Creativity is not dependent upon a Creator.
Why is there ongoingness? Why is there continuing becoming of new concrescences? It is not enough to refer to the concrescence itself. What has to be understood is the becoming of the concrescence itself: where does that new concrescence come from? This is not the quest for a creator. Specific for Whitehead’s philosophy of creativity is that God and creativity do not coincide and that creativity is not, for its very being, dependent upon a Creator, either. Equally fundamental, however, is his insight (though often less clearly stated) that a new actuality does not arise either out of nothing, nor out of a purely passive situation.
And yet some Whiteheadian-interpreters want to reinstate God as creator by saying Creativity depends on initial aims.
The importance of all this becomes manifest when we look at the wavering within the Whitehead-interpretation when it comes to the "explanation" of ongoingness. If creativity is interpreted as being only the element of self-determination characterizing every concrescence, it can not account for the coming into existence of a new entity. To fill that "explanatory gap" quite a few interpretations, from William Christian, to John Cobb and Norris Clarke, to the recent book of Thomas Hosinski, turn to God: it is actually God, they state, who through the initial aim, is the real initiator of a new entity. Such an interpretation actually comes very close to re-installing God as the creator -- an idea Whitehead explicitly wanted to overcome.
Creativity is the ultimate explanation of ongoingness. It is also, at the same time, a description of ongoingngess. It is a description that it also an explanation.
...creativity cannot be a "reason," in the sense of an efficient or final cause. Does that mean that it can have no explanatory power? William Garland has argued that this is not the case. For him Whitehead implicitly works with two different kinds of explanation: the "causal" or "ordinary" kind of explanation appealing only, in agreement with the ontological principle, to actual entities, and an "ultimate explanation," which appeals to the principle of creativity and not to specific actual entities.
Whitehead’s philosophy of creativity is a radically empirical though rational metaphysics of becoming. It is both descriptive and explanatory: it elucidates how and in what sense the ultimate description can also be the ultimate explanation. It is an "event-metaphysics," moving from physics to physis (Lackmann 137), as Heidegger wanted to do. As such, it goes further than a rational analysis of concrescence. It wants to give, first of all, a metaphysical "explanation" of the basic characteristic of nature, that "nature is ever originating its own development" (Enquiry 14). This is the ultimate fact of "concrescence" itself. The task of Whitehead’s entire philosophy, from beginning to end, has been to think that fact.
God is a metaphysical given, too. but not the ultimate explanation.
Actually, for Whitehead there is still another metaphysical given, i.e., the primordial divine conceptual valuation: that is "the ultimate irrationality" (Science I), "irrationality"’ meaning here not that this valuation is irrational, but that its rationality cannot be grounded further.