Item description for In Whom We Live and Move and Have Our Being: Panentheistic Reflections on God's Presence in a Scientific World by Philip Clayton & Arthur Peacocke...
Foreword by Mary Ann Meyers Recent years have seen an explosion of interest in the doctrine of panentheism - the belief that the world is contained within the Divine, although God is also more than the world. Here for the first time leading scientists and theologians meet to debate the merits of this compelling new understanding of the God-world relation. Atheist and theist, Eastern and Western, conservative and liberal, modern and postmodern, physicist and biologist, Orthodox and Protestant - the authors explore the tensions between traditional views of God and contemporary science and ask whether panentheism provides a more credible account of divine action for our age. Their responses, which vary from deeply appreciative to sharply critical, are preceded by an overview of the history and key tenets of panentheism and followed by a concluding evaluation and synthesis. Contributors: Joseph A. Bracken Michael W. Brierley Philip Clayton Paul Davies Celia E. Deane-Drummond Denis Edwards Niels Henrik Gregersen David Ray Griffin Robert L. Herrmann Christopher C. Knight Andrew Louth Harold J. Morowitz Alexei V. Nesteruk Ruth Page Arthur Peacocke Russell Stannard Keith Ward Kallistos Ware
Promise Angels is dedicated to bringing you great books at great prices. Whether you read for entertainment, to learn, or for literacy - you will find what you want at promiseangels.com!
Studio: Wm. B. Eerdmans Publishing Co.
Est. Packaging Dimensions: Length: 9.01" Width: 5.98" Height: 0.86" Weight: 1.1 lbs.
Release Date Mar 1, 2004
Publisher Wm. B. Eerdmans Publishing Company
ISBN 0802809782 ISBN13 9780802809780
Availability 0 units.
More About Philip Clayton & Arthur Peacocke
Philip Clayton is Ingraham Professor at Claremont School of Theology. Steven Knapp is President and Professor of English at George Washington University.
Philip Clayton has an academic affiliation as follows - Ingraham Professor, Claremont School of Theology; Professor of Philoso.
Philip Clayton has published or released items in the following series...
Reviews - What do customers think about In Whom We Live and Move and Have Our Being: Panentheistic Reflections on God's Presence in a Scientific World?
What are theologians saying about panentheism? Apr 25, 2008
While there are strands of panentheistic thought which extend throughout history, Peacocke's introductory essay sets out many of the reasons a contemporary theist might move toward panentheism from a starting point of classical theism. He says a variety of factors form the basis of this impetus, but they center on the need to stress the immanence aspect of God, given everything we've learned and are learning about the natural world.
Importantly, it is the influence of the scientific account of the world as a seamless web of natural phenomena which makes it hard to views God's actions in the world as intervening and abrogating the web of nature. Further, Peacocke points out that the scientific explication of how natural systems evolve and emerge through self-organization leads toward a reading of God's role as working through the creative and natural processes of the world.
Still, as against pantheism, the authors stress that a panentheistic model also preserves the transcendence of God, preserving a distinction between God and world. Thus for most of the contributors to this volume, coming from a theistic background, panentheism offers the possibility of a middle ground.
But, what if you are approaching things from a non-theistic perspective? Even if our natural world is a subset of a larger metaphysical entity, what's the motivation for taking a theistic perspective on this entity at all, apart from the aspect of transcendence? I suppose it is possible that whether or not you take a theistic or religious stance might be a question of personal preference or psychological makeup.
In any case, it's interesting to read about the movement of theologians in this direction. It gives me some hope that a worldview of this general sort could serve as a potential meeting ground for those looking to improve on both classical theism and classical materialism.
A striking demonstration of the diversity in panentheistic thought Jun 10, 2006
Clayton and Peackocke have chosen wisely. The essays in this edition bring a fresh view on the notion of panentheism and process theology. Because panentheism is such a broad topic and belief structure, the book book gives many not so well known theologians and philosophers a chance to give their voice into what they believe and affirm about panentheism, as well as a few better known (including themselves) scholars a chance to show the diversity and openness of panentheism. This book has come far from Hartshorne's Divine relativity.
The book is not without its faults however, its essays on science and a panentheistic God are simply a reworking of the science vs. religion debate and really say nothing new to a topic (the incompatibility of religion and science) that is truly misguided. Also, many of the essays in this book are quite apologetic, David Ray Griffin's essay for example was downright harsh. Perhaps this apologetical nature (over and against classical theism) the essays have is simply because of the novelty of the system as a whole, but I felt the collection would have done better to leave it out.
I thoroughly enjoyed the section of christian authors, especially the orthodox (Kallistos Ware on Palamas), writing about panentheistic trends within traditional Christianity. It is intriguing to note that though this line of thinking has coagulated into a firm system only recently, some traces of it can be found within the church fathers.
On a whole, I reccommend this book to anyone who has at least some working knowledge of panentheism and the conflict between it and classical theism.
An Important Status Report on Panentheism Jun 22, 2005
This important book is the result of a symposium funded by the John Templeton Foundation on 6, 7, and 8 December 2001. People who believe in God should not miss this latest report on panentheism and how it is unifying science and theology.
In the Greek language, pan-en-theism means 'all' is 'in' God. Panentheism also means that God is more than all of the things God creates. Thus, the God of panentheism cannot be exhausted, even if He creates eternally.
With panentheism, the true infinity of God is being revealed. With God's true infinity, God and His creation are related logically. So, even though God and His creation are distinct, they are intertwined and not separated.
Panentheism was named for the first time in Germany by Karl Christian Friedrich Krause in 1829. This name reflects the increasing human force that is unifying science and theology today. With the work of scientists on God's intelligent design and man's intelligent designs, scientists and theologians are getting closer and closer. In time, panentheism might simply mean 'scientific theism.'
I found the editors and contributors to be very open thinkers and seem to be great teachers. However, as a reader of the works of Nicholas of Cusa, I hoped to read more comparisons between Nicholas' panentheism and the panentheism of others.
This book is the kind of book that will start a revolution on the subject of panentheism.