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Engaging the Doctrine of Creation: Cosmos, Creatures, and the Wise and Good Creator
A distinguished scholar offers an examination of the doctrine of creation and its contemporary theological implications, engaging with classical and modern views.
- GenresTheologyChristianity
588 pages, Kindle Edition
Published July 18, 2017
8 people are currently reading
141 people want to read
About the author
Matthew Levering
122 books57 followersMatthew Levering (PhD, Boston College) is professor of religious studies at the University of Dayton in Dayton, Ohio. He is the author or editor of numerous books, including Ezra & Nehemiah in the Brazos Theological Commentary on the Bible. He is also coauthor of Holy People, Holy Land and Knowing the Love of Christ.
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Displaying 1 - 7 of 7 reviews
July 11, 2018
This was a strange read for me. I found myself loving the material toward the beginning, and the further Levering got in, the further I found myself from him. This makes total sense, all things considered. A Protestant reading a Catholic on divine simplicity is one thing, a Protestant reading a Catholic on original sin and the atonement is something altogether different.
Levering's aim in this book is to recover Aquinas and his philosophical-theological method for meditating on Christian doctrines in light of contemporary challenges (philosophical, theological, and scientific). In the end, I get the impression that Levering tries to "have his cake and eat it too." He grants the secular scientific narrative way more certainty than I'm comfortable with, and, I believe, capitulates too much. He concedes (1) the impossibility of monogenism (the human race coming from a historical Adam and Eve), (2) the presence of death and destruction before the fall, (3) that the punishment for sin is not an extrinsic imposition by a wrathful God, and that (4) overpopulation *could conceivably* be a reason to dissuade Christians from having children some day (though that day, he assures us, has not come, as much as environmentalists might tell us to the contrary), to name a few. Yet, he labors to argue that (1) we should still affirm a historic Adam and Eve BECAUSE secular science hasn't *disproven* the possibility (hominoids had to have evolved into humans at *some point,* who's to say that the first two weren't endowed with God's image and fallen into sin?), (2) death and destruction for animals and humanoids doesn't count, so don't worry about it (this he basically says in passing with a footnote), (3) that even though "punishment" basically amounts to "natural consequence," it should still be called "punishment," and (4) since we haven't exhausted our ecological options to solve the problem of overpopulation, let's go ahead and keep having kids.
At the end of the day, though, Levering approaches this topic from a doxological perspective, which is certainly something I can get behind. "Seeing creation rightly, therefore, ultimately involves an attitude not only of the mind but of the whole person on his or her knees, a point upon which all Christians converge" (p. 317) Amen to that. The above difficulties are simply the necessary side-effects of adopting an evidential epistemology as opposed to a revelational one that treats Scripture as authoritative. This book is almost entirely on the defense, and he concludes that the secular scientific data does not in fact make the biblical account nonviable. But his entire method grants the possibility that the secular scientific data *could* make it nonviable. From the very beginning, therefore, Levering capitulates far too much, and asks for this reader (a self-conscious, Solas-affirming, dare I say *Vantilian* Protestant) to go where I simply cannot go.
Levering's aim in this book is to recover Aquinas and his philosophical-theological method for meditating on Christian doctrines in light of contemporary challenges (philosophical, theological, and scientific). In the end, I get the impression that Levering tries to "have his cake and eat it too." He grants the secular scientific narrative way more certainty than I'm comfortable with, and, I believe, capitulates too much. He concedes (1) the impossibility of monogenism (the human race coming from a historical Adam and Eve), (2) the presence of death and destruction before the fall, (3) that the punishment for sin is not an extrinsic imposition by a wrathful God, and that (4) overpopulation *could conceivably* be a reason to dissuade Christians from having children some day (though that day, he assures us, has not come, as much as environmentalists might tell us to the contrary), to name a few. Yet, he labors to argue that (1) we should still affirm a historic Adam and Eve BECAUSE secular science hasn't *disproven* the possibility (hominoids had to have evolved into humans at *some point,* who's to say that the first two weren't endowed with God's image and fallen into sin?), (2) death and destruction for animals and humanoids doesn't count, so don't worry about it (this he basically says in passing with a footnote), (3) that even though "punishment" basically amounts to "natural consequence," it should still be called "punishment," and (4) since we haven't exhausted our ecological options to solve the problem of overpopulation, let's go ahead and keep having kids.
At the end of the day, though, Levering approaches this topic from a doxological perspective, which is certainly something I can get behind. "Seeing creation rightly, therefore, ultimately involves an attitude not only of the mind but of the whole person on his or her knees, a point upon which all Christians converge" (p. 317) Amen to that. The above difficulties are simply the necessary side-effects of adopting an evidential epistemology as opposed to a revelational one that treats Scripture as authoritative. This book is almost entirely on the defense, and he concludes that the secular scientific data does not in fact make the biblical account nonviable. But his entire method grants the possibility that the secular scientific data *could* make it nonviable. From the very beginning, therefore, Levering capitulates far too much, and asks for this reader (a self-conscious, Solas-affirming, dare I say *Vantilian* Protestant) to go where I simply cannot go.
April 8, 2025
Overall, I enjoyed this book! Levering is a charitable and thoughtful theologian who brings the Thomistic perspective into dialogue with contemporary partners, both theological and scientific, surrounding the Doctrine of Creation. I also really respect his footnote game, though it does trend toward too much of a good thing!
My main quibble is the ordering of the chapters. I recognize his desire to keep original sin and atonement together, but his earlier chapters on creatures and the creation mandate could have benefitted from a clear treatment of death (human and non-human). In fact, his original sin chapter would benefit from a more developed discussion surrounding how he distinguishes human and non-human death.
Nevertheless, I look forward to reading more Levering in the future!
My main quibble is the ordering of the chapters. I recognize his desire to keep original sin and atonement together, but his earlier chapters on creatures and the creation mandate could have benefitted from a clear treatment of death (human and non-human). In fact, his original sin chapter would benefit from a more developed discussion surrounding how he distinguishes human and non-human death.
Nevertheless, I look forward to reading more Levering in the future!
November 23, 2017
Summary: A systematic theology of the doctrine of creation beginning with the nature of the Creator, the significance of creatures, the meaning of the image of God, the mandate to be fruitful and multiply, original sin, and atonement that engages with scripture, contemporary sources, and most significantly, the theology of Thomas Aquinas.
In the last century, the discussions of the doctrine of creation often quickly have degenerated into creation-evolution debates. Classically, the doctrine of creation has been foundational to our understanding of God, our place in the cosmos, the purpose of our existence, the tragedy of our fallen condition and our hope of redemption. In this magisterial volume, the third in a series on doctrines of the Church (the first two on Revelation and the Holy Spirit), Matthew Levering seeks to recover this classical focus, and particularly one which draws not only upon scripture but the work of Thomas Aquinas.
This is no where more in evidence than in his first two chapters on “divine ideas” and “divine simplicity” in which he draws upon Aquinas to answer more contemporary theologians such as Victor Lossky in defending the idea that all creation has its origin and existence in God’s eternally present thought with no resort to something external to God’s self and that God is identical with his attributes and without parts spatially and temporally. Thus, God as wise and good is utterly distinct from his creation, and yet its source. These chapters involved close theological reasoning worthy of careful attention.
The next chapters focus on God’s created beings. The third chapter focuses on creation and particularly, accepting the geological records, the profusions of creatures that have lived and died on the earth, dealing with the difficulties of death and destruction that are part of this succession. He contends that nevertheless, these offer a kind of “cosmic theophany” that proclaim through “a superabundance of finite ways” something of the infinite and yet personal God. He then turns particularly to humans in the image of God and explores in what this consists, which he contends involves our rationality employed in our royal and priestly mission as wise and good stewards of the creation. In chapter 5, Levering engages the contention that as creatures, we have fulfilled the mandate to be fruitful and multiply and should limit procreation, made by Christian environmentalist Bill McKibben, and others. Upholding Catholic teaching, Levering would not have us “constrict the circle of interpersonal communion for which God created the whole cosmos.”
The last two chapters explore the doctrines of original sin and atonement. In chapter six, he takes on contemporary theologians like Peter Enns, who argue against the idea of a historical Adam and thus, never an original goodness. Levering argues that this undermines the idea of a wise and good Creator in making God the author of sin, and that if we believe in a wise and good Creator, then it follows that there was originally a human who was free of sin, sustained by God in that goodness, until willfully rebelling against God.
The chapter on atonement would seem out of place in this volume until one understands the concern Levering seeks to address and the integral importance of creation to responding to that concern. Levering engages the contention of philosopher Nicholas Wolterstorff that since Christianity commends freely forgiving our debtors, it is inconsistent to insist upon a penal character to the atoning work of Christ. Levering’s response, again drawing upon Aquinas points to the original relational justice of the good Creator that was broken or breached by human rebellion that must be restored through the relational act the death of God’s Son. Thus, the doctrines of creation and atonement are closely linked.
Levering writes as a Catholic theologian and yet engages thoughtfully with Protestant, Orthodox and secular writers. I would consider this a sterling example of excellent theological writing. Levering is not content to engage the writers of the last ten or fifty years, but roots his work in biblical teaching, the work of the church fathers, as well as major teachers of the church like Thomas Aquinas. One may not concur with all of his contentions, but to read Levering is to read someone, who like Aquinas, gives first the reasons of other positions, then his own carefully thought-through conclusions leaving it to the reader to conclude which are the better arguments. For those desirous of rooting their faith in rigorous thought and not simply devotional passion, Levering’s work is worth the careful attention it requires.
[My review of Engaging the Doctrine of Revelation appears here.]
_____________________________
Disclosure of Material Connection: I received this book free in e-book format from the publisher through Netgalley. I was not required to write a positive review. The opinions I have expressed are my own.
In the last century, the discussions of the doctrine of creation often quickly have degenerated into creation-evolution debates. Classically, the doctrine of creation has been foundational to our understanding of God, our place in the cosmos, the purpose of our existence, the tragedy of our fallen condition and our hope of redemption. In this magisterial volume, the third in a series on doctrines of the Church (the first two on Revelation and the Holy Spirit), Matthew Levering seeks to recover this classical focus, and particularly one which draws not only upon scripture but the work of Thomas Aquinas.
This is no where more in evidence than in his first two chapters on “divine ideas” and “divine simplicity” in which he draws upon Aquinas to answer more contemporary theologians such as Victor Lossky in defending the idea that all creation has its origin and existence in God’s eternally present thought with no resort to something external to God’s self and that God is identical with his attributes and without parts spatially and temporally. Thus, God as wise and good is utterly distinct from his creation, and yet its source. These chapters involved close theological reasoning worthy of careful attention.
The next chapters focus on God’s created beings. The third chapter focuses on creation and particularly, accepting the geological records, the profusions of creatures that have lived and died on the earth, dealing with the difficulties of death and destruction that are part of this succession. He contends that nevertheless, these offer a kind of “cosmic theophany” that proclaim through “a superabundance of finite ways” something of the infinite and yet personal God. He then turns particularly to humans in the image of God and explores in what this consists, which he contends involves our rationality employed in our royal and priestly mission as wise and good stewards of the creation. In chapter 5, Levering engages the contention that as creatures, we have fulfilled the mandate to be fruitful and multiply and should limit procreation, made by Christian environmentalist Bill McKibben, and others. Upholding Catholic teaching, Levering would not have us “constrict the circle of interpersonal communion for which God created the whole cosmos.”
The last two chapters explore the doctrines of original sin and atonement. In chapter six, he takes on contemporary theologians like Peter Enns, who argue against the idea of a historical Adam and thus, never an original goodness. Levering argues that this undermines the idea of a wise and good Creator in making God the author of sin, and that if we believe in a wise and good Creator, then it follows that there was originally a human who was free of sin, sustained by God in that goodness, until willfully rebelling against God.
The chapter on atonement would seem out of place in this volume until one understands the concern Levering seeks to address and the integral importance of creation to responding to that concern. Levering engages the contention of philosopher Nicholas Wolterstorff that since Christianity commends freely forgiving our debtors, it is inconsistent to insist upon a penal character to the atoning work of Christ. Levering’s response, again drawing upon Aquinas points to the original relational justice of the good Creator that was broken or breached by human rebellion that must be restored through the relational act the death of God’s Son. Thus, the doctrines of creation and atonement are closely linked.
Levering writes as a Catholic theologian and yet engages thoughtfully with Protestant, Orthodox and secular writers. I would consider this a sterling example of excellent theological writing. Levering is not content to engage the writers of the last ten or fifty years, but roots his work in biblical teaching, the work of the church fathers, as well as major teachers of the church like Thomas Aquinas. One may not concur with all of his contentions, but to read Levering is to read someone, who like Aquinas, gives first the reasons of other positions, then his own carefully thought-through conclusions leaving it to the reader to conclude which are the better arguments. For those desirous of rooting their faith in rigorous thought and not simply devotional passion, Levering’s work is worth the careful attention it requires.
[My review of Engaging the Doctrine of Revelation appears here.]
_____________________________
Disclosure of Material Connection: I received this book free in e-book format from the publisher through Netgalley. I was not required to write a positive review. The opinions I have expressed are my own.
September 14, 2018
Part of this book was excellent and deserving five stars, other parts were weak deserving two stars.
Levering is obviously a top notch theologian. His major thrust of this book was to bring Aquinas’ thought to bear on modern questions. His research and engagement was truly ecumenical in the best sense. Along the way he engages with a host of Roman Catholic Thomistic scholars, Eastern Orthodox scholars Vladimir Lossky and David Hart, Reformed scholars such as Dolezal, Hoekema, Edwards, and broader evangelical scholars such as Enns, Wolsterstorff, and McKnight, and a host of biblical scholars. His footnotes could lead an interested person in many great directions.
I loved the first half of the book. The first chapter on divine ideas and freedom, second chapter on divine simplicity, and the fourth chapter on the image of God were all excellent.
At times later in the book, I thought he gave way too much away to modern scienticism, and I believe ultimately perverted the biblical text. A lot was simply assumed to be a given. At times my disagreement was because of the differences in our theological traditions, especially the chapters on original sin and atonement.
But all said, a learned book well worth engaging.
Levering is obviously a top notch theologian. His major thrust of this book was to bring Aquinas’ thought to bear on modern questions. His research and engagement was truly ecumenical in the best sense. Along the way he engages with a host of Roman Catholic Thomistic scholars, Eastern Orthodox scholars Vladimir Lossky and David Hart, Reformed scholars such as Dolezal, Hoekema, Edwards, and broader evangelical scholars such as Enns, Wolsterstorff, and McKnight, and a host of biblical scholars. His footnotes could lead an interested person in many great directions.
I loved the first half of the book. The first chapter on divine ideas and freedom, second chapter on divine simplicity, and the fourth chapter on the image of God were all excellent.
At times later in the book, I thought he gave way too much away to modern scienticism, and I believe ultimately perverted the biblical text. A lot was simply assumed to be a given. At times my disagreement was because of the differences in our theological traditions, especially the chapters on original sin and atonement.
But all said, a learned book well worth engaging.
January 5, 2019
Interesting thoughts even if I do not agree with all of Levering's conclusions.
Strengths: Thorough, well informed about scientific claims and research, some chapters (specifically the ones about creatures and procreation) invoked an almost devotional response from the reader.
Weaknesses: Writes with more confidence about science than Scripture (frequently qualifies the biblical narrative; boldly accepts scientific claims); accepts scientific theories about the past wholeheartedly but remains skeptical about scientists' claims about the future; Exegesis is not a high priority – some of his theological arguments ignore, or even contradict, pertinent biblical passages.
If someone is looking for philosophical arguments about creation then this could be a fair starting point; if someone wanted to learn how to bring Aquinas into the 21st century then this could be very helpful; if someone is looking for an exegesis of Genesis then this is not the place to start.
Strengths: Thorough, well informed about scientific claims and research, some chapters (specifically the ones about creatures and procreation) invoked an almost devotional response from the reader.
Weaknesses: Writes with more confidence about science than Scripture (frequently qualifies the biblical narrative; boldly accepts scientific claims); accepts scientific theories about the past wholeheartedly but remains skeptical about scientists' claims about the future; Exegesis is not a high priority – some of his theological arguments ignore, or even contradict, pertinent biblical passages.
If someone is looking for philosophical arguments about creation then this could be a fair starting point; if someone wanted to learn how to bring Aquinas into the 21st century then this could be very helpful; if someone is looking for an exegesis of Genesis then this is not the place to start.
July 24, 2018
Great introduction, but it is still a little difficult to follow. It is an advanced read.
January 7, 2019
Excellent book. Need a bit of a philosophy background to fully understand, but even for a beginner who knows some basic concepts, they should be able to get a lot out of the book!
Displaying 1 - 7 of 7 reviews