R.E. Slater - Some Important Theological Terms Then and Now under Process Theology, Part 1

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Wikipedia - biblical critique

Amazon Link - Whitehead & Cobb's Process Thought Reference Titles

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Some Important Theological Terms

Then and Now under Process Theology,

Part One

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by Curt Daniel, Faith Bible Church, Springfield, Illinois

abridged by R.E. Slater - my words in red

Here, I will endeavor to speak briefly to each term by applying process philosophy and/or process theology to each description. This will necessarily be a lengthy, but important read. I'll next create a follow-up post-or-two on (1) biblical criticism and (2) critiquing God's people in the prophetic tradition of the bible re contemporary forthtelling (as versus the more popular, but famously unbiblical idea of prophecy as a future telling of things to be). - re slater

 

Biblia: Bible. Book. Biblia Sacra: Holy Bible. Vulgata: Vulgate (official Latin Bible). Vetus Testamentum: Old Testament. Novum Testamentum: New Testament.

Process Response: The bible is a collection of ancient neolithic+ thoughts on God, religion, purpose, destiny, death, life and salvation. As God communicates at all times past, present, or future... and in all manners, forms, and expressions... a contemporary process theology of God and the church must entertain an expansion of Holy Spirit communiques at the hands and deeds of God's people both then, now, and always. After two centuries of Christian thinking one must assume the words and deeds of God have not closed the bible as a one-time revelatory dispensation but as an ongoing and contemporaneous dispensation of divine will and way. Which is a proper definition of prophecy, not as future-telling, but forthtelling... sic, as disseminating the divine Word breathed upon us via his emissaries. - res

Sola Scriptura: Scripture Alone. This was the fundamental point in dispute in the Protestant Reformation. It is taught in 2 Tim. 3:16-17; I Cor.4:6; Acts 17:11; Isa.8:20, etc.

Process Response: Yes and No. In contemporary biblical criticism we wish to enhance God's words without minimizing those same words. As example, in Calvinism, God is presented as a wrathful, judging kind of force which comes-and-goes at will. Whereas in Panentheistic (NOT pan-theistic) process theology, God never leaves; always stays; upholds and sustains all creation in every way imaginable; and, at all times, speaks to us and creation in loving terms of endearment, help, aids, healing, and etc. Further this manner of "divine speech and/or activity" comes via atoning, redemptive, and salvific forms of divine intersection with the world. Hence, sola scriptura per Jesus Christ, but also via every age's leading prophetic lights at odds with the church or in helps and aids to the living church of God. Which makes it highly important we speak the best kind of theology, faith, and religion as possible. - re slater

Analogia Scripturae: The Analogy of Scripture. This is explained in the formula: “Scripturam ex Scriptura explicandam esse“, or “Scripture is to be explained by Scripture.” Related to this principle is the principle of Analogia Fide, or “Analogy of Faith.” That is, Biblical doctrines are to be interpreted in relation to the basic message of the Bible, the Gospel, the content of faith, often called The Faith. Cf.1 Cor.2:13, 15:1-4.

Process Response: All well and good. Process theologians will re-apply to the church's Westernized/Greek and Hellenic interpretations of theology with processual forms, methods, logic, and biblical exposition, interpretation, extrapolation, etc. - re slater

Testimonium Internum Spiritu Sanctu: The Internal Testimony of the Holy Spirit. The Spirit who inspired Scripture also authenticates and proves its divine origin through the Scripture itself. This is especially emphasized by Calvinists. Cf.Heb.10:15; I John 5:7-8

Process Response: This was previously discussed in a limited expression under the section "Biblia" above. - re slater

Textus Receptus: Received Text. The Greek text first published by Erasmus, then with slight modifications by Stephanus, Beza and Elzivir, upon which the King James Version is based. It follows the vast majority of the Greek manuscripts, is much the same as the more recent Majority Text, as opposed to the editions based on a minority of manuscripts.

Process Response: The history of the bible's translation, transcription, and travel has been answer in textual criticism, redactive criticism, and historical/literary genre criticism. Other resources include evolutionary paleontology, psychological/societal analysis, and so forth. But has was initially stated, process theology also regards the history of the church's words and deeds in reflection to its own process-based philosophic-theology which chooses not to limit God to previous eras two to four thousand years ago. It is an important function of the Holy Spirit that God's Word stays relevant, meaningful, and corrective via its many forms of prophetic speech, thought, and activities. As illustration, I am taking my own Baptist heritage and have updated it from Christian fundamentalism to conservative evangelicalism to Christian forms of social justice (Christian humanism) via evangelical emergentism (see recent post) to currently a post-modified evangelical-Reformed-Baptistic expression utilizing my own background with Whiteheadian (and John Cobb) forms of process expression. - re slater

Deus: God. Corresponds to the Greek word THEOS. Deus est: God is. Deus Absconditus: The Hidden God. Deus Revelatus: The Revealed God.Verbum Dei: Word of God. Lux Dei: Light of God. Vox Dei: Voice of God. Imago Dei: Image of God. The word “deity” comes from Deus.

Process Response: All well-and-good. The Hidden v Revealed God was written of in the immediately preceding post from a process perspective. - re slater

Trinitas: Trinity. Probably coined by Tertullian by combining the Latin words for three and one. The word is not found in Scripture, but the doctrine is (Matt. 28:19).

Process Response: Trinity is find. Triunity is better when referring to (1) the ontological arrangement of God's Self with God's several covenantal modes of operative revelation; or to the (2) economic = functional aspects of Father, Son, and Spirit within God's triunie relationship to God's Self and to creation. A big part of process theology states that the  concept of relationality is a fundamental and organic structure inherent within God's Self and God's creational Imago Dei when birthing material forces and substances. Process theology speaks to an elemental and essential forms of organic panrelationalism, panexperientialism, and panpsychism... meaning, all things relate to all things in all manners of ways; that all things experience (and react) to one another including the concrescent event which nominally and procedurally must occur upon meeting one another; and third, as God is everywhere and inherent in creation as it's majeure force vitae (that which is the greater force of life) then a universal and creational panpsychic presence of a dynamically living God testifies to this aspect of God's Imago Dei creation.

* * * * * * *

~ UNDER CONSTRUCTION ~

Process Response: T - I will stop here and continue growing these paragraphs out over the day's to come... res/1.14.2024

Actus Purus: Pure Actuality. Refers to God as to His perfect self-existence. Creation is potential or derivative in being, or growing in being once created. God is perfect being.

Process Response: T

Sensus Divinitas: The sense of divinity. All men know that God exists (Rom. 1:18-21). Thus, there are no real atheists. Especially emphasized by Calvinists, particularly those of the Presuppositionalist school of apologetics, such as Cornelius Van Til.

Process Response: T

Theologica: Theology. Based on the Greek words for God and science. Summa Theologica: Sum of Theology. This was the title of the famous systematic theology by Thomas Aquinas.

Process Response: T

Loci Communes: Common Places. This was the usual term for systematic theology by the Lutherans, such as the important one by Philip Melanchthon. It refers to the collection of Scripture texts according to subject. Locus Classicus: Classic Place. The major Bible text on a subject.

Process Response: T

Institutio Christianae Religionis: Institutes of the Christian Religion. Calvin’s main work.

Process Response: T

Summum Bonum: Chief Good. God is the first cause of all, and the final goal. And so, the chief end for which all things were created is the glory of God.

Process Response: T

Analogia Entis: Analogy of Being. The error that says that God and Man both share the same kind of being, differing in quantity but not in quality. Basically pantheistic.

Process Response: T

Protoevangelium: The First Gospel. The first revelation of the Gospel was Gen. 3:15.

Process Response: T

Foedus: Covenant. Federal Theology (or Federalism) is Covenant Theology.

Process Response: T

Lex: Law. Lex Dei: Law of God. Lex Naturalis: Natural Law, revealed in Creation (Rom.1:18-23, 2:14-15). Lex Mosaica: Law of Moses. Lex Ceremonialis: Ceremonial Law. The temporary and symbolic laws of Moses, replaced by baptism and communion (Col. 2:16-17). Lex Moralis: Moral Law, God’s fundamental, unchangeable Law, in force in both testaments. Lex Talionis: Law of Retribution (or retaliation). An eye for an eye, the punishment fits the crime, you reap what you sow. Lex Rex: Law and the King, or Law of the King. Title of important book by Samuel Rutherford on the use of Biblical civil law today.

Process Response: T

Creatio ex Nihilo: Creation out of nothing. God created merely by speaking it into existence.

Process Response: T

Infralapsus: Infralapsarian. God first ordained the Fall and then elected men in the logical order of the eternal decrees. Supralapsus: Supralapsarian. God first elected some and rejected others before He ordained the Fall. Lapsus: Fall.

Process Response: T

Ordo Salutis: Order of Salvation. Reformed theologians coined the term. Armilla Aurea, or Golden Chain, to relate the elements and stages of salvation according to Rom.8:29-30, etc.

Process Response: T

Sola Gratia: Grace alone. Grace-faith-justification-works, not grace-faith-works-justification.

Process Response: T

Sola Fide: Faith alone. Bona fide: Good faith. Credo: I believe. Notitia: Knowledge, the first element of saving faith. Assensus: Assent, the second element of faith. Fiducia: Trust, the third element of faith.

Process Response: T

Simul lustus et Peccator: Simultaneously just and sinful. When we are justified, we are still sinful of ourselves. Even though our natures are changed in regeneration, there is still indwelling sin within us. The basis of our acceptance with God is not our changed nature, but rather the righteousness of Christ. His righteousness is thus Iustia Alienum, an alien righteousness – it is inherent in Christ, but not in us. In justification, God imputes or accounts this to us. It is then Iustia Imputata, imputed righteousness.

Process Response: T

Articulus Stantis et Cadentis Ecclesiae: The article by which the Church stands and falls. Luther’s statement concerning justification of the imputed righteousness of Christ by faith alone, rejected by Roman Catholicism.

Process Response: T

Solo Christo: Christ alone. Not Christ and priests, pastors, parents, or anyone else.

Process Response: T

Extra Calvinisticum: The Calvinistic Extra. The Lutherans believed in the ubiquity (omnipresence) of Christ’s human body and nature, whereas the Calvinists have believed the historic view that Christ’s human body-and-soul is not infinite or omnipresent, but is only now at the right hand of the Father. Calvinists hold to the principle Finitum non Capax Infiniti, or the finite is not capable of the infinite (the finite human nature of Christ is not capable of containing His infinite divine nature in its entirety).Thus, ever since the Incarnation, there is still infinite deity beyond Christ’s human nature. The beyond is “extra” or outside, infinite.

Process Response: T

Corpus Christi: The Body of Christ. Hoc est Corpus Meum: This is My Body.

Process Response: T

Sacramentum: Sacrament. Catholicism believes the sacraments are magical instruments which actually and physically confer grace. Their principle is Ex Opere Operato, or out of the work worked. Do something or receive a physical sacrament, and grace is automatically given. True Protestants, however, rightly reject this and take the word sacramentum to mean mystery, a symbolic ordinance in which grace is given through the Word of God.

Process Response: T

Papa: Pope, father. Catholicism says he is infallible when he pronounces a truth as dogma when he speaks Ex Cathedra, from the chair (of Peter). This contradicts Sola Scriptura.

Process Response: T

Extra Ecclesiam Nulla Salus: Outside the Church there is no salvation. The Catholic heresy that there is no salvation outside Catholicism. Protestants believe rather that salvation is not given through a Church but through Christ. There are true believers in many churches, but not outside Biblical Christianity or out of the Body of Christ.

Process Response: T

Reformata sed Semper Reformanda: Reformed and always reforming. The Protestant principle that the Church should always be striving to conform to Scripture. So should Christians.

Process Response: T

Posse non Peccare: Able not to sin. Adam’s state before the Fall, and in another way also ours after we are saved. Non Posse non Peccare: Not able not to sin. Total inability to obey God or resist sinning. Unregenerate Man. Non Posse Peccare: Not able to sin. In one sense, God alone is unable to sin, being intrinsically holy. In another sense, the elect will be unable to sin when they are perfected in Heaven (Heb. 12:23; Eph. 1:4).

*For full definitions of these and many more, see Richard A. Muller, Dictionary of Latin and Greek Theological Terms (Grand Rapids: Baker Book House, 1985):

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(2017 Publish date) This indispensable companion to key post-Reformation theological texts provides clear and concise definitions of Latin and Greek terms for students at a variety of levels. Written by a leading scholar of the Reformation and post-Reformation eras, this volume offers definitions that bear the mark of expert judgment and precision. The second edition includes new material and has been updated and revised throughout.

Integral Hermeneutics ala Kurt Godel's Incompleteness Theorems

Integral Hermeneutics ala

Kurt Godel's Incompleteness Theorems

The Post-Structuralism of the

Hermeneutics of Belief or Suspicion

by R.E. Slater

Introduction

If I understand Godel's Incompleteness Logic correctly then it says that for any truth system to be used, or believed to be true, it's same system cannot be used on itself to prove its own system of beliefs and truths. All systems are self-reinforcing. Both large and small.

But this is the corollary meaning to Godel's fuller Incompleteness Logic which states that no truth system can be proven complete. That all truth systems are incomplete in-and-of themselves alone as single-ordered or multi-ordered systems.

"The first incompleteness theorem states that no consistent system of axioms whose theorems can be listed by an effective procedure (i.e., an algorithm) is capable of proving all truths about the arithmetic of natural numbers. For any such consistent formal system, there will always be statements about natural numbers that are true, but that are unprovable within the system. The second incompleteness theorem, an extension of the first, shows that the system cannot demonstrate its own consistency." - Wikipedia

And again,

In hindsight, the basic idea at the heart of the incompleteness theorem is rather simple. Gödel essentially constructed a formula that claims that it is unprovable in a given formal system. If it were provable, it would be false. Thus there will always be at least one true but unprovable statement. That is, for any computably enumerable set of axioms for arithmetic (that is, a set that can in principle be printed out by an idealized computer with unlimited resources), there is a formula that is true of arithmetic, but which is not provable in that system. To make this precise, however, Gödel needed to produce a method to encode (as natural numbers) statements, proofs, and the concept of provability; he did this using a process known as Gödel numbering. Wikipedia

And semi-humorously - should we not learn to laugh at ourselves for being over strict in our personal assessments and valuations of other competing ideas and works (I think of Einstein and his cosmological constant that has been fussed and fumed about over the years), we might describe all instances of unknowing, or inability to prove themselves, as subsets of "fuzzy logic" deemed helpful in explaining the unexplainable:

"Fuzzy logic is based on the observation that people make decisions based on imprecise and non-numerical information. Fuzzy models or sets are mathematical means of representing vagueness and imprecise information (hence the term fuzzy). These models have the capability of recognising, representing, manipulating, interpreting, and utilising data and information that are vague and lack certainty." - Wikipedia

We might also think of incompleteness systems as asymmetrical to their intended design for symmetry. Similar to the bow tie which accompanies a tuxedo, bow ties are not meant to be perfectly straight but a bit off, a bit imperfect. Thus I had mentioned Einstein's Cosmological Lamba Constant. He purposely introduced it to account for the universe's vacuum energy densities and gravitation push-pulls on itself. The universe isn't perfectly in equilibrium throughout it's vastness. It's off a little bit here-and-there. It holds some asymmetry within it. To account for its imbalance Einstein pushed a variable into his relativity formula to help "balance" out its messiness so that it might become "perfect". In doing so he believed what he was doing was correct but stated later even he made certain assumptions, and held expectations, which do not conform to perceived truth. Science is still trying to work this out having now understood it was in Einstein's assumptions that he erred.

The Challenge of Pursuit & Discovery

And so, when I set out to write an updated contemporary and postmodern theology I began wondering many years ago about the helpfulness of the Protestant Reformed system of biblical hermeneutics using it's universally approved literal, grammatical, historical, and contextual applications to the biblical text.

Of course, this must also include any informed Protestant Reformed religious interpretations on the biblical text using only religiously approved externally confirming sources. To step out of one's religious system to approach a "truth-based system" would be anathema to the one who did it. Historical examples abound: Conipericus, Galileo, Einstein, Quantum Physics, Darwin, or even church figures such as Rob Bell, Emergent Christians, Progressive Christians, and such like. One places one's reputation on the line should it cross over to "the dark side" of unapproved speech, thinking, or act.

At the last, I finally decided that any kind of truth system such as the one I grew up under and was trained in must be stepped outside of if I were to consider other forms of information helpful to my writing project of post-structure Christian theologies. For the one I was living in had become its own self-contained system which was sealed from within-and-without, much like any unassailable fortress becomes its own self-insulating system protecting from criticism, contradiction, expandability, rejection, or improvability.

Consequences of Staying with Corruptible Older Systems

Thus and thus I could not use it's self-confirming system any longer if I were to discover an Integral hermeneutical system for all occasions of religious expression or moral/aesthetic novelty. It had become an insular system used to breed it's own religious vernaculars and biblically accepted cultures and I knew then that it would not be useful for any future study.

Which, in hindsight, I'm glad I did when viewing our my old line evangelical faith has now become overrun with unholy values of society and personages in its pursuit of discrimination against human beings differing from its beliefs. Or usages of denial, blame, slandering, and acceptance of duplicitous character such as is being seen in the pulpit and congressional leaders. Or its pursuit of the undemocratic ideals of personal liberties, freedoms, equalities and justice for all rather than for some.

But worse for me is it's lately incursion into Q-anony conspiracy theories which racks right up there with fragile theological systems uninterested in all other biblical or helpful "secular" systems (a word I abhor) unless it speaks of the harsher form of neo-Calvinisms with its judgments, wrathful God, and religious legalisms which all must submit to in order to be worthy of God's love. I find such speech and actions wholly untrue, unhelpful, worthy of condemnation of their God and beliefs, and intentionally divisional to a democratic society attempting to unify in difference around common cores of humane living and humanitarian cause.

Apologies for becoming sidetracked. However, these are the issues to any system which asserts itself over all other systems as being true and worthy of being followed. They can become corrupted in time and unuseful to the original cause of declaring in witness and testimony for a God of love who sacrificed Himself in atoning for the sins and evil of mankind - where secular or religious. Redemption is for all, as is God's unending streams of embracing love. Neither should the two be used as condemnation upon society or nature. These would be blasphemous offenses.

A Conclusion of Sorts

I then tried to discover a broader integrating system more open to criticism and reflection. Though there are many critical theories out there beyond an assortment of protestant Christian hermeneutics I decided in the end on two principles only, of which I now wish to add a third...

Principle 1

To construct allow Christian belief and action around a God of Love. God is always loving in all ways unimaginable to ourselves. By constructing a God who withholds His love is untrue and unethical. People should never live in fear of God who brings healing and beauty into the world by preaching a wrathful God of terror and fear of Hell. God is not this and cannot be this. It is only in our imaginations this kind of awful God lives. Sin is its own Hell but is isn't God who makes it or takes one there. God is a God of Love.

What does this mean? That we should structure our beliefs, lives, ministries, relationships, all around a God of Love. It's that simple. It's the most radical theology we could espouse. Take as illustration the two diagrams below then replace their centers with the Love of God. Then think about it. Every part of one's theology and beliefs about God would radically change. No biblical genocides. No murder and killing. No religious fiats for harm or theft of land. It all goes away.

We only see religious leaders and people doing unloving acts to one another. And why? Because the God they had envisioned acted like the other gods around them. And of course, is molded in the form of sinful man himself. I may now read the bible as a set of narratives of failed apprehensions of the God who loves. Rather than blaming God for sin and evil I may now understand that even religious man has a difficult time imagining a thoroughgoing God of Love.

Principle 2

As God's Love is in the center of Theology even so Jesus must be in that same center. There is no first or second here. Both are one and the same. Jesus pictures God's love to mankind in life, ministry, and death. What can be said of the one can be said of the other. If I, as a Christian, am to proclaim God's love than I, as a Christian, must learn to live as Jesus did in servitude to the benefit and welfare of those around me.

The acronym, WWJD, is just as true today as it was when it was first produced in the 1970s. "What Would Jesus Do?" It declares to the Christian and to the Christian Church that it is to act like the God of Love in people's lives. Which also includes in society's life. No more bad mouthing those who are sexually different, genderly-abled, or culturally oriented than ourselves. We are not the basis for judgment. All are loved by God. Only that which harms and does not heal or love is to be judged as fallen and corrupt. Let not the church join in with such harmful causes of unloving policies, discriminating acts, or foolish companies of angry mobs. Be done with these and place Jesus first in all that we do.

Principle 3

"If a truth theorem is complete, it's closed.

If a truth theorem is incomplete, then it's open."

I asserted in Integral Hermeneutics ala Kurt Godel's Incompleteness Theorems that there can never be a final hermeneutic to help interpret God or His Word fully (sic, the bible, nature, event, experience, or enlightened insight). Nor can there be a final hermeneutic for one's life. There are many systems out there. Some closed, some open. Some are preferred over others such as we are using now with Process Philosophy and Process Theology. They seem to address both the divine and the creational in expressive, uplifting terms of hope. These systems can inform us how God operates in the world and how we must live in symmetry with the world. Such helpful systems can help break other systematic modes of self-imposed, or religiously-imposed, constrictions we chain or bind ourselves and others to.

And like Godel's Incompleteness Theorems, no one system is ever enough in the infinite, open-ended streams of life. Or, processes of life. Some come and go while others stay and expand. But they can never be complete because the (cosmopanpsychic) process of evolving life is ever evolving towards a process future of becoming. All events and experiences are incomplete and it is best to learn how to flow with them while learning to unlearn our set boundaries in order to relearn and expand them if we are to be testimonies to the God of grace and mercy.

As such, all of life is a never-ending process and there will never be a time on this earth, or in the life to come, where process isn't bubbling forth newness, novelty, creativity, or redemption. It is who God is. It is how God's creation works. It is what God's Love means when enacted through the process creational system expressed from His ontic being and essence.

In conclusion, let me propose a new axiom:

"If a truth theorem in complete, it's closed. If a truth theorem is incomplete, then it's open." - re slater

Any formal dogmatic systems of religion, regardless of that religion, be it Hindu, Muslim, Buddhist, or Christian, must always be rightly expanding and growing from all previous instances of itself. Thus, it would be wise to affirm that all religionists should be careful of what they plant in this world - be it good or be it bad.

As seems all too familiar with too many historical examples of good religion gone bad in this world. (I think of American evangelical faiths moving towards neofacism having lost its center in God's Love and Jesus' examples of service of ministry through grace and mercy, forgiveness and hope.

From this we can see that the former statement re closed dogmas have sealed themselves off from outside criticism becoming insular within itself alone shunning all other voices. Whereas the latter statement has attracted more open religions to examine themselves in healthy ways of reflection, revision, and enlightenment, much like the many disciplines of science attempting by their own assertions, explorations, and continual revisions of its set theorems, objectives, and momentary conclusions.

Open systems live in tension with themselves and are the better for it. Closed systems do not and are the worse for it. Learn to live in tension. And in the tension exploit your inner creativity towards goodness, love, and peace.

Peace,

R.E. Slater

February 15, 2021

I wrote a helpful parallel article some months back

which may be pertinent to the discussion here:

A Process-Based Reading of the Living God and His Word

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Hermeneutics of faith, the counterpart to hermeneutics of suspicion, is a manner in which a text may be read. It was the traditional or predominant way of reading the Bible for at least the first fifteen hundred years of Christian history. Both interpretive approaches combined are necessary for a complete knowledge of an object.

Hans-Georg Gadamer, in his 1960 magnum opus Truth and Method (Wahrheit und Methode), offers perhaps the most systematic survey of hermeneutics in the 20th century, its title referring to his dialogue between claims of "truth" on the one hand and processes of "method" on the other—in brief, the hermeneutics of faith versus the hermeneutics of suspicion. Gadamer suggests that, ultimately, in our reading we must decide between one or the other. [re slater - or to both equally in tension...]

According to Ruthellen Josselson, "(Paul) Ricœur distinguishes between two forms of hermeneutics: a hermeneutics of faith, which aims to restore meaning to a text, and a hermeneutics of suspicion, which attempts to decode meanings that are disguised." Rita Felski posits that Ricœur's hermeneutics of faith did not become fashionable because it appeared dismissive of the work of critique that defined an ascendant post-structuralism.

In his early essay "The Universality of the Hermeneutical Problem" and especially his Wahrheit und Methode (Truth and Method), conservative German philosopher Hans-Georg Gadamer asserts that one is always deciding between a hermeneutics of faith (truth) or a hermeneutics of suspicion (method) when engaged in the act of reading.

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Kurt Gödel - https://en.wikipedia.org/wiki/Kurt_G%C3%B6del

Gödel's incompleteness theorems - 

https://en.wikipedia.org/wiki/G%C3%B6del%27s_incompleteness_theorems

Paraconsistent logic - https://en.wikipedia.org/wiki/Paraconsistent_logic

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Types of Biblical hermeneutics:

• Allegorical interpretation of the Bible
• Anagoge
• Asian-American biblical hermeneutics
• Christian apologetics
• Biblical accommodation
• Biblical law in Christianity
• Biblical literalism
• Biblical studies
• Brevitas et facilitas
• Formulary controversy concerning Jansenius' Augustinus in the 17th century
• Jewish commentaries on the Bible
• Literary criticism
• Literary theory
• Narrative criticism
• Patternism
• Postmodern Christianity
• Principles of interpretation
• Quranic hermeneutics
• Summary of Christian eschatological differences
• Syncretism
• Trajectory Hermeneutics

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Other Kinds of Hermeneutics, Globally:

1 Etymology

1.1 Folk etymology

2 In religious traditions

2.1 Mesopotamian hermeneutics

2.2 Islamic hermeneutics

2.3 Talmudic hermeneutics

2.4 Vedic hermeneutics

2.5 Buddhist hermeneutics

2.6 Biblical hermeneutics

2.6.1 Literal

2.6.2 Moral

2.6.3 Allegorical

2.6.4 Anagogical

3 Philosophical hermeneutics

3.1 Ancient and medieval hermeneutics

3.2 Modern hermeneutics

3.2.1 Dilthey (1833–1911)

3.2.2 Heidegger (1889–1976)

3.2.3 Gadamer (1900–2002)

3.2.4 New hermeneutic

3.2.5 Marxist hermeneutics

3.2.6 Objective hermeneutics

3.2.7 Other recent developments

4 Applications

4.1 Archaeology

4.2 Architecture

4.3 Environment

4.4 International relations

4.5 Law

4.6 Phenomenology

4.7 Political philosophy

4.8 Psychoanalysis

4.9 Psychology

4.10 Religion and theology

4.11 Safety science

4.12 Sociology

5 Criticism

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Set Symbols

https://www.mathsisfun.com/sets/symbols.html

A set is a collection of things, usually numbers. We can list each element (or "member") of a set inside curly brackets like this:

Common Symbols Used in Set Theory

Symbols save time and space when writing. Here are the most common set symbols

In the examples C = {1, 2, 3, 4} and D = {3, 4, 5}

Symbol	Meaning	Example
{ }	Set: a collection of elements	{1, 2, 3, 4}
A ∪ B	Union: in A or B (or both)	C ∪ D = {1, 2, 3, 4, 5}
A ∩ B	Intersection: in both A and B	C ∩ D = {3, 4}
A ⊆ B	Subset: every element of A is in B.	{3, 4, 5} ⊆ D
A ⊂ B	Proper Subset: every element of A is in B, but B has more elements.	{3, 5} ⊂ D
A ⊄ B	Not a Subset: A is not a subset of B	{1, 6} ⊄ C
A ⊇ B	Superset: A has same elements as B, or more	{1, 2, 3} ⊇ {1, 2, 3}
A ⊃ B	Proper Superset: A has B's elements and more	{1, 2, 3, 4} ⊃ {1, 2, 3}
A ⊅ B	Not a Superset: A is not a superset of B	{1, 2, 6} ⊅ {1, 9}
Ac	Complement: elements not in A	Dc = {1, 2, 6, 7} When  = {1, 2, 3, 4, 5, 6, 7}
A − B	Difference: in A but not in B	{1, 2, 3, 4} − {3, 4} = {1, 2}
a ∈ A	Element of: a is in A	3 ∈ {1, 2, 3, 4}
b ∉ A	Not element of: b is not in A	6 ∉ {1, 2, 3, 4}
∅	Empty set = {}	{1, 2} ∩ {3, 4} = Ø
	Universal Set: set of all possible values (in the area of interest)
P(A)	Power Set: all subsets of A	P({1, 2}) = { {}, {1}, {2}, {1, 2} }
A = B	Equality: both sets have the same members	{3, 4, 5} = {5, 3, 4}
A×B	Cartesian Product (set of ordered pairs from A and B)	{1, 2} × {3, 4} = {(1, 3), (1, 4), (2, 3), (2, 4)}
|A|	Cardinality: the number of elements of set A	|{3, 4}| = 2
|	Such that	{ n | n > 0 } = {1, 2, 3,...}
:	Such that	{ n : n > 0 } = {1, 2, 3,...}
∀	For All	∀x>1, x2>x
∃	There Exists	∃ x | x2>x
∴	Therefore	a=b ∴ b=a
	Natural Numbers	{1, 2, 3,...} or {0, 1, 2, 3,...}
	Integers	{..., −3, −2, −1, 0, 1, 2, 3, ...}
	Rational Numbers
	Algebraic Numbers
	Real Numbers
	Imaginary Numbers	3i
	Complex Numbers	2 + 5i

* * * * * * * *

PART OF A 7-PART SERIES

1 - A Process Relational World in Pictures

2 - Is There Any Difference Between Process Philosophy & Process Theology?

3 - Examining Process Philosophy & Process Theology, Part 1

4 - Examining Process Philosophy & Process Theology, Part 2

5 - Relational Theology. What Is It?

6 - Whitehead's "Philosophy of Organism" Explained

7 - Integral Hermeneutics ala Kurt Godel's Incompleteness Theorems

* * * * * * * *

MORE RESOURCES

Relevancy22 – Home Page - https://relevancy22.blogspot.com/

Index - Open & Relational Process Theology –

https://relevancy22.blogspot.com/2020/04/index-open-relational-theology.html

Index- Calvinism v. Arminianism –

https://relevancy22.blogspot.com/search/label/Index%20-%20Calvinism%20v.%20Arminianism

Index - Process Philosophy & Theology –

https://relevancy22.blogspot.com/search/label/Index%20-%20Process%20Philosophy%20%26%20Theology

Index to Process-Based Integral Philosophy –

https://relevancy22.blogspot.com/search/label/Index%20-%20Process-Based%20Integral%20Philosophy

A New Natural Theology - Post-Reformed Contemporary Theology Meets World

A New Natural Theology: Post-Reformed

Contemporary Theology Meets World

In my more recent ramblings I happened to stumbled across the discourses of Matthew Segall who I am quickly learning to appreciate from a very deep level of my being. It is the kind of philosophical-theological discussions that at least allows me to think about God, the bible, and the Christian faith from a more specific Whiteheadian Process perspective. This is not to say that process thought is the only way to approach the bible but this being the year of the pandemic and climate crises of 2020 it seems I am camping down on this philosophical/theological framework.

Concentrating on a specific Christian theme would not be an unusual task for me as I have done the same over the years across a range of topical subjects such as: i) Arminianism and Calvinism; ii) Evolutionary Cosmology and Quantum Science; iii) the Church and Society; iv) Hermeneutics and Interpretation; v) Open and Relational Theology; vi) Christianity and its Social/Ecological Importance; vii) Postmodernism, Post-Structuralism, Deconstruction, and Reconstruction; viii) Dominianism, Authoritarianism and the Post-Christian World; ix) etc.

But if you were to bookmark a page this would be it. And when you complete its content then bookmark Matt Segall's page to listen to all that was missed here. When looking over Matthew's oeuvre (a substantial body of work constituting the lifework of a writer, an artist, or a composer) I believe I will subjectively start with the later renditions of Matt's videos from around 2017 and forward. It should be enough of a bookwards look to sufficiently hear what Matt is saying from a cosmocentric universe of process, panpsychism, and metaphysics. The closest I've been able to come to date to this type of discourse would be that of the philosopher Whitehead's work (naturally), philosopher Alain Badou's Being and Event, and a collection of Continental Philosophical thought beginning with Hegel onwards.

My bible training from youth through seminary coupled with 34 years of lay ministry taught me a lot about God and the bible from the Reformed perspective of Special Revelation. So much so that I needed to go into a deep withdraw and rethink of the entirety of its biblical system. What I needed was a larger God with a more expanded version of the bible's outreach of God's love and atoning redemption for creation. Through the years I began to remove every Reformed doctrinal barrier by enlarging the thoughts across every area of Reformed thinking. When finally redefining its system in some contemporary form of post-evangelic, perhaps progressive / liberal form of itself, I have now come back full circle to take all that I've written and advance forward once again. Sic, I don't miss the irony of this new undertaking in that this type of task would be a very process-type-of-thing to do: To take a past subject and increase it by a complexity of one.

About a month ago I referred to this new stage I had entered into as the beginning of Chapter 2 for me where Chapter 1 extended backwards from August 2020 to the inception of Relevancy22 around March of 2011 (excluding 3 articles I had written in 2009). Having written a series on cosmoecology this past August I realized later that evening I had come full circle and had completed what I first set out to do in 2011. When realizing this I thought to push on into new territory; topical areas that deal more concretely with today's contemporary societies and the world at large.

Having enlarged the "God/bible/faith" world of Special Revelation "from above," it really needs a contextualizing Natural Theology of General Theology "from below". Think of the first as the post-evangelic, post-Reformed world of theology, and the second as the contemporary, post-structuralist world of philosophy. From above... and from below.... From biblical eyes to academic eyes. From the lenses of Theology and the lenses of Philosophy. Better put... both theology and philosophy are inseparable from one another. Each integrally affects the other.

However in order of influence, philosophy comes first. How we look at life is how we look at God. We do not live in a vacuum. We live in societies and with nature. How we understand life from these perspectives is how we will understand God. We do not begin with spiritual abstractions and speculate outwards into our experiences. That only comes later. At first, our inner being is always affected by the relational externals of the cosmos causing us to speculate outwards into the metaphysics, ontology, and epistemology of God, self and world. Experience always leads speculation. Thus the importance of a Natural Theology. It brings structure to God, the bible, the Christian faith, and our lives.

Without a natural context it would be very difficult to speculate about God as theology qua theology. Theology always needs context. Philosophy is Theology's context. We view the bible how we view life. Our views of life becomes our views of God. It is at this point which may then begin to reflect upon our views of life once a theology of God has been obtained. Some become harsher, meaner, more cruel. Other theologies become gracious, forgiving, and hopeful. And within these reflections we may go round-and-round again-and-again. Life reflecting upon God reflecting upon Life reflecting on God. My journey beyond the classic Reformed express of God is one such instance. Having lived life, studied Reformed Theology, I now speculate that both myself, my being, and my believes need to syncretize upwards and outwards into newer, updated forms of its once existential self. And when doing, hopefully not bringing with it the old fundamentalisms of attitude, defense, and distrust with it into its more expanded form of epistemology.

And thus and thus have I transitioned the spiritual contents of my faith - and perhaps been personally transformed into a more loving spiritual sense of being and purpose - by expanding a past philosophical framework of Reformed philosophical theology towards a new framework and firmament of Post-Reformed metaphysics of God, self, the bible, and the cosmos. Let's call this more recent personal and structural development a "New Natural Theology" of sorts for me. Where a theology of Revelation (bible doctrines) have been enlarged and expanded. Where now a theology of Creation (the sciences, arts, and humanities) might now be included, enlarged and expanded. Where once I viewed creation in classical terms now I may look at it on evolutionary terms without losing God but having gained an expanded appreciation for God's handiwork. Where once I viewed Christ in very personal terms of salvation now I may see Christ's atoning work in an encompassing salvation for the entirety of a freewilled cosmos without end, predetermination, or spiritual devolvement. Where once I might understand Dispensational or Covenantal Eschatologies as a futile ends I may now throw those out for an open future pregnant with possibilities of constructive wellbeing and societal generation ordained by God if not very sacrament itself.

As such, if God is all-in-all then I need to see this God not only through the perspective of Himself in Christ Jesus but through the innerworkings of His creation. How humanity works at all levels between it's freewill self, with God, and with God's freewill creation, from all perspectives. Lately I've been focusing on the socio-political-ecological perspective as a result of the fall of the church during the Trumpian era of Christianity. An era that has been death to the church as it wraps itself inside-out with empire ethics and memes. It is sad to see this evangelical era end so abysmally with all societal inquisitions it has created bringing deep harm upon those it deemed godless and wicked. Not realizing they were the ones casting hell upon the "secular" lives of the "unchurched heathen" masses. Refusing to hear the refugee crying for mercy and help, to not seeing the invisible men and women on the streets, nor the impoverished, nor the many genders and races of America. The secular church has deeply failed in its mission to relieve, replenish, restore, redeem, mediate, advocate, or renew. It has become one with the empire making it three times the child of hell.

To wrap up, I would like to think of this expanded contemporary version of Natural Theology as "Post-Reformed Theology meets the World." I kinda like it. It tells me if the church, or we as Christians, are to live and minister in this world then we need to learn how to meet the world in all its complexities. To live in it and not shy away from it. To include it rather than exclude it. To be a part of it without forcing our "ideas and laws" upon society. But at all times to share love and loving outreach in practices and policies. This is God's world in its entirety and wholeness. God's world operates divinely where all that isn't divine is disconnected from its flow, energy, and processes. If Christianity is to meet and live in the world then it better know the where, how, why, and what of its faith. The Christian faith is as integrally connected to the world as the very air we breathe. But unless this faith has sufficiently holistic Natural Theology of God and world then it is hopeless at odds with the flow and energy of God's Spirit.

To each new day I wish you the very best of Christian journeys through this world of opportunities and possibilities. Enjoy!

R.E. Slater

September 26, 2020

Matt's "0ThouArtThou0" full video site -

https://www.youtube.com/c/0ThouArtThat0/videos

* * * * * * * *

Matt's Vids from 2017 forward:

Topic Whitehead's Process & Reality

Whiteheadian Commentary on PBS Space Time episode

by Matthew Segall

Sep 29, 2017

Introduction to Process Philosophy

(Intro to PCC lecture 10/24/2017)

by Matthew Segall

Course Intro and Module 1 Lecture:

Ancient and Modern Cosmology

by Matthew Segall

November 28, 2017

Module 2 Lecture:

Whitehead's Interpretation of the History of Cosmology

by Matthew Segall

Nov 28, 2017

Module 3 Lecture:

Whitehead's Romantic Influences

by Matthew Segall

Nov 28, 2017

Process and Difference in the Pluriverse

Matthew Segall PCC/ESR Symposium 2017-12-02

Dec 11, 2017

Matthew Segall, Ph.D. - Whitehead, Process Philosophy, and Ecology

May 10, 2018

Alfred North Whitehead: An Introduction

by Matthew Segall

Jul 30, 2018

An Evening with Alfred North Whitehead

by Matthew Segall

Feb 4, 2019

Panpsychism Primer

by Matthew Segall

Aug 21, 2019

A Sunday With Whitehead:

Reflections on Eternal Objects, God, and Morality

by Matthew Segall

Sep 22, 2019

A Sunday Evening with Whitehead:

Creativity, Causal Efficacy, Potentiality and Actuality

by Matthew Segall

Oct 6, 2019

Whitehead's Organic Realism

(a realism of ideal futures as well as perished pasts)

by Matthew Segall

May 10, 2020

Musing on Whitehead, Art, Consciousness, and Repairing the Past

by Matthew Segall

May 10, 2020

Whitehead's definition of "experience" and Plato's "Sophist"

by Matthew Segall

Streamed live on Aug 16, 2020