Journal of European Baptist Studies, Volume 7, No. 3, 2007

ramat nadziei zbawienia (The tragedy of the hope of salvation’, 1996), Chrzescijahstwo nadziei (‘Christianity of hope’, 2002), Nadzieja uczy inaczej (‘Hope teaches otherwise’, 2003), Dlaczego gtosz% nadzieja (‘Why I proclaim hope’, 2004), Bog wszystkim we wszystkich. Ku eschatologii bez dualizmu (‘God of all in all. Towards an eschatology without dualism’, 2005). Most process theologians, including John B. Cobb, stress that every generation of Christians faces the task to constantly update their theology because of the changing culture in which they live. Various systems of knowledge are neither true nor false; rather, they may be more or less useful at any given time. Therefore, theological theses cannot be separated from the discourse governing the given context of time and space. 4 Whoever speaks of God does so either in reference to an existing philosophy or in terms of his or her own system. There is nothing like a philosophically neutral proclamation of the Gospel. Thus the fundamental task facing every generation of theologians is that of choosing a way of thinking that would be most appropriate to their time and environment. Moreover, it must be borne in mind that between the essence of the proclaimed gospel and the accepted philosophical system no clear line can be drawn. Both these areas are combined into one organism, so to speak, as two poles of a single whole. Their identity is determined within their mutual relationship and is perceived intuitively—that is why the Church undergoes perpetual changes and in this sense may be viewed as a pilgrim. Above all, it is the plurality of realities (manifested in religion by the multiplicity of confessions, theological currents, piety types, etc.) that determines the dialogical and developmental character of theology. In this context Waclaw Hryniewicz states that: the hermeneutical awareness deepened by interconfessional dialogue helps one understand a certain relativity, contextuality, and temporariness of Church doctrines. The dogma is not the end but the beginning which sets boundaries, points in a certain direction and opens the door of understanding. Consequently, no issue must be regarded as ultimately settled by immutable verbal 4 J.B. Cobb, Jr, A Christian Natural Theology: Based on the Thought of Alfred North Whitehead (Philadelphia: The Westminster Press, 1974), pp. 254-266. 18 Journal of European Baptist Studies pronouncements. Dogma requires understanding, which always entails approximation and temporariness. This also refers to ecumenical agreements reached by dialogue ... Dialogues help us find a greater space of freedom in interpreting the truths of faith. They expand the horizon of understanding, enhance theological sensitivity and somehow lead one beyond confessional boundaries. This is the hermeneutic benefit of dialogue. At the same time, this is a warning to Churches against the danger of doctrinalism and closure. 5