Volume 4 — ORIGINAL. PROBLEMS OF THE AGE.

VII. THE DOGMA OF CREATION—THE PRINCIPLE, ARCHETYPE, AND END OF THE CREATIVE ACT.

The next article of the creed is, "Creatorem coeli et terrae:" Creator of heaven and earth.

The mystery of the Trinity exhausts the idea of the activity of God within his own interior being, or ad intra. The dogma of creation expresses the idea of the activity of God without his own interior being, or ad extra. It is an explication of the primitive idea of reason which presents simultaneously to intelligence the absolute and the contingent in their necessary relation of the dependence of the contingent upon the absolute. Being an explication of the rational idea, it is rationally demonstrable, and does not, therefore, belong to the super-intelligible part of the revelation, or that which is believed simply on the veracity of God. That portion of the dogma of creation which is super-intelligible, or revealed truth in the highest sense, relates to the supernatural end to which the creation is determined by the decree of God. Nevertheless, although the idea of creation, once proposed, is demonstrable on purely rational principles, it is fairly and fully proposed to reason under an adequate and explicit conception adequately expressed, only by divine revelation. Wherever this adequate formula of revelation has been lost, the conception has been lost with it, and not even the highest philosophy has restored it. Plato's conception of the formation of the universe went no higher than the impression of divine ideas upon matter eternally self existent. In all philosophy which is not regulated by the principles of revelation, the ideas of necessary being and contingent existence and of the relation between them are more or less confused, and the dogma of creation is corrupted.

The pure, theistic conception gives at once the pure conception of creation.

Not that the idea of creation can be immediately perceived in the idea of God, which has been shown to be impossible; but that it can be perceived in the idea of God by the medium of the knowledge of finite existences given to the intellect together with the knowledge of infinite being, in the {2} primitive intuition. When the idea of infinite being is fully explicated and demonstrated in the perfect conception of God, the existence of real entities which are not God, and therefore not included in necessary being, being known, the relation of these things extrinsic to the being of God, to the being of God itself, becomes evident in the idea of God. It is evident that they have no necessary self-existence either out of the divine being or in the divine being, and therefore have been brought out of nonentity into entity by the act of God.

This creative act of God is that by which he reduces possibility to actuality. It is evident that this possibility of creation, or creability of finite existences extrinsic to the divine essence, is necessary and eternal. For God could not think of doing that which he does not think as possible, and his thoughts are eternal. The thought or idea of creation is therefore eternal in the divine mind. It is a divine and eternal archetype or ideal, which the externised, concrete reality copies and represents. The divine essence is the complete and adequate object of the divine contemplation.

It is, therefore, in his own essence that God must have beheld the eternal possibility of creation and the ground or reason of creability. It is the divine essence itself, therefore, which contains the archetype or ideal of a possible creation. As an archetype, it must contain that which is equivalent to finite essences, capable of being brought into concrete, actual existence by the divine power, and multiplied to an indefinite extent God's eternal knowledge of the possibility of creation is, therefore, his knowledge of his own essence, as an archetype of existences which he is capable of enduing with reality extrinsic to the reality of his own being, by his omnipotent power. The eternal possibility of creation, therefore, exists necessarily in the being and omnipotence of God. It is the imitability of the divine essence as archetype by finite essences, which are its real and extrinsic similitudes, and which are extrinsecated by an act of the divine will. The ideal or archetype of creation is evidently as necessary, as eternal, as unchangeable, as God himself. God cannot create except according to this archetype, and in creating must necessarily copy himself, to give extrinsic existence to something which is a concrete expression of the divine ideal in his own intelligence. This ideal which creation copies being, therefore, eternal in the divine intelligence, and the interior activity of the divine intelligence, or its interior ideal life, being inexplicable except in the relation of the three persons in God, creation is likewise inexplicable, except in relation to the distinct persons of the Trinity.

The Son, or Word, proceeds from the contemplation of his own divine essence by the Father, who thus reproduces the perfect and coequal image of himself. In this act of contemplation, the knowledge of the archetype of creation, or of the creability of essences resembling the divine essence, is necessarily included. The expressed ideal or archetype of all possible existences is therefore in the Word, as the personal image of the Father, and he contains in himself, in an eminent and equivalent manner, infinite similitudes or images capable of being reduced to act, and made to reflect himself in a countless variety of ways. The Son thus communicates with the Father in creative omnipotence. The spiration of the Holy Spirit, from the Father and the Son, consummating the act of contemplation by which the Son is generated in love, and thus completing the interior, intelligent, or spiritual life of God within himself, is perfectly correlated to the eternal generation of the Son. The complete essence of God is communicated by the Father and the Son to the Holy Spirit, and with it creative omnipotence as necessarily included in it. The object of volition in God is identical with the object of intelligence. The essence of God as being the archetype of a possible creation, {3} that is, the ideal of creation, or the idea which creation copies, being included in the term of the divine intelligence, or in the Word, is also included in the term of the divine love, or the Holy Spirit. The ideal of creation is therefore included in the object of the eternal, intelligent, living contemplation in which the three persons of the blessed Trinity are united. The power of illimitable creation according to the divine archetype is a necessary and eternal predicate of his divine being, which he contemplates with complacency. The idea of creation is therefore as eternal as God; it is coeval with him, and the object of the ineffable communications of the divine persons with each other from eternity. God has always been pleased with this idea, as the artist delights himself in the ideal of beauty, to which he feels himself capable of giving outward form and expression in sculpture, painting, or architecture.

The decree of God to reduce this possibility of creation to act, or the creative purpose, is likewise eternal; since all divine acts are in eternity, and there is no process of deliberation or progress from equilibrium to determination possible in the unchangeable God. God is actus purissimus, most pure act, and there is in him nothing potential or reducible to act which is not in act from eternity; since in him there is no past or future, and no succession, but tota, simul ac perfecta possessio vitae interminabilss, a complete, simultaneous, and perfect possession of interminable life.

The necessity of his own self-existent being does not determine him to the creative act, but merely to the exercise of supreme omnipotence in choosing freely between the contemplation of creation in its ideal archetype alone, and of creation in its ideal archetype determined to outward actual expression. The inward life of God is necessary, and the interior act of beatific contemplation is of the essence of the divine being. Nothing beyond this, or outside of the interior essence of God, can be necessary, and the creation cannot therefore be necessary, or it would be included in the idea of God, and be identical with the essence of God. God does not create, therefore, by necessity of nature, but by voluntary choice. It is the only exercise of voluntary choice possible to him. It is a choice, however, which though free is determined from eternity. He might have eternally chosen the contrary, that is, to leave the possible creation unactualized in its ideal archetype. He did eternally choose, however, to create.

The learned expositor of St. Thomas, F. Billuart, says that the purpose to create is communicated by the Father to the Word, concomitantly with the intelligence of the divine essence by which he is generated. [Footnote 1] Creation is no afterthought, no capricious or sportive play of omnipotence, like the jeu d'esprit which a poet throws off from a sudden impulse of fancy. The creative purpose has been the theme of the mysterious communications of the three persons of the blessed Trinity, from all eternity. In God, purpose and act, consultation and decree, are one. The decree of creation and the creative act are identical. The creative act, therefore, a parte Dei, is eternal. It is an illusion of the imagination to conceive of time as having existed before creation. "In the beginning, God created the heavens and the earth." That beginning was the first moment of time, which St. Thomas says God created when he created the universe. Time is a mere relation of finite entities to each other and to infinite being, arising from their limitation. The procession of created existences is necessarily in time, and could not have begun ab aeterno without a series actually infinite, which is impossible. Nevertheless, the first instant of created time had no created time behind it, and no series of instants behind it, intervening between it and eternity, but touched immediately on eternity.

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The procession of created existences from God is a finite similitude of the procession of the Son and Holy Spirit from the Father. Creation is an expression of that archetype in finite form which is expressed in the infinite image of the Word. He is "the splendor of the glory, and the express image of the substance" [Footnote 2] of the Father; and creation is a reflection of this splendor, a reduplication in miniature of this image. It is an act of the same infinite intelligence by which the infinite Word is generated. For although finite itself, it is the similitude of an infinite archetype which only infinite intelligence can possess within itself. It is also an act of the same infinite love whose spiration is the Holy Spirit. The sanctity of the divine nature consists in the perfect conformity of intelligence and volition. Volition is love, a complacency in good. Love must therefore concur with intelligence in every divine act, that it may be holy. The Holy Spirit, or impersonated love, must concur with the Father and the Son, as principle and medium, to consummate or bring to its final end the creative act. Creation is therefore essentially an act of love; proceeding from intelligence and ordained for beatitude; proceeding from God as first cause, and returning to him as final cause. [Footnote 3]

The final cause of creation must be God, just as necessarily as its first cause must be God. The creative decree being eternal, all that constitutes its perfection, including its end and consummation, must be eternal, and must therefore be in God. He is the principle and consummation of his own act ad intra, and of his act ad extra, which imitates it perfectly. God creates, because he freely chooses to please himself by conferring the good of existence through the creative act on subjects distinct from himself. The adequate object of this volition of God is himself as the author of created good, or the term of the relation which created existences have to him as their creator. The possession of good by the creature is inseparable in the volition of God from the complacency which he has in the exercise of the power of bestowing good by creation. Although he is necessarily his own final end in creating, yet this does not prevent creation from being an act of pure and free love, but on the contrary makes it to be so; because it is as infinite love that God is the end of his creative act. A charitable man, who confers good upon another, is moved by a principle of love in himself, which causes him to take delight in the happiness of his fellow-creatures. This movement originates in himself, and returns back to himself, being consummated in the pure happiness which the exercise of love produces. Yet the possession of good by another is the real object which elicits the act of love, and it is therefore pure, disinterested charity. Love makes the good as given, and the good as received, one identical object, and unites the giver and receiver in one good. Selfishness is inordinate self-love, or a love of others merely so far as they serve as instruments of our own pleasure and advantage, and not as themselves subjects of happiness. But the just love of self and of others is identical in principle, proceeding from the amor entis, or love of being. The benignant father, prelate, or sovereign, the generous benefactor of his fellow-men, is not less disinterested in his acts on account of the pure happiness which comes back to himself, filling his heart with the purest happiness of which it is capable. Thus in God; his complacency in his creative act, or sovereign pleasure in creating, is the purest and most perfect love to the creature. That which he delights in as creator is the bestowal of existence, which participates in the infinite good of his own being.

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The mode and degree in which existences participate in this infinite good which God distributes from the plenitude of his own being, specificates and determines their relation to him as final cause, and constitutes the ultimate term to which their creation is directed. This ultimate term or final end of creation as a whole, includes the ends for which each part taken singly is intended, and the common end to which these minor and less principal ends are all subordinated in the universal creative design. The end of a particular portion of the creation, taken singly, is attained, when it makes the final and complete explication of that similitude to the divine perfections which constitutes it in its own particular grade of existence. The end of the universe of existences is attained, when they collectively reach the maximum of excellence which God proposed to himself in creating. That is, when the similitude of the perfections of God is expressed in the universe in that variety of distinct grades, and raised to that altitude in the series of possible states of existence, which God prefixed in the beginning as the ultimate term of the creative act. Whatever the maximum of created good may be, whatever may be the predetermined limits of the universe of existence, whatever may be the highest point of elevation to which it is destined, it is evident that the accomplishment of the creative act brings the creation back to God as final cause. It has its final end in God, wherever that finality may have been fixed by the eternal will of God. This is very plain and obvious. But it leads into one of the most abstruse and, at the same time, one of the most unavoidable questions of philosophy, that which relates to the end of creation metaphysically final. What is the end of creation, or the relation of the universe of created existences to the final cause, which is metaphysically final? How far ought the actual end of created existences to coincide, or does it really coincide with the end metaphysically final?