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Divine Action and Emergence: An Alternative to Panentheism

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Abstract

Divine Action and Emergence puts the classical Aristotelian-Thomistic tradition in conversation with current philosophy and theology. As a middle path between classical theism and pantheism, the panentheistic turn in the twentieth century has been described as a “quiet revolution.” Today, in fact, many theologians hold that the world is “in” God (who, at the same time, is more than the world). Panentheism has been especially influential in the dialogue between theology and the natural sciences. Many have seen panentheism as compatible with emergentism, and thus have brought the two together in developing models of divine action that do not abrogate the regularities of processes of the natural world. In Divine Action and Emergence, Mariusz Tabaczek argues that, as inspiring and intriguing as emergentist panentheism is, it requires deeper examination. He begins by looking at the wonder of emergence (which calls into question the overly reductionist attitude in natural science) and by reflecting philosophically on emergence theory in light of classical and new Aristotelianism. Moving in a theological direction, Tabaczek then offers a critical evaluation of emergentist panentheism and a constructive proposal for how to reinterpret the idea of divine action as inspired by the theory of emergence with reference to the classical Aristotelian-Thomistic understanding of God’s action in the universe. Through a unique interdisciplinary approach that puts theology and the natural sciences into a dialogue through philosophy, Divine Action and Emergence offers a comprehensive evaluation of panentheism. It then puts forward an original reinterpretation of emergence theory, thus setting forth a constructive proposal for reinterpreting the concept of divine action that is currently espoused by emergence theory. It will appeal to scholars of theology and philosophy, those who work in the area of theology and science, those interested in emergence theory or panentheism, and finally those who are interested in the dialogue between the classical Aristotelian-Thomistic tradition and contemporary philosophy and theology.
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... In his time, the causality of natural phenomena did not include emergence, complexity, non-locality, topdown causality, holistic and systemic approaches, all of which we are taught by contemporary physics and biology. To interpret and explain these new perspectives in terms of a classical doctrine of causation, as used in natural philosophy or metaphysics, requires a huge and insightful work of "translation" (Dodd 2012;Tabaczek 2021). Aquinas' philosophy still has a good chance of dialoguing with a world that hosts these "new kinds of causes", but it is clear that his thought cannot be used in a naïve way (Wallace 1968;Verschuuren and Koterski 2016;Tanzella-Nitti 2023). ...
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In order to consider the natural sciences as a contemporary locus theologicus, I here examine the meaning and implications of the “dialogue between theology and the sciences”. Although widely used, this expression has different meanings. I try to clarify who the interlocutors of the dialogue are, where the dialogue takes place, and what the goals of the dialogue itself are. A coherent agenda to encourage the use of the sciences in theological work should include (a) the design and implementation of interdisciplinary curricula to help those scholars who are seriously interested to be trained in this field; (b) an emphasis on the role of philosophy and philosophical sources in the study of the sciences and theology; (c) going beyond the epistemological level and developing the dialogue also at the anthropological level; (d) the identification of a number of key issues for theological and religious studies that are expected to become more urgent in the coming years. Finally, the use of the sciences as a locus theologicus is expected to bear two main fruits: first, to offer a positive, speculative insight to the work of theologians and, second, to contribute to a responsible development of the dogmatic teachings of the Church.
... Ignacio Silva started with the topic of quantum physics and divine action (Silva 2009), specifying in subsequent works in particular the nature and importance of primary and secondary causation in relation to indeterminism in the sciences for the doctrine of providence (Silva 2022), recently also by relating the classical distinction to topics in the philosophy of science (Silva 2024), and has now set his research agenda on analysing how Aquinas and Neo-Thomists have made use of the sciences as a source of knowledge, pointing out its relevance for the current debate (Silva forthcoming). Mariusz Tabaczek, on the other hand, worked on the phenomenon of emergence in philosophy of science and metaphysics (Tabaczek 2019), subsequently applying it to the question of panentheism and divine action (Tabaczek 2021), and has since worked extensively on various topics related to biological evolution. This research culminated in his recent book Theistic Evolution: A Contemporary Aristotelian-Thomistic Perspective (Tabaczek 2024), in which he argues not only for the compatibility of Thomistic philosophy and theology and the modern synthesis as well as the extended evolutionary synthesis, but also that the former renders the latter metaphysically intelligible. ...
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This article discusses a form of Thomism that has emerged in the field of science and theology, which is termed “Science-Engaged Thomism” (SETh), following the recent and growing movement of Science-Engaged Theology (SET). After a brief introduction of SET, various definitions and essential features of SET and SETh are introduced and discussed, highlighting their similarities and differences. To showcase the latter, the article presents recent examples of SETh. The objective is to suggest that SETh is a form of Thomism, although not necessarily a new form of Thomism. As such, SETh might be considered a complementary approach to SET.
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The purpose of this article is to give a historical and reasoned overview of the phenomenon of emergence according to the various authors involved, with particular emphasis on its openness to the dimension of the mystery of the real, which can lead the scientist to humility in scientific research. The evidence, the curiosity and then the study of this concept, which is so pervasive in the complexity of cosmic dynamics, in fact requires an investigation that must be extended not only to different disciplines, but through them. In fact, the cross-disciplinary method enriches the quality of this research, giving reason to both the unity and the complexity of reality. The phenomenon of emergence is particularly concerned with this cross-disciplinary scientific approach, which transcends any reductionism in favour of a network of meanings specifically nourished by the possibility of conjunctive explanations involving empirical science, philosophy, metaphysics and theology. Faced with this perspective offered by emergence, science discovers the mystery of the cosmos in a new light, thereby opening the door to an ever deeper understanding and new avenues of research. An essential characteristic of this revised scientific method, inspired by cross-disciplinarity, is thus humility, which allows, on the one hand, a deeper relationship between disciplines and persons and, on the other hand, a heightened awareness of the depth of reality, as a complex and intelligible gift of a Trinitarian God, revealed as Logos in Jesus Christ.
Chapter
The first chapter delves into the historical and philosophical factors that played a role in the development of reductionism within the realm of scientific methodology. Confronted with the limitations and dissatisfaction inherent in reductionism’s descriptions, there have been calls to transcend this approach by opening it up to transcendental explanations.
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This article proposes a Thomistic account of graced human nature that emphasizes the importance of underlying developments in Aquinas’ doctrine of creation that inform his approach to the doctrine of grace. While post-Cartesian accounts of the human person often reduce the complex causal structure that marks the relationship between God and the human person in Aquinas’ pre-modern theological anthropology, this article recovers a more comprehensive account of Aquinas’ account of human sanctification and divine causality. Where modern and postmodern anthropologies are often marked by scientific determinism or subjectivism, Aquinas’s anthropology of grace refuses the modern dichotomization of immanence and transcendence, proposing instead an understanding of grace as the divinization of the human person as image of God that is marked not only by the supernatural finality of beatitude, but the intrinsic and personal immanence of divine indwelling.
Chapter
Traditionally, ecologists wishing to assert the spirituality of nature have turned to pantheism, a worldview that equates God with the world. More recently, however, the attention of some such ecologists has turned to panentheism, a worldview that suggests that God includes the world while also transcending it. By clarifying the key differences between pantheism and panentheism as they relate to ecology, this chapter aims to illuminate, over three sections, the pitfalls and opportunities that come with shifting from pantheism to panentheism-based eco-theologies. Section 26.2 explores the historical link between ecology and pantheism, explaining that pantheism has been deemed useful for environmental purposes on account of its attribution of intrinsic spiritual value to nature. Section 26.3 suggests that panentheism, as it is traditionally defined, is more problematic than pantheism to this end, as panentheism tends to consider nature as being of only instrumental value to God’s transcendent aspect. Section 26.4 suggests that, ultimately, all holistic visions of the world’s divinity – pantheistic and panentheistic – prove problematic in implying that historical atrocities, such as the Shoah, are included within divinity. From this, it is suggested that a new ecological role for panentheism is identifiable: if panentheism is remodelled to denote the inclusion of most (rather than all) of the world in God, then it could provide an underpinning for an environmental ethic that, while broadly holistic, refuses to encompass worldly atrocities like the Shoah. The benefits of this remodelling for feminist purposes are also considered, with Sect. 26.3 noting that holistic panentheisms can be guilty of reinforcing the problematic gendered immanence-transcendence binary, and Sect. 26.4 arguing that a fragmented panentheism would counter this.
Chapter
In this book, Mariusz Tabaczek develops a contemporary, re-imagined proposal of an Aristotelian-Thomistic perspective on theistic evolution. Deeply rooted in classical philosophy and theology, the volume combines careful textual analysis of ancient, medieval, and contemporary literature with innovative, original, and constructive argumentation and modelling. Tabaczek offers a wide-ranging set of arguments on behalf of those who advocate for the relevance of classical philosophical and theological thought in the context of contemporary science and the dialogue between science and religion. Avoiding simplistic answers to complex questions concerning the origin of species, including the human species, his book inspires critical thinking and a systematic approach to all major philosophical presuppositions and both philosophical and theological repercussions of the theory of evolution. Without contradicting or abandoning the letter of the tradition, Tabaczek echoes the spirit of Aristotle's and Aquinas's philosophy and theology, moving them forward to embrace the evolutionary aspect of the contemporary view of reality.
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Jeremiah Carey presents a version of panentheism which he attributes to Gregory Palamas, as well as other Greek patristic thinkers. The Greek tradition, he alleges, is more open to panentheistic metaphysics than the Latin. Palamas, for instance, hold that God's energies are participable, even if God's essence is not. Carey uses Palamas' metaphysics to sketch an account on which divine energies are the forms of created substances, and argues that it is open to Orthodox Christians to affirm that God is in all things as their formal cause. I argue that Carey's reading is premised on a superficial examination of the patristic literature. More importantly, Palamas' metaphysics is opposed to that of Carey, since Palamas' distinction aims to uphold the view that created persons are only contingent participants in God. On this, Palamas and the Latins are in complete accord. In conclusion, I propose that panentheistic metaphysics begins from a false dilemma.
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Presentation at the 2023 Student Summer Seminar on St. Thomas Aquinas, organized by the Angelicum Thomistic Institute. Rome – July 2023.
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In the face of renewed and growing awareness of the importance of natural teleology (goal-directedness) in the scientific and philosophical reflection on the reality, a question should be asked about the ways in which the notion of finality may inspire theology. I show that—when clearly distinguished from Paley’s argument from design and its contemporary version developed by the proponents of Intelligent Design—the classical notion of teleology becomes a promising and fruitful inspiration for both natural theology and theology of nature. At the same time, the analysis of highly influential projects of science-oriented panentheism and process theism shows that they do not seem to pay enough attention to teleology. Hence, further research is needed that will (1) reinvigorate the classical theological reflection on teleology, (2) contextualize it in reference to contemporary science, and (3) engage it into a conversation with other schools of theology participating in the ongoing dialogue between science, philosophy, and theology.
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