Journal of European Baptist Studies, Volume 9, Number 2, January 2009

sts (Grand Rapids, Mich.: W.B. Eerdmans Pub, 2000), p. 3. 20 Journal of European Baptist Studies The next topic under discussion is the pan-en-theistic view of reality, resulting in the concern about nature and, in theology, a shift of the emphasis from theo- and anthropocentrism toward the sacredness of life and ecological awareness. This leads to certain repercussions in John B. Cobb’s ethical thought: in the idea of ecojustice and the paradigm of adventure and joy of life as a starting point in the quest for specific ethical assertions. In the processual perspective, however, these assertions are always local and temporal because of the freedom and activity of the relationally situated ethical subjects. In this system, God is no longer an omnipotent decision maker responsible for the condition of the world but rather a co-creator of history who offers his help, which in the opinion of process theologians is the only solution to the theodicy problem. 4 Thus, the sense of life lies in the very existence on this earth and not in the anticipation of the ephemeral heavenly reality; consequently, the paradigm of certainty of salvation, typical of evangelical Christianity, is replaced by the paradigm of the hope of salvation, which in Cobb’s opinion stimulates Christians to get actively and creatively involved in the socio-cultural life of the contemporary world. The theological buttressing of such an attitude is the person of Jesus Christ as described in the creed of the Chalcedonian Council: the true God and concurrently true man, with the two natures not confused but united in one person and one hypostasis. This ideal harmony of the reality in Jesus is a complete exemplification of process principles. Process theology, conceiving of God and the world in a permanent organic relationship, implies an active participation of believers in the social life. This issue is always discussed against the background of the changes in contemporary culture largely affecting the internal structure of the Church as well as its message and social status. In particular, this refers to the complementariness as the gnoseological principle as well as catholicity understood as a partnership of the dialoguing traditions. The calling of the Church is to initiate changes in the world; these, for the most part, are generated in the dialogue with other religions and philosophical systems. In this respect theology fulfils a role similar to that of art: constantly looking for new means of expression, it liberates and transforms human reality. The calling of a Christian, then, is not religious activity; Christ must not be a character absolutising the culture but instead a power that transforms the actual world with the whole array of its problems. Among the most urgent ones are those related to the progressive degradation of the natural environment and the atomisation of social life. Cobb attempts to present a solution through hi