Re: RFEP, ID, and the actions of God

From: Howard J. Van Till (hvantill@chartermi.net)
Date: Tue Apr 15 2003 - 17:39:59 EDT

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    From: igevolution@earthlink.net

    > Mr. Van Till's RFEP, which I assume to be an update of the "fully-gifted
    > creation" with which I became familiar in college, plants its flag firmly
    > on normal and extrodinary providence actions, while not allowing for the
    > miraculous.

    The RFEP does not exclude miracles. Here is what I actually said in
    Perspectives, Dec., 2002:

    2. If the universe satisfies the RFEP, is divine creative action thereby
    excluded or somehow made "remote"?

    Not at all. The RFEP (or the right stuff universe principle) says nothing
    either for or against the reality of divine action in the universe. For
    Christians the question is not, Does God act in the creation? By both
    conviction and experience we profess that God does act in the world and in
    our lives. No, the question at issue here is, What is the character of the
    creation in which God acts? Thatıs the question to which the RFEP proposes
    an answer.

    Now, if the creation has the particular character described by the RFEP‹that
    is, if the creation is a right stuff universe‹then we would infer that
    divine creative action of the form-conferring intervention type is not
    necessary to effect the Creatorıs will for the universeıs formational
    history. The RFEP is silent, however, on all other questions regarding
    divine action. Divine action in any category other than form-conferring
    intervention may be as close (proximate) and intimate as oneıs theology
    posits.

    Some critics have expressed the concern that the absence of gaps in the
    creationıs formational economy effectively confines divine action to the
    remote past and stands in the way of Godıs continuing action in the
    creation. I am baffled by that fear. As far as I know, historic Christian
    theology has never posited that God is able and/or willing to act only
    within gaps in the creationıs formational or operational economies. That
    being the case, then the absence of such gaps presents no theological loss
    whatsoever.



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