For a moment, think of creatio ex nihilo (“creation out of nothing”) as vita ex nihilo (“living out of nothing”). It might let some light in on the what I’ve been trying to get at in exploring the Void.
In a comment intended to clarify the relation between the ‘natural’ and ‘gnomic’ will (between our ‘will’ as given and sustained by God as its ‘natural’ end, on the one hand, and its ‘deliberative’ capacity to determine itself relative to God, on the other), David Bentley Hart writes:
In the interval between these two movements [natural and gnomic] – both of which are rational – the rational soul becomes who God intends her to be or, through apostasy from her own nature, fabricates a distance between herself and God that is nothing less than the distance of dereliction. For, whatever we do, the desire of our natural will for God will be consummated; it will return to God, whether the gnomic will consents or not, and will be glorified with that glory the Son shares with the Father from eternity. And, if the gnomic will within us has not surrendered to its natural supernatural end, our own glorified nature becomes hell to us, that holy thing we cannot touch. Rejection of God becomes estrangement from ourselves, the Kingdom of God within us becomes our exile, and the transfiguring glory of God within us – through our [gnomic] refusal to submit to love – becomes the unnatural experience of reprobabtion. God fashions all rational natures for free union with himself, and all of creation as the deathless vessel of his eternal glory. To this end, he wills that the dependent freedom of the creature be joined to his absolute freedom; but an indispensable condition of what he wills is the real power of the creature’s deliberative will to resist the irresistible work of grace.” (emphasis mine)
All I want to pick out from this is its perspective on hell as the unwilling soul’s experience of God’s glory and beauty. I believe this is the standard Orthodox view of hell. What constitutes the torment of hell is not any kind of absolute absence of God to which the wicked are exiled, but rather the presence of God revealed to a heart and mind unwilling to receive him. Hell is unwelcomed intimacy. (Think of Sartre’s play “No Exit” which tells the story of three people bereft of eyelids and condemned to spend eternity together in a single room, hence Sartre’s “Hell is other people.”) Similarly, hell is how those who refuse God’s beauty in this life experience the revelation of it within themselves in the next. Their posture with respect to God, not God’s with respect to them, is their self-determined agony.
I think this is a kind of general principle true of all our struggles and difficulties throughout life. I’m not interested here in the doctrine of hell per se. I’m more interested in the idea that we create torment for ourselves by misrelating “within” a certain truth of God’s glory and beauty. I’m wondering if some of the difficulty that my passibilist friends (those who believe we are in a position to diminish and improve God’s experienced beatitude) have with the notion of an undiminished divine beatitude might be a reluctance to embrace the Void, i.e., the truth of our nothingness and contingency. It’s a very peculiar sort of self-awareness that goes beyond any academic recognition that we are not eternal, or self-sufficient, and that we depend upon God as Creator.
We want to mean something, to be something permanent. Fair enough. That’s our ‘natural’ will/desire at work. But for passibilist believers, this natural desire precedes rather than follows the truth that grounds it, and when that happens we misconstrue our ‘meaning’ as the difference we make to God rather than the difference God makes to us and so misinterpret our God-given desire to make-meaning. We may recognize that we “live and move and have our being in God” (Acts 17.28), but we live by construing our fullest meaning otherwise, partly at least, as the sense or measure in which God lives and moves and has his being in us. So to be in the presence of a beauty and delight that doesn’t need us, that isn’t improved upon or completed by us, ends up being viewed by passibilists not as the fulfillment of desire but as its denial and so as a kind of torment. Such was my own experience.
This all makes me think of hell as passibilism’s last stand, as the experience of wanting to mean something prior to and independent of what God means (to himself and to us), of wanting one’s meaning to be a meaning one introduces into the Meaning-Maker (God) who is source and giver of life, as opposed to an utterly receptive mode of meaning-making as vita ex nihilo, i.e., as accepting and celebrating one’s existence as a mode of divine self-expression. When this is thought not to be enough, glory and beauty become torment.