Trinity and Creation

A theology of creation requires clarity about trinitarian doctrine, especially the relation of the one divine essence to the three persons, the distinction between immanent and transitive acts, and the indivisibility of God's outer works. The triune God is one undivided essence in an irreducible threefold personal modification. The persons of the godhead are distinguished from each other by mutual relations and by each person's proper characteristics; these relations constitute God's immanent perfection anterior to creation. The work of creation is a non-necessary, novel and voluntary work of the Trinity. As an outer work it demonstrates God's unity: the work of creation is not divisible into three distinct actions. But distinct and eminent appropriation of specific acts to specific persons is permissible if each person is understood as a mode of the one divine essence. Creation is thus a common work of the undivided three-in-one; there are not three creators, but three who create.     

Creation and End-Directedness

Does the act of creation show itself anywhere within the creation? A common contemporary ontology tends to see two possibilities for those who want to defend a notion of creation. The first is to argue that an original set of materials was brought into existence out of nothing by divine action a long time ago. The second, in the tradition of Paley, posits a specific divine action that oversees the development of some of the materials into entities with an end-directedness. Much contemporary energy focuses on the second possibility. The argument of the paper is that the ontology behind both of these possibilities, which limits itself to the notions of a creation of materials and the building of some of the materials into end-directed entities, conceals rather than reveals the idea of creation. The paper tries to show how an Aristotelian sense of nature, with its recognition of internal teleology and original spontaneity, offers a better starting point for coming up against the mystery of divine creative activity.     

Proleptic Creation1

Proleptic theology endeavours for a convergence of theology and modern science by proclaiming that the world we discover is a world where creation is still going on. Ted Peters, the creator of the idea, suggests that God creates from the future by drawing contingent beings into a harmonious whole. The future kingdom reveals itself through prolepsis, especially in the Christ event. Peters strives to combine theology and natural science in terms of hypothetical consonance, i.e. the idea that they both study the same reality and are supposed to be in consonance, if not now, later on in the future. In spite of certain unclear points and internal tensions, Peters’ idea about proleptic creation is one of the most up-to-date versions of the doctrine of creation.     

A Conundrum Concerning Creation

In this paper, I expose a conundrum regarding divine creation as Leibniz conceives of such creation. What energizes the conundrum is that the concept of omnibenevolence—“consequential omnibenevolence”—that the Leibnizian argument for the view that the actual world is the best of all possible worlds presupposes, appears to sanction the conclusion that God has no practical reasons to create the actual world.

Schema Creation in Programming

The creation of plan schemes is examined in a naturalistic, longitudinal study of problem solving. Ten novice programmers each wrote eight Pascal programs to solve a series of problems. Their protocols were analyzed to determine how declarative programming knowledge was used to create simple procedural program plans, and how the simple plans were used to create complex plans. Plan creation showed a process of backward development, from the goal to the plan focus, that port of the plan that directly implements the goal. Once defined; it is expanded to create the complete plan, showing backward development of plan parts from the focus. Once the plan is complete, it may be stored as a plan schema and retrieved in subsequent problem solving. The plan will then show forward development as it is implemented in schema order, the order in which plan pieces occur in the finished program. The change from backward development during creation to forward development after retrieval was strongly evident in the statistical analysis of the protocol data. Previous studies of novice programming, which showed only forward development, ore explained as special cases of this more general model, cases in which schema knowledge was available to the problem solver.     

论阿奎那创世形而上学的三个层面

阿奎那在形而上学基础上建构创世信仰,确立创世形而上学体系。此体系包含三个层面:上帝是世界的第一原则,其本质与存在同一,即纯粹的现实活动;创造作为上帝的本质体现和神圣活动就是存在的给予;世界万物,既绝对受造于上帝,又自有其分有之在,表现为存在论上的依存性和自在性。阿奎那的创世形而上学正是对《圣经》"起初,上帝创造天地"信仰告白的哲学表达,代表了新的神学范式。     

在创造的零点

文章主要探讨了西方艺术创造观的当代转型问题。首先回顾和批判了现代时期盛行的将艺术视为上帝创世的再现与复写的绝对创造观点。随后，从宇宙进化的立场出发，提出了新型的艺术创造理念。其核心意义在于：艺术家的职责，不是以造物主的身份提出所谓的绝对创造宣言，而应以谦卑的态度，将作品视为内在于进化过程本身的东西，由此在艺术与进化特征之间建立特殊的关联。通过上述思考，文章揭示了东西方艺术观念在当代背景下的融合趋势。     

The Slow Creation of Humanity

The concept of “humanity”—the belief that “all humanity is one undivided and indivisible family”—has been created slowly in human consciousness since the fifteenth century. Humanity has found increasing expression in international law through the ending of slavery, the creation of “crimes against humanity,” and the advancement of human rights. This slow creation of humanity is described by reviewing the vital contributions of Bartolomé de Las Casas, Granville Sharp, Edmund Dene Morel, H. G. Wells, and Eleanor Roosevelt. Still, the creation of humanity is incomplete. The author's research on “identification with all humanity” is summarized. Finally, speculation is offered on the social and psychological foundations of identification with all humanity, on factors that undermine it, and on how it might be enlarged.