What the GP is talking about, is the traditional distinction made in philosophy between in fieri and in esse causation. A causes B in fieri if A was necessary f

What the GP is talking about, is the traditional distinction made in philosophy between in fieri and in esse causation. A causes B in fieri if A was necessary for B to begin to exist–but once B exists, it can continue to exist even if A ceases to exist. A causes B in esse if B can only exist as long as A continues to exist (and do whatever is needful to sustain B in existence.) You will not find this idea directly stated in the Bible anywhere – these terms were developed in mediaeval scholastic philosophy (although the concept arguably goes back further). Among Roman Catholics, it is certainly the standard view–indeed, I think it is actually an official dogma that God continuously sustains the universe in existence (creates it in esse), as opposed to the deist view that God created it in fieri but its continued existence no longer depends on him. Many Protestant philosophers invoke the same distinction. Philosophy of this kind is less popular in Eastern Orthodoxy (especially in recent times) – but when Orthodox thinkers have taken an interest in these kinds of philosophical topics, their views on them tend to be broadly similar to Catholic views, so I'd expect them to endorse the distinction as well. > I don't think the Pope believes what you are saying. This stuff is standard in seminary training for Catholic priests – so I'm pretty sure Pope Francis knows it – and although we can't know what's going on in his head, why would he disagree with it?