This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based / similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility...

This dissertation investigates the God-world relationship between Joseph Bracken as a process theologian, Philip Clayton as a panentheist, and the open theism. They have affinities and differences as conversational partners in their multilayered relations. Their common question must be as follows: “What does it mean to believe in God today?” In this dissertation I compare their respectively theological perspectives and explore their affinities and differences. Many scholars have already noted more affinities than untenable differences among Bracken’s theology, Clayton’s panentheism, and the open theism. On the one hand, even though theological perspectives of Bracken and Clayton are obviously different from each other, they are both influenced in specific ways by Whitehead. On the other hand, open theism is a movement that emphasizes “the openness of God,” from within evangelical theism. The fact that there is even within classical theism the pursuit of new models of God such as revised classical theism or modified classical theism might suggest the need for contemporary models of God in philosophical theology. This dissertation will thus explore philosophical theologies that are proper both to the biblical faith and intellectual earnestness, that is, 居敬窮理 (geo (to live) kyeong (piety) kung (to acknowledge) li (reason)) in Eastern philosophy, which means distinctions but not separation between piety and intelligence, and that stand between classical theism and “orthodox” process theism. If there is no consistency among biblical, rational and existential descriptions of God, how can we establish philosophical theologies? Our theological task is to frame a new constructive theology whose primary aspect must synthesize both classical theism and process theology in the hermeneutical circle. For example, this new theism admits an infinitely qualitative difference between God and the world, as well as a really radical relation between God and the world. Aspects and domains do not encroach upon each other.

Philosophiae Doctor - PhD / This doctoral thesis comprises a critical comparison of the theme of concursus, the way in which God and humanity interact, in the Pentecostal-Charismatic and Process-Relational traditions. The comparison is literature-based; similarities and differences in the theological literature of each tradition are compared in order to determine the extent of compatibilities and incompatibilities. The hypothesis is that similarities in the literature sufficiently leverage differences. The first chapter includes a statement of the problem, namely that the global expansion of the Pentecostal-Charismatic movements necessitates interaction with more academically and philosophically oriented theological traditions such as Process- Relational theology. The second chapter comprises an historical survey of the Pentecostal-Charismatic movements, including key dogmas and practices. Chapter three comprises an historical survey of Process-Relational theology, including its philosophical, metaphysical, and scientific orientations. Seminal Process- Relational theists such as Whitehead, Hartshorne, and Cobb are surveyed. Chapter four consists of a broad historical survey of the theological theme of concursus, including the notions of causation, free will, and determinism in both philosophy and theology. Further, the fourth chapter includes a broad historical survey of pneumatology, which is framed as the basis for a comparison of concursus. Chapters five and six comprise surveys of concursus in the Pentecostal- Charismatic and Process-Relational traditions respectively. Chapter seven entails an extensive analysis of differences and synthesis of similarities between the Pentecostal-Charismatic and Process-Relational notions of concursus. Four differences and four similarities are identified. Differences and similarities are ranked and compared for compatibility. Ultimately, the research question is answered affirmatively and conditionally: yes, according to the literature of both traditions, similarities sufficiently leverage differences, but socio-linguistic barriers may obstruct meaningful mutual transformation. Chapter eight concludes with a brief exploration of ecclesial and social implications. / South Africa

Relational theology became a major voice in the theological conversations of the twentieth century and now in the twenty-first century it is poised to become the major influence in doctrine of God discussions. Relational theology argues for a model of God that emphasizes a dynamic interaction between God and the cosmos. Reformulating the divine nature contra Classical theism, Relational theology instead includes images of God as sympathetic, mutable, limited in power and knowledge, creative, and as a risk-taker. The assertion is that such images or metaphors for the divine are necessary rightly to understand and discuss God's relationality with the world. This thesis argues that given the relational nature of God the metaphor of faith should be added to the list of God's attributes. The thesis begins by discussing issues of methodology then reviewing Relational theology in the forms of process and open theism as contrasted with Classical theism. This is followed by explorations of various depictions of faith as found in the Old Testament and New Testament. Faith is also examined theologically and philosophically as including the elements of belief, trust, hope, and risk. It is then argued that faith has a decidedly relational nature in that faith most properly takes place between persons. The crux of the thesis is the development of a theology of divine faith. Because humans are free, God is limited, and creation has a purpose, the argument is made that God relates to the world through faith. A case for God's faith is developed exegetically and logically through explorations of the concepts of divine belief, trust, hope, risk, and doubt, concluding that faith is a necessary inclusion for Relational theology. Finally, two primary Church doctrines, creation and christology, are explored through a theology of divine faith. God demonstrates divine faith in bestowing an evolving creation with both freedom and a purpose. God has faith in the creation to produce persons who can freely share faith and love with God. The fully kenotic coming of Jesus Christ demonstrates the Father's faith in the Son, the second person of the triune God. The coming and death of Christ also reveals God's faith that the cross will be efficacious in reconciling those who have abused their God-given freedoms. / Sysytematic Theology & Theological Ethics / D. Th. (Systematic Theology)

Relational theology became a major voice in the theological conversations of the twentieth century and now in the twenty-first century it is poised to become the major influence in doctrine of God discussions. Relational theology argues for a model of God that emphasizes a dynamic interaction between God and the cosmos. Reformulating the divine nature contra Classical theism, Relational theology instead includes images of God as sympathetic, mutable, limited in power and knowledge, creative, and as a risk-taker. The assertion is that such images or metaphors for the divine are necessary rightly to understand and discuss God's relationality with the world. This thesis argues that given the relational nature of God the metaphor of faith should be added to the list of God's attributes. The thesis begins by discussing issues of methodology then reviewing Relational theology in the forms of process and open theism as contrasted with Classical theism. This is followed by explorations of various depictions of faith as found in the Old Testament and New Testament. Faith is also examined theologically and philosophically as including the elements of belief, trust, hope, and risk. It is then argued that faith has a decidedly relational nature in that faith most properly takes place between persons. The crux of the thesis is the development of a theology of divine faith. Because humans are free, God is limited, and creation has a purpose, the argument is made that God relates to the world through faith. A case for God's faith is developed exegetically and logically through explorations of the concepts of divine belief, trust, hope, risk, and doubt, concluding that faith is a necessary inclusion for Relational theology. Finally, two primary Church doctrines, creation and christology, are explored through a theology of divine faith. God demonstrates divine faith in bestowing an evolving creation with both freedom and a purpose. God has faith in the creation to produce persons who can freely share faith and love with God. The fully kenotic coming of Jesus Christ demonstrates the Father's faith in the Son, the second person of the triune God. The coming and death of Christ also reveals God's faith that the cross will be efficacious in reconciling those who have abused their God-given freedoms. / Sysytematic Theology and Theological Ethics / D. Th. (Systematic Theology)