This Festschrift convenes a seasoned group of process theologians as well as newer voices who broaden the discourse in intriguing ways. Following an introduction by Marc A. Pugliese, fourteen chapters are organized in three sections: “Whiteheadian Process Thought and Classical Theism: Retrieval and Revision”; “Trinitarian Panentheism: Dialogue and Development”; and “Creative Union: Divine Action and Human Response.” A response from Joseph Bracken, SJ, an afterword by Catherine Keller, and an index complete the volume.
Recurring themes include the transforming dynamic of Bracken's trinitarian emphases, the nature of creativity, revisions to classical theism and to creation ex nihilo, and the dialogue with science. Bracken's revisionist view of Whitehead's category of society as a “field of activity” is among the most contested notions in a volume full of lively debate. John B. Cobb Jr., Marjorie Hewitt Suchocki, Robert Cummings Neville, and Philip Clayton, while expressing gratitude for how Bracken's creativity provokes revision of their own thought, maintain reservations about the term “field of activity” itself, its meaning, and its function within Whitehead's system. A subtext of these critiques is the debate over the adequacy of Whitehead's original categories versus the necessity of revision, which raises further questions about the nature of language and models themselves. Pugliese argues effectively that revision in light of new scientific findings is in fact a necessary “orthopraxy” that Whitehead would himself pursue. Similarly, Leo D. Lefebure points to the risks of a Whiteheadian “orthodoxy” that would overextend its categories upon the unique language of other world religions.
Pursuing additional themes, Gloria L. Schaab, SSJ, and Denis Edwards take the suffering of humanity and the earth community to require revision of theologies of divine suffering. Elaine Padilla provides some welcome attention to the global south, and Kathleen Duffy extends the dialogue with science to the natural sciences and the ecological crisis. Anna Case-Winters offers an intriguing process interpretation of the Chalcedonian paradox while Ilia Delio, OSF, reframes the person as icon of the cosmos. Brandon Gallaher's discussion of Eastern Orthodox Sophiology enlarges the largely Catholic and Protestant context. Throughout, references to Athanasius, Basil, Thomas Aquinas, and Bonaventure engage the depth of the Christian tradition. While Roland Faber focuses entirely on mysticism in Whitehead, pastoral, ethical, devotional, and even ecclesial reflections were surprising gifts from many contributors, demonstrating the ever-constant permeation of humanity's relationship with the “presence in whom we live and move and have our being” (Clayton 78).
Process thought inevitably involves complex technical language, and this volume is no exception. Its conceptual density will be beyond the grasp of most undergraduates, though particularly accessible chapters expositing fundamental process concepts are provided by Suchocki and Case-Winters. Precisely because process theology as a philosophical and metaphysical method engages the breadth and depth of Christian tradition, these challenging investigations may be rewarding for advanced college students or masters’ candidates.
As a Festschrift, the volume succeeds admirably in demonstrating the fecundity and rigor of the conversation Bracken continues to provoke. As Keller concludes in the afterword, the text embodies “a convivial sociality of differences,” a collegial demonstration of the theological project in active process.
