3._ Last Newness

The capacity to produce newness, whose effects are noticed throughout in the nature, but that is not property of any of its parts but of the totality, is the one that confers the quality of finality or sense to him.

Seen "a posteriori", each new level of emergence --or level of reality, or complexity, or conscience, as also usually it is said-- appears like end, as goal --not as purpose-- of the previous level. Thus, when we consider the series of successive levels, each one equipped with sufficient stability to be practically irreversible, and each one appearing like end of the previous one, we discover a chain or ascending scale --the "Great Chain of Being"?-- that carries us of link in link, of step in step, of newness in newness, in a progress without own purpose, but that "a posteriori" defines an evident intrinsic finality.

If we think, or we postulate, a maximum level or upper limit of this series, that would be therefore the level of final and last newness, the "Novum Ultimum", we deduce that to be able to be really the last one should have necessarily the characteristic to transcend, of go "beyond" of all the previous reality.

Although each level of emergence, by its radical newness, can be considered trascendent respect to the previous levels, this one, being the last and definitive one, must reach a state of equilibrium and total irreversibility, that gives complete fulfillment to all capacity of newness of the reality, that satisfies definitively all its tendencies. This defines the special and unique trascendence of the Novum Ultimum respect to the assembly of the universe. Particularly, we can emphasize that the space and the time are in him trascended, surpassed.

Since the Last Newness is the supreme aim, the aim of the aims, of the process of emergence of new features, we can affirm that all intermediate purpose is remitted to it in last term, and that all capacity of partial newness is only an aspect of the capacity to produce the last newness.

We identify the "Last Newness" with trascendent God; and the capacity to produce it, present in all the parts or aspects of the reality, but that is not property but of the totality, we identified it with the immanence of God, the power of God, the spirit of God.
The "capacity of God" is then immanent to the Nature, intrinsic to her, inseparable of its essence, although nonidentifiable with her. It is in her, but it is not she. This we mean when we called it "immanent". And it supposes, obviously, to trascendent God.

If we recognize an intrinsic capacity of the Nature to produce partial new features, a "creative power" present in the evolutionary process like intrinsic quality and not like external agent, or a free and creative capacity of the human activity, for example, we are in the fund recognizing the presence and action of the spirit of God, of immanent God. The cosmic evolutionary process is identified thus with the divine creation.