Abstract
Is God involved in the world? In the attempt to protect the absoluteness, immutability, eternality, and majesty of God over against the finitude, temporality, mutability and imperfections of the world, traditionally theologians, metaphysicians, and philosophers have created a static God, and a gulf between God and the world; and as a result, they have not conceived of God as being significantly involved in the world. Whitehead correctly speaks to this problem when he says, “Undoubtedly, the intuitions of Greek, Hebrew, and Christian thought have alike embodied the notions of a static God condescending to the world, and of a world either thoroughly fluent, or accidentally static, but finally fluent. . . "1 We inherited this gulf between God and man, in large measure, from the Aristotelian philosophy of substance and the Newtonian mechanistic cosmology. And because of this we have not been able to keep a reciprocal relationship between permanence and change, being and becoming, and potentiality and actuality in reference to God. We have argued that God represents permanence, being and actuality whereas, the world represents becoming, potentiality and deficient actuality. Thus, along with his changelessness God is independent of the world; and, the world along with its fluency is dependent on God. How then can we speak of God in a way that avoids this gulf between God and the world created by traditional theology? And how can we speak of God in a way that makes his involvement in the world a significant aspect of his being?