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 from 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

Saturday, April 1, 2023

Process Metaphysics & A Fine-Tuned Universe



Process Metaphysics & A Fine-Tuned Universe

by R.E. Slater


What is the fine-tuned universe theory?
As defined by Science

The fine-tuned universe theory is the proposition that the conditions which allow life in the universe can occur only when certain universal physical constants lie within a very narrow range of values, so that if any of several fundamental constants were but slightly different, the universe would not be what it is today.

As defined by Faith

Said differently, if all is random and chaotic, and our universe is the only universe existent, then the chance existence of human awareness would seem incredibly miraculous because the laws of physics would have to be so carefully calibrated as to enable stars and planets to form, and life to emerge, so that it would seem to require some kind of design of God.
Observations

When it comes to the science v religious arguments of a "Fine Tuned Universe" I tend to be an agnostic on this subject as a Christian.

Why?

Because any apologetic answer for God as Creator is usually epistemologically blind to how science works best when it operates agnostically, impartially, objectively, and without presumptions or assumptions.

Science is a tool. That tool, such as a microscope, holds no view of religion - only the user of that tool may hold a faith of a kind. But for that scientist to operate truly s/he must work as fully as possible without presumptions across all fields of endeavor.

One example which comes to mind is the so-named "God-particle" made famous by Dan Brown's DaVinci Code about the quantum particle known as the Higgs boson which gives mass to everything. It is but another instance of religion casting a scientific finding in it's own religious terms as versus how science might describe it as a particle without any religious terms applied.

Across science all material discoveries might be claimed by religion as discoveries of "God-this-or-that".... But in scientific terms the "this-or-that" of discoveries are operands unto themselves and not normally ascriptions to God per se. As a Christian, I might find scientific discoveries as an unveiling of God's creation but for the non-religious world of science it sees creation apart from religious descriptors. Which is fine. Science should remain agnostic in my opiniion.

And further, in processual terms, any-and-all scientific or material operands are affected by - and affecting - all relational entities about their material worlds with both near- and far- subsequential results. 

So these are a few ways of describing the findings in science from differing, perhaps polarizing, viewpoints which may admit, or not admit, to the presence of God in the life of the material operands.

Why (Divine) Relational Process?

As a process metaphysician and theologian I would speak of God's divine Image or Presence as that Divine DNA which God imparted into the creational structures of the universe. When doing so, it makes it unnecessary for God to be managing every single consequential event or material entity moment-by-moment.

Further, the metaphysical DNA which God imparted into creation is the very energy which spawns all succeeding freewill forces as an acorn a tree, or a seed a plant, or the sperm-and-egg a human adult. Some may describe this creational (or ceaseless, infinite, processual birthing) process part of God's design but I like to describe in as God imparting his LOVING Imago Dei (Image of God's Self).

That freewill and all following freewill (indeterminant) events as birthed from divine LOVE not by divine FIAT. This then would further reinforce the idea that a processual creation is free to impart generative goodness and grant nurturing value to all subsequent events. That God's love is like a processual seed affected by - and affecting - all other processual energies which are always leaning in the (teleological) direction of generative love imparting intrinsic value to all processual events at all times.

It also implies that when love is not nurtured, nor granted, nor given wings to caretake all around itself, that loving freewill may become unloving freewill with typically adverse affects only cushioned against the greater "divine energy" or "force" (for Star War fans) which drives unceasingly forward. That creation is neither ugly, sinful, or evil, but is good, loving, nurturing, and sustaining.

Science simply doesn't care

Consequently, as a discipline, an agnostic science eschews all assumptions and holds no values until at the point of discovery. And even then, is best guided thereafter without presumptions and prejudices - whether theistic or atheistic - so that the operands of that discovery might be further uncovered and studied.

Certainly, we find a processual world without God or love as a startling cold and empty world when not granting any metaphysical substrate by a loving, sustaining, healing divinity. But nonetheless, science is simply an agnostic tool describing a process-relational world materially and not immaterially. Which is where religion comes in to pick science up and grant it a deeper depth-and-meaning than it can grant itself in it's sterile terms of human wonder without any connective valuative DNA tissues of love or generative good underlying all process-relational worlds.

Because of this, theistically-oriented cosmological metaphysicians understand they can get better answers to "Life's Questions" when they re-value agnostic cosmologies by valuative differences of love imparted by a loving Creator-Redeemer. But again, we wish to build upon agnostic material sciences which are less skewed by theistic or atheistic research which may lead to fruitless and unhelpful directions in science and subsequent metaphysical cosmologies.

Which also means that any religious (aka Christian, et al) study of cosmology must likewise be agnostic enough in order to get the widest possible scientific results beyond one's own assumptions and value-rich subjectivities.

A Good Cosmology Requires a Good Metaphysic
While eschewing any religious perspectives, science does require a comprehensive scientific philosophy which is neutral, adequate to the job at hand, pervasive, and without ability to skew results when underlying results are discovered. - re slater
Though the immediate statement above may seem counter-intuitive at first, it isn't. Scientists must use the correct tool for the job. As tools morph and get better at the job at hand so too will scientists upgrade their tools in order to discover what they have missed.

Similarly with scientific cosmologies which should be religiously neutral but comprehensively helpful in discovery how the universe works. Which is where a process-rich relational cosmology is necessary to the today's quantum sciences.

Yesteryear's older metaphysics can no longer do the job which process-relational metaphysics can more ably do. These newer philosophic paradigms were initially developing ahead of (sic Hegel, until it derailed), and later alongside of, the quantum sciences (sic Whitehead, a British Academy Royal Fellow with Einstein). Studies which have eventuated presently across such disciplines as quantum physics, quantum neurological studies of the brain, crypto-artificial intelligence and technologies, and critically towards the building of socially-just ecological civilizations.

This means that for science to work adequately it needs better tools than it has had in the past. Newtonian Enlightenment cosmologies are now being replaced by processual-relational cosmologies which may more ably progress with the processual-relational nature of creation... and consequently, in describing the dynamic universe in which we live more capably when pursued by processual-relational fields of study.

As a process theologian I think of a process-relational cosmology in terms of the divine - as imparted, sustained, guided, and so forth. But as a process-relational scientist I may utilize this same processual approach irrespective of my theistic beliefs. It simply is a tool - or mindset, in this case - which is more helpful in discovering how creation relates to itself and the study of a process-relational cosmology at hand.

amazon link

First Conclusion

Science must chose the best possible metaphysical philosophy possible on which to build its best cosmological arguments and investigative parameters. Yesteryear's Platonism cannot help - and is one which much of science seems to be slowly ridding itself of - as science moves from reductionary mechanism to comprehensive relational forms of scientific examination.

Ideally, a good philosophical-metaphysic must be able to converse with today's quantum sciences and technologies so that any derived (process-relational) cosmologies of the future might correspond as smoothly with creational "reality" as we might know it through our senses... as well as by our speculative imaginations!


Second Conclusion

Personally, I find this kind of philosophic direction more helpful in examining our world at present. A metaphysic which came from the heart-and-mind of Alfred North Whitehead's ever-expanding "Philosophy of Organism," better known today as "Process-Relational Philosophy".

And unlike Platonic and Enlightenment thinking of the past, process-relational metaphysics describes a universe which is dynamically organic and processually pan-relational, pan-experiential, and pan-psychic, among other descriptors.

Secondly, process-relational metaphysics can qualify all previous cosmological endeavors in science, psychology, and philosophy, by binding each one as partial explorations of it's own fuller metaphysic.

By this qualification, it would make of process's relational metaphysic as an "Integral Philosophy" to how one sees-and-understands the universe, earth, ourselves, societies, economies, ecologies, and so forth. It is relatable to all things and helpfully explains better ways of moving forward against the disaster of industrialized societies competing for resources with one another.

Introduction to Process Philosophy (Intro to PCC lecture)
Footnotes2Plato

Third Conclusion (for Christians)

As a Christian, especially a traditionally-taught Christian, this may all seem strange and foreign to one's church knowledge. But please know that the bible you know in religious terms has been the same one taught through the philosophic lenses of Greek Hellenism compiled across a 2,000 year timespan of eclectic, counterfactual past philosophies influencing church doctrine, its beliefs, practices and social relationship to civil society at large.

Every past era has influenced every succeeding era of the generational church by its own hegemonies of teachings and beliefs. Which curiously reinforces the idea of Whitehead's processual-relational organism which states that
"Every uniquely concrescing event is prehended by every uniquely past concrescing event"- which I find both humorous and ironic. :)
Be that as it may, a good, healthy process-relational theology can, and will, remove all ills and evils for today's fraught church doctrines when looking again at the bible's relevancy through "process-relational eyes". When done, you'll find process-relational stories and teachings across every page of the bible where once you saw none.

How do I know?

Because I tried it once with a degreed and studied Calvinist pastor/professor who was open to engagement. After 30-40 minutes of explaining process theology, and without any prompting, this pastor/professor began rehearsing to me verse-after-verse of observed (and genuinely felt) process-relational teachings on the Godhead, Christology, Hamartiology (sin), Creation, Eschatology, and etc.

By his reaction this means that even from the eyes of one who isn't a process-relational theologian, the bible was found to be full of process-relational events because, guess what? The God of creation is a process-relational God who created from God's process-relational Self (God's Imago Dei) a processual-relational universe and world we live in with all its consequences and affectations.


Fourth Conclusion (for Christians, again)

Which consequently means that the church will need a new set of processual-relational doctrines, systems, creeds, and dogmas. Which is also the whole reason for this website here... to discover how a process-relational theology might work with a process-relational metaphysic cosmologically, ontologically, epistemologically, ethically, and ecologically.

And for those of you who may wish a shortcut when reading through the many process articles listed below let me save you some time after years-and-years of writing about process theology....

Simply replace one's interpretation of the bible at the core of your beliefs with the Love of God as it's new core. A theology of love bespeaks process through-and-through-and-through. More simply said, a process theology is surmised in the godly ethic of love and loving actions at all times. This is the very heart of a process-relational cosmology.

The Story of Blind Men Describing an Elephant

Fifth Conclusion (for everybody)

One last, similar to the proverbial elephant which five blindfolded experts sought to describe when feeling it's trunk, leathery skin, wispy tail, large ears, and bony tusks, so all past philosophies and methodologies have similarly described parts of Whitehead's process-rich metaphysic.

A metaphysic which richly describes the universe as it is. Thus making of it an "Integral Philosophy" to all other preceding philosophies and metaphysics.

Summary

In summary, (1) I want my scientific investigations to be agnostic - but, (2) I also want to use the tool of process-relational metaphysics when describing creational cosmologies. And lastly, (3) as process-relational sciences delve into future processual discoveries they will be discovering creation's process-based teleologies. That is, it's underlying aims and purposes, meaning and ends, which nicely dovetails and circumscribes the process-relational worlds of faith and religion from beginning to end. And it is here at this intersection where science and faith may merge and intertwine rather than compete one with the other.

Why?

Because though process-relational philosophy can be used as an agnostic metaphysic it also has a process-relational component to it when circumscribed by a process-relational theology which can work hand-in-glove with the process-relational cosmologies of science. In this way both communities are affected by, and affecting, one another having found a common foundation to dialogue with one another in belief and discovery.

Other process metaphysicians may strip out the God-element of Process-Relational thought (see here, Relational Paradigms in Sustainability Research, Practice, and Education) substituting "relational" in place of a "relational God." However, Process Metaphysician, AN Whitehead, believed in God, and had developed a metaphysic that could worked both ways, as well as singularly, between faith and non-faith. 

For those of the Spirit faith we will know this and can ably use this newer philosophical foundation between the supernatural and natural theologies of religious belief. And for those who are not of faith, they may use this same metaphysic from an agnostic, if not atheistic, approach as the linked article above has shown.

In summary, creation seems to work as process-relational dynamic. One where God has granted freewill which may, or may not, be used in loving caretake of one another and creation itself. Let's pray that whether one believes or disbelieves, that each-and-all work together towards the ever fickled dynamic of loving goodwill and engagement in cooperative understanding.

References and Resources

To assist in developing a Christian agnostism when exploring creation using the tools of a process-based science, I have listed below agnostic (if not, atheistic) videos discussing the cosmological view of the anthropic principle.... A principle, theory, or axiom, which refers to the idea of "why we live in the kind of world which we live in".
SIDE NOTE: There is both a strong anthropic argument (which religion seems to have approved) and a weak anthropic argument - which I like best because it allows the greatest amount of randomness and chaos to an "uncontrolled" and evolving creation. Into which we may posit the Imago Dei of God within creation's underlying DNA structures which consequently leans towards the direction of a loving sovereign relationship between God and creation (divine immanency) rather than a controlling sovereign relationship of judgment and wrath (the classic position of divine transcendence of the church).
So then, "why do we live in the kind of world in which we live?

From an agnostic/atheistic perspective: 'Because it worked out this way." But for the person of faith "It would be so and was so".

Said differently,
"With the forward look of science we cannot know. But with the backwards look after science we'll find a processual God utilizing processual evolution bringing all to its processual results and ends."
At once then we may have a random, evolutionary, roll-of-the-dice, but when viewing again creation's chaotic evolution we'll see the wisdom and teleology of God's purposes and resolve in birthing evolving, processual worlds into fellowship with God's processual-relational Self.

Meaning, that throughout creation's constructs God has knit deep within it's indeterminant, freewill bones God's Loving Self bubbling below evolutionary surfaces driven by divine love in all its generative, and valuative forms; pulsating with evidentiary ontological longing and becoming. A state of being always pushing forward towards greater or lesser forms of becoming. Which is yet another teaching of process-relational philosophy.

Peace,

R.E. Slater
April 1, 2023
edited April 2 & 7, 2023

PROCESS ARTICLES
~ There are more to be discovered on the sidebars ~





* * * * * * *


AGNOSTIC RESOURCES
LECTURES & VIDEOS


by Fred C. Adams



Why Is The Universe Perfect?
35:29


How Did The Universe Come Into Existence?
Brian Greene on The Multiverse & The Fine Tuning Argument
10:17


Sean Carroll - Why Fine-tuning Seems Designed
6:34


Steven Weinberg - Why a Fine-Tuned Universe?
19:53


Quentin Smith - What Does a Fine-Tuned Universe Mean?
10:34




Fine-tuned universe

The characterization of the universe as finely tuned suggests that the occurrence of life in the universe is very sensitive to the values of certain fundamental physical constants and that the observed values are, for some reason, improbable.[1] If the values of any of certain free parameters in contemporary physical theories had differed only slightly from those observed, the evolution of the universe would have proceeded very differently and life as it is understood may not have been possible.[2][3][4][5]

History

In 1913, the chemist Lawrence Joseph Henderson wrote The Fitness of the Environment, one of the first books to explore fine tuning in the universe. Henderson discusses the importance of water and the environment to living things, pointing out that life depends entirely on earth's very specific environmental conditions, especially the prevalence and properties of water.[6]

In 1961, physicist Robert H. Dicke claimed that certain forces in physics, such as gravity and electromagnetism, must be perfectly fine-tuned for life to exist in the universe.[7][8] Fred Hoyle also argued for a fine-tuned universe in his 1984 book The Intelligent Universe. "The list of anthropic properties, apparent accidents of a non-biological nature without which carbon-based and hence human life could not exist, is large and impressive", Hoyle wrote.[9]

Belief in the fine-tuned universe led to the expectation that the Large Hadron Collider would produce evidence of physics beyond the Standard Model, such as supersymmetry,[10] but by 2012 it had not produced evidence for supersymmetry at the energy scales it was able to probe.[11]

Motivation

Physicist Paul Davies has said, "There is now broad agreement among physicists and cosmologists that the Universe is in several respects ‘fine-tuned' for life". However, he continued, "the conclusion is not so much that the Universe is fine-tuned for life; rather it is fine-tuned for the building blocks and environments that life requires."[12] He has also said that "'anthropic' reasoning fails to distinguish between minimally biophilic universes, in which life is permitted, but only marginally possible, and optimally biophilic universes, in which life flourishes because biogenesis occurs frequently".[13] Among scientists who find the evidence persuasive, a variety of natural explanations have been proposed, such as the existence of multiple universes introducing a survivorship bias under the anthropic principle.[1]

The premise of the fine-tuned universe assertion is that a small change in several of the physical constants would make the universe radically different. As Stephen Hawking has noted, "The laws of science, as we know them at present, contain many fundamental numbers, like the size of the electric charge of the electron and the ratio of the masses of the proton and the electron. ... The remarkable fact is that the values of these numbers seem to have been very finely adjusted to make possible the development of life."[5]

If, for example, the strong nuclear force were 2% stronger than it is (i.e. if the coupling constant representing its strength were 2% larger) while the other constants were left unchanged, diprotons would be stable; according to Davies, hydrogen would fuse into them instead of deuterium and helium.[14] This would drastically alter the physics of stars, and presumably preclude the existence of life similar to what we observe on Earth. The diproton's existence would short-circuit the slow fusion of hydrogen into deuterium. Hydrogen would fuse so easily that it is likely that all the universe's hydrogen would be consumed in the first few minutes after the Big Bang.[14] This "diproton argument" is disputed by other physicists, who calculate that as long as the increase in strength is less than 50%, stellar fusion could occur despite the existence of stable diprotons.[15]

The precise formulation of the idea is made difficult by the fact that we do not yet know how many independent physical constants there are. The standard model of particle physics has 25 freely adjustable parameters and general relativity has one more, the cosmological constant, which is known to be nonzero but profoundly small in value. But because physicists have not developed an empirically successful theory of quantum gravity, there is no known way to combine quantum mechanics, on which the standard model depends, and general relativity. Without knowledge of this more complete theory suspected to underlie the standard model, it is impossible to definitively count the number of truly independent physical constants. In some candidate theories, the number of independent physical constants may be as small as one. For example, the cosmological constant may be a fundamental constant, but attempts have also been made to calculate it from other constants, and according to the author of one such calculation, "the small value of the cosmological constant is telling us that a remarkably precise and totally unexpected relation exists among all the parameters of the Standard Model of particle physics, the bare cosmological constant and unknown physics."[16]

Examples

Martin Rees formulates the fine-tuning of the universe in terms of the following six dimensionless physical constants.[2][17]

  • N, the ratio of the electromagnetic force to the gravitational force between a pair of protons, is approximately 1036. According to Rees, if it were significantly smaller, only a small and short-lived universe could exist.[17]
  • Epsilon (ε), a measure of the nuclear efficiency of fusion from hydrogen to helium, is 0.007: when four nucleons fuse into helium, 0.007 (0.7%) of their mass is converted to energy. The value of ε is in part determined by the strength of the strong nuclear force.[18] If ε were 0.006, a proton could not bond to a neutron, and only hydrogen could exist, and complex chemistry would be impossible. According to Rees, if it were above 0.008, no hydrogen would exist, as all the hydrogen would have been fused shortly after the Big Bang. Other physicists disagree, calculating that substantial hydrogen remains as long as the strong force coupling constant increases by less than about 50%.[15][17]
  • Omega (Ω), commonly known as the density parameter, is the relative importance of gravity and expansion energy in the universe. It is the ratio of the mass density of the universe to the "critical density" and is approximately 1. If gravity were too strong compared with dark energy and the initial metric expansion, the universe would have collapsed before life could have evolved. If gravity were too weak, no stars would have formed.[17][19]
  • Lambda (Λ), commonly known as the cosmological constant, describes the ratio of the density of dark energy to the critical energy density of the universe, given certain reasonable assumptions such as that dark energy density is a constant. In terms of Planck units, and as a natural dimensionless value, Λ is on the order of 10−122.[20] This is so small that it has no significant effect on cosmic structures that are smaller than a billion light-years across. A slightly larger value of the cosmological constant would have caused space to expand rapidly enough that stars and other astronomical structures would not be able to form.[17][21]
  • Q, the ratio of the gravitational energy required to pull a large galaxy apart to the energy equivalent of its mass, is around 10−5. If it is too small, no stars can form. If it is too large, no stars can survive because the universe is too violent, according to Rees.[17]
  • D, the number of spatial dimensions in spacetime, is 3. Rees claims that life could not exist if there were 2 or 4 spatial dimensions.[17] Rees argues this does not preclude the existence of ten-dimensional strings.[2]

Max Tegmark has argued that if there is more than one time dimension, then physical systems' behavior could not be predicted reliably from knowledge of the relevant partial differential equations. In such a universe, intelligent life capable of manipulating technology could not emerge. Moreover protons and electrons would be unstable and could decay into particles having greater mass than themselves. (This is not a problem if the particles have a sufficiently low temperature.)[22]

Carbon and oxygen

An older example is the Hoyle state, the third-lowest energy state of the carbon-12 nucleus, with an energy of 7.656 MeV above the ground level.[23] According to one calculation, if the state's energy level were lower than 7.3 or greater than 7.9 MeV, insufficient carbon would exist to support life. Furthermore, to explain the universe's abundance of carbon, the Hoyle state must be further tuned to a value between 7.596 and 7.716 MeV. A similar calculation, focusing on the underlying fundamental constants that give rise to various energy levels, concludes that the strong force must be tuned to a precision of at least 0.5%, and the electromagnetic force to a precision of at least 4%, to prevent either carbon production or oxygen production from dropping significantly.[24]

Explanations

Some explanations of fine-tuning are naturalistic.[25] First, the fine-tuning might be an illusion: more fundamental physics may explain the apparent fine-tuning in physical parameters in our current understanding by constraining the values those parameters are likely to take. As Lawrence Krauss puts it, "certain quantities have seemed inexplicable and fine-tuned, and once we understand them, they don’t seem to be so fine-tuned. We have to have some historical perspective."[21] Some argue it is possible that a final fundamental theory of everything will explain the underlying causes of the apparent fine-tuning in every parameter.[26][21]

Still, as modern cosmology developed, various hypotheses not presuming hidden order have been proposed. One is a multiverse, where fundamental physical constants are postulated to have different values outside of our own universe.[27][28] On this hypothesis, separate parts of reality would have wildly different characteristics. In such scenarios, the appearance of fine-tuning is explained as a consequence of the weak anthropic principle and selection bias (specifically survivorship bias); only those universes with fundamental constants hospitable to life (such as ours) could contain life forms capable of observing the universe and contemplating the question of fine-tuning in the first place.[29]

Multiverse

If the universe is just one of many, and possibly infinite universes, each with different physical phenomena and constants, it would be unsurprising that we find ourselves in a universe hospitable to intelligent life (see multiverse: anthropic principle). Some versions of the multiverse hypothesis therefore provide a simple explanation for any fine-tuning.[1]

The multiverse idea has led to considerable research into the anthropic principle and has been of particular interest to particle physicists, because theories of everything do apparently generate large numbers of universes in which the physical constants vary widely. As yet, there is no evidence for the existence of a multiverse, but some versions of the theory make predictions of which some researchers studying M-theory and gravity leaks hope to see some evidence soon.[30]: 220–221  Laura Mersini-Houghton claimed that the WMAP cold spot could provide testable empirical evidence for a parallel universe.[31] Variants of this approach include Lee Smolin's notion of cosmological natural selection, the Ekpyrotic universe, and the bubble universe theory.

Top-down cosmology

Stephen Hawking and Thomas Hertog proposed that the universe's initial conditions consisted of a superposition of many possible initial conditions, only a small fraction of which contributed to the conditions we see today.[32] On their theory, it is inevitable that we find our universe's "fine-tuned" physical constants, as the current universe "selects" only those histories that led to the present conditions. In this way, top-down cosmology provides an anthropic explanation for why we find ourselves in a universe that allows matter and life, without invoking the ontic existence of the Multiverse.[33]

Carbon chauvinism

Some forms of fine-tuning arguments about the formation of life assume that only carbon-based life forms are possible, an assumption sometimes called carbon chauvinism.[34] Conceptually, alternative biochemistry or other forms of life are possible.[35]

Alien design

One hypothesis is that extra-universal aliens designed the universe. Some believe this would solve the problem of how a designer or design team capable of fine-tuning the universe could come to exist.[36] Cosmologist Alan Guth believes humans will in time be able to generate new universes.[37] By implication, previous intelligent entities may have generated our universe.[38] This idea leads to the possibility that the extra-universal designer/designers are themselves the product of an evolutionary process in their own universe, which must therefore itself be able to sustain life. It also raises the question of where that universe came from, leading to an infinite regress.

John Gribbin's Designer Universe theory suggests that an advanced civilization could have deliberately made the universe in another part of the Multiverse, and that this civilization may have caused the Big Bang.[39]

Simulation hypothesis

The simulation hypothesis holds that the universe is fine-tuned simply because it is programmed that way by people similar to us but more technologically advanced.[40]

Religious apologetics

Some scientists, theologians, and philosophers, as well as certain religious groups, argue that providence or creation are responsible for fine-tuning.[41][42][43][44][45]

Christian philosopher Alvin Plantinga argues that random chance, applied to a single and sole universe, only raises the question as to why this universe could be so "lucky" as to have precise conditions that support life at least at some place (the Earth) and time (within millions of years of the present).

One reaction to these apparent enormous coincidences is to see them as substantiating the theistic claim that the universe has been created by a personal God and as offering the material for a properly restrained theistic argument – hence the fine-tuning argument. It's as if there are a large number of dials that have to be tuned to within extremely narrow limits for life to be possible in our universe. It is extremely unlikely that this should happen by chance, but much more likely that this should happen if there is such a person as God.

— Alvin Plantinga, "The Dawkins Confusion: Naturalism ad absurdum"[46]

Philosopher and Christian apologist William Lane Craig cites this fine-tuning of the universe as evidence for the existence of God or some form of intelligence capable of manipulating (or designing) the basic physics that governs the universe.[47]

Philosopher and theologian Richard Swinburne reaches the design conclusion using Bayesian probability.[48]

Scientist and theologian Alister McGrath has pointed out that the fine-tuning of carbon is even responsible for nature's ability to tune itself to any degree.

The entire biological evolutionary process depends upon the unusual chemistry of carbon, which allows it to bond to itself, as well as other elements, creating highly complex molecules that are stable over prevailing terrestrial temperatures, and are capable of conveying genetic information (especially DNA). […] Whereas it might be argued that nature creates its own fine-tuning, this can only be done if the primordial constituents of the universe are such that an evolutionary process can be initiated. The unique chemistry of carbon is the ultimate foundation of the capacity of nature to tune itself.[49][50]

Theoretical physicist and Anglican priest John Polkinghorne has stated: "Anthropic fine tuning is too remarkable to be dismissed as just a happy accident."[51]

Theologian and philosopher Andrew Loke argues that there are only five possible categories of hypotheses concerning fine-tuning and order: (i) Chance, (ii) Regularity, (iii) Combinations of Regularity and Chance, (iv) Uncaused, and (v) Design, and that only Design gives an exclusively logical explanation of order in the universe.[52] He argues that the Kalam Cosmological Argument strengthens the teleological argument by answering the question "Who designed the Designer?"[52]

Creationist Hugh Ross advances a number of fine-tuning hypotheses.[53][54] One is the existence of what Ross calls "vital poisons":[55] elemental nutrients that are harmful in large quantities but essential for animal life in smaller quantities.

See also

References

  1. Jump up to:a b c "Fine-Tuning"The Stanford Encyclopedia of Philosophy. Center for the Study of Language and Information (CSLI), Stanford University. Aug 22, 2017. Retrieved 2020-01-18.
  2. Jump up to:a b c Rees, Martin (May 3, 2001). Just Six Numbers: The Deep Forces That Shape The Universe (1st American ed.). New York: Basic Books. p. 4.
  3. ^ Gribbin. J and Rees. M, Cosmic Coincidences: Dark Matter, Mankind, and Anthropic Cosmology pp. 7, 269, 1989, ISBN 0-553-34740-3
  4. ^ Davis, Paul (2007). Cosmic Jackpot: Why Our Universe Is Just Right for Life. New York: Orion Publications. p. 2ISBN 978-0-61859226-5.
  5. Jump up to:a b Stephen Hawking, 1988. A Brief History of Time, Bantam Books, ISBN 0-553-05340-X, pp. 7, 125.
  6. ^ Henderson, Lawrence Joseph (1913). The fitness of the environment: an inquiry into the biological significance of the properties of matter. The Macmillan Company. LCCN 13003713OCLC 1146244OL 6554703M.
  7. ^ R. H. Dicke (1961). "Dirac's Cosmology and Mach's Principle". Nature192 (4801): 440–41. Bibcode:1961Natur.192..440Ddoi:10.1038/192440a0S2CID 4196678.
  8. ^ Heilbron, J. L. The Oxford guide to the history of physics and astronomy, Volume 10 2005, p. 8.
  9. ^ Profile of Fred Hoyle at OPT Archived 2012-04-06 at the Wayback Machine. Optcorp.com. Retrieved on 2019-08-02.
  10. ^ Rosaler, Joshua (2018-09-20). "Fine Tuning Is Just Fine: Why it's not such a problem that the Large Hadron Collider hasn't found new physics"Nautil.us. NautilusThink Inc. Retrieved 2020-01-18.
  11. ^ Wolchover, Natalie (2012-11-20). "As Supersymmetry Fails Tests, Physicists Seek New Ideas"Quanta Magazine. Retrieved 2020-01-18.
  12. ^ Smith, W. S., Smith, J. S., & Verducci, D., eds., Eco-Phenomenology: Life, Human Life, Post-Human Life in the Harmony of the Cosmos (Berlin/Heidelberg: Springer, 2018), pp. 131–32.
  13. ^ Davies (2003). "How bio-friendly is the universe". Int. J. Astrobiol2 (115): 115. arXiv:astro-ph/0403050Bibcode:2003IJAsB...2..115Ddoi:10.1017/S1473550403001514S2CID 13282341.
  14. Jump up to:a b Paul Davies, 1993. The Accidental Universe, Cambridge University Press, pp. 70–71
  15. Jump up to:a b MacDonald, J.; Mullan, D. J. (2009). "Big Bang nucleosynthesis: The strong nuclear force meets the weak anthropic principle". Physical Review D80 (4): 043507. arXiv:0904.1807Bibcode:2009PhRvD..80d3507Mdoi:10.1103/physrevd.80.043507S2CID 119203730Contrary to a common argument that a small increase in the strength of the strong force would lead to destruction of all hydrogen in the Big Bang due to binding of the diproton and the dineutron with a catastrophic impact on life as we know it, we show that provided the increase in strong force coupling constant is less than about 50% substantial amounts of hydrogen remain.
  16. ^ Abbott, Larry (May 1988). "The Mystery of the Cosmological Constant". Scientific American258 (5): 106–13. Bibcode:1988SciAm.258e.106Adoi:10.1038/scientificamerican0588-106.
  17. Jump up to:a b c d e f g Lemley, Brad. "Why is There Life?"Discover magazine. Archived from the original on 2014-07-22. Retrieved 23 August 2014.
  18. ^ Morison, Ian (2013). "9.14: A universe fit for intelligent life". Introduction to astronomy and cosmology. Hoboken, NJ: Wiley. ISBN 978-1118681527.
  19. ^ Sean Carroll and Michio Kaku (2014). How the Universe Works 3. Vol. End of the Universe. Discovery Channel.
  20. ^ Barrow, John D.; Shaw, Douglas J. (2011). "The value of the cosmological constant". General Relativity and Gravitation43 (10): 2555–60. arXiv:1105.3105Bibcode:2011GReGr..43.2555Bdoi:10.1007/s10714-011-1199-1S2CID 55125081.
  21. Jump up to:a b c Ananthaswamy, Anil"Is the Universe Fine-Tuned for Life?". Public Broadcasting Service (PBS).
  22. ^ Tegmark, Max (April 1997). "On the dimensionality of spacetime" (PDF)Classical and Quantum Gravity14 (4): L69–L75. arXiv:gr-qc/9702052Bibcode:1997CQGra..14L..69Tdoi:10.1088/0264-9381/14/4/002S2CID 15694111. Retrieved 2006-12-16.
  23. ^ Schatzman, E. L., & Praderie, F., The Stars (Berlin/HeidelbergSpringer, 1993), pp. 125–27.
  24. ^ Livio, M.; Hollowell, D.; Weiss, A.; Truran, J. W. (27 July 1989). "The anthropic significance of the existence of an excited state of 12C". Nature340 (6231): 281–84. Bibcode:1989Natur.340..281Ldoi:10.1038/340281a0S2CID 4273737.
  25. ^ Hinnells, J.The Routledge Companion to the Study of Religion (Abingdon-on-ThamesRoutledge, 2010), pp. 119, 125.
  26. ^ O’Keefe, Madeleine (28 January 2020). "Fine-tuning versus naturalness"Symmetry Magazine. Retrieved 18 February 2021.
  27. ^ Tegmark, Max (May 2003). "Parallel Universes". Scientific American288 (5): 40–51. arXiv:astro-ph/0302131Bibcode:2003SciAm.288e..40Tdoi:10.1038/scientificamerican0503-40PMID 12701329.
  28. ^ Wheeler, J. A., "Genesis and Observership," in R. E. Butts, J. Hintikka, eds., Foundational Problems in the Special Sciences (DordrechtD. Reidel, 1977), pp. 3–33.
  29. ^ Bostrom, N. (2002). Anthropic Bias: Observation Selection Effects in Science and Philosophy. Routledge. ISBN 978-0-415-93858-7.
  30. ^ Kaku, M.Parallel Worlds (New York: Doubleday, 2004), pp. 220–221.
  31. ^ "Two Programmes – Horizon, 2010–2011, What Happened Before the Big Bang?". BBC. Retrieved 2011-01-02.
  32. ^ Ball, Philip (June 21, 2006). "Hawking Rewrites History...Backwards"Nature: news060619–6. doi:10.1038/news060619-6S2CID 122979772. Retrieved April 19, 2010.
  33. ^ Hawking, S. W.; Hertog, Thomas (February 2006). "Populating the Landscape: A Top Down Approach"Phys. RevD73 (12): 123527. arXiv:hep-th/0602091v2Bibcode:2006PhRvD..73l3527Hdoi:10.1103/PhysRevD.73.123527S2CID 9856127.
  34. ^ Stenger, Victor J. "Is The Universe Fine-Tuned For Us?" (PDF). University of Colorado. Archived from the original (PDF) on 2012-07-16.
  35. ^ See, e.g. Cohen, J., & Stewart, I.What Does a Martian Look Like: The Science of Extraterrestrial Life, Wiley, 2002, p. 159.
  36. ^ Dick, S. J.The Impact of Discovering Life Beyond Earth (CambridgeCambridge University Press, 2015), p. 59.
  37. ^ Malcolm W. Browne (1987-04-14). "Physicist Aims to Create a Universe, Literally"The New York Times. Retrieved 2015-10-17.
  38. ^ Science & Nature – Horizon – Parallel Universes – Transcript. BBC (2002-02-14). Retrieved on 2013-03-11.
  39. ^ John Gribbin, In Search of the Multiverse: Parallel Worlds, Hidden Dimensions, and the Ultimate Quest for the Frontiers of Reality, 2010, p. 195
  40. ^ Mizrahi, Moti (2017). "The Fine-Tuning Argument and the Simulation Hypothesis" (PDF)Think16 (46): 93–102. doi:10.1017/S1477175617000094S2CID 171655427.
  41. ^ Colyvan et al. (2005). Problems with the Argument from Fine Tuning. Synthese 145: 325–38.
  42. ^ Michael Ikeda and William H. Jefferys, "The Anthropic Principle Does Not Support Supernaturalism," in The Improbability of God, Michael Martin and Ricki Monnier, Editors, pp. 150–66. Amherst, NY: Prometheus Press. ISBN 1-59102-381-5.
  43. ^ Park, Robert L. (2009). Superstition: Belief in the Age of SciencePrinceton University Pressp. 11ISBN 978-0-691-13355-3
  44. ^ Chown, Marcus (14 June 2011). "Why the universe wasn't fine-tuned for life"New Scientist210 (2816): 49. Bibcode:2011NewSc.210R..49Cdoi:10.1016/S0262-4079(11)61395-X. Archived from the original on 14 June 2011.
  45. ^ Sober, E., 2004. "The Design Argument", in W. E. Mann, ed., The Blackwell Guide to the Philosophy of Religionch. 6Blackwell PublishingISBN 0-631-22129-8.
  46. ^ Alvin Plantinga, "The Dawkins Confusion: Naturalism ad absurdum," Christianity Today, March/April 2007
  47. ^ William Lane Craig, "The Teleological Argument and the Anthropic Principle". leaderu.com
  48. ^ Richard Swinburne, 1990. Argument from the fine-tuning of the Universe, in Physical cosmology and philosophy, J. Leslie, Editor. Collier Macmillan: New York. pp. 154–73.
  49. ^ McGrath, Alister E. (2009). A Fine-Tuned Universe: The Quest for God in Science and Theology (1st ed.). Louisville, KY: Westminster John Knox Press. p. 176. ISBN 978-0664233105.
  50. ^ "What is the "fine-tuning" of the universe, and how does it serve as a "pointer to God"?"BioLogos.org. Archived from the original on 2014-12-21.
  51. ^ Polkinghorne, J. C., Science and Theology: An Introduction (London: SPCK, 1998), p. 75.
  52. Jump up to:a b Loke, Andrew (2022). The Teleological and Kalam Cosmological Arguments Revisited. Cham: Palgrave. p. 7.
  53. ^ Reasons to Believe (blog)
  54. ^ Hugh Ross. Improbable Planet: How Earth Became Humanity's Home.
  55. ^ Vital Poisons

Further reading

External links

Defend fine-tuning
Criticize fine tuning

Update re "Origins of Evolution and Religion"




A Personal Update

Hi,

I am currently working up the next phase to humanity's origins and religions. The new title may be "Evolution of Civilizations" or some such.

Be patient. I am simply catching up with other topics before proceeding further.

Articles forthcoming will look at late mesolithic and early neolithic civilizations and their beliefs.

This will then transition to the major Mesopotamian civilizations and religions forming the background and context for Israel's civilization and religion.

To conclude, I would like to view Israel's polytheism with its later developing monotheism. It's quite evident in the Psalms, for instance, when knowing Yahweh's background as a Semeitc "god of storm".

Thus, we will examine into the developing Hebraic tradition behind the various names of God such as Yahweh, Adonai, and El Shaddai (many gods).

For those of you who haven't done so already, go to the Index - Evolution of Man & Religion to catch up across the past six weeks of work (basically the first thirty articles).

One last, my wife and I are taking a two week spring break ahead of a scheduled infectious foot surgery... something I've been dealing with since my hospital stay gone-wrong in 2016. It's been hellishly brutal and the dee[ infection will not go away without amputation. Hence another clean out and another span of weeks or months to heal again.

This is probably my eighth surgery on my foot and ankle. The first being the worst pain-wise; the second prevented me from dying due to full body sepsis; and all my later follow ups have addressed infectious abscesses as they come up every six-twelve months. So it's serious but something I am living with as non-disruptively as possible....

In summary, I will be using this week to draft-up future articles and hopefully not slow down when returning back home - and a week later, back to surgery one more time.

So prayers and patience for a bit. There's enough here on this website to keep one's attention and I've written everything so the content can be utilized in the classroom, conversation circles, and the church across a number of subjects.

Blessings,

R.E. Slater

April 1, 2023




Between Radical & Confessional Theologies: Whitehead’s God



A God of Love is A God Who is
Transcendently Near

The Process Doctrine of Divine Immanence

by R.E. Slater
April 1, 2023


Divine Immanence = Spirit Presence

Bo Sanders was a contemporary with Tripp Fuller at the outset of Homebrewed Christianity. Both Bo and Tripp were just coming into their own as student theologians focusing on their respective ideas of Whitehead and Christianity. Here, Bo utilizes Austin Roberts thoughts on the distinctiveness of Whiteheadian Philosophic Theology as a radically helpful approach to re-orienting the doctrines of God back to people and the church back to loving ministries.

It is important to remind ourselves of Process Theology's early struggles with the classical theologies of the 19th and 20th century (modern) church which institute had uplifted it's teachings of the transcendence of the Divine to the indelicate and immediate loss of God's crucial immanence necessary to the church and humanity.

At which point process theologians in the 1950s began to reverse this script of God  by the church by placing the Divine as importantly, necessarily, and centrally, immanent in relational ontological communication of the Divine with creation and humanity as a subset of creation.

In Christian terms we would say that the Spirit of God was set free to do the Work of God savifically, redemptively, and at all times, lovingly. At this same moment revived denominational groups such as Pentacostalism, Charismatics, Catholics, and a few other protestant movements began re-centering their beliefs around the Spirit of God. Which is a curious coincidence but wholly indicative of the Spirit of God's moving across the many heart's of believers noticing the church's paucity on the teaching of God's immanence in the lives of it's people everywhere. 




Now neither the transcendent nor the immanent doctrinal groups would necessarily deny the other's position even today's evangelical preaching separates God from man frequently and often when preaching sin and judgement, holiness and the sacred divine. This would be an example of God's transcendence from humanity.

Whereas the doctrinal immanency group will preach the imperative of God's nearness and presence at all times in humanity's lives regardless of sin and evil. That is, the divine is incapable of living his creation to which God has bound himself by love. Love never leaves but stays - as it can - in humanity's lives seeking reclamation and fellowship.

However, it is "relevant" to notice how one group places God further away from humanity when emphasizing holiness, sin and evil, while the other group says "Not so!" That the Divine is first and foremost loving before all other attributes of the Godhead - which consequently and necessarily places God intrinsically into the panrelational and participatory conversation with creation and mankind.

What does Divine Immanency Mean?

It is in this direction which I have strongly leaned over these past many years teaching how the love of God brings the Divine lovingly near, if not importantly making divine salvation central to creation in all ways imagined... here are a few:
  • That God is neither justice nor holy if God is not first loving.
  • That a transcendent God is no good to his creation if he leaves it. In fact, it will fall apart completely and wholly without God's presence momentarily infilling creation's length and breadth and entirety.
  • That a God who abandons his creation is an unloving God; betraying his promises to always abide; and to be centrally located within his creation.
  • That on the basis of God's intrinsic immanence can salvation and redemption ever occur. A transcendent God cannot save, heal, bind up, or participate with his creation when leaving it to itself. It is a bald denial of why "by Love's desire" (and not by "Divine fiat") God created creation at all.
  • And finally, that because of God's Love we are to love and minister to one another; neither oppressing, harming, or shackling God's creation, nor ourselves; nor our bodily and spiritual needs; nor the church and its congregations; nor civil society; by oppressive rites and rituals of religiosity substituting idolatrous self-righteous legalisms for the clear and extended Love of God.



What Does God's Presence Mean?

And although I have spoken these statements with many more declarations - and far more elegantly in the past than I do here - when speaking to the processual immanence of God; when placing Love over sacredness, holiness, and justice; I do wish to remember again the necessity to write, teach, and preach of the Love of God over the more current church views of judgment and wrath based upon it's transcendent (and not immanent) views of God.

Theologies which withhold God's love from us and creation replacing godly immanence with transcendent religious forms requiring church-sanctioned penance and conversion. Human deeds which I label as unnecessary and ungodly teachings of the church misspeaking it's ideas of what God's love means to us a living, serving, hurting, parishioners to the living Spirit of Christ.
Furthermore, a loving God does not command religious actions as substitute to his loving care and indwelling. That all such actions to require worthiness of his love are vain, self-serving acts of self-righteousness and prideful heart.
That the only reciprocation to God's love is to love ourselves and one another. Not by dwelling in guilt nor self-beatings. Nor harming others in congregational displays of unholy rites and memed profferings of scape-goating (I think of the historical acts of church cruelty and oppression to the public as well as to its congregants).
What God's love means to us is that all our works - whether religious or not - are unwanted, unhelpful, self-deceiving, and but raggish substitutes for receiving God's love wholly and completely.



Outcomes of Preaching a Lovingly Present God

The most religious thing a penitent might do is:
  • To give God's love away kindly, tenderly, helpfully, and with large amounts of humility, forgiveness, grace and mercy.
  • For many process theologians this means progressive activism embracing humanitarian outreach to the unwanted, despised, ill-regarded, hated, and such like.
  • For other process practitioners it may also mean rebuilding fully democratized ecological societies which value people and faiths of all kinds cooperatively, equally, fairly, and in ecological reconstruction of a polluted and failing planet.
  • This then is what it means to teach a theology of love based upon a God who is immanently near and unwilling to leave us. 

One Last Word on Divine Immancence

Certainly God is "Other" than creation and ourselves but God's "Otherness" consequently demands God's Immanence based upon God's deep loving desire to be a Father-Creator. Process Immanence then speaks to a Loving God in process with his creation.
"Love is what makes the world go 'round. What makes life purposefully meaningful. And is the Soul-energy of the very Divine." Love - not holiness, not justice, not acts of religious self-righteousness - is the definitive story of the God who is "Otherly Near" - Abidingly Near - Sacrificially Near - and Presently Near - at all times, hard or sad or cruel or full of pain and suffering.
God's Love is promised to creation at all times throughout its stories of survival in unloving, creaturely worlds having abandoned loving caretake of one another for other unloving energies set as idolatrous images to the One Who Loves.
Peace and Love,

R.E. Slater
April 1, 2023
* * * * * * *



Between Radical & Confessional Theologies:
Whitehead’s God

March 14, 2014

[all bracketed comments are mine - re slater]

*side note: "Radical Theology" as written here is not strictly secular radical theology but a theology which differs from the classic church teachings on a
theological doctrine. In this case transcendence v immanence. - re slater


Guest-post by Austin Roberts:
He is a PhD student at Drew University, studying with the incomparable Catherine Keller. [listen to her podcast here]


I.

As a process theologian, I often find myself in the position of needing to explain or even defend the God that Whitehead affirms. I have these conversations with fellow academics and intellectual types who just can’t see how some of us can still call ourselves theists after the ‘death of God,’ as well as fellow Christians who struggle to see how one could reconcile process panentheism with the God of the Bible.

While the former group tends to be extremely critical of any hint of transcendence (whether in reference to God or otherwise), the latter group gets uneasy with the process theologian’s special emphasis on God’s immanence.
  • For the former, transcendence is more-or-less relativized – if not entirely eliminated – by immanence.
  • For the latter, it is usually the other way around: God is infinitely transcendent and created everything out of nothing.
For those who care to go into this kind of discussion, the core theological question up for debate is this: how immanent and/or transcendent is Whitehead’s God?


II.

I’m certainly not going to try to answer this with any sense of finality. What I primarily want to do here is to point out the difficulty of this issue when we have, broadly speaking, two types of theologians reading Whitehead in different ways today:
  • those who resonate with Radical Theology
  • those who are committed to Confessional Theology.
This is exciting to me, even as it brings new challenges to process theology. I’m not claiming that there is a full-blown contradiction between these two approaches, and perhaps there’s a way to bring these two approaches closer together. Even so, they are starting out with different assumptions and concerns that certainly shape their contrasting readings of Whitehead’s theism.
At the risk of oversimplifiction, there’s a sense in which Radicals tend to read Whitehead primarily through a poststructuralist lens (Derrida, Deleuze, Butler) while Confessionals read him primarily through the lens of tradition and scripture.
This makes for a rather striking difference between the two.
  • One could always follow the “Whitehead without God” approach (Bob Mesle, Donald Sherburne). [sic, Whitehead was a Victorian Christian who was developing processual theology at the same time as the newer quantum cosmologies were being birthed scientifically. Thus, one reads Whitehead as a process philosopher rather than as a process theologian. This latter task was later taken up by Dr. John Cobb, Jr. - re slater]
  • One can also see Whitehead’s God as nothing more than a cosmic function – and therefore wholly “secularized” – that is necessary for a coherent process worldview but totally uninspiring for spirituality or religion (Steven Shaviro’s reading in his “Without Criteria”). [here, the process philosophy of Whitehead is utilized to develop a wholly secular line of processual thinking ala metaphysical cosmologies, ontologies, and rightfully ethically, as an overall teleology of process thought. The word secular then is applied correctly but in Whitehead does not necessarily deny an underlying processual theology. In Whitehead, process is a correctly observed to be a philosophic theology as opposed to Christian theologies built upon an eclectic panacea of  Platonic-Hellenistic-Aristotelian-Enlightenment philosophic foundations as the church has done these past 2000 years. - re slater]
Personally, I think there are serious problems with these interpretations (that’s for another post) and they remain minority reports within the process community.

IIIA.

Let’s consider two streams of process theology, what I’m calling the Radical and Confessional paths.


On the one side are those who read Whitehead’s God in ways that strongly emphasize immanence – a kind of Radical theology, perhaps, usually with the help of Deleuze’s poststructuralist philosophy of immanence. Few process thinkers go so far as to deny God’s transcendence entirely (although see Kristien Justaert’s process pantheism in “Theology after Deleuze”), but the concept as more commonly understood is very much relativized by a more immanent God. This is rapidly becoming an influential way of reading Whitehead (I can confirm this based on my experiences at both Drew (sic, Catherine Keller) and Claremont  (sic, John Cobb) [Universities] where most students of Whitehead tend to lean this way).

My former professor Roland Faber, signaling a stronger shift towards immanence with his Deleuzean reading of Whitehead, argues for “trans-pantheism” as opposed to the more standard reading of Whitehead’s panentheism. He digs deep into the Cusan paradox of God as “Not-Other” and places a stronger theological emphasis on Whitehead’s immanent creativity. He interprets the later Whitehead as seeming inclined “to replace any remaining connotations of God’s transcendence with a totally immanent divine creativity” (Process & Difference, 216). As with John Caputo’s radical theology, Faber will also say that God does not exist but insists as the interrupting event of the new.

For Faber’s radical process theology, God is always “In/difference”: the insistence on difference and relationality of all differences. For the Radical approach, questions of Christian doctrine (Christology, Trinity, Revelation) tend to be secondary (at best) to the political and ethical implications of theology. The thinking here is that an immanent theology is better equipped for this-worldly activism based on democratic practices, over against difference-denying oppressive forms of hierarchy that are rooted in transcendence.


IIIB.

On the other side are those who read Whitehead’s God in ways that try to maintain more traditional theological intuitions of transcendence. I see this as a kind of Confessional trajectory for Whiteheadians that has been much more common for Christian process theology over the last fifty years. Confessional process theologians are not necessarily Orthodox in their beliefs, but they tend to have a stronger concern than the Radical process theologians to maintain ties to the Christian tradition and to more thoroughly align their theology to the Bible.

John Cobb is an obvious example here, especially evident in his rather high Christology in which he intentionally remains close to the creedal confession that Jesus was “fully God and fully man.” By reading Whitehead’s God as a balance of immanence with transcendence, he can affirm that:
  • God is the most powerful reality in existence;
  • That our existence is radically contingent upon God as our Creator; and;
  • That we depend upon God’s grace.
Attempting to do justice to key themes of the Bible and Christian piety, Cobb will claim that:
  • Because God is always working for the good in the world and truly loves her creation;
  • God can genuinely reveal him/herself in particular ways;
  • Our prayers can be answered, people might even sometimes be healed through God’s action in the world, and that death ultimately does not have the last word.
Unlike Radical process theology, Confessional process theologians unequivocally affirm God’s existence as a real being (e.g., David Ray Griffin’s cumulative argument in his Re-enchantment Without Supernaturalism).

A neo-Whiteheadian approach, as in Joseph Bracken’s theology, pushes even closer to traditional commitments and asserts a stronger (“asymmetrical”) sense of transcendence than even Cobb.

Like Thomas Aquinas did with Aristotle, and Augustine did with neo-Platonism, Bracken will use Whitehead as a general philosophical framework for special revelation in scripture and tradition, allowing the latter more authoritative sources to revise the former when necessary. The doctrinal results for him are an orthodox view of the Trinity, creatio ex nihilo, and bodily resurrection.

IV.

Some of us might cringe at the Radical approach, others at a Confessional approach.
  • To Confessionals, the Radical approach might sound even more esoteric and complicated than Whitehead himself and irrelevant for practical or spiritual life outside of the academy.
  • To Radicals, the Confessional approach might sound outdated and naïve at best, or imperialistic and oppressive at worst.
  • Or some of us might instead be able to see the two as constrasting rather than contradicting and perhaps look for a way to learn from both, even if we share the more basic assumptions of one or the other.

Conclusion

If the Radical approach is helping to keep Whitehead relevant to postmodern intellectuals, religious skeptics, and academics – perhaps even effecting a “Whiteheadian revolution” or a “return to Whitehead” in contemporary philosophy and science

the Confessional approach tends to have much more traction for pastors and laypersons.

This distinction seems to me to exemplify the challenge of identifying the task of theology today:
  • Is it important to do theology primarily for the sake of the life of the confessing church, or
  • Can we (should we?) move on and do theology primarily because of its continuing politically subversive and ethical power for society?
This is not a question just for those of us in the process community, but rather for any theologian who finds herself in this predicament, between the Radical and the Confessional.