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Process theology does not deny that God is in some respects eternal (will never die), immutable (in the sense that God is unchangingly good), and impassible (in the sense that God's eternal aspect is unaffected by actuality), but it contradicts the classical view by insisting that God is in some respects temporal, mutable, and passible.
Process theology is a school of thought influenced by the metaphysical process philosophy of Alfred North Whitehead (1861–1947), while open theism is a similar theological movement that began in the 1990s. In both views, God is not omnipotent in the classical sense of a coercive being.
Loomer is principally known as contributor to the study of process theology, though Loomer's pantheism is rather at odds with the panentheism that is commonly associated with process theology. Loomer wrote “The world is God because it is the source and preserver of meaning; because the creative advance of the world in its adventure is the ...
Mesle is the author of Process Theology: A Basic Introduction. In this book he outlines three attributes of a process theology. There is a relational character to the divine such as: God experiences both the joy and suffering of humanity. God is not omnipotent in the classical sense; God exercises relational power and not unilateral control.
Theosis (Ancient Greek: θέωσις), or deification (deification may also refer to apotheosis, lit. "making divine"), is a transformative process whose aim is likeness to or union with God, as taught by the Eastern Catholic Churches and the Eastern Orthodox Church; the same concept is also found in the Latin Church of the Catholic Church, where it is termed "divinization".
Trinity in Process: A Relational Theology of God, (coeditor with Joseph A. Bracken), Continuum International, 1996, ISBN 0-8264-0878-8; In God's Presence: Theological Reflections on Prayer, Chalice Press, 1996, ISBN 0-8272-1615-7; The Whispered Word: A Theology of Preaching, Chalice Press, 1999, ISBN 0-8272-4239-5
In process theology, dipolar theism is the position that to conceive a perfect God, one must conceive him as embodying the "good" in sometimes-opposing characteristics; therefore, such a deity cannot be understood to embody only one set of characteristics.
He reached a wider audience with publications about the Spirit of God, creation (especially in dialog with the sciences), the role of the church in pluralistic societies, resurrection and the Protestant view of the Lord’s Supper, but also with his work related to Alfred North Whitehead and process theology, to Niklas Luhmann and systems theory.