thinkers)Henri Bergson: Key Writings (Athlone Contemporary European Thinkers)
by (shelved 1 time as process-theology)
avg rating 4.18 — 44 ratings — published 2002
Salvation: Jesus's Mission and OursSalvation: Jesus's Mission and Ours (Kindle Edition)
by (shelved 1 time as process-theology)
avg rating 4.50 — 10 ratings — published
As Kingfishers Catch Fire: A Conversation on the Ways of God Formed by the Words of GodAs Kingfishers Catch Fire: A Conversation on the Ways of God Formed by the Words of God (Hardcover)
by (shelved 1 time as process-theology)
avg rating 4.48 — 734 ratings — published
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