What is Evolution?

http://biologos.org/questions/what-is-evolution

Introduction

The word evolution can be used in many ways, but in biology, it means descent with modification. In other words, small modifications occur at the genetic level (i.e. in DNA) when a new generation descends from an ancestral population of individuals within a given species. Over time the modifications fundamentally alter the characteristics of the whole population. When the population accumulates a substantial number of changes and conditions are right, a new species may appear.

Universal Common Descent

A cardinal principle of evolutionary theory is that all living things—including humans—are related to one another through common descent from the earliest form of life, which first appeared on earth about 3.85 billion years ago. How the first simple organisms arose is still a scientific mystery, but we know that they carried hereditary information and were capable of self-replication. Over eons, successive generations led to the marvelous diversity of living things that exist today. Common descent is supported by multiple independent lines of evidence, most notably the fossil record and the comparison of many species’ genomes.

Mechanisms of Evolution

When Charles Darwin published The Origin of Species in 1859, descent with modification was not a particularly new or controversial idea. Darwin’s intellectual leap was to propose the mechanism by which evolution occurred. That mechanism, called natural selection, is a description of what happens when variations occur in a population where resources are limited. When more individuals are born than the environment can support, those with advantageous variations are more likely to survive than those without them. This differential reproduction leads to overall changes in the traits of a population over time.

Natural selection is called “natural” not because it occurs apart from God’s activity (after all, many believe natural laws and processes are a reflection of God’s activity), but because it is the usual pattern one observes in nature, in contrast to the “artificial” selection practiced for centuries by farmers and animal breeders.

Other mechanisms of evolution besides natural selection include sexual selection and genetic drift. Sexual selection occurs when individuals of one sex are attracted to mates which manifest certain traits (the peacock’s tail arose this way, for example). Genetic drift is the random (i.e. unpredictable) fluctuations that naturally occur in a population’s gene pool when the population is small. The best adapted individuals do not always survive to reproduce, while poorly adapted individuals don’t always die before passing on their genes. Over time, in small populations, genetic drift can lead to noticeable change.

More recently, it has been proposed that a group of organisms could sometimes benefit from its members behaving in ways that would otherwise be detrimental to an individual organism. This so-called group selection takes into account the survival needs of an entire community of a given species.

Genetic Mutations as the Source of Variation

Darwin recognized from his years of study that when any organism reproduces, new variants sometimes arise. Although he didn’t know it at the time, these differences were a consequence of mutations. Mutations are changes in DNA that occur due to errors in DNA replication or exposures to radiation or certain chemicals. The vast majority of mutations are neutral or harmful and are not preserved, but occasionally beneficial mutations occur that are preferentially passed down through the generations.

Misconceptions

A number of common misconceptions have led to confusion or suspicion about evolution over the years. One common argument is that despite hundreds of years of observation, there has been no experimental proof of one species evolving from another, such as a cat turning into a dog. The truth is, such a drastic transition is not predicted by the theory of evolution. In some cases, scientists have observed speciation, but it is true that we have not observed major changes in form. The reason, is that we simply haven’t been watching long enough.¹ Evolution of new forms—what some people call “macroevolution”—takes a very, very long time.

Next, the claim that humans share common ancesry with other species should not be misunderstood to mean that humans have evolved from any other presently existing species. Humans do share close common ancestry with other living primates, but rather than being direct descendants, we are more like cousins. Other primates have been changing as well over the past 5-6 million years since humans and chimpanzees diverged from a common ancestor.

A third misconception is that evolution is a random, purposeless process. It is true that individual mutations are random, in the sense that they are unpredictable, but natural selection is decidedly non-random. Whether there is any purpose behind the evolutionary process is not a scientific question, and the answer depends greatly on one’s worldview. For believers in the God of the Bible who created and sustains the whole universe, evolution is simply the means by which he accomplishes his praiseworthy purposes of bringing forth life.

Notes

1. Darrel Falk, Coming to Peace, 131.

• Back to Top

 

Further Reading

Web sites

• The American Scientific Affiliation. “Creation and Evolution.”
• The Natural History Museum Board of Trustees. “What is Evolution?”
• University of California, Museum of Paleontology. "Understanding Evolution."
• The Smithsonian Human Origins Program

Articles

• University of California Museum of Paleontology. “Discrete Genes Are Inherited: Gregor Mendel.”

Books

• Alexander, Denis. Creation or Evolution: Do We Have to Choose? Oxford: Monarch Books, 2008.
• Collins, Francis S. The Language of God: A Scientist Presents Evidence for Belief. New York: Free Press, 2006.
• Darwin, C. R. On the Origin of Species by Means of Natural Selection, or the Preservation of Favoured Races in the Struggle for Life. London: John Murray, 1859.
• Falk, Darrel R. Coming to Peace with Science: Bridging the Worlds between Faith and Biology. Downers Grove, IL: InterVarsity Press, 2004.
• Giberson, Karl. Saving Darwin: How to be a Christian and Believe in Evolution. New York: HarperOne, 2008.
• Miller, Kenneth. Finding Darwin’s God: A Scientist’s Search for Common Ground Between God and Evolution. New York: Cliff Street Books, 1999.
• Weiner, Jonathan The Beak of the Finch: A Story of Evolution In Our Time. New York: Knopf, 1994.

Charity: Mercy Ships

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DONATE
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• Volunteer Home

Volunteering for Mercy Ships will not only change the lives of those you serve, it will change you. There are many ways to support Mercy Ships in our global medical mission to help the poor. It takes all kinds, with all skills. There is a need for both medical and non-medical volunteers.

When you think of Mercy Ships, imagine what it would take to run a small city. There are volunteer positions in a variety of areas including: housekeeping, galley, deck crew, doctors and nurses and everything in between. Our volunteer opportunities are both long and short-term onboard the Africa Mercy.

• Short-term crew can volunteer from two weeks to two years depending on the position and typically fill service roles or very specialized medical or technical positions.
• Long-term crew make an initial commitment of two years and typically fill positions that require more continuity and training.

All of Mercy Ships volunteers are required to provide/raise their own funds to cover crew fees, insurance, and transportation to and from the service location.

  

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My Secrets Video

If you find that you have no words after viewing this video you will be in good company. The pain and heartfelt emotions shown here ache for embrace and love. To all those who have travelled this road or know someone who had, please know that our prayers and sympathies go out to you. If ever an example of strength can be seen, it has found a home  in this young woman's brave spirit.

"God heals the broken heartened.
He binds up their wounds."

- Psalms 147.3

My Secrets Video

"I love and miss you, mom"

http://www.youtube.com/watch?feature=player_embedded&v=ENZIaXjVAc4#!

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[spoiler alert]

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National Suicide Hotline
With Help Comes Hope - http://www.suicidepreventionlifeline.org/


How to Talk about Suicide.

How to Intervene - http://ub-counseling.buffalo.edu/suicide.shtml

Introduction

After accidents and homicides, suicide is the third leading cause of death among young adults ages 15-24. It can be prevented. Men are more likely to commit suicide than women. They usually use violent means to end their own lives. Females, on the other hand, are more likely to attempt suicide. They usually use drugs or poison to try and end their lives. You should note that a suicide attempt is a "cry for help" and a request for social support. The suicidal person is letting his/her feelings be known. His/her problems seem overwhelming and too difficult to handle.

Why do College Students Kill Themselves?

Because each individual is unique there is no single reason as to why a student commits suicide. However, there are several factors that may contribute to a student having suicidal thoughts. These include:

• Major life transition, such as loss of a loved one, breaking up with a boyfriend/girlfriend, moving to a new town or school, failing an exam or course, not getting into one's choice of major, etc. These major life changes can cause a college student to feel unloved, depressed, isolated and lonely.
• Feelings of hopelessness and helplessness. Problems in living seem more than one can bear. No matter what one does things do not seem to be getting better and no one seems to care or can help.
• Negative feelings about oneself. A student who is suicidal experiences feelings of worthlessness and of being a failure. He/she may not be doing well in school or may not be excelling in academic or social areas that are of interest.
• Wanting to end unbearable pain/problems that are so overwhelming.
• Alcohol and substance abuse can cause a student to lose self control and engage in impulsive suicidal behaviors.

Note that depression is a major contributing factor to suicidal thinking. Depression may result from several factors, including the recent loss of a family member or friend, disappointments in romantic relationships, or failure to live up to one's own or others expectations.

Myths and Facts About Suicide

There are many myths about suicide:                                   

MYTH

• Asking a student if he/she is thinking about suicide will put the idea into his/her head.
• Once a student decides to commit suicide there is no way of stopping him/her.
• Suicide happens without warning.
• Students who commit suicide are mentally ill.

FACT

• Discussing the problem openly shows the suicidal student that someone cares and wants to help.
• Most students who are suicidal do not want to die. They are making a "cry for help".
• 75% of the people who attempt or commit suicide have shown some warning sign(s).
• Students who are suicidal are not necessarily mentally ill.

 

Warning Signs

There are verbal and non-verbal warning signs of suicide that will let you know that your classmate or friend is crying for help.

NON-VERBAL warning signs include:

• Giving away personal or prized possessions.
• Increased alcohol or drug use.
• Sleeping too much or too little.
• Lack of interest in personal appearance.
• Lack of interest in friends.
• Lack of interest in social activities that were formerly of interest.
• Poor performance in school.
• Boredom, restlessness, and loss of concentration.

Please note that many of these warning signs are signs of depression. Depression does not necessarily mean that a person is contemplating suicide. But depressed people often think of suicide.

VERBAL warning signs include such negative statements as:

• "Instructors, classmates, families and friends do not care."
• "Life isn't worthwhile."
• "People are better off without me."
• "Everything seems to be going wrong."
• "I don't need this any more."

 

Ways to Help

• Talk openly and freely and ask direct questions about the student's intention.
• Listen to what is said and treat it seriously. Do not add to your friend/classmate's guilt by debating, arguing or lecturing about whether or not suicide is right or wrong.
• NEVER leave a student who is suicidal alone.
• Encourage the student to seek help.
• Get help immediately.

Seeking a Postmodern Re-definition of Classic Theism

"Much as Newtonian classical physics has been re-expressed by quantum mechanics,

so too may Emergent Christianity move classic theism into a postmodern form of expression."

An Introduction to Process Theology

Evangelicalism, Emergent Christianity, and Progressive Christianity are as different from one another as they are alike in confessing God, the Bible, Jesus, man and sin. Each have a formative theosophic (theology+philosophy) view of God in relation to His creation which affects each one of their espoused beliefs in doctrine, dogma, practice, worship and world-and-life view:

• God, as separate and above, His creation - Classic Theism (Evangelicalism)
• God, as part of and next to, His creation - Panentheism (Progressive Christianity)
• God, as between these processes - a hybrid (or syncretism) of Classic Theism and Panentheism as yet unnamed and unformed (Emergent Christianity*)

*cf. http://relevancy22.blogspot.com/search/label/Theism%20and%20Process%20Theology?updated-max=2011-11-14T10:53:00-05:00&max-results=20

Here then begins a discussion as to the "why and what" of  Process Theology which is clearly unlike Classic Theism in its structural foundations as a panentheistic structure (as discussed in an earlier article here - http://relevancy22.blogspot.com/2011/08/process-theology-terence-fretheim.html).  BUT, there are many qualities to Process Theology's structure that are attractive to Theists searching to re-express Classic Theism into postmodern terminology and structural life.

What are those attractive qualities?

(1) Process Theology provides the flexibility that the Emergent church is committed to while avoiding relativism, purely apophatic spirituality, and deconstructive postmodernism. Interestingly, most forms of process theology are contrasted as constructive postmodernism.

(2) It encourages as much openness to other religions as possible while remaining rooted in a (constantly evolving) orthodox Christian tradition - a kind of "Confessional religious pluralism."


Where to Start?

So then, right from the start it would be important to know which expressions, or "elements" of process theology are substantive and which are pervasive:

• By substantive is meant what elements can only be part of process theology's structure not found within some other structure, like Classic Theism.

• And by pervasive is meant what elements are transportable characteristics that can be found in other dissimilarly disconnected structural systems. Elements that are not necessarily unique to one system or another, but tag-along progenitors found as non-unique descriptors.

In other words, what are process theology's pervasive elements (both identifiable and non-identifiable) that cling to process theology like adopted orphans until discovering that their real "mom and dad" are gypsies like themselves. Or, by way of another example, we all share personality traits but they are not necessarily the fuller definitions of ourselves. So too are pervasive structural elements that are shareable or, non-unique, as structural "traits" but not as structural "qualifiers." This is what is meant by pervasive.


Creating a New System

And so, if it is possible, we should "raid the hen house" as it were, and recover any spiritually pervasive elements clinging to process theology that are being championed by insightful panentheists as theirs alone. Mostly because I suspect (1) there are no other good competing systems to share these with, and (2) that with another competing system it would force theorists to streamline their systems to their lowest common denominators.  Along the way stripping out any "dangling metaphors," as it were, so that the foundation may first be seen before the theological house is built upon it (whatever shape, color, material or district that it is built in). And given the right structural concept, similar pervasive concepts would be as shareable as substantive qualifiers could not be.

As an example, one such concept I find in process theology that might be "shareable" or "pervasive" is that of synchronicity (see Catherine Keller's brilliant discussion of Spiritual Entanglement and Interconnectedness earlier reviewed - http://relevancy22.blogspot.com/2011/11/catherine-keller-on-entanglement.html). An updated revision of Classic Theism might include this pervasive element into its future theosophic structure, however, left in its classic form, synchronicity can only be described in Classic terms as a miracle. Or, as a miraculous, confluence of events and opportunity. Either as an event of nature in itself. Or as an event intersecting nature and ourselves with event between the same.


Introducing Relational Theism

I further suspect that there are other pervasive relational elements to be found as we become more conversant with process theology and are better able to distinguish what is, and isn't, appropriate to a newer, updated re-definition of Classic Theism which I now propose to rename Relational Theism. Why? Because I like the term and because it carries with it an inherent definition of "process" that I think can carry us forward from our Classic roots into a postmodernised, revisionistic, structural context.

One of Classic Theism's biggest drawbacks has been its very large, ontologically imposed gap of God being distant to His creation. A gap that process theology has closed in giving us a God who is intimately involved in His world. Not cold, sterile, inhuman as could be construed in theism's more classical expressions. But showing a warmer, relational correspondence between Himself, His creation, and man. One not so completely separate from sin and evil as to be unaffected by it. But One who suffers with us and groans with creation.

Where I would differ however, is that Process Theology so draws God into the process of involvement within creation that God has become defined by that process. So intertwined and interdependent as to be non-separate within His being, essence and substance, from creation. And in the process uplifting creation into an interdependent, intermodal realm of ontological existence with metaphysical imports as we see here. Hence "creation" becomes "c/Creation" and "God" becomes "G/god".

Perhaps Relational Theism could better treat these lamentable outcomes within a structural framework of personal-relational disruptions between the Creator and His creation. And not as a mere unfeeling, impassively separated God on the one hand, nor as a God so intricately intertwined within the mechanism of creation as to be un-God like (in the classic definition).


Relational Theism as Process

And so, when I think of Relational Theism perhaps I might also wish to think of it in terms of relational-process theology as it relates to God's creation within the time-bound constraints of love, anger, justice, hope, patience, and any other humanly anthropomorphisms that we wish to add. Anthropomorphic traits that are reflective of time-bound relational correspondences. And perhaps these traits are pervasive elements to Process Theology, and not substantive elements, that can be transported to the postulated framework of Relation Theism.

These are only suggestions of course. Most likely crude suggestions in hopes of being given a clearer vision by other like-minded Emergent Christians who are similarly unsatisfied with Classic Theism but not fully convinced by Process Theology's claims either. Who are "tweeners" wishing to evolve Christian doctrine from its antiquated Hellenistic foundations to a more appropriate Hebraic foundation. In the meantime we'll be content to live within the tension of Classic Theism and that of the  more liberal quantum panentheism of Process Theology, and try to evolve this discussion to something more satisfying, more complete, more God-like and creation-like.


A Final Word to Process Theologians

Lastly, I would like to give thanks - with deepest of appreciations - to all the hard work that has gone on by studied process theologians who have shared their lives, and life work, in this quantum branch of theology. Perhaps some could join us and help Emergent Christianity better express a more relational type of process theology that is not panentheistic. For now has come the time to determine Classic Theism's cycle of life, death and evolution.

RE Slater

November 15, 2011

*Related Links (Fred Schmidt) - http://relevancy22.blogspot.com/2011/11/progressive-christianity-must-be-more.html

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Why Progressive Christianity Needs Process Theology

(by Bruce Epperly)
http://pastorbobcornwall.blogspot.com/2011/10/why-progressive-christianity-needs.html

Posted by Robert Cornwall
October 19, 2011

What do progressive Christians believe, and why? How do they get to their positions on questions like the nature of creation, authority, morality, and our relationship with God? What are the resources and the sources, especially if one doesn't hold to a view of biblical inerrancy or infaillibility? One key resource over the past half century or more is Process Theology. With its embrace of concepts like panentheism, Process has opened new avenues of thought and practice. The major drawback is that the ways in which Process has been laid out have been rather difficult to understand.

One Process theologian who has taken care to better explain ideas is Bruce Epperly, whose writings appear at this blog quite regularly. In this brief posting Bruce offers up a helpful overview of Process Theology. I invite you to check it out and offer your thoughts and responses. At the end of the text there is a brief bibliography. Each of the books is linked to Amazon, so you can purchase books if you'd like.

************************************

 Why Progressive Christianity Needs Process Theology,

by Bruce G. Epperly

In a recent Patheos piece, Fred Schmidt criticizes progressive Christianity for “not articulating in theological categories what it believes in.” While I disagree with Schmidt’s stark evaluation of progressive Christian theology – the The Phoenix Affirmations: A New Vision for the Future of Christianity of Eric Elnes or the EightPoints of the Center for Progressive Christianity provide a broad summary of progressive affirmations, nevertheless progressive Christianity needs to deepen its theological foundations. It needs a theology with the stature to embrace its vision of divine hospitality, partnership with science and medicine, commitment to social justice, and affirmation of cultural, ethnic, and religious diversity and pluralism. While progressives do not need to formulate absolute and inflexible doctrines, greater doctrinal gravitas will strengthen the progressive theological, ethical, and social voice. I believe that process theology provides the most comprehensive and sound basis for a fluid and flexible progressive Christian theology.

Process theology is identified with the philosophical insights of Alfred North Whitehead and Charles Hartshorne. Like other theological approaches (for example, Augustine and the Neoplatonists, Aquinas and Aristotle, Bultmann and existentialism), process theology uses the philosophical visions of Whitehead and Hartshorne as a lens through which to understand God’s presence in history and creation and to formulate a Christian vision of reality, including the nature of humankind, authority of scripture, revelation, science, and ethics.

Process theology affirms that our vision of God and the world are interdependent. God is not an exception to our understanding of reality, but both shapes and reflects the nature of reality. Good theology, process theology asserts, reflects our lived experience. Briefly put, process theology undergirds progressive Christianity with the following theological affirmations relating to divinity, creation, and humankind. Process theology believes that our lived experience points to the following affirmations about nature and humankind:

• Reality is dynamic and interdependent.
• The world is composed of living, experiencing entities. The universe is lively and enchanted, not mechanistic and insentient
• The universal nature of experience points to the universality of value. Non-human creatures are valuable and deserve ethical consideration apart from our use of them.
• Mind, body, and spirit are intricately connected and shape one another.
• To exist is to have some degree of creativity and experience, albeit minimal.
• The future is open-ended and will emerge in part as result of human decisions.
• We are in constant dialogue with God, giving and taking, in a dynamic web of call and response in which God nurtures our freedom and creativity.

Our vision of God reflects our understanding of the world as interdependent, lively, creative, and open-ended.

• God is intimately connected with the world – God provides a vision of possibilities for every moment of experience.
• God’s influence on the world and human life is invitational, relational, and persuasive, rather than unilateral and coercive.
• God really experiences the creaturely world; God is influenced by everything that happens. God is the “most moved mover,” whose influence on our lives is connected with our impact on God’s life.
• The nature of God can be understood as panentheistic in contrast to pantheism (God and the world are one reality) and theism (God acts on the world from the outside unilaterally and supernaturally, and is not influenced by the world). Panentheism sees God in all things and all things in God. God embraces all things experientially, but is more than all things, in God’s ongoing experience and shaping of reality.
• God’s influence in the world is shaped in part by creaturely decisions – our openness to God enables God to be more active in the world. How we use our freedom, individually and corporately, conditions the nature and impact of God’s vision for our lives.
• God’s aim in the universe is toward beauty and abundance, and this vision embraces both human and non-human life.
• God is constantly injecting new possibilities to promote personal growth and planetary and cosmic evolution.
• Divine omnipresence and activity mean that God truly influences all things, working within the natural cause and effect relationships.
• God inspires wisdom, creativity, and love in every culture and spiritual tradition.
• Diversity reflects God’s aim at beauty. God seeks the greatest freedom, creativity, and diversity congruent with the well-being of our communities and planet.
• In the divine-human call and response, Jesus reflects the fullness of God’s vision for human life. Jesus’ uniqueness is grounded in both God’s call and choice and Jesus’ openness to divine energy, possibility, and vision.
• While Jesus embodies God’s vision of wholeness and beauty, God is also present as the inspiration for other transformational religious leaders (Gautama, Lao Tzu, Mohammed).

The process vision of God and the world leads to certain affirmations about human and non-human life.

• Our vocation is to be God’s companions/co-creators in healing the world.
• We are constantly receiving divine inspiration and guidance. God’s light shines in and through us and all creation.
• All creatures are touched by God, regardless of their previous decisions. God’s grace is intimate and also unending.
• The heart of ethics and spirituality is to bring beauty and joy to the world, given the limitations and possibilities of our particular context. Our calling in the spirit of Mother Teresa, is to do something beautiful for God. The quality of our lives and actions truly shape God’s experience and activity in the world.
• When we truly open ourselves to God’s vision and energy, “miracles,” leaps in energy and inspiration occur. While these events are not “supernatural,” they reflect a heightened sense of God’s presence in the world.
• God’s impact on the world opens the door to mystical and healing experiences. We can truly experience God’s presence in our lives.

Process theology serves to give a fluid foundation for the key elements of progressive theology: its creative affirmation of diversity and pluralism, its commitment to the liberation of all people, its concern for planetary well-being, and its affirmation of our responsibility to care for the most vulnerable members of our society. Process theology enables us to understand prayer and healing in “naturalistic” ways as heightening of God’s presence within the causal interdependence of life. Moreover, process theology articulates a vision that affirms the progressive partnership of faith and science, the importance of interfaith hospitality and global spirituality, and the value of this world as a realm of divine-human interaction.

(You can explore the connections between process theology and progressive Christianity in my Process Theology: A Guide for the Perplexed (Guides For The Perplexed) Continuum, and my upcoming Emerging Process: Adventurous Spirituality for a Missional Church, Parsons Porch Books.)

SELECTED TEXTS ON PROCESS THEOLOGY

Bruce Epperly, Process Theology: A Guide for the Perplexed (Guides For The Perplexed)

Bruce Epperly, Holy Adventure: 41 Days of Audacious Living

Bruce Epperly, The Center is Everywhere: Celtic Spirituality in the Postmodern World

John Cobb, Christ in a Pluralistic Age

John Cobb and David Griffin, Process Theology

Monica Coleman, Making a Way Out of No Way: A Womanist Theology (Innovations: African American Religious Thought) (Innovations: African American Religious Thought)

Catherine Keller, On the Mystery: Discerning Divinity in Process

Jay McDaniel, Living from the Center: Spirituality in an Age of Consumerism

Robert Mesle, Process Theology: A Basic Introduction

Marjorie Suchocki, God Christ Church: A Practical Guide to Process Theology

Marjorie Suchocki, In Gods Presence

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Book Review (from Amazon.com)

http://www.amazon.com/Process-Theology-Guide-Perplexed-Guides/dp/0567632555/ref=tmm_hrd_title_0

by A. J. Roberts (CA)

June 26, 2011

This review is from: Process Theology: A Guide for the Perplexed (Guides For The Perplexed) (Paperback)

Of the seven or eight other introductory texts I have read on process theology, this one by Bruce Epperly is the best overall, even though it does not replace the others. This is indeed a bold claim to make for someone who loves the works of John Cobb and Marjorie Suchocki, both of whom have written many classic books on process theology. But one of the greatest strengths of Epperly's introductory level book is in his synthesis of many of the most important ideas of other leading Christian process-relational thinkers from the last few decades, including Cobb and Suchocki, but also David Ray Griffin, Charles Hartshorne, Catherine Keller, Bernard Loomer, Thomas Jay Oord, Rita Nakashima Brock, Robert Mesle, Lewis Ford, Jay McDaniel, Monica Coleman, and last but definitely not least, Bruce Epperly himself. Additionally, he quotes widely from the complex works of Alfred North Whitehead throughout the book, highlighting some of his most memorable passages and explaining them in a way that makes them more accessible.

Asecond strength of this book is due to Epperly's emphasis in practical theology. He is concerned, first and foremost, with the way in which process theology works within the lives of individuals and communities, impacting churches and preaching. This adds up to a real gift in clear communication, but also great sensitivity to the actual lives of people outside the academy, leading him to concentrate less on complicated academic debates and more on issues like prayer, life after death, ethics, and holistic healing practices.

Here are a few things that stood out to me about the book:

1) Epperly goes through every important area of Christian theology and explains the various ways that process theologians understand them - christology, soteriology, sin, anthropology, eschatology, ecclesiology, pneumatology, and the trinity. This is pretty much standard for process theology intro books, but Epperly is particularly clear and thorough in his explanations of the various process interpretations of systematic theology. Beyond the basic areas of systematic theology, Epperly also explains process views of miracles, scripture, revelation, and mystical experiences.

2) A very helpful overview of process ethics is included on issues like abortion, euthanasia, ecology/animal rights, and economics/justice (which draws heavily on Cobb's work). Such a wide variety of important issues are not always a part of other introductory level process texts, so this was a great addition to the book.

3) As previously mentioned, Epperly synthesizes other key process thinkers in this book and summarizes many of their most important contributions to the process theology conversation:

• Cobb's logos/Wisdom Christology and work in ethics
• Suchocki's theologies of original sin, eschatology, and prayer
• Epperly's own work in holistic healing practices and eschatology
• Griffin's work in the area of theodicy*
• Oord's work on a theology of love
• Coleman's Womanist theology
• McDaniel's work in ecology

*theodicy noun, plural -cies.

a vindication of the divine attributes, particularly holiness and justice, in establishing or allowing the existence of physical and moral evil.

Lastly, in the final chapter of the book, Epperly considers the possibility of the "amorphous, yet dynamic" emergent church movement adopting a process theology framework. He argues that process theology provides the flexibility that the emergent church is committed to while avoiding relativism, purely apophatic spirituality, and deconstructive postmodernism (most forms of process theology are contrasted as 'constructive postmodernism'). It encourages as much openness to other religions as possible while remaining rooted in a (constantly evolving) tradition - a kind of 'confessional religious pluralism.'

Indeed, citing Brian McLaren, Epperly believes process theology can provide a truly inspiring philosophical and theological grounding for a "New Kind of Christianity." Although only a few self-identified emergent Christian writers/leaders/pastors are explicitly aligned with some form of process theology at this point, there are certainly overlapping emphases with process in many emergent/emerging books and blogs. As such, Epperly's invitation to emergent Christians (who are largely post-evangelicals) to consider process theology as a viable option in their search for new forms of faith makes a great deal of sense for anyone familiar with McLaren or Doug Pagitt.

While process theology is anything but easy to understand for many beginners, Bruce Epperly has done a fantastic job of making it accessible without oversimplifying the incredible depth of process thinking.