Creation

@book{raven1928the26,
    author = "Raven, C. E",
    title = "The Creator Spirit; A Survey of Christian Doctrine in the Light of Biology, Psychology and Mysticism",
    year = "1928",
    publisher = "Cambridge, Mass., Harvard University Press, 310 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Raven, C. E., 1928, The Creator Spirit; A Survey of Christian Doctrine in the Light of Biology, Psychology and Mysticism: Cambridge, Mass., Harvard University Press, 310 p.}"
}

@book{heidel1951the13,
    author = "Heidel, A",
    title = "The Babylonian Genesis",
    year = "1951",
    publisher = "The Story of Creation: Chicago, Illinois, University of Chicago Press, 153 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Heidel, A., 1951, The Babylonian Genesis: The Story of Creation: Chicago, Illinois, University of Chicago Press, 153 p.}"
}

@book{hauret1955origines12,
    author = "Hauret, C",
    title = "Origines de l'univers et de l'homme d'apres la Bible [Beginnings",
    year = "1955",
    publisher = "Genesis and Modern Science]: Dubuque, Priory Press, 304 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Hauret, C., 1955, Origines de l'univers et de l'homme d'apres la Bible [Beginnings: Genesis and Modern Science]: Dubuque, Priory Press, 304 p.}"
}

@misc{leach1956the17,
    author = "Leach, M",
    title = "The Beginning",
    year = "1956",
    howpublished = "Creation Myths Around the World: New York, Funk \& Wagnalls, 253 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Leach, M., 1956, The Beginning: Creation Myths Around the World: New York, Funk \& Wagnalls, 253 p.}"
}

@misc{gilkey1959maker6,
    author = "Gilkey, L. B",
    title = "Maker of Heaven and Earth; a Study of the Christian Doctrine of Creation [1st ed.]",
    year = "1959",
    howpublished = "Garden City, New Jersey, Doubleday, 311 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Gilkey, L. B., 1959, Maker of Heaven and Earth; a Study of the Christian Doctrine of Creation [1st ed.]: Garden City, New Jersey, Doubleday, 311 p.}"
}

@incollection{crossref1960vi,
    title = "VI. The Vaisesika doctrine of a world-creator God",
    year = "1960",
    booktitle = "The Flower-Spray of the Quodammodo Doctrine",
    url = "https://doi.org/10.1515/9783112707036-009",
    doi = "10.1515/9783112707036-009",
    openalex = "W4396958183",
    pages = "29-36"
}

@misc{kramer1961mythologies16,
    author = "Kramer, S. N",
    title = "Mythologies of the Ancient World",
    year = "1961",
    howpublished = "New York, Anchor Books\Doubleday",
    note = "talkorigins\_source = {true}; raw\_reference = {Kramer, S. N., 1961, Mythologies of the Ancient World: New York, Anchor Books\Doubleday.}"
}

@misc{long1963alpha19,
    author = "Long, C. H",
    title = "Alpha",
    year = "1963",
    howpublished = "The Myths of Creation: New York, G. Braziller, 264 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Long, C. H., 1963, Alpha: The Myths of Creation: New York, G. Braziller, 264 p.}"
}

@book{overman1967evolution22,
    author = "Overman, R. H",
    title = "Evolution and the Christian Doctrine of Creation; a Whiteheadian Interpretation",
    year = "1967",
    publisher = "Philadelphia, Pa., Westminster Press, 301 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Overman, R. H., 1967, Evolution and the Christian Doctrine of Creation; a Whiteheadian Interpretation: Philadelphia, Pa., Westminster Press, 301 p.}"
}

@incollection{crossref1968vi,
    title = "VI. The Vaiśeşika doctrine of a world-creator God",
    year = "1968",
    booktitle = "Syād-vāda-mañjarī",
    url = "https://doi.org/10.1515/9783112757031-009",
    doi = "10.1515/9783112757031-009",
    openalex = "W4401772993",
    pages = "29-36"
}

@misc{motulsky1974brave20,
    author = "Motulsky, A. G",
    title = "Brave New World?",
    year = "1974",
    howpublished = "Science, v. 185, p. 653-663",
    note = "talkorigins\_source = {true}; raw\_reference = {Motulsky, A. G., 1974, Brave New World?: Science, v. 185, p. 653-663.}"
}

@book{doria1976origins4,
    author = "Doria, C. and Lenowitz, H",
    title = "Origins",
    year = "1976",
    publisher = "Creation Texts from the Ancient Mediterranean: New York, Anchor Press\Doubleday",
    note = "talkorigins\_source = {true}; raw\_reference = {Doria, C., and Lenowitz, H., 1976, Origins: Creation Texts from the Ancient Mediterranean: New York, Anchor Press\Doubleday.}"
}

@book{young1976creator29,
    author = "Young, N. J",
    title = "Creator, Creation, and Faith",
    year = "1976",
    publisher = "Philadelphia, Westminster Press, 219 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Young, N. J., 1976, Creator, Creation, and Faith: Philadelphia, Westminster Press, 219 p.}"
}

@misc{klaaren1977religious15,
    author = "Klaaren, E. M",
    title = "Religious origins of modern science",
    year = "1977",
    howpublished = "belief in creation in seventeenth- century thought: Grand Rapids, Mi., Eerdmans, 244 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Klaaren, E. M., 1977, Religious origins of modern science: belief in creation in seventeenth- century thought: Grand Rapids, Mi., Eerdmans, 244 p.}"
}

@phdthesis{numbers1977creation21,
    author = "Numbers, R. L",
    title = "Creation by Natural Law",
    year = "1977",
    publisher = "Laplace's Nebular Hypothesis in American Thought: Seattle",
    note = "talkorigins\_source = {true}; raw\_reference = {Numbers, R. L., 1977, Creation by Natural Law: Laplace's Nebular Hypothesis in American Thought: Seattle.}"
}

@misc{picodellamirandola197712825,
    author = "Pico della Mirandola, G. and 1463-1494, Heptaplus; or and Discourse on the Seven Days of Creation: New York, Philosophical Library",
    title = "128 p.; Translated with an introduction and glossary by J.B",
    year = "1977",
    howpublished = "McGaw",
    note = "talkorigins\_source = {true}; raw\_reference = {Pico della Mirandola, G., 1463-1494, Heptaplus; or, Discourse on the Seven Days of Creation: New York, Philosophical Library, 1977, 128 p.; Translated with an introduction and glossary by J.B. McGaw.}"
}

@misc{horigan1979chance14,
    author = "Horigan, J. E",
    title = "Chance or Design?",
    year = "1979",
    howpublished = "New York, Philosophical Library, 233 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Horigan, J. E., 1979, Chance or Design?: New York, Philosophical Library, 233 p.}"
}

@book{peacocke1979creation24,
    author = "Peacocke, A. R",
    title = "Creation and the World of Science, 1978 of Bampton lectures",
    year = "1979",
    publisher = "New York, The Claredon Press, 389 p",
    note = "talkorigins\_source = {true}; raw\_reference = {Peacocke, A. R., 1979, Creation and the World of Science, 1978 of Bampton lectures: New York, The Claredon Press, 389 p.}"
}

@misc{lewin1980evolutionary18,
    author = "Lewin, R",
    title = "Evolutionary theory under fire",
    year = "1980",
    howpublished = "Science, v. 210, p. 883-887",
    note = "talkorigins\_source = {true}; raw\_reference = {Lewin, R., 1980, Evolutionary theory under fire: Science, v. 210, p. 883-887.}"
}

@misc{atkins1981the1,
    author = "Atkins, P. W",
    title = "The Creation",
    year = "1981",
    howpublished = "Oxford \& San Francisco, W.H. Freeman",
    note = "talkorigins\_source = {true}; raw\_reference = {Atkins, P. W., 1981, The Creation: Oxford \& San Francisco, W.H. Freeman.}"
}

@misc{darnbrough1981american2,
    author = "Darnbrough, C. and Goddard, J. and Stevely, W. S",
    title = "American creation",
    year = "1981",
    howpublished = "Nature, v. 292, no. 5818, p. 95-96",
    note = "talkorigins\_source = {true}; raw\_reference = {Darnbrough, C., Goddard, J., and Stevely, W. S., 1981, American creation: Nature, v. 292, no. 5818, p. 95-96.}"
}

@misc{degrazia1981chaos3,
    author = "De Grazia, A",
    title = "Chaos and Creation",
    year = "1981",
    howpublished = "An Introduction to Quantavolution in Human Natural History [1st ed.]: Princeton, Metron, 335 p",
    note = "talkorigins\_source = {true}; raw\_reference = {De Grazia, A., 1981, Chaos and Creation: An Introduction to Quantavolution in Human Natural History [1st ed.]: Princeton, Metron, 335 p.}"
}

@misc{fox1981creation5,
    author = "Fox, S. W",
    title = {Creation "copout},
    year = "1981",
    howpublished = "Nature, v. 292, p. 490",
    note = {talkorigins\_source = {true}; raw\_reference = {Fox, S. W., 1981, Creation "copout": Nature, v. 292, p. 490.}}
}

@book{gillespie1981charles7,
    author = "Gillespie, C. S",
    title = "Charles Darwin and the Problem of Creation",
    year = "1981",
    publisher = "Chicago, Illinois, University of Chicago Press",
    note = "talkorigins\_source = {true}; raw\_reference = {Gillespie, C. S., 1981, Charles Darwin and the Problem of Creation: Chicago, Illinois, University of Chicago Press.}"
}

@misc{grosseteste1982untitled9,
    author = "Grosseteste, R. and 1175?-1253, Hexaemeron and in Dales, R. C. and Gieben, S. and eds., Auctores Britannici Medii Aevi: London and [, Oxford University Press",
    title = "], for the British Academy, v",
    year = "1982",
    howpublished = "6; 371 pp. [Text in Latin]",
    note = "talkorigins\_source = {true}; raw\_reference = {Grosseteste, R., 1175?-1253, Hexaemeron, in Dales, R. C., and Gieben, S., eds., Auctores Britannici Medii Aevi: London, Oxford University Press [1982], for the British Academy, v. 6; 371 pp. [Text in Latin].}"
}

@misc{greenspahn1983biblical8,
    author = "Greenspahn, F. E",
    title = "Biblical Views of Creation",
    year = "1983",
    howpublished = "Creation/Evolution, v. 13, p. 30-38",
    note = "talkorigins\_source = {true}; raw\_reference = {Greenspahn, F. E., 1983, Biblical Views of Creation: Creation/Evolution, v. 13, p. 30-38.}"
}

@misc{trefil1983the28,
    author = "Trefil, J. S",
    title = "The Moment of Creation",
    year = "1983",
    howpublished = "Big Bang Physics From Before the First Millisecond to the Present Universe: New York, Scribner's",
    note = "talkorigins\_source = {true}; raw\_reference = {Trefil, J. S., 1983, The Moment of Creation: Big Bang Physics From Before the First Millisecond to the Present Universe: New York, Scribner's.}"
}

@misc{hanson1986science10,
    author = "Hanson, R. W",
    title = "Science and Creation",
    year = "1986",
    howpublished = "Geological, Theological and Educational Perspectives: New York, Macmillan",
    note = "talkorigins\_source = {true}; raw\_reference = {Hanson, R. W., 1986, Science and Creation: Geological, Theological and Educational Perspectives: New York, Macmillan.}"
}

@misc{shapiro1986origins27,
    author = "Shapiro, R",
    title = "Origins",
    year = "1986",
    howpublished = "A Skeptic's Guide to the Creation of Life on Earth: New York, Summit Books",
    note = "talkorigins\_source = {true}; raw\_reference = {Shapiro, R., 1986, Origins: A Skeptic's Guide to the Creation of Life on Earth: New York, Summit Books.}"
}

@misc{hastey1987high11,
    author = "Hastey, S",
    title = "High Court Strikes Down Creation Science Law",
    year = "1987",
    howpublished = "Florida Baptist Witness, v. 73, no. 173, p. 31",
    note = "talkorigins\_source = {true}; raw\_reference = {Hastey, S., 1987, High Court Strikes Down Creation Science Law: Florida Baptist Witness, v. 73, no. 173, p. 31.}"
}

@misc{parker1988creation23,
    author = "Parker, B",
    title = "Creation",
    year = "1988",
    howpublished = "The Story of the Origin and Evolution of the Universe: New York, Plenum",
    note = "talkorigins\_source = {true}; raw\_reference = {Parker, B., 1988, Creation: The Story of the Origin and Evolution of the Universe: New York, Plenum.}"
}

A unique study challenging the assumption that the doctrine of 'creation out of nothing' was inherited by Christianity along with the Jewish scriptures which the Church adopted.

@article{doi1023071584207,
    author = "van Winden, J. C. M. and May, Gerhard and Worral, A. S.",
    title = {Creatio Ex Nihilo. The Doctrine of "Creation out of Nothing" in Early Christian Thought},
    year = "1995",
    journal = "Vigiliae Christianae",
    abstract = "A unique study challenging the assumption that the doctrine of 'creation out of nothing' was inherited by Christianity along with the Jewish scriptures which the Church adopted.",
    url = "https://doi.org/10.2307/1584207",
    doi = "10.2307/1584207",
    openalex = "W1985654110"
}

Grid, Faith and the New Millennium: Chin Belief in an Age of ScEe. By Keith Ward. Oxford; UK and Rockport, MA: Oneworld, 1998. 224.gp. $14.95 (paper). Since at least 1736, with the appearance of Joseph Butler's Analogy of Religion Natural and Revealed to the Course and Constitution of Nature, there have been numerous attempts to define the relationship between scientific truth and religious belief. Anglican theology has usually favored a harmonization of the two, repeatedly asserting that the search for truth ends in God, no matter what paths it takes along the way. In the nineteenth century, the great challenge was Origin of Species; in 1860, a number of influential Church leaders argued for various reasons that Darwin's evolutionary theory was fully compatible with orthodox Christian belief. The 1864 synodical condemnation of Essays and Reviews was not, however, the final word, as at least two of the contributors were later elevated to high office either in academia or in the Church of England. Biblical commentator Benjamin Jowett became Master of Balliol in 1870; Frederick Temple was enthroned as Archbishop of Canterbury in 1897. Keith Ward, Regius Professor of Divinity at Oxford University and Canon of Christ Church, joins this august company with the publication of God, Faith and the New Millennium, a sequel to his 1996 God, Chance and Necessity. Ward's earlier entry in this field exposited the ways in which theistic belief in general is compatible with the scientific search for truth; this later contribution defends attempts to explain how specifically Christian doctrines and scientific learning strengthen, rather than detract from, one another. Without denying the place of revelation in Christian belief, Ward puts forth powerful arguments to support his claim that it is entirely reasonable to accept the Christian faith, and that if its claims are true it does provide a fuller understanding of the real character of this beautiful and awe-inspiring (pp. 11-12). Although Ward's approach is specifically Christian, he claims that the adherents of other religions could explore their doctrines to arrive at deeper understanding of the created order. Following the arguments set forth in his 1996 God, Chance and Necessity, the author demonstrates that divine purpose is a better explanation than either sheer randomness or inevitable mechanical progress for the universe as we know it (and as we understand it to have evolved). The previous book is a more generic apology for the harmonization of religious and modern scientific worldviews. The current volume deals with the distinctively Christian doctrine of divine creation, arguing that a purposeful creator has designed, and continues to sustain, a world in which sentient and intelligent beings could develop, flourish, and participate in a loving relationship with that creator. Ward argues throughout the volume for the intrinsic value of all, but especially human, and endeavor, even when limited by space, time, and mortality. The whole process of evolution, he says, is valuable in itself because it is valued and appreciated by God (p. 27). The goal of the evolutionary process, as far as we understand it, is the emergence of a community that expresses the divine life (p. …

@article{openalexw248629454,
    author = "Dackson, W.",
    title = "God, Faith and the New Millennium: Christian Belief in an Age of Science",
    year = "2000",
    journal = "Anglican Theological Review",
    abstract = "Grid, Faith and the New Millennium: Chin Belief in an Age of ScEe. By Keith Ward. Oxford; UK and Rockport, MA: Oneworld, 1998. 224.gp. $14.95 (paper). Since at least 1736, with the appearance of Joseph Butler's Analogy of Religion Natural and Revealed to the Course and Constitution of Nature, there have been numerous attempts to define the relationship between scientific truth and religious belief. Anglican theology has usually favored a harmonization of the two, repeatedly asserting that the search for truth ends in God, no matter what paths it takes along the way. In the nineteenth century, the great challenge was Origin of Species; in 1860, a number of influential Church leaders argued for various reasons that Darwin's evolutionary theory was fully compatible with orthodox Christian belief. The 1864 synodical condemnation of Essays and Reviews was not, however, the final word, as at least two of the contributors were later elevated to high office either in academia or in the Church of England. Biblical commentator Benjamin Jowett became Master of Balliol in 1870; Frederick Temple was enthroned as Archbishop of Canterbury in 1897. Keith Ward, Regius Professor of Divinity at Oxford University and Canon of Christ Church, joins this august company with the publication of God, Faith and the New Millennium, a sequel to his 1996 God, Chance and Necessity. Ward's earlier entry in this field exposited the ways in which theistic belief in general is compatible with the scientific search for truth; this later contribution defends attempts to explain how specifically Christian doctrines and scientific learning strengthen, rather than detract from, one another. Without denying the place of revelation in Christian belief, Ward puts forth powerful arguments to support his claim that it is entirely reasonable to accept the Christian faith, and that if its claims are true it does provide a fuller understanding of the real character of this beautiful and awe-inspiring (pp. 11-12). Although Ward's approach is specifically Christian, he claims that the adherents of other religions could explore their doctrines to arrive at deeper understanding of the created order. Following the arguments set forth in his 1996 God, Chance and Necessity, the author demonstrates that divine purpose is a better explanation than either sheer randomness or inevitable mechanical progress for the universe as we know it (and as we understand it to have evolved). The previous book is a more generic apology for the harmonization of religious and modern scientific worldviews. The current volume deals with the distinctively Christian doctrine of divine creation, arguing that a purposeful creator has designed, and continues to sustain, a world in which sentient and intelligent beings could develop, flourish, and participate in a loving relationship with that creator. Ward argues throughout the volume for the intrinsic value of all, but especially human, and endeavor, even when limited by space, time, and mortality. The whole process of evolution, he says, is valuable in itself because it is valued and appreciated by God (p. 27). The goal of the evolutionary process, as far as we understand it, is the emergence of a community that expresses the divine life (p. …",
    url = "https://openalex.org/W248629454",
    openalex = "W248629454"
}

Preface. Part I: Foundations: a Maker of Heaven and Eartha:. 1. Establishing: The Doctrine of Creation. The Mediation of Creation. The Meaning of the Doctrine of Creation. Creator and Creation. 2. Providence. The Historical Context: Modern. The Historical Context: Ancient. Biblical Considerations. The content of the Doctrine of Providence. 3. Man and Woman. Matter and Spirit. Personal Being. The Blessings of Finitude. Scripture and Theology. Conclusion to Part I: God the Father. Part II: a His only Son, our Lorda:. 4. a Suffered under Pontius Pilatea: A Theology of Salvation. The Concept of Sin. Creation and Salvation. The People of the Promise. The Achievement of Salvation. 5. The Identity of Jesus Christ. To Set the Scene. The Framework of Christology. The Problem of Dogma. 6. a And was Made Mana: The Incarnation and Humanity of Christ. The a Becominga of God the Son. Death and the Kingdom. Priesthood Realised. God the Son. Part III: The Perfecting Cause: a And in the Holy Spirita:. 7. Christian Community and Human Society. Some Lessons of Christian History. The Words of Proclamation and of Scripture. The Elect Community. Church and the Social Order. 8. The Shape of Christian Life. Justification: Living by Faith Alone. Baptism. Sanctification: Living in the Realm of the Holy. Resurrection. 9. The Last Enemy. Death. Judgement. Redemption. Conclusion:. 10. The Triune God of Christian Confession. Experience Redeemed. a Economica and a Immanenta Trinities. The Difference the Trinity Makes. General Index. Index of Biblical References.

@book{openalexw634799856,
    author = "Gunton, Colin",
    title = "The Christian Faith: An Introduction to Christian Doctrine",
    year = "2001",
    abstract = "Preface. Part I: Foundations: a Maker of Heaven and Eartha:. 1. Establishing: The Doctrine of Creation. The Mediation of Creation. The Meaning of the Doctrine of Creation. Creator and Creation. 2. Providence. The Historical Context: Modern. The Historical Context: Ancient. Biblical Considerations. The content of the Doctrine of Providence. 3. Man and Woman. Matter and Spirit. Personal Being. The Blessings of Finitude. Scripture and Theology. Conclusion to Part I: God the Father. Part II: a His only Son, our Lorda:. 4. a Suffered under Pontius Pilatea: A Theology of Salvation. The Concept of Sin. Creation and Salvation. The People of the Promise. The Achievement of Salvation. 5. The Identity of Jesus Christ. To Set the Scene. The Framework of Christology. The Problem of Dogma. 6. a And was Made Mana: The Incarnation and Humanity of Christ. The a Becominga of God the Son. Death and the Kingdom. Priesthood Realised. God the Son. Part III: The Perfecting Cause: a And in the Holy Spirita:. 7. Christian Community and Human Society. Some Lessons of Christian History. The Words of Proclamation and of Scripture. The Elect Community. Church and the Social Order. 8. The Shape of Christian Life. Justification: Living by Faith Alone. Baptism. Sanctification: Living in the Realm of the Holy. Resurrection. 9. The Last Enemy. Death. Judgement. Redemption. Conclusion:. 10. The Triune God of Christian Confession. Experience Redeemed. a Economica and a Immanenta Trinities. The Difference the Trinity Makes. General Index. Index of Biblical References.",
    url = "https://openalex.org/W634799856",
    openalex = "W634799856"
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@misc{crossref2010original,
    title = "Original Sin as Christian Doctrine: Origins, Permutations, Problems",
    year = "2010",
    booktitle = "In Adam's Fall",
    url = "https://doi.org/10.1002/9781444327656.ch2",
    doi = "10.1002/9781444327656.ch2",
    openalex = "W1534641593",
    pages = "29-58"
}

Why has Christianity, a religion premised upon neighborly love, failed in its attempts to heal social divisions? In this ambitious and wide-ranging work, Willie James Jennings delves deep into the late medieval soil in which the modern Christian imagination grew, to reveal how Christianity's highly refined process of socialization has inadvertently created and maintained segregated societies. A probing study of the cultural fragmentation-social, spatial, and racial-that took root in the Western mind, this book shows how Christianity has consistently forged Christian nations rather than encouraging genuine communion between disparate groups and individuals. Weaving together the stories of Zurara, the royal chronicler of Prince Henry, the Jesuit theologian Jose de Acosta, the famed Anglican Bishop John William Colenso, and the former slave writer Olaudah Equiano, Jennings narrates a tale of loss, forgetfulness, and missed opportunities for the transformation of Christian communities. Touching on issues of slavery, geography, Native American history, Jewish-Christian relations, literacy, and translation, he brilliantly exposes how the loss of land and the supersessionist ideas behind the Christian missionary movement are both deeply implicated in the invention of race. Using his bold, creative, and courageous critique to imagine a truly cosmopolitan citizenship that transcends geopolitical, nationalist, ethnic, and racial boundaries, Jennings charts, with great vision, new ways of imagining ourselves, our communities, and the landscapes we inhabit.

@article{doi105860choice481408,
    title = "The Christian imagination: theology and the origins of race",
    year = "2010",
    journal = "Choice Reviews Online",
    abstract = "Why has Christianity, a religion premised upon neighborly love, failed in its attempts to heal social divisions? In this ambitious and wide-ranging work, Willie James Jennings delves deep into the late medieval soil in which the modern Christian imagination grew, to reveal how Christianity's highly refined process of socialization has inadvertently created and maintained segregated societies. A probing study of the cultural fragmentation-social, spatial, and racial-that took root in the Western mind, this book shows how Christianity has consistently forged Christian nations rather than encouraging genuine communion between disparate groups and individuals. Weaving together the stories of Zurara, the royal chronicler of Prince Henry, the Jesuit theologian Jose de Acosta, the famed Anglican Bishop John William Colenso, and the former slave writer Olaudah Equiano, Jennings narrates a tale of loss, forgetfulness, and missed opportunities for the transformation of Christian communities. Touching on issues of slavery, geography, Native American history, Jewish-Christian relations, literacy, and translation, he brilliantly exposes how the loss of land and the supersessionist ideas behind the Christian missionary movement are both deeply implicated in the invention of race. Using his bold, creative, and courageous critique to imagine a truly cosmopolitan citizenship that transcends geopolitical, nationalist, ethnic, and racial boundaries, Jennings charts, with great vision, new ways of imagining ourselves, our communities, and the landscapes we inhabit.",
    url = "https://doi.org/10.5860/choice.48-1408",
    doi = "10.5860/choice.48-1408",
    openalex = "W646036667"
}

This article studies the debate between the Neoplatonist philosophers Simplicius and John Philoponus on the question of the eternity of the world. The first part consists in a historical introduction situating their debate within the context of the conflict between Christians and Pagan in the Byzantine Empire of the first half of the sixth century. Particular attention is paid to the attitudes of these two thinkers to Aristotle's attempted proofs of the eternity of motion and time in Physics 8.1. The second part traces the origins, structure and function of a particular argument used by Philoponus to argue for the world's creation within time. Philoponus takes advantage of a tension inherent in Aristotle's theory of motion, between his standard view that all motion and change is continuous and takes place in time, and his occasional admission that at least some kinds of motion and change are instantaneous. For Philoponus, God's creation of the world is precisely such an instantaneous change: it is not a motion on the part of the Creator, but is analogous to the activation of a state (hexis), which is timeless and implies no change on the part of the agent. The various transformations of this doctrine at the hands of Peripatetic, Neoplatonic, and Islamic commentators are studied (Alexander of Aphrodisias, Themistius, al-Kindi, al-Farabi), as is Philoponus' use of it in his debate against Proclus.

@article{openalexw2746832028,
    author = "Chase, Michael",
    title = "Discussions on the Eternity of the world in Late Antiquity",
    year = "2011",
    journal = "SHILAP Revista de lepidopterología",
    abstract = "This article studies the debate between the Neoplatonist philosophers Simplicius and John Philoponus on the question of the eternity of the world. The first part consists in a historical introduction situating their debate within the context of the conflict between Christians and Pagan in the Byzantine Empire of the first half of the sixth century. Particular attention is paid to the attitudes of these two thinkers to Aristotle's attempted proofs of the eternity of motion and time in Physics 8.1. The second part traces the origins, structure and function of a particular argument used by Philoponus to argue for the world's creation within time. Philoponus takes advantage of a tension inherent in Aristotle's theory of motion, between his standard view that all motion and change is continuous and takes place in time, and his occasional admission that at least some kinds of motion and change are instantaneous. For Philoponus, God's creation of the world is precisely such an instantaneous change: it is not a motion on the part of the Creator, but is analogous to the activation of a state (hexis), which is timeless and implies no change on the part of the agent. The various transformations of this doctrine at the hands of Peripatetic, Neoplatonic, and Islamic commentators are studied (Alexander of Aphrodisias, Themistius, al-Kindi, al-Farabi), as is Philoponus' use of it in his debate against Proclus.",
    url = "https://openalex.org/W2746832028",
    openalex = "W2746832028"
}

In his influential essay, Metaphysics: Emanation or Creation? Lloyd Gerson raises the question of whether Plotinus's account of the procession of all things from the One is actually a type of creationist metaphysics rather than an alternative it. (1) This paper is a reexamination of this question. As with most philosophical questions, much depends on how the terms are defined. Therefore, the first part of this paper will draw on Thomas Aquinas a philosophical definition of creation and the judgment that the philosophical understanding of creation can be and was achieved without the aid of divine revelation. The second part will argue that, according Aquinas's definition, Plotinus presents a philosophical account of (2) I seek correct the thesis, advanced especially by twentieth century Catholic scholars, that creation is a uniquely Christian idea (3) and further recent efforts in analyzing the congruities between Aquinas and Neoplatonism. While other scholars have indicated conceptual similarities between Plotinus and Aquinas, (4) a detailed presentation of how Plotinus's metaphysics aligns with Aquinas's philosophical understanding of creation has not yet been ventured. (5) It is almost certain that Plotinus's metaphysics indirectly influenced Aquinas quite early in his career through the mediation of Avicenna, Liber de Causis, Dionysius, and others; this paper, however, offers a comparative rather than a genetic treatment of the idea of (6) Finally, this essay is a preliminary study of the question of whether Plotinus presents an account of creation, which I hope devote a book-length treatment. I Thomas on Creation. Aquinas stands out from the earlier Scholastic tradition by arguing that creatio ex nihilo can be defined philosophically entirely in terms of ontological dependence. (7) In book 2, distinction 1, question 1, article 2 of his Commentary on Peter Lombard's Sentences, Thomas writes that create is to produce a thing into being according its entire substance. (8) Included in this idea are two points that explain what is meant by describing creation as from nothing (ex nihilo). First, unlike motion which a subject and generation which matter, creation presupposes nothing in the thing which is said be (9) Nothing is not some kind of substrate out of which creation is formed or void into which God creates, but it signifies that God is the origin of the totality of the creature. Second, nonbeing is prior being in the thing which is said be created. This is not a priority of time or of duration, such that what did not exist before does exist later, but a priority of nature, so that, if the created thing is left itself, it would not exist because it only has its being from the causality of the higher cause. (10) Creation means that the creature is ever dependent on the Creator its existence; its existence is always from another, such that nonexistence or nihil is, as it were, the natural state of a creature. In summary, created things are ex nihilo in that they come be out of no preexisting subject and in that nonbeing belongs a creature per se and being belongs it ab alio. (11) According Thomas, if these two notions are accepted for the meaning of creation, creation can be demonstrated, and in this way philosophers have held [the doctrine of] creation. (12) If, however, the notion of duration is added creation, such that creatures exist temporally after nothing, then creation becomes an article of faith and cannot be philosophically demonstrated. (13) Thomas argues in article five of this question that no argument based on the present state of the world can demonstrate either its eternity or its temporal origin and that both the eternity (understood as a beginningless and endless succession of time) (14) and the temporal finitude of the world are consistent with the nature of the world and the nature of divine action. …

@article{openalexw28998308,
    author = "Zimmerman, Brandon",
    title = "Does Plotinus Present a Philosophical Account of Creation",
    year = "2013",
    journal = "˜The œreview of metaphysics",
    abstract = "In his influential essay, Metaphysics: Emanation or Creation? Lloyd Gerson raises the question of whether Plotinus's account of the procession of all things from the One is actually a type of creationist metaphysics rather than an alternative it. (1) This paper is a reexamination of this question. As with most philosophical questions, much depends on how the terms are defined. Therefore, the first part of this paper will draw on Thomas Aquinas a philosophical definition of creation and the judgment that the philosophical understanding of creation can be and was achieved without the aid of divine revelation. The second part will argue that, according Aquinas's definition, Plotinus presents a philosophical account of (2) I seek correct the thesis, advanced especially by twentieth century Catholic scholars, that creation is a uniquely Christian idea (3) and further recent efforts in analyzing the congruities between Aquinas and Neoplatonism. While other scholars have indicated conceptual similarities between Plotinus and Aquinas, (4) a detailed presentation of how Plotinus's metaphysics aligns with Aquinas's philosophical understanding of creation has not yet been ventured. (5) It is almost certain that Plotinus's metaphysics indirectly influenced Aquinas quite early in his career through the mediation of Avicenna, Liber de Causis, Dionysius, and others; this paper, however, offers a comparative rather than a genetic treatment of the idea of (6) Finally, this essay is a preliminary study of the question of whether Plotinus presents an account of creation, which I hope devote a book-length treatment. I Thomas on Creation. Aquinas stands out from the earlier Scholastic tradition by arguing that creatio ex nihilo can be defined philosophically entirely in terms of ontological dependence. (7) In book 2, distinction 1, question 1, article 2 of his Commentary on Peter Lombard's Sentences, Thomas writes that create is to produce a thing into being according its entire substance. (8) Included in this idea are two points that explain what is meant by describing creation as from nothing (ex nihilo). First, unlike motion which a subject and generation which matter, creation presupposes nothing in the thing which is said be (9) Nothing is not some kind of substrate out of which creation is formed or void into which God creates, but it signifies that God is the origin of the totality of the creature. Second, nonbeing is prior being in the thing which is said be created. This is not a priority of time or of duration, such that what did not exist before does exist later, but a priority of nature, so that, if the created thing is left itself, it would not exist because it only has its being from the causality of the higher cause. (10) Creation means that the creature is ever dependent on the Creator its existence; its existence is always from another, such that nonexistence or nihil is, as it were, the natural state of a creature. In summary, created things are ex nihilo in that they come be out of no preexisting subject and in that nonbeing belongs a creature per se and being belongs it ab alio. (11) According Thomas, if these two notions are accepted for the meaning of creation, creation can be demonstrated, and in this way philosophers have held [the doctrine of] creation. (12) If, however, the notion of duration is added creation, such that creatures exist temporally after nothing, then creation becomes an article of faith and cannot be philosophically demonstrated. (13) Thomas argues in article five of this question that no argument based on the present state of the world can demonstrate either its eternity or its temporal origin and that both the eternity (understood as a beginningless and endless succession of time) (14) and the temporal finitude of the world are consistent with the nature of the world and the nature of divine action. …",
    url = "https://openalex.org/W28998308",
    openalex = "W28998308"
}

The term “participation” as I am are concerned with it in this thesis signifies the package of relations forming a structure of dependence between the manifold of inferior subjects and the higher source of their similitude or nature. Thomistic participation is most properly understood as the expression of the dependence relation of creatures to God, a relation exemplified by a metaphysical structure open to analysis by the thinker sufficiently trained in the general science of created being (metaphysics). Participation is the way in which created beings are related to God and receptive of divine causality—the most superior and most transcendental type of cause.\nThis study, in examining key sources and some principle texts of the Angelic Doctor, will bring to light his mature doctrine of participation as a synthesis operating on two mutually interpreting planes of thought: the philosophical, where he synthesizes the principle metaphysical concerns of Plato and Platonism (pagan Greek, Islamic, Jewish, and Christian sources) with the critical revision of Plato that is the achievement of Aristotle; the theological, where the Angelic Doctor grants a metaphysical certification to fundamental Christian commitments about God: his essential goodness, radical simplicity, and his ultimate and total causal power with respect to creatures.\nFor Aquinas, creation means that all but God is creature, and that the creaturely nature of the world definitively saturates the world and everything in it. By means of an analysis of the metaphysical structure of being and beings in terms of participation Aquinas arrives at a conception of a God who, as the first and supreme cause of the world, is both transcendent of it and immanent in it, such that the world is a manifold of created natures at once utterly under divine governance and free in their own order.

@article{openalexw2350720834,
    author = "Hagan, Byron Stefan",
    title = "Creation and Participation: The Metaphysical Structure of the World-God Relation in Aquinas",
    year = "2015",
    journal = "UST Research Online (University of St. Thomas - Minnesota)",
    abstract = "The term “participation” as I am are concerned with it in this thesis signifies the package of relations forming a structure of dependence between the manifold of inferior subjects and the higher source of their similitude or nature. Thomistic participation is most properly understood as the expression of the dependence relation of creatures to God, a relation exemplified by a metaphysical structure open to analysis by the thinker sufficiently trained in the general science of created being (metaphysics). Participation is the way in which created beings are related to God and receptive of divine causality—the most superior and most transcendental type of cause.\nThis study, in examining key sources and some principle texts of the Angelic Doctor, will bring to light his mature doctrine of participation as a synthesis operating on two mutually interpreting planes of thought: the philosophical, where he synthesizes the principle metaphysical concerns of Plato and Platonism (pagan Greek, Islamic, Jewish, and Christian sources) with the critical revision of Plato that is the achievement of Aristotle; the theological, where the Angelic Doctor grants a metaphysical certification to fundamental Christian commitments about God: his essential goodness, radical simplicity, and his ultimate and total causal power with respect to creatures.\nFor Aquinas, creation means that all but God is creature, and that the creaturely nature of the world definitively saturates the world and everything in it. By means of an analysis of the metaphysical structure of being and beings in terms of participation Aquinas arrives at a conception of a God who, as the first and supreme cause of the world, is both transcendent of it and immanent in it, such that the world is a manifold of created natures at once utterly under divine governance and free in their own order.",
    openalex = "W2350720834",
    references = "doi101017ccol0521470935, doi1023073264257, doi1023074343555, doi102307jctt284z1b, doi105860choice443227, openalexw1515585186, openalexw1537772531, openalexw1574634637, openalexw1640102265, openalexw2103330005, openalexw28998308"
}

Christian theologies of creation are in crisis. They have become overly determined by questions of human origins and interaction with evolutionary theorization. They have also focused myopically on ecological concerns without thinking ecologically and holistically about the built environment in relation to racial and gender formation and multispecies connectivity and relationality. These and other problems stem from a twofold failure. We have failed to take seriously the loss of our gentile positionality in relation to reading the world as creation and we have also failed to grasp the fundamental transformation of the world with the emergence of modern colonialism. This article suggests the possibility of a reframing of a doctrine of creation to address this crisis.

@article{jamesjennings2019reframing,
    author = "James Jennings, Willie",
    title = "Reframing the World: Toward an Actual Christian Doctrine of Creation",
    year = "2019",
    journal = "International Journal of Systematic Theology",
    abstract = "Christian theologies of creation are in crisis. They have become overly determined by questions of human origins and interaction with evolutionary theorization. They have also focused myopically on ecological concerns without thinking ecologically and holistically about the built environment in relation to racial and gender formation and multispecies connectivity and relationality. These and other problems stem from a twofold failure. We have failed to take seriously the loss of our gentile positionality in relation to reading the world as creation and we have also failed to grasp the fundamental transformation of the world with the emergence of modern colonialism. This article suggests the possibility of a reframing of a doctrine of creation to address this crisis.",
    url = "https://doi.org/10.1111/ijst.12385",
    doi = "10.1111/ijst.12385",
    number = "4",
    openalex = "W2987552944",
    pages = "388-407",
    volume = "21"
}