چکیده:
Today, religious naturalism is one of the prominent approaches in contemporary philosophical theology, from which various readings have been presented. The religious naturalism based on dynamic theology, which is rooted in Whitehead's dynamic philosophy and is a prominent representative of Anne Griffin, has a very important position, because she tries to overcome maximal naturalism on the other hand, and overcoming religious supernaturalism, on the other hand, will introduce a new plan that is compatible with the conditions of the postmodern world. This article aims to firstly show how Griffin arrived at this theological plan or model. Secondly, to clarify the most important characteristics of this theological approach in comparison with religious supernaturalism and maximal naturalism. Thirdly, with a critical view, show that although this approach has been successful in terms of compatibility with postmodern science, it faces challenges such as neglecting essentially religious teachings, especially revelation and scriptures, inconsistency in understanding the existence of God in terms of Presence of supernatural elements, and conflict with moderate or critical rationality. In addition to these, compared to the model derived from Sadra's philosophy, it cannot provide a convincing explanation of the relationship between God and the world and God's agency that will gain general acceptance.
خلاصه ماشینی:
" Griffin attempts, based on the thoughts of philosophers such as Henri Bergson (Henri Bergson (1859-1941)), William James ((1842-1910) William James), Charles Peirce (-1839) Charles Peirce 73 (1914), and especially Alfred North Whitehead and Charles Hartshorne ((1868-1959) Charles Hartshorne), to provide a postmodern account of theology, which he calls constructive or reformist postmodern theology, and its main foundations are as follows: A) Ontological foundation In process religious naturalism, from an ontological perspective, the world is neither machine-like nor a collection of substance and accident, but rather an organic system of beings and events that, on one hand, remain as indivisible particles and, on the other hand, manifest in the form of becoming and constant transformation, which necessitates that we consider them as a manifestation of their internal perception and apprehension.
4) Panentheism: In process naturalism, the acceptance of matters such as the organic order of the universe, 77 the interconnectedness of beings and their deep relationship with one another, the inherent creativity of all beings, considering God subject to the metaphysical principles governing the universe, and the two-way interaction between God and the world, do not lead to transcendence—similar to the claim of the fundamental distinction between God and the world in traditional theism—nor to immanence—similar to the belief in removing the boundary between God and the world in pantheism; rather, an attempt is made to find a middle way, the result of which is that, on one hand, by emphasizing the immanence of God, a picture of the nature of the relationship between God and the world is obtained that, while affirming the permanent and influential presence of God in the world, does not treat God and the world as one; on the other hand, it considers a transcendent aspect for God (eternal in Whitehead's terminology and abstract in Hartshorne's terminology); however, this aspect of God is not entirely outside the set of natural factors, but rather is its foundation.
(
, 
, 
)
