If creation is unceasing, how are we to understand Genesis 2:1-3?

[Mike_Gantt]

@GJDS

The doctrines that are opposed to this are process theology and offshoots (including TE/EC which implies something is added by random events or chance).

I only know enough about creatio ex nihilo and creatio continua to discuss them in general terms. As for “process theology,” I don’t even know enough to discuss it.

@GJDS

Schleiermacher critically examines the received wisdom that distinguishes between creatio originalis and creatio continua. The former is defined as the originating act of bringing the cosmos into existence, while the latter is God’s providential preservation of this creation throughout history. Schleiermacher questions the logic behind this distinction: on the one hand, since the progressive creation of what presently exists reveals “the active continuance of formative forces,” there is nothing which cannot “be brought under the concept of Preservation”; on the other hand, since preservation “is equivalent to that alternation of changes and movements in which their being perdures,” the entire process of preservation in fact “falls under the conception of creation.” Depending on which perspective you take, creation or preservation becomes superfluous.

I completely agree with this point. That is, for the person who believes in progressive creation it is hard to find a meaningful dividing line between creatio originalis and creatio continua. However, for the person seeking to find out if progressive creation is true, I trust you can see that it would be putting the cart before the horse to say that any distinction between creatio originalis and creatio continua is superfluous.

@GJDS

Schleiermacher criticizes the tradition for giving the impression that God alternates between activity and rest, as if God were active at some moments but not at others—a view deriving from an overly literal reading of the creation account in Genesis 1. This movement between activity and passivity runs counter to his theology, which begins with the absolute dependence of all things upon God. If God is not eternally actus purus, then our dependence upon God is not absolute, and our entire relation with God is threatened.”

I agree with the primary point being made here, too. To be specific, I do not think that Genesis 2:1-3 teaches that God alternates between activity and rest. Rather, I think it teaches that God ceased activity on the heavens-earth creation project, if we can call it that; and that He ceased it not because He was getting worn out but rather because He had completed the project. I do not see the text saying that He had nothing else to do with His time. On the contrary, I assume His project was like most of mine - seeming to require far more energy to maintain than to have created in the first place. To be very specific, I believe God’s “rest” spoken of in Genesis 2:1-3 to apply strictly to the unique foundational acts described in the preceding verses - not all divine activity.

@GJDS

The doctrine that I am familiar with is Creatio Ex Nihilo and Creatio Continua; my background is Eastern Orthodox…I am no closer to understanding your objection…

You and I may be structurally inhibited from getting any closer than we are on this point simply because I think as a Protestant, tending to rely more on the Scriptures themselves than on doctrines derived from them. I recognize that EO’s and RC’s feel they are on firmer ground than I am, but I have to “dance with the one that brung me” to Christ.