Creation & Freedom
In the proclamation of the Creed, we begin by speaking of God in his eternal being ("the Father almighty"), and then we go on to declare what God does outside of his eternal being ("Creator of heaven and earth"). Two things are affirmed here: With respect to eternity, God is the Father almighty. With respect to time, he is the Creator of heaven and earth.
The first affirmation has a "metaphysical" quality; it affirms that God cannot not be other than the Father Almighty. This is what he must be. The second affirmation, however, involves God's free decision: "Let us make. . . ." What God does outside of himself—his Creation—he is not obliged to do. It is his free act.
The biblical doctrine of Creation finds the root of all created things in the intelligent freedom of the Creator. Things are, because God freely caused them to be.
Intrinsically Rational
Biblical doctrine prompts us, moreover, to see God's free creating act as inseparable from his knowledge. That is to say, what God does is not haphazard; it embodies his thought. He creates through his Word, his Logos. God's freedom has a noetic structure and furthers a noetic purpose; what God does, he does with understanding, and with the intention that it should be understood.
This point is important because it embodies an essential feature of freedom. Freedom is not mere indeterminacy; freedom is intrinsically rational; it is directed to an end.
Freedom is not simply the ability to choose but the capacity to choose wisely; it is the competence to choose the light, which is—according to Genesis 1:4—the good: wayyar' 'Elo'im et-ha'or ki-tov. God's creating freedom is not chaotic; it pertains to the true and the good. In the beginning of Genesis, God does not create darkness; he creates "light" ('or), and he then identifies the light with the "good" (tov). Creation, then, comes from the deliberate and un-coerced projection of God's light; he creates a "light" outside himself.
A Given & a Gift
At some point in our process of reasoning on this point, it must occur to the thinker to inquire, How have I arrived at this concept called freedom? The thinker has arrived at this concept, of course, because freedom represents something the thinker has actually experienced. Freedom is an experience before it is a concept.
Indeed, if the thinker searches for the reason for this experience, he finds himself stymied; he knows, first, that his freedom is a given. He cannot explain it without running into an intractable psychological—and, perhaps, logical—puzzle. Whatever freedom is, it is simply because it is; a free choice is its own cause. Freedom thus bears the character of a tautology: we human beings choose because we choose. If the act is compelled, it is not choice. We have motives, of course, but free choice is, as such, self-caused.
It further occurs to our thinker to reflect that if freedom is a given, it must also be a gift. And if freedom is a gift, what does this say about the existence of a Giver? Only Someone with freedom can give freedom.
Patrick Henry Reardon is pastor emeritus of All Saints Antiochian Orthodox Church in Chicago, Illinois, and the author of numerous books, including, most recently, Out of Step with God: Orthodox Christian Reflections on the Book of Numbers (Ancient Faith Publishing, 2019).
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