Ways of Contemporary Theopoetics: Mystery, Process, Event

The article examines the development of post-metaphysical discourses, united by the term “theopoetics”, that can be divided into two separate stages: the beginning of theopoetics out of the death-of-God movement in the 1970s, and its rebirth in the 1990s. The first one arises as a “non-metaphysical” alternative to conceptual systematics of theology in the use of religious metaphorical language. And the last one results in two main streams: as the process theology in the search of “different” metaphysics, as opposed to classical substantive one, in order to open the doors for interreligious diversity based on continuous universal values, and as hermeneutics and deconstruction, more intolerant of any metaphysics, where theopoetics acquires the meaning of narratives with Jesus as the central element, which determines its radical kenotic methodology. These are the ways of theopoetics that are wanted to be explored in this article.

Contingency, Free Will, and Particular Providence

The results from contemporary science, especially the theory of evolution and quantum physics, seem to favor process theology. Moreover, the evil committed by free will leads some theologians to reduce divine action in order to prevent God from being responsible for evil. Thus, among those who defend a particular providence, Molinism finds many followers. This article first argues that contemporary science does not constrain us to deny particular providence. Second, it criticizes the implicitly deterministic character of Molinism. Thirdly, a Thomistic solution is proposed as an alternative which, by means of a different metaphysical approach to cosmic contingency and freedom of will, defends particular providence without reducing divine activity except in personal sins.

Three Emerging Spiritual Practices in the Canadian Association for Spiritual Care (CASC): From Pastoral Care and Counselling to Multi-Faith, Evidence-Based Spiritual Care and Psycho-Spiritual Therapy

Describes the relationship between practice and theory (praxis) along with an examination of changes in the last 40 years in the praxis of pastoral care and counselling in the Canadian Association for Spiritual Care (CASC) that led to spiritual care and psycho-spiritual therapy. Developments in spiritual practices include growth in multi-faith, evidence-based spiritual care, and spiritually integrated psychotherapy (psycho-spiritual therapy). Suggests further areas of research and reflection including process theology.

God, Doctrine Immutability, unchangeableness, simplicity, Orthodox, evangelical, open theism

In recent years the doctrine of the immutability of God has come under attack within Evangelicalism from the adherents of process theology and open theism, who claim that the doctrine of immutability is based on an Aristotelian philosophy concerning God. This article engages a literary investigation to prove that the doctrine of God's immutability as understood within Evangelicalism finds its tradition within Christian orthodoxy. In an endeavour to take the attribute of God's immutability seriously, an investigation from early Church Fathers to later Reformers is undertaken to argue that the Evangelical understanding of the doctrine of immutability is orthodox, namely that God is both independent and self-sufficient and hence immutable in respect of his supreme existence. Therefore, the doctrine of immutability brings hope and comfort to Christians as it did in the past.

Ricœur face la mort: L’attitude agnostique et ses ramifications dans l’œuvre posthume de Vivant jusqu’à la mort

Dans le second document d’archive, « La mort », de Vivant jusqu’à la mort deux lignes de réflexion sur l’imaginaire de la survie sont particulièrement développées. L’une est approfondie le concept de détachement parfait, qui peut permettre de mener à son terme le « travail de deuil » sans céder à l’imaginaire des morts qu’exprime habituellement la survie. Ricœur rate cette voie jusqu’à la mise en exergue d’un transfert à autrui de l'amour de la vie. La transmission de la vie passe alors par la « trace écrite », laissée comme témoignage aux autres-les survivants- d’un ayant été. La seconde ligne est celle du détachement imparfait. Ricœur insiste alors sur la « mémoire de Dieu », à travers l’expression « Dieu se souvient de moi », énoncée au présent éternel du souci de Dieu. Une reformulation au futur - « Dieu se souviendra de moi » - introduirait le risque d’une forme d’hypocrisie par projection imaginaire, ou bien d’une inauthentique « consolation ». La « mémoire de Dieu » reste la schématisation du présent éternel du souci du divin. Elle justifie l’existence humaine par la grâce. Ces deux lignes pour penser l’imaginaire de la survie - les détachements parfait et imparfait seraient un exemple de la mise en pratique d’une attitude agnostique dans la philosophie de Ricœur. Pour les mettre en lumière, la présente recherche souhaite mettre en regard l’influence de Whitehead et de Process Theology de Charles Hartshorne dans les dernières pensées ricœriennes

Dieva mīlestības koncepts saistībā ar bāreņu tēmu latviešu tautasdziesmās

The Latvian folk songs include the version of God’s love and the concept of God as a creative creature, which I will see in relation to the subject of mourning, pregnant women, orphans (for the sake of clarity, orphans) as a particularly sensitive reflection of society. The poetic layer of these songs reveals Latvian mentality, basic ethical and aesthetic values, and the nation’s understanding of God’s love for the most vulnerable members of society, using vivid symbolism and metaphors. Orphans do not question the existence of God, they see it as a comprehensive, unifying, self-respecting, compassionate, and understanding creature. We do not find proof that there is no God at all. In symbolic images, there is a proven belief in one God you understand. In this sense, there is a similarity with the assumption of process theology about God’s existence as an open concept in a situation where it is impossible to offer any other proof of God’s existence. In their lives, orphans encounter God as a responsive, creative, optimistic love; God encourages an orphan to learn, be smart, be morally complete, live with pleasure, not indulge in pessimism, and be creative. The abstract nature of God is depicted in two ways. On the one hand, God has all the power that a creature may have; on the other hand, God does not have all the power that exists because the creatures he creates also have the power that allows them to choose good or evil opportunities in their own lives. Evil is the choice of people to be cruel to the weaker. The folklore researchers also believe that this set of folk songs belongs to the most realistic, even natural songs because they are based on the direct observation of life, express frustration with this life, and the desire to make what they want into reality seeking support from God. In this situation, God is both responsive and compassionate to a human and a person who does not interfere in events. The orphan must learn to see the positive power of the love offered by God and, together with God’s involvement, to discover human self-worth, create the beautiful, seek creative self-fulfilment and creativity as the most desirable expression of spiritual existence. God exists as the originator of this process.