Editing Process theology (section)

== Relationship to liberation theology ==
Henry Young combines [[black theology]] and process theology in his book ''Hope in Process''. Young seeks a model for American society that goes beyond the alternatives of integration of blacks into white society and black separateness. He finds useful the process model of the many becoming one. Here the one is a new reality that emerges from the discrete contributions of the many, not the assimilation of the many to an already established one.<ref>{{cite web |author=Cobb Jr., John B. |title=Process Theology |url=https://www.religion-online.org/article/process-theology/ |publisher=Religion Online |date=1978 |access-date=March 15, 2018}}</ref>

[[Monica Coleman]] has combined [[womanist theology]] and process theology in her book ''Making a Way Out of No Way''. In it, she argues that 'making a way out of no way' and 'creative transformation' are complementary insights from the respective theological traditions. She is one of many theologians who identify both as a process theologian and feminist/womanist/ecofeminist theologian, which includes persons such as [[Sallie McFague]], [[Rosemary Radford Ruether]], and [[Marjorie Hewitt Suchocki]].<ref>Center for Process Studies, [http://www.ctr4process.org/about/CoDirectors/ "CPS Co-directors,"] retrieved September 6, 2014.</ref><ref>[http://www.christianbook.com/the-body-god-an-ecological-theology/sallie-mcfague/pd/27350 "The Body of God - An Ecological Theology,"] retrieved September 6, 2014.</ref>

[[C. Robert Mesle]], in his book ''Process Theology'', outlines three aspects of a process [[liberation theology|theology of liberation]]:<ref>[[C. Robert Mesle]], ''Process Theology: A Basic Introduction'' (St. Louis, MO: Chalice Press, 1993), 65—68, 75−80.</ref>

# There is a relational character to the divine which allows God to experience both the joy and suffering of humanity. God suffers just as those who experience oppression and God seeks to actualize all positive and beautiful potentials. God must, therefore, be in solidarity with the oppressed and must also work for their liberation.
# God is not omnipotent in the classical sense and so God does not provide support for the status quo, but rather seeks the actualization of greater good.
# God exercises relational power and not unilateral control. In this way God cannot instantly end evil and oppression in the world. God works in relational ways to help guide persons to liberation.