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Theology of Creation

Theology of Creation. “The Theology of Creation”… Not an answer to the question of the origin of the world and of evolution posed by science… Not a proof for the existence of God… Not a metaphysical system like pantheism, emanationism , dualism, etc.

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Theology of Creation

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  1. Theology of Creation

  2. “The Theology of Creation”… • Not an answer to the question of the origin of the world and of evolution posed by science… • Not a proof for the existence of God… • Not a metaphysical system like pantheism, emanationism, dualism, etc...

  3. Doctrine on “creation” – our theological response to the question: “Why is there anything at all, when there seems to be no need for it to be?” • “Creation” refers to the action of the personal God; that divine creative act which embraces the whole of reality of the world… • not just its beginning, but its whole existence, including its consummation… • not just its static being, but its dynamism and activity

  4. “Creation” signifies then that everything is God’s beneficent action towards man. • Therefore: • God is the author of all, • The object of creation is everything without exception, in all its dimensions, • Creation is God’s beneficent action to man.

  5. [1] God created the world “good” • “Autonomy of earthly affairs” doesn’t mean creatures are independent from God-Creator. It means that every creature have its own stability, truth, excellence (GS 36-37); respect laws and norms inherent in created realities. • Created world = place of encounter with God • Science and faith = really NOT in conflict • But “earthly affairs and human activity” is also marked by an ambiguity because of sin. • Thus, there is need of purifying human activities.

  6. Implications: • By transforming the world, we don’t stray from the divine design, except if it is a case of sin and selfishness • Created world is no neutral ambiance wherein Christian existence unfolds itself side by side with other aspects of human life. • Since everything is created in Christ and tends towards Christ, we can assume created realities as “sacraments” of salvation.

  7. [2] God created the world “freely”… “out of love”. • Autonomy of created realities implies that humans have received the world as a task. It presupposes human freedom which is in turn a response to divine freedom. • These biblical passages point affirm God’s freedom in creation: • Gn 1 • Ps 115:3; Ps 135:5-12 • Eph 1:10; Rm 8:28ff; Jn 15:16 • Acts 17:24-25

  8. Church Fathers also speak of God’s freedom in creation… • Irenaeus • Thomas Aquinas • Magisterial documents also affirm God’s freedom in creation… • Vat I (1870): Dei Filius • Humani Generis (Pius XII, 1950)

  9. Vat I (1870): Dei Filius “This one and only true God, of his own goodness and almighty power, not for the increase of his own happiness, nor for the acquirement of his perfection, but in order to manifest his perfection through the benefits which he bestows on creatures, with absolute freedom of counsel, “from the beginning of time made at once out of nothing both angelic and the earthly, and then the human creature, who as it were shares in both orders, being composed of spirit and body.”

  10. Humani Generis (Pius XII, 1950) • Reaffirms doctrine on “man” according to Dei Filius. • Furthermore, it tackles two questions: • Concerning evolution and the problem of the origin of man • Concerning the problem monogenism or polygenism

  11. Thus, “God created the world freely,” i.e., “out of love” implies: God created the world “not out of necessity” (contingent) but “gratuitously.” World is not a product of chance (not arbitrary). It is thought of and willed by God (foundation of existence). It is a gift of love; thus, a task of love. God’s freedom implies God’s transcendence in relation to the world. It implies God’s omnipotence. God’s freedom is the basis of human freedom.

  12. [3] God created the world and humanity for “God’s glorification” • Hebrew Scriptures: “glory of God” connected with the manifestation of God’s perfection, goodness (Ps 29:1ff; Ex 40:34) • Christian Scriptures: “glory of God” = full manifestation of God’s saving plan and its fulfillent in Christ (God’s self-revelation = man’s salvation coincide in Christ, the glory of God. • Magisterial teachings: • Vat I – World created for the glory of God • Vat II – “glory of God “ related with the full manifestation of Christ and the happiness of man.

  13. God created the world and humanity for “God’s glorification” “Glory of God” (=GG) does not imply a self-seeking God. Rather, it reveals a God who communicates his divine life and shares his love with humans. It is the full out-pouring of God’s love to humans. “Because God is good, we exist.” “GG” – manifested in man’s participation in the divine. Sin causes the deprivation of “GG.” Manifestation of God’s glory in Christ = highest perfection of every creature. “Gloria enim Dei vivens homo, vita autemhominisvisio Dei.” (Irenaeus)

  14. [4] God created the world “from nothing” • “Creation from nothing” = it’s metaphysical statement; not a scientific nor historical one. • Phrase “creation from nothing”: found in 2 Maccabees 7:28; in Shepherd of Hermas, Irenaeus, Origen, Tertullian, Augustine. • In official doctrine: Council of Lateran IV (1215) • Symbol of the absolute dependence of everything on God for its existence; it proclaims the universality of Christ’s mediation in creation. • Theologically, synonymous to “God created everything freely” (God was not conditioned nor limited by someone or something from outside himself); both express “God’s omnipotence”

  15. [5] “God created the heavens and the earth… in the beginning” • Did created realities begin to exist in time or did they always exist? • Creation of the world does not immediately imply that the Creator in beginning has put in motion a process that eventually continues by itself. The whole process, the whole existence of created beings, in all its instances, depends totally, radically on God. • Essentially, concept of creation does not automatically imply the “beginning in time” of everything that exists.

  16. Lateran IV associated creatio ex nihilo with “beginning of time”. This was due to the influence of the Vulgate translation of the initial words of Gen 1:1 “In the beginning God created the heavens and the earth…” • Yet, this alternate translation is equally accurate: “When God began to create the heaven and the earth…”

  17. [6] God creates “continuously” • World is dynamic, always open to new possibilities. Creation too is dynamic. God creates continuously. Besides, the finality of God’s creative act is the recapitulation of everything in Christ. • Thus, God’s dynamic-creative act will reach its consummation only when the whole creation is finally recapitulated in Christ.

  18. God’s conservation” and God’s providence are included and integrated in the concept of “continuous creation”. • God’s conservation of creation: based on the notion of God’s fidelity which has its foundation in Israel’s past experience, reaffirmed in every new situation, and projected to the future. • God not only conserves; he brings to fulfillment. • God’s providence: God’s creative work is manifested not only in the conservation of the world, but also in the attention and care which God shows towards his creatures; God’s guidance of history towards God’s intended conclusion (salvation).

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