Wieman studied at Park College in Missouri, graduating in 1907. In 1910, he graduated from the San Francisco Theological Seminary and moved to Germany for two years to study at the universities in Jena and Heidelberg. There, he studied under the theologians Ernst Troeltsch and Adolf von Harnack and the philosopher Wilhelm Windelband, but they all had little impact on Wieman.[4]
After Harvard, Wieman started teaching at Occidental College. In 1927, as one of America's only Whitehead experts, Wieman was invited to the University of Chicago Divinity School to give a lecture explaining Whitehead's thought.[5] Wieman's lecture was so brilliant that he was promptly hired to the faculty as Professor of Christian Theology, and taught there for twenty years, and for at least thirty years afterward Chicago's Divinity School was closely associated with Whitehead's thought.[6] He retired in 1949.[4]
Wieman was instrumental in shaping thinking about religious naturalism. In 1963 he wrote, "It is impossible to gain knowledge of the total cosmos or to have any understanding of the infinity transcending the cosmos. Consequently, beliefs about these matters are illusions, cherished for their utility in producing desired states of mind.... Nothing can transform man unless it operates in human life. Therefore, in human life, in the actual processes of human existence, must be found the saving and transforming power which religious inquiry seeks and which faith must apprehend."[7]
In 1970, he redefined God in a way that some religious naturalists would latch on to: "How can we interpret what operates in human existence to create, sustain, save and transform toward the greatest good, so that scientific research and scientific technology can be applied to searching out and providing the conditions - physical, biological, psychological and social - which must be present for its most effective operation? This operative presence in human existence can be called God."[8]
He had a naturalistic worldview, a form of neo-theistic religious naturalism. For Wieman, God was a natural process or entity and not supernatural and was an object of sensuous experience. His God concept was similar to The All concept of Spinoza and theistic sectors of classical pantheism and modern neo-pantheism[9] but with a liberal Christian tone to it.
He had been ordained a Presbyterian minister in 1912 but in 1949, while teaching at the University of Oregon, he became a member of the Unitarian Church. Nevertheless, he was at the extreme edge of Christian modernism and was critical of 20th-century supernaturalism and neo-orthodoxy.
Robert Bretall, editor of The Empirical Theology of Henry Nelson Wieman, volume 4 of the Library of Living Theology, wrote: "Like most great thinkers Wieman escapes categorization. Influences have come to bear upon him, but he has quietly absorbed them and gone his own way, impervious to the ebb and flow of theological fashions. It is quite possible that he may be what his students have almost unanimously acclaimed him - the most comprehensive and most distinctively American theologian of our century."[10]
Religious Experience and Scientific Method - Macmillan, 1926
The Wrestle of Religion with Truth - Macmillan, 1927
Methods of Private Religious Living - Macmillan, 1929
The Issues of Life: Mendenhall Lectures - Abingdon Press, 1930
Is there a God?: A Conversation with Henry Nelson Wieman, Douglas Clyde MacIntosh and Max Carl Otto - Willet, Clark & Company, 1932
Normative Psychology of Religion - Henry Nelson Wieman, with Regina Westhall Wieman - Crowell, 1935
American Philosophies of Religion - Henry Nelson Wieman, Bernard Eugene Meland, Willett, Clark & Company, 1936
The Growth of Religion - Part I by Walter Marshall Horton, Part II by H.N. Wieman: "Contemporary Growth of Religion" - Willet, Clark, 1938
Now We Must Choose - The Macmillan company, 1941
The Source of Human Good - Southern Illinois Univ. Press, 1946
Religious Liberals Reply: by Seven Men of Philosophy - H.N. Wieman, Arthur E. Murray, Gardner Williams, Jay William Hudson, M.C. Otto, James B. Pratt, and Ray Wood Sellars - Beacon Press, 1947
The Directive in History - Ayer Lectures - Beacon Press, 1949
Man's Ultimate Commitment - Southern Illinois University Press, 1958
Intellectual Foundation of Faith - Philosophical Library, 1961
Religious Inquiry: Some Explorations - Beacon Press, 1968
Religious Experience and Scientific Method - Southern Illinois University Press (Arcturus Books reprint with new Preface), 1971
Seeking a Faith for a New Age: Essays on the Interdependence of Religion, Science, and Philosophy - Scarecrow Press, 1975, ISBN0-8108-0795-5
Creative Freedom: Vocation of Liberal Religion - The Pilgrim Press, 1982 [apparently written in the 1950s, edited by Creighton Peden and Larry E. Axel]
The Organization of Interests - Wieman's doctoral dissertation of 1917 [on creativity as the best principle by which to organize interests], edited by Cedric Lambeth Hepler, University Press of America, 1985
Science Serving Faith - one of Wieman's last theological statements written near the end of his life, and completed by editors Creighton Peden and Charles Willig, Scholars Press, 1987
^ abcJames C. Livingston and Francis Schüssler Fiorenza, ed. (2006). Modern Christian thought: the twentieth century (Second ed.). Minneapolis: Fortress Press. pp. 48–58. ISBN9780800637965.
^Gary Dorrien, "The Lure and Necessity of Process Theology", CrossCurrents 58 (2008): 320.
^Gary Dorrien, The Making of American Liberal Theology: Crisis, Irony, and Postmodernity, 1950–2005 (Louisville: Westminster John Knox Press, 2006), 123–124.
^The Empirical Theology of Henry Nelson Wieman - Robert Walter Bretall, Henry Nelson Wieman - Macmillan, 1963, page 4
