Willam R., S.J. “The Immanent Directionality of the Evolutionary Process, and its Relationship to Teleology." Is there an immanent directionality in nature? If so, can science discover it or must we turn to philosophy and theology

the same Logos immanent in the structure of the universe. Book Series Index Next: Kuppers, Bernd-Olaf. “Understanding Complexity.” Email link | Printer-friendly | Feedback | Contributed by: CTNS

as of a guidance that is immanent in the concrete flow of events and yet transcendent , not contained in any horizon. He uses the idea of “entrainment” in quantum theory, where previous events are realized in the present, to describe

the economic and the immanent Trinity we take the temporality of the world into the divine life of God. To substantiate this move, Peters turns to the understanding of temporality in physics and cosmology . His overall aim is to show that

the laws of nature, and the immanent Creator of all physical and biological complexity, acting continuously in, with, under, and through the processes of nature. But can we press the case further and think of God’s special providence in

ground of being. God is also immanent in the world, continuously creating all that is through its inbuilt evolutionary processes. These processes, revealed by the natural sciences, are in fact God’s action in the world, and eventually include

of creatio continua . As immanent to the world, God acts continuously to create and sustain the world now and in the future. The creation tradition rejects a deism in which God's only creative act was at the beginning of a static,

on the need for immanent healing of the earth and our relationships with it. Of course, it is one thing to recognize a problem and propose a solution; it is quite another feat to provide the knowledge and impetus necessary for

and form. The form is an immanent principle that gives things their essential characteristics and powers. So the soul is but one type of form. In general, what we see in Greek philosophical speculation is the recognition that human beings

rather than being moved by immanent forms, was moved by external, physical forces. This raised a dilemma: if we maintain the immateriality of mind, then there is no way to account for its supposed ability to move the body. Alternatively, if we