Schelling emphasized the freedom of the creatures in relation to the necessity of God's nature as love.
For only the uncreated and uncreateable ground of the soul stands not in relation to creatures, but instead only in relation to itself (cf. Echardus, Predigt 52).
Paul's definition of divine ideas excludes that the (Thomistic) divine rationes can be considered as ideas, since a divine idea is the (i) specific nature (of a certain set of individuals) existing in God's mind, (ii) principle of actuality, and (iii) efficient cause in relation to creatures.
It is moreover the cause for God, insofar as God stands in relation to his creatures.
The hole leading to the lair of the groundhog, the adorable yet inconsiderate creature who can't control his tongue in relation to the Garden's edibles.
In sum, according to Paul, divine ideas play a threefold role in relation to God and creatures: they are (i) the specific essences of individual things themselves, considered according to their intelligible being in the mind of God; (ii) God's principles of cognition of creatures; and (iii) the eternal models of creatures.
Divine ideas play a threefold role in relation to God and creatures: they are (i) the specific essences of individual things themselves, considered according to their intelligible being in the mind of God; (ii) God's principles of cognition of creatures; and (iii) the eternal models of creatures.
For instance, philosophers came to question how divine causal activity is to be understood, particularly, in relation to the natural causality of creatures.
Such an "old-timey" location, both in space and time, dictated that its fantasy creatures follow an almost rubber hose, loosey goosey set of physics in relation to the flesh and blood beings and objects of the human world.
Instead of glorifying suffering and redemptive violence, Jesus "lived so that humans would receive back their dignity as creatures of God, so that they would regain their innocence and uninhibitedness in relation to God. ".
