The aim of this paper is to present creation, in the sense of the radical appearance of novelty, as the manifestation of the divine presence, both in the collective history of humanity and in the personal history of the individual. To this end, we place ourselves in the tradition of two philosophies of religion: that of the Frenchman Henri Bergson (1859-1941) and that of the American William James (1842-1910). Apart from theology, these two philosophies can be seen as two forms of "religious vitalism", conceiving religion as an expression of life. A living, historical being is a being capable of creation, and in the case of human beings, creation is such that we cannot fail to see some form of divine presence. This is the hypothesis we will defend. Indeed, how would human creation be possible if it were not the imperfect imitation of a more original and fundamental divine Creation? How would the appearance of novelty in human life be possible if there were no supernatural vital force to break the frameworks of habit, to overcome the inertia of matter and surpass the existential trials we undergo? Drawing on Bergson and James, we'd like to show that every creative act can be seen as the manifestation of God on earth through his creatures, since the essentials human conditions for creation - free will, love and a form of vital energy - are only conceivable by developing the idea of a supernatural creative power. With James, we will explore the cases of radical conversion that religious experience offers; with Bergson, we will discuss the political and social dynamism manifested by mystics in history. In both cases, only the divine nature of radical self-creation and historical bifurcation could explain the radicality of novelty. Such, then, would be the doctrine of religious vitalism taken into account: the life of the individual and the life of humanity, insofar as they are necessarily creative, manifest signs of God's ongoing presence.