G
Greg27
Guest
St Bonaventure had a philosophy whereby every created being is essentially a creation of divine wisdom.
I don’t see why this idea can’t be applied to every object in the universe, though of course the human mind (as Kant realised) can’t comprehend the totality of the cosmos or what its purpose might be by the powers of its own reason and cognition.
I think a big problem is people see God is some kind of material cause like a material force (like gravity or electromagnetism) or the interactions of particles, which themselves are a part of the created universe. The laws of physics, which basically go down to how objects and their relations remain invariant in certain ways under transformations in spacetime, are also a part of the universe.
Hence people see any attempt to explain phenomena in terms of material causes as a rival to using God to explain everything. But to demonstrate the folly of this, would someone try and work out the mechanics of how a tennis ball moves in a parabola using the bible or using the laws of physics?
As the first cause of all things, God creates all things and beings from nothing by his creative wisdom, which gives beings their forms and structure which then become objects of our cognition in spacetime. I don’t see why this could not occur up to the scale of multiple universes of different kinds (physical, logically possible, mathematical, etc) and even into ways we can’t understand; after all, who are we to limit the creator’s infinite power? Yet in creating God does not suspend and over-rule the laws of nature in a haphazard and chaotic way, otherwise the world would be a mess and would be inconsistent with the one we experience.
So it comes to evolution; God creates and sustains the cosmos and over time life emerges in an organised way from material components, via natural causes, but these laws and causes are made in a beautiful and good harmony by God and sustained by him and subject to his will. Therefore what appears to merely involve chance and necessity is the creative activity of God.
In a way we need to see how the many comes from the one without simply invoking necessity in terms of self-sufficient natural laws or simply flowing from one substance (i.e. Spinozan pantheism). But we also need to recognise God is not merely one natural law-like cause amoung another but is a transcendant cause.
I don’t see why this idea can’t be applied to every object in the universe, though of course the human mind (as Kant realised) can’t comprehend the totality of the cosmos or what its purpose might be by the powers of its own reason and cognition.
I think a big problem is people see God is some kind of material cause like a material force (like gravity or electromagnetism) or the interactions of particles, which themselves are a part of the created universe. The laws of physics, which basically go down to how objects and their relations remain invariant in certain ways under transformations in spacetime, are also a part of the universe.
Hence people see any attempt to explain phenomena in terms of material causes as a rival to using God to explain everything. But to demonstrate the folly of this, would someone try and work out the mechanics of how a tennis ball moves in a parabola using the bible or using the laws of physics?
As the first cause of all things, God creates all things and beings from nothing by his creative wisdom, which gives beings their forms and structure which then become objects of our cognition in spacetime. I don’t see why this could not occur up to the scale of multiple universes of different kinds (physical, logically possible, mathematical, etc) and even into ways we can’t understand; after all, who are we to limit the creator’s infinite power? Yet in creating God does not suspend and over-rule the laws of nature in a haphazard and chaotic way, otherwise the world would be a mess and would be inconsistent with the one we experience.
So it comes to evolution; God creates and sustains the cosmos and over time life emerges in an organised way from material components, via natural causes, but these laws and causes are made in a beautiful and good harmony by God and sustained by him and subject to his will. Therefore what appears to merely involve chance and necessity is the creative activity of God.
In a way we need to see how the many comes from the one without simply invoking necessity in terms of self-sufficient natural laws or simply flowing from one substance (i.e. Spinozan pantheism). But we also need to recognise God is not merely one natural law-like cause amoung another but is a transcendant cause.