CREATION
OUTLINE: CREATION (PATHOLOGY)
I.
Creation in General
A.
Creation in the Sacred Scripture
a.
Genesis 1: 1 – Genesis 2: 4a (First account:
Priestly account of creation)
b.
Genesis 2: 4b – Genesis 3: 24 (Genesis 3: 1-24)
(Second Account: Creation and Fall of man: Yahwehist tradition)
c.
Other text in creation
B.
Freedom and the Purpose of God’s creation
C.
God’s continued creative activity
a.
Preservatio
in esse: Preservation in Being: He continued to preserve us in existence
b.
Concursus
agere: Cooperation in action: this is basically in connection to grace. In
St. Thomas’ definition of Grace, it is god’s gift to us which is the power to
perform.
c.
Providencia:
Providence: It is nothing else except God’s governance according to His plan.
II.
Different Parts of Creation
The different
parts of creation could be structured into pyramid. We have the material world,
angels and mankind.
We all know the angels are
purely spiritual, the material world is purely material, and mankind is both
spiritual and material. We can say that if we remove one, it seems something is
missing.
A.
Material World
a.
Christian Cosmology
B.
Angels/Angelology
a.
We will look into the nature, origin, and
existence of angels.
b.
We will also look into the supernatural
elevation and fall.
c.
This part will explain the existence of Satan
and devil.
d.
We will also have the relation of angels to
mankind.
C.
Mankind
a.
Christian Anthropology
b.
We will have the origin of man
c.
We will also look into supernatural elevation
and the fall of man
d.
We will also look into original sin
e.
We will also look at man’s relation with God’s
creation which we now called, “Stewardship.”
CREATION
I.
Creation
in General
Where did I come
from? Have I existed in the beginning? These are some of the questions, which
we will answer in the course.
Thesis: God as creator and the universe
creation
Our Thesis is
from Mark 7: 28. If goes, “God created out of nothing.” We will try to explain
this. The word “God” is an affirmation of the fact that God alone created
everything when we say, “God,” we refer to one triune God. The word,
“creation,” therefore is something common to the three persons of the trinity.
We all know that the “Father” is the creator. We will find it in the creed
which is known as symbola. The role of the Son in John 1:3, the “Son” is the
word or logos. He is defined as everything created through him. The Holy Spirit
in the Genesis 1:2, the Spirit covers about the water. These are the
manifestations.
Everything: When we say everything, it
is both visible and invisible. It includes spiritual, material, angels, man,
and word. It is the total reality outside God.
Created: The ontological meaning of
created is the activity of God as the first cause of everything. It also means
the production of a thing “Ex nihilo” (Out of nothing). The word “creation” is
always connected with “ex nihilo.” God creates according to their form and also
their matter. Sometimes, man is considered as creating something but in
actuality, man is transforming existing things.
Out of Nothing: It means no pre-existing
material is used, changing or forming a new being. This is something beyond
imagination. It is very difficult to vision to create out of nothing.
St. Thomas: He described creation as
“production of something according to its own substance. It means that matter
and form without presupposing previous material either created or uncreated.”
Vatican I: There is a dogma created to
explain this thesis. It is located in ND 414-418.
Hebrews: For the Hebrews, it is a
matter of terminology, in order to describe the wonderful creative activity of
God. They used the word “barah.” In
Latin, it is translated to “creare”
which means, “to create or produce.”
Opponents/Dissenting Opinions against the
thesis
For those who
have this: The basic question is on the problem of “out of nothing.” This means
it is beyond imagination. It is something beyond comparison.
There is now a
tendency to entertain the idea of “primordial matter.” The primordial matter is
the first matter that existed from all eternity.
Another problem
is the existence of evil in the world. Of course, they try to explain the
existence and also with the fight of good and evil. As a result, they try to
postulate two primordial principles from which evil and good come from.
There are some
representatives of this like:
-Atheist: They
ask question on God created everything. This is something meaningless since
they do not believe in God.
-Polytheistic
System: They believe on the existence of many Gods. They have the basic idea of
primordial chaos: Their closes description is nothingness. They also have the
idea of the union of Gods. They also have the fights between Gods like in Greek
mythology. There is also the idea of demiurge. This demiurge is now considered
as the matter of the world. There is also the idea of eternal cycle of rising
and dying: reincarnation. They also consider 4(5) elements: Fire, water, air,
earth (ether).
-Dualistic
System: They believe that because of the existence of evil in the world, this
postulate “co-eternal principles:” Good and Evil. In Christian tradition, we
have representatives like Gnosticism, Manichaeism, and Albigencianism.
-Monistic
System: Basing from the word alone: This have the tendency to reduce everything
to one basic principle. This is “matter.” So we have materialism: All reality
is material.
-Pantheism: It
means that the whole creation is in someway “divine.” Meaning to say, the whole
creation is an emanation of the appearance of God.
-Deism: It
postulate that God created the world however after He created the world, He
leaves the world according to his laws.
Sources: In Tradition and Magisterium
We have to
remember that the truth of creation (God created everything).
1. It
occupies the very foundation of all religious life. The Magisterium provides us
rich documents, teachings about this matter. We can find it in, “Symbolae Fidei.”
They are the basic instruction as well as basic confession required during
baptism. They teach the fantocrator: creator of everything.
a.
ND 1-6:
b.
ND 7: Council of Nicea
c.
ND 12: Constantinople
All of these teach fontacrator: They not only teach
but also reject ideas regarding the origin of the world. They also reject
dualistic principle.
2.
Medieval
councils: We also have some councils who rejected dualistic ideas like the
Council of Braga in 561 and Lateran IV in 215, and Florence in 1442.
3.
Vatican I: In its constitution on the Catholic
Church: The First Chapter of the Constitution on the Catholic Church is
entitled DE DEO RERUM OMNIUM CREATOR (On God, created everything). These issues
that time were materialism and pantheism.
*Thesis: The dogma belongs to the most fundamental
truth and our faith. We ask the question: What if there is anything beside God
from all eternity? If there is something, the consequences are: we are not
completely subject to God. Our commitment to God is limited.
This dogma is something basic and fundamental for all
morality. Again, we ask the question: What if God is not the creator? As a
consequence, the world becomes autonomous.
However, our thesis states that God is our creator. Since
God is our creator, He is the supreme law Giver. Also, everything is related to
God. Since everything is related to God, one may look at everything as
religiously or with the eyes of faith. Since God is our creator, we cans ay that
man is created to know, to love and to serve God.
A.
Creation
in the Scripture
General
Remarks: The First thing we can say is we have to recognize the existence of
manifold text both in the Old Testament and New Testament. We can find the
explicit text about God as creator. As a result, we can say that tradition as
well as magisterium, they are clear and constant in their teaching that God is
the creator of everything. There is caution: we should not expect the Bible as
systematic or a scientific treatment on creation. The Bible is not a textbook
for creation.
The second
thing we can say is that the experience of God as Savior and creator and Lord.
Of course, the first page of the Scared Scripture is the proclamation of the
truth of creation. However, this is not the very first religious experience of
God in the Old Testament. It is only a product of further reflection of the
faith experience.
In the
Gospels, we can find the infancy narrative. However, the focus is the paschal
mystery of our Lord Jesus Christ. The infancy narrative, therefore, is only a
further reflection of the paschal mystery.
The basic
religious experience in the Old Testament is nothing else than the covenant and
the experience of redemption from slavery. After this, the people of God saw
that God is powerful, that God is loving and powerful so much so that He
commands nature like in the Egyptian plagues. Another manifestation is when God
defeats god-king pharaoh and his magicians and the gods of the Egyptians. It
means that only a god who made both heaven and earth can do all these things.
We can find this in Ps. 124: 8.
The third
thing that we can say is that creation as an introduction and the same time,
the expansion of truth of salvation. Again, we go back to the religious experience
of the Old Testament, which is the covenant. Creation is connected with the
doctrine of salvation. God’s plan for salvation for mankind as an introduction
and expansion of the truth of salvation, we can say, therefore, that God is
seen as savior because he is the creator and Lord.
During the
Babylonian exile, it was the great lamentation for the people of Israel.
However, the prophets, in order to console and strengthen the humble people of
Israel, develop the idea of God as creator. We can find this in Is 40: 55.
The Fourth
thing we can say is that the priestly tradition, of course, we mention
yesterday, we have at least four authors of creation. The priestly tradition is
the last tradition / source of Pentateuch. The priestly tradition, therefore, placed
intentionally the creation account at the very beginning of salvation history.
From this
priestly account in Chapter 1, we have long list of all kinds of creatures.
This is to show that God truly is the creator of heaven and earth. It’s a
result of this, it is stating praise of the greatness of the work of God
(psalm), and also it recognizes the wisdom of God: at work in creation
(sapiential) and fear not God created everything out of nothing.
The fifth
thing we can say is that the New Testament continues this line of teaching. The
New Testament continues to preach that the whole creation is in the hands of
God. Fear not: Mt 6: 25ff, Mt 10: 26ff, Rev. 1: 8ff.
The sixth
remark we can say is that we have various forms of depictions of creation / or
creative activity. Now, the best-known accounts or stories we can find are in
Genesis 1 and Genesis 2. However, we can also see in the Sacred Scripture
various ways on how God created the world. In Genesis 1 and Genesis 2, God
created the world by word of command.
This is a
manifestation, therefore, that the Bible is not interested in presenting on
“how” of creation. The Bible is interested on the “fact/that” God created
everything.
In the
presentation of the truth of creation, the authors of the Scared Scripture,
they lack knowledge of their time about the universe like the basic knowledge
that the world is flat or the world is the center of the universe. They also
used symbols we can say therefore that there is limitation.
The seventh
remark we can say is that in the essence of creation, the Sacred Scripture
presents the truth of creation. This presentation, therefore, lead us to commit
overselves to our creator. It should lead us to be confident in him and to
praise Him always. The truth of creation also shows us that it is absurd to
trust in created things in spite of their seaming power (Ps 33:16, Ecc. 12:
117).
a. Genesis 1: 1 – 2: 4a
“It is entitled, “Creation of the universe or the
hexagemeron.” It is from the priestly tradition. The first sentence of the text
begins with “in the beginning God created the heaven and the earth.” This is
the classical text about creation. It means it is a proof text about the
creation.
It is a work of the priestly author of the Pentateuch.
Therefore, it is a product of long reflection. The text is carefully worded. It
is intentionally placed at the beginning of the Sacred Scripture.
We have some intentions of the text: (1) It is keep in
place in order to work as the opening chapter of the history of salvation and
serve as majestic entrance of salvation.
(2) It also presents that the God of Israel is neither
a national nor a local deity (God proper to Israelite alone) but master of the
universe.
(3) Another intention is that it presents the doctrine
of monotheism and no other god. In line with it, God creates by His own words.
Furthermore, this God is absolutely free.
Now this doctrine, therefore, is the basis of all
religious and moral life. This is also a commentary to: Exodus 20: 2ff,
Deuteronomy 6: 45.
This text also answers basic questions of all
religious about moral life, world, man himself, evil in a good world created by
a Good God.
(4) Another intention is at the outset of Sacred
Scripture, that is, the author rejects all pagan ideas about the origin of the
universe.
Some
Observation About the Material of the Chapter:
-The text expresses strong or firm belief in the one
good God of the covenant.
-Another observation is that it manifests also the
lack of the knowledge of that time about the universe.
-The important thing about the material is that it is
given to present the basic truth about creation for the sake of our salvation.
-The text is also called hexameron. The author presents the creation work of “six days.” It
culminates in the “Sabbath” which is also called “the rest of God.”
Outline of the
Text
-Genesis 1: 1-2:
Opening statement talks about the theme, starting point.
-Genesis 1:
3-31: The work of six days divided into two:
-Genesis 1:
3-13 (first triduum): is described as the preparation of the “living rooms.”
It is also a work of separation.
-Genesis 1:
14-31 (second triduum): is now the creation of the occupants of the “living
rooms.”
-Genesis 2:
1-4a: This is now the seventh day. This is the summary. This is also called
the rest of God
Genesis 1: 1: In
the beginning God created the heaven and the earth
This is actually the key text summarizing everything
that follows the phrase “In the beginning.” The intention of the author is to
lead us back to the very beginning. This is very similar to John’s prologue.
John said, “In the beginning was the word.”
God
From this sentence, there is no other God. Also, there
is no matter He had to use in creating the world (ex nihilo). There is no one to challenge Him: Absolute Freedom.
These are dogmas of creation.
Created
The Hebrew word used is “BARAH.” This word describes the wonderful work of God: creation.
This word in Hebrew is proper to God alone and never said about man.
Theologians interpret it as ex nihilo.
The heaven and
the earth
When we say the heaven and the earth, we express the
totality of the universe. The angels are not stated here but are included
implicitly.
Genesis 1: 2:
The earth was a formless void and darkness covered the face of the water
The author presents that the starting point of creation
is chaos. This is a clear manifestation of the old cosmology wherein they
believe that everything begins with chaos. This is the closest they can imagine
about “ex nihilo” or “nothingness.”
This is therefore without form and is void.
Deep and
darkness
This is again an indication of chaos. This is also an
idea of the old cosmology that the earth is immersed under the abyss and there
was also darkness.
A wind from God
swept over the face of the water
Other text used “the spirit of God.” This is now an
indication that God is ready to act and creates. He creates through the
“creator spirit.” There is now a movement from chaos to order.
Genesis 1: 3:
“God said”
This is now creation in a most spiritual way. This is
an indication that one of the will of God is enough to create the universe. God
speaks and things come into being. We now see the power, might of God. We can
see it in this two text: Genesis 1 and 3 that the word and the spirit belong
together. We can find this in Psalm 33: 9 and Psalm 33: 6.
The Work of Six Days
The Work of Six
Days
|
FIRST TRIDUUM
|
SECOND TRIDUUM
|
Genesis 1: 3-5: First day
|
Genesis 1: 14-19: Fourth day
|
Genesis 1: 6-8: Second day
|
Genesis 1: 20-23: Fifth day
|
Genesis 1: 9-13: Third day
|
Genesis 1: 24-25: Sixth day
|
First Triduum
This is the work of Separation and creation of living
rooms.
Gen. 1:3-5: First Day: Separation
of light from darkness
Gen. 1: 6-8: Second Day: Creation of Firmament
(Sky-heaven) separates the water from above and water from below
Gen. 1: 9-13: Third day: Water (sea) separated from
the dry land (earth). This process is called negetation.
Second Triduum
This is now the creation of the occupants of the
living room
Gen. 1: 14-19:
Fourth day: The creation of moon, sun, and stars
Gen. 1: 20-23:
Fifth day: Birds of the skies, living creatures in the waters
Gen. 1: 24-25: Sixth day: Animals, beasts, crippling
things, and creation of Man
Man is created in the image and likeness of God. Man
is given to rule and have dominion. Male and Female He made them.
Genesis 2: 1-4a:
Seventh day of the Sabbath of the Lord
This is a reminder that the goal of all creation is
the rest with God in heaven. Also, we have to remember that everyday of the
Lord –Sabbath.
Some
Observations
-The first account of creation is a fine piece of
catechetical arrangement. It is also efficient in instruction. The elements are
listed in parallelism. We have the living room on the one hand and the
inhabitants on the other.
-The general statement, which is the work of creation,
is described as a process from chaos to order. This is a manifestation of God’s
power and wisdom. It is also a manifestation of the goodness of God.
-Man is also considered as the high point of God’s
marvelous work.
-The arrangement/schema of the work of six days gives
us the basis for the Sabbath, which is very important for the Jews.
The Importance
of the Text
This text, Genesis 1: 1-25, is one of the most
important text in the Old Testament. It is a text, which is much studied and
also the text of much commented since the time of the church fathers.
This account contains unsurpassed religious message. However, it is combined with trinity
worldview.
Another importance of the text is it is also
unnecessary battleground between theologians and scientist like for example the
issue of Geocentrim (earth is center), heliocentrism (sun is the center).
Another example is the work of six days against the theory of evolution.
b. Genesis 2: 4b – 3: 1-24
This is now the creation and the fall of man. The
story of the Garden of Eden is the fall of man in Genesis 3: 1-24. Our concern
therefore is to present God’s creative action, to present that God is the
primordial source of all things.
The second account of creation is the Yahwist
tradition. It is the oldest account of creation. It is probably written in 950
B.C. during the time of Solomon. The language is something concrete.
It talks about the why of things including the
existence of evil. There are significant differences between the Yahwist and
the Priestly tradition.
Yahwist
|
Priestly
|
The Beginning: A Desert
|
Waterly Creation
|
God is seen by doing things (creation
of man: Potter)
|
Creation by World of Command
|
Adam, Paradise, animals and Eve
|
Man is the climax of God’s creation
|
Concrete language – Different Actions
|
The formulae were repeated (style)
|
The
intention of the Yahwist account of Tradition is on the creation/condition of
man.
We can find answers to the question, what is man? The
answer is dust that breathes. The creation of Adam came from the words: Adham (man) and adhamah (ground/soil).
Man is also present as someone greater than the
animals. We can find this in creation and presentations of animals.
Male and female are mutually attracted to each other.
This can be seen in the creation of Eve.
Man is a fallen creature. We can find this in the
creation of paradise and in the first sin and punishment.
The most important message of this account is that man is
above all “a creature” made by God. As a creature, he is weak and mortal. As
mortals, so much so that if God withdrew His breath, man returns to dust.
B.
Freedom
and Purpose of God’s Creation
In our first
thesis, we have seen that God created all things both visible and invisible. He
created them out of nothing. There was absolutely nothing but God himself when
he created creatures. This is what we call the fact of creation and the fact of
doing creation.
In this part, we
will ask why and what for did the infinitely perfect God created the world. In
another way to put it is what is the motive behind the creation or the purpose
of creation. To answer this, we will come now to our second thesis.
Thesis: God alone created in absolute
freedom, a good world of His glory and for the good of man.
Explanation:
God Alone: This phrase is a
reaffirmation of our first thesis. This means that God alone created
everything. He is the first lone principle. However, we have said also last
time that the whole work of creation is something common to the three persons
of the trinity.
The world was
created by the omnipotence of the father. It was created by the wisdom of the
Son. The world was created by the love of the Holy Spirit.
In absolute freedom: The fact that God
created the world in absolute freedom is the dogma of the Catholic Church in
Vatican I. This means that it is on action free from all necessity. It is not
free, not coerced.
God was free to
create or not to create. God was also free from any inner or outer compulsion.
He is free from any physical or moral necessity. We say neither his goodness
nor his wisdom nor any other attribute of God forced Him to create. God
therefore, is absolutely free in creating the world.
We can say
therefore that the world is not necessary. God does not need it. God is
infinitely perfect. He is happy even without the world. If this is so, we exist
because God wills it and He loves it.
Our thesis
excludes the following: pantheism (God-head had to evolve), Fatalism (We are
products of chance) (we have no real meaning).
Background
There was this
German theologian named: Guenther. He proposed the idea that God’s goodness
demanded creation. Meaning to say, the goodness of God is necessary in creating
the world. “Bonum diffusivum sui,” it
belongs to the nature of goodness to diffuse to pour out itself. If this is so,
this is absolutely true to God who is the summum
Bonum. His goodness forced him to create. Ps 115: 3
Implication to our Christian faith/life
When we affirm
the absolute freedom of God also upholds his transcendence. Meaning to say, God
does not need the world. If He creates, it is a manifestation therefore that
the reason why he created us is that He loves us to be, to exist. This means He
wills it that we exist.
Another
implication is that we have to realize that the world is not something
worthless. It is because God willed it. As a result, every Christians must not
see the happening in the world as things that must happen. This is fatalism.
But they are blings/gifts from the benevolence/hands of God.
A
good world: With our phrase, we reject two basic ideas: First, it is the
false pessimism. It has its’ conception, idea that the world is bad, very bad.
As a result, one must strive to fall back into nothingness or non-existence.
This is the conception of nirvana. It is also the fugi mundi.
It also rejects
false optimism. This is the view/idea that God, because of his wisdom,
goodness, He had to create the best possible world. This is the idea
promulgated by Leibnic.
Our position is
relative optimism. Meaning to say, we accept the fact that the world is very
good (Gen 1: 3). However, this goodness is something relative. God foresaw this.
This is so because we have to admit that includes imperfections. This is so
because we have to admit that includes imperfections.
God watches his
creation with His providence. As a result He can turn evil into God (Gen 50:
20).
Implication to our Christian faith/life
In spite of the
severe threats of evil in the world, we have to be optimistic that salvation
will triumph. This is so because we believe that God so love the world. He
loves so much that He gave His only son (John 3: 16).
We have to
reject false asceticism (fuga mundi), we have to reject pessimism (contempt of
the world). What is needed is proper use of the things of this world.
Gaudium et Spes (G.S.) talks about the
right attitude of the Church in this modern world.
To His glory and for the Good of His
creatures: In this phrase, we will find the basic reason why God created
the world.
It also answers
the question: What is the purpose and meaning of the creation of God.
The goal of
creation can only be found in God. However, we have to remember that this goal
cannot be an egoistic on the part of God (not for the goodness of God). This is
so because God is absolutely perfect. He does not need the service or the
praise of creatures.
The importance
of this affirmation: This question on the meaning of creation is a necessary
supplement to the question on the origin of creation. We can say, God is not
only the first cause/principle arising of creation. But he is also our goal. It
is also fundamental for man’s search for meaning.
Finally, it
gives us the caution not to abuse the creation of God. Meaning to say, it is
necessary to know the goal/meaning/purpose otherwise it leads to abuse,
destruction of the creatures of God.
Aspects of finalities/aims
They are
expressed in Latin words:
Finis Operantis: This is the purpose for
which somebody is working. For example, a carpenter, his purpose is to make a
table.
Finis Operis: It answers the purpose of
the work made.
Finis Primarius: The main purpose of
what is being strived for.
Finis Secondarius: It refers to a
purpose goes along with the primary purpose.
Finis Ultimus: This is the last or final
goal.
Finis Proximus: This is the first goal,
which is eventually the mean to retrieve the final/ultimate goal.
The Goal of God who creates
This is what we
call Finis Dei Operantis, we have
said that the basis for the creative activity of God must be found exclusively
in Himself.
We have to
remember that He is infinitely perfect. He cannot be forced/moved to create
because He doesn’t need the world.
The goal
therefore for creating the world is, since his nature and will coincide,
infinite goodness. Meaning to say, He wanted to manifest (reveal) communicate
(share) His goodness or glory/perfection/majesty/Lordship or His kingdom/love.
Psalm 50: 10ff, Acts 17: 24ff.
The Primary Meaning / Purpose of Created Things
(Finis Operis Primarius)
The meaning is
to manifest the glory / goodness of God. For the irrational being like the
material world manifest their meaning by their own existence.
Now for us,
rational beings, we manifest the glory of God by our nature, by consciously
acknowledging the glory of God, by submitting ourselves to God by praise of
God.
The whole world
is a praise of God. The whole world is called to praise God. Psalm 19: 1, Psalm
8: 1ff, Daniel 3: 28ff, St. Francis
The Secondary Aim of Rational Creatures
It is the
Beatitude or by possessing God. Now we reach this aim by fulfilling the first
goal.
Relationship of the Three Goals
They are
intrinsically related to each other. In fact, they are one. He manifests it by
saying that God is simply the goal of everything. His goal is to manifest His
goodness. The goal of creation is to glorify God. The final goal is to possess
God.
Christ as Goal of Creation
Creation is
considered as the preface to the revelation and redemption in Christ. Christ is
considered as the greatest manifestation of God’s glory. Our redemption, final
goal of beatitude is through Christ. We have some text: Col 1: 15, Eph 1: 3ff
and L.G. 2.
Glory of God (kabod/Doxa)
It could mean
infinite perfection and majesty. It can also mean the Glory of God reflected in
His creatures. It is also the glory of God acknowledge and recognize by His
creatures.
Glory of God as
communicated and it attracts. Ex 33: 18ff, Is 60: 1ff, Mk 9: 2ff (parallel):
transfiguration.
The glory of God
as world. Ps 19: 1ff, 1 Cor 11: 7
We have also
some text as Christ as the greatest glorification. Meaning to say, His work is
to glorify God. Jn 1: 14, Jn 17: 4ff.
Church
reflecting the glory of God. Eph 5: 28
The Glory of God in Creation
We recall some
words of Saints and we will see the power hidden in giving glory to God:
St. Chrysostom:
Glory to God in everything
St. Benedict: Ut in omnibus Deus glorificitus.
St. Arnold: May
the holy and triune God be known, lived and glorified more and more
Spiritual Implications
The first thing
that we ca say is that man is not totally from God; He is also totally for god.
Man as a creature of God is inclined towards God, alpha and Omega.
Another thing we
can say is that man is theocentrically oriented His heart is restless until it
rest in God (St. Augustine).
The immediate
goal of man is nothing else but Christ himself. Man therefore is also
Christocentric. Meaning to say, through Christ, we approach or give glory to
God, the father. Col 1:16-17
We say man
should direct all his activity whole being to the glory of God. The motivation
therefore of every activity of man is God Himself. Meaning to say, whatever man
do, think is all for the glory of God.
C.
God’s
Continued Creative Activity
We proceed to
God’s Providence for His creature. Under this we have three headings: God
preserved the world in being (Latin: Conservatio
in esse), God cooperates in the activity of man (Latin: Concursus in agere), God governs the
creatures according to His plan (Latin: Providentia).
a. Preservation of beings
Thesis: God
continually preserves His creatures in being.
It is not a dogma but it is included in the doctrine
of faith. We have seen in the previous chapter that God is the creator, goal.
In this part we asked, “What other relation can we find between God and His
creatures?” The answer to this question is, “God did not simply leave His
creatures rather, God preserves and sustain them both in their being and also
in their doing or action.”
If this is so, we can say, “Creation is not
once-and-for-all event in the past but actually a continuing presence. We can
say that the world is continually present by God and as a consequences, the
world is totally dependent on God.
God as our creator is absolutely transcendent.
However, He is at the same time immanent in this world so much so that He
sustains things in beings.
We have opposing views. We have deism. This states
that God is the creator but God leaves the world on its own. Another extreme
view is the pantheism. This states that there is a complete and total union
between God and the world and a new heaven. Wisdom 1: 13ff
Consequences for Life:
The truth about the presentation in being deepens our
awareness that we are creatures. In the here and now, we are still being held
by creative hands of God.
Our thesis is also the basis for the omniscience and
the omnipresence of God. Our thesis will lead us deepen confidence to see this
world as beauty filled with the presence of God.
b. The Divine cooperation with Creatures
Thesis: God
cooperates immediately in every act of His creatures.
It is cooperation, which is preservation in Action.
There arise a question which is, “Can the action of man be without the
immediate influence of God? We also have to recognize the freedom of man. Of
course, every action should be free. We then asked, “Can man be free if he is
totally and entirely under the influence of God? Another way to ask is, “Is there
a simultaneous – dependence on self-activity?
As creation then is a mystery, so also the cooperation
between God and man.
Scriptures:
It is something that is present in many instances.
There is no distinction between natural and supernatural. It was only coined
during middle ages.
There are many texts that talk about God preserves and
work on everything. Everything comes from Him. Everything is directed to Him.
There are many texts that talk about God determines
the dates of individual. He seems even to be the cause of sin. For example, he
makes obstinate the heart of people.
The Scriptures also teaches human responsibility. And
so, man is affirmed to be free. He must then obey, decide, grow and pray.
Old Testament
In the Old Testament: Jer 18: God is likened to a
father. Amos 3: 2-8, Ex 7: 5, Es 26: 12, Ps 147: 8.
New Testament
Jesus sees all things as coming directly from the
creating hand of God. Mt. 5: 1-5, Mt 6: 30ff, 1 Cor 12: 6, Phil 2: 12-13
Tradition/Magisterium
This is the battleground between Augustine and
Pelagius. In Augustine, “The freedom of man is caught in the web-of-sin.”
If everything/being depends on God, is preserved by
him, the consequence is that the actions which follows being should also depend
on God. We have the philosopher principle: Agere
sequitor esse.
If creatures do not depend complete on God in their
actions then we can say that there are areas in our being which do not depend
on God.
Human Freedom
God does not take away the freedom. He created it.
Human freedom should always be preserve in order for man to be liable.
Sinful action
We should remember that God does not become the cause
of sinful action in spite of his cooperation. God only cooperates with the
Physical act, which is Good. In case of defects, man is liable for his actions.
God wills the freedom of man. He risks its abuse.
Cooperation is in the grace of God, which is conscience.
c. Providence
There are various meanings attached to it. First, it
is the divine plan in the mind of God. In contradistinction, the execution of
this divine plan is the government, sovereignty of God.
The divine plan of God is the means towards the goal
and orderly application.
Providence is the special case of God for man both as
individual and as a community. The providence of God does not exclude human
liberty. It does not exclude prayer and petition.
As regard with the plan of God, there is an absolute certitude that he will
reach his God. It is frequently hidden from us.
Opposing Views:
Deism: God as simply as onlooker
Fatalism: has different forms. Certain natural facts
and laws determine our life. This is also called, “Blind fate.” An example is
astrological fatalism. It sees the fate of man as determined by the stars.
There is also a biological fatalism. Man is simply as inevitable law of nature.
Scriptural
Basis of Providence
The Sacred Scripture is rich in text regarding God’s
powerful and loving care for His creatures especially his crowning glory,
mankind. It is never anonymous but rather a personal guidance of God. We have
to remember that God is the Lord of nature and his glory. He can use as he
wills, for the good of man.
In the Sacred Scripture, we can see a lot of example
of the special care of God to mankind. It is reflected in different stages as
well as covenant.
Christ, also same to manifest the compassion, care,
love of God for man.
The Church is also under the care of the loving hands
of God through the guidance of the Holy Spirit.
God will reach His goal in spite of sin, apostasy,
unbelief, obstinacy of the hearts of people.
Special text in the Old Testament, we recall the story
of the Egyptian Joseph. We also have the innocent, suffering of Tobit and
Sarah. We also have the Psalm 23, Ps 91, Proverbs 16: 9, and 33, Wis 8: 1, Dan
2: 20ff, and Ex 38-39.
In the New Testament, we have 1st Peter 5:
7. Also the entire book of Revelation and it reveals that God as the Lord of
History.
Also the text about the Kingdom of God (KOG) that
Jesus proclaimed that it is the goal of all things. Mt 6: 55.
Providence and
Prayer
Now this Divine Providence, it does not exclude nor is
against the meaningfulness as well as the validity of Prayer. The providence of
God actually demands prayer. It is because prayer is part of the plan of God.
We have some wrong motivations of prayer. We do not
pray because we have to inform God of our needs. This is because God is
omniscient.
We do not pray because we would want to change the
plan of God or to flatter God, which our beautiful praises.
A good motivation in our prayer is that we have an
access to the father. In our prayer, we should direct our will to better
recognize the will of God for us. It is also to have strength to follow the
will of God. It is also to have confidence in love and knowledge that we might
accept God’s sovereignty.
In the teaching of Jesus, He teaches the necessity of
persevering in prayer. He promises also that our prayers will be heard. Some
text are Mt. 7: 7, Lk 4: 5ff, Lk 18: 1ff, and Jn 16: 23.
The important attitude that we must have is that we
leave it to God on how and when He will grant our petition.
Hidden
Providence and Human Ignorance
Another way to put it is that the ways of divine
providence are frequently not known to us or hidden from us. In spite of our
ignorance, we are certain that God guides everything for the best of his
creature, children.
Now this human ignorance is seen of ten times when
fervent prayers as well as petitions are seemingly not heard in spite of the
clear promise of our Lord Jesus Christ. We see this ignorance when we are faced
with different problems of evil. Is 53: 8ff, Rom 11: 33.
We can also say that things may appear as disorder or
meaningless. However, they are part of God’s plan. John 9: 1-3, Luke 13: 1-5.
Our basic attitude is that we should trust the loving
care of God. But no one can prove that they are unjust.
Divine Principle and Existence of Evil
Our Principle is this God never intends evil. God may
intend physical evil “per accidens” for a higher good. God never intends moral
evil. He only permits it. Wis 1: 13, Ecc 11: 14.
Regarding physical evil, we have to remember that
providence works through that natural order. God created “corruptible” natures.
The providence of God works on this natural order. Meaning to say, the lower
beings have to serve the higher beings.
Regarding physical sufferings of man, God can allow
physical evil for the higher good. The intention of God for allowing physical
evil, for example, sufferings can produce many things for man. There are many
virtues that are exercise in-patient suffering. It could be considered as work
of mercy.
Another thing we can say is that, without suffering
other goods could be taken for granted like health.
Sufferings are good mean to recall the great goal of
human life. They show the transistorizes of the world. We are reminded that we
are just pilgrims of this world. They are direct our minds to prayer.
We could recall the severe warnings of Jesus Christ on
the dangers of riches. Lk 16, Mt 13, Lk 12, admonition of Jesus to take the
narrow way/gate (Mt 7: 12).
The Sacred Scripture connects the suffering with
original sin (Gen 3). However, we have to remember that not every individual
suffering can be traced to personal sin.
There is also what we call, “Christian suffering.” It
is different from human suffering. Jesus Christ gives us the example. He calls
us to follow Him, take up our crosses.
Suffering without faith and hope. Without faith and
hope, suffering becomes unbearable. 1 Cor 15: 32. Without faith and hope,
suffering loses its weight. Suffering cannot be compared with the future glory
that is us.
Moral Evil-Sin
Our principle: “God never intends moral evil. However,
He permits it. The existence of evil is not a proof against Divine Providence.”
The important phrase is, “God never intends.” We have
the definition of the council of Trent. God permits it. He places no physical
obstacle. He places only moral obstacle. God prohibits sin and also punishes
it. However, He respects the freedom of man.
God permits sin because it can produce good effects
from sinful action. Now this permission of god to sin is not something against
His holiness because He hates sin. It is not against the goodness of God
because He can make sin as part of His plan. It is not against His omnipotence
because sinners cannot harm God.
We can find some reasons why God permits sin. Sin and
sin forgiven can produce many good things. Like for example, the exercise of
virtues, also the zeal for salvation, also greater hunger for God, also crown
for martyrdom. Also sin and sinners show special rides of God’s perfection.
They also show His mercy, love and patience.
Regarding the prince of this world, the Sacred
Scripture often calls the devil as the ruler of this world. However, the Sacred
Scripture presents that it is under the power of God and he was defeated by
Christ. Eph 2: 2ff, Jn 12: 31, 2 Cor 4: 4.
Divine
Providence and the Unequal Distribution of Goods
Our Principle: The unequal distribution of the goods
of the world (the luck of sinners and the miseries of the just) proves nothing
against Divine providence. For example, story of Job and Psalm 73.
Regarding the natural inequality of goods, this is
something part of God’s plan. It is something intended by God as part of
natural order. And so, we have different talents, different family background,
health and sickness.
God wants variety in His creation and not “democratic
equality.” Rom 9: 20ff. It is important in healthy personality that we should
accept oneself as we are. We should not compare ourselves with others.
Regarding the prosperity of sinners and miseries of
the just, earthly goods are never permanent neither they are our immediate
goals of man. Of course, our priority is eternal beatitude.
Earthly luck as well as misery only have relative
value, or character of reward and punishment. They are only means towards an
end.
We have to remember that providence is not earthly
insurance but rather eternal life.
Things should be always seen in the light of easter,
meaning to say, in the paschal mystery of Christ.
There are very poor people who are happier than the
rich. Then, there are also sick people who are happier than the healthy.
This prosperity of sinners and the miseries of the
just can also depend on natural causes like natural inheritance and also
natural catastrophes.
It is not good for the moral order that everything
will be punished and rewarded here on earth. This is so because it can lead to
false motivation.
Lesson for Life
We have to remember that God wills the best for us.
However, His ways are frequently dark to us.
We have to remember that the supreme Goal of Divine
Providence is the Kingdom of God and not earthly security. Now to reach this
goal, suffering can be useful.
The basic attitude therefore is that we should have
deep trust, a child-like attitude towards God.
Another lesson is that little faith, skepticism, lack
of initiation are signs of unbelief on Divine Providence.
We can also say that signs of faith in Divine
Providence are like interior peace amidst storm of life, resignation to the
will of God, perseverance in spite of suffering.
II.
Different
Parts of Creation
We have seen
last time that the different groups of creation of God are schematized in a
primordial structure: Angel, Man, and Material World.
The angels are
composed of spiritual beings. The material world is composed of material. Man
is composed of material and spiritual.
A.
Creation
of the Material World
1. Different Sciences
We have seen
this in the General chapter. The first thing we can say to Material World is
that the different sciences are interested to the question as to the origin of
the material world – plants, animals, all beings below man. Like for example,
physics have brought new insight to the study of Material World. Another is
philosophy. It deals with the origin and nature of the Material World. The
method employed in philosophy is through the light of reason. We also have
theology through the light of faith and revelation.
Now these
sciences have different methods. They are actually closely related. It is because
they have the same subject. Now since they have the same subject in the
development of one science affects the other. Science against faith is not a
good solution.
2. Christian Cosmology
The basic text
is Gen 1. However, there exist other text in relation to God who created the
Material World. The different texts present in the Sacred Scripture are in
agreement that God made the earth together with the heavens.
They are also in
agreement that the world is completely under the power of God. This is so
because God created the world.
Another
agreement is that the world created by God is good. There is no such thing as
dualism. Meaning to say, there is no such thing as eternal matter (dualism).
This is a rejection of matter.
Another
agreement is that man is the crowning glory of God’s creation. Man is put to
manifest the glory of God. He is also called to use and rule the world. Man,
therefore, is given the responsibility to be stewards.
Another, man is
given the right to private property, which is in the seventh commandment. Man
is also demanded social responsibility. Meaning to say, care for others, which
is manifested in generosity in sharing what one has.
3. Past Conflicts
Genesis account
of creation, which is the six days against the theory of evolution (Geocentrism
against heliocentrism).
Now because of
these conflicts, the different sciences challenge therefore the literal
translation of the Biblical accounts. AS a result, there was a serious conflict
between science and theology and science and faith.
Many of the
conflicts were resolved. However, there are still discussions especially on the
area of evolution.
We have some
Christian principles in regards to these conflicts. The first is the Providentissimus Deus by Leo XIII in
1893. It is a study of Sacred Scripture or the Bible. In these encyclical, he
said, “There should be no real conflict between natural and supernatural
truth.”
In case there is
a conflict, there should be a dialogue. There should be no transgression of
method. Pope Leo reminded the purpose of Sacred Scripture that is to teach the
divine truth and not to provide scientific explanation.
Another
encyclical, D.A.S. by Pius XII. He insisted on the human elements in the
inspiration of the Bible.
We also have
D.V.A. It teaches that the Sacred Scripture firmly and truthfully without error
the truth which God wanted to be consigned which is for our salvation.
4. The Problem of Evolution
a. Charles Darwin
The theory of
Charles Darwin can be seen on the origin of species by means of natural
selection. Another title is the preservation of preferred races by means of
survival according to nature.
Basing from these, Charles Darwin embark on an expedition to different island
in 850. He said that there is an origin of species by means of natural
selection.
It is beyond
doubt that the World as well as life evolved over long period of time. There is
this evolution or transformation from lover to higher form. However, it is less
clear which forces caused these changes (mutations). As a result, we can see
the limits of evolutionary explanation of the universe.
b. A Theistic Theory of Evolution
There is no
problem to admit that God created an evolving world. This is still open to
discussion. We can also admit the possibility of a special intervention of God
for the transition from inanimate matter to first forms of God. If we admit
such theory, the problem lies on the individual soul, which is very important.
It should not exclude the special divine intervention of the infusion of human
soul.
c. Telhard de Chardin
Works: Le Milien
divin (Mass of the World), the phenomenon of man
Teaching: His
starting point was on Paul’s cosmic Christ Colossian II, John I. He added the
theme: Christic cosmos. He said that the physical world is in the process of
evolution from Alphagenesis to omega point to Christogenesis.
Goal: He wanted
to see the unity between science and the religion. He also wanted to develop a
religion of religions. He wanted to see a develop unity of mankind.
Critic: We
admire his wisdom in unity of universe, time of evolution. This is a
manifestation that man is anchored in the world. However, not included in his
teaching is on the creation of individual soul, not included in his teaching is
that it is something very optimistic. He had the idea that there is orientation
of everything to the omega point. As a result there is no recognition of the
reality of evil. More so of the mystery of redemption, it leads to insufficient
place for sin and need for redemption.
B.
Angels
We are on the
third step of the real of created beings. Angelology is not the most important
tract in creation. Although according to Sacred Scripture, we can find its
importance. Removal of it, we definitely will have repercussion on the other
parts of creation in the Sacred Scripture. There are many accounts of angels
and devils. They are connected with the history of salvation. They are active
participants in history.
In the Sacred
Scripture, we can find, through the temptation of the devil, sin entered the
world. Also came to destroy the power of satan. Also God gave certain power to
the angels. Also He gave certain measure of freedom. We are caught in the
spiritual battle.
Divisions of the
reaction to the angels
We will see
their existence and nature elevation and fall, and relation of angels to
mankind.
Terminology
The word,
“angel,” is derived from the Greek word angelos
from the Hebrew word, “Mal’ak” which
means messenger. The word angel refers to common parlance which means good
angels.
The word “spirit,” points to their
nature – purely spiritual. A technical definition is, “a created spiritual
substance.”
The CCC in
speaking about angels quotes St. Augustine. He said, “Angel is the name of
their office.” It is not of their nature. If we seek the name of nature then it
is “spirit.”
Another teaching
is that with their whole being, they are servants and messengers of God. Now
since they behold the face of God, they do or follow his work. They listen to
His voice.
1. The Existence and Nature of Angels
Thesis: In the beginning of time, God
created spiritual substances out of nothing. This is a dogma of Catholic Church
defined by Lateran IV Council in 1215 and redefined by Vatican II.
Our thesis
affirms the existence of angels. It speaks also about their nature. They are
creatures. They are lower than God and they are spirits.
Our thesis
insinuates that they belong to the whole of creation.
Testimony of Sacred Scripture
Almost all of
the books of the Bible speak of angels (Good and Fallen). However, some books
that speak much are Daniel, Tobit, Hebrew and Revelation.
The Sacred
Scripture speaks of angels as personal beings. They are of good and also bad
angels. The good function as the messenger of God. There is a great fight
between Christ and Satan. The Sacred Scripture speaks also about the victory of
Christ and the power over demons.
The Sacred
Scripture speaks also about glorifying God. They also have part or role in
salvation history.
In Magisterium
Almost all of
the creeds, they have remark about God as creator of heaven and earth, things
visible and invisible.
The Lateran IV
added these things visible and invisible order to refute heresies and
controversies in that time regarding the existence of angel, which was repeated
by Vatican I and also taught by Pius XII.
In Tradition
The doctrine of
the angels is something that kept alive and developed in tradition. There was a
doctrinal development in tradition but also veneration of angels in liturgy.
There was also
development in artistic presentation as well as popular piety. In tradition,
the Fathers of the Church fought heresies and often times the heresies against
the angelologies. Their opinion is that angels are intermediary being. The
Fathers of the Church followed St. Paul. They fought that angels are creatures,
higher in knowledge and are powerful than man. There is only one mediator that
is our Lord Jesus Christ.
Prominent Theologians
Gregory of Nyssa: He was the first to
teach that angels were pure spirit.
Pseudodionysus (500 AD): He talked about
the hierarchy of angels. He distinguished the choir of angels.
Gregory the
Great and John Damascene
St. Thomas
In Liturgy
From the very
beginning, we have veneration as well as invocation of angels like for example
in Gloria and Confiteor and in Canon I and earthly Liturgy which is reflection
of heavenly Liturgy wherein they give glory and praise to God.
In Liturgical Arts
As early as 400
AD, in the Roman Catacombs there are pictures of angels. The angels are
depicted as ministering servant. They are with alb, tunic and stole. They also
serve as serving angel of Jesus Christ especially on passion and last Judgment.
They are also
depicted as servant of many; most of the time in annunciation and coronation.
They are
depicted as heavenly musicians. They are having wings and nimbus (hallow).
Hierarchy of Angels
They are not
equal among themselves. There is a hierarchical order. There is a division of
nine choirs. It was Pseudodionysius who collected them.
1. Are those
around the throne of God: Seraphim, cherubim (Gen 3: 24), and Thrones (Col 1:
16).
2. Dominions
(Eph 1: 2), Powers (1 Pet 3: 2), Authorities (Eph 3: 10)
3.
Principalities, Archangels (1 thes 4: 16, Jude 9), Angels
St. Paul
enumerated many of the angels. However, the intention of St. Paul was that they
are creatures of God and subject of Lord Jesus Christ. He also talked about
evil spirit as defeated by Christ. Satan and his demons want to rule the world.
They hide behind the elements of the world. The proper attitude then is
vigilance.
2. Angels and the Supernatural Order,
Elevation and Fall
Thesis: The angels were given the
supernatural goal in a moral test. Some sinned and are eternally rejected;
others were faithful and enjoy now and forever – the beatific vision.
We now move to the relation of angels to
the supernatural order. We will look into the division into good and evil
angels. The word, “supernatural” means a gift from above. It also means beyond
their nature. It is something not due to them. These gifts give the creature an
intimacy with God. As a result, one becomes a sharer on divine nature.
Our thesis
speaks about two groups of angels: good group of angels and evil. This division
is due to a moral test. The result is something final, eternal. A rationale of
these is that we have to remember that God created everything and He created
everything good. The division can come only from a free moral decision. This is
so because we have to reject ontological dualism that there is no co-eternal
will principle.
Angels in Heaven
They are forever
in heaven. Theologians agree that during the time of creation of angels. They
were “in statu viae.” They were
submitted to a probation test. They were given the necessary graces to pass
that probation. After probation, they arrived in statu termini (final).
The Good angels
were admitted to heaven. They are eternal and are subject of beatific vision
and belong to the elect. Some Texts 2 Tm 2: 5, Heb 12: 22, Lk 2: 13, Mt 18: 18,
Lk 20: 36.
The Test
The existence of
the probation is a necessary presupposition for the division of angels. It is
also necessary for the sin of the fallen angel. It is a precise manner of no
knowledge. What we know is that it is not arbitrarily imposed on them. Meaning
to say, it is imposed on with the necessary grace to pass the test.
As to regards to
the time, we do not know but immediately after their creation.
Sin of the Angels and Eternal Damnation
The fallen
angels became part of the “devils.”
Magisterium
All the Church
documents on rejecting ontological dualism, they contain this doctrine. The
most authoritative is Lateran IV. ND 19.
Sacred Scripture
on the Sin of angels
Jn 8: 44, 1 Jn
3: 8, Rev 12: 7ff
As to the nature
of the sin of angels
The sin of the
angels was the sin of pride, disobedience. Meaning to say, they are blinded by
their own glory. They rejected the supernatural gift (order).
The words of Jer
2: 20 is applicable to the fallen angels. Now this sin of the angels was
continued in paradise Gen 3: 5, “You will be like God.” Sir 10: 14, 2 Thess 2:
4.
Now this sin of
pride is followed by envy against God’s love and grace. This is the reason why
Wis 2: 24 said “Thru the envy of the devil, sin entered the world.”
Now this pride
and envy turns hatred of God. The rejected love turns into hatred of God and
those who love and serve God.
The Leader
According to
Sacred Scripture, the rebellious angels have a leader. Satan, which means
adversary, enemy, and opponent. Book of Job. Another name is “Lucifer,” a name
given to the highest devil. Seen in Is 14: 17ff. Another is “Belial” in 2 Cor
6: 15, “Beelzebul” in Mk 2: 22. God of the dung
Number
Not know but
great.
Consequences
Punishment
followed the sin of the fallen angel. They arrived at their end state. They
arrived at permanent state of rebellion, punishment. This shows the mystery of
hell. It shows also how creatures be obstinate, can also be blinded by their
own glory.
Tradition as
well as magisterium never speaks of rejection of the devils.
