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My friend, John Sanders, has written a powerful proposal for understanding God’s providence. As an open and relational theologian myself, I agree with much of it. But there’s a key problem with his view...

Suppose an alien from Planet X leaned over the counter at Starbucks and asked, “What is this ‘love’ I hear spoken of on your planet?”

All who journey to open and relational theology ponder providence. Theologian John Sanders offers one of the most thorough and best-known theologies of providence written from an open and relational perspective. His book, The God Who Risks, has as its subtitle, A Theology of Divine Providence.

Amos Yong may be the most influential Pentecostal theologian alive today. If he’s not foremost, he’s at least one of the top five.

The book I am currently writing explores God’s providence in relation to randomness and purpose, evil and good. In it, I offer solutions both to the problem of evil and the problem of randomness. But I also address a third, little discussed “problem:” the problem of good.

A poll a few years ago from the Pew research group has generated surprising results. Some of the results encourage me. Others are profoundly discouraging!

As part of the book I’m currently writing, I’m suggesting four paths people take on their way to embracing open and relational theology. I’m looking for help in developing my discussion of one of those paths: Christian traditions.

We live in a world characterized by a degree of randomness. Scientists speculate that randomness occurs at the quantum, genetic, and environmental levels of existence. But I’ve been wondering lately, What does this mean for theology?

Theologians and philosophers are especially interested in the fundamental nature of law-like regularity in our world. I’ve been thinking lately about how we might best think of God’s relationship to these so-called “laws of nature.”

The majority of great philosophers and theologians have believed in free will. Contemporary discussions of what free will is and how it might function, however, have not always been clear. In his new book, Free Will in Philosophical Theology, Kevin Timpe takes free will as his central concern to explore theological issues.