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Augustine’s Theolog(ies) of Creation: Simultaneous Creation, ‘Seminal Seeds’, and Genesis 1–3
McCall, Bradford L. (Wydawnictwo Diecezjalne Adalbertinum, 2023)
Are Augustine’s views of creation still relevant today, after the scientific revolution, and especially post-Darwin? Surely, much of his interpretation cannot withstand the onslaught of modernity and its concomitant increase in scientific knowledge. Perhaps not, but we can still learn from Augustine. It is a modern myth that the scientific revolution alone began – or forced – the church to come up with interpretations that were amenable to the science of their time. Augustine is a prime example of this “wrestling with the Divine”. However, we cannot go to Augustine with the hopes of settling the debate on origins and scriptural interpretation. Augustine erred mightily when he sought to use the bible as a proverbial science textbook. In this essay, we will encounter a presentation of Augustine’s theolog(ies) of creation through examining his views of “seminal seeds”, simultaneous creation, and his interpretive acrobatics with regard to Genesis 1–3. Whereas his initial persuasion on this matter was sound, Augustine nevertheless contradicted it in his own writings, to our corporate detriment.
Charles Sanders Peirce’s Evolutionary Developmental Teleology
McCall, Bradford L. (Wydawnictwo Diecezjalne Adalbertinum, 2021)
With this author writing from and working in a context that is partially indebted to process theology, the following essay does not defend the God of classical theism; that is, the omniscient, omnipotent, immutable God defended by Thomas Aquinas in the Summa theologiae, for example. In some very real sense, this essay may only make sense in the context of process theology as appropriated by some Wesleyan theologians, such as Thomas Jay Oord. For example, I make the contention that primordial chaos only makes sense in a process theology that denies of God creatio ex nihilo and instead asserts the co-eternality of the material universe and God. My overall inclination toward process theology will also become clear in that I describe the mediation of the Holy Spirit on and in the universe in ways that resemble the “persuasive power” of God as described by Alfred North Whitehead. As such, Peirce’s teleology is more than a mere purposive pursuit of a predetermined end; it is a developmental teleology. Thus, final causes evolve, and they are not static. Teleology emerged out of the increasing complexification of life on earth. God gives himself away in act of uncontrolling love without any conditions regarding the potential responses to that love. The many and varied manifestations of complexity that (macro-)evolution has given rise to can be seen as a fulfillment of the teleological goals of God. The kenotic creating Spirit is present “in, with, and under” the processes of biological evolution.