How did the mainstream Christian view that God created the universe out of nothing originate?

The concept of Creatio ex nihilo appeared suddenly in the latter half of the second century

Mainstream Christianity teaches that God created the universe from nothing (ex nihilo), while Mormons teach that God organized the universe from pre-existing matter. The LDS God is therefore claimed to be "less powerful" than the God of mainstream Christianity, or "unbiblical."

One non-LDS scholar's conclusion is apt:

Creatio ex nihilo appeared suddenly in the latter half of the second century c.e. Not only did creatio ex nihilo lack precedent, it stood in firm opposition to all the philosophical schools of the Greco-Roman world. As we have seen, the doctrine was not forced upon the Christian community by their revealed tradition, either in Biblical texts or the Early Jewish interpretation of them. As we will also see it was not a position attested in the New Testament doctrine or even sub-apostolic writings. It was a position taken by the apologists of the late second century, Tatian and Theophilus, and developed by various ecclesiastical writers thereafter, by Irenaeus, Tertullian, and Origen. Creatio ex nihilo represents an innovation in the interpretive traditions of revelation and cannot be explained merely as a continuation of tradition.^[14]

The concept of Creatio ex nihilo is not taught in the Old or New Testaments, or by the early Christian Fathers

Creatio ex nihilo is not taught in the Old or New Testaments, or by the early Christian Fathers, unless one assumes it. The doctrine was a novel idea that altered the beliefs and doctrines of the Jews and early Christians.

The problem of a pre-existent 'something'

The reason why most of modern Christianity demands ex-nihilo creation stems from arguments dealing with the sovereignty of God. If something exists apart from God—i.e., pre-exists the first act of creation, it must be co-eternal with God (and by extension, perhaps co-equal, or potentially co-equal). Likewise, LDS scripture teaches that there exists something which is co-eternal with God and potentially co-equal with God in the Book of Abraham. Is God absolutely transcendent over the material with which he works? Is there only one that pre-exists creation (God) or is there more than one?

The Old Testament makes no direct statement of ex-nihilo creation

The Old Testament makes no direct statement of ex-nihilo creation, and so the creation account is scrutinized for clues. Much of the debate over ex-nihilo creation stems from the first few verses of Genesis. And the controversy starts with the very first word: bereshit. The interpretation of Genesis 1:1 faces two questions. 1) Is Genesis 1:1 an independent sentence or a dependent clause, introducing the first sentence? And 2) What is the relationship of verse 1 to verse 2 (and even the remainder of the creation narrative in Genesis chapter 1)?

The Hebrew word roshit occurs some 50 times in the Old Testament. The vowels in the word indicate that is a construct form - that it means "beginning of" and not just "beginning". Of the other 50 occurrences, 49 of them follow this pattern. The exact same construction with the prefix be- occurs in four other places (Jer. 26:1; 27:1; 28:1; 49:34), and in each instance is generally translated as "In the beginning of the reign of ..." The other instances of roshit follow this construct pattern except for one in Isaiah 46:10, where we read: "I am God ... declaring the end from the beginning." Here there can be little doubt that the word cannot be read as a construct. And this one occurrence is often used to justify reading bereshit in Genesis 1:1 as an absolute and not a construct. To which we respond, is a grammatical error in one location reason to justify an adoption of a similar reading here? Why should we adopt the reading favored by one example over the dozens of alternatives?

If beroshit is a construct state, then verse 1 and verse 2 are both subordinate clauses describing the state of everything at the moment which God begins to create, and the beginning of verse 3 becomes the main clause for the first sentence of the Bible. Read this way, the beginning of the Bible reads:

When God began to create the heavens and the earth (the earth being without form and void, and darkness was on the surface of the deep, and the spirit of God moved upon the surface of the waters), God said, "Let there be light".

The first act of creation then is the command for light to exist. And all the rest - the earth as a desert and a wasteland (terms that imply an absence of both plant and animal life), the darkness, the deep, and so on, all exist prior to that first act of creation - and by definition are pre-existent.

Apart from this passage, there is often discussion over the meaning of the word bara - "to create". The Hebrew term bara itself is rather indifferent to the question of ex-nihilo creation. Often the claim is made that the word is used exclusively of God, but this clearly isn't the case (see for example Ezekiel 21:19). The meaning of bara here is dependent entirely on how we read the rest of the first line of the Old Testament.

In the absence of any Old Testament expressions of ex-nihilo creation, it seems preferable to follow the view that Israelite religion had not developed this theology. Joseph Smith resolved the interpretive crux in Genesis 1:1 in a rather unique fashion. In the Book of Moses, rather than defining creation in absolute terms (either from nothing or from something), he limits the description of creation in Genesis to a particular place and time. Creation is no longer universal:

And it came to pass, that the Lord spake unto Moses, saying, 'Behold, I reveal unto you concerning this heaven and this earth; write the words which I speak. ... Yea, in the beginning I created the heaven and the earth upon which thou standest. (Moses 2꞉1,3)

The New Testament doesn't provide much additional help in resolving the issue

The New Testament doesn't provide much additional help in resolving the issue. It relies heavily on the language of the Old Testament when discussing creation. And the same sorts of ambiguities arise. As James Hubler's Ph.D. dissertation on this very issue noted:

Several New Testament texts have been educed as evidence of creatio ex nihilo. None makes a clear statement which would have been required to establish such an unprecedented position, or which we would need as evidence of such a break with tradition. None is decisive and each could easily be accepted by a proponent of creatio ex materia...The punctuation of [John 1:3] becomes critical to its meaning. Proponents of creatio ex materia could easily qualify the creatures of the Word to that "which came about," excluding matter. Proponents of creatio ex nihilo could place a period after "not one thing came about" and leave "which came about" to the next sentence. The absence of a determinate tradition of punctuation in New Testament [Greek] texts leaves room for both interpretations. Neither does creation by word imply ex nihilo...as we have seen in Egypt, Philo, and Midrash Rabba, and even in 2 Peter 3:5, where the word functions to organize pre-cosmic matter. ^[15]

List of Quotations from Scholars that affirm that the Bible does not Explicitly Support Ex-Nihilo

The following quotes from scholars demonstrate the near-consensus view that the Genesis in particular and/or Bible as a whole does not explicitly support Creatio ex Nihilo. The quotations are divided into scholars that are commenting on Genesis alone and those that comment on the Bible as a whole. These lists are meant to be representative and not comprehensive/exhaustive.^[16]

Not in Genesis

The following scholars affirm that creatio ex nihilo is not taught in Genesis

• Itzhak Benyamini: "As for the antiquity of the world, it appears that in backward extending eternity, not only did God exist, but so also did the world, although chaotic in structure. Still, it did exist, and the divine creation merely set boundaries and organized the matter in that chaos. This moment of creation, as noted, is none other than the moment of the establishment of God as separate from chaos and as its organizer…Creation is not ex nihilo, but from confusion, from chaos. It is the differentiation of being from confusion, which is not nothingness but a distortion of being, and, retrospectively, it understands this. Language alone is what creates this substance and is capable of making it non-chaotic."^[17]

"The first primordial material is apparently water, which entails the danger of liquidity. At first, the abyss was water, and water is tohu vavohu, and perhaps the abyss (tehom) is close to vohu.

Water, which is most definitely primordial, is now divided in two: order was created within it, meaning that the beginning of differentiation was within water, between water of one kind and water of another kind. This is an extension of the division between light and darkness. Differentiation is from a single thing to a pair of things: water above and water below, like male and female, like light and darkness, in a binary relation.

This can also be viewed from a slightly different angle: the firmament is a tool of separation, like the essence of light and its function. A tool was created, which enters something in order to divide it in half, and then to commingle with one of the halves. Thus, light separates darkness and becomes half of what was created out of the darkness. The firmament separates water from water and then combines with one half of the water.

This shows that the tools were created ex nihilo (but matter was not created ex nihilo), by bootstrapping, produced by the act of separation that they effectuate. The moment before their creation, they did not exist, but at the moment of their creation, they, in turn, create something else, which is separate from its Other but also from within it. Thus, though slightly differently, creation takes place on the following day as well, when the water within the lower water recedes, and the dry land is revealed. In retrospect, it may be said that the water is a tool of separation not just as material but also because of its liquidity, its flow, which reveals the dry land …. It was stated that the earth already existed, but now we hear that it was created. This is because earth was no longer the confused reality that it was at first. Now it is the name erets (land), which was given to yabasha (dry land), in that it is distinct from water. [. . .]

The rivers were not created by God. They existed before creation. They surround the earth and irrigate it. Like God and Adam, they are partners in the work of creation (which is fertilizing and irrigating, and not creation ex nihilo)."^[18]

• Marc Zvi Brettler: "The opposite of structure is chaos, and it is thus appropriate that 1:1-2 describe primeval chaos — a world that is "unformed and void," containing darkness and a mysterious wind. This story does not describe creation out of nothing (Latin: creatio ex nihilo). Primeval stuff already exists in verses 1-2, and the text shows no concern for how it originated. Rather, it is a myth about how God alone structured primordial matter into a highly organized world. Only upon its completion is this structure 'very good.'"^[19]
• Thomas L. Brodie: "Genesis apparently is not describing creatio ex nihilo, creation from nothing (Sacks, 4; Scullion, 16; however, Jacob, 1, does hold for creation from nothing; and Wenham, 14, is circumspect: 'The phraseology leaves the author’s precise meaning uncertain'). The primary transition is not from nothingness to being but from chaos to order. The creation process begins with something like a formless waste: tōhû . . .bōhû. The first word, tōhû, suggests something shapeless, formless, uninhabitable; and it may also be related etymologically to tĕhôm, 'the deep' (Clifford, 2:4). Bōhû, in rhyming with tōhû—forming an assonant hendiadys—simply reinforces its effect. The text may also be read as referring primarily to emptiness: the earth is 'an empty place. . . unproductive. . . uninhabited' (Tsumura, 1994a, 328)."^[20]
• Walter Brueggemann: "It is widely agreed that Genesis 1:1-2 constitutes a remarkable premise for creation, namely, that disordered chaos (expressed in Hebrew onomatopoetically as tohu wabohu) was already "there" as God began to create. That is, God did not create 'from nothing,' but God’s act of creation consists in the imposition of a particular order upon that mass of undifferentiated chaos. For much of the Bible, the energy of chaos (antiform) continues to operate destructively against the will of the Creator, and sometimes breaks out destructively beyond the bounds set by the decree of the Creator. It is an interesting example of 'imaginative remembering' that much later, in 2 Maccabees 7:28, the tradition finally asserts 'creation out of nothing,' a view that since then has predominated in later church traditions of theological interpretation."^[21]
• Umberto Cassuto: "Just as the potter, when he wishes to fashion a beautiful vessel, takes first of all a lump of clay, and places it upon his wheel in order to mould it according to his wish, so the Creator first prepared for Himself the raw material of the universe with a view to giving it afterwards order and life. In this chaos of unformed matter, the heaviest materials were naturally at the bottom, and the waters, which were the lightest, floated on top. This apart, the whole material was an undifferentiated, unorganized, confused and lifeless agglomeration. It is this terrestrial state that is called תֹהוּ וָבֹהוּ tohu and bohu."^[22]
• Paul K. Cho: "There is not an initial conflict and combat between the creator God and the watery forces of chaos….Nevertheless, the primordial sea, תהום, which alludes to Tiamat, and over whose waters the spirit of God purposefully hovers, is there before creation begins (Gen 1:2). And after the creation of light on the first day, which makes the counting off of the seven days of creation possible, God’s first act of creation is to divide the primordial sea in half and to place a firmament in between to keep the halves separate (Gen 1:6–7). The primordial sea, in Genesis as in Enuma Elish, preexists creation, and the initial stages of creation consist of the creator dividing the primordial waters to create a tripartite world, with the celestial waters above, the infernal waters below, and the earth in between."^[23]
• John J. Collins: "Whatever the origin of the Adam and Eve story, it stands in sharp contrast to the Priestly account of creation that now forms the opening chapter of the Bible. The opening verse (Gen 1:1) is majestic in its simplicity: 'In the beginning, God created the heavens and the earth.' Originally, the Hebrew was written without vowels. The vowels were added later as points above and below the consonants. The consonantal text can also be translated as: 'In the beginning, when God created the heavens and the earth. . . .' The Babylonian creation myth, Enuma Elish, similarly begins with a temporal clause. (There is another possible reflection of the Babylonian myth in Gen 1:2. The Hebrew word for 'the deep' [tehom] is a cognate of the name of the Babylonian monster Tiamat in Enuma Elish.) If the opening words are translated as a temporal clause, it is clear that we are not speaking of creation out of nothing. Already when God set about creating the heavens and the earth, there was a formless void (tohu wabohu), and the wind or spirit of God was hovering over the waters. God proceeds to bring order out of chaos simply by uttering commands."^[24]
• Robert Crotty: "The story in Gen. 1.1–2.3 is a priestly document. It does not relate a creatio ex nihilo but describes the ordering of a chaotic cosmos. The narrative distinguishes between works of separation (days 1–3) and works of furnishment (days 4–6)."^[25]
• Edwin M. Good: "...It seems clear that the storytellers were not thinking of what later philosophical and theological traditions, speaking Latin as they often did, called creatio ex nihilo, creation from nothing,' namely, that the creator was not working with preexisting stuff. But in this story, something was there—the empty, shapeless 'earth,' darkness, the 'abyss,' the wind across waters.^[26]
• Ronald Hendel: "On the first three days God creates the major domains of the cosmos by creating new things and using them to separate the primeval materials of chaos…. "In the beginning when God created," or "When God began to create." The grammar of this temporal clause was clarified by the medieval Jewish commentator Rashi, who noted that the Hebrew word for "beginning" (reshot) required a dependent relation—it is the "beginning of" something–and can be followed by a verb. The traditional rendering, "In the beginning, God created," dates to the Hellenistic period (as in the Septuagint), when the details of classical Hebrew grammar had been forgotten. The idea of creatio ex nihlo is dependent on the later rendering. The original grammar, creation is a process of ordering and separation that begins with preexisting chaotic matter. This distinctive clause portrays the primordial state as a dark, watery chaos, an image similar to the primordial state in Egyptian, Mesopotamian, and Greek traditions. Unlike those other traditions, the chaos here is not a god or gods, but mere matter. The wind from God (verse 2) is the only divine substance and seems to indicate the incipient ordering of this chaos."^[27]

"Corresponding to תהו ובהו, the [Septuagint] translator wrote ἀόρατος καὶ ἀκατασκεύαστος ‘unseen and unorganized." Scholars have noted that ἀόρατος is a distinctive philosophical term in Greek, used by Plato to denote the "unseen" preexisting world of ideas (Sophist 246a״ c; Theaetatus 155e; Timaeus 51a; see Hanhart 1992: 367; Harl 1986: 87; Rosel 1994: 31). This choice of a Greek equivalent expresses something of Platonic cosmology in biblical guise, perhaps joining the cosmologies of Plato and Moses, as was a commonplace in Hellenistic Jewish thought, particularly in Alexandria. Hence, we may have a glimpse of the Hellenistic conceptual world of the [Septuagint] translator via the translation of this obscure Hebrew phrase. Note that the phrase is rendered in two words joined with a conjunction, exactly like the Hebrew Vorlage. But within the constraints of a literal translation, something of contemporary Platonic cosmology may shine through."^[28]

• Menahem Kister: "At this point we must address another difficulty posed by Genesis 1:1-3, perhaps a more profound one: does Genesis 1:2 describe primordial elements, such as darkness and abyss, which existed before creation? How are these elements related to God, i. e., are they eternal, coexistent with God, or were these elements created by God? The wording of the biblical verses does not give us a reason for choosing the latter. To be sure, the belief in primordial elements from which the Cosmos has emerged, or was created, is shared by many cultures. Yet, the idea that primordial elements coexisted with God (from which it follows that God was not the only eternal entity before Creation) may be potentially more problematic for a monotheistic religion. The author of Genesis, however, does not give us a clue about the way in which he coped with this subtle theological question, if he recognized it at all."^[29]
• J.R. Porter: "The biblical accounts of the creation of the world have their background in ancient Near Eastern mythology, in which creation is often depicted as the deity’s victory over the forces of chaos, represented by threatening waters, as a result of which the god is established as a supreme king. A large number of references show that this concept was well-known in Israel also. … Although the watery chaos is still there [in Genesis 1], there is no conflict between it and God, as in the ancient myth. God creates in unfettered freedom by his word or command, and creation is brought about by the separation of the elements of the universe, which produces an ordered and habitable world. Hence creation is not so much dealing with absolute beginning, creation from nothing — though this idea appears later, as in 2 Maccabees 7:28 — as with the world order as perceived by human beings."^[30]
• Gary Rendsburg: "A close reading of vv. 1-3 (especially v. 2) reveals that water was preexistent matter, in the form of the deep (Hebrew תְהוֹם tɘhom)—which is to say, water is never created in Genesis 1, but rather is the dominant presence on the earth, comprised of תֹהוּ וָבֹהוּ tohu wa-bohu ‘wild and waste’ (v. 2). This water, in turn, represents the cosmic sea or abyss, which in other ancient Near Eastern cosmogonies (most famously, the Babylonian story Enuma Elish) is symbolized by an evil deity (for example, the goddess Tiamat in said story [note that Babylonian Tiamat is cognate with to Hebrew תְהוֹםtɘhom ‘deep, abyss’, which, notwithstanding the lack of a feminine ending, is a feminine noun in Hebrew)"
• Thomas Romer: "This text does not narrate a creatio ex nihilo, as it can later be found in Judaism and Christianity. Quite the contrary, it emphasizes the fact that God did not create the darkness, symbol of evil, nor the tehom, i.e., the waters symbolizing chaos and darkness (that may allude to the sea serpent Tiamat who Marduk, according to the epic Enuma Elish, has to kill before creating the world and humankind). In Genesis 1, Elohim integrates these things in his creation by transforming them (pushing back the waters and brightening up the darkness), but darkness and chaos are not "good" (on the first day of creation, only the light is characterized as 'good'; Gen 1:4)"^[31]
• Howard Schwartz: ""The very existence of pre-existing elements, such as light, darkness, chaos, void, water, wind, and the deep, raise doubts about the singularity of God’s accomplishment. Yet there is no explicit mention of the creation of these elements in the account of Creation."^[32]
• Hermann Spieckermann: "God’s creation as described at the beginning of the Bible is not a creative act out of nothing. The conception of creatio ex nihilo first came to the fore in Hellenistic Judaism (2 Macc. 7:28). After the heading of Gen. 1:1 comes a description of the world before God’s first deed, the generation of light. Three elements characterize the world at this time: tōhû wābōhû (formless and void), ḥōšek (darkness), and tĕhôm (the deep). Present in Mesopotamian myths and even Old Testament texts, this triad alludes to Chaos. The term tĕhôm betrays an inherent conception of Chaos."^[33]
• Marvin A. Sweeney: "Interpreters are accustomed to read the first statement of the creation account in Gen 1:1 as a statement of creatio ex nihilo, or 'creation out of nothing,' which presupposes that nothing existed prior to G-d’s creation of the world. In English, Gen 1:1–2 would then read, 'in the beginning, G-d created the heavens and the earth, and the earth was formless and void …' But such a statement conflicts with other depictions of creation in the Bible, e.g., Job 38; Ps 74; and Isa 51, which indicate that G-d overcame a chaos monster as part of the process of creation in which a pre-existing world of chaos was brought into order. Close analysis by the medieval biblical commentator Rashi (Rabbi Solomon ben Isaac, 1040–1105) of the initial words of Gen 1:1, beˇre ̄"sˇît ba ̄ra ̄" "lhym, indicate that they cannot be read as 'in the beginning G-d created,' because the term beˇre ̄"sˇît is a construct form that lacks a definite article. The verb, ba ̄ra ̄", cannot be read as a perfect verb, but it must be rendered as an infinitive that forms a construct chain with the terms that precede and follow. Consequently, the verse must be read as, 'in (the) beginning of G-d’s creating the heavens and the earth, the earth was formless and void …' The result is a statement in which the earth pre-existed creation in a state of chaos that was put into order by G-d. G-d’s act of creation then becomes a model for human action in the world, viz., the task of human beings modeled on G-d becomes one of overcoming chaos in the world and placing the world into order."^[34]
• William A. VanGemeren: "The root בָּרָא, Genesis 1, or creation by the word (contra Foerster) cannot explicitly communicate a doctrine of creatio ex nihilo."^[35]
• John H. Walton: "It has long been observed that in the contexts of bara no materials for the creative act are ever mentioned, and an investigation of all the passages mentioned above [which use the Hebrew word bara] substantiate this claim. How interesting it is that these scholars then draw the conclusion that bara implies creation out of nothing (ex nihilo). One can see with a moment of thought that such a conclusion assumes that 'create' is a material activity. To expand their reasoning for clarity’s sake here: Since 'create' is a material activity (assumed on their part), and since the contexts never mention the materials used (as demonstrated by the evidence), then the material object must have been brought into existence without using other materials (i.e., out of nothing). But one can see that the whole line of reasoning only works if one can assume that bara is a material activity. In contrast, if, as the analysis of objects presented above suggests, bara is a functional activity, it would be ludicrous to expect that materials are being used in the activity. In other words, the absence of reference to materials, rather than suggesting material creation out of nothing, is better explained by indication that bara is not a material activity but a functional one."^[36]
• Claus Westermann: "If this is correct—and there is no other convincing attempt to trace the derivation of ברא—then the Priestly ברא is based on a concrete idea, something like יצר. We do not know if the word was used of creation by God in this concrete sense before Deutero-Isaiah and P. One must be cautious about attributing too much to the word as if it could of itself say something about the uniqueness of the creative act of God. It is clear that it was P’s intention to use a special theological word for creation by God. But it is not correct to regard this word as the only one and to neglect such words as עשׂה or יצר. Nor is it correct to read creatio ex nihilo out of the word as such as, for example, does P. Heinisch: "If not always, then for the most part, the word indicates creatio ex nihilo." On the other hand A. Heidel is correct: "This concept (creatio ex nihilo), however, cannot be deduced from the Hebrew verb bārāʾ, to create, as it has been done.… There is no conclusive evidence in the entire Old Testament that the verb itself ever expresses the idea of a creation out of nothing."^[37]
• R.N. Whybray: [Genesis] 1:2 refers to the situation before God’s creative action began. There is no question here of a creatio ex nihilo, a ‘creation out of nothing’. The earth (h ̄aʾ ̄ares) already existed, but it was a ‘formless void’ (t ̄ohˆu w ̄ab ̄ohˆu)—not a kind of non-existence but something empty and formless, without light and covered by the water of the deep (t ̆ehˆom). There are echoes here of the Near-Eastern cosmologies. The word rˆuah, rendered by ‘wind’ in NRSV, can also mean ‘spirit’ (see NRSV marg.). Whichever is the correct interpretation, NRSV’s ‘swept’ is a participle, denoting a continuous action; it should perhaps be rendered ‘was hovering’."^[38]
• Ziony Zevit: "'In the beginning God created the heaven and the earth.'On the basis of this well-known rendering, it can be argued that the ancient Israelites believed in creation ex nihilo, that is, creation out of nothing. This happens not to be the case. . . . A stricter, non-interpretive translation of the same verse is 'In the beginning of God’s creating the heavens and the earth,' which indicates that this verse is not a sentence but a circumstantial clause in a long, complicated sentence spread out over three biblical verses. It describes the state of matter in the cosmos before God set about ordering the chaotic mix of darkness, earth, wind, and water to create the heavens and the earth."^[39]

Not Found in the Bible

• James K. Aitken: "Galen (129–c.211) was the first to indicate that the view of creation had to be altered to take into account Christian views of God, leading to the doctrine of creatio ex nihilo."^[40]
• William P. Brown: "Overall, however, the Priestly cosmogony does not exemplify a doctrine of creatio ex nihilo, "creation out of nothing." Syntactically, the first verse of Genesis is a dependent clause ("When God began to create the heavens and the earth . . .") rather than a complete sentence (i.e., 'God created the heavens and the earth.') Indeed, the notion of creatio ex nihilo did not clearly emerge as a doctrine until the second century CE (G. May, Creatio ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought [tr. A.S. Worrall; Edinburgh: T. & T. Clark, 1994], 35-38, 62-84). The vigor and intensity with which both modern and ancient commentators have argued opposing positions betrays the fact that more than simply syntactical precision is at stake; deeply conflicting theological convictions underlie the various ways in which God is viewed in relation to the cosmos. For the Priestly author, however, the preexistence of chaos in no way intrudes on or limits God’s transcendent character, but rather underlines the divine role as the creative orderer of the cosmos. Whereas God is comfortable with preexistent 'chaos' in the Priestly cosmogony, many modern interpreters are not."^[41]
• James N. Hubler: "Creatio ex nihilo appeared suddenly in the latter half of the second century c.e. Not only did creatio ex nihilo lack precedent, it stood in firm opposition to all the philosophical schools of the Greco-Roman world. As we have seen, the doctrine was not forced upon the Christian community by their revealed tradition, either in Biblical texts or the Early Jewish interpretation of them. As we will also see it was not a position attested in the New Testament doctrine or even sub-apostolic writings. It was a position taken by the apologists of the late second century, Tatian and Theophilus, and developed by various ecclesiastical writers thereafter, by Irenaeus, Tertullian, and Origen. Creatio ex nihilo represents an innovation in the interpretive traditions of revelation and cannot be explained merely as a continuation of tradition."^[42]
• Helge S. Krach: "What little was known about the universe in the early Middle Ages included the idea that it was created in toto in a supernatural act rather than shaped out of some pre-existing state of matter. It was a true creatio ex nihilo. Given that this is a fundamental doctrine of Christianity, and in view of the overwhelming impact of Christian thought on cosmology through a large part of history, it is not irrelevant to repeat that creatio ex nihilo is nowhere explicitly stated in the Bible, neither in the Old nor in the New Testament. It is a doctrine not to be found in the earliest form of Christianity, when the form of creation was rarely a matter of discussion. Only in the second half of the second century can the doctrine be found in its strict sense, as an ontological and theological statement that expresses the contingence of the creation and the omnipotence and absolute freedom of God."^[43]
• Andrew Louth: ""It is, indeed, in the context of the struggle against Gnosticism that many scholars locate the emergence of the Christian doctrine of creatio ex nihilo. Certainly, the way Theophilus interprets Genesis would have served him well in his struggle against Gnosticism, and it may well be that struggle that led him to see the significance of creation ex nihilo. For the critical role of creation ex nihilo in the thought of Theophilus (and Tertullian) needs some explanation: the older apologist Justin seems much close to traditional Platonism with his assertion that God created the cosmos out of 'unformed matter' (1 Apol. 10, cf. 59)."^[44]
• Gerhard May: "The concept of creatio ex nihilo began to be adumbrated in Christian circles shortly before Galen’s time. The first Christian thinker to articulate the rudiments of a doctrine of creatio ex nihilo was the Gnostic theologian Basilides, who flourished in the second quarter of the second century. Basilides worked out an elaborate cosmogony as he sought to think through the implications of Christian teaching in light of the platonic cosmogony. He rejected the analogy of the human maker, the craftsman who carves a piece of wood, as an anthropomorphism that severely limited the power of God. God, unlike mortals, created the world out of ‘non-existing’ matter. He first brought matter into being through the creation of ‘seeds’, and it is this created stuff that is fashioned, according to His will, into the cosmos."^[45]

"To rabbinic Judaism the questions raised by Greek ontology were relatively remote. But the chief reason why it did not come to the formation of a specific doctrine of creatio ex nihilo is to be seen in the fact that it was not demanded by the text of the Bible. The mention of chaos in Genesis 1:1 could also support the view that an eternal material existed, which God had merely ordered in creating the world. Jewish thought is in its entire essence undogmatic; in the question of the creation of the world it did not find itself tied down by the statements in the Bible and so possessed wide room for manoeuvre for highly variant speculations on creation. It was left for the Jewish philosophers of the Middle Ages to develop in controversy with Arabic neoplatonism and Aristotelianism a specific doctrine of creatio ex nihilo. But even then this did not achieve sole validity, but the biblical statements about creation continued to be interpreted in various ways."^[46]

• Teun Tieleman: "That God created the world out of nothing seems the most natural way of reading the opening chapter of Genesis. However, as May himself rightly stresses, we must exercise caution when we come across the statement that God created the world out of nothing. Early sources in which this statement is found may merely express the idea of God’s omnipotence. In such cases creatio ex nihilo in its technical sense is not in play. This is generally believed to have resulted from the debate between pagans and Christians in the second century CE—which makes Galen an important witness. Indeed, it seems to have been designed in conscious opposition to a fundamental assumption of the Greek philosophical tradition (cf. also Dillon, this volume, §2). From Parmenides (fifth century BCE) onward it had been axiomatic for Greek philosophers that nothing comes into being from not-being. Accordingly, Plato in his extremely influential Timaeus pictures the divine Craftsman (‘Demiurge’) as bringing order to a pre-existing entity called the ‘Receptacle’ or ‘Mother of Becoming’ or ‘the Place’, which was soon identified by Plato’s readers with Aristotle’s material cause (see below, p. 133). This entity prevents God’s best intentions from being completely realized, thereby explaining such imperfections as remain in a cosmos marked by overall purposefulness and beauty. From the Judaeo-Christian point of view, however, the postulate of the Receptacle goes against divine omnipotence. The doctrine of creatio ex nihilo, then, seems to be intended as the exact counterpart of the Platonic and other Greek accounts of creation that were based on the axiom that being cannot come from not-being."^[47]

What were the early Christian beliefs about the creation?

A belief in ex nihilo creation was not shared by the first Christians

Contrary to the critics' claims, their belief in ex nihilo creation was not shared by the first Christians. The concept of creatio ex nihilo

began to be adumbrated in Christian circles shortly before Galen's time. The first Christian thinker to articulate the rudiments of a doctrine of creatio ex nihilo was the Gnostic theologian Basilides, who flourished in the second quarter of the second century. Basilides worked out an elaborate cosmogony as he sought to think through the implications of Christian teaching in light of the platonic cosmogony. He rejected the analogy of the human maker, the craftsman who carves a piece of wood, as an anthropomorphism that severely limited the power of God. God, unlike mortals, created the world out of ‘non-existing’ matter. He first brought matter into being through the creation of ‘seeds’, and it is this created stuff that is fashioned, according to His will, into the cosmos.^[48]

Thus, the doctrine of creatio ex nihilo was first advanced by a Gnostic (a heretical branch of Christianity), and did not appear until more than a century after the birth of Christ.

The idea of God using pre-existing material in creation was accepted by at least some of the early Church Fathers

The idea of God using pre-existing material in creation was accepted by at least some of the early Church Fathers, suggesting that beliefs about the mechanism of creation altered over time, as Greek philosophical ideas intruded on Christian doctrine. Justin Martyr (A.D. 110—165) said:

And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received-of reigning in company with Him, being delivered from corruption and suffering."^[49]

Justin continues elsewhere with such examples as:

• "by the word of God the whole world was made out of the substance spoken of before by Moses."^[50]
• [the earth,] "which God made according to the pre-existent form."^[51]
• "And His Son, who alone is properly called Son, the Word who also was with Him and was begotten before the works, when at first He created and arranged all things by Him, is called Christ, in reference to His being anointed and God's ordering all thing; through Him..."^[52]

Justin was not the only Father to reject ex nihilo creation. Clement said in his "Hymn to the Paedagogus":

Out of a confused heap who didst create This ordered sphere, and from the shapeless mass Of matter didst the universe adorn....^[53]

And, Blake Ostler comments on 1 Clement:

Clement stated: "Thou . . . didst make manifest the everlasting fabric of the world. Thou, Lord, didst create the earth." The terms used here by Clement are significant. He asserts that God did "make manifest" (ἐϕανεροποίησας) the "everlasting fabric of the world" (Σὺ τὴν ἀέναον του κόσμου σύστασιν). He is referring to an eternal substrate that underlies God's creative activity. Clement is important because he is at the very center of the Christian church as it was then developing. His view assumed that God had created from an eternally existing substrate, creating by "making manifest" what already existed in some form. The lack of argumentation or further elucidation indicates that Clement was not attempting to establish a philosophical position; he was merely maintaining a generally accepted one. However, the fact that such a view was assumed is even more significant than if Clement had argued for it. If he had presented an argument for this view, then we could assume that it was either a contested doctrine or a new view. But because he acknowledged it as obvious, it appears to have been a generally accepted belief in the early Christian church.^[54]

How was the doctrine of creation altered to "creatio ex nihilo"?

Some Greek philosophical ideas influenced the change to "creatio ex nihilo"

Non-LDS author Edwin Hatch noted the influence of some Greek philosophical ideas in the change to creatio ex nihilo:

With Basilides [a second century Gnostic philosopher], the conception of matter was raised to a higher plane. The distinction of subject and object was preserved, so that the action of the Transcendent God was still that of creation and not of evolution; but it was "out of that which was not" that He made things to be . . . . The basis of the theory was Platonic, though some of the terms were borrowed from both Aristotle and the Stoics. It became itself the basis for the theory which ultimately prevailed in the Church. The transition appears in Tatian [ca. A.D. 170]^[55]

Does Colossians 1:16 teach that Jesus created all things out of nothing?

Creedal Christians believe in the post-Biblical doctrine of creatio ex nihilo (creation out of nothing)

Creedal Christians believe in the post-Biblical doctrine of creatio ex nihilo (creation out of nothing). Because this is how they understand the idea of creation, they read it into this verse.

Latter-day Saints have no quarrel with these verses. They emphatically believe that the Father created all things by Jesus Christ

The passage in question reads:

[Jesus Christ] is the image of the invisible God, the firstborn of every creature:

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

And he is before all things, and by him all things consist.(Colossians 1:15-17.)

The Greek text does not teach ex nihilo, but creation out of pre-existing raw materials

As one author observed, the Greek text does not teach ex nihilo, but creation out of pre-existing raw materials, since the verb ktidzo "carried an architectural connotation...as in 'to build' or 'establish' a city.... Thus, the verb presupposes the presence of already existing material."^[56]

One must not overlook 2 Corinthians 4꞉18, which states that "the things which are seen are temporal; but the things which are not seen are eternal"—suggesting that aspects of the created "unseen world" are eternal, despite the exercise of God's creative power upon them.

LDS doctrine sees creation as an act of organizing pre-existing, eternal matter and intelligence. (See D&C 93꞉29, D&C 131꞉7.)

Thus, Jesus certainly participated in the creation of all created thing

Thus, Jesus certainly participated in the creation of all created things—but He worked with preexisting chaotic materials. The angelic ranks of "thrones, dominions, principalities, and powers" were also created by Christ, for these beings did not assume their angelic status or form without divine creative power, even though some aspect of their "intelligence" pre-dated God's creative acts in their behalf.

Each of us, along with Jesus and Lucifer/Satan, are spirit children of our Father in Heaven. Our personality and character were developed during the long pre-mortal existence. During this time the Savior, as the first born of the Father, developed the attributes that allowed God the Father to trust Jesus with the creation of all things that would be created and to assume the divine role of The Son. With that same process Lucifer developed the attributes that led him into sin and rebellion.

The difference between Jesus and Lucifer is so great that we cannot fully understand it. The rest of God's children are somewhere in between these two extremes. Because of Jesus' role in the creation Satan's premortal powers and status were dependent upon the creative power and authority of God, exercised through Jesus Christ.

The difference between those who followed the Father and those who followed Lucifer is in part dependent upon the eternal aspect of each individual. This may help to explain Satan's antipathy toward Jesus, and his desire to usurp the power and authority of God possessed by Christ (see Moses 4꞉1).

The claim, then, that Jesus and Satan were merely peers, misunderstands and misrepresents the LDS doctrine of creation, and Jesus' preeminent role in it.

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Source(s) of the criticism

Critical sources

Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Search for the Truth DVD (2007) Resources Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers

Does what Joseph Smith taught about the creation of spirits contradict the scriptures?

It should be noted specifically that Joseph addresses the word "create" as meaning "to organize" and not to "create out of nothing"

Joseph Smith taught that spirits were not created, and that spirits did not have a beginning because they will not have an end. In scripture, however, there are many verses which stated that God created spirits.

• Did what Joseph taught about the creation of spirits contradict the scriptures?

It should be noted specifically that Joseph addresses the word "create" as meaning "to organize" and not to "create out of nothing." Therefore, God can still at some point "organize" whatever composes spirits just as He organized the "chaotic matter" into the world and all that we see. As long as one properly understands that "to create" is "to organize" rather than "to create out of nothing," there is no problem or conflict between God creating spirits and creating the world. In both instances He used some preexistent material from which He organized both.

The statement upon which this teaching is based is actually an excerpt from Joseph Smith's April 7, 1844 talk known as the "King Follett Discourse"

In the 2008-9 lesson manual Teaching of the Presidents of the Church: Joseph Smith, we find the following in Chapter 17 - The Great Plan of Salvation:

In April 1844, the Prophet taught: "I have another subject to dwell upon, which is calculated to exalt man. … It is associated with the subject of the resurrection of the dead,—namely, the soul—the mind of man—the immortal spirit. Where did it come from? All learned men and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine; I know better. Hear it, all ye ends of the world; for God has told me so; and if you don’t believe me, it will not make the truth without effect. …"

"I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits. … " ^[57]

The present text of quotes from the "King Follet discourse" as recorded in the lesson manual is from the Grimshaw Amalgamation

The present text of quotes from the "King Follet discourse" as recorded in the lesson manual is from the Grimshaw Amalgamation, which was the work of Jonathan Grimshaw in 1855. Grimshaw was a clerk in the Church Historian's Office assigned to prepare Joseph Smith’s sermons for inclusion in what would eventually become the 7-volume History of the Church.

Grimshaw relied upon the accounts of the four men who made record of the prophet’s words on that day

Since there was no stenographic report of the sermon and no prepared text from which to reconstruct the sermon, Grimshaw relied upon the accounts of the four men who made record of the prophet’s words on that day. Three of these men, Thomas Bullock, Willard Richards and William Clayton, were assigned to do so and the fourth, Wilford Woodruff, made a record for inclusion in his journal.

Thomas Bullock amalgamated together his account and that of William Clayton in 1844, which was then printed in the LDS periodical Times and Seasons. Grimshaw took this amalgamation and amalgamated it with the accounts of Willard Richards and Wilford Woodruff in an attempt to provide the most complete account possible. This version of the sermon has been reprinted more than any other and has been published in the Ensign, Teachings of the Prophet Joseph Smith, and History of the Church of Jesus Christ of Latter-day Saints. It is also the source of the quotations noted above from Teachings of the Presidents of the Church: Joseph Smith.

Does the teaching contradict scripture?

The following quote appeared in the April and May 1971 Ensign on pages 13-17 of each. Within the sermon, Joseph is reported as having said:

"I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal [co-eternal] with our Father in heaven."

The question is: Are there indications within the scriptures regarding creation contradict such a statement? It should be noted that the scriptures themselves clearly state that,

"Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be." (D&C 93꞉29) It would appear that whatever this "intelligence" is, it cannot be "created or made." Precisely what this "intelligence" is and whether it is an individuated spirit being or merely the chaotic precursor to an organized individuated spirit has been the subject of a much of discussion in LDS thought. Suffice to say that we existed as this "intelligence" previous to whatever action the Father took that resulted in our becoming His spirit children. This is the manner in which the matter has been understood and expounded upon within Church publications.

Does the fact that we existed as "intelligence" previous to our organization into spirits preclude "creation"? Not necessarily. It would all depend upon how one views the process of "creation." Did God create the world from nothing as most of our Christian brothers from other faiths infer? Joseph did not think so. In the same sermon he stated:

"You ask the learned doctors why they say the world was made out of nothing, and they will answer, "Doesn’t the Bible say he created the world?" And they infer, from the word create, that it must have been made out of nothing. Now, the word create came from the word baurau, which does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship. Hence we infer that God had materials to organize the world out of chaos—chaotic matter, which is element, and in which dwells all the glory. Element had an existence from the time He had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning and can have no end."

Therefore, it is not merely "intelligence" which cannot be "created or made" but "chaotic matter" or "element." Something existed, some form of primordial "matter" or "element" which "had an existence from the time He [God] had" just as "The mind or the intelligence which man possesses is co-equal [co-eternal] with God himself."

LDS doctrine rejects Neo-Plantonic accretions, but this does not make them automatically false

Non-LDS Christian Stephen H. Webb wrote:^[12]

Mormon arguments deserve to be examined on their own grounds for internal consistency and biblical adequacy. Not being Platonic is not equivalent to not being rational. ^[13]:92

Mormons and creatio ex nihilo (creation out of nothing)

Non-LDS Christian Stephen H. Webb wrote:^[12]

Thological and philosophical critics of Mormonism often focus on their rejection of the doctrine of creation out of nothing, as if the Mormon relationship to traditional theology is merely negative. What critics miss is the flip side of this rejection, namely, the affirmation of the eternity of matter and how this affirmation functions as the philosophical foundation for a

dramatic revision of the pre-existence of Jesus Christ. ^[13]:87

"Smith would have held his own in debating with" Neo-Platonists, Gnostics, and early Christian theologians

Non-LDS Christian Stephen H. Webb wrote:^[12]

[I]t would be a mistake to think of Mormonism as simply rejecting the Greek heritage of metaphysics. Paulsen has done more than any Mormon thinker to demonstrate how Smith’s idea of divine embodiment would have been in the theological mainstream prior to Origen and Augustine. In fact, [David] Paulsen, who is also a professor at Brigham Young University, has done more

than any theologian of any denomination to rediscover the metaphysical depths of anthropomorphism in early Christian theology, and his work has been extremely helpful for my own project. Paulsen shows how the Mormon version of the restoration of the Church requires a strong reading of the history of metaphysics. Joseph Smith spoke plainly, but that should not disguise the revolutionary nature of his claims. I have discussed emerging ideas of matter in the context of the Neo-Platonists, the Gnostics, and the early theologians, and Smith would have held his own in debating with all three groups. Smith had the imagination of the Gnostics in his multilayered portrait of the divinities that populate the cosmos. Nonetheless, he would have agreed with the Neo-Platonists and the Christians that the Gnostics erred in identifying matter with evil. He would have liked the Platonic concept of pre-existent souls as well as Plato’s portrait of the Demiurge as being not absolutely different from the world. Indeed, his sense of the rhythmic and cyclical movement of spirits from a refined to an embodied state and back again would have led him to express great interest in the circular framework of Plotinus, but Smith would not have accepted the elitism and intellectualism built into Neo-Platonic thought. He would have sympathized with Christians who struggled to identify nature’s inherent goodness, but he would not have shared their solution in attributing infinity to God. Smith absorbed and revised so many Christian traditions, but negative theology has virtually no room in his thought. In the debates over infinity, Smith, ever the concrete thinker, would have affirmed an actual, as opposed to a potential infinity in order to defend his vision of the afterlife as an eternal progression through space and time. His cosmos was big enough for both the eternity of the divine and the infinity of matter, but his materialism left no room for one entity that is both eternal and infinite. In sum, he would have de-Augustinized theology in order to baptize Greek philosophy anew. ^[13]:91

Augustine's views about matter are perhaps less coherent than Joseph Smith's

Non-LDS Christian Stephen H. Webb wrote:^[12]

Augustine’s position is actually not as sound as it first appears. If God makes the world out of himself, does it necessarily have all the attributes of the divine? Does it necessarily follow that matter is a substance that equals God’s own power? The problem with Augustine’s position (and the whole of classical theism on this issue) is that he can imagine no middle ground between creating and shaping. From the perspective of classical theism, if God does not create matter out of nothing, then God merely shapes (or adds form to) the matter that is already there, and that means that God is neither infinite nor omnipotent. If matter is too close to God, then God must not have complete mastery over it. Likewise, if matter comes from God, then God must be tainted by it, which means that God shares in its corruptibility. Either way, God would not be God, or at least, God would not be infinite. But what if there is a middle ground? What if matter is one of God’s perfections without the world being divine? If the perfection of matter is already an expression of who God is (indeed, if it is the substance of the Father’s relation to the Son), then matter can come from God without compromising God’s nature. Moreover, God would be neither master nor victim of matter’s nature, since God’s relation to matter would be nothing more than a reiteration of the Father’s relation to the Son.^[13]:92–93

Non-LDS Christian Stephen H. Webb: Creedal Christians can learn from LDS views about Jesus Christ and creation

Non-LDS Christian Stephen H. Webb wrote:^[12]

[In LDS doctrine] Matter as we know it has a beginning, an origin, in Christ, but matter as it can be, in its perfected form, is eternally an attribute of the divine. In this way, the eternity of matter can be conceived without falling into the trap of pantheism, and this possibility, I am convinced, is precisely what Joseph Smith saw, even if he did not put it into these words or this theological context.

Th Mormon Church stakes its whole theology on the coherence of the idea that God formed the world from a material substance that is not totally unlike his own divine nature. That makes Mormonism either a religious oddity in Western history or an utterly crucial metaphysical correction to our understanding of the role and value of matter in God’s creation of the world. At the very least, Mormonism presents a prod to theological thought at the precise time when materiality is more central to public awareness than ever before. Our relationship to the material world, whether it goes by the name of environmentalism, ecology, sustainability, or evolution has never been so urgently pressed before us as today. To respond to this urgency, we need not only an ethic but also a metaphysics of matter.

We cannot know how to treat matter unless we know what it is, and the nature of matter has to include but ultimately go beyond the specificities of science. We need to know what matter is for, where it comes from, and to what extent it is identical to what we are. These are the central questions of our time, and creedal Christians can answer them only in a self-critical and mutually beneficial dialogue with Latter-day Saints—and that dialogue has to begin with an assessment of the life and thought of Joseph Smith. ^{[13]:94–95, (emphasis added)}

Joseph Smith's theology is not pagan—his theology is vast as the multiverse, and eliminates Neo-Platonism and Augustine

Non-LDS Christian Stephen H. Webb wrote:^[12]

Far from reverting to paganism or simply falling into sloppy thinking, Smith was carrying his confidence in Christ to its fullest possible expression....All things are possible not only for us but also for God, in that this universe does not exhaust the divine creativity. The universe is not big enough to hold the majesty of God’s ingenuity. Rather than reacting negatively to the apparently infinite expansiveness of the universe, Smith called astronomy’s bluff and multiplied the universe by the same expansive factor. Smith was wiping the theological slate clean of the Neo-Platonic metaphysics that had so influenced Augustine.^[13]:96–97

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Source(s) of the criticism

Critical sources

Paul Copan and William Lane Craig. "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in Francis J. Beckwith, Carl Mosser, et al., The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement (Grand Rapids, Mich. : Zondervan, 2002), 95–152 Paul Copan and William Lane Craig, Creation out of Nothing: A Biblical, Philosophical, and Scientific Exploration (Grand Rapids, MI: Baker Books, 2004). Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 36. ( Index of claims ) Watchman Fellowship, The Watchman Expositor (Page 2)

Notes

1. ↑ "Are Mormons Christian?," Gospel Topics on LDS.org
2. ↑ Alexander Roberts and James Donaldson, "To Diognetus," The Anti-Nicene Church Fathers (Edinburgh: T&T Clark, 1867), Chapter VII. This beautiful little apology for Christianity is cited by no ancient or medieval writer, and came down to us in a single manuscript, which perished in the siege of Strasburg (1870). The identification of Diognetus with the teacher of Marcus Aurelius, who bore the same name, is at most plausible. The author's name is unknown, and the date is anywhere between the Apostles and the age of Constantine. It was clearly composed during a severe persecution. The manuscript attributed it with other writings to Justin Martyr; but that earnest philosopher and hasty writer was quite incapable of the restrained eloquence, the smooth flow of thought, the limpid clearness of expression, which mark this epistle as one of the most perfect compositions of antiquity. The author was possibly a catechumen of St. Paul or of one of the apostle's associates.
3. ↑ Roberts and Donaldson, "Dialogue of Justin with Trypho," The Anti-Nicene Church Fathers, Chapter LVI.
4. ↑ Gregory of Nyssa, "On 'Not three Gods'," A Select Library of Nicene and Post-Nicene Fathers of the Church, Volume V, edited by Philip Schaff and Henry Wace (New York: Publisher Unknown, 1887).
5. ↑ Ibid., by Gregory of Nyssa: "What, then, is the reason that when we count one by one those who are exhibited to us in one nature, we ordinarily name them in the plural and speak of 'so many men,' instead of calling them all one: while in the case of the Divine nature our doctrinal definition rejects the plurality of Gods, at once enumerating the Persons, and at the same time not admitting the plural signification?[...]"We say, then, to begin with, that the practice of calling those who are not divided in nature by the very name of their common nature in the plural, and saying they are 'many men,' is a customary abuse of language, and that it would be much the same thing to say they are 'many human natures.'[...]"Thus it would be much better to correct our erroneous habit, so as no longer to extend to a plurality the name of the nature, than by our bondage to habit to transfer to our statements concerning God the error which exists in the above case. But since the correction of the habit is impracticable (for how could you persuade any one not to speak of those who are exhibited in the same nature as 'many men?'-indeed, in every case habit is a thing hard to change), we are not so far wrong in not going contrary to the prevailing habit in the case of the lower nature, since no harm results from the mistaken use of the name: but in the case of the statement concerning the Divine nature the various use of terms is no longer so free from danger: for that which is of small account is in these subjects no longer a small matter.[...]"If, indeed, Godhead were an appellation of nature, it would be more proper, according to the argument laid down, to include the Three Persons in the singular number, and to speak of 'One God,' by reason of the inseparability and indivisibility of the nature: but since it has been established by what has been said, that the term 'Godhead' is significant of operation, and not of nature, the argument from what has been advanced seems to turn to the contrary conclusion, that we ought therefore all the more to call those 'three Gods' who are contemplated in the same operation, as they say that one would speak of 'three philosophers' or 'orators,' or any other name derived from a business when those who take part in the same business are more than one."
6. ↑ Gregory states: "For instance, supposing the case of several rhetoricians, their pursuit, being one, has the same name in the numerous cases: but each of those who follow it works by himself, this one pleading on his own account, and that on his own account. Thus, since among men the action of each in the same pursuits is discriminated, they are properly called many, since each of them is separated from the others within his own environment, according to the special character of his operation. But in the case of the Divine nature we do not similarly learn that the Father does anything by Himself in which the Son does not work conjointly, or again that the Son has any special operation apart from the Holy Spirit; but every operation which extends from God to the Creation, and is named according to our variable conceptions of it, has its origin from the Father, and proceeds through the Son, and is perfected in the Holy Spirit. For this reason the name derived from the operation is not divided with regard to the number of those who fulfil it, because the action of each concerning anything is not separate and peculiar, but whatever comes to pass, in reference either to the acts of His providence for us, or to the government and constitution of the universe, comes to pass by the action of the Three, yet what does come to pass is not three things. We may understand the meaning of this from one single instance. From Him, I say, Who is the chief source of gifts, all things which have shared in this grace have obtained their life. When we inquire, then, whence this good gift came to us, we find by the guidance of the Scriptures that it was from the Father, Son, and Holy Spirit. Yet although we set forth Three Persons and three names, we do not consider that we have had bestowed upon us three lives, one from each Person separately; but the same life is wrought in us by the Father, and prepared by the Son, and depends on the will of the Holy Spirit. Since then the Holy Trinity fulfils every operation in a manner similar to that of which I have spoken, not by separate action according to the number of the Persons, but so that there is one motion and disposition of the good will which is communicated from the Father through the Son to the Spirit (for as we do not call those whose operation gives one life three Givers of life, neither do we call those who are contemplated in one goodness three Good beings, nor speak of them in the plural by any of their other attributes); so neither can we call those who exercise this Divine and superintending power and operation towards ourselves and all creation, conjointly and inseparably, by their mutual action, three Gods."
7. ↑ Gregory of Nyssa, "On 'Not three Gods'."
8. ↑ William J. Hill, The Three-Personed God (Washington DC: The Catholic University of America Press, 1982), 27.
9. ↑ New Testament Theology (Grand Rapids MI, Zondervan, 1967), 1:84.
10. ↑ JND Kelly, Early Christian Doctrines, revised edition, (New York: Harper, 1978), 95.
11. ↑ Edmund J. Fortman, The Triune God: A Historical Study of the Doctrine of the Trinity (Philadelphia: Westminster Press, 1972), 44.
12. ↑ ^{12.0 12.1 12.2 12.3 12.4 12.5 12.6} "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
13. ↑ ^{13.0 13.1 13.2 13.3 13.4 13.5 13.6} Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content
14. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 102; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
15. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 107–8; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
16. ↑ FairMormon thanks Jaxon Washburn for his work in compiling all the quotes used here.
17. ↑ Itzhak Benyamini, A Critical Theology of Genesis: The Non-Absolute God (London: Palgrave Macmillan, 2016), 9-10.
18. ↑ Ibid., 14-15, 27.
19. ↑ Marc Zvi Brettler, How to Read the Jewish Bible (New York: Oxford University Press, 2007), 41.
20. ↑ Thomas L. Brodie, Genesis as Dialogue: A Literary, Historical, and Theological Commentary (New York: Oxford University Press, 2001), 133.
21. ↑ Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox Press, 2003), 54.
22. ↑ Umberto Cassuto, A Commentary on the Book of Genesis: Part I (Jerusalem: The Hebrew University, 1989), 22-23.
23. ↑ Paul K. Cho, Myth, History, and Metaphor in the Hebrew Bible (Cambridge: Cambridge University Press, 2019) 79.
24. ↑ John J. Collins, Introduction to the Hebrew Bible and Deutero-Canonical Books (Minneapolis: Fortress Press, 2018), 79.
25. ↑ Robert Crotty, "Creation," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge: Cambridge University Press, 2005), 111-112.
26. ↑ Edwin M. Good, Genesis I-II: Tales of the Earliest World (Palo Alto, CA: Stanford University Press, 2011),11-12.
27. ↑ Ronald Hendel, "Genesis," The HarperCollins Study Bible, Revised Edition ed. Harold Attridge et al. (San Francisco: HarperOne, 2006), 5.
28. ↑ Ronald S. Hendel, The Text of Genesis 1-11 (New York: Oxford University Press, 1998), 19.
29. ↑ Menahem Kister, "Tohu wa-Bohu, Primordial Elements and Creatio ex Nihilo," Jewish Studies Quarterly 14-3: 241.
30. ↑ J. R. Porter, "Creation," The Oxford Guide to the Bible ed. Bruce M. Metzger and Michael D. Coogan (New York: Oxford University Press, 1993).
31. ↑ Thomas Römer, "The Origin and the Status of Evil According to the Hebrew Bible," Die Wurzel allen Übels Vorstellungen über die Herkunft des Bösen und Schlechten in der Philosophie und Religion des 1.–4. Jahrhunderts ed. F. Jourdan and R. Hirsch-Luipold (Tubingen, Germany: Mohr Siebeck, 2014), 57.
32. ↑ Howard Schwartz, Tree of Souls: The Mythology of Judaism (New York: Oxford University Press, 2004), 73.
33. ↑ Hermann Spieckermann, "Creation: God and World," The Hebrew Bible: A Critical Companion ed. John Barton (Princeton, NY: Princeton University Press, 2014), 275.
34. ↑ Marvin A. Sweeney, "Genesis in the Context of Jewish Thought," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 661-662.
35. ↑ William A. VanGemeren (ed.), New International Dictionary of Old Testament Theology & Exegesis: Vol. 1 (Grand Rapids, MI: Zondervan Publishing House, 1997), 732.
36. ↑ John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 42.
37. ↑ Claus Westermann, Genesis 1–11: A Commentary (Minneapolis: Augsburg Publishing House, 1987), 99-100.
38. ↑ R. N. Whybray, "Genesis," The Oxford Bible Commentary: The Pentateuch ed. John Muddiman and John Barton (New York: Oxford University Press, 2001), 58-59.
39. ↑ Ziony Zevit, What Really Happened in the Garden of Eden? (New Haven, CT: Yale University Press, 2013), 51.
40. ↑ James K. Aitken, "Ancient Authors," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge University Press, 2005), 15.
41. ↑ William P. Brown, The Ethos of the Cosmos: The Genesis of Moral Imagination in the Bible (Grand Rapids, MI: Eerdmans, 1999), 40.
42. ↑ James N. Hubler, Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas (Philadelphia: University of Pennsylvania, 1995), 102.
43. ↑ Helge S. Krach, Conceptions of Cosmos—From Myths to the Accelerating Universe: A History of Cosmology (New York: Oxford University Press, 2007), 33.
44. ↑ Andrew Louth, "The Fathers on Genesis," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 566.
45. ↑ Gerhard May, "Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo" (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85 ; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (New Haven, CT: Yale University Press, 2003), 88–89.
46. ↑ Gerhard May, Creatio Ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought (London: T&T Clark International, 2004), 24-25.
47. ↑ Teun Tieleman, "Galen and Genesis," The Creation of Heaven and Earth: Re-interpretations of Genesis 1 in the Context of Judaism, Ancient Philosophy, Christianity, and Modern Physics (Leiden, The Netherlands: Brill, 2005), 126-127.
48. ↑ Gerhard May, Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85. ISBN 3110072041; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (Yale University Press, 2003), 88–89. ISBN 0300098391.
49. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
50. ↑ Justin Martyr, "First Apology of Justin," in Chapter 59 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:182. ANF ToC off-site This volume
51. ↑ Justin Martyr, "Hortatory to the Greeks," in Chapter 30 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:286. ANF ToC off-site This volume
52. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
53. ↑ Clement, "Hymn to the Paedagogus," in ? Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)2:296. ANF ToC off-site This volume
54. ↑ Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site; citing 1 Clement 60, in J. B. Lightfoot, The Apostolic Fathers, ed. J. R. Harmer (1891; repr., Grand Rapids, MI: Baker Book, 1956), 1:176. Lightfoot translates this text as: "Thou through Thine operations didst make manifest the everlasting fabric of the world" (1:303). See Oscar de Gebhardt and Adolphus Harnack, Patrium Apostolicorum Opera: Clementis Romani (Leipzig: Hinrichs, 1876), 1:100.
55. ↑ Edwin Hatch, The Influence of Greek Ideas and Usages upon the Christian Church, 195–196.
56. ↑ Michael L.T. Griffith, One Lord, One Faith: Writings of the Early Christian Fathers as Evidences of the Restoration (Bountiful, UT: Horizon Publishers, 1996), 72.
57. ↑ Citation from Teachings of the Presidents of the Church: Joseph Smith: History of the Church, 6:310–12; capitalization modernized; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton; see also appendix, page 562, item 3.

Question: Was Nicean Trinitarianism always a key part of Christian belief?

There is abundant evidence that “Trinitarianism”, as now understood by the majority of Protestants and Catholics was not present in the Early Christian Church

Since the Nicene Creed was first adopted in A.D. 325, it seems clear that there were many Christians in the first centuries following the resurrection of Christ who did not use it. Those who oppose calling the Latter-day Saints "Christians" need to explain whether Peter and Paul are "Christians," since they lived and practiced Christianity at a time when there was no Nicene Creed, and no Trinitarianism in the current sense.

Critics may try to argue that the Nicene Creed is merely a statement of Biblical principles, but Bible scholarship is very clear that the Nicene Creed was an innovation.

There is abundant evidence that “Trinitarianism”, as now understood by the majority of Protestants and Catholics was not present in the Early Christian Church.

When we turn to the problem of the doctrine of the Trinity, we are confronted by a peculiarly contradictory situation; On the one hand, the history of Christian theology and of dogma teaches us to regard the dogma of the Trinity as the distinctive element in the Christian Idea of God, that which distinguishes it from the Idea of God in Judaism and in Islam, and indeed, in all forms of rational Theism. Judaism, Islam, and rational Theism are Unitarian. On the other hand, we must honestly admit that the doctrine of the Trinity did not form part of the early Christian—New Testament—message, nor has it ever been a central article of faith in the religious life of the Christian Church as a whole, at any period in its history.^[1]

Question: Why was Nicean Trinitarianism introduced at all?

People tried a ‘new’ way of talking about God because of disputes about the nature and mission of Christ

Let us return to the second century, when it was first sensed that the formulations of the New Testament and the Apostolic Fathers were not sufficient to describe the nature of the divinity. A new way of doing this was attempted. Thus the so-called Monarchian controversy occurred... In addition to the Modalists (such as Sabellius), for whom Christ and the Holy Spirit were modes in which one Godhead appeared, there the Dynamists or Adoptionists, who conceived of Christ either as a man who was raised up by being adopted by God, or as a man filled with God's power.^[2]

Simply put, people tried a ‘new’ way of talking about God because of disputes about the nature and mission of Christ. In the LDS view, this is because the loss of revelation to the Apostles (due to the apostasy) meant that Christianity was divided about key issues. No one had a good way to resolve the questions, and so they turned to the best intellectual tools they had—they merged Christian theology with Greek philosophy.

Father Charles Curran, a Roman Catholic priest, said,

We [the Christians] went through the problem of appropriating the word in the fourth, fifth, and sixth centuries with the great trinitarian and Christalogical ^{[check spelling]} councils where we finally came to the conclusion of three persons in God and two natures in Jesus. Many people at the time said, ‘Well, you can’t say that because those words aren’t in the scriptures.’ That’s right, they aren’t in the scriptures, they are borrowed from Greek philosophy, but they are the on-going account of the believing community to understand, appropriate and live the word of God in its own circumstances.^[3]

Question: What were early Christian beliefs on the nature of God?

We do know that Christian orthodoxy before Nicaea was not the Trinitarian creeds now popular

'Subordinationism', it is true, was pre-Nicean orthodoxy.^[4]

‘Subordinationism’ is a doctrine which means that Jesus and/or the Holy Ghost are ‘subordinate’ or ‘subject’ to God the Father. In subordinationism, Jesus must be a separate being from the Father, because you can’t be subject to yourself! This was the orthodox position before the Nicean council. Ideas that were once orthodox were later considered unacceptable after the councils altered and added to the doctrine.

Writers who are usually reckoned orthodox but who lived a century or two centuries before the outbreak of the Arian Controversy, such as Irenaeus and Tertullian and Novatian and Justin Martyr, held some views which would later, in the fourth century, have been branded heretical...Irenaeus and Tertullian both believed that God had not always been a Trinity but had at some point put forth the Son and the Spirit so as to be distinct from him. Tertullian, borrowing from Stoicism, believed that God was material (though only of a very refined material, a kind of thinking gas), so that his statement that Father, Son and Spirit were 'of one substance', beautifully orthodox though it sounds, was of a corporeality which would have profoundly shocked Origen, Athanasius and the Cappadocian theologians, had they known of it.^[5]

And:

It [subordinationism] is a characteristic tendency in much Christian teaching of the first three centuries, and is a marked feature of such otherwise orthodox Fathers as St. Justin and Origen…Where the doctrine [of the Trinity] was elaborated, as e.g. in the writing of the Apologists, the language remained on the whole indefinite, and, from a later standpoint, was even partly unorthodox. Sometimes it was not free from a certain subordinationism.^[6]

Christians whose ideas were completely orthodox earlier would have been considered ‘heretics’

So, Christians whose ideas were completely orthodox earlier would have been considered ‘heretics’ (i.e. going against the accepted doctrine) after the Nicean councils. This seems to be clear evidence that the doctrine was radically changed.

One also notes that Paul and the other New Testament writers would have been likewise ‘unorthodox’. Eusebius, an early Church historian, was even termed "blatantly subordinationist" by a Catholic author.^[7]

Even after the Trinitarian ideas were formed, there were three ‘camps’ of believers that understood the matter in very different ways:

If such was the teaching of Athanasius and his allies [i.e. homousis as numerical unity of substance, rather than ‘the same kind of being’ in the three persons of the Godhead] , at least three types of theology found shelter at different times in the anti-Nicean camp. The first, indefinite, on occasion ambiguous on the crucial issues, but on the whole conciliatory, reflects the attitude of the great conservative 'middle party'.... Its positive doctrine is that there are three divine hypostases [i.e. persons], separate in rank and glory but united in harmony of will.^[8]

Thus, most believers initially believed that there were three persons with a united will. It was only later that this group was “won over” to Athanasius and his group’s brand of Trinitarianism, which is the basis for today’s understanding in most of Christianity. Indeed, Athanasius and his cadre were decidedly in the minority:

The victory over Arianism achieved at the Council was really a victory snatched by the superior energy and decision of a small minority with the aid of half-hearted allies. The majority did not like the business at all, and strongly disapproved of the introduction into the Creed . . . of new and untraditional and unscriptural terms.^[9]

And, there is a noted tendency for some Christian writers to assume that the way they understand the nature of God is the only way in which anyone could have understood it. An evangelical scholar notes:

The view of God worked out in the early [postapostolic] church, the "biblical-classical synthesis," has become so commonplace that even today most conservative [Protestant and Catholic] theologians simply assume that it is the correct scriptural concept of God and thus that any other alleged biblical understanding of God . . . must be rejected. The classical view is so taken for granted that it functions as a preunderstanding that rules out certain interpretations of Scripture that do not "fit" with the conception of what is "appropriate" for God to be like, as derived from Greek metaphysics.^[10]

Question: Does the Bible contain also the necessary elements for Trinitarianism?

These elements were new ideas that arrived on the scene after the Bible was written

George A. Lindbeck notes,

In order to argue successfully for the unconditionally and permanence of the ancient Trinitarian Creeds, it is necessary to make a distinction between doctrines, on the one hand, and on the terminology and conceptuality in which they were formulated on the other... Some of the crucial concepts employed by these creeds, such as "substance", "person", and "in two natures" are post-biblical novelties. If these particular notions are essential, the doctrines of these creeds are clearly conditional, dependent on the late Hellenistic milieu.^[11]

Note that this author says that many of “the crucial concepts” are “post-biblical novelties”: that is, they are new ideas that arrived on the scene after the Bible was written. If the crucial concepts weren’t around until later, then the doctrine wasn’t around until later either. As the author notes, these ideas arose out of the “Hellenistic milieu”, that is: Greek philosophy.

It is clearly impossible (if one accepts historical evidence as relevant at all) to escape the claim that the later formulations of dogma cannot be reached by a process of deductive logic from the original propositions and must contain an element of novelty...The emergence of the full trinitarian doctrine was not possible without significant modification of previously accepted ideas.^[12]

Said David Noel Freedman:

So in many was the Bible remains true to its “primitive” past [by accepting the strongly anthropomorphic understanding of God/Yahweh] and is less compatible with philosophical notions of an abstract being, or ultimate reality or ground of being. Just as there is an important and unbridgeable distance between Yahweh and the gods of Canaan, or those of Mesopotamia or Egypt or Greece or Rome, so there is at least an equal or greater distance from an Aristotelian unmoved mover, or even a Platonic Idea or Ideal. The biblical God is always and uncompromisingly personal: he is above all a person, neither more nor less.^[13]

New ideas and concepts were required.

The formal doctrine of the Trinity as it was defined by the great church councils of the 4th and 5th centuries is not to be found in the New Testament.^[14]

A Catholic encyclopedia notes that Trinitarianism doesn’t really appear until the last 25 years of the 4th century:

Trinitarian discussion, Roman Catholic as well as others, presents a somewhat unsteady silhouette. Two things have happened. There is the recognition on the part of exegetes and Biblical theologians, including a constantly growing number of Roman Catholics, that one should not speak of Trinitarianism in the New Testament without serious qualification. There is also the closely parallel recognition on the part of historians of dogma and systematic theologians that when one does speak of an unqualified Trinitarianism, one has moved from the period of Christian origins to, say, the last quadrant of the 4th century.^[15]

"There is no formal doctrine of the Trinity in the New Testament writers"

A Jesuit [Catholic] scholar says this:

There is no formal doctrine of the Trinity in the New Testament writers, if this means an explicit teaching that in one God there are three co-equal divine persons. But the three are there, Father, Son, and Holy Spirit, and a triadic ground plan is there, and triadic formulas are there...The Biblical witness to God, as we have seen, did not contain any formal or formulated doctrine of the Trinity, any explicit teaching that in one God there are three co-equal divine persons.^[16]

The idea of “three” is present: but not as ‘three co-equal divine persons’ that are one being. An idea about the nature of God (or the Godhead) is present, but it is different from that which is taught as Trinitarianism.

Two authors even assert that the Apostle Paul, the four gospels, and Acts have no Trinitarian understanding:

...there is no trinitarian doctrine in the Synoptics or Acts...nowhere do we find any trinitarian doctrine [in the New Testament] of three distinct subjects of divine life and activity in the same God head...These passages [i.e. the Pauline epistles] give no doctrine of the Trinity, but they show that Paul linked together Father, Son, and Holy Spirit. They give no trinitarian formula...but they offer material for the later development of trinitarian doctrine...[Paul] has no formal Trinitarian doctrine and no clear-cut realization of a Trinitarian problem…in John there is no trinitarian formula.^[17]

And:

This double series of texts manifests Paul's lack of clarity in his conception of the relation of the Spirit to the Son. Paul shares with the Old Testament a more fluid notion of personality than the later theological refinements of nature, substance, and person. His lack of clarity should be respected for what it is and be regarded only as the starting point of the later development.^[18]

So, Paul doesn’t even ‘realize’ that there is a ‘Trinitarian problem’. Could this be because for Paul there was no such problem, because the doctrine was unknown to him? It was not an issue in his era, because it was not taught by Jesus or the Apostles, and no one felt the need to reconcile divine revelation with Greek philosophy.

One author asserts that the Trinity is correct, but readily admits that:

The God whom we experience as triune is, in fact, triune. But we cannot read back into the New Testament, much less the Old Testament, the more sophisticated trinitarian theology and doctrine which slowly and often unevenly developed over the course of some fifteen centuries.^[19]

Question: Are there new ideas necessary for creedal Trinitarianism?

"The doctrine of God’s immateriality is, at least formally, new"

Robert Casey wrote long ago that “Origen’s development of Clement [of Alexandria’s] thought is characteristically thorough and systematic. He acknowledges that the doctrine of God’s immateriality is, at least formally, new, and asserts that the word asomatos ["no body" in Greek] had been unknown alike to biblical writers and to Christian theologians before his time.”^[20] Casey also wrote that “the Christian doctrine of God was becoming inextricably involved in a trinitarian theory, the substance and form of which would have been impossible but for Clement and Origen, whose immaterialist teaching it presupposed.”^[21]

Jesuit Roland Teske states that Augustine turned to Manichaeism because he thought that all Christians believed in an anthropomorphic God, which he could not accept on philosophical grounds. Teske reports that Augustine believed that in accepting the Manichee doctrine he was joining a Christian sect which rejected the “anthropomorphic interpretation of the scriptural claim that man was made in the image of God” as taught in Genesis 1:26.^[22]

In a footnote to the above statement Teske writes that “prior to Augustine…the Western Church was simply without a concept of God as a spiritual substance.” Augustine apparently believed that the Catholic Church taught that God had a body similar to that of a mortal, and that belief prevented him from seeking truth within the Church.^[23] Augustine tells us in another work that it was the preaching of Ambrose of Milan who helped him see that there was another way to view God, which ‘spirituals’ alone could decipher.^[24]

Question: What does John 10:30 have to do with Trinitarianism?

John 10:30 was an important scripture in the early debates related to Trinitarianism

One author wrote of it:

[John 10:30] was a key verse in the early Trinitarian controversies. On the one extreme, the onarchians (Sabellians) interpreted it to mean "one person", although the "one" is neuter, not masculine. On the other extreme, the Arians interpreted this text, which was often used against them, in terms of moral unity of will. The Protestant commentator Engel, following Augustine, sums up the Orthodox position: "Through the word "are" Sabellius is refuted; through the word one" so is Arius.." [In the Gospel of] John... all these relationships between Father and Son are described in function of the one's dealings with men. It would be up to the work of later theologians to take this gospel material pertaining to the mission of the Son add extra and draw from it a theology of the inner life of the Trinity.^[25]

In Greek, the masculine would be used to indicate a oneness of person or being, and neuter implies a oneness of purpose

Note that “one” in this verse is neuter, not masculine. In Greek, the masculine would be used to indicate a oneness of person or being, and neuter implies a oneness of purpose. So, read literally the verse merely says that Jesus and the Father are one in purpose or will: only a belief in the Trinity at the outset would lead one to read this as a Trinitarian passage. A non-LDS Christian scholar wrote of these verses:

The basic reason for this choice is to be found in John 10:30: “The Father and I are one” (hen). Note that Jesus is not saying, “The Father and I are numerically one” (heis), but uses a term meaning “we are together” (Greek hen, as used again in v.38: “The Father is in me and I am in the Father”). The union of the Father and Son does not blot out the difference and individuality of each. Union rather supposes differentiation. Through love and through reciprocal communion they are one single thing, the one God-love.^[26]

Note also that later theologians had to contribute ‘extra’ information to solve the problem. This extra eventually resulted in the Trinitarian formulae of today.

Question: What does 1 John 5:7-8 have to do with Trinitariansim?

These verses are considered to have been added to the Bible text

1 John 5:7-8 reads:

7 For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one.

8 And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.

These verses are considered to have been added to the Bible text. Said one conservative reference work:

...the acceptance of this verse [i.e. the Johannine comma: 1 John 5:7-8] as genuine breaks almost every major canon of textual [criticism]^[27]

The early Christians never referred to these verses in their writings

Historian Paul Johnson notes:

Altogether there are about 4,700 relevant manuscripts, and at least 100,000 quotations or allusions in the early fathers . . .Thus, the Trinitarian texts in the first Epistle of John, which make explicit what other texts merely hint at, originally read simply: 'There are three which bear witness, the spirit and the water and the blood, and the three are one.' This was altered in the fourth century to read: 'There are three which bear witness on earth, the spirit and the water and the blood, and these three are one in Christ Jesus; and there are three who bear witness in heaven, the Father, the Word and the Spirit, and these three are one.'^[28]

So, the early Christians never referred to these verses in their writings. The verse in the early Greek manuscripts simply says:

There are three which bear witness, the spirit and the water and the blood, and the three are one.

But, in the 4th century, the verse had words added to it to support the ‘new’ orthodox doctrine of the Trinity:

There are three which bear witness on earth, the spirit and the water and the blood, and these three are one in Christ Jesus; and there are three who bear witness in heaven, the Father, the Word and the Spirit, and these three are one.

Why is 1 John 5:7–8 still in the Bible, then?

The writer Erasmus noted the problem with these verses in the 1500s, and did not include the addition change in his Greek New Testament:

On the basis of the manuscript evidence available to him, Erasmus had eliminated the passage [1 John 5:7] from his first edition of the Greek New Testament in 1516, but had restored it in later editions, responding to a storm of protest and to further textual evidence that was produced—quite literally produced--in support of the text. Luther's translation of the New Testament into German, being based on the 1516 edition of Erasmus, did not contain the passage. Although the weight of textual evidence against it was seemingly overwhelming, the proof it supplied for the Trinity made an attack on its authenticity seemed to be an attack on the dogma [thus orthodoxy sought to wrongly restore the Johannine Comma].^[29]

This author explains that people were outraged that the verse was taken out. Erasmus replied that he would include it if they could show him a single Greek manuscript that contained it. Scholars believe that a forgery was produced, and (good to his word) Erasmus included the change in his next editions. People cared more about what their dogma, creeds, and councils had taught than what the word of God actually said. The above author continues:

The most pertinacious and conservative in various communions were still holding out for the authenticity of the "Johannine Comma" in 1 John 5:7, despite all the textual and patristic evidence [evidence from the Early Christian Fathers before Nicea] against it, but there was an all but unanimous consensus among textual critics that it represented a later interpolation.^[30]

Many Bible translations today omit this part of the text, since it is not considered to be authentic

• New American Bible:So there are three that testify, the Spirit, the water, and the blood, and the three are of one accord.^[31]
• New American Standard Bible:For there are three that testify: the Spirit and the water and the blood; and the three are in agreement.^[32]
• New Revised Standard Version: There are three that testify: the Spirit and the water and the blood, and these three agree.^[33]

Question: Is modern Trinitarianism understood in the same sense by all who accept it?

There is ambiguity and disagreement among those who accept Trinitarianism

Owen Thomas, a professor of systemic theology, noted that:

...our survey of the history of the [Trinity] doctrine in the text has indicated that there are several doctrines of the trinity: Eastern, Western, social analogy, modal, so forth. There is one doctrine in the sense of the threefold name of God of the rule of faith as found, for example, in the Apostle's Creed. This, however, is not yet a doctrine. It is ambiguous and can be interpreted in a number of ways. There is one doctrine in the sense of the Western formula of "three persons in one substance." However, this formula is also ambiguous if not misleading and can be interpreted in a number of ways. A doctrine of the trinity would presumably be one interpretation of this formula . . . let us assume that the phrase "doctrine of the trinity" in the question refers to any of a number of widely accepted interpretations of the threefold name of God in the role of faith.^[34]

So, there is ambiguity and disagreement still. This is not characteristic of revelation, but rather of man’s imperfect intellectual efforts to define God according to philosophical criteria. Proponents of this view have even added text to the Bible and opposed the correcting of such errors when it was discovered.

As one current thinker about the Trinity writes:

The notion that in the Trinity one Person may be the font or source of being or Godhead for another lingered on to be a cause of friction and controversy between the East and the West, and still persists today. The main thesis of these lectures, I have said, is that the act of faith required for acceptance of the doctrine of the Trinity is faith that the Divine unity is a dynamic unity actively unifying in the one divine life the lives of the three divine persons. I now wish to add that in this unity there is no room for any trace of subordinationism, and that the thought of the Father as the source or fount of God-head is a relic of pre Christian theology which has not fully assimilated the Christian revelation.^[35]

There is no room in his doctrine for ‘subordinationism’, but remember (already quoted above) that: "'Subordinationism', it is true, was pre-Nicean orthodoxy."

It is interesting that ideas that were once perfectly orthodox within early Christianity (like subordinationism) are now classed as “pre-Christian theology” which hasn’t yet “assimilated the Christian revelation”. If anything, this looks like a ‘post-Christian theology’ that has ‘altered the Christian revelation’. This observation is not intended to argue that subordinationism is correct in all particulars, but merely to point out that current creedal ideas are not what all Christians have always believed.

A move to change?

Some Christian theologians have recognized the above difficulties with the Nicene formulation of the trinity, and are advocating a removal of the Greek philosophical ideals that have unnecessarily clouded the issue:

If we search for a concept of unity corresponding to the biblical testimony of the triune God, the God who unites others with himself, then we must dispense with both the concept of the one substance and the concept of the identical subject. All that remains is: the unitedness, the at-oneness of the three Persons with one another, or: the unitedness, the at-oneness of the triune God.^[36]

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Articles about the Holy Bible

Latter-day Saints and the Bible	The Bible as the word of God The 8th Article of Faith The King James Version The Joseph Smith Translation of the Bible
Reliability of the Bible	Biblical inerrancy Textual variants in the Bible Textual criticism of the Bible Doctrinal completeness of the Bible The Documentary Hypothesis
Creation	Cosmology The Creation Age of the Earth Evolution Adam and Eve as historical figures Death before the Fall of Adam and Eve Fall of Adam and Eve
Genesis	Pre-Flood ages of prophets The Flood Peleg Tower of Babel Sodom and Gomorrah
Understanding the Bible	Scriptural interpretations Tips for studying the bible Leaders on bible interpretation Common issues in interpretation and proof-texting Alleged contradictions in scripture Jonah and the whale Authorship of New Testament books Pauline teachings
Cultural issues	Old Testament practices Violence in the scriptures Slavery in the scriptures Sexism in the scriptures Racism and the scriptures Understanding biblical numbers and stories Joseph Smith and Old Testament practices
The Bible and the Book of Mormon	Bible passages in the Book of Mormon Isaiah and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The New Testament and the Book of Mormon The Apocrypha and the Book of Mormon The Documentary Hypothesis and the Book of Mormon

How did the mainstream Christian view that God created the universe out of nothing originate?

The concept of Creatio ex nihilo appeared suddenly in the latter half of the second century

Mainstream Christianity teaches that God created the universe from nothing (ex nihilo), while Mormons teach that God organized the universe from pre-existing matter. The LDS God is therefore claimed to be "less powerful" than the God of mainstream Christianity, or "unbiblical."

One non-LDS scholar's conclusion is apt:

Creatio ex nihilo appeared suddenly in the latter half of the second century c.e. Not only did creatio ex nihilo lack precedent, it stood in firm opposition to all the philosophical schools of the Greco-Roman world. As we have seen, the doctrine was not forced upon the Christian community by their revealed tradition, either in Biblical texts or the Early Jewish interpretation of them. As we will also see it was not a position attested in the New Testament doctrine or even sub-apostolic writings. It was a position taken by the apologists of the late second century, Tatian and Theophilus, and developed by various ecclesiastical writers thereafter, by Irenaeus, Tertullian, and Origen. Creatio ex nihilo represents an innovation in the interpretive traditions of revelation and cannot be explained merely as a continuation of tradition.^[37]

The concept of Creatio ex nihilo is not taught in the Old or New Testaments, or by the early Christian Fathers

Creatio ex nihilo is not taught in the Old or New Testaments, or by the early Christian Fathers, unless one assumes it. The doctrine was a novel idea that altered the beliefs and doctrines of the Jews and early Christians.

The problem of a pre-existent 'something'

The reason why most of modern Christianity demands ex-nihilo creation stems from arguments dealing with the sovereignty of God. If something exists apart from God—i.e., pre-exists the first act of creation, it must be co-eternal with God (and by extension, perhaps co-equal, or potentially co-equal). Likewise, LDS scripture teaches that there exists something which is co-eternal with God and potentially co-equal with God in the Book of Abraham. Is God absolutely transcendent over the material with which he works? Is there only one that pre-exists creation (God) or is there more than one?

The Old Testament makes no direct statement of ex-nihilo creation

The Old Testament makes no direct statement of ex-nihilo creation, and so the creation account is scrutinized for clues. Much of the debate over ex-nihilo creation stems from the first few verses of Genesis. And the controversy starts with the very first word: bereshit. The interpretation of Genesis 1:1 faces two questions. 1) Is Genesis 1:1 an independent sentence or a dependent clause, introducing the first sentence? And 2) What is the relationship of verse 1 to verse 2 (and even the remainder of the creation narrative in Genesis chapter 1)?

The Hebrew word roshit occurs some 50 times in the Old Testament. The vowels in the word indicate that is a construct form - that it means "beginning of" and not just "beginning". Of the other 50 occurrences, 49 of them follow this pattern. The exact same construction with the prefix be- occurs in four other places (Jer. 26:1; 27:1; 28:1; 49:34), and in each instance is generally translated as "In the beginning of the reign of ..." The other instances of roshit follow this construct pattern except for one in Isaiah 46:10, where we read: "I am God ... declaring the end from the beginning." Here there can be little doubt that the word cannot be read as a construct. And this one occurrence is often used to justify reading bereshit in Genesis 1:1 as an absolute and not a construct. To which we respond, is a grammatical error in one location reason to justify an adoption of a similar reading here? Why should we adopt the reading favored by one example over the dozens of alternatives?

If beroshit is a construct state, then verse 1 and verse 2 are both subordinate clauses describing the state of everything at the moment which God begins to create, and the beginning of verse 3 becomes the main clause for the first sentence of the Bible. Read this way, the beginning of the Bible reads:

When God began to create the heavens and the earth (the earth being without form and void, and darkness was on the surface of the deep, and the spirit of God moved upon the surface of the waters), God said, "Let there be light".

The first act of creation then is the command for light to exist. And all the rest - the earth as a desert and a wasteland (terms that imply an absence of both plant and animal life), the darkness, the deep, and so on, all exist prior to that first act of creation - and by definition are pre-existent.

Apart from this passage, there is often discussion over the meaning of the word bara - "to create". The Hebrew term bara itself is rather indifferent to the question of ex-nihilo creation. Often the claim is made that the word is used exclusively of God, but this clearly isn't the case (see for example Ezekiel 21:19). The meaning of bara here is dependent entirely on how we read the rest of the first line of the Old Testament.

In the absence of any Old Testament expressions of ex-nihilo creation, it seems preferable to follow the view that Israelite religion had not developed this theology. Joseph Smith resolved the interpretive crux in Genesis 1:1 in a rather unique fashion. In the Book of Moses, rather than defining creation in absolute terms (either from nothing or from something), he limits the description of creation in Genesis to a particular place and time. Creation is no longer universal:

And it came to pass, that the Lord spake unto Moses, saying, 'Behold, I reveal unto you concerning this heaven and this earth; write the words which I speak. ... Yea, in the beginning I created the heaven and the earth upon which thou standest. (Moses 2꞉1,3)

The New Testament doesn't provide much additional help in resolving the issue

The New Testament doesn't provide much additional help in resolving the issue. It relies heavily on the language of the Old Testament when discussing creation. And the same sorts of ambiguities arise. As James Hubler's Ph.D. dissertation on this very issue noted:

Several New Testament texts have been educed as evidence of creatio ex nihilo. None makes a clear statement which would have been required to establish such an unprecedented position, or which we would need as evidence of such a break with tradition. None is decisive and each could easily be accepted by a proponent of creatio ex materia...The punctuation of [John 1:3] becomes critical to its meaning. Proponents of creatio ex materia could easily qualify the creatures of the Word to that "which came about," excluding matter. Proponents of creatio ex nihilo could place a period after "not one thing came about" and leave "which came about" to the next sentence. The absence of a determinate tradition of punctuation in New Testament [Greek] texts leaves room for both interpretations. Neither does creation by word imply ex nihilo...as we have seen in Egypt, Philo, and Midrash Rabba, and even in 2 Peter 3:5, where the word functions to organize pre-cosmic matter. ^[38]

List of Quotations from Scholars that affirm that the Bible does not Explicitly Support Ex-Nihilo

The following quotes from scholars demonstrate the near-consensus view that the Genesis in particular and/or Bible as a whole does not explicitly support Creatio ex Nihilo. The quotations are divided into scholars that are commenting on Genesis alone and those that comment on the Bible as a whole. These lists are meant to be representative and not comprehensive/exhaustive.^[39]

Not in Genesis

The following scholars affirm that creatio ex nihilo is not taught in Genesis

• Itzhak Benyamini: "As for the antiquity of the world, it appears that in backward extending eternity, not only did God exist, but so also did the world, although chaotic in structure. Still, it did exist, and the divine creation merely set boundaries and organized the matter in that chaos. This moment of creation, as noted, is none other than the moment of the establishment of God as separate from chaos and as its organizer…Creation is not ex nihilo, but from confusion, from chaos. It is the differentiation of being from confusion, which is not nothingness but a distortion of being, and, retrospectively, it understands this. Language alone is what creates this substance and is capable of making it non-chaotic."^[40]

"The first primordial material is apparently water, which entails the danger of liquidity. At first, the abyss was water, and water is tohu vavohu, and perhaps the abyss (tehom) is close to vohu.

Water, which is most definitely primordial, is now divided in two: order was created within it, meaning that the beginning of differentiation was within water, between water of one kind and water of another kind. This is an extension of the division between light and darkness. Differentiation is from a single thing to a pair of things: water above and water below, like male and female, like light and darkness, in a binary relation.

This can also be viewed from a slightly different angle: the firmament is a tool of separation, like the essence of light and its function. A tool was created, which enters something in order to divide it in half, and then to commingle with one of the halves. Thus, light separates darkness and becomes half of what was created out of the darkness. The firmament separates water from water and then combines with one half of the water.

This shows that the tools were created ex nihilo (but matter was not created ex nihilo), by bootstrapping, produced by the act of separation that they effectuate. The moment before their creation, they did not exist, but at the moment of their creation, they, in turn, create something else, which is separate from its Other but also from within it. Thus, though slightly differently, creation takes place on the following day as well, when the water within the lower water recedes, and the dry land is revealed. In retrospect, it may be said that the water is a tool of separation not just as material but also because of its liquidity, its flow, which reveals the dry land …. It was stated that the earth already existed, but now we hear that it was created. This is because earth was no longer the confused reality that it was at first. Now it is the name erets (land), which was given to yabasha (dry land), in that it is distinct from water. [. . .]

The rivers were not created by God. They existed before creation. They surround the earth and irrigate it. Like God and Adam, they are partners in the work of creation (which is fertilizing and irrigating, and not creation ex nihilo)."^[41]

• Marc Zvi Brettler: "The opposite of structure is chaos, and it is thus appropriate that 1:1-2 describe primeval chaos — a world that is "unformed and void," containing darkness and a mysterious wind. This story does not describe creation out of nothing (Latin: creatio ex nihilo). Primeval stuff already exists in verses 1-2, and the text shows no concern for how it originated. Rather, it is a myth about how God alone structured primordial matter into a highly organized world. Only upon its completion is this structure 'very good.'"^[42]
• Thomas L. Brodie: "Genesis apparently is not describing creatio ex nihilo, creation from nothing (Sacks, 4; Scullion, 16; however, Jacob, 1, does hold for creation from nothing; and Wenham, 14, is circumspect: 'The phraseology leaves the author’s precise meaning uncertain'). The primary transition is not from nothingness to being but from chaos to order. The creation process begins with something like a formless waste: tōhû . . .bōhû. The first word, tōhû, suggests something shapeless, formless, uninhabitable; and it may also be related etymologically to tĕhôm, 'the deep' (Clifford, 2:4). Bōhû, in rhyming with tōhû—forming an assonant hendiadys—simply reinforces its effect. The text may also be read as referring primarily to emptiness: the earth is 'an empty place. . . unproductive. . . uninhabited' (Tsumura, 1994a, 328)."^[43]
• Walter Brueggemann: "It is widely agreed that Genesis 1:1-2 constitutes a remarkable premise for creation, namely, that disordered chaos (expressed in Hebrew onomatopoetically as tohu wabohu) was already "there" as God began to create. That is, God did not create 'from nothing,' but God’s act of creation consists in the imposition of a particular order upon that mass of undifferentiated chaos. For much of the Bible, the energy of chaos (antiform) continues to operate destructively against the will of the Creator, and sometimes breaks out destructively beyond the bounds set by the decree of the Creator. It is an interesting example of 'imaginative remembering' that much later, in 2 Maccabees 7:28, the tradition finally asserts 'creation out of nothing,' a view that since then has predominated in later church traditions of theological interpretation."^[44]
• Umberto Cassuto: "Just as the potter, when he wishes to fashion a beautiful vessel, takes first of all a lump of clay, and places it upon his wheel in order to mould it according to his wish, so the Creator first prepared for Himself the raw material of the universe with a view to giving it afterwards order and life. In this chaos of unformed matter, the heaviest materials were naturally at the bottom, and the waters, which were the lightest, floated on top. This apart, the whole material was an undifferentiated, unorganized, confused and lifeless agglomeration. It is this terrestrial state that is called תֹהוּ וָבֹהוּ tohu and bohu."^[45]
• Paul K. Cho: "There is not an initial conflict and combat between the creator God and the watery forces of chaos….Nevertheless, the primordial sea, תהום, which alludes to Tiamat, and over whose waters the spirit of God purposefully hovers, is there before creation begins (Gen 1:2). And after the creation of light on the first day, which makes the counting off of the seven days of creation possible, God’s first act of creation is to divide the primordial sea in half and to place a firmament in between to keep the halves separate (Gen 1:6–7). The primordial sea, in Genesis as in Enuma Elish, preexists creation, and the initial stages of creation consist of the creator dividing the primordial waters to create a tripartite world, with the celestial waters above, the infernal waters below, and the earth in between."^[46]
• John J. Collins: "Whatever the origin of the Adam and Eve story, it stands in sharp contrast to the Priestly account of creation that now forms the opening chapter of the Bible. The opening verse (Gen 1:1) is majestic in its simplicity: 'In the beginning, God created the heavens and the earth.' Originally, the Hebrew was written without vowels. The vowels were added later as points above and below the consonants. The consonantal text can also be translated as: 'In the beginning, when God created the heavens and the earth. . . .' The Babylonian creation myth, Enuma Elish, similarly begins with a temporal clause. (There is another possible reflection of the Babylonian myth in Gen 1:2. The Hebrew word for 'the deep' [tehom] is a cognate of the name of the Babylonian monster Tiamat in Enuma Elish.) If the opening words are translated as a temporal clause, it is clear that we are not speaking of creation out of nothing. Already when God set about creating the heavens and the earth, there was a formless void (tohu wabohu), and the wind or spirit of God was hovering over the waters. God proceeds to bring order out of chaos simply by uttering commands."^[47]
• Robert Crotty: "The story in Gen. 1.1–2.3 is a priestly document. It does not relate a creatio ex nihilo but describes the ordering of a chaotic cosmos. The narrative distinguishes between works of separation (days 1–3) and works of furnishment (days 4–6)."^[48]
• Edwin M. Good: "...It seems clear that the storytellers were not thinking of what later philosophical and theological traditions, speaking Latin as they often did, called creatio ex nihilo, creation from nothing,' namely, that the creator was not working with preexisting stuff. But in this story, something was there—the empty, shapeless 'earth,' darkness, the 'abyss,' the wind across waters.^[49]
• Ronald Hendel: "On the first three days God creates the major domains of the cosmos by creating new things and using them to separate the primeval materials of chaos…. "In the beginning when God created," or "When God began to create." The grammar of this temporal clause was clarified by the medieval Jewish commentator Rashi, who noted that the Hebrew word for "beginning" (reshot) required a dependent relation—it is the "beginning of" something–and can be followed by a verb. The traditional rendering, "In the beginning, God created," dates to the Hellenistic period (as in the Septuagint), when the details of classical Hebrew grammar had been forgotten. The idea of creatio ex nihlo is dependent on the later rendering. The original grammar, creation is a process of ordering and separation that begins with preexisting chaotic matter. This distinctive clause portrays the primordial state as a dark, watery chaos, an image similar to the primordial state in Egyptian, Mesopotamian, and Greek traditions. Unlike those other traditions, the chaos here is not a god or gods, but mere matter. The wind from God (verse 2) is the only divine substance and seems to indicate the incipient ordering of this chaos."^[50]

"Corresponding to תהו ובהו, the [Septuagint] translator wrote ἀόρατος καὶ ἀκατασκεύαστος ‘unseen and unorganized." Scholars have noted that ἀόρατος is a distinctive philosophical term in Greek, used by Plato to denote the "unseen" preexisting world of ideas (Sophist 246a״ c; Theaetatus 155e; Timaeus 51a; see Hanhart 1992: 367; Harl 1986: 87; Rosel 1994: 31). This choice of a Greek equivalent expresses something of Platonic cosmology in biblical guise, perhaps joining the cosmologies of Plato and Moses, as was a commonplace in Hellenistic Jewish thought, particularly in Alexandria. Hence, we may have a glimpse of the Hellenistic conceptual world of the [Septuagint] translator via the translation of this obscure Hebrew phrase. Note that the phrase is rendered in two words joined with a conjunction, exactly like the Hebrew Vorlage. But within the constraints of a literal translation, something of contemporary Platonic cosmology may shine through."^[51]

• Menahem Kister: "At this point we must address another difficulty posed by Genesis 1:1-3, perhaps a more profound one: does Genesis 1:2 describe primordial elements, such as darkness and abyss, which existed before creation? How are these elements related to God, i. e., are they eternal, coexistent with God, or were these elements created by God? The wording of the biblical verses does not give us a reason for choosing the latter. To be sure, the belief in primordial elements from which the Cosmos has emerged, or was created, is shared by many cultures. Yet, the idea that primordial elements coexisted with God (from which it follows that God was not the only eternal entity before Creation) may be potentially more problematic for a monotheistic religion. The author of Genesis, however, does not give us a clue about the way in which he coped with this subtle theological question, if he recognized it at all."^[52]
• J.R. Porter: "The biblical accounts of the creation of the world have their background in ancient Near Eastern mythology, in which creation is often depicted as the deity’s victory over the forces of chaos, represented by threatening waters, as a result of which the god is established as a supreme king. A large number of references show that this concept was well-known in Israel also. … Although the watery chaos is still there [in Genesis 1], there is no conflict between it and God, as in the ancient myth. God creates in unfettered freedom by his word or command, and creation is brought about by the separation of the elements of the universe, which produces an ordered and habitable world. Hence creation is not so much dealing with absolute beginning, creation from nothing — though this idea appears later, as in 2 Maccabees 7:28 — as with the world order as perceived by human beings."^[53]
• Gary Rendsburg: "A close reading of vv. 1-3 (especially v. 2) reveals that water was preexistent matter, in the form of the deep (Hebrew תְהוֹם tɘhom)—which is to say, water is never created in Genesis 1, but rather is the dominant presence on the earth, comprised of תֹהוּ וָבֹהוּ tohu wa-bohu ‘wild and waste’ (v. 2). This water, in turn, represents the cosmic sea or abyss, which in other ancient Near Eastern cosmogonies (most famously, the Babylonian story Enuma Elish) is symbolized by an evil deity (for example, the goddess Tiamat in said story [note that Babylonian Tiamat is cognate with to Hebrew תְהוֹםtɘhom ‘deep, abyss’, which, notwithstanding the lack of a feminine ending, is a feminine noun in Hebrew)"
• Thomas Romer: "This text does not narrate a creatio ex nihilo, as it can later be found in Judaism and Christianity. Quite the contrary, it emphasizes the fact that God did not create the darkness, symbol of evil, nor the tehom, i.e., the waters symbolizing chaos and darkness (that may allude to the sea serpent Tiamat who Marduk, according to the epic Enuma Elish, has to kill before creating the world and humankind). In Genesis 1, Elohim integrates these things in his creation by transforming them (pushing back the waters and brightening up the darkness), but darkness and chaos are not "good" (on the first day of creation, only the light is characterized as 'good'; Gen 1:4)"^[54]
• Howard Schwartz: ""The very existence of pre-existing elements, such as light, darkness, chaos, void, water, wind, and the deep, raise doubts about the singularity of God’s accomplishment. Yet there is no explicit mention of the creation of these elements in the account of Creation."^[55]
• Hermann Spieckermann: "God’s creation as described at the beginning of the Bible is not a creative act out of nothing. The conception of creatio ex nihilo first came to the fore in Hellenistic Judaism (2 Macc. 7:28). After the heading of Gen. 1:1 comes a description of the world before God’s first deed, the generation of light. Three elements characterize the world at this time: tōhû wābōhû (formless and void), ḥōšek (darkness), and tĕhôm (the deep). Present in Mesopotamian myths and even Old Testament texts, this triad alludes to Chaos. The term tĕhôm betrays an inherent conception of Chaos."^[56]
• Marvin A. Sweeney: "Interpreters are accustomed to read the first statement of the creation account in Gen 1:1 as a statement of creatio ex nihilo, or 'creation out of nothing,' which presupposes that nothing existed prior to G-d’s creation of the world. In English, Gen 1:1–2 would then read, 'in the beginning, G-d created the heavens and the earth, and the earth was formless and void …' But such a statement conflicts with other depictions of creation in the Bible, e.g., Job 38; Ps 74; and Isa 51, which indicate that G-d overcame a chaos monster as part of the process of creation in which a pre-existing world of chaos was brought into order. Close analysis by the medieval biblical commentator Rashi (Rabbi Solomon ben Isaac, 1040–1105) of the initial words of Gen 1:1, beˇre ̄"sˇît ba ̄ra ̄" "lhym, indicate that they cannot be read as 'in the beginning G-d created,' because the term beˇre ̄"sˇît is a construct form that lacks a definite article. The verb, ba ̄ra ̄", cannot be read as a perfect verb, but it must be rendered as an infinitive that forms a construct chain with the terms that precede and follow. Consequently, the verse must be read as, 'in (the) beginning of G-d’s creating the heavens and the earth, the earth was formless and void …' The result is a statement in which the earth pre-existed creation in a state of chaos that was put into order by G-d. G-d’s act of creation then becomes a model for human action in the world, viz., the task of human beings modeled on G-d becomes one of overcoming chaos in the world and placing the world into order."^[57]
• William A. VanGemeren: "The root בָּרָא, Genesis 1, or creation by the word (contra Foerster) cannot explicitly communicate a doctrine of creatio ex nihilo."^[58]
• John H. Walton: "It has long been observed that in the contexts of bara no materials for the creative act are ever mentioned, and an investigation of all the passages mentioned above [which use the Hebrew word bara] substantiate this claim. How interesting it is that these scholars then draw the conclusion that bara implies creation out of nothing (ex nihilo). One can see with a moment of thought that such a conclusion assumes that 'create' is a material activity. To expand their reasoning for clarity’s sake here: Since 'create' is a material activity (assumed on their part), and since the contexts never mention the materials used (as demonstrated by the evidence), then the material object must have been brought into existence without using other materials (i.e., out of nothing). But one can see that the whole line of reasoning only works if one can assume that bara is a material activity. In contrast, if, as the analysis of objects presented above suggests, bara is a functional activity, it would be ludicrous to expect that materials are being used in the activity. In other words, the absence of reference to materials, rather than suggesting material creation out of nothing, is better explained by indication that bara is not a material activity but a functional one."^[59]
• Claus Westermann: "If this is correct—and there is no other convincing attempt to trace the derivation of ברא—then the Priestly ברא is based on a concrete idea, something like יצר. We do not know if the word was used of creation by God in this concrete sense before Deutero-Isaiah and P. One must be cautious about attributing too much to the word as if it could of itself say something about the uniqueness of the creative act of God. It is clear that it was P’s intention to use a special theological word for creation by God. But it is not correct to regard this word as the only one and to neglect such words as עשׂה or יצר. Nor is it correct to read creatio ex nihilo out of the word as such as, for example, does P. Heinisch: "If not always, then for the most part, the word indicates creatio ex nihilo." On the other hand A. Heidel is correct: "This concept (creatio ex nihilo), however, cannot be deduced from the Hebrew verb bārāʾ, to create, as it has been done.… There is no conclusive evidence in the entire Old Testament that the verb itself ever expresses the idea of a creation out of nothing."^[60]
• R.N. Whybray: [Genesis] 1:2 refers to the situation before God’s creative action began. There is no question here of a creatio ex nihilo, a ‘creation out of nothing’. The earth (h ̄aʾ ̄ares) already existed, but it was a ‘formless void’ (t ̄ohˆu w ̄ab ̄ohˆu)—not a kind of non-existence but something empty and formless, without light and covered by the water of the deep (t ̆ehˆom). There are echoes here of the Near-Eastern cosmologies. The word rˆuah, rendered by ‘wind’ in NRSV, can also mean ‘spirit’ (see NRSV marg.). Whichever is the correct interpretation, NRSV’s ‘swept’ is a participle, denoting a continuous action; it should perhaps be rendered ‘was hovering’."^[61]
• Ziony Zevit: "'In the beginning God created the heaven and the earth.'On the basis of this well-known rendering, it can be argued that the ancient Israelites believed in creation ex nihilo, that is, creation out of nothing. This happens not to be the case. . . . A stricter, non-interpretive translation of the same verse is 'In the beginning of God’s creating the heavens and the earth,' which indicates that this verse is not a sentence but a circumstantial clause in a long, complicated sentence spread out over three biblical verses. It describes the state of matter in the cosmos before God set about ordering the chaotic mix of darkness, earth, wind, and water to create the heavens and the earth."^[62]

Not Found in the Bible

• James K. Aitken: "Galen (129–c.211) was the first to indicate that the view of creation had to be altered to take into account Christian views of God, leading to the doctrine of creatio ex nihilo."^[63]
• William P. Brown: "Overall, however, the Priestly cosmogony does not exemplify a doctrine of creatio ex nihilo, "creation out of nothing." Syntactically, the first verse of Genesis is a dependent clause ("When God began to create the heavens and the earth . . .") rather than a complete sentence (i.e., 'God created the heavens and the earth.') Indeed, the notion of creatio ex nihilo did not clearly emerge as a doctrine until the second century CE (G. May, Creatio ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought [tr. A.S. Worrall; Edinburgh: T. & T. Clark, 1994], 35-38, 62-84). The vigor and intensity with which both modern and ancient commentators have argued opposing positions betrays the fact that more than simply syntactical precision is at stake; deeply conflicting theological convictions underlie the various ways in which God is viewed in relation to the cosmos. For the Priestly author, however, the preexistence of chaos in no way intrudes on or limits God’s transcendent character, but rather underlines the divine role as the creative orderer of the cosmos. Whereas God is comfortable with preexistent 'chaos' in the Priestly cosmogony, many modern interpreters are not."^[64]
• James N. Hubler: "Creatio ex nihilo appeared suddenly in the latter half of the second century c.e. Not only did creatio ex nihilo lack precedent, it stood in firm opposition to all the philosophical schools of the Greco-Roman world. As we have seen, the doctrine was not forced upon the Christian community by their revealed tradition, either in Biblical texts or the Early Jewish interpretation of them. As we will also see it was not a position attested in the New Testament doctrine or even sub-apostolic writings. It was a position taken by the apologists of the late second century, Tatian and Theophilus, and developed by various ecclesiastical writers thereafter, by Irenaeus, Tertullian, and Origen. Creatio ex nihilo represents an innovation in the interpretive traditions of revelation and cannot be explained merely as a continuation of tradition."^[65]
• Helge S. Krach: "What little was known about the universe in the early Middle Ages included the idea that it was created in toto in a supernatural act rather than shaped out of some pre-existing state of matter. It was a true creatio ex nihilo. Given that this is a fundamental doctrine of Christianity, and in view of the overwhelming impact of Christian thought on cosmology through a large part of history, it is not irrelevant to repeat that creatio ex nihilo is nowhere explicitly stated in the Bible, neither in the Old nor in the New Testament. It is a doctrine not to be found in the earliest form of Christianity, when the form of creation was rarely a matter of discussion. Only in the second half of the second century can the doctrine be found in its strict sense, as an ontological and theological statement that expresses the contingence of the creation and the omnipotence and absolute freedom of God."^[66]
• Andrew Louth: ""It is, indeed, in the context of the struggle against Gnosticism that many scholars locate the emergence of the Christian doctrine of creatio ex nihilo. Certainly, the way Theophilus interprets Genesis would have served him well in his struggle against Gnosticism, and it may well be that struggle that led him to see the significance of creation ex nihilo. For the critical role of creation ex nihilo in the thought of Theophilus (and Tertullian) needs some explanation: the older apologist Justin seems much close to traditional Platonism with his assertion that God created the cosmos out of 'unformed matter' (1 Apol. 10, cf. 59)."^[67]
• Gerhard May: "The concept of creatio ex nihilo began to be adumbrated in Christian circles shortly before Galen’s time. The first Christian thinker to articulate the rudiments of a doctrine of creatio ex nihilo was the Gnostic theologian Basilides, who flourished in the second quarter of the second century. Basilides worked out an elaborate cosmogony as he sought to think through the implications of Christian teaching in light of the platonic cosmogony. He rejected the analogy of the human maker, the craftsman who carves a piece of wood, as an anthropomorphism that severely limited the power of God. God, unlike mortals, created the world out of ‘non-existing’ matter. He first brought matter into being through the creation of ‘seeds’, and it is this created stuff that is fashioned, according to His will, into the cosmos."^[68]

"To rabbinic Judaism the questions raised by Greek ontology were relatively remote. But the chief reason why it did not come to the formation of a specific doctrine of creatio ex nihilo is to be seen in the fact that it was not demanded by the text of the Bible. The mention of chaos in Genesis 1:1 could also support the view that an eternal material existed, which God had merely ordered in creating the world. Jewish thought is in its entire essence undogmatic; in the question of the creation of the world it did not find itself tied down by the statements in the Bible and so possessed wide room for manoeuvre for highly variant speculations on creation. It was left for the Jewish philosophers of the Middle Ages to develop in controversy with Arabic neoplatonism and Aristotelianism a specific doctrine of creatio ex nihilo. But even then this did not achieve sole validity, but the biblical statements about creation continued to be interpreted in various ways."^[69]

• Teun Tieleman: "That God created the world out of nothing seems the most natural way of reading the opening chapter of Genesis. However, as May himself rightly stresses, we must exercise caution when we come across the statement that God created the world out of nothing. Early sources in which this statement is found may merely express the idea of God’s omnipotence. In such cases creatio ex nihilo in its technical sense is not in play. This is generally believed to have resulted from the debate between pagans and Christians in the second century CE—which makes Galen an important witness. Indeed, it seems to have been designed in conscious opposition to a fundamental assumption of the Greek philosophical tradition (cf. also Dillon, this volume, §2). From Parmenides (fifth century BCE) onward it had been axiomatic for Greek philosophers that nothing comes into being from not-being. Accordingly, Plato in his extremely influential Timaeus pictures the divine Craftsman (‘Demiurge’) as bringing order to a pre-existing entity called the ‘Receptacle’ or ‘Mother of Becoming’ or ‘the Place’, which was soon identified by Plato’s readers with Aristotle’s material cause (see below, p. 133). This entity prevents God’s best intentions from being completely realized, thereby explaining such imperfections as remain in a cosmos marked by overall purposefulness and beauty. From the Judaeo-Christian point of view, however, the postulate of the Receptacle goes against divine omnipotence. The doctrine of creatio ex nihilo, then, seems to be intended as the exact counterpart of the Platonic and other Greek accounts of creation that were based on the axiom that being cannot come from not-being."^[70]

What were the early Christian beliefs about the creation?

A belief in ex nihilo creation was not shared by the first Christians

Contrary to the critics' claims, their belief in ex nihilo creation was not shared by the first Christians. The concept of creatio ex nihilo

began to be adumbrated in Christian circles shortly before Galen's time. The first Christian thinker to articulate the rudiments of a doctrine of creatio ex nihilo was the Gnostic theologian Basilides, who flourished in the second quarter of the second century. Basilides worked out an elaborate cosmogony as he sought to think through the implications of Christian teaching in light of the platonic cosmogony. He rejected the analogy of the human maker, the craftsman who carves a piece of wood, as an anthropomorphism that severely limited the power of God. God, unlike mortals, created the world out of ‘non-existing’ matter. He first brought matter into being through the creation of ‘seeds’, and it is this created stuff that is fashioned, according to His will, into the cosmos.^[71]

Thus, the doctrine of creatio ex nihilo was first advanced by a Gnostic (a heretical branch of Christianity), and did not appear until more than a century after the birth of Christ.

The idea of God using pre-existing material in creation was accepted by at least some of the early Church Fathers

The idea of God using pre-existing material in creation was accepted by at least some of the early Church Fathers, suggesting that beliefs about the mechanism of creation altered over time, as Greek philosophical ideas intruded on Christian doctrine. Justin Martyr (A.D. 110—165) said:

And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received-of reigning in company with Him, being delivered from corruption and suffering."^[72]

Justin continues elsewhere with such examples as:

• "by the word of God the whole world was made out of the substance spoken of before by Moses."^[73]
• [the earth,] "which God made according to the pre-existent form."^[74]
• "And His Son, who alone is properly called Son, the Word who also was with Him and was begotten before the works, when at first He created and arranged all things by Him, is called Christ, in reference to His being anointed and God's ordering all thing; through Him..."^[75]

Justin was not the only Father to reject ex nihilo creation. Clement said in his "Hymn to the Paedagogus":

Out of a confused heap who didst create This ordered sphere, and from the shapeless mass Of matter didst the universe adorn....^[76]

And, Blake Ostler comments on 1 Clement:

Clement stated: "Thou . . . didst make manifest the everlasting fabric of the world. Thou, Lord, didst create the earth." The terms used here by Clement are significant. He asserts that God did "make manifest" (ἐϕανεροποίησας) the "everlasting fabric of the world" (Σὺ τὴν ἀέναον του κόσμου σύστασιν). He is referring to an eternal substrate that underlies God's creative activity. Clement is important because he is at the very center of the Christian church as it was then developing. His view assumed that God had created from an eternally existing substrate, creating by "making manifest" what already existed in some form. The lack of argumentation or further elucidation indicates that Clement was not attempting to establish a philosophical position; he was merely maintaining a generally accepted one. However, the fact that such a view was assumed is even more significant than if Clement had argued for it. If he had presented an argument for this view, then we could assume that it was either a contested doctrine or a new view. But because he acknowledged it as obvious, it appears to have been a generally accepted belief in the early Christian church.^[77]

How was the doctrine of creation altered to "creatio ex nihilo"?

Some Greek philosophical ideas influenced the change to "creatio ex nihilo"

Non-LDS author Edwin Hatch noted the influence of some Greek philosophical ideas in the change to creatio ex nihilo:

With Basilides [a second century Gnostic philosopher], the conception of matter was raised to a higher plane. The distinction of subject and object was preserved, so that the action of the Transcendent God was still that of creation and not of evolution; but it was "out of that which was not" that He made things to be . . . . The basis of the theory was Platonic, though some of the terms were borrowed from both Aristotle and the Stoics. It became itself the basis for the theory which ultimately prevailed in the Church. The transition appears in Tatian [ca. A.D. 170]^[78]

Does Colossians 1:16 teach that Jesus created all things out of nothing?

Creedal Christians believe in the post-Biblical doctrine of creatio ex nihilo (creation out of nothing)

Creedal Christians believe in the post-Biblical doctrine of creatio ex nihilo (creation out of nothing). Because this is how they understand the idea of creation, they read it into this verse.

Latter-day Saints have no quarrel with these verses. They emphatically believe that the Father created all things by Jesus Christ

The passage in question reads:

[Jesus Christ] is the image of the invisible God, the firstborn of every creature:

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

And he is before all things, and by him all things consist.(Colossians 1:15-17.)

The Greek text does not teach ex nihilo, but creation out of pre-existing raw materials

As one author observed, the Greek text does not teach ex nihilo, but creation out of pre-existing raw materials, since the verb ktidzo "carried an architectural connotation...as in 'to build' or 'establish' a city.... Thus, the verb presupposes the presence of already existing material."^[79]

One must not overlook 2 Corinthians 4꞉18, which states that "the things which are seen are temporal; but the things which are not seen are eternal"—suggesting that aspects of the created "unseen world" are eternal, despite the exercise of God's creative power upon them.

LDS doctrine sees creation as an act of organizing pre-existing, eternal matter and intelligence. (See D&C 93꞉29, D&C 131꞉7.)

Thus, Jesus certainly participated in the creation of all created thing

Thus, Jesus certainly participated in the creation of all created things—but He worked with preexisting chaotic materials. The angelic ranks of "thrones, dominions, principalities, and powers" were also created by Christ, for these beings did not assume their angelic status or form without divine creative power, even though some aspect of their "intelligence" pre-dated God's creative acts in their behalf.

Each of us, along with Jesus and Lucifer/Satan, are spirit children of our Father in Heaven. Our personality and character were developed during the long pre-mortal existence. During this time the Savior, as the first born of the Father, developed the attributes that allowed God the Father to trust Jesus with the creation of all things that would be created and to assume the divine role of The Son. With that same process Lucifer developed the attributes that led him into sin and rebellion.

The difference between Jesus and Lucifer is so great that we cannot fully understand it. The rest of God's children are somewhere in between these two extremes. Because of Jesus' role in the creation Satan's premortal powers and status were dependent upon the creative power and authority of God, exercised through Jesus Christ.

The difference between those who followed the Father and those who followed Lucifer is in part dependent upon the eternal aspect of each individual. This may help to explain Satan's antipathy toward Jesus, and his desire to usurp the power and authority of God possessed by Christ (see Moses 4꞉1).

The claim, then, that Jesus and Satan were merely peers, misunderstands and misrepresents the LDS doctrine of creation, and Jesus' preeminent role in it.

Related articles:	The Father: A Spirit vs. Embodied
	Corporeality of God
	Creatio ex nihilo
	No man has seen God

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Source(s) of the criticism

Critical sources

Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Search for the Truth DVD (2007) Resources Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers

Does what Joseph Smith taught about the creation of spirits contradict the scriptures?

It should be noted specifically that Joseph addresses the word "create" as meaning "to organize" and not to "create out of nothing"

Joseph Smith taught that spirits were not created, and that spirits did not have a beginning because they will not have an end. In scripture, however, there are many verses which stated that God created spirits.

• Did what Joseph taught about the creation of spirits contradict the scriptures?

It should be noted specifically that Joseph addresses the word "create" as meaning "to organize" and not to "create out of nothing." Therefore, God can still at some point "organize" whatever composes spirits just as He organized the "chaotic matter" into the world and all that we see. As long as one properly understands that "to create" is "to organize" rather than "to create out of nothing," there is no problem or conflict between God creating spirits and creating the world. In both instances He used some preexistent material from which He organized both.

The statement upon which this teaching is based is actually an excerpt from Joseph Smith's April 7, 1844 talk known as the "King Follett Discourse"

In the 2008-9 lesson manual Teaching of the Presidents of the Church: Joseph Smith, we find the following in Chapter 17 - The Great Plan of Salvation:

In April 1844, the Prophet taught: "I have another subject to dwell upon, which is calculated to exalt man. … It is associated with the subject of the resurrection of the dead,—namely, the soul—the mind of man—the immortal spirit. Where did it come from? All learned men and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine; I know better. Hear it, all ye ends of the world; for God has told me so; and if you don’t believe me, it will not make the truth without effect. …"

"I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits. … " ^[80]

The present text of quotes from the "King Follet discourse" as recorded in the lesson manual is from the Grimshaw Amalgamation

The present text of quotes from the "King Follet discourse" as recorded in the lesson manual is from the Grimshaw Amalgamation, which was the work of Jonathan Grimshaw in 1855. Grimshaw was a clerk in the Church Historian's Office assigned to prepare Joseph Smith’s sermons for inclusion in what would eventually become the 7-volume History of the Church.

Grimshaw relied upon the accounts of the four men who made record of the prophet’s words on that day

Since there was no stenographic report of the sermon and no prepared text from which to reconstruct the sermon, Grimshaw relied upon the accounts of the four men who made record of the prophet’s words on that day. Three of these men, Thomas Bullock, Willard Richards and William Clayton, were assigned to do so and the fourth, Wilford Woodruff, made a record for inclusion in his journal.

Thomas Bullock amalgamated together his account and that of William Clayton in 1844, which was then printed in the LDS periodical Times and Seasons. Grimshaw took this amalgamation and amalgamated it with the accounts of Willard Richards and Wilford Woodruff in an attempt to provide the most complete account possible. This version of the sermon has been reprinted more than any other and has been published in the Ensign, Teachings of the Prophet Joseph Smith, and History of the Church of Jesus Christ of Latter-day Saints. It is also the source of the quotations noted above from Teachings of the Presidents of the Church: Joseph Smith.

Does the teaching contradict scripture?

The following quote appeared in the April and May 1971 Ensign on pages 13-17 of each. Within the sermon, Joseph is reported as having said:

"I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal [co-eternal] with our Father in heaven."

The question is: Are there indications within the scriptures regarding creation contradict such a statement? It should be noted that the scriptures themselves clearly state that,

"Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be." (D&C 93꞉29) It would appear that whatever this "intelligence" is, it cannot be "created or made." Precisely what this "intelligence" is and whether it is an individuated spirit being or merely the chaotic precursor to an organized individuated spirit has been the subject of a much of discussion in LDS thought. Suffice to say that we existed as this "intelligence" previous to whatever action the Father took that resulted in our becoming His spirit children. This is the manner in which the matter has been understood and expounded upon within Church publications.

Does the fact that we existed as "intelligence" previous to our organization into spirits preclude "creation"? Not necessarily. It would all depend upon how one views the process of "creation." Did God create the world from nothing as most of our Christian brothers from other faiths infer? Joseph did not think so. In the same sermon he stated:

"You ask the learned doctors why they say the world was made out of nothing, and they will answer, "Doesn’t the Bible say he created the world?" And they infer, from the word create, that it must have been made out of nothing. Now, the word create came from the word baurau, which does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship. Hence we infer that God had materials to organize the world out of chaos—chaotic matter, which is element, and in which dwells all the glory. Element had an existence from the time He had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning and can have no end."

Therefore, it is not merely "intelligence" which cannot be "created or made" but "chaotic matter" or "element." Something existed, some form of primordial "matter" or "element" which "had an existence from the time He [God] had" just as "The mind or the intelligence which man possesses is co-equal [co-eternal] with God himself."

LDS doctrine rejects Neo-Plantonic accretions, but this does not make them automatically false

Non-LDS Christian Stephen H. Webb wrote:^[81]

Mormon arguments deserve to be examined on their own grounds for internal consistency and biblical adequacy. Not being Platonic is not equivalent to not being rational. ^[82]:92

Mormons and creatio ex nihilo (creation out of nothing)

Non-LDS Christian Stephen H. Webb wrote:^[81]

Thological and philosophical critics of Mormonism often focus on their rejection of the doctrine of creation out of nothing, as if the Mormon relationship to traditional theology is merely negative. What critics miss is the flip side of this rejection, namely, the affirmation of the eternity of matter and how this affirmation functions as the philosophical foundation for a

dramatic revision of the pre-existence of Jesus Christ. ^[82]:87

"Smith would have held his own in debating with" Neo-Platonists, Gnostics, and early Christian theologians

Non-LDS Christian Stephen H. Webb wrote:^[81]

[I]t would be a mistake to think of Mormonism as simply rejecting the Greek heritage of metaphysics. Paulsen has done more than any Mormon thinker to demonstrate how Smith’s idea of divine embodiment would have been in the theological mainstream prior to Origen and Augustine. In fact, [David] Paulsen, who is also a professor at Brigham Young University, has done more

than any theologian of any denomination to rediscover the metaphysical depths of anthropomorphism in early Christian theology, and his work has been extremely helpful for my own project. Paulsen shows how the Mormon version of the restoration of the Church requires a strong reading of the history of metaphysics. Joseph Smith spoke plainly, but that should not disguise the revolutionary nature of his claims. I have discussed emerging ideas of matter in the context of the Neo-Platonists, the Gnostics, and the early theologians, and Smith would have held his own in debating with all three groups. Smith had the imagination of the Gnostics in his multilayered portrait of the divinities that populate the cosmos. Nonetheless, he would have agreed with the Neo-Platonists and the Christians that the Gnostics erred in identifying matter with evil. He would have liked the Platonic concept of pre-existent souls as well as Plato’s portrait of the Demiurge as being not absolutely different from the world. Indeed, his sense of the rhythmic and cyclical movement of spirits from a refined to an embodied state and back again would have led him to express great interest in the circular framework of Plotinus, but Smith would not have accepted the elitism and intellectualism built into Neo-Platonic thought. He would have sympathized with Christians who struggled to identify nature’s inherent goodness, but he would not have shared their solution in attributing infinity to God. Smith absorbed and revised so many Christian traditions, but negative theology has virtually no room in his thought. In the debates over infinity, Smith, ever the concrete thinker, would have affirmed an actual, as opposed to a potential infinity in order to defend his vision of the afterlife as an eternal progression through space and time. His cosmos was big enough for both the eternity of the divine and the infinity of matter, but his materialism left no room for one entity that is both eternal and infinite. In sum, he would have de-Augustinized theology in order to baptize Greek philosophy anew. ^[82]:91

Augustine's views about matter are perhaps less coherent than Joseph Smith's

Non-LDS Christian Stephen H. Webb wrote:^[81]

Augustine’s position is actually not as sound as it first appears. If God makes the world out of himself, does it necessarily have all the attributes of the divine? Does it necessarily follow that matter is a substance that equals God’s own power? The problem with Augustine’s position (and the whole of classical theism on this issue) is that he can imagine no middle ground between creating and shaping. From the perspective of classical theism, if God does not create matter out of nothing, then God merely shapes (or adds form to) the matter that is already there, and that means that God is neither infinite nor omnipotent. If matter is too close to God, then God must not have complete mastery over it. Likewise, if matter comes from God, then God must be tainted by it, which means that God shares in its corruptibility. Either way, God would not be God, or at least, God would not be infinite. But what if there is a middle ground? What if matter is one of God’s perfections without the world being divine? If the perfection of matter is already an expression of who God is (indeed, if it is the substance of the Father’s relation to the Son), then matter can come from God without compromising God’s nature. Moreover, God would be neither master nor victim of matter’s nature, since God’s relation to matter would be nothing more than a reiteration of the Father’s relation to the Son.^[82]:92–93

Non-LDS Christian Stephen H. Webb: Creedal Christians can learn from LDS views about Jesus Christ and creation

Non-LDS Christian Stephen H. Webb wrote:^[81]

[In LDS doctrine] Matter as we know it has a beginning, an origin, in Christ, but matter as it can be, in its perfected form, is eternally an attribute of the divine. In this way, the eternity of matter can be conceived without falling into the trap of pantheism, and this possibility, I am convinced, is precisely what Joseph Smith saw, even if he did not put it into these words or this theological context.

Th Mormon Church stakes its whole theology on the coherence of the idea that God formed the world from a material substance that is not totally unlike his own divine nature. That makes Mormonism either a religious oddity in Western history or an utterly crucial metaphysical correction to our understanding of the role and value of matter in God’s creation of the world. At the very least, Mormonism presents a prod to theological thought at the precise time when materiality is more central to public awareness than ever before. Our relationship to the material world, whether it goes by the name of environmentalism, ecology, sustainability, or evolution has never been so urgently pressed before us as today. To respond to this urgency, we need not only an ethic but also a metaphysics of matter.

We cannot know how to treat matter unless we know what it is, and the nature of matter has to include but ultimately go beyond the specificities of science. We need to know what matter is for, where it comes from, and to what extent it is identical to what we are. These are the central questions of our time, and creedal Christians can answer them only in a self-critical and mutually beneficial dialogue with Latter-day Saints—and that dialogue has to begin with an assessment of the life and thought of Joseph Smith. ^{[82]:94–95, (emphasis added)}

Joseph Smith's theology is not pagan—his theology is vast as the multiverse, and eliminates Neo-Platonism and Augustine

Non-LDS Christian Stephen H. Webb wrote:^[81]

Far from reverting to paganism or simply falling into sloppy thinking, Smith was carrying his confidence in Christ to its fullest possible expression....All things are possible not only for us but also for God, in that this universe does not exhaust the divine creativity. The universe is not big enough to hold the majesty of God’s ingenuity. Rather than reacting negatively to the apparently infinite expansiveness of the universe, Smith called astronomy’s bluff and multiplied the universe by the same expansive factor. Smith was wiping the theological slate clean of the Neo-Platonic metaphysics that had so influenced Augustine.^[82]:96–97

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Source(s) of the criticism

Critical sources

Paul Copan and William Lane Craig. "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in Francis J. Beckwith, Carl Mosser, et al., The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement (Grand Rapids, Mich. : Zondervan, 2002), 95–152 Paul Copan and William Lane Craig, Creation out of Nothing: A Biblical, Philosophical, and Scientific Exploration (Grand Rapids, MI: Baker Books, 2004). Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 36. ( Index of claims ) Watchman Fellowship, The Watchman Expositor (Page 2)

Notes

1. ↑ Emil Brunner, The Christian Doctrine of God (Philadelphia: Westminster Press, 1949), 205.
2. ↑ Kurt Aland, A History of Christianity (Philadelphia: Westminster Press, 1985), 1:190.
3. ↑ Charles Curran, "Creative Fidelity: Keeping the Religion a Living Tradition," Sunstone 11 (July 1987), 45. off-site Cited in Robert L. Millet, "Joseph Smith and Modern Mormonism: Orthodoxy, Neoorthodoxy, Tension, and Tradition," Brigham Young University Studies 29 no. 3 (1989), footnote 14.
4. ↑ Henry Bettenson, editor and translator, The Early Christian Fathers:A Selection from the Writings of the Fathers from St. Clement of Rome to St. Athanasius, (Oxford University Press: 1969), 239. ISBN 0192830090.
5. ↑ RPC Hansen, "The Achievement of Orthodoxy in the Fourth Century AD", in Rowan Williams, editor, The Making of Orthodoxy (Cambridge: Cambridge University Press, 1989), 151–152.
6. ↑ FL Cross and EA Livingston, editors, The Oxford Dictionary of the Christian Church, 2nd edition, (London: Oxford University Press, 1974), 1319, 1394.
7. ↑ RL Richard, "Trinity, Holy", in New Catholic Encyclopedia, 15 vols., (New York:McGraw-Hill, 1967) 14:298.
8. ↑ JND Kelly, Early Christian Doctrines, rev. ed. (New York: Harper, 1978), 247–248.
9. ↑ IF Bethune-Baker, An Introduction to the Early History of Christian Doctrine, 8th edition, (London: Methuen, 1949), 171. (emphasis added)
10. ↑ John Sanders; cited in Clark Pinnock, Richard Rice, John Sanders, William Hasker, and David Basinger, The Openness of God: A Biblical Challenge to the Traditional Understanding of God (Downers Grove, Ill.: InterVarsity Press, 1994), 60.
11. ↑ George A. Lindbeck, The Nature of Doctrine (Philadelphia: Westminster Press, 1984), 92.
12. ↑ Maurice Wiles, The Making of Christian Doctrine (Cambridge: Cambridge University Press, 1967), 4, 144.
13. ↑ David Noel Freedman, “When God Repents,” in Divine Commitment and Human Obligation: Selected Writings of David Noel Freedman, Volume One: History and Religion (William B. Eerdmans, 1997), 414.
14. ↑ P Achtemeier, editor, Harper's Bible Dictionary (San Francisco: Harper and Row, 1985), 1099.
15. ↑ RL Richard, "Trinity, Holy", in New Catholic Encyclopedia, 15 vols. (New York:McGraw-Hill, 1967), 14:295.
16. ↑ Edmund J. Fortman, The Triune God: A Historical Study of the Doctrine of the Trinity (Philadelphia: Westminster Press, 1972), 32, 35.
17. ↑ Edmund J. Fortman, The Triune God: A Historical Study of the Doctrine of the Trinity (Philadelphia: Westminster Press, 1972), 14,16, 22-23, 29.
18. ↑ J Fitzmyer, Pauline Theology: A Brief Sketch (Englewood Cliffs, New Jersey): Prentice-Hall, 1967), 42.
19. ↑ Richard P. McBrian, Catholicism (Minneapolis: Winston Press, 1980), 347.
20. ↑ Robert P. Casey, “Clement of Alexandria and the Beginnings of Christian Platonism,” Harvard Theological Review 18 (1925): 39–101, at page 82, referring to Contra Celsum 7.27, and Commentary on John 13.22.
21. ↑ Ibid., 100.
22. ↑ Roland Teske, S.J., “Divine Immutability in St. Augustine,” Modern Schoolman 63 (1986): 233–249, at page 236–237.
23. ↑ Ibid., 237–238, with notes 25 and 34, citing Confessions 5.10.19 (Pusey translation, page 77).
24. ↑ Ibid., 238–239, quoting De beata vita 1.4.
25. ↑ Raymond E. Brown, The Gospel According to John I–XII (Garden City, New York: Doubleday & Co. Inc.), 403, 407.
26. ↑ Leonardo Boff, Trinity and Society, trans. Paul Burns (Maryknoll, N.Y.: Orbis, 1988), 5.
27. ↑ Norman L. Geisler and William E. Nix, A General Introduction to the Bible (Chicago, Moody Press, 1968), 370.
28. ↑ Paul Johnson, A History of Christianity (New York: Touchstone, 1976), 26–27. ISBN 684815036.
29. ↑ Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, Volume 4 : Reformation of Church and Dogma (1300-1700) (University Of Chicago Press, 1985), 4:346, comments in bracket A1. ISBN 0226653773.
30. ↑ Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine, Volume 5 : Christian Doctrine and Modern Culture (since 1700) (University Of Chicago Press, 1991), 193. ISBN 0226653803.
31. ↑ Confraternity of Christian Doctrine, The New American Bible (World Bible Publishers, Iowa Falls, 1991), 1363.
32. ↑ New American Standard Bible (La Habra, CA: The Lockman Foundation), 1 John 5:7–8.
33. ↑ New Revised Standard Version (Division of Christian Education of the National Council of the Churches of Christ in the United States of America, 1995), 1 John 5:7–8.
34. ↑ Owen C. Thomas, Theological Questions: Analysis and Argument (Wilton, Conn.: Morehouse-Barlow, 1983), 34.
35. ↑ Leonard Hodgson, Doctrine of the Trinity (London: Nisbet & Co. Ltd., 1944), 102.
36. ↑ Jürgen Moltmann, The Trinity and the Kingdom of God, trans. Margaret Kohl (London: SCM, 1981), 150.
37. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 102; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
38. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 107–8; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
39. ↑ FairMormon thanks Jaxon Washburn for his work in compiling all the quotes used here.
40. ↑ Itzhak Benyamini, A Critical Theology of Genesis: The Non-Absolute God (London: Palgrave Macmillan, 2016), 9-10.
41. ↑ Ibid., 14-15, 27.
42. ↑ Marc Zvi Brettler, How to Read the Jewish Bible (New York: Oxford University Press, 2007), 41.
43. ↑ Thomas L. Brodie, Genesis as Dialogue: A Literary, Historical, and Theological Commentary (New York: Oxford University Press, 2001), 133.
44. ↑ Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox Press, 2003), 54.
45. ↑ Umberto Cassuto, A Commentary on the Book of Genesis: Part I (Jerusalem: The Hebrew University, 1989), 22-23.
46. ↑ Paul K. Cho, Myth, History, and Metaphor in the Hebrew Bible (Cambridge: Cambridge University Press, 2019) 79.
47. ↑ John J. Collins, Introduction to the Hebrew Bible and Deutero-Canonical Books (Minneapolis: Fortress Press, 2018), 79.
48. ↑ Robert Crotty, "Creation," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge: Cambridge University Press, 2005), 111-112.
49. ↑ Edwin M. Good, Genesis I-II: Tales of the Earliest World (Palo Alto, CA: Stanford University Press, 2011),11-12.
50. ↑ Ronald Hendel, "Genesis," The HarperCollins Study Bible, Revised Edition ed. Harold Attridge et al. (San Francisco: HarperOne, 2006), 5.
51. ↑ Ronald S. Hendel, The Text of Genesis 1-11 (New York: Oxford University Press, 1998), 19.
52. ↑ Menahem Kister, "Tohu wa-Bohu, Primordial Elements and Creatio ex Nihilo," Jewish Studies Quarterly 14-3: 241.
53. ↑ J. R. Porter, "Creation," The Oxford Guide to the Bible ed. Bruce M. Metzger and Michael D. Coogan (New York: Oxford University Press, 1993).
54. ↑ Thomas Römer, "The Origin and the Status of Evil According to the Hebrew Bible," Die Wurzel allen Übels Vorstellungen über die Herkunft des Bösen und Schlechten in der Philosophie und Religion des 1.–4. Jahrhunderts ed. F. Jourdan and R. Hirsch-Luipold (Tubingen, Germany: Mohr Siebeck, 2014), 57.
55. ↑ Howard Schwartz, Tree of Souls: The Mythology of Judaism (New York: Oxford University Press, 2004), 73.
56. ↑ Hermann Spieckermann, "Creation: God and World," The Hebrew Bible: A Critical Companion ed. John Barton (Princeton, NY: Princeton University Press, 2014), 275.
57. ↑ Marvin A. Sweeney, "Genesis in the Context of Jewish Thought," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 661-662.
58. ↑ William A. VanGemeren (ed.), New International Dictionary of Old Testament Theology & Exegesis: Vol. 1 (Grand Rapids, MI: Zondervan Publishing House, 1997), 732.
59. ↑ John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 42.
60. ↑ Claus Westermann, Genesis 1–11: A Commentary (Minneapolis: Augsburg Publishing House, 1987), 99-100.
61. ↑ R. N. Whybray, "Genesis," The Oxford Bible Commentary: The Pentateuch ed. John Muddiman and John Barton (New York: Oxford University Press, 2001), 58-59.
62. ↑ Ziony Zevit, What Really Happened in the Garden of Eden? (New Haven, CT: Yale University Press, 2013), 51.
63. ↑ James K. Aitken, "Ancient Authors," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge University Press, 2005), 15.
64. ↑ William P. Brown, The Ethos of the Cosmos: The Genesis of Moral Imagination in the Bible (Grand Rapids, MI: Eerdmans, 1999), 40.
65. ↑ James N. Hubler, Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas (Philadelphia: University of Pennsylvania, 1995), 102.
66. ↑ Helge S. Krach, Conceptions of Cosmos—From Myths to the Accelerating Universe: A History of Cosmology (New York: Oxford University Press, 2007), 33.
67. ↑ Andrew Louth, "The Fathers on Genesis," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 566.
68. ↑ Gerhard May, "Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo" (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85 ; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (New Haven, CT: Yale University Press, 2003), 88–89.
69. ↑ Gerhard May, Creatio Ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought (London: T&T Clark International, 2004), 24-25.
70. ↑ Teun Tieleman, "Galen and Genesis," The Creation of Heaven and Earth: Re-interpretations of Genesis 1 in the Context of Judaism, Ancient Philosophy, Christianity, and Modern Physics (Leiden, The Netherlands: Brill, 2005), 126-127.
71. ↑ Gerhard May, Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85. ISBN 3110072041; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (Yale University Press, 2003), 88–89. ISBN 0300098391.
72. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
73. ↑ Justin Martyr, "First Apology of Justin," in Chapter 59 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:182. ANF ToC off-site This volume
74. ↑ Justin Martyr, "Hortatory to the Greeks," in Chapter 30 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:286. ANF ToC off-site This volume
75. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
76. ↑ Clement, "Hymn to the Paedagogus," in ? Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)2:296. ANF ToC off-site This volume
77. ↑ Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site; citing 1 Clement 60, in J. B. Lightfoot, The Apostolic Fathers, ed. J. R. Harmer (1891; repr., Grand Rapids, MI: Baker Book, 1956), 1:176. Lightfoot translates this text as: "Thou through Thine operations didst make manifest the everlasting fabric of the world" (1:303). See Oscar de Gebhardt and Adolphus Harnack, Patrium Apostolicorum Opera: Clementis Romani (Leipzig: Hinrichs, 1876), 1:100.
78. ↑ Edwin Hatch, The Influence of Greek Ideas and Usages upon the Christian Church, 195–196.
79. ↑ Michael L.T. Griffith, One Lord, One Faith: Writings of the Early Christian Fathers as Evidences of the Restoration (Bountiful, UT: Horizon Publishers, 1996), 72.
80. ↑ Citation from Teachings of the Presidents of the Church: Joseph Smith: History of the Church, 6:310–12; capitalization modernized; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton; see also appendix, page 562, item 3.
81. ↑ ^{81.0 81.1 81.2 81.3 81.4 81.5} "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
82. ↑ ^{82.0 82.1 82.2 82.3 82.4 82.5} Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content

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V

Articles about the Holy Bible

Latter-day Saints and the Bible	The Bible as the word of God The 8th Article of Faith The King James Version The Joseph Smith Translation of the Bible
Reliability of the Bible	Biblical inerrancy Textual variants in the Bible Textual criticism of the Bible Doctrinal completeness of the Bible The Documentary Hypothesis
Creation	Cosmology The Creation Age of the Earth Evolution Adam and Eve as historical figures Death before the Fall of Adam and Eve Fall of Adam and Eve
Genesis	Pre-Flood ages of prophets The Flood Peleg Tower of Babel Sodom and Gomorrah
Understanding the Bible	Scriptural interpretations Tips for studying the bible Leaders on bible interpretation Common issues in interpretation and proof-texting Alleged contradictions in scripture Jonah and the whale Authorship of New Testament books Pauline teachings
Cultural issues	Old Testament practices Violence in the scriptures Slavery in the scriptures Sexism in the scriptures Racism and the scriptures Understanding biblical numbers and stories Joseph Smith and Old Testament practices
The Bible and the Book of Mormon	Bible passages in the Book of Mormon Isaiah and the Book of Mormon KJV italicized text in the Book of Mormon KJV translation errors in the Book of Mormon Joseph Smith Translation and the Book of Mormon The New Testament and the Book of Mormon The Apocrypha and the Book of Mormon The Documentary Hypothesis and the Book of Mormon

How did the mainstream Christian view that God created the universe out of nothing originate?

The concept of Creatio ex nihilo appeared suddenly in the latter half of the second century

Mainstream Christianity teaches that God created the universe from nothing (ex nihilo), while Mormons teach that God organized the universe from pre-existing matter. The LDS God is therefore claimed to be "less powerful" than the God of mainstream Christianity, or "unbiblical."

One non-LDS scholar's conclusion is apt:

Creatio ex nihilo appeared suddenly in the latter half of the second century c.e. Not only did creatio ex nihilo lack precedent, it stood in firm opposition to all the philosophical schools of the Greco-Roman world. As we have seen, the doctrine was not forced upon the Christian community by their revealed tradition, either in Biblical texts or the Early Jewish interpretation of them. As we will also see it was not a position attested in the New Testament doctrine or even sub-apostolic writings. It was a position taken by the apologists of the late second century, Tatian and Theophilus, and developed by various ecclesiastical writers thereafter, by Irenaeus, Tertullian, and Origen. Creatio ex nihilo represents an innovation in the interpretive traditions of revelation and cannot be explained merely as a continuation of tradition.^[1]

The concept of Creatio ex nihilo is not taught in the Old or New Testaments, or by the early Christian Fathers

Creatio ex nihilo is not taught in the Old or New Testaments, or by the early Christian Fathers, unless one assumes it. The doctrine was a novel idea that altered the beliefs and doctrines of the Jews and early Christians.

The problem of a pre-existent 'something'

The reason why most of modern Christianity demands ex-nihilo creation stems from arguments dealing with the sovereignty of God. If something exists apart from God—i.e., pre-exists the first act of creation, it must be co-eternal with God (and by extension, perhaps co-equal, or potentially co-equal). Likewise, LDS scripture teaches that there exists something which is co-eternal with God and potentially co-equal with God in the Book of Abraham. Is God absolutely transcendent over the material with which he works? Is there only one that pre-exists creation (God) or is there more than one?

The Old Testament makes no direct statement of ex-nihilo creation

The Old Testament makes no direct statement of ex-nihilo creation, and so the creation account is scrutinized for clues. Much of the debate over ex-nihilo creation stems from the first few verses of Genesis. And the controversy starts with the very first word: bereshit. The interpretation of Genesis 1:1 faces two questions. 1) Is Genesis 1:1 an independent sentence or a dependent clause, introducing the first sentence? And 2) What is the relationship of verse 1 to verse 2 (and even the remainder of the creation narrative in Genesis chapter 1)?

The Hebrew word roshit occurs some 50 times in the Old Testament. The vowels in the word indicate that is a construct form - that it means "beginning of" and not just "beginning". Of the other 50 occurrences, 49 of them follow this pattern. The exact same construction with the prefix be- occurs in four other places (Jer. 26:1; 27:1; 28:1; 49:34), and in each instance is generally translated as "In the beginning of the reign of ..." The other instances of roshit follow this construct pattern except for one in Isaiah 46:10, where we read: "I am God ... declaring the end from the beginning." Here there can be little doubt that the word cannot be read as a construct. And this one occurrence is often used to justify reading bereshit in Genesis 1:1 as an absolute and not a construct. To which we respond, is a grammatical error in one location reason to justify an adoption of a similar reading here? Why should we adopt the reading favored by one example over the dozens of alternatives?

If beroshit is a construct state, then verse 1 and verse 2 are both subordinate clauses describing the state of everything at the moment which God begins to create, and the beginning of verse 3 becomes the main clause for the first sentence of the Bible. Read this way, the beginning of the Bible reads:

When God began to create the heavens and the earth (the earth being without form and void, and darkness was on the surface of the deep, and the spirit of God moved upon the surface of the waters), God said, "Let there be light".

The first act of creation then is the command for light to exist. And all the rest - the earth as a desert and a wasteland (terms that imply an absence of both plant and animal life), the darkness, the deep, and so on, all exist prior to that first act of creation - and by definition are pre-existent.

Apart from this passage, there is often discussion over the meaning of the word bara - "to create". The Hebrew term bara itself is rather indifferent to the question of ex-nihilo creation. Often the claim is made that the word is used exclusively of God, but this clearly isn't the case (see for example Ezekiel 21:19). The meaning of bara here is dependent entirely on how we read the rest of the first line of the Old Testament.

In the absence of any Old Testament expressions of ex-nihilo creation, it seems preferable to follow the view that Israelite religion had not developed this theology. Joseph Smith resolved the interpretive crux in Genesis 1:1 in a rather unique fashion. In the Book of Moses, rather than defining creation in absolute terms (either from nothing or from something), he limits the description of creation in Genesis to a particular place and time. Creation is no longer universal:

And it came to pass, that the Lord spake unto Moses, saying, 'Behold, I reveal unto you concerning this heaven and this earth; write the words which I speak. ... Yea, in the beginning I created the heaven and the earth upon which thou standest. (Moses 2꞉1,3)

The New Testament doesn't provide much additional help in resolving the issue

The New Testament doesn't provide much additional help in resolving the issue. It relies heavily on the language of the Old Testament when discussing creation. And the same sorts of ambiguities arise. As James Hubler's Ph.D. dissertation on this very issue noted:

Several New Testament texts have been educed as evidence of creatio ex nihilo. None makes a clear statement which would have been required to establish such an unprecedented position, or which we would need as evidence of such a break with tradition. None is decisive and each could easily be accepted by a proponent of creatio ex materia...The punctuation of [John 1:3] becomes critical to its meaning. Proponents of creatio ex materia could easily qualify the creatures of the Word to that "which came about," excluding matter. Proponents of creatio ex nihilo could place a period after "not one thing came about" and leave "which came about" to the next sentence. The absence of a determinate tradition of punctuation in New Testament [Greek] texts leaves room for both interpretations. Neither does creation by word imply ex nihilo...as we have seen in Egypt, Philo, and Midrash Rabba, and even in 2 Peter 3:5, where the word functions to organize pre-cosmic matter. ^[2]

List of Quotations from Scholars that affirm that the Bible does not Explicitly Support Ex-Nihilo

The following quotes from scholars demonstrate the near-consensus view that the Genesis in particular and/or Bible as a whole does not explicitly support Creatio ex Nihilo. The quotations are divided into scholars that are commenting on Genesis alone and those that comment on the Bible as a whole. These lists are meant to be representative and not comprehensive/exhaustive.^[3]

Not in Genesis

The following scholars affirm that creatio ex nihilo is not taught in Genesis

• Itzhak Benyamini: "As for the antiquity of the world, it appears that in backward extending eternity, not only did God exist, but so also did the world, although chaotic in structure. Still, it did exist, and the divine creation merely set boundaries and organized the matter in that chaos. This moment of creation, as noted, is none other than the moment of the establishment of God as separate from chaos and as its organizer…Creation is not ex nihilo, but from confusion, from chaos. It is the differentiation of being from confusion, which is not nothingness but a distortion of being, and, retrospectively, it understands this. Language alone is what creates this substance and is capable of making it non-chaotic."^[4]

"The first primordial material is apparently water, which entails the danger of liquidity. At first, the abyss was water, and water is tohu vavohu, and perhaps the abyss (tehom) is close to vohu.

Water, which is most definitely primordial, is now divided in two: order was created within it, meaning that the beginning of differentiation was within water, between water of one kind and water of another kind. This is an extension of the division between light and darkness. Differentiation is from a single thing to a pair of things: water above and water below, like male and female, like light and darkness, in a binary relation.

This can also be viewed from a slightly different angle: the firmament is a tool of separation, like the essence of light and its function. A tool was created, which enters something in order to divide it in half, and then to commingle with one of the halves. Thus, light separates darkness and becomes half of what was created out of the darkness. The firmament separates water from water and then combines with one half of the water.

This shows that the tools were created ex nihilo (but matter was not created ex nihilo), by bootstrapping, produced by the act of separation that they effectuate. The moment before their creation, they did not exist, but at the moment of their creation, they, in turn, create something else, which is separate from its Other but also from within it. Thus, though slightly differently, creation takes place on the following day as well, when the water within the lower water recedes, and the dry land is revealed. In retrospect, it may be said that the water is a tool of separation not just as material but also because of its liquidity, its flow, which reveals the dry land …. It was stated that the earth already existed, but now we hear that it was created. This is because earth was no longer the confused reality that it was at first. Now it is the name erets (land), which was given to yabasha (dry land), in that it is distinct from water. [. . .]

The rivers were not created by God. They existed before creation. They surround the earth and irrigate it. Like God and Adam, they are partners in the work of creation (which is fertilizing and irrigating, and not creation ex nihilo)."^[5]

• Marc Zvi Brettler: "The opposite of structure is chaos, and it is thus appropriate that 1:1-2 describe primeval chaos — a world that is "unformed and void," containing darkness and a mysterious wind. This story does not describe creation out of nothing (Latin: creatio ex nihilo). Primeval stuff already exists in verses 1-2, and the text shows no concern for how it originated. Rather, it is a myth about how God alone structured primordial matter into a highly organized world. Only upon its completion is this structure 'very good.'"^[6]
• Thomas L. Brodie: "Genesis apparently is not describing creatio ex nihilo, creation from nothing (Sacks, 4; Scullion, 16; however, Jacob, 1, does hold for creation from nothing; and Wenham, 14, is circumspect: 'The phraseology leaves the author’s precise meaning uncertain'). The primary transition is not from nothingness to being but from chaos to order. The creation process begins with something like a formless waste: tōhû . . .bōhû. The first word, tōhû, suggests something shapeless, formless, uninhabitable; and it may also be related etymologically to tĕhôm, 'the deep' (Clifford, 2:4). Bōhû, in rhyming with tōhû—forming an assonant hendiadys—simply reinforces its effect. The text may also be read as referring primarily to emptiness: the earth is 'an empty place. . . unproductive. . . uninhabited' (Tsumura, 1994a, 328)."^[7]
• Walter Brueggemann: "It is widely agreed that Genesis 1:1-2 constitutes a remarkable premise for creation, namely, that disordered chaos (expressed in Hebrew onomatopoetically as tohu wabohu) was already "there" as God began to create. That is, God did not create 'from nothing,' but God’s act of creation consists in the imposition of a particular order upon that mass of undifferentiated chaos. For much of the Bible, the energy of chaos (antiform) continues to operate destructively against the will of the Creator, and sometimes breaks out destructively beyond the bounds set by the decree of the Creator. It is an interesting example of 'imaginative remembering' that much later, in 2 Maccabees 7:28, the tradition finally asserts 'creation out of nothing,' a view that since then has predominated in later church traditions of theological interpretation."^[8]
• Umberto Cassuto: "Just as the potter, when he wishes to fashion a beautiful vessel, takes first of all a lump of clay, and places it upon his wheel in order to mould it according to his wish, so the Creator first prepared for Himself the raw material of the universe with a view to giving it afterwards order and life. In this chaos of unformed matter, the heaviest materials were naturally at the bottom, and the waters, which were the lightest, floated on top. This apart, the whole material was an undifferentiated, unorganized, confused and lifeless agglomeration. It is this terrestrial state that is called תֹהוּ וָבֹהוּ tohu and bohu."^[9]
• Paul K. Cho: "There is not an initial conflict and combat between the creator God and the watery forces of chaos….Nevertheless, the primordial sea, תהום, which alludes to Tiamat, and over whose waters the spirit of God purposefully hovers, is there before creation begins (Gen 1:2). And after the creation of light on the first day, which makes the counting off of the seven days of creation possible, God’s first act of creation is to divide the primordial sea in half and to place a firmament in between to keep the halves separate (Gen 1:6–7). The primordial sea, in Genesis as in Enuma Elish, preexists creation, and the initial stages of creation consist of the creator dividing the primordial waters to create a tripartite world, with the celestial waters above, the infernal waters below, and the earth in between."^[10]
• John J. Collins: "Whatever the origin of the Adam and Eve story, it stands in sharp contrast to the Priestly account of creation that now forms the opening chapter of the Bible. The opening verse (Gen 1:1) is majestic in its simplicity: 'In the beginning, God created the heavens and the earth.' Originally, the Hebrew was written without vowels. The vowels were added later as points above and below the consonants. The consonantal text can also be translated as: 'In the beginning, when God created the heavens and the earth. . . .' The Babylonian creation myth, Enuma Elish, similarly begins with a temporal clause. (There is another possible reflection of the Babylonian myth in Gen 1:2. The Hebrew word for 'the deep' [tehom] is a cognate of the name of the Babylonian monster Tiamat in Enuma Elish.) If the opening words are translated as a temporal clause, it is clear that we are not speaking of creation out of nothing. Already when God set about creating the heavens and the earth, there was a formless void (tohu wabohu), and the wind or spirit of God was hovering over the waters. God proceeds to bring order out of chaos simply by uttering commands."^[11]
• Robert Crotty: "The story in Gen. 1.1–2.3 is a priestly document. It does not relate a creatio ex nihilo but describes the ordering of a chaotic cosmos. The narrative distinguishes between works of separation (days 1–3) and works of furnishment (days 4–6)."^[12]
• Edwin M. Good: "...It seems clear that the storytellers were not thinking of what later philosophical and theological traditions, speaking Latin as they often did, called creatio ex nihilo, creation from nothing,' namely, that the creator was not working with preexisting stuff. But in this story, something was there—the empty, shapeless 'earth,' darkness, the 'abyss,' the wind across waters.^[13]
• Ronald Hendel: "On the first three days God creates the major domains of the cosmos by creating new things and using them to separate the primeval materials of chaos…. "In the beginning when God created," or "When God began to create." The grammar of this temporal clause was clarified by the medieval Jewish commentator Rashi, who noted that the Hebrew word for "beginning" (reshot) required a dependent relation—it is the "beginning of" something–and can be followed by a verb. The traditional rendering, "In the beginning, God created," dates to the Hellenistic period (as in the Septuagint), when the details of classical Hebrew grammar had been forgotten. The idea of creatio ex nihlo is dependent on the later rendering. The original grammar, creation is a process of ordering and separation that begins with preexisting chaotic matter. This distinctive clause portrays the primordial state as a dark, watery chaos, an image similar to the primordial state in Egyptian, Mesopotamian, and Greek traditions. Unlike those other traditions, the chaos here is not a god or gods, but mere matter. The wind from God (verse 2) is the only divine substance and seems to indicate the incipient ordering of this chaos."^[14]

"Corresponding to תהו ובהו, the [Septuagint] translator wrote ἀόρατος καὶ ἀκατασκεύαστος ‘unseen and unorganized." Scholars have noted that ἀόρατος is a distinctive philosophical term in Greek, used by Plato to denote the "unseen" preexisting world of ideas (Sophist 246a״ c; Theaetatus 155e; Timaeus 51a; see Hanhart 1992: 367; Harl 1986: 87; Rosel 1994: 31). This choice of a Greek equivalent expresses something of Platonic cosmology in biblical guise, perhaps joining the cosmologies of Plato and Moses, as was a commonplace in Hellenistic Jewish thought, particularly in Alexandria. Hence, we may have a glimpse of the Hellenistic conceptual world of the [Septuagint] translator via the translation of this obscure Hebrew phrase. Note that the phrase is rendered in two words joined with a conjunction, exactly like the Hebrew Vorlage. But within the constraints of a literal translation, something of contemporary Platonic cosmology may shine through."^[15]

• Menahem Kister: "At this point we must address another difficulty posed by Genesis 1:1-3, perhaps a more profound one: does Genesis 1:2 describe primordial elements, such as darkness and abyss, which existed before creation? How are these elements related to God, i. e., are they eternal, coexistent with God, or were these elements created by God? The wording of the biblical verses does not give us a reason for choosing the latter. To be sure, the belief in primordial elements from which the Cosmos has emerged, or was created, is shared by many cultures. Yet, the idea that primordial elements coexisted with God (from which it follows that God was not the only eternal entity before Creation) may be potentially more problematic for a monotheistic religion. The author of Genesis, however, does not give us a clue about the way in which he coped with this subtle theological question, if he recognized it at all."^[16]
• J.R. Porter: "The biblical accounts of the creation of the world have their background in ancient Near Eastern mythology, in which creation is often depicted as the deity’s victory over the forces of chaos, represented by threatening waters, as a result of which the god is established as a supreme king. A large number of references show that this concept was well-known in Israel also. … Although the watery chaos is still there [in Genesis 1], there is no conflict between it and God, as in the ancient myth. God creates in unfettered freedom by his word or command, and creation is brought about by the separation of the elements of the universe, which produces an ordered and habitable world. Hence creation is not so much dealing with absolute beginning, creation from nothing — though this idea appears later, as in 2 Maccabees 7:28 — as with the world order as perceived by human beings."^[17]
• Gary Rendsburg: "A close reading of vv. 1-3 (especially v. 2) reveals that water was preexistent matter, in the form of the deep (Hebrew תְהוֹם tɘhom)—which is to say, water is never created in Genesis 1, but rather is the dominant presence on the earth, comprised of תֹהוּ וָבֹהוּ tohu wa-bohu ‘wild and waste’ (v. 2). This water, in turn, represents the cosmic sea or abyss, which in other ancient Near Eastern cosmogonies (most famously, the Babylonian story Enuma Elish) is symbolized by an evil deity (for example, the goddess Tiamat in said story [note that Babylonian Tiamat is cognate with to Hebrew תְהוֹםtɘhom ‘deep, abyss’, which, notwithstanding the lack of a feminine ending, is a feminine noun in Hebrew)"
• Thomas Romer: "This text does not narrate a creatio ex nihilo, as it can later be found in Judaism and Christianity. Quite the contrary, it emphasizes the fact that God did not create the darkness, symbol of evil, nor the tehom, i.e., the waters symbolizing chaos and darkness (that may allude to the sea serpent Tiamat who Marduk, according to the epic Enuma Elish, has to kill before creating the world and humankind). In Genesis 1, Elohim integrates these things in his creation by transforming them (pushing back the waters and brightening up the darkness), but darkness and chaos are not "good" (on the first day of creation, only the light is characterized as 'good'; Gen 1:4)"^[18]
• Howard Schwartz: ""The very existence of pre-existing elements, such as light, darkness, chaos, void, water, wind, and the deep, raise doubts about the singularity of God’s accomplishment. Yet there is no explicit mention of the creation of these elements in the account of Creation."^[19]
• Hermann Spieckermann: "God’s creation as described at the beginning of the Bible is not a creative act out of nothing. The conception of creatio ex nihilo first came to the fore in Hellenistic Judaism (2 Macc. 7:28). After the heading of Gen. 1:1 comes a description of the world before God’s first deed, the generation of light. Three elements characterize the world at this time: tōhû wābōhû (formless and void), ḥōšek (darkness), and tĕhôm (the deep). Present in Mesopotamian myths and even Old Testament texts, this triad alludes to Chaos. The term tĕhôm betrays an inherent conception of Chaos."^[20]
• Marvin A. Sweeney: "Interpreters are accustomed to read the first statement of the creation account in Gen 1:1 as a statement of creatio ex nihilo, or 'creation out of nothing,' which presupposes that nothing existed prior to G-d’s creation of the world. In English, Gen 1:1–2 would then read, 'in the beginning, G-d created the heavens and the earth, and the earth was formless and void …' But such a statement conflicts with other depictions of creation in the Bible, e.g., Job 38; Ps 74; and Isa 51, which indicate that G-d overcame a chaos monster as part of the process of creation in which a pre-existing world of chaos was brought into order. Close analysis by the medieval biblical commentator Rashi (Rabbi Solomon ben Isaac, 1040–1105) of the initial words of Gen 1:1, beˇre ̄"sˇît ba ̄ra ̄" "lhym, indicate that they cannot be read as 'in the beginning G-d created,' because the term beˇre ̄"sˇît is a construct form that lacks a definite article. The verb, ba ̄ra ̄", cannot be read as a perfect verb, but it must be rendered as an infinitive that forms a construct chain with the terms that precede and follow. Consequently, the verse must be read as, 'in (the) beginning of G-d’s creating the heavens and the earth, the earth was formless and void …' The result is a statement in which the earth pre-existed creation in a state of chaos that was put into order by G-d. G-d’s act of creation then becomes a model for human action in the world, viz., the task of human beings modeled on G-d becomes one of overcoming chaos in the world and placing the world into order."^[21]
• William A. VanGemeren: "The root בָּרָא, Genesis 1, or creation by the word (contra Foerster) cannot explicitly communicate a doctrine of creatio ex nihilo."^[22]
• John H. Walton: "It has long been observed that in the contexts of bara no materials for the creative act are ever mentioned, and an investigation of all the passages mentioned above [which use the Hebrew word bara] substantiate this claim. How interesting it is that these scholars then draw the conclusion that bara implies creation out of nothing (ex nihilo). One can see with a moment of thought that such a conclusion assumes that 'create' is a material activity. To expand their reasoning for clarity’s sake here: Since 'create' is a material activity (assumed on their part), and since the contexts never mention the materials used (as demonstrated by the evidence), then the material object must have been brought into existence without using other materials (i.e., out of nothing). But one can see that the whole line of reasoning only works if one can assume that bara is a material activity. In contrast, if, as the analysis of objects presented above suggests, bara is a functional activity, it would be ludicrous to expect that materials are being used in the activity. In other words, the absence of reference to materials, rather than suggesting material creation out of nothing, is better explained by indication that bara is not a material activity but a functional one."^[23]
• Claus Westermann: "If this is correct—and there is no other convincing attempt to trace the derivation of ברא—then the Priestly ברא is based on a concrete idea, something like יצר. We do not know if the word was used of creation by God in this concrete sense before Deutero-Isaiah and P. One must be cautious about attributing too much to the word as if it could of itself say something about the uniqueness of the creative act of God. It is clear that it was P’s intention to use a special theological word for creation by God. But it is not correct to regard this word as the only one and to neglect such words as עשׂה or יצר. Nor is it correct to read creatio ex nihilo out of the word as such as, for example, does P. Heinisch: "If not always, then for the most part, the word indicates creatio ex nihilo." On the other hand A. Heidel is correct: "This concept (creatio ex nihilo), however, cannot be deduced from the Hebrew verb bārāʾ, to create, as it has been done.… There is no conclusive evidence in the entire Old Testament that the verb itself ever expresses the idea of a creation out of nothing."^[24]
• R.N. Whybray: [Genesis] 1:2 refers to the situation before God’s creative action began. There is no question here of a creatio ex nihilo, a ‘creation out of nothing’. The earth (h ̄aʾ ̄ares) already existed, but it was a ‘formless void’ (t ̄ohˆu w ̄ab ̄ohˆu)—not a kind of non-existence but something empty and formless, without light and covered by the water of the deep (t ̆ehˆom). There are echoes here of the Near-Eastern cosmologies. The word rˆuah, rendered by ‘wind’ in NRSV, can also mean ‘spirit’ (see NRSV marg.). Whichever is the correct interpretation, NRSV’s ‘swept’ is a participle, denoting a continuous action; it should perhaps be rendered ‘was hovering’."^[25]
• Ziony Zevit: "'In the beginning God created the heaven and the earth.'On the basis of this well-known rendering, it can be argued that the ancient Israelites believed in creation ex nihilo, that is, creation out of nothing. This happens not to be the case. . . . A stricter, non-interpretive translation of the same verse is 'In the beginning of God’s creating the heavens and the earth,' which indicates that this verse is not a sentence but a circumstantial clause in a long, complicated sentence spread out over three biblical verses. It describes the state of matter in the cosmos before God set about ordering the chaotic mix of darkness, earth, wind, and water to create the heavens and the earth."^[26]

Not Found in the Bible

• James K. Aitken: "Galen (129–c.211) was the first to indicate that the view of creation had to be altered to take into account Christian views of God, leading to the doctrine of creatio ex nihilo."^[27]
• William P. Brown: "Overall, however, the Priestly cosmogony does not exemplify a doctrine of creatio ex nihilo, "creation out of nothing." Syntactically, the first verse of Genesis is a dependent clause ("When God began to create the heavens and the earth . . .") rather than a complete sentence (i.e., 'God created the heavens and the earth.') Indeed, the notion of creatio ex nihilo did not clearly emerge as a doctrine until the second century CE (G. May, Creatio ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought [tr. A.S. Worrall; Edinburgh: T. & T. Clark, 1994], 35-38, 62-84). The vigor and intensity with which both modern and ancient commentators have argued opposing positions betrays the fact that more than simply syntactical precision is at stake; deeply conflicting theological convictions underlie the various ways in which God is viewed in relation to the cosmos. For the Priestly author, however, the preexistence of chaos in no way intrudes on or limits God’s transcendent character, but rather underlines the divine role as the creative orderer of the cosmos. Whereas God is comfortable with preexistent 'chaos' in the Priestly cosmogony, many modern interpreters are not."^[28]
• James N. Hubler: "Creatio ex nihilo appeared suddenly in the latter half of the second century c.e. Not only did creatio ex nihilo lack precedent, it stood in firm opposition to all the philosophical schools of the Greco-Roman world. As we have seen, the doctrine was not forced upon the Christian community by their revealed tradition, either in Biblical texts or the Early Jewish interpretation of them. As we will also see it was not a position attested in the New Testament doctrine or even sub-apostolic writings. It was a position taken by the apologists of the late second century, Tatian and Theophilus, and developed by various ecclesiastical writers thereafter, by Irenaeus, Tertullian, and Origen. Creatio ex nihilo represents an innovation in the interpretive traditions of revelation and cannot be explained merely as a continuation of tradition."^[29]
• Helge S. Krach: "What little was known about the universe in the early Middle Ages included the idea that it was created in toto in a supernatural act rather than shaped out of some pre-existing state of matter. It was a true creatio ex nihilo. Given that this is a fundamental doctrine of Christianity, and in view of the overwhelming impact of Christian thought on cosmology through a large part of history, it is not irrelevant to repeat that creatio ex nihilo is nowhere explicitly stated in the Bible, neither in the Old nor in the New Testament. It is a doctrine not to be found in the earliest form of Christianity, when the form of creation was rarely a matter of discussion. Only in the second half of the second century can the doctrine be found in its strict sense, as an ontological and theological statement that expresses the contingence of the creation and the omnipotence and absolute freedom of God."^[30]
• Andrew Louth: ""It is, indeed, in the context of the struggle against Gnosticism that many scholars locate the emergence of the Christian doctrine of creatio ex nihilo. Certainly, the way Theophilus interprets Genesis would have served him well in his struggle against Gnosticism, and it may well be that struggle that led him to see the significance of creation ex nihilo. For the critical role of creation ex nihilo in the thought of Theophilus (and Tertullian) needs some explanation: the older apologist Justin seems much close to traditional Platonism with his assertion that God created the cosmos out of 'unformed matter' (1 Apol. 10, cf. 59)."^[31]
• Gerhard May: "The concept of creatio ex nihilo began to be adumbrated in Christian circles shortly before Galen’s time. The first Christian thinker to articulate the rudiments of a doctrine of creatio ex nihilo was the Gnostic theologian Basilides, who flourished in the second quarter of the second century. Basilides worked out an elaborate cosmogony as he sought to think through the implications of Christian teaching in light of the platonic cosmogony. He rejected the analogy of the human maker, the craftsman who carves a piece of wood, as an anthropomorphism that severely limited the power of God. God, unlike mortals, created the world out of ‘non-existing’ matter. He first brought matter into being through the creation of ‘seeds’, and it is this created stuff that is fashioned, according to His will, into the cosmos."^[32]

"To rabbinic Judaism the questions raised by Greek ontology were relatively remote. But the chief reason why it did not come to the formation of a specific doctrine of creatio ex nihilo is to be seen in the fact that it was not demanded by the text of the Bible. The mention of chaos in Genesis 1:1 could also support the view that an eternal material existed, which God had merely ordered in creating the world. Jewish thought is in its entire essence undogmatic; in the question of the creation of the world it did not find itself tied down by the statements in the Bible and so possessed wide room for manoeuvre for highly variant speculations on creation. It was left for the Jewish philosophers of the Middle Ages to develop in controversy with Arabic neoplatonism and Aristotelianism a specific doctrine of creatio ex nihilo. But even then this did not achieve sole validity, but the biblical statements about creation continued to be interpreted in various ways."^[33]

• Teun Tieleman: "That God created the world out of nothing seems the most natural way of reading the opening chapter of Genesis. However, as May himself rightly stresses, we must exercise caution when we come across the statement that God created the world out of nothing. Early sources in which this statement is found may merely express the idea of God’s omnipotence. In such cases creatio ex nihilo in its technical sense is not in play. This is generally believed to have resulted from the debate between pagans and Christians in the second century CE—which makes Galen an important witness. Indeed, it seems to have been designed in conscious opposition to a fundamental assumption of the Greek philosophical tradition (cf. also Dillon, this volume, §2). From Parmenides (fifth century BCE) onward it had been axiomatic for Greek philosophers that nothing comes into being from not-being. Accordingly, Plato in his extremely influential Timaeus pictures the divine Craftsman (‘Demiurge’) as bringing order to a pre-existing entity called the ‘Receptacle’ or ‘Mother of Becoming’ or ‘the Place’, which was soon identified by Plato’s readers with Aristotle’s material cause (see below, p. 133). This entity prevents God’s best intentions from being completely realized, thereby explaining such imperfections as remain in a cosmos marked by overall purposefulness and beauty. From the Judaeo-Christian point of view, however, the postulate of the Receptacle goes against divine omnipotence. The doctrine of creatio ex nihilo, then, seems to be intended as the exact counterpart of the Platonic and other Greek accounts of creation that were based on the axiom that being cannot come from not-being."^[34]

What were the early Christian beliefs about the creation?

A belief in ex nihilo creation was not shared by the first Christians

Contrary to the critics' claims, their belief in ex nihilo creation was not shared by the first Christians. The concept of creatio ex nihilo

began to be adumbrated in Christian circles shortly before Galen's time. The first Christian thinker to articulate the rudiments of a doctrine of creatio ex nihilo was the Gnostic theologian Basilides, who flourished in the second quarter of the second century. Basilides worked out an elaborate cosmogony as he sought to think through the implications of Christian teaching in light of the platonic cosmogony. He rejected the analogy of the human maker, the craftsman who carves a piece of wood, as an anthropomorphism that severely limited the power of God. God, unlike mortals, created the world out of ‘non-existing’ matter. He first brought matter into being through the creation of ‘seeds’, and it is this created stuff that is fashioned, according to His will, into the cosmos.^[35]

Thus, the doctrine of creatio ex nihilo was first advanced by a Gnostic (a heretical branch of Christianity), and did not appear until more than a century after the birth of Christ.

The idea of God using pre-existing material in creation was accepted by at least some of the early Church Fathers

The idea of God using pre-existing material in creation was accepted by at least some of the early Church Fathers, suggesting that beliefs about the mechanism of creation altered over time, as Greek philosophical ideas intruded on Christian doctrine. Justin Martyr (A.D. 110—165) said:

And we have been taught that He in the beginning did of His goodness, for man's sake, create all things out of unformed matter; and if men by their works show themselves worthy of this His design, they are deemed worthy, and so we have received-of reigning in company with Him, being delivered from corruption and suffering."^[36]

Justin continues elsewhere with such examples as:

• "by the word of God the whole world was made out of the substance spoken of before by Moses."^[37]
• [the earth,] "which God made according to the pre-existent form."^[38]
• "And His Son, who alone is properly called Son, the Word who also was with Him and was begotten before the works, when at first He created and arranged all things by Him, is called Christ, in reference to His being anointed and God's ordering all thing; through Him..."^[39]

Justin was not the only Father to reject ex nihilo creation. Clement said in his "Hymn to the Paedagogus":

Out of a confused heap who didst create This ordered sphere, and from the shapeless mass Of matter didst the universe adorn....^[40]

And, Blake Ostler comments on 1 Clement:

Clement stated: "Thou . . . didst make manifest the everlasting fabric of the world. Thou, Lord, didst create the earth." The terms used here by Clement are significant. He asserts that God did "make manifest" (ἐϕανεροποίησας) the "everlasting fabric of the world" (Σὺ τὴν ἀέναον του κόσμου σύστασιν). He is referring to an eternal substrate that underlies God's creative activity. Clement is important because he is at the very center of the Christian church as it was then developing. His view assumed that God had created from an eternally existing substrate, creating by "making manifest" what already existed in some form. The lack of argumentation or further elucidation indicates that Clement was not attempting to establish a philosophical position; he was merely maintaining a generally accepted one. However, the fact that such a view was assumed is even more significant than if Clement had argued for it. If he had presented an argument for this view, then we could assume that it was either a contested doctrine or a new view. But because he acknowledged it as obvious, it appears to have been a generally accepted belief in the early Christian church.^[41]

How was the doctrine of creation altered to "creatio ex nihilo"?

Some Greek philosophical ideas influenced the change to "creatio ex nihilo"

Non-LDS author Edwin Hatch noted the influence of some Greek philosophical ideas in the change to creatio ex nihilo:

With Basilides [a second century Gnostic philosopher], the conception of matter was raised to a higher plane. The distinction of subject and object was preserved, so that the action of the Transcendent God was still that of creation and not of evolution; but it was "out of that which was not" that He made things to be . . . . The basis of the theory was Platonic, though some of the terms were borrowed from both Aristotle and the Stoics. It became itself the basis for the theory which ultimately prevailed in the Church. The transition appears in Tatian [ca. A.D. 170]^[42]

Does Colossians 1:16 teach that Jesus created all things out of nothing?

Creedal Christians believe in the post-Biblical doctrine of creatio ex nihilo (creation out of nothing)

Creedal Christians believe in the post-Biblical doctrine of creatio ex nihilo (creation out of nothing). Because this is how they understand the idea of creation, they read it into this verse.

Latter-day Saints have no quarrel with these verses. They emphatically believe that the Father created all things by Jesus Christ

The passage in question reads:

[Jesus Christ] is the image of the invisible God, the firstborn of every creature:

For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

And he is before all things, and by him all things consist.(Colossians 1:15-17.)

The Greek text does not teach ex nihilo, but creation out of pre-existing raw materials

As one author observed, the Greek text does not teach ex nihilo, but creation out of pre-existing raw materials, since the verb ktidzo "carried an architectural connotation...as in 'to build' or 'establish' a city.... Thus, the verb presupposes the presence of already existing material."^[43]

One must not overlook 2 Corinthians 4꞉18, which states that "the things which are seen are temporal; but the things which are not seen are eternal"—suggesting that aspects of the created "unseen world" are eternal, despite the exercise of God's creative power upon them.

LDS doctrine sees creation as an act of organizing pre-existing, eternal matter and intelligence. (See D&C 93꞉29, D&C 131꞉7.)

Thus, Jesus certainly participated in the creation of all created thing

Thus, Jesus certainly participated in the creation of all created things—but He worked with preexisting chaotic materials. The angelic ranks of "thrones, dominions, principalities, and powers" were also created by Christ, for these beings did not assume their angelic status or form without divine creative power, even though some aspect of their "intelligence" pre-dated God's creative acts in their behalf.

Each of us, along with Jesus and Lucifer/Satan, are spirit children of our Father in Heaven. Our personality and character were developed during the long pre-mortal existence. During this time the Savior, as the first born of the Father, developed the attributes that allowed God the Father to trust Jesus with the creation of all things that would be created and to assume the divine role of The Son. With that same process Lucifer developed the attributes that led him into sin and rebellion.

The difference between Jesus and Lucifer is so great that we cannot fully understand it. The rest of God's children are somewhere in between these two extremes. Because of Jesus' role in the creation Satan's premortal powers and status were dependent upon the creative power and authority of God, exercised through Jesus Christ.

The difference between those who followed the Father and those who followed Lucifer is in part dependent upon the eternal aspect of each individual. This may help to explain Satan's antipathy toward Jesus, and his desire to usurp the power and authority of God possessed by Christ (see Moses 4꞉1).

The claim, then, that Jesus and Satan were merely peers, misunderstands and misrepresents the LDS doctrine of creation, and Jesus' preeminent role in it.

Related articles:	The Father: A Spirit vs. Embodied
	Corporeality of God
	Creatio ex nihilo
	No man has seen God

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Source(s) of the criticism

Critical sources

Contender Ministries, Questions All Mormons Should Ask Themselves. Answers Search for the Truth DVD (2007) Resources Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers

Does what Joseph Smith taught about the creation of spirits contradict the scriptures?

It should be noted specifically that Joseph addresses the word "create" as meaning "to organize" and not to "create out of nothing"

Joseph Smith taught that spirits were not created, and that spirits did not have a beginning because they will not have an end. In scripture, however, there are many verses which stated that God created spirits.

• Did what Joseph taught about the creation of spirits contradict the scriptures?

It should be noted specifically that Joseph addresses the word "create" as meaning "to organize" and not to "create out of nothing." Therefore, God can still at some point "organize" whatever composes spirits just as He organized the "chaotic matter" into the world and all that we see. As long as one properly understands that "to create" is "to organize" rather than "to create out of nothing," there is no problem or conflict between God creating spirits and creating the world. In both instances He used some preexistent material from which He organized both.

The statement upon which this teaching is based is actually an excerpt from Joseph Smith's April 7, 1844 talk known as the "King Follett Discourse"

In the 2008-9 lesson manual Teaching of the Presidents of the Church: Joseph Smith, we find the following in Chapter 17 - The Great Plan of Salvation:

In April 1844, the Prophet taught: "I have another subject to dwell upon, which is calculated to exalt man. … It is associated with the subject of the resurrection of the dead,—namely, the soul—the mind of man—the immortal spirit. Where did it come from? All learned men and doctors of divinity say that God created it in the beginning; but it is not so: the very idea lessens man in my estimation. I do not believe the doctrine; I know better. Hear it, all ye ends of the world; for God has told me so; and if you don’t believe me, it will not make the truth without effect. …"

"I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits. … " ^[44]

The present text of quotes from the "King Follet discourse" as recorded in the lesson manual is from the Grimshaw Amalgamation

The present text of quotes from the "King Follet discourse" as recorded in the lesson manual is from the Grimshaw Amalgamation, which was the work of Jonathan Grimshaw in 1855. Grimshaw was a clerk in the Church Historian's Office assigned to prepare Joseph Smith’s sermons for inclusion in what would eventually become the 7-volume History of the Church.

Grimshaw relied upon the accounts of the four men who made record of the prophet’s words on that day

Since there was no stenographic report of the sermon and no prepared text from which to reconstruct the sermon, Grimshaw relied upon the accounts of the four men who made record of the prophet’s words on that day. Three of these men, Thomas Bullock, Willard Richards and William Clayton, were assigned to do so and the fourth, Wilford Woodruff, made a record for inclusion in his journal.

Thomas Bullock amalgamated together his account and that of William Clayton in 1844, which was then printed in the LDS periodical Times and Seasons. Grimshaw took this amalgamation and amalgamated it with the accounts of Willard Richards and Wilford Woodruff in an attempt to provide the most complete account possible. This version of the sermon has been reprinted more than any other and has been published in the Ensign, Teachings of the Prophet Joseph Smith, and History of the Church of Jesus Christ of Latter-day Saints. It is also the source of the quotations noted above from Teachings of the Presidents of the Church: Joseph Smith.

Does the teaching contradict scripture?

The following quote appeared in the April and May 1971 Ensign on pages 13-17 of each. Within the sermon, Joseph is reported as having said:

"I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it has a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits; for they are co-equal [co-eternal] with our Father in heaven."

The question is: Are there indications within the scriptures regarding creation contradict such a statement? It should be noted that the scriptures themselves clearly state that,

"Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be." (D&C 93꞉29) It would appear that whatever this "intelligence" is, it cannot be "created or made." Precisely what this "intelligence" is and whether it is an individuated spirit being or merely the chaotic precursor to an organized individuated spirit has been the subject of a much of discussion in LDS thought. Suffice to say that we existed as this "intelligence" previous to whatever action the Father took that resulted in our becoming His spirit children. This is the manner in which the matter has been understood and expounded upon within Church publications.

Does the fact that we existed as "intelligence" previous to our organization into spirits preclude "creation"? Not necessarily. It would all depend upon how one views the process of "creation." Did God create the world from nothing as most of our Christian brothers from other faiths infer? Joseph did not think so. In the same sermon he stated:

"You ask the learned doctors why they say the world was made out of nothing, and they will answer, "Doesn’t the Bible say he created the world?" And they infer, from the word create, that it must have been made out of nothing. Now, the word create came from the word baurau, which does not mean to create out of nothing; it means to organize; the same as a man would organize materials and build a ship. Hence we infer that God had materials to organize the world out of chaos—chaotic matter, which is element, and in which dwells all the glory. Element had an existence from the time He had. The pure principles of element are principles which can never be destroyed; they may be organized and re-organized, but not destroyed. They had no beginning and can have no end."

Therefore, it is not merely "intelligence" which cannot be "created or made" but "chaotic matter" or "element." Something existed, some form of primordial "matter" or "element" which "had an existence from the time He [God] had" just as "The mind or the intelligence which man possesses is co-equal [co-eternal] with God himself."

LDS doctrine rejects Neo-Plantonic accretions, but this does not make them automatically false

Non-LDS Christian Stephen H. Webb wrote:^[45]

Mormon arguments deserve to be examined on their own grounds for internal consistency and biblical adequacy. Not being Platonic is not equivalent to not being rational. ^[46]:92

Mormons and creatio ex nihilo (creation out of nothing)

Non-LDS Christian Stephen H. Webb wrote:^[45]

Thological and philosophical critics of Mormonism often focus on their rejection of the doctrine of creation out of nothing, as if the Mormon relationship to traditional theology is merely negative. What critics miss is the flip side of this rejection, namely, the affirmation of the eternity of matter and how this affirmation functions as the philosophical foundation for a

dramatic revision of the pre-existence of Jesus Christ. ^[46]:87

"Smith would have held his own in debating with" Neo-Platonists, Gnostics, and early Christian theologians

Non-LDS Christian Stephen H. Webb wrote:^[45]

[I]t would be a mistake to think of Mormonism as simply rejecting the Greek heritage of metaphysics. Paulsen has done more than any Mormon thinker to demonstrate how Smith’s idea of divine embodiment would have been in the theological mainstream prior to Origen and Augustine. In fact, [David] Paulsen, who is also a professor at Brigham Young University, has done more

than any theologian of any denomination to rediscover the metaphysical depths of anthropomorphism in early Christian theology, and his work has been extremely helpful for my own project. Paulsen shows how the Mormon version of the restoration of the Church requires a strong reading of the history of metaphysics. Joseph Smith spoke plainly, but that should not disguise the revolutionary nature of his claims. I have discussed emerging ideas of matter in the context of the Neo-Platonists, the Gnostics, and the early theologians, and Smith would have held his own in debating with all three groups. Smith had the imagination of the Gnostics in his multilayered portrait of the divinities that populate the cosmos. Nonetheless, he would have agreed with the Neo-Platonists and the Christians that the Gnostics erred in identifying matter with evil. He would have liked the Platonic concept of pre-existent souls as well as Plato’s portrait of the Demiurge as being not absolutely different from the world. Indeed, his sense of the rhythmic and cyclical movement of spirits from a refined to an embodied state and back again would have led him to express great interest in the circular framework of Plotinus, but Smith would not have accepted the elitism and intellectualism built into Neo-Platonic thought. He would have sympathized with Christians who struggled to identify nature’s inherent goodness, but he would not have shared their solution in attributing infinity to God. Smith absorbed and revised so many Christian traditions, but negative theology has virtually no room in his thought. In the debates over infinity, Smith, ever the concrete thinker, would have affirmed an actual, as opposed to a potential infinity in order to defend his vision of the afterlife as an eternal progression through space and time. His cosmos was big enough for both the eternity of the divine and the infinity of matter, but his materialism left no room for one entity that is both eternal and infinite. In sum, he would have de-Augustinized theology in order to baptize Greek philosophy anew. ^[46]:91

Augustine's views about matter are perhaps less coherent than Joseph Smith's

Non-LDS Christian Stephen H. Webb wrote:^[45]

Augustine’s position is actually not as sound as it first appears. If God makes the world out of himself, does it necessarily have all the attributes of the divine? Does it necessarily follow that matter is a substance that equals God’s own power? The problem with Augustine’s position (and the whole of classical theism on this issue) is that he can imagine no middle ground between creating and shaping. From the perspective of classical theism, if God does not create matter out of nothing, then God merely shapes (or adds form to) the matter that is already there, and that means that God is neither infinite nor omnipotent. If matter is too close to God, then God must not have complete mastery over it. Likewise, if matter comes from God, then God must be tainted by it, which means that God shares in its corruptibility. Either way, God would not be God, or at least, God would not be infinite. But what if there is a middle ground? What if matter is one of God’s perfections without the world being divine? If the perfection of matter is already an expression of who God is (indeed, if it is the substance of the Father’s relation to the Son), then matter can come from God without compromising God’s nature. Moreover, God would be neither master nor victim of matter’s nature, since God’s relation to matter would be nothing more than a reiteration of the Father’s relation to the Son.^[46]:92–93

Non-LDS Christian Stephen H. Webb: Creedal Christians can learn from LDS views about Jesus Christ and creation

Non-LDS Christian Stephen H. Webb wrote:^[45]

[In LDS doctrine] Matter as we know it has a beginning, an origin, in Christ, but matter as it can be, in its perfected form, is eternally an attribute of the divine. In this way, the eternity of matter can be conceived without falling into the trap of pantheism, and this possibility, I am convinced, is precisely what Joseph Smith saw, even if he did not put it into these words or this theological context.

Th Mormon Church stakes its whole theology on the coherence of the idea that God formed the world from a material substance that is not totally unlike his own divine nature. That makes Mormonism either a religious oddity in Western history or an utterly crucial metaphysical correction to our understanding of the role and value of matter in God’s creation of the world. At the very least, Mormonism presents a prod to theological thought at the precise time when materiality is more central to public awareness than ever before. Our relationship to the material world, whether it goes by the name of environmentalism, ecology, sustainability, or evolution has never been so urgently pressed before us as today. To respond to this urgency, we need not only an ethic but also a metaphysics of matter.

We cannot know how to treat matter unless we know what it is, and the nature of matter has to include but ultimately go beyond the specificities of science. We need to know what matter is for, where it comes from, and to what extent it is identical to what we are. These are the central questions of our time, and creedal Christians can answer them only in a self-critical and mutually beneficial dialogue with Latter-day Saints—and that dialogue has to begin with an assessment of the life and thought of Joseph Smith. ^{[46]:94–95, (emphasis added)}

Joseph Smith's theology is not pagan—his theology is vast as the multiverse, and eliminates Neo-Platonism and Augustine

Non-LDS Christian Stephen H. Webb wrote:^[45]

Far from reverting to paganism or simply falling into sloppy thinking, Smith was carrying his confidence in Christ to its fullest possible expression....All things are possible not only for us but also for God, in that this universe does not exhaust the divine creativity. The universe is not big enough to hold the majesty of God’s ingenuity. Rather than reacting negatively to the apparently infinite expansiveness of the universe, Smith called astronomy’s bluff and multiplied the universe by the same expansive factor. Smith was wiping the theological slate clean of the Neo-Platonic metaphysics that had so influenced Augustine.^[46]:96–97

⍗

Source(s) of the criticism

Critical sources

Paul Copan and William Lane Craig. "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in Francis J. Beckwith, Carl Mosser, et al., The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement (Grand Rapids, Mich. : Zondervan, 2002), 95–152 Paul Copan and William Lane Craig, Creation out of Nothing: A Biblical, Philosophical, and Scientific Exploration (Grand Rapids, MI: Baker Books, 2004). Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), 36. ( Index of claims ) Watchman Fellowship, The Watchman Expositor (Page 2)

Notes

1. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 102; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
2. ↑ James N. Hubler, "Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas" (PhD diss., University of Pennsylvania, 1995), 107–8; cited in Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site
3. ↑ FairMormon thanks Jaxon Washburn for his work in compiling all the quotes used here.
4. ↑ Itzhak Benyamini, A Critical Theology of Genesis: The Non-Absolute God (London: Palgrave Macmillan, 2016), 9-10.
5. ↑ Ibid., 14-15, 27.
6. ↑ Marc Zvi Brettler, How to Read the Jewish Bible (New York: Oxford University Press, 2007), 41.
7. ↑ Thomas L. Brodie, Genesis as Dialogue: A Literary, Historical, and Theological Commentary (New York: Oxford University Press, 2001), 133.
8. ↑ Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox Press, 2003), 54.
9. ↑ Umberto Cassuto, A Commentary on the Book of Genesis: Part I (Jerusalem: The Hebrew University, 1989), 22-23.
10. ↑ Paul K. Cho, Myth, History, and Metaphor in the Hebrew Bible (Cambridge: Cambridge University Press, 2019) 79.
11. ↑ John J. Collins, Introduction to the Hebrew Bible and Deutero-Canonical Books (Minneapolis: Fortress Press, 2018), 79.
12. ↑ Robert Crotty, "Creation," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge: Cambridge University Press, 2005), 111-112.
13. ↑ Edwin M. Good, Genesis I-II: Tales of the Earliest World (Palo Alto, CA: Stanford University Press, 2011),11-12.
14. ↑ Ronald Hendel, "Genesis," The HarperCollins Study Bible, Revised Edition ed. Harold Attridge et al. (San Francisco: HarperOne, 2006), 5.
15. ↑ Ronald S. Hendel, The Text of Genesis 1-11 (New York: Oxford University Press, 1998), 19.
16. ↑ Menahem Kister, "Tohu wa-Bohu, Primordial Elements and Creatio ex Nihilo," Jewish Studies Quarterly 14-3: 241.
17. ↑ J. R. Porter, "Creation," The Oxford Guide to the Bible ed. Bruce M. Metzger and Michael D. Coogan (New York: Oxford University Press, 1993).
18. ↑ Thomas Römer, "The Origin and the Status of Evil According to the Hebrew Bible," Die Wurzel allen Übels Vorstellungen über die Herkunft des Bösen und Schlechten in der Philosophie und Religion des 1.–4. Jahrhunderts ed. F. Jourdan and R. Hirsch-Luipold (Tubingen, Germany: Mohr Siebeck, 2014), 57.
19. ↑ Howard Schwartz, Tree of Souls: The Mythology of Judaism (New York: Oxford University Press, 2004), 73.
20. ↑ Hermann Spieckermann, "Creation: God and World," The Hebrew Bible: A Critical Companion ed. John Barton (Princeton, NY: Princeton University Press, 2014), 275.
21. ↑ Marvin A. Sweeney, "Genesis in the Context of Jewish Thought," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 661-662.
22. ↑ William A. VanGemeren (ed.), New International Dictionary of Old Testament Theology & Exegesis: Vol. 1 (Grand Rapids, MI: Zondervan Publishing House, 1997), 732.
23. ↑ John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 42.
24. ↑ Claus Westermann, Genesis 1–11: A Commentary (Minneapolis: Augsburg Publishing House, 1987), 99-100.
25. ↑ R. N. Whybray, "Genesis," The Oxford Bible Commentary: The Pentateuch ed. John Muddiman and John Barton (New York: Oxford University Press, 2001), 58-59.
26. ↑ Ziony Zevit, What Really Happened in the Garden of Eden? (New Haven, CT: Yale University Press, 2013), 51.
27. ↑ James K. Aitken, "Ancient Authors," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge University Press, 2005), 15.
28. ↑ William P. Brown, The Ethos of the Cosmos: The Genesis of Moral Imagination in the Bible (Grand Rapids, MI: Eerdmans, 1999), 40.
29. ↑ James N. Hubler, Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas (Philadelphia: University of Pennsylvania, 1995), 102.
30. ↑ Helge S. Krach, Conceptions of Cosmos—From Myths to the Accelerating Universe: A History of Cosmology (New York: Oxford University Press, 2007), 33.
31. ↑ Andrew Louth, "The Fathers on Genesis," The Book of Genesis: Composition, Reception, and Interpretation ed. Craig A. Evans, Joel N. Lohr, and David L. Peterson (Leiden, The Netherlands: Brill, 2012), 566.
32. ↑ Gerhard May, "Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo" (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85 ; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (New Haven, CT: Yale University Press, 2003), 88–89.
33. ↑ Gerhard May, Creatio Ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought (London: T&T Clark International, 2004), 24-25.
34. ↑ Teun Tieleman, "Galen and Genesis," The Creation of Heaven and Earth: Re-interpretations of Genesis 1 in the Context of Judaism, Ancient Philosophy, Christianity, and Modern Physics (Leiden, The Netherlands: Brill, 2005), 126-127.
35. ↑ Gerhard May, Schoepfung Aus Dem Nichts: Die Entstehung Der Lehre Von Der Creatio Ex Nihilo (Arbeiten Zur Kirchengeschichte, Vol 48) (Walter De Gruyter Inc, 1978), 63-85. ISBN 3110072041; as quoted in Robert Louis Wilken, The Christians as the Romans saw Them (Yale University Press, 2003), 88–89. ISBN 0300098391.
36. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
37. ↑ Justin Martyr, "First Apology of Justin," in Chapter 59 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:182. ANF ToC off-site This volume
38. ↑ Justin Martyr, "Hortatory to the Greeks," in Chapter 30 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:286. ANF ToC off-site This volume
39. ↑ Justin Martyr, "First Apology of Justin," in Chapter 10 Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)1:165. ANF ToC off-site This volume
40. ↑ Clement, "Hymn to the Paedagogus," in ? Ante-Nicene Fathers, edited by Philip Schaff (Christian Literature Publishing Co., 1886)2:296. ANF ToC off-site This volume
41. ↑ Blake T. Ostler, "Out of Nothing: A History of Creation ex Nihilo in Early Christian Thought (review of Review of Paul Copan and William Lane Craig, "Craftsman or Creator? An Examination of the Mormon Doctrine of Creation and a Defense of Creatio ex nihilo," in The New Mormon Challenge: Responding to the Latest Defenses of a Fast-Growing Movement, edited by Beckwith, Mosser, and Owen)," FARMS Review 17/2 (2005): 253–320. off-site; citing 1 Clement 60, in J. B. Lightfoot, The Apostolic Fathers, ed. J. R. Harmer (1891; repr., Grand Rapids, MI: Baker Book, 1956), 1:176. Lightfoot translates this text as: "Thou through Thine operations didst make manifest the everlasting fabric of the world" (1:303). See Oscar de Gebhardt and Adolphus Harnack, Patrium Apostolicorum Opera: Clementis Romani (Leipzig: Hinrichs, 1876), 1:100.
42. ↑ Edwin Hatch, The Influence of Greek Ideas and Usages upon the Christian Church, 195–196.
43. ↑ Michael L.T. Griffith, One Lord, One Faith: Writings of the Early Christian Fathers as Evidences of the Restoration (Bountiful, UT: Horizon Publishers, 1996), 72.
44. ↑ Citation from Teachings of the Presidents of the Church: Joseph Smith: History of the Church, 6:310–12; capitalization modernized; from a discourse given by Joseph Smith on Apr. 7, 1844, in Nauvoo, Illinois; reported by Wilford Woodruff, Willard Richards, Thomas Bullock, and William Clayton; see also appendix, page 562, item 3.
45. ↑ ^{45.0 45.1 45.2 45.3 45.4 45.5} "Webb is Professor of Philosophy and Religion at Wabash College in Crawfordsville, Indiana. He is a graduate of Wabash College and earned his PhD at the University of Chicago before returning to his alma mater to teach. Born in 1961 he grew up at Englewood Christian Church, an evangelical church. He joined the Disciples of Christ during He was briefly a Lutheran, and on Easter Sunday, 2007, he officially came into full communion with the Roman Catholic Church."
46. ↑ ^{46.0 46.1 46.2 46.3 46.4 46.5} Stephen H. Webb, "Godbodied: The Matter of the Latter-day Saints (reprint from his book Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter (Oxford University Press, 2012)," Brigham Young University Studies 50 no. 3 (2011). Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content Cite error: Invalid <ref> tag; name "webbBook" defined multiple times with different content

⍗

Source(s) of the criticism

Critical sources

Richard Abanes, Becoming Gods: A Closer Look at 21st-Century Mormonism (Harvest House Publishers: 2005). 115, 379 n.47-48. ( Index of claims ) Oliver Barr, “Mormonism No. iii,” Christian Palladium (Union Mills, New York) 5, no. 18 (16 January 1837): 273–75. off-site Claims Book of Mormon teaches conventional trinitarianism. Francis J. Beckwith and Stephen E. Parrish, The Mormon Concept of God: A Philosophical Analysis (Lewiston, N.Y.: Mellen, 1991), 1–. Ed Decker and Dave Hunt, The God Makers (Eugene, OR: Harvest House, 1984),, 11. (Detailed review) Hank Hanegraaff, The Mormon Mirage: Seeing Through the Illusion of Mainstream Mormonism (Charlotte, NC: Christian Research Institute, 2008), ?. Bill McKeever and Eric Johnson, Mormonism 101. Examining the Religion of the Latter-day Saints (Grand Rapids, Michigan: Baker Books, 2000), Chapter 3. ( Index of claims ) Ron Rhodes, "Christ," in Norman L. Geisler, The Counterfeit Gospel of Mormonism (Eugene, Ore.: Harvest House, 1998), 99–140. Tower to Truth Ministries, "50 Questions to Ask Mormons," towertotruth.net (accessed 15 November 2007). 50 Answers Watchman Fellowship, The Watchman Expositor (Page 1) Watchman Fellowship, The Watchman Expositor (Page 3) James R. White, Is the Mormon My Brother?: Discerning the Differences Between Mormonism and Christianity (Minneapolis, MN: Bethany House Publishers, 1997). James White, Letters to a Mormon Elder: Eye Opening Information for Mormons and the Christians Who Talk with Them (Southbridge, MA: Crowne, 1990),

Notes

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