Redeeming Creation: Creatio ex nihilo and the Imago Dei in Augustine

Contemporary theology has sometimes been critical of the perceived abstract, speculative intellectualism in Augustine's anthropology, especially in his understanding of the imago Dei. Within the larger context of Augustine's claims on the soul, however, and, in particular, in the way he conceives the soul created from nothing according to the image of God, one finds an intimate binding of soteriological and moral concerns to his claims on the created origin of the soul. In this we see that Augustine's intellectualism does not remove the soul from time, history and the relations with God and the world forged therein, but underscores the soul's sensitivity to, and dependence on, its relations to God and the world.     

A Noneist Account of the Doctrine of Creatio ex Nihilo

I spell out a problem with the doctrine of creatio ex nihilo: that, contra the doctrine, it is not possible to efficiently cause something from nothing. This is because an efficient cause requires a material cause in order to have an effect. The material cause supplies the potency that the efficient cause actualises. Because nothingness has no potencies, there is nothing for an efficient cause to actualise. I show that this objection presupposes that the theory of noneism (the proposition that some things do not exist) is false. I postulate that the universe (i.e. the created order) is a non-existent item and so there is no problem with the claim that it was efficiently caused to come from nothing – the universe has no being anyway. After rehearsing the rather strong reasons in favour of the truth of noneism, I deal with two objections that are peculiar to my claim that the universe lacks reality: that creation possesses characteristics that are sufficient to render it existent and that a non-existent object has its properties independent of divine fiat. I show that there are sensible replies to both objections. With regard to the first I show that the possession of such characteristics at most shows that the universe has an ontological status that is equivalent to some reference point. With regard to the second I argue that the Characterisation Principle (i.e. in some world – not necessarily the actual world – an object has the properties that it is characterised as having) entails that non-existent objects possess their properties in virtue of some existent entity and that the only plausible candidate for such an entity is a divine mind of some sort.     

Justified ex nihilo: Retrieving Creation for Theological Anthropology with Luther and Bonhoeffer

This article seeks to articulate a framework for theological anthropology that takes seriously the doctrine of creation, while also remaining christologically grounded and soteriologically informed. Toward this end, I will look briefly at how Martin Luther understands the relationship between justification, anthropology and creation, before turning to the way in which Dietrich Bonhoeffer picks up on Luther’s tripartite, justification‐based definition of the human being. In doing so, Bonhoeffer will help to clarify the essential role that creation plays in grounding and orienting a theological anthropology which seeks to take seriously the soteriological realities of sin and reconciliation.     

Creatio Continua

Sometimes in the third-person and sometimes in the first of creativity itself, this transdisciplinary and intercultural essay performs the premise that creativity everywhere is the creatio continua of a cosmopoiesis fully reducible neither to any sum of supposed parts, nor to any terminate, finished totum of viewpoint, event, or objectifiable what. It suggests that in experiencing an ethic of releasement from fixed ego-perspectives in this holism of self-organizingly creative creatio, the contemplative temperament sustainingly embodies the paradoxical ecology of contrasting orientations and their integrated mutual coevolution.     

Creatio Ex Nihilo: A FieldOriented Approach

Abstract :  Process‐oriented thinkers complain that the classical understanding of the God‐world relationship is inherently dualistic. Instead they propose a model of the God‐world relationship based on the soul‐body analogy. Yet this seems to compromise the freedom of God vis‐à‐vis creation and the notion of God as Trinity. The author suggests a new approach to the God‐world relationship based on a modified understanding of "societies" within the philosophy of Alfred North Whitehead: namely, "societies" as structured fields of activity for their constituent actual occasions. The three divine persons of the Christian doctrine of the Trinity in this way first co‐constitute an unbounded field of activity or "space" for their own dynamic interrelation within the divine being. Then within this "space" by their conjoint free decision the persons of the Trinity gradually bring into existence the entire world of creation understood as a hierarchically ordered set of subfields corresponding to individual entities (inanimate and animate) and the "systems"(environments, communities) into which they are aggregated. Since fields can be thus interlayered and yet remain basically independent of one another in their ongoing existence and activity, God is not thereby identified with the world nor the world collapsed into God. But the divine persons and all their creatures still share in different ways one and the same communitarian life.     

An infinite temporal regress is compatible with the <Emphasis Type="Italic">Doctrine of Creatio Originans</Emphasis>

In this paper I show that the existence of an infinite temporal regress does not undermine the soundness of Craigs version of the Kalam Cosmological Argument. To this end I shall focus on a particular complication that Craig raises against one of his arguments in support of a finite temporal regress. I will show that this complication can be made innocuous by extending the notion of A-theoretic time, which is presupposed by Craigs argument, to include a notion of temporal becoming that is compatible with the existence of an infinite regress of temporal events. All this shows that God could have created an infinite temporal regress a finite time in the past without this entailing a contradiction.     

Meehl and the ex post facto design

Paul E. Meehl's problem of systematic unmatching is discussed, and it is argued that his reasoning and conclusion are incorrect. Unmatching will probably occur seldom in empirical cases, and if it does take place, it will constitute some sort of undercorrection. Moreover, his attempt at interpretation of statistical control in terms of so-called "counterfactuals" is found to be misleading.     

Race and IQ: Molecular genetics as deus ex machina

During the last hundred years, the debate over the meaning of race has retained a highly consistent core, despite evolution of the technical details. Non-Europeans, and in particular, Africans, are assigned the role of deviants and outcasts, whose claim on our common humanity remains in doubt. Each time the technical facade of these racialist arguments is destroyed, the latest jargon and half-truths from the margins of science are used to rebuild them around the same core belief in Black inferiority. Because race is in part a genetic concept, the advent of molecular DNA technology has opened an important new chapter in this story. Unfortunately, the article by D. Rowe (2005, this issue, see record 2005-00117-007) begins from mistaken premises and merely restates the racialist view using the terminology of molecular genetics. No technology--even the awe-inspiring tools now available to DNA science--can overcome the handicap of fundamental conceptual errors. Race is not a concept that emerged from within modern genetics; rather, it was imposed by history, and its meaning is inseparable from that cultural origin. By ignoring its cultural meaning the reductionist narrative about race fails--both in the narrow terms of science and as a contribution to the broader social discourse.     

Stereoacuity for oscillating targets exposed through apertures of various horizontal ex tents

This experiment assesses the separate effects of several interrelated temporal variables on binocular depth discrimination as measured in a two-rod test apparatus. Equidistance settings were obtained from two Ss for a black target oscillating in a frontal plane at each of five velocities, and viewed against a constant illuminated background (1.20 log td) through 29 different horizontal apertures. Combinations of target velocities and aperture sizes were selected to produce a series of eight constant target viewing times (0.15, 0.25, 0.40, 0.50, 0.80, 1.00, 1.50, and 2.00 sec). Both the constant and the variable errors of the equidistance settings were analyzed in terms of the relative deleterious effects produced by increased target velocity and reduced horizontal aperture. The deleterious effects were discussed with respect to the contribution of presumed loss in neural integration for the changing luminous-energy distribution patterns on each retina, energy losses occurring in each pair of stimulated binocular retinal elements along the path of image movement, decreases in target viewing time, and reduction in the number of binocular retinal elements being stimulated.     

Penile responses of rats (Rattus norvegicus) in extended ex copula tests

Prolonged tests of rats' penile responses outside the context of copulation (ex copula) were undertaken to facilitate analysis of these penile components of copulatory behavior. Penile erections and flips were evoked for 1 hr following penile sheath retraction (SR), and rats were retested for 30 min after a rest interval of 5 min to 4 hr. The number of penile responses declined sharply over the course of the hour. Following a 5-min rest, there was little likelihood of additional responses. Within 2 hr some measures of penile response potential approached their original high asymptotes; other measures were still depressed after 4-hr rest. In control tests, the penile sheath was unretracted (SU) during the first 60 min, and hence few or no penile responses occurred. This condition caused no reduction in the number of erections and flips in the subsequent 30-min SR test; hence the reduction in response potential during and after SR tests was due to the responses displayed, not to the conditions of restraint. Ejaculation occurred frequently in the SU condition but rarely in SR tests, results suggesting that sheath retraction may normally inhibit ejaculation in ex copula tests, and perhaps during copulation as well.     

When leaving your ex, love yourself: observational ratings of self-compassion predict the course of emotional recovery following marital separation

Divorce is a highly stressful event, and much remains to be learned about the factors that promote psychological resilience when marriages come to an end. In this study, divorcing adults (N = 109) completed a 4-min stream-of-consciousness recording about their marital separation at an initial laboratory visit. Four judges rated the degree to which participants exhibited self-compassion (defined by self-kindness, an awareness of one's place in shared humanity, and emotional equanimity) in their recordings. Judges evidenced considerable agreement in their ratings of participants' self-compassion, and these ratings demonstrated strong predictive utility: Higher levels of self-compassion at the initial visit were associated with less divorce-related emotional intrusion into daily life at the start of the study, and this effect persisted up to 9 months later. These effects held when we accounted for a number of competing predictors. Self-compassion is a modifiable variable, and if our findings can be replicated, they may have implications for improving the lives of divorcing adults.