 Edwards’ treatment of creation ex nihilo retains the essential meaning of the idea—creation from no pre-existing material—but it also suggests both less and more than the concept as it was expressed in classical theism. It suggests less in the sense that God’s creative act in traditional theism takes place in eternity. Superspacetime differs from the Boethian idea of eternity in at least this much: it is complex whereas eternity has no parts. Edwards also wishes to avoid the deterministic connotations of the traditional idea of creation. To create another creator is not to create that creator’s decisions; this is one reason Aquinas denies that God creates other creators, for he regards God as creating, with us, the decisions we make in such a way that God’s activity is a sufficient explanation of our decisions (although he denies, contrary to the charge of process theism, that this deprives us of our freedom). Finally, Edwards imports more into the idea of creation ex nihilo than was traditionally in the doctrine. As we noted in the opening section, the idea that the universe had a first temporal moment is not to be identified with creation ex nihilo since, according to traditional theism, God could have created a temporally infinite universe ex nihilo.