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A vigorous dialogue between process theists and free will theists is on-going (Cobb and Pinnock 2000; Ramal 2010, part II).
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Suffice it to say that the question whether God is best conceived as a single actual entity or as an enduring object is a major parting of the ways between process theists.
We have already seen that classical theists and process theists agree that God wills the good of the creatures.
The only other non-atheistic alternatives, say process theists, are to follow Aristotle and deny that God knows the world or to follow Spinoza and deny that nothing in God or in the world could be other than it is (Hartshorne 1976, 12).
Process theists usually regard the distinction between the supernatural and the natural as a by-product of the doctrine of creation ex nihilo.
Process theists counter that multiple freedom (whether between God and the creatures or among the creatures) implies the possibility of wills coming into conflict or being in harmony.
Process theists reply that this is incorrect and represents a subtle begging of the question.
Process theists argue that there can be no distinction between permitting and causing in a being that creates the universe ex nihilo.
The latter claim is much stronger, and it is the one that process theists attribute to most classical theists.
Perhaps the most disastrous consequences of the denial of real relations in God, as far as process theists are concerned, are the problems that it poses for free will and creaturely suffering.
Process theists argue that the deity of traditional theism is at once too active and too static.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com