Well, it's because I gladly acknowledge some ideas that are part of process theology, but which I think are not tied to all the details of process thought, and are very illuminating and helpful.

The test of a theory is its ability to cope with all the relevant phenomena, not its a priori 'reasonableness'. The latter would have proved a poor guide in the development of science, which often makes progress by its encounter with the totally unexpected and initially extremely puzzling.

Chance doesn't mean meaningless randomness, but historical contingency. This happens rather than that, and that's the way that novelty, new things, come about.

When you realize that the laws of nature must be incredibly finely tuned to produce the universe we see, that conspires to plant the idea that the universe did not just happen, but that there must be a purpose behind it.

Of course, nobody would deny the importance of human beings for theological thinking, but the time span of history that theologians think about is a few thousand years of human culture rather than the fifteen billion years of the history of the universe.

God is not a God of the edges, with a vested interest in beginnings. God is the God of the whole show.

Yes, I was a parish priest for five years. I was a curate in a large working class parish in Bristol and the Vicar of a village in Kent.