Calvinist and Arminian Traditions: Denominations, Hybrids, and the Politics of Doctrine

Calvinist and Arminian Traditions:

Denominations, Hybrids, and

the Politics of Doctrine

PART 1

by R.E. Slater and ChatGPT 5

August 8, 2025

A Personal Note

I grew up in the "Regular Baptist" tradition which is classically based in Arminian thought but under 20th century evangelicalism's influences became influenced by strong versions of Calvinism. The more likely because the RCA and CRC synods are headquartered in the city I reside and go to church.

These 16th century Calvinistic projections upon the bible were especially centered in God's sovereignty from which all Reformed dogma then proceeded. This theological persuasion was also my educational training in the several churches I attended including my bible college experience, and the M.Div degree I obtained centered in Reformed Covenantal and not arbitrary dispensational et al schemas.

When moving first towards a progressive form of evangelicalism (known as the Emergent church movement lasting some 20 years, 1995-2015 roughly) I found that Evangelicalism's theological foundation rested upon an eclectic basis of philosophies from Platonism to Hellenism to Medieval, Enlightenment, and Modernism, as example. I had first thought a new biblical hermeneutic might solve the evangelical stigmatization (or overload) upon the bible but I next realized that what was needed was a new philosophical foundation from which all theology derives its energy.

Hence, in the early years of developing this website (2009), Calvinism was systematically removed and replaced by Arminianism (ala Dr. Roger Olson). From that arrangement I then moved logically and quite easily towards Open and Relational theology (ORT) which is the upgraded version of contemporary Arminianism. All the while I was yet ignorant of the need for a new philosophical basis which shortly thereafter came into view (2014?) and into which I at first explored (up to 2021?) and have ever since been presently developing.

Point being, it's taken awhile to get to where I am today having first to deconstruct the entirety of my life's learning and beliefs, to then reconstruct forward with no fixed center, stated goal, or idea where I was going. It further meant expanding and broadening my understandings of the world from what I thought I knew - and was led to believe - and especially away from those areas that I was warned not to examine, thereby staying true to my past Christian heritage. But once the ingrained cultural walls were knocked down and stepped over my theological horizons could expand and new vistas be explored. All this took quite a long while as I did not have the advantage of a mentor or discipler. It was a self learned journey ever guided by the Holy Spirit.

Eventually, I came to process philosophy with its derivations of process theology, process religion broadly, and how to processually view the sciences - including all academic disciplines - such as studies in urban ecological growth, or the development of ecological civilizations... including socio-political economies of scale, transformative process democracies centered in justice and equality, and etc. As a result, process has become essential in viewing all 21st century developments from AI and tech to the family unit and broken human relations.

One last significant observation came to me in my journey which finally put all things into place when realizing that the "Evangelical-Arminian version" of "Open and Relational theology" was essentially a draw down from Whitehead's own process philosophy. The phrase's fuller descriptor was-and-is "Open and Relational PROCESS theology"... which is where it must remain... and not within evangelicalism's hodgepodge of eclectic admixtures of non-processual world philosophies.

To conclude, I will now submit three posts:

Part 1 - An introduction to the Calvinist/Arminian debates (here);

Part 2 - How Process Theology differs from Arminian and Evangelical thought. This post will also include the argument for the complete replacement of both 16th century systems of theology placed upon the bible - that of Calvinism and Arminianism - along with the replacement of 20th century Evangelicalism, by Process Theology alone. Thus enabling broader philosophical-theological discussions in Christian metaphysics, ontology, and ethics will also including more integrative processual dialogues with global religions and contemporary cultural developments.

And finally,

Part 3 - The development of a processual soteriology as more attuned to God's person and work than evangelicalism's own doctrines of salvation.

R.E. Slater

August 9, 2025

List of Christian Creeds -

https://en.wikipedia.org/wiki/List_of_Christian_creeds

A History of the Calvinist-Arminian Debate -https://en.wikipedia.org/wiki/History_of_the_Calvinist%E2%80%93Arminian_debate

R.E. Slater & ChatGPT5

Introduction

The history of Protestant theology has been shaped profoundly by two major streams of thought: Calvinism and Arminianism. Emerging from the Reformation and its immediate aftermath, these systems represent not only distinct theological convictions but also competing visions of God’s sovereignty, human freedom, and the nature of salvation. Over the centuries, their debates have produced denominational alignments, institutional loyalties, and shifting theological syntheses.

In the modern era, both Calvinism and Arminianism have evolved, adapted, and, in some cases, merged into hybrid forms. These theological developments are deeply intertwined with the historical, cultural, and political contexts of their respective church bodies. Understanding their origins, transformations, and current expressions is essential for grasping the present theological landscape within global Christianity.

1. Historical Origins (16th–17th Century)

Calvinism - The Reformed Stream

• Origins: Rooted in the theology of John Calvin (1509–1564), a French Reformer in Geneva, and his contemporaries in the wider Reformed tradition (e.g., Ulrich Zwingli, Heinrich Bullinger).

• Core Tenets (TULIP acronym codified later in the 17th century at the Synod of Dort, 1618–1619):

  1. Total Depravity — Human nature is wholly corrupted by sin.

  2. Unconditional Election — God’s choice of the elect is not based on foreseen faith.

  3. Limited Atonement — Christ’s atonement is effective for the elect alone.

  4. Irresistible Grace — God’s grace cannot be ultimately resisted by those elected.

  5. Perseverance of the Saints — The elect will persevere in faith until the end.

• Historical Denominational Issuers:

  • Reformed Churches of Switzerland (Swiss Reformed Church)

  • Dutch Reformed Churches (later the Reformed Church in America, RCA, and the Christian Reformed Church, CRC)

  • French Huguenots - The Huguenots were French Protestants who largely adhered to the Reformed tradition of Calvinism, distinct from the Catholic Church that dominated France. They faced intense persecution from the French monarchy and the Catholic Church, leading to the French Wars of Religion, a series of conflicts. At the revocation of the Edict of Nantes and other instances of persecution, many Huguenots fled France, seeking refuge in countries like England, the Netherlands, Germany, Switzerland, and even further afield to North America and South Africa.

  • Presbyterian Churches (Scotland, later Presbyterian Church USA and Presbyterian Church in America)

  • Puritans (in England and New England)

  • Congregationalists (New England origins)

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Arminianism - The Remonstrant Stream

• Origins: Developed by Jacobus Arminius (1560–1609) in the Netherlands as a counterpoint to strict Calvinism, especially its view of predestination. His followers issued the Remonstrance (1610), prompting the Synod of Dort (1618-1619) to condemn their views.

• Core Tenets (often expressed as “The Five Articles of the Remonstrance”):

  1. Conditional Election — Based on God’s foreknowledge of who would freely believe.

  2. Unlimited Atonement — Christ died for all, though only believers benefit.

  3. Partial Depravity — Humanity is fallen but prevenient grace enables a free response.

  4. Resistible Grace — Humans can resist God’s saving call.

  5. Conditional Perseverance — Salvation can be lost through persistent unbelief.

• Historical Denominational Issuers:

• Remonstrant Brotherhood (Netherlands)

• Certain English Baptists (General Baptists)

• Early Methodism (John and Charles Wesley)

• Some Anabaptist communities

• Armenian Evangelical Church (Middle Eastern Protestant expression)

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2. Contemporary Expressions (20th–21st Century)

Calvinism - The Neo-Reformed & "Young, Restless, Reformed" (YRR) Streams

• Shifts & Developments:

  • Neo-Calvinism (Kuyper, Bavinck) in the late 19th–20th centuries reframed Calvinism as a cultural mandate — applying God’s sovereignty to all spheres of life, not just salvation.

  • Evangelical Calvinism in the 21st century often emphasizes grace and God’s glory but can blend with contemporary worship and missional approaches.

  • The Young, Restless, and Reformed (YRR) movement (2000s) reignited interest in Reformed theology among younger evangelicals, often tied to celebrity pastors and conferences: John Piper, Al Mohler, Mark Driscoll, Tim Keller, C.J. Mahaney, and Mark Dever, among others.

  • Some churches adopt “soft Calvinism” — affirming perseverance and unconditional election but modifying or downplaying limited atonement.

• Current Denominational Strongholds:

  • Presbyterian Church in America (PCA)

  • Orthodox Presbyterian Church (OPC)

  • Reformed Baptist churches (e.g., Founders Ministries within the Southern Baptist Convention)

  • Christian Reformed Church in North America (CRCNA)

  • Evangelical Free Churches (select congregations)

  • Acts 29 Network (church planting network, often Calvinist leaning)

  • Various independent Bible churches influenced by Reformed theology

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Arminianism - Wesleyan-Holiness & Evangelical-Arminian Streams

• Shifts & Developments:

  • Wesleyan-Holiness tradition continues to stress free will, prevenient grace, and the possibility of entire sanctification.

  • Open Theism (late 20th century) emerges from some Arminian premises, proposing that God knows all possibilities but not all future free acts as fixed.

  • Many evangelical churches have embraced a practical Arminianism — teaching free will and resistible grace, even if doctrinal statements are vague.

  • Some “soft Arminians” accept perseverance of the saints (eternal security) while rejecting unconditional election and irresistible grace.

• Current Denominational Strongholds:

  • United Methodist Church (and Global Methodist Church offshoot)

  • Free Methodist Church

  • Wesleyan Church

  • Church of the Nazarene

  • Assemblies of God (Pentecostal)

  • Church of God (Cleveland, TN)

  • Foursquare Church

  • Salvation Army

  • Most non-denominational charismatic churches

  • Armenian Evangelical Church

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3. Hybrid & Blended Models (20th–21st Century)

1. Cal-minianism — A Practical Middle Ground

• Definition: A term (often pejorative) for churches or believers who blend elements from both Calvinism and Arminianism, usually unintentionally as a lay perspective of both theological systems.

• Typical Beliefs:

  • Election: God chooses based on foreknowledge of human choice.

  • Atonement: Universal provision, but only effective for those who believe.

  • Grace: Prevenient grace makes faith possible but not inevitable.

  • Perseverance: Eternal security often affirmed, but sometimes with conditions.

• Examples of Denominations:

  • Southern Baptist Convention (broadly; some churches Calvinist, some Arminian, most in the middle)

  • Evangelical Free Church of America (EFCA) — often a mix depending on local leadership

  • Conservative Congregational Christian Conference (CCCC)

  • Many independent evangelical churches

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2. Molinism - Free Will Meets Divine Foreknowledge

• Definition: Philosophical middle ground proposed by Luis de Molina (16th c.), holding that God’s “middle knowledge” allows Him to know exactly what free creatures would choose in any circumstance.

• Typical Beliefs:

  • Upholds libertarian free will.

  • God sovereignly ordains the world in which people freely choose in ways that fulfill His purposes.

• Examples of Denominations / Groups:

  • Roman Catholic Church (officially open to Molinism, though Thomism more dominant historically)

  • Some Baptists and non-denominational churches influenced by William Lane Craig

  • Certain Christian apologetics ministries (e.g., Reasonable Faith)

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3. Amyraldism (Four-Point Calvinism) - Modified Calvinism

• Definition: Named after Moïse Amyraut (17th c.); teaches universal atonement in intent but limited in application.

• Typical Beliefs:

  • Christ died for all people in provision, but God applies salvation only to the elect.

  • Retains unconditional election, irresistible grace, perseverance of the saints.

• Examples of Denominations:

  • Some Reformed Baptist and Presbyterian churches

  • Parts of the Reformed tradition in France historically

  • Certain faculty/theologians within broader Reformed circles

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4. Modified Pentecostal-Calvinist Blends

• Definition: Charismatic churches with strong Reformed soteriology.

• Typical Beliefs:

  • Calvinist doctrines of grace alongside Pentecostal/charismatic gifts.

• Examples of Denominations:

  • Sovereign Grace Churches

  • Some Acts 29 Network churches

  • Independent charismatic-Reformed congregations

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4. Calvinism & Arminianism: Historical → Contemporary → Hybrid Map

Category	Doctrinal Emphasis	Historical Origin	Contemporary Expressions	Hybrid / Blended Forms
Calvinism	God’s sovereignty, unconditional election, limited atonement, irresistible grace, perseverance of the saints.	John Calvin & Reformed tradition (16th c.); Synod of Dort (1618–1619) codified TULIP.	Presbyterian Church (USA, PCA, OPC), Reformed Church in America, Christian Reformed Church, many Reformed Baptists, some Anglican/Episcopal.	Amyraldism (Four-Point Calvinism) — Universal provision, limited application (some Presbyterians, Reformed Baptists). Pentecostal-Calvinist Blends — Sovereign Grace Churches, Acts 29 Network.
Arminianism	Conditional election, unlimited atonement, prevenient grace, resistible grace, conditional perseverance.	Jacobus Arminius (16th–17th c.); Remonstrants (1610) challenged strict Calvinism; Wesleyan Methodism (18th c.).	United Methodist Church, Free Methodist Church, Wesleyan Church, Church of the Nazarene, Salvation Army, most Pentecostals (Assemblies of God, Church of God Cleveland, Foursquare).	Calminianism — SBC majority, Evangelical Free Churches, many independent evangelicals.
Molinism	Divine middle knowledge: God knows all possible free will choices and actualizes a world accordingly.	Luis de Molina (16th c. Jesuit theologian).	Some Roman Catholic theologians, Protestant apologists like William Lane Craig, pockets within Baptists & non-denominationals.	Functions as a bridge between Calvinist and Arminian emphases on sovereignty and free will.
Hybrids / Other	Blends of sovereignty and free will doctrines for pastoral, missional, or philosophical reasons.	Emerged in post-Reformation adaptations, evangelical revivals, and ecumenical efforts.	Southern Baptist Convention (non-Calvinist majority but some Calvinist), EFCA, independent Bible churches.	See above — Calminianism, Amyraldism, Molinism, Pentecostal-Calvinist blends.

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Conclusion

From the early battles of the Synod of Dort to the present-day denominational alignments, Calvinism and Arminianism continue to shape Christian identity, practice, and ecclesial politics.

Their doctrines - once sharply divided - now often coexist in hybridized theological frameworks, reflecting broader cultural shifts toward cooperation, pragmatism, and pluralism within the church.

Yet, the tensions remain:

• For some, the distinctives of each system are non-negotiable;
• for others, they are historical signposts rather than fixed boundaries.

The ongoing conversation between Calvinist and Arminian perspectives reveals not only the resilience of Reformation theology but also its capacity for adaptation in a changing world. 

The challenge for the 21st century is whether these traditions can transcend old polemics to foster a richer, more constructive dialogue rooted in the shared pursuit of faithfulness, justice, and love.

Theologian John Hick: Processual Theologian in Analytic Dress

Theologian John Hicks

Theologian John Hick:

Processual Theologian in Analytic Dress

Examining the Philosophical Basis

of Hick's Plurality of Religion

by R.E. Slater & ChatGPT

Who was Theologian John Hicks? - https://en.wikipedia.org/wiki/John_Hick

John Harwood Hick (20 January 1922 – 9 February 2012) was an English philosopher of religion and theologian, who taught in the United States for the larger part of his career. In philosophical theology, he made contributions in the areas of theodicy, eschatology, and Christology, and in the philosophy of religion he contributed to the areas of epistemology of religion and religious pluralism.

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Introduction

John Hick (1922–2012) was a British philosopher of religion whose work reshaped modern theology by proposing a deeply pluralistic and ethically grounded vision of religious truth. Rooted in analytic philosophy, Hick fused Kantian epistemology, Irenaean theodicy, and global interfaith experience to build a theology that affirmed the value of all religions and the moral growth of all persons.

This document will also contrasts analytic philosophy with Process Philosophy to highlight the differences in methodology and metaphysical commitments. It will also explore how Christian theology would evolve differently if rooted not in analytic versus but in processual thought.

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1. Kantian Epistemology and the “Real”

Drawing on Immanuel Kant's distinction between the noumenon (the unknowable reality-in-itself) and the phenomenon (what appears to us), Hick proposed that the divine or “Real” lies beyond all human comprehension. Religious traditions do not grasp God as God is, but as mediated through human culture, history, and experience. Thus:

• Christianity, Islam, Hinduism, Buddhism, etc., are all phenomenological responses to the same noumenal “Real.”

• This underlies his Pluralist Hypothesis—that no single religion has a monopoly on truth.

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2. Irenaean Soul-Making Theodicy

Rejecting the Augustinian idea that humanity fell from a state of perfection, Hick advanced a vision drawn from Irenaeus: that human beings are created unfinished, with the purpose of moral and spiritual development.

• Evil and suffering are not gratuitous but necessary conditions for soul-making.

• God allows freedom and imperfection so that love, courage, and faith can emerge authentically.

• This leads Hick to embrace universal salvation as the eventual outcome of all souls growing into divine likeness. (please refer to my past two recent posts on Universalism: part 1 and part 2, that universalism is not a guarantee but a processual hope et al.)

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3. Religious Pluralism as Ethical and Philosophical Imperative

Hick saw religious diversity not as a threat but as a reflection of the many ways humans encounter the Real. Thus:

• Religious exclusivism (e.g. “Only my religion is true”) becomes morally and epistemologically suspect.

• Salvation is not tied to belief in specific doctrines but to the transformation of human beings into compassionate, self-giving persons. That heaven isn't the goal so much as valuative living in peace and harmony with others.

• Truth is practical, not propositional - measured by ethical fruit rather than abstract creed.

3b. Process Ethics as Teleological and Transformational

• Process philosophy (especially Whiteheadian) views the universe as unfolding through becoming.

• Ethical development is not fixed or binary, but part of a long, evolving process.

• Suffering and struggle are ingredients in the creative advance of value—what Hick called soul-making.

• Unlike analytic ethics, which often stays abstract or momentary, process ethics considers the whole arc of existence and the relational effects of each decision.

✅ Resolution: Hick’s vision of soul-making is naturally at home in process thought, which values growth, participation, and moral becoming over time.

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4. Context in Analytic Philosophy

Educated in the tradition of Anglo-American analytic philosophy, Hick approached theology with clarity and logical rigor. He countered positivist critiques by grounding religious belief in experience—arguing that religious perception is as valid a form of knowing as sensory perception.

• Like empirical data, religious experiences are interpreted through frameworks.

• Faith is justified not by proof but by transformation.

4b. Process Metaphysics as Relational and Dynamic

• Whereas analytic philosophy avoids metaphysics, process thought embraces it—but in a relational, non-static way.

• The “Real” in process theology is not distant and unknowable (impractical transcendence) but is deeply entangled with all becoming.

• God is dipolar—holding both permanence and change—working with the world through persuasion, not domination.

• This allows Hick’s intuitions about the divine drawing all things toward love and transformation to be metaphysically supported.

✅ Resolution: Hick’s need for a fluid, ethical metaphysic is better answered in process thought, where interconnection and becoming are the ground of reality.

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5. Comparison: Analytic Philosophy vs. Process Philosophy

Feature	Analytic Philosophy	Process Philosophy
Methodology	Clarity, logical analysis, argument structure	Relationality, becoming, metaphysical synthesis
View of Reality	Often dualistic or epistemologically limited	Holistic, dynamic, relational
View of God	Often transcendent, unknowable “Real”	Dipolar God: both changing and unchanging
Emphasis	Language, logic, justification	Creativity, novelty, interrelation
Religious Truth	Culturally mediated, logically defensible	Emergent, participatory, contextual

While Hick remained within the analytic tradition, many of his conclusions—especially regarding religious pluralism and universal salvation—resonate with the relational and evolving vision of Process Theology.

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6. Evolution of Christian Theology: Analytic vs. Processual Foundations

Aspect of Theology	Analytic Philosophy Approach	Process Philosophy Approach
Doctrine of God	Focus on [impractical] divine transcendence and unknowability	Emphasis on divine relationality and becoming
Salvation	Often juridical or logical coherence in doctrines	Dynamic process of healing, becoming, and lure
Revelation	Emphasis on propositional truth and clarity	Ongoing, relational disclosure through experience
Ethics	Grounded in rational justification and moral law	Emergent from relational well-being and novelty
Church and Other Religions	May lean toward exclusivism or inclusivism	Fully pluralistic and participatory

From an analytic standpoint - Christian theology tends toward propositional clarity, definition, and systematic coherence, focusing on divine constancy and doctrinal boundaries - often at the expense of valuative appreciation for humanitarian transformation or relational difference. Hence, Christianity's philosophical basis is inherently un-pluralistic (or, poorly suited to be pluralistic).

From a processual basis - theology becomes a dynamic, open-ended participation in the divine life, where God and the world evolve together in love, freedom, and creativity.

Here's why - in process-informed terms:

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7. Analytic Philosophy Tends Toward:

• Propositional clarity and systematic coherence: Seeking truth in fixed statements that can be tested, defined, or logically parsed.

• Doctrinal boundaries: Emphasizing internal coherence and fidelity to tradition or systematic theology.

• Binary logic: Something is either true or false; this leaves little room for multiple coexisting truths.

• Epistemic suspicion: Discomfort with metaphysical or experiential claims that cannot be universally verified.

• God is understood as ontologically fixed, perfect, and impassible.

• Ethics are derived from revealed truths or norms, often seen as unchanging.

From an analytic standpoint, Christian theology tends toward "propositional" clarity, definition, and systematic coherence, focusing on divine constancy and doctrinal boundaries and less on valuative appreciation of humane or humanitarian difference.

Result: These tendencies reinforce exclusivist or inclusivist theological models (e.g., "Only Christ saves"), but resist pluralist frameworks that acknowledge the validity of multiple religious paths.

7b. Process Philosophy Tends Toward:

• Relational truth: Truth emerges in lived relationships and experience, not abstract propositions.

• Open-ended becoming: All faiths are evolving responses to the divine lure, and none are final or complete.

• Value pluralism: God is at work in all cultures, drawing each toward greater love and harmony.

• Persuasive, not coercive divine action: This necessitates theological humility and openness.

• Ethics emerge from mutual responsiveness, context, and co-creation.

• Salvation is viewed as transformative process, not merely legal declaration.

Thus, while analytic theology tends to privilege doctrinal exclusivity, process theology fosters pluralistic inclusion without abandoning theological depth.

Result: Process theology embraces pluralism without relativism - seeing diverse religions as culturally distinct responses to one divine reality.

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While analytic philosophy can support interfaith respect or liberal theology, its structure tends toward:

• fixity of truth,

• one normative lens,

• and systemic coherence that resists diversity**.

By contrast, process thought starts from relational openness and thus naturally fosters pluralistic Christian theology.

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8. Was John Hick Aware of Whitehead’s Process Philosophy?

John Hick does not seem to have explicitly engaged with Alfred North Whitehead’s process philosophy in his major works, nor did he adopt process terminology.

However, Hick's formation in analytic and Kantian traditions shaped his language, method, and concerns. However:

• Hick’s pluralistic inclusivity, emphasis on moral becoming, and vision of universal salvation closely align with process themes, even if developed independently of Whitehead's process theology.

• The resonance between Hick’s theology and process thought suggests convergent evolution—two streams of thought arriving at similar insights via different paths.

• Had Hick fully engaged process philosophy, he might have found a metaphysical foundation more congruent with his ethical optimism and religious inclusivity.

In this light, Hick can be seen as a parallel thinker to process theology—his conclusions overlap with process frameworks, even if his philosophical tools were distinct. [This was also true of Pierre Teilhard De Chardin's and Brian Swimme's metaphysical theologies when we examined his works a few months back; there are 9 related articles herein).

9. Summary Table: Key Foundations

Philosophical Basis	Role in Hick's Theology
Kantian Epistemology	Links religious traditions to the unknowable “Real”
Irenaean Soul-Making Theodicy	Frames evil as part of moral/spiritual growth
Religious Pluralism	Values all faiths as culturally mediated encounters
Analytic Philosophy	Grounds theology in clarity, reason, and lived experience
Process Philosophy	Embraces becoming, relationality, plural paths to truth

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Conclusion

John Hick’s philosophy of religion invites us to see beyond dogma to the shared human quest for meaning, truth, and transformation.

Though grounded in analytic clarity and Kantian humility, his thought reaches toward a process-like vision: one in which the divine is not confined to one creed, but encountered in diverse traditions and the ongoing journey of soul-making.

In contrasting analytic and process philosophy, we see that while Hick worked within the former, his conclusions anticipate the relational openness and pluralistic hope of process theology.

In doing so, he becomes a bridge between two philosophical worlds, each with something vital to say about God, humanity, and the mystery that binds them.

A Process Theology View of Universalism: What About Injustice? Part 2

A PROCESS THEOLOGY VIEW

OF UNIVERSALISM:

What About Injustice?

PART 2

by R.E. Slater & ChatGPT

Introduction:

Christian universalism raises deep questions about love, justice, judgment, and redemption. For many, it offers the hope that all will eventually be saved. But in Process Theology, that hope is rooted not in divine force or inevitability, but in divine persuasion, freedom, and the ongoing possibility of transformation. This document explores the nature of heaven, hell, and divine justice through the lens of process thought, offering a vision of universalism grounded in love without coercion.

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Statement

If the unjust are never punished, and if the same perpetrators are ultimately redeemed, where is the justice for victims? Doesn’t this make evil meaningless or excusable?

Response

Heaven, Hell, and Annihilation in Process Theology

• Heaven is not a place of reward, but a state of full relational harmony with God. It is becoming aligned with divine lure and participating in co-creation with God.

• Hell is not a realm of torment, but the self-chosen experience of resisting love, narrowing one’s becoming, and isolating oneself from relational wholeness.

• Annihilation in the process view is not literal erasure but the unrealized potential of a soul. All experiences are retained in God’s consequent nature, even those marked by distortion or failure.

In Process Theology, time is real and ongoing—even beyond death. Eternity is not a static realm, but an everlasting openness to God's lure. Postmortem transformation remains possible because divine love never ceases its invitation, and creaturely freedom continues to respond.

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Justice and the Suffering of the Innocent

Evangelical theology often frames justice as retribution, asking: “Where is justice for the victim if the unjust are not punished?”

Process theology redefines justice as relational healing rather than divine punishment. It insists:

• The suffering of victims is never forgotten or erased. God holds and redeems it in the divine memory (sic, God's consequent nature).

• God is the great companion who suffers with the victim and works persistently to redeem that suffering in the unfolding of history.

• The pain is not erased. It is transformed through time, memory, relationship, and divine responsiveness.

• The unjust experience real consequence - not imposed punishment, but alienation, dis-integration, and eventual invitation to transformation.

• True justice includes the restoration of victims, the transformation of perpetrators, and the renewal of community.

God’s justice is not about punishment but about healing the whole.

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The Unjust Face Consequence

Even if coercive punishment is not part of the process vision, consequence still is:

• The unjust are not “let off the hook.”

• Their estrangement, distortion, and fragmentation from divine lure are themselves a kind of suffering - not imposed by God, but embedded in the nature of reality.

• God may still call the unjust into accountability, not for vengeance, but for transformation and restitution.

If hell exists, it is the felt experience of resisting love. But God never stops offering the way out via redemption.

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Redemption Includes the Wounded

If the unjust are ever truly transformed (freely, never forced), process theology insists that:

• It must include reparative action - the healing of relationships, including divine justice toward those harmed.

• The victim’s dignity is not overwritten by cheap grace but honored through divine memory and relational repair.

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The Role of Memory and Forgiveness

Process Theology emphasizes God’s consequent nature as the living memory of all creation. No experience - however joyful or tragic - is lost. God eternally values all moments and weaves them into the divine life.

Forgiveness, in this framework, is not dependent on the offender’s repentance but arises from God’s enduring will to reconcile and redeem. Divine forgiveness is offered without coercion, and its reception remains open-ended.

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The Christological Vision

Jesus Christ in Process Theology is not the enforcer of divine wrath but the archetype of persuasive love. In Christ, we see the embodiment of divine vulnerability, sacrificial compassion, and healing presence. The cross is not about satisfying divine justice through violence, but about revealing the depth of God's solidarity with the suffering and God's ultimate lure toward resurrection life.

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Cosmic Universalism

Process universalism extends beyond humanity. All creation - animals, ecosystems, and possibly conscious artificial intelligences - are part of God’s ongoing process. God’s lure is not limited to human souls but includes the flourishing of all relational life. Redemption is not only personal; it is ecological and cosmic.

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Pastoral Implications

A vision of hope without coercion transforms how we live, preach, grieve, and minister:

• To the grieving parent: your child is eternally held by God.

• To the victim: your pain is remembered and honored.

• To the doubter: salvation is not a test to pass but a relationship to grow.

Pastorally, this theology nurtures courage, compassion, and faithful imagination—trusting that love will have the final word.

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Summary Table: Evangelical vs. Process Views of Justice

Evangelical Justice	Process Theology Justice
Retribution for wrongdoers	Restoration of all relationships
Fixed judgment at death	Ongoing divine lure beyond death
Divine wrath against evil	Divine compassion with real consequence
Exclusion or torment	Transformation or enduring distance (by choice)
Vindication through violence	Vindication through healing and wholeness

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Conclusion:

Process Theology affirms a universal hope - but never by force. It envisions a world in which all are lovingly called, persistently invited, and eternally held by God’s persuasive presence. Salvation is not imposed; it is co-created. Justice is not retribution; it is transformation. Love does not end. And though the future is open, hope endures—because God never stops calling creation forward.

In a universe shaped by process, hope without coercion is not weak. It is divine.

A Process Theology View of Universalism: Hope Without Coercion, Part 1

A PROCESS THEOLOGY VIEW

OF UNIVERSALISM:

Hope Without Coercion

PART 1

by R.E. Slater and ChatGPT

Introduction

From time-to-time I wander in-and-out of past subjects I've written about. Today's subject on Christian Universalism is such an event. I have heard of painters who would paint the same subject over-and-over, and I feel that this sometimes describes my own passion to turn a Christian doctrine or theme around-and-around until I can see it clearly.

It would seem that the subject of Universalism is one of those dogmatic watersheds on which Christians deem a significant turning point which can dramatically reshape understanding, belief, or practice within a religious tradition. If accepted, it becomes a moment of profound change, altering the course of theological thought and leading to new perspectives or interpretations on the Christ-event and biblical teaching.

Universalism teaches that all humans will ultimately be saved through Christ. It seems reasonable to many Christians and unreasonable to many others. It might also be described a a theological theologoumenon which means that it is a concept which derives its force more from outside the bible than inside it. A theologoumenon is defined as "a theological statement or concept more in the area of individual opinion than of authoritative doctrine."

For myself, I might be generally persuaded towards accepting universalism though my greatest doctrinal obstacle has always been the resolvement of injustice and evil. If universalism is true than where is the justice for those who have suffered at the hands of evil men and women?

Thus, I have always felt there should be some form of penalty incurred on those who refused God's love - and in sharing that love in this life - with others. Additionally, though I no longer consider heaven or hell a spiritual destination I still am tempted to wonder about the theologoumenon teaching annihilation of body and soul of those who continued in refusing Christ.

But these were yesteryear's struggles as I've written about in the early years of this website. With process theology I find I may look at Christian Universalism, heaven, hell, annihilation, good and evil from yet another perspective.

I

Christian Universalism: Pros and Cons

Pros of Christian Universalism

Emphasis on God's love and mercy: Universalists highlight God's character as fundamentally loving and merciful, suggesting that a benevolent God would not consign anyone to eternal suffering.

Hope and comfort: This doctrine offers hope that all loved ones, regardless of their earthly faith, will ultimately be saved and reunited with God, providing emotional comfort for many believers.

Motivation for evangelism based on love, not fear: Universalism can motivate evangelism by emphasizing God's universal love and grace, rather than focusing on the fear of an eternal hell.

Provides answers to the problem of evil and hell: Universalism can offer theological answers to the questions of how a loving God can allow for evil and suffering, by suggesting a path for everyone to eventually be restored to God.

Biblical support: Proponents point to certain biblical passages like Romans 5:18, 11:32, Colossians 1:20, and 1 Timothy 2:3-4 as supporting the idea of universal salvation.

Historical precedent: Christian universalism was held by some in the early church, notably Origen.

Cons of Christian Universalism

Contradiction of traditional biblical interpretation: Many critics argue that universalism contradicts passages emphasizing eternal punishment and the necessity of faith in Christ for salvation, citing verses like Matthew 25:46, John 3:36, and Revelation 20:15.

Undermines the seriousness of sin and God's justice: Critics suggest that universalism may minimize the gravity of sin and the need for repentance, undermining the concept of divine judgment.

May diminish the urgency of evangelism: If all are eventually saved, some argue it lessens the urgency of sharing the Gospel and the importance of individual conversion in this life.

Potential for moral complacency: Some critics worry that the belief in universal salvation could lead to a less urgent pursuit of holiness and righteous living.

Impact on core Christian doctrines: Embracing universalism can lead to a re-evaluation of other key Christian beliefs, such as the nature of hell, the role of free will, and even the atonement of Christ.

Reinterpretation of scripture: Critics contend that universalists often selectively interpret or reinterpret biblical passages to fit their theological framework, rather than accepting the clear meaning of the texts. [I find this a moving argument fitting the background of the arguer]

NOTE

It is important to note that discussions surrounding Christian universalism involve diverse interpretations of scripture and varying theological viewpoints within Christianity

II.

What is the Process version of Universalism?

• Universalism is the belief that all beings will ultimately be saved. It has long been debated in theological circles.

• Some affirm it as a guaranteed outcome, citing God’s sovereignty and love as ensuring universal reconciliation.

• Process theology offers another perspective.

• Rather than asserting inevitability, it grounds its vision in divine relationality, persuasive love, and the open-ended freedom of all creatures.

• What follows is a very short expression of process-based universalism and a brief engagement with classical interpretations that insist on guaranteed outcomes.

1

Process-based universalism (short version)

All things are in process, and God's loving presence works within all processes to guide creation toward healing, wholeness, and harmony. Ultimately, no one is ever finally cut off from God's lure toward love.

BUT... it is a hope - not a guarantee - that all beings will eventually respond to the divine call, because love never forces but always invites.

2

How does Process Theology Differ from Guaranteed Universalism?

Process theology differs from guaranteed universalism in this key way:

Process universalism is hopeful - but not certain - because it honors freedom. Love cannot guarantee every being will respond - that is, Love can only lure, call, beckon the wayward to come.

A guaranteed outcome would violate the very relational, open-ended nature of process.

In short:

• Classical universalism: All will be saved — inevitably.

• Process universalism: All can be saved — hopefully.

3

What does this imply re living vs death?

In life, every moment is an invitation to grow in love, truth, and beauty.

In death, the process continues - God still lures the soul toward healing and wholeness.

But:

Freedom never ends, not even in death. Love may still be refused. And yet, the divine invitation never ceases.

Thus, hope endures, but not through force—only through unrelenting, patient love.

4

Question: Could one say the following...

"A guaranteed outcome gives everyone freedom while also recognizing that everyone will freely be transformed into the revelation that God is their origin and home because that’s why they were created. It is the telos of the universe and every created being. I believe scripture that every knee will eventually bow and every tongue acclaim Christ’s Lordship."

Answer

No.

This view affirms a beautiful telos - but process theology would gently challenge the logic. If transformation is guaranteed, freedom becomes illusion. True love honors the possibility of refusal, even if we hope none will choose it.

“Every knee will bow” can be read as poetic hope, not mechanistic certainty. In process thought, God’s love is persuasive, not coercive - and persuasion allows for real risk, real freedom, and real hope.

Conclusion

• Process-based universalism affirms that God’s love is endlessly active, luring all beings toward their fullest becoming.

• It shares the hope of universal reconciliation - but refuses to make it a certainty that overrides freedom.

• This open-ended vision of process theology preserves the integrity of love along with the corporeal (freewill) agency of all creation.

• In such a universe, salvation is not an imposition but a co-created journey of grace between God and creation.

Appendix

 By the way, the painter mentioned at the outset was Claude Monet:

Claude Monet is well-known for painting the same subjects multiple times, particularly in series. He focused on capturing the changing effects of light and atmosphere on his chosen subjects, such as haystacks, Rouen Cathedral, and water lilies.

Monet's series of paintings on the same subject, like the Haystacks series, Rouen Cathedral series, or Water Lilies series, demonstrate his dedication to capturing subtle variations in light and mood across different times of day and seasons. He would set up multiple canvases and work on them simultaneously, switching between them as the light changed.

Other artists, like Rembrandt and Van Gogh, also created multiple versions of the same subject, but Monet's series are particularly notable for their systematic exploration of a single subject under varying conditions.

The Imagery of Revelation from a Processual Perspective

The Imagery of Revelation from

a Processual Perspective

by R.E. Slater & ChatGPT

Embracing the Lamb amid Empire Horror

From Imperial Ruin and Destruction to

Transformed Lives within communities of Christ....

- R.E. Slater

Imagery in Revelation

When checking with AI on the Internet about the imagery used in Revelation it said this:

The Book of Revelation is rich with symbolic imagery, employing metaphors, similes, and allegorical narratives to convey spiritual truths and warnings.

These images often draw from the Old Testament, ancient Jewish literature, and the Hellenistic culture of the time, and are used to paint a picture of God's ultimate victory over evil and the establishment of his eternal kingdom.

Key aspects of Revelation's imagery:

• Symbolic Numbers:
• Numbers like seven (wholeness, completeness), twelve (God's people), and multiples of ten (indefinite large number) are used symbolically.

• Visual Language:
• The book is filled with visions, and the term "imagery" is widely accepted to describe its style.

• Old Testament Connections:
• Revelation reinterprets and expands on Old Testament imagery, particularly from Isaiah, Ezekiel, Zechariah, and Daniel, in the context of the New Covenant.

• Transformation of Reality:
• The imagery aims to transform the reader's understanding of ultimate reality, encouraging faithful discipleship and action.

• Good vs. Evil:
• The book presents a cosmic conflict between good and evil, with vivid depictions of both heavenly glory and the destructive forces of evil.

• Hope and Judgment:
• Revelation combines images of judgment and destruction with those of hope and ultimate restoration.

 

  

Examples of specific imagery:

• The Lamb: Jesus is portrayed as a slain Lamb, representing sacrifice and redemption.

• The Woman and the Dragon: The woman, representing Israel or the church, is pursued by the dragon, symbolizing Satan.

• The Beasts: Beasts from Daniel's visions reappear in Revelation, symbolizing corrupt worldly powers.

• The Whore of Babylon: This figure represents the seductive and corrupting influence of sin and worldly power.

• The New Jerusalem: This city symbolizes the ultimate dwelling place of God's people, a place of peace and perfection.

• The Seven Seals, Trumpets, and Bowls: These represent judgments unleashed upon the earth, but also point to God's ultimate victory.

• The Four Horsemen: They represent conquest, war, famine, and death.

Understanding the imagery:

• The Book of Revelation is not meant to be interpreted literally, but rather symbolically.

• The imagery is intended to reveal, not conceal, spiritual truths.

• Context is crucial for understanding the meaning of the images, and modern interpretations can be aided by studying the Old Testament and other ancient Jewish texts.

• The purpose of the imagery is to exhort and encourage the reader to faithful discipleship

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Now let's look at how the imagery in the Book of Revelation might be understood using processual language from process theology as we have been doing in the past two recent posts....

Symbols in Revelation:

A Process Theology Reflection

Introduction

The Book of Revelation is rich with imagery, much of which is drawn from the Old Testament, particularly the books of Daniel and Ezekiel. These images include depictions of the divine realm (such as the sea of glass, the heavenly temple, and the Passover lamb), descriptions of evil (including the dragon, serpent, and beasts), and symbolic representations of God's people (such as the woman clothed with the sun, the 144,000 faithful, and the Bride of Christ).

Daniel’s beasts and Ezekiel’s throne visions are recontextualized in Revelation to challenge Roman domination, casting present struggles in cosmic, theological terms. These prophets offered symbols of resistance during exile - Revelation does the same in a world shaped by imperial evil and fear.

When viewed through the lens of Process Theology, these images are not fixed dogmatic symbols but dynamic invitations - living metaphors pointing to God's ongoing relationship with the world. In process terms, Revelation offers a vision not of predetermined events but of co-creative possibilities. Each symbol becomes a moment of divine lure, a call toward becoming, transformation, and faithful response.

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Symbolic Themes in Process Reflection

Divine Realm

• Sea of Glass – Purity and divine presence; mirrors cosmic stillness inviting participation, not separation.

• Temple – Sacred meeting place; a symbol of relational intimacy dissolving into unmediated communion (“God is the temple”).

• The Lamb – Jesus as the vulnerable center of divine love; in Jesus divine power is expressed through self-giving, not divine domination.

• Son of Man – Archetype of divine judgment through wisdom and radiance; symbolizes discernment more than wrath. Where the Lamb lures through self-giving love, the Son of Man stands as an archetype of relational truth—one who reveals where we have deviated from love’s becoming, not to punish, but to invite into deeper alignment.

• Seven Angels – Messengers of change; bearers of divine timing and transformation.

Descriptions of Evil

• The Dragon – Embodiment of chaos; resistance to divine lure and relational harmony.

• The Beasts – Institutionalized evil and domination; symbolic of empire, coercion, and disconnection from divine persuasion.

• The Serpent – Signifies primal deception and imperil man's temptation to control rather than cooperate with divine flow within creation's cosmic (divine) energy.

• Babylon – Cultural idol of excess and domination; represents collective resistance to just becoming. In process theology, Babylon symbolizes systems that ossify (become rigid and inflexible) - whether economic, political, and religious structures - that resist the lure toward justice. It is less a city than a recurring pattern of collective arrogance, pride, and resistance that denies relational becoming.

Symbolic Representations of God's People

• The Woman clothed with the sun (Rev 12) – Is the Bearer of new life and divine history; she images the faithful community of Christ across the ages; and may be described as "the faithful womb of becoming" giving birth to a future in God. She is:

• Clothed with the sun, moon under her feet, crowned with twelve stars
• Pursued by the dragon (Satan)
• Flees into the wilderness but is protected
• Gives birth to a male child who is to “rule the nations”

Process-based reading:
She symbolizes the faithful community in process - Israel, the Church, or the people of God as bearer of divine promise  (described as "the remnant of God"). She’s not static purity but a figure in motion, struggling to birth something new in history despite opposition. She is a participant in divine becoming.


• The Whore of Babylon (Rev 17): Is the Bearer of unrepentful life and works against divine history; she images the unfaithful community across the ages; and may be describes as "the false womb of decay and (imperial) coercion. This form of activity of man destroys love and devours hope. She is:

• Rides the scarlet beast with blasphemous names
• Dressed in purple and scarlet, adorned with gold and jewels
• Called “Babylon the Great, mother of prostitutes and of earth’s abominations”
• Drunk on the blood of saints and martyrs
• Eventually destroyed by the very powers she allied with

Process-based reading:
She embodies corrupt systems—political, religious, economic—that seduce through domination and false allure. Babylon is the anti-community, drawing others into false union, not true relationality. She reflects what happens when the lure of love is replaced with the lure of control.

• 144,000 – Symbol of fullness, not literal count; represents those aligned with divine becoming.

• Two Witnesses – Prophetic resistance; those who stand in the flow of divine justice against oppressive power.

• Bride of Christ – Covenant community in process; a people growing toward full communion.

Other Notable Images

• The Scroll – The unfolding of divine possibilities; each seal a revelation of becoming.

• The Four Horsemen – Cycles of consequence; reflections of disruption when divine lure is rejected. Basically, life choices my one or many are not without consequences.

• New Jerusalem – Image of healed community; the co-created future of beauty, justice, and presence. Represented as an eschatological event but seen as both a processual transformation in the present tense affecting the future tense of mankind and creation.

• Tree of Life – Enduring source of renewal; symbol of relational nourishment and eternal process.

• River of Life – Divine flow sustaining all; creative energy nurturing ongoing becoming.

Previously Discussed

• Doors – Thresholds of choice; divine invitations into deeper freedom.

• Lampstands – Communities of faithful light; bearing divine presence in the world.

• Bowls – Outpouring of stored consequence; embodiment of justice, not vengeance.

• Witnesses – Voices of processual faithfulness; present within cycles of resistance and rebirth.

• Cities – Babylon vs. New Jerusalem; collapse of (imperial or papal) coercion vs. rise of relational harmony amongst nations, peoples, tribes, clans, families and friends.

• Horsemen – Embodied process of breakdown and renewal; symbols of cosmic movement. Choices have consequences. Resistance to renewal may innure (make less sensitive) stubborn hearts and elevate acceptance towards evil.

• Trees and Rivers – Archetypes of continuity, regeneration, and divine flow.

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Conclusion

None of these symbols are ends in themselves. In Process Theology, they are dynamic invitations—lures—not signs of inevitable fate, but openings to awakening; resistance to sinful coercion; and co-creations towards New Creation.

Revelation, read through the eyes of process, becomes less a coded calendar and more a living poem—drawing us forward into the transformation of all things by love.

To read Revelation in this way is to train the imagination toward justice. Each image becomes a spiritual practice—a lens through which we resist domination, participate in divine persuasion, and midwife the world towards what could be beginning with us and working outward.