Possible Worlds and God's Creative Process: How a Classical Doctrine of Divine Creation Can Understand Divine Creativity
In this article we will argue this thesis: even with classical theism and meticulous providence, one can properly say God exercises creativity. This is not merely to say that God is creative – which is perhaps tautologous given that God is the Creator – but further, it is to say that God's acti...
| Authors: | ; |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Cambridge Univ. Press
2012
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| In: |
Scottish journal of theology
Year: 2012, Volume: 65, Issue: 2, Pages: 174-191 |
| Further subjects: | B
Incarnation
B Providence B Possible Worlds B Divine Freedom B Creation B Classic theism |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 520 | |a In this article we will argue this thesis: even with classical theism and meticulous providence, one can properly say God exercises creativity. This is not merely to say that God is creative – which is perhaps tautologous given that God is the Creator – but further, it is to say that God's activity in relation to the cosmos displays creativity. We will examine open theism, which resides at the other end of the spectrum, in order to provide contrast with the position defended in this article. There are three aspects we intend to affirm in saying God exercises creativity. First, the product (the cosmos which God made) exhibits creativity. This should not be particularly contentious and we will not pursue this aspect here. Second, the agent (God) exhibits creativity. Third, the process exhibits creativity. Both of these latter aspects will be defended. In this article we argue that God's freedom, creation's contingency, creation's reality and actuality, and considerations from the incarnation all enable meaningful ways in which one can speak of divine creativity while still affirming classical theism and meticulous providence. First, in support of our thesis we will use possible world talk as a heuristic device. Possible world talk involves modal claims, modal logic and counterfactuals. We use this conceptual device, operating within a theistic framework, to approach with clarity theological issues such as the divine decree, creation ex nihilo and providence. Second, we will utilise a two-nature christology to speak meaningfully about divine creativity. Against those who describe God's creativity in terms of divine attributes, we suggest that it is possible to understand God's creativity in terms of the incarnation. Drawing upon the work of Thomas Weinandy, we suggest that it is possible to speak about God experiencing something genuinely new in the person of Christ. As such, one can hold to a classical doctrine of divine creation and use language associated with human creativity, such as ‘risk’, ‘process’ and ‘discovery’, to speak about God. We hope to demonstrate that the affirmation of divine creativity need not be exclusive to positions such as open theism. | ||
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