A few weeks after the Dicastery for the Doctrine of the Faith promulgated Fiducia supplicans,[1] it published a “[p]ress release concerning the reception” of the document.[2] The issue in the dicastery’s view was thus the document’s reception, which had not been universally favorable.[3] The dicastery urged a “full and calm reading of the Declaration so as to better understand its meaning and purpose,” thereby suggesting its critics lacked reading comprehension and emotional control. But the issue with the document is not extrinsic. The issue is intrinsic, specifically an apparent reliance on process theology.
Process theology holds God is defined by becoming, not being. He is therefore interconnected with the changeable world. As Alfred North Whitehead put it:
“It is as true to say that God is permanent and the world fluent, as that the World is permanent and God is fluent.
It is as true to say that God is one and the World many, as that the World is one and God many.
It is as true to say that, in comparison with the World, God is actual eminently, as that, in comparison with God, the World is actual eminently.
It is as true to say that the World is immanent in God, as that God is immanent in the World.
It is as true to say that God transcends the World, as that the World transcends God.
It is as true to say that God creates the World, as that the World creates God.”[4]
Granted, this sort of thinking is well-hidden in Fiducia supplicans. The presence of process theology is best deciphered from the reaction of people with a different metaphysic. Among these are Catholics who believe in the God of Revelation.
Catholics who accept Revelation define God as Being, not becoming. “I am who am,” God revealed to Moses, and He directed further: “This is what you shall tell the Israelites: I AM sent me to you.” Ex. 3:14. Jesus claimed the same absolute and transcendent objectivity for Himself: “Amen, amen I say to you, before Abraham came to be, I am.” Jn. 8:58.
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