At the very time when life beyond death is no longer a matter of vital importance, there is an increasing emphasis on the worth of human personality, that life in itself is valuable, that human life is especially valuable, and that somehow the very grain of the universe is on its side.
The author uses process thought regarding three questions concerning immortality. 1. There is no clear proof of it. 2. If there is an afterlife, what is it like? 3. Is the afterlife connected with the present life?
Behind, through, and in all our existence there is a relationship with a Love which is enduring, undefeated and indefeasible, faithful in its caring and able to preserve in its own unsurpassable life all that has been worthily achieved in the created order — including all that has been worthily achieved by us humans.
The author discusses two troublesome issues regarding cremation: 1. How much value is there in our bodily existence? 2. What actual conditions do our bodies have in the after life? The author concludes that cremation isn’t necessarily a sin of disrespect for we live and die as whole persons and are raised to immortal life by God alone.
All existence, and particularly human existence, stands continually in a genuine relationship with God. Part of our difficulty is the unfortunate notion that the divine is not susceptible of any kind of change.
We are responsible for one another. All judgment is ultimately God’s. Hell is a logical and necessary implication of freedom. We are not consigned to hell; we choose our way into hell . . . and into heaven.
Biblical study, of the most exacting sort, can never answer the question of what precisely did happen, nor can it provide the evidence necessary to assure us of the specific and concrete events associated with Jesus’ resurrection, whatever they were. But we are to take very seriously indeed what the stories in the Gospels and in the earliest Christian writing and preaching were concerned to proclaim: that Jesus’ death on the cross was not the end of the matter.
Dr. Kinast discusses the relational response on the success or futility of efforts to change the world. It is escapist to believe that it will all be worked out in the end times.
The resurrection of Christ is a way of affirming that God has received into his own life all that the historical event, designated when we say ‘Jesus Christ’, has included: — his human existence as teacher and prophet, as crucified man upon his cross, in continuing relationship of others with him after that death, and also what has happened as a consequence of his presence and activity in the world.
In process thought, God is the chief receptive agency in creation. Whatever is done, and wherever or by what or whom it is done, makes a difference to God, meaning that God is not only that One who effects things; but also is the One who is affected by things. He remains always God, yet the accomplishments of the created order are received by him into his own life, and to them he responds by making use of them for the furthering of his divine intention.