By Jeff Astley, Ann Loades, David Brown
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Hartshorne in similar vein argues that God cannot be described as personal unless like us he is capable of change in response 40 Creation to his environment, as also that he cannot properly be said to love unless his experience is like ours in being pained by others' sufferings and enriched by their achievements. If the first argument is conceptual, the second is primarily pragmatic. e. in the world. This is an argument particularly popular with Ogden. ' His point is that classical analyses like that of Aquinas make the meaning of God's acts lie in what happens to men and not what happens to God.
God is conscious of all entities, and since each entity manifests in an inferior way the self-creativity which God manifests supremely, all entities are co-creators of the divine reality. At least, they are creative of that aspect of divinity which is consequent upon the world. (This, 'Consequent Nature' of God is distinguished by Whitehead from the 'abstract' or 'Primordial Nature' of the divinity. It should also be noted that for Whitehead God is an 'actual entity', but since he is a nontemporal Process theology: A more engaging God?
Law as well as chance appeared to be blind and purposeless. Darwin at one point indicated that lawfulness does not exclude the 28 Creation concept of God as primary cause; he even spoke of natural laws as the 'secondary means' by which God created. He came close to recognizing that the scientist studies the domain of secondary causes and cannot ask why nature works as it does. But the following passage suggests that his own epistemology was undermined by the admission of the lowly origins of man's mind, so that in his later years he took a more agnostic position.