Process Theology is a contemporary movement of theologians who teach that God is dipolar, or has two natures, and that he is integrally involved in the endless process of the world.过程神学是一种当代运动的神学家谁教导上帝是偶极，或有两个性质，和他是整体所涉及的无休止的过程中的世界。 God has a "primordial" or transcendent nature, his timeless perfection of character, and he has a "consequent" or immanent nature by which he is part of the cosmic process itself.上帝有一个“原始”或超越性的性质，他永恒的完善的性格，和他有一个“相应”或内在的性质，由他的一部分，宇宙进程本身。 This process is "epochal," ie, not according to the motion of atoms or changeless substances but by events or units of creative experience which influence one another in temporal sequence.这一进程是“具有划时代意义” ，即，而不是根据该议案，原子或不变的物质，但所发生的事件或单位创造性的经验，影响一另一个在时间序列。
The method of process theology is more philosophically than biblically or confessionally based, though many of its proponents use process thought as a contemporary way of expressing traditional Christian teachings or seek to relate biblical themes to process concepts.该方法的过程神学，是更多的哲理，比圣经或confessionally基础，虽然它的许多主张使用过程中的思想作为当代的方式表达传统的基督教教义或寻求与圣经的主题，以进程的概念。 Also the method emphasizes the importance of the sciences in theological formulation.此外，该方法强调的重要性，科学在神学的制订。 Thus process theology generally stands in the tradition of natural theology, and in particular is associated with the empirical theology tradition in America (Shailer Mathews, DC Macintosh, Henry Nelson Wieman) which championed the inductive, scientific approach in liberal theology.因此，过程神学，一般主张在传统的自然神学，尤其是在相关的实证神学的传统，在美国（ shailer马修斯，直流Macintosh上，亨利尼尔森wieman ）倡导的归纳，科学的态度，在自由神学。 Also process theology has some philosophical kinship with the evolutionary thinking of H. Bergson, S. Alexander, C. Lloyd Morgan, and P. Teilhard de Chardin.神学的过程中也有一些哲学的亲属关系与进化思想的H.柏格森，美国亚历山大，长劳埃德摩根，体育和德日进。 But its true fountainhead is Whiteheadian philosophy.但其真正的源头是怀特海哲学。
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Every actual occasion or entity is dipolar, having both physical and mental functions.每一个实际的场合或实体是偶极后，双方身体和心理的功能。 With its physical pole the actual entity feels or "prehends" the physical reality of other actual entities, and with the mental pole it prehends the "eternal objects" by which actual entities have conceptual definiteness.其物理极的实际实体的感觉或“ prehends ”物理的现实，其他的实际实体，并与心理极它prehends “永恒的物体” ，其中的实际实体的概念定性。 The eternal objects are the abstract possibilities of the universe, and actual entities are distinct from each other according to the way they realize or actualize these possibilities.永恒的对象是抽象的可能性，宇宙，和实际实体有别于对方按照他们的方式实现或actualize这些可能性。
Whitehead uses the term "prehend" to refer to a feeling or grasping of the physical and conceptual data of actual entities.白石使用的术语是“ prehend ”来指一种感觉或掌握的物理和概念数据的实际实体。 By prehending each other actual entities are internally related (instead of externally related, as in materialistic or mechanistic philosophies).由prehending对方的实际实体内部相关的（而不是外部的关系，作为在物质或机械哲学） 。 This means that the entities are not isolated or independent beings but are present in other actual entities as interrelated moments of an ongoing process.这意味着该实体不是孤立的或独立的作为，但目前在其他的实际实体是相互关联的时刻，一个持续的过程。 This characteristic of prehension or feeling is not a conscious or intelligent act except with higher forms of life, but the dipolar structure and the prehensive function are there to some degree in every actual entity, however elementary or complex its level of existence.这一特点的捏或感觉是不是一个自觉或智能行为的，除具有较高形式的生命，但偶极结构和prehensive功能是否有在一定程度上在每一个实际的实体，但小学或其复杂程度的存在。
Creativity is another of Whitehead's universal concepts; every actual entity has a measure of freedom which is expressed in an individual "subjective aim."创造力是另一个白石的普遍观念;每一个实际的实体有一个自由的措施，这是表示在一个单独的“主观的目的” 。 The self-creative process by which an actual entity realizes its subjective aim includes unifying its many prehensions of the past and adding to them something new which is the entity's own creative contribution to the cosmic process.自我创意的过程，其中一个实际的实体，实现其主观的目的，包括统一，其许多prehensions的过去和加入他们的一些新的，这是实体的自己的创造性贡献，向宇宙的过程。 When the actual entity has realized its subjective aim, it attains "satisfaction," and thereafter ceases to exist as an experiencing subject, becoming instead the object or datum of the prehensions of subsequent actual entities.当实际的实体，实现了其主观的目的，达到“满意” ，此后不再存在作为一个经历的主题，成为而不是对象或基准的prehensions随后的实际实体。 Thus the "life" of an actual entity is completed in the moment, and process in the world must be seen as a succession of organically related occasions or momentary experiences.因此， “生命”的一个实际的实体完成，在时刻，过程中，世界必须被看作是继承的有机相关的场合或一时的经验。
Hence what traditional philosophy would call an enduring substance, Whitehead calls a succession or "route" of actual occasions with a common characteristic.因此，什么传统哲学，将要求的一项长期的实质内容，白石呼吁继承或“路线”的实际场合的一个共同特点。 Change is explained by the creative contribution of each occasion in the series, and endurance is explained by common qualities which are inherited from antecedent occasions.改变的解释是创造性的贡献，每一次都在这个系列，和耐力的解释是共同的特质，是继承了从前期的场合。 The flux and stability of all things are explained in this way, whether they be electrons, rocks, plants, mammals, or men.通量与稳定的一切事物都是在解释这种方式，无论他们是电子，岩石，植物，哺乳类，或男性。 Man is an extremely complex route or "nexus" of occasions with memory, imagination, and heightened conceptual feelings.人是一个极其复杂的路线或“关系”的场合与记忆，想象，和提高概念的感受。
God is the supreme actual entity, and as such he perfectly exhibits all the functions of the actual entity.上帝是最高的实际的实体，这样，他完全展品的所有职能实际实体。 Whitehead contends that metaphysical coherence cannot be had by seeing God as an exception to the rules; on the contrary, he is the chief exemplification of the metaphysical principles by which all things are to be explained.白石认为，形而上的连贯性，不能已看到上帝的作为例外的规则;相反，他是行政例证的形而上的原则，所有的东西都加以解释。 Thus God perfectly prehends all entities in the universe and is prehended in part by them.因此，上帝绝对prehends所有实体在宇宙中是prehended在部分由他们。 He also has the supreme influence on all actual entities, setting the limits of their creativity and influencing their subjective aims by supplying each one with an ideal "initial aim."他也有最高人民法院的影响，对所有的实际实体，设置限制他们的创造力和影响他们的主观目的是通过提供每一个与一个理想： “初步的目标” 。 God does this by virtue of his mental pole or "primordial nature" in which he envisions all the eternal objects and their graded values relevant to the actual world.上帝，这是否凭借他的精神极或“原始性”在他设想的所有永恒的对象和他们的梯度值有关的现实世界。
In arguing for the existence of God, Whitehead contends that without the eternal objects there would be no definite rational possibilities or values to be actualized, and yet only that which is actual is able to affect actual entities.在主张上帝存在，白石争辩，没有永恒的物体便没有明确的理性的可能性或价值要现实，但只说这是实际的，是能够影响实际的实体。 Therefore there must be some actual entity which grasps and valuates all of the eternal objects and can act as the universal agent and transcendent source of order and value in the world.因此，必须有实际的实体把握和valuates所有的永恒的对象和可以作为普遍的代理人和超然的来源秩序和价值在世界上。 For Whitehead, then, without God the cosmic process would not be an orderly, creative process, but only a chaos.为白石，那么，没有上帝的宇宙的过程中不会有秩序，创作过程，但只是一个混乱。 God, by his primordial nature, acts as the "principle of limitation" or "concretion," enabling the world to become concretely determinate by aiming at certain values within divinely given limits of freedom.上帝，他的原始的性质，充当“原则的限制”或“凝固” ，使世界成为具体确定由着眼于某些价值观神给予限制的自由。
God, as dipolar, also has a physical pole, or "consequent nature," by which he feels the completed actuality of each occasion.上帝，作为偶极，也有身体极，或“相应的性质” ，其中他觉得完成的现状，每次。 (Remember that "physical" does not mean physical substance, as in materialism.) He actually takes the complete entities into his divine life as objects of his perfect prehension and gives them "objective immortality" in his consequent being by his valuation of their achievements. （请记住， “物理”并不意味着身体的实质内容，作为在唯物论） ，他其实是需要完整的实体到他的神圣生命的物体，他完美的捏并让他们有“客观不死， ”在他的后果正在他的估价他们的成就。 (No actual entity has subjective immortality except God; finite living beings continue subjectively only by virtue of a continuing succession of actual occasions.) Moreover, God "gives back" to the world the data of the objectified entities he has prehended so that the world process will continue and be enriched by the past. （没有实际实体的主观永生上帝的除外;有限的人继续生活在主观上只能凭借持续继承的实际场合） 。此外，以神之名“让回” ，向世界数据的物化的实体，他prehended使世界进程将继续下去，并加以充实过去。
Thus God, by prehending and being prehended, interacts with every being in the world, in every momentary event in the succession of occasions that constitute the "life" of that being.因此，上帝，由prehending和正在prehended ，互动与每一个正在世界上，在每一个短暂的事件在继承场合表示，构成了“生命”这一福祉。 In this way God is radically immanent in the world process itself, leading it on toward greater value and aesthetic intensity, not by coercion but by sympathetic persuasion.在这样的上帝是彻底的内在，在世界过程本身，领先的IT就走向更大的价值和审美强度，而不是胁迫，而是由同情说服力。 And although God in his primordial nature transcends the world, he as actual entity includes the world consequently within himself, and suffers and grows along with it through the creativity which he and the world possess.虽然上帝在他的原始性质，是超越世界，他作为实际的实体，包括世界因此内部的自己，和患有和成长，随着它通过的创造力，他和世界拥有。
Like Whitehead, Hartshorne was interested in metaphysics as the study of those general principles by which all particulars of experience are to be explained.像白石， hartshorne很感兴趣，形而上学作为研究这些一般性原则，其中的所有的经验都加以解释。 But Hartshorne was more rationalistic about this study.但hartshorne更理性关于这项研究。 For him metaphysics deals with what is externally necessary, or with "a priori statements about existence," ie, statements which are necessarily true of any state of affairs regardless of the circumstances.他形而上学的处理什么是外部必要的，或与“先验的陈述，存在” ，即，报表，其中必然是真正的任何国家的事务，不论情况如何。
Hartshorne took up Whitehead's metaphysical system and, with some modifications, defended it as the most coherent and viable alternative. hartshorne了白石的形而上的制度，并与一些修改，捍卫它作为最连贯和可行的替代办法。 He agreed with Whitehead on the primacy of becoming (which is inclusive of being, in contrast to classical philosophy), and he emphasized even more than Whitehead the category of feeling as a quality of every entity (panpsychism).他同意与白石上的首要地位，成为（这是包容性的，在对比的古典哲学） ，同时他还强调，甚至多于白石类别的感觉，作为一个质量的每一个实体（ panpsychism ） 。
In accordance with the "law of polarity" Hartshorne developed his dipolar view of God, though somewhat differently from Whitehead.在按照“法极性” hartshorne发展他的偶极鉴于上帝，虽然有所不同，从白石。 Rejecting Whitehead's notion of eternal objects, Hartshorne called the mental pole of God the "abstract nature" of God, which is simply the character through all the stretches of time.拒绝白石的概念，永恒的物体， hartshorne所谓的精神极上帝“抽象性”的上帝，这是根本的特点，通过所有延伸的时间。 The consequent nature Hartshorne called God's "concrete nature," which is God in his actual existence in any given concrete state, with all the wealth of accumulated values of the world up to that present state.相应的性质hartshorne所谓上帝的“混凝土的性质， ”这是上帝在他的实际存在，在任何特定的具体的国家，与所有的财富累积价值的世界上最多，目前的状态。 The attributes of God's abstract nature are those divine qualities that are eternally, necessarily true of God regardless of the circumstances; whereas the qualities of God's concrete nature are those particulars of God's being which he has gained by his interaction with the world in accordance with the circumstances.属性上帝的抽象性质，是那些神圣的素质，是永远，一定要真正的上帝不论情况如何，而素质上帝的具体性质，是那些细节上帝的作为，他已获得他的互动与世界在按照与情况而定。 God in his concrete actuality is a "living person," in process; his life consists of an everlasting succession of divine events or occasions.上帝在他的具体现状是一个“生活人” ，在过程中，他的生命构成一个永恒的继承神的活动或场合。 (Here again Hartshorne differs from Whitehead, who viewed God as a single everlasting actual entity.) （在这里再次hartshorne不同，白石，谁看上帝作为一个单一的实际，永恒的实体） 。
The polar opposites in God, therefore, mean that God is necessary according to his abstract nature but contingent according to his concrete nature, and, again, that he is independent in his abstract nature but dependent in his concrete nature.极地的对立统一的上帝，因此，意味着上帝是必要根据他的抽象性质，但队伍，根据他的具体性质，并再次，他是独立在他的抽象性质，但依赖在他的具体性质。 God is independent in the sense that nothing can threaten his existence or cause him to cease acting according to his loving and righteous character, but God is dependent in that what the creatures do affects his response, his feelings, and the content of his divine life.上帝是独立的意识，没有什么可以威胁他的存在，或令他停止代理根据他的爱好和正义的性格，但上帝是依赖在这方面是什么动物，这样做会影响他的回应，他的感情，和内容他的神的生活。
According to Hartshorne, God's perfection should not be seen exclusively in terms of absoluteness, necessity, independence, infinity, and immutability wholly in contrast to the relatively, contingency, dependence, finitude, and changeability of the creatures.据hartshorne ，上帝的完善，不应视为只在条款的绝对性，必要性，独立，至无限远，和不可改变，完全相反，相对，应变，依赖， finitude ，和多变性的动物。 For Hartshorne this is the great mistake of classical theism (of such theologians as Thomas Aquinas), resulting in all sorts of problems like the contradiction of God's necessary knowledge of a contingent world, or God's timeless act of creating and governing a world which is temporal, or God's love for man which supposedly involves God in history yet in no way makes him relative to or dependent on man.为hartshorne这是伟大的错误古典有神论（如神学作为多瑪斯） ，造成的种种问题一样的矛盾，上帝的必要的知识一个特遣队世界，或上帝的永恒法的建立和执政的世界是颞，或上帝的爱为男子，其中理应涉及上帝在历史上，但在没有办法使他相对或依赖于男子。 Hartshorne contends that if temporal process and creativity are ultimately real, then God himself must be in process in some sense and must be dependent upon the free decisions of the creatures. hartshorne争辩说，如果时间进程和创造力，最终都是真实的，那么上帝必须在过程中，在某种意义上，必须依赖于自由决定的动物。
In opposition to classical theism, then, Hartshorne develops his "neoclassical" theism in which perfection is understood to mean that God is unsurpassable in social relatedness.在反对古典有神论，然后， hartshorne发展他的“新古典主义”有神论，在完善的理解是指上帝是无法超越的社会关联。 If God really is perfect love, then he perfectly feels or has total sympathetic understanding of every creature and responds appropriately to every creature in every event.如果上帝真的是完美的爱情，那么他完全感觉或有总同情和谅解的每一个动物和适当的回应每一个动物在每一个事件。 Thus God is supremely absolute in his abstract nature but supremely relative in his concrete nature.因此，上帝是supremely绝对在他的抽象性质，但相对supremely在他的具体性质。 No one can surpass him in the supremacy of his social relatedness to every creature.没有人能超越他在至高无上的，他的社会关联的每一个动物。 But God can surpass himself, ie, he can and does "grow," not to become morally better or more perfect, but to grow in the joy and feeling of the world, in knowledge of actual events, and in the experience of the values created by the world.但上帝能够超越自己，即他能够而且确实是“成长” ，不成为道德上更好或更完美，但在成长的喜悦和感受的世界，在知识的实际活动，并在经验的价值观所产生的世界。 (Note that for Hartshorne, God cannot foreknow future contingent events, and so his knowledge, which is complete of what can be known, nevertheless continues to grow with the process of the world.) Thus God is the "self-surpassing surpasser of all." （请注意，对于hartshorne ，上帝不能foreknow未来特遣队的活动，并因此据他所知，这是完成什么样的可以被称为，但继续增长，与这一进程的世界。 ） ，因此，神是“自我超越surpasser所有“ 。
God is more than just the world in its totality (contra pantheism) because he has his own transcedent self-identity; yet God includes the world within himself (contra classical theism) by his knowledge and love, which are simply his perfect prehension or taking in of the creative events of the world.上帝是不止，世界在其整体（孔特拉泛神论）因为他有自己的transcedent自我认同;但在神面前，包括世界上自己（孔特拉古典有神论） ，由他的知识和爱，这纯粹是他的完美的捏，或采取在该创意活动的世界。 Such a view of God is thus termed "panentheism" (all-in-God-ism).这种看法是上帝的，因此被称为“ panentheism ” （全在神主义） 。
With the panentheistic view of God, Hartshorne has become one of the chief protagonists in the twentieth century reassertion of the ontological argument.与panentheistic鉴于上帝， hartshorne已经成为一个行政主角，在20世纪重新本体论的论点。 He says that the medieval Anselm really discovered something which was fundamental to the theistic proofs, namely the idea of "perfection" and its uniqueness among concepts.他说，中世纪安瑟伦真的发现这是根本向有神论的证据，即构思“完善”和它的独特性之间的概念。 But Anselm's argument lacked cogency because it depended on a classical theistic view of perfection.但安瑟伦的说法缺乏cogency ，因为它依赖于古典有神论的看法和完善。 The neoclassical view of perfection, Hartshorne contends, overcomes the objection of modern philosophers that perfection cannot be consistently defined.新古典的看法完善， hartshorne争辩，克服了反对现代哲学家认为，完善，不能一贯的界定。 The thrust of Hartshorne's argument, then, is that perfection or "most perfect being" by definition either exists necessarily or is necessarily nonexistent, and since only the self-contradictory is necessarily nonexistent, perfect being, if it is self-consistent to speak of such, is in reality necessarily existent.重点hartshorne的说法，那么，是完善或“最完美”的定义不是存在一定或一定是不存在的，因为只有自我矛盾是必然存在的，正在完善，如果因为它是自一致可言例如，是在现实中一定存在。
Most philosophers still hold that such an argument is defining God into existence by confusing logical necessity with existential necessity.最哲学家仍然认为这种说法是界定上帝存在混淆逻辑的必要性与存在的必要性。 But Hartshorne argues that the relation of logic to existence is unique in the case of perfection; ie, perfection, if it really is perfection, exists necessarily as the logically required ground of all existence and thought.但hartshorne认为，关系的逻辑来的存在是独一无二的，在案件的完善，即完善，如果真的是完善，存在一定作为逻辑上所需的地面所有的存在与思考。
Here one can see Hartshorne's aprioristic approach to metaphysics very much at work, and the philosophical debate on that issue continues.在这里人们可以看到hartshorne的aprioristic办法形而上学十分在工作中，和哲学辩论就这一问题继续进行。 Nevertheless philosophers (eg, even a nontheist like JN Findlay) admit that Hartshorne has made the concept of perfection rationally conceivable and has reopened the ontological argument which before seemed closed.不过哲学家（例如，即使是nontheist一样，若范达）承认， hartshorne作出的概念，完善合理的设想，并已重新开放的本体论的论点之前，似乎封闭。
Ogden argued that the "new theism" of process thought, with its world-affirming emphasis, expresses the relevance of Christian faith to secular man, who needs an ultimate ground for his "ineradicable confidence" in the final worth of human existence.奥格登认为， “新有神论”的过程中的思想，与它的世界肯定的重视，表示相关的基督信仰世俗的男子，谁需要一个最终的理由，他“了不可磨灭的信心， ”在最后的价值，人类的生存。 Cobb showed how Whiteheadian philosophy can be the basis of a new Christian natural theology, a theology which by philosophical means demonstrates that the peculiar vision of the Christian community of faith illuminates the general experience of mankind.科布表明，如何怀特海哲学可以的基础上一个新的基督教自然神学，神学，这是由哲学的手段表明，独特的愿景基督教社区的信仰照亮一般的经验，人类的。
Process theologians then began to concentrate on Christology, especially in the 70s, though Pittenger led the way by writing several works on the subject from a process view, the first in 1959.过程神学家，然后开始专注于christology ，尤其是在七十年代，虽然pittenger主导的方式写作的几个工程就此事从一个过程来看，首先在1959年。 For Pittenger the uniqueness of Christ is seen in the way he actualized the divine aim for his life.为pittenger的独特基督是看到，在现实的方式，他神圣的目的是为他的生命。 Sin is "deviation of aim"; man in his subjective aim distorts or deviates from God's initial aim.单是“偏差的目的” ;男子在他的主观目的，歪曲或偏离了上帝的初步目标。 In his subjective aims Christ actualized the ideal aim of God (as the cosmic Lover) with such intensity that Christ became the supreme human embodiment of "love-in-action."在他的主观目的是基督现实的理想，目的是上帝（作为宇宙的情人）与这种强度的基督成为人类的最高体现“爱在行动” 。 The deity of Jesus does not mean that he is an eternally preexistent person, but refers to God's act in and through the life of Jesus, who incarnated and transformed the whole of Israel's religion and became the eminent example of God's creative love which is at work universally.神耶稣并不意味着他是一个永远preexistent的人，而是指上帝的行事，并通过生活的耶稣，谁体现和转化，整个以色列的宗教，并成为著名的例子，上帝的创造性的爱，是在工作普遍。
David Griffin has spoken similarly, suggesting that Jesus actualized God's decisive revelation; ie, the "vision of reality" shown in his words and actions was the supreme expression of God's eternal character and purpose.大卫格里芬的发言同样，暗示耶稣现实上帝的决定性的启示，即“愿景的现实”表明，他在言词上和行动上是最高的表达上帝的永恒的性质和宗旨。
Cobb emphasizes a Logos Christology.科布强调标志christology 。 The Logos as the primordial nature of God is present (incarnate) in all things in the form of initial aims for creatures.标识作为原始的性质，上帝是目前的（肉身）在一切事上，在形式的初始目的是为生物。 But Jesus is the fullest incarnation of the Logos because in him there was no tension between the divine initial aim and his own self-purposes of the past.但耶稣是充分的化身，标识，因为在他有没有之间的紧张关系神圣的初步目标，和他自身的目的过去。 Jesus so prehended God that God's immanence was "coconstitutive" of Jesus' selfhood.耶稣使prehended上帝，上帝的内涵是“ coconstitutive ”耶稣的自我。 Cobb thus suggests (as opposed to other process thinkers) that Jesus was different from others in his "structure of existence" not merely by degree but in kind.科布因此，建议（如反对其他进程的思想家） ，耶稣是从别人的不同，在他的“结构存在的”不只是由程度，但在实物。
Lewis Ford places emphasis on the resurrection as the basis for a Christology.刘易斯福特地方侧重于复活并以此为基础1 christology 。 According to him, what the first disciples experienced was neither a bodily appearance of Christ nor merely a hallucination, but a vision, or an encounter with a "nonperceptual reality" made perceptual by "hallucinatory means."据他说，什么第一弟子有经验的既不是一个身体外观的基督，也不只是一个幻觉，而是一个抱负，或一遇到与“ nonperceptual现实”感性“幻觉手段” 。 Thus the resurrection is of a spiritual kind; it is a new emergent reality, the "body of Christ," in which mankind is transformed into a new organic unity by the living spirit of Christ.因此，复活的是一种精神的一种，它是一种新的急诊现实， “基督的身体， ”在人类转化为一个新的有机统一，由生活的精神，基督。 Ford also suggests a process view of the Trinity; the Father is the transcendent unity of God, who by a creative "nontemporal act" generates the Logos (the primordial nature) as the eternal expression of divine wisdom and valuation, and the Spirit is the consequent nature in the sense of the immanent being and providential power of God.福特还表明，一个过程，鉴于三位一体;父亲是超越性的统一，上帝，谁是由创造性“ nontemporal法”产生的标志（原始性质） ，作为永恒的表达神的智慧和估价，以及精神是相应的性质，在意识内在的福祉和providential上帝的力量。
At present, process works continue to abound, dealing with various Christian concepts and concerns: sin and evil, a theodicy, the church, pastoral care, ecology, liberation, and the relation of theology to science, philosophy, and culture.目前，工程的过程中继续比比皆是，处理各种基督教的概念和关注的问题：单仲偕与邪恶，一theodicy ，教会，牧师关怀，生态，解放和神学的关系，以科学，哲学，文化等。 Though process theology has not yet become a major force in the church pew, it is very influential in the intellectual world of the seminaries and graduate schools, and no doubts is the most viable form of neoliberal theology now in the United States.虽然过程神学至今仍未成为一个主要的力量在教会里皮尤，这是非常有影响力的知识世界的神学院和研究生院，并毫无疑问是最可行的形式的新自由主义神学，现在在美国。
Some other writers of Christian theology from a process perspective are Bernard Meland, Ian Barbour, Peter Hamilton, Eugene Peters, Delwin Brown, William Beardslee, Walter Stokes, Ewert Cousins, E. Baltazar, and Bernard Lee.其他一些作家的基督教神学，从一个过程的角度来看是伯纳德meland ，伊恩巴伯，彼得汉密尔顿，尤金彼得斯，德尔温布朗，威廉beardslee ，沃尔特斯托克斯， ewert的表亲， e.塔扎尔，陈智思议员。 Though process theology developed mainly within Protestantism, it now has influence also with Roman Catholic thinkers (as is evident from the last four names just mentioned).虽然过程神学的发展主要是基督教，它现在已影响也与罗马天主教思想家（如由此可见，在过去四年的姓名刚才提到的） 。 Catholic process thinkers have been coming to grips not only with Whitehead but also with Teilhard de Chardin, whose thought is historically separate from, but has some philosophical affinity with, the Whiteheadian tradition.天主教进程的思想家，已来掌握，不仅与白石，但也与德日进，其思想是历史上分开，但有一定的亲和力与哲学，怀特海的传统。
The process theologian contends that if metaphysics describes those general concepts or principles by which all particulars are to be explained, and if God is the chief exemplification of those principles, then talk about God is eminently meaningful and basic to the meaningfulness of everything else.过程神学家认为，如果这些描述的形而上学的一般概念或原则，其中所有的细节都加以解释，如果上帝是行政例证这些原则，那么，谈论神是非常有意义的和基本到意义的一切。 Fourth, process theology eloquently champions natural theology.第四，过程神学雄辩地冠军自然神学。 Fifth, process theology gives clear and plausible form to a dynamic, personal view of God.第五，过程神学给予明确和可信的形式，以一个动态的，个人认为，上帝的。 Personal qualities such as self-consciousness, creatively, knowledge, and social relatedness are attributed to God in the most literal sense.个人素质，如自我意识，创造性，知识，和社会关联的原因是上帝在最字面上。
By rational standards process theology also has its weaknesses or questionable features.由理性的标准，过程神学也有其弱点，或有疑问的特点。 First, one may question whether the process model does justice to the self-identity of an individual person in process.首先，一个可能的问题，是否过程模型是否正义，以自我的身份，个人在过程中。 Second, process theology has some problems concerning the finitude and temporality of God, eg, the problem of relating God's infinite, nontemporal, primordial nature of God's finite, temporal, growing, and consequent nature, or the problem of seeing unity of experience in each moment of God's omnipresent existence in view of the teaching of relativity physics that there is no simultaneous present throughout the universe.第二，神学的过程中有一些有关的问题finitude和暂时性的上帝，例如，有关的问题，上帝的无限， nontemporal ，原始的性质，上帝的有限，颞叶，成长，相应的性质，或问题，看到团结的经验，在每个的时刻，上帝的无所不在的存在，鉴于在教学中的相关物理是有没有同时目前在整个宇宙中。 Third, there is the question of the religious adequacy of panentheism.第三，是有问题的宗教有足够的panentheism 。 Is the most worthy object of worship of God who needs the world in order to be a complete personal being or a God who is a complete personal being prior to the world?是最值得的对象崇拜上帝谁需要世界，在为了得到一个完整的个人正在或神谁是一个完整的个人被事先向世界？
In addition to these philosophical problems, there are some characteristics of process theology which, from the viewpoint of evangelical theology, are contrary to Scripture.在除了这些哲学问题，也有一些特色的过程神学，从观点福音事工促进会，神学，是相反的经文。 These include a nontripersonal view of the Trinity, a Nestorian or Ebionite tendency in Christology, a nonsupernaturalistic view of the Bible and of Christ's works, the denial of divine foreknowledge and predestination, and a weak view of human depravity.这些措施包括nontripersonal鉴于三位一体，景教或ebionite的趋势，在christology ， nonsupernaturalistic鉴于圣经和基督的工程，剥夺神foreknowledge和predestination ，和弱鉴于人类的堕落。
DW Diehl DW的diehl
(Elwell Evangelical Dictionary) （ elwell福音事工促进会，字典）
Bibliography
参考书目
JB Cobb, Jr., A
Christian Natural Theology; LS Ford, The Lure of God; D. Griffin, A Process
Christology; C. Hartshorne, The Divine Relativity, The Logic of Perfection, and
Creative Synthesis and Philosophic Method; S. Ogden, The Reality of God; N.
Pittenger, Christology Reconsidered and Process Thought and Christian Faith; AN
Whitehead, Process and Reality; D. Brown, R. James, and G. Reeves, eds., Process
Philosophy and Christian Thought; W. Christian, An Interpretation of Whitehead's
Metaphysics; JB Cobb, Jr., and D. Griffin, Process Theology: An Introductory
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christology重新考虑和过程思想和基督教信仰;一白石，过程和现实;布朗，
r.詹姆斯，和G.里夫斯编，过程哲学与基督教思想;瓦特基督教，解释怀特海的形而上学; jb科布，小，和D格里芬，过程神学：介绍博览会; 12月31日盖司乐，
“过程神学， ”在局势紧张的当代神学，教育署。 SN Gundry and AF
Johnson.锡根德里和AF约翰逊。
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