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Latest revision as of 13:14, 13 April 2024

Contents

Response to claims made in "Chapter 4: Polytheism Reborn"



Chapter 3: The Making of a Religion
A FAIR Analysis of: Mormonism Unmasked, a work by author: R. Philip Roberts
 		Chapter 5: Confronting the Mormon Jesus

Response to claims made in Mormonism Unmasked, "Chapter 4: Polytheism Reborn"


Jump to details:


Response to claim: 46 - The author states that "not only does the LDS church teach that there are three gods in the Godhead, but that there are other gods as well"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author states that "not only does the LDS church teach that there are three gods in the Godhead, but that there are other gods as well."

Author's sources:
  1. Bruce R. McConkie, Mormon Doctrine (1979) 576-77.

FAIR's Response

Fact checking results: This claim is false

Latter-day Saints are not polytheists in any reasonable sense of the term that does not also exclude most other Christians who deny the Modalist heresy


Question: Are Mormons polytheists because they don't accept the Nicene Creed?

Latter-day Saints are not polytheists in any reasonable sense of the term that does not also exclude most other Christians who deny the Modalist heresy

Some Christians say Mormons are polytheists because they believe humans can become gods. Is this an accurate characterization of LDS belief? Trying to reduce LDS thought to a simple term or "slogan" in this way distorts LDS doctrine.

Latter-day Saints worship one God

The Saints worship one God. There are no competing divinities in whom they put their trust. LDS scripture contains such language (1 Nephi 13꞉41, 2 Nephi 31꞉21, Mosiah 15꞉1-5, Alma 11꞉26-37, Mormon 7꞉7, D&C 20꞉28, Moses 1꞉20), but it is qualified in somewhat the same way that Creedal Christians have found a way of saying "three"—as in Trinity—and yet also one.

Almost invariably when someone claims Mormons are polytheists, they are not seeking a clear explanation of Mormon thought on the nature of God, but are simply using a word with negative connotations in our religious culture as a club to intimidate or confuse others. Consider, for example, a conversation that Evangelical Christian author Richard Abanes, in his book Becoming Gods (pp. 107-8), claims to have had with a LDS bishop:

Abanes: "Don't you believe in the Father, Son, and Holy Ghost?"
Bishop: "We certainly do, and they are one God."
Abanes: "Don't you believe the Father is a god?"
Bishop: "Yes, of course."
Abanes: "And the Son is a god?"
Bishop: "Yes"
Abanes: "And the Holy Ghost is a god."
Bishop: "Yes"
Abanes: "That's three gods."
Bishop: "No, they're one God."

The author goes on to describe that he felt he had entered some sort of Twilight Zone scenario, and goes on to declare all Mormons "polytheists." Yet, any Latter-day Saint, upon reading the conversation outlined above, would recognize the creation of a simplified version, or "strawman," of LDS belief. One might also seriously consider how an Evangelical Christian would answer these same questions. The reality is certainly more complex than the "strawman" above would lead us to believe.

There really is not a single word that adequately captures LDS thought on the nature of God. Pertinent key technical terminology includes the following:

  • Monotheism (belief that there is only one God)
  • Tritheism (understanding the Father, Son, and Holy Ghost as distinct Gods)
  • Polytheism (worship of, or belief in, more than one God)
  • Henotheism (worship of one God without denying the existence of other Gods; also called Monolatry)
  • Trinitarianism (belief that God consists of three Persons in one substance)
  • Social Trinitarianism (belief that the oneness of the three Persons is not one of substance but is social in nature [e.g., unity of thought, etc.])
  • Modalism (belief that there is only one God that does not exist as three separate Persons but rather manifests itself in three different "modes" [i.e., as Father, Son, or Holy Ghost])

Usually the very same people who are pressing the case that Mormons are polytheists are some stripe of Evangelical Christians who claim to be monotheists. But Trinitarians are not Monotheists by definition (just ask a Jew or Muslim).

The facts that the LDS do not believe the Father, Son and Holy Ghost are one in substance, and believe in deification/theosis (that humans may eventually become deified and become partakers in the divine nature), has been used to paint Mormons as polytheists. When we examine the technical terminology above, though, it becomes clear that a key point of demarcation is worship versus acknowledgment of existence. If members of the Church worshiped an extensive pantheon like the Greeks or Romans, then the label would be appropriate. In the context of doctrinal differences over the relationship among the Father, Son, and Holy Ghost, however, or the doctrine of deification (which is a profoundly Christian doctrine and not just a Mormon one), use of the word "polytheistic" as a pejorative is both inaccurate and inappropriate.

Instead of using a single-word label, one must actually articulate the belief (using fully-developed sentences or paragraphs). The single-word label that will adequately describe the full breadth of LDS thought on the nature of God has yet to be coined.

Human deification and monotheism

The Bible contains language indicating human beings can put on the divine nature and be called "gods" (see John 10:33, 34; Ps. 82:6, Deut. 10:17, etc.). They are instructed to become one with Jesus just as he is one with his Father. The key point to realize is that any existence of other beings with godly attributes has no effect on who Latter-day Saints worship. According to Jeff Lindsay, a popular LDS online apologist:

We worship God the Father in the name of Jesus Christ - not glorious angels or Abraham or Moses or John the Baptist, no matter how great they may be in the kingdom of heaven as sons of God who have become "like Christ" (1 Jn 3:2). The only reasonable definition of polytheism requires that plural gods be worshiped - but the beings that Christ calls "gods" are not who we worship at all. In terms of worship, we are properly called monotheists.[1]

Additionally, there is abundant evidence of deification being taught by various commonly accepted Christians. If belief in theosis makes one a polytheist, many Christians would have to be so labeled - including such figures as C. S. Lewis and John Calvin. Clearly, this is not the way in which the term "polytheist" is normally used, but critics of the Church are often willing to be inconsistent if the Church can be made to look alien or "unchristian."

"Monotheism" is sufficiently broad to include the kind of oneness enjoyed by the Father, Son and Holy Spirit, as well as that promised to those who become one with them when fully sanctified.


Response to claim: 46 - The author claims that the LDS church teaches that "God has not always been God"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author claims that the LDS church teaches that "God has not always been God."

Author's sources:

FAIR's Response

Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

The idea that God progressed to His current state is not actually the subject of any lesson within the Church. It is a concept that we learn from Joseph Smith, but we know little more than that. In any case, Mormons do not diminish the authority and power of God in any way by believing this.


Question: Does the Book of Mormon refute Joseph Smith on the nature of God?

The term "unchangeable God" mentioned in the Book of Mormon is not referencing a physical state

The Book of Mormon never says God was once a mortal, and, in fact, it teaches that God was always God. Take for instance Moroni 8:18. It says God is "unchangeable from all eternity to all eternity." Joseph Smith, however, taught, "We have imagined and supposed that God was God from all eternity, I will refute that idea, and take away the veil so that you may see."[2]

The term "unchangeable God" is not referencing a physical state. This can be shown from similar terms from the Bible about Jesus. Jesus is referred to as "the same yesterday, today, and forever" (Hebrews 13:8). Yet we learn from the scriptures that Jesus “increased in wisdom and stature, and in favor with God and man”(Luke 2:52) here is certainly a change in condition; here is succession of time with God, a before and after; here is being and becoming; for whereas, He was a spirit, He became man; and in becoming man, He passed through all the phases in life from infancy to manhood. It is significant also that it was not until Jesus had arisen from the tomb and stood in the presence of His disciples, glorified personage, body and spirit united, that He exclaimed, “all power is given unto Me in heaven and earth.” (Matthew 28:18) If “given”, there must have been a time when He did not possess all power in heaven and in earth; and hence, a change from possessing some power to the condition of possessing “all power”. So this term is not meant to mean His physical condition.

In context, no scripture tells us of God's physical change, but actually tells us that one can be eternal, unchanging, the same yesterday, today and forever, and still go through physical changes. Joseph however was contending against this false interpretation of scripture and was teaching the saints appropriately. In his lecture, he was talking about God passing through physical changes, even as Christ did, and as we must.

Here is a brief synopsis of scriptures that speak about this term, and possible meanings:

Scriptural Review

Hebrews 13:8-9

8 Jesus Christ the same yesterday, and today, and for ever.
9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

Comment: The term here seems to say that God/Christ will not tell you one thing, and another, something different, when it comes to doctrine.

Moroni 8꞉12,18

12 But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism!...
18 For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity.

Comment: This also seems to say the same thing. God will not tell someone that one doctrine is correct, in this case, infant baptism, and another it is ok.

Mormon 9꞉7-9

7 And again I speak unto you who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues;
8 Behold I say unto you, he that denieth these things knoweth not the gospel of Christ; yea, he has not read the scriptures; if so, he does not understand them.
9 For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing?

Comment: Again, this agrees with the other scriptures. God, will not give tell/give the Gifts of the Spirit to one group, and tell another it is wrong.

2 Nephi 27꞉23

23 For behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith.

Comment: Virtual agreement with our other scriptural references.

Psalms 102:24-27

24 I said, O my God, take me not away in the midst of my days: thy years are throughout all generations.
25 Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands.
26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:
27 But thou art the same, and thy years shall have no end"

Comment: The Psalmist here, in context, is referring to the eternal nature of God. All things will pass away, but God will remain.

Malachi 3:4-6

4 Then shall the offering of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as in former years.
5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.
6 For I am the LORD, I change not; therefore ye sons of Jacob are not consumed."

Comment: This is a reference to the promises God makes to His children, and his remembrance of those covenants.


Response to claim: 46 - The author states that the Old and New Testaments say that there is "only one absolute, holy God"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author states that the Old and New Testaments say that there is "only one absolute, holy God."

Author's sources:

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Mormons worship the God of the Old and New Testaments.


Question: How is Mormon belief compatible with Isaiah's statement that beside the Lord "there is no God?"

These scriptures in Isaiah clearly are meant to assert the supremacy, authority, and superiority of Yahweh over not only over false idols but over all else, including real gods

Some Christians claim that the Mormon doctrine of the Godhead and belief in theosis are not compatible with multiple statements in Isaiah that "beside [the Lord] there is no God." These passages include Isaiah 43:10-11; Isaiah 44:6,8; Isaiah 45:5-6; Isaiah 45:21-22; and Isaiah 46:9-10.

These scriptures in Isaiah clearly are meant to assert the supremacy, authority, and superiority of Yahweh over not only over false idols but over all else, including real gods.

The passages in Isaiah cannot be called upon to disprove LDS beliefs in separate divine beings in the Godhead or theosis. Their main point is to encourage Israel to stop worshiping other divine beings or idols but to worship Yahweh alone (see Isaiah 41:29, Isaiah 42:8, Isaiah 43:10,12,24, Isaiah 44:8,9,10,17,19, Isaiah 45:9,12,16,20,22.

Any other use of these passages distorts Isaiah's meaning and intent.

Isaiah 44:6 reads:

Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

Passages such as Isa 44:6,8 and 45:5,21 that read "no God beside me" or a variation of that phrase are traditionally interpreted by mainstream anti-Mormons as meaning that other than Yahweh no form of deity exists at all, including exalted men. This type of interpretation at first seems obvious, but after considering similar passages in other parts of scripture it is clear that this interpretation is incorrect.

For example, Isaiah 47:8-10 depicts the city of Babylon as saying:

Therefore hear now this, thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I am, and none else beside me; I shall not sit as a widow, neither shall I know the loss of children:
For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me.

These passages use the exact same phrase as Isa 44 and 45, yet they certainly do not exclude the existence of any city other than Babylon. The city of Ninevah would be very upset if this were the case, as Zephaniah depicts Ninevah in Zephaniah 2:15 as saying:

This is the rejoicing city that dwelt carelessly, that said in her heart, I am, and there is none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, and wag his hand.

Again it is clear that this phrase does not exclude the very existence of other cities. Using these parallel phrases makes it clear that Isaiah is not excluding the very existence of any other deity when he quotes Yahweh as declaring "there is no God beside me." There are, in fact, several scriptures in the Old Testament that imply that Yahweh is in fact one of a number of Gods, albeit supreme. Compare the following passages from the KJV, NIV and ESV versions of the Bible:

  • And the heavens shall praise thy wonders, O Lord: thy faithfulness also in the congregation of the saints. For who in the heaven can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord? God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him. O Lord God of hosts, who is a strong Lord like unto thee? aor to thy faithfulness round about thee? (KJV Psalms 89:5-8)
  • The heavens praise your wonders, O LORD, your faithfulness too, in the assembly of the holy ones. For who in the skies above can compare with the LORD? Who is like the LORD among the heavenly beings [fn. Lit "sons of god(s)]? In the council of holy ones God is greatly feared; he is more awesome than all who surround him. O LORD God almighty, who is like you? You are mighty, O LORD, and your faithfulness surrounds you (NIV Psalms 89:5-8).
  • Among all the gods there is none like unto thee, O Lord; neither are there any works like unto thy works (Psalms 86:8).
  • God has taken his place in the divine council; in the midst of the gods he holds judgment (ESV Psalms 82:1)
  • God standeth in the congregation of the mighty; he judgeth among the gods. (KJV Psalms 82:1)

These scriptures speak of divine beings, "gods" who are the "sons of god(s)" who are heavenly beings who dwell in the skies. These cannot be idols or false gods. Yahweh dwells among them, reigns over them, and holds judgment in their midst.

Another favorite scripture of the critics of the LDS doctrine of exaltation is Isaiah 43:10. They seem to believe it contradicts this doctrine when it says:

Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

Whether this passage is referring to false idols who represent deities that do not exist, or whether it refers to real divine beings who exist alongside and subordinate to Yahweh is not crucial for responding to this particular criticism. The passage specifically says "before" and "after" Yahweh. Since Yahweh has always existed, and since He will always exist no man can ever be exalted "before" or "after" Yahweh. All men who are exalted to godhood will be contemporaries of Yahweh, and will never precede nor follow Yahweh's existence. They will also become part of the divine council over which he presides.

Wherefore, as it is written, [the inhabitants of the Celestial Kingdom] are gods, even the sons of God (D&C 76:58).


Response to claim: 47 - The author states that Joseph Smith taught that God was once a "finite man on another world"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author states that Joseph Smith taught that God was once a "finite man on another world."

Author's sources:
  1. Joseph Fielding Smith, Teachings of the Prophet Joseph Smith (1977) 345-46.

FAIR's Response

Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Question: Does the doctrine that God has a physical body contradict the Bible?

A growing consensus of scholars recognizes that God, as depicted in the Bible, is embodied

The overwhelming academic consensus is that God, as depicted in the Bible, is embodied. Several books that you can read bare this out:

  • Kamionkowski, S. Tamar and Wonil Kim, eds. Bodies, Embodiment, and Theology of the Hebrew Bible. New York: T&T Clark International, 2010.
  • Halton, Charles. A Human-Shaped God: Theology of an Embodied God. Louisville, KY: Westminster John Knox Press, 2021.
  • Wilson, Brittany E. The Embodied God: Seeing the Divine in Luke-Acts and the Early Church. New York: Oxford University Press, 2021.
  • Wagner, Andreas. God's Body: The Anthropomorphic God in the Old Testament. Trans. Marion Salzmann. New York: T&T Clark, 2019.
  • Markschies, Christoph. God's Body: Jewish, Christian, and Pagan Images of God. Waco, TX: Baylor University Press, 2019.
  • Sommer, Benjamin D. The Bodies of God and the World of Ancient Israel. Cambridge, UK: Cambridge University Press, 2011.
  • Stavarakopolou, Francesca. God: An Anatomy. New York: Alfred A. Knopf, 2021.

This last book, God: An Anatomy, was helpfully reviewed by Latter-day Saint scholar and apologist Daniel C. Peterson. Peterson commends and gives some cautions regarding the book that may apply more generally to the books just listed. We recommend seeing his review cited below.[3]

It is incorrect to imply that God cannot be in human form, since a fundamental doctrine of Christianity is that Jesus is God, made flesh

Mormons believe that God has a physical body and human form. Does scripture which says that "God is not a man" (e.g. Numbers 23:19, 1 Samuel 15:29, Hosea 11:9) contradict this idea?

These scriptures read (emphasis added):

  • "God is not a man, that he should lie; neither the son of man [i.e., a human being], that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?" - Numbers 23:19
  • "And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent." - 1 Samuel 15:29
  • I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not enter into the city. - Hosea 11:9

The first passage, in Numbers, not only says that "God is not a man", but it also says that God is not "the son of man." If a Christian were to claim from this passage that God is not a man, they would have to consistently claim that God is also not a "son of man." This of course contradicts many New Testament statements about Jesus (who is God) to the contrary. Though there are many examples, one should suffice. Jesus says, "For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth." Matthew 12:40 Therefore, we know that the passage from Numbers is not suggesting that God is fundamentally not a "son of man", but rather that God is not a "son of man" in the sense that God doesn't have need for repentance. The next logical step requires us to conclude that the passage is not suggesting that God is fundamentally "not a man", but that God is not a man in the sense that God does not lie.

These verses say nothing about the nature or form of God—they merely assert that God is not like man in certain ways

God will not lie or change his declared course, unlike humans. As the NET translation of 1 Samuel says, "The Preeminent One of Israel does not go back on his word or change his mind, for he is not a human being who changes his mind.”

It is incorrect to imply that God cannot be in human form—the fundamental doctrine of Christianity is that Jesus is God, made flesh. One would have to assume that these verses also apply to Jesus, when they clearly do not. Jesus may be in human form, but he will not sin, or change his mind from doing his father's will.


Response to claim: 49 - The author states that the Bible cannot be used to attribute human characteristics (body parts) to God, and that John declared that "God is a spirit"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author states that the Bible cannot be used to attribute human characteristics (body parts) to God, and that John declared that "God is a spirit."

Author's sources:
  1. John 4:24

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

Yet, the Bible does attribute physical characteristics to God.


Question: Does the Mormon doctrine that God has a physical body contradict the Bible's statement in John 4:24 that "God is a Spirit"?

Deuteronomy 4:28 says that our God can see, eat and smell

Some Christians object to the LDS position that God has a physical body by quoting John 4꞉24:

God is a Spirit: and they that worship him must worship him in spirit and in truth. (Italics in KJV original).

Adopting a critical reading of this verse leads to some strange conclusions if we are consistent. Deuteronomy 4:28 says that our God can see, eat and smell. Can an unembodied spirit do that? Deuteronomy 4:24 and Hebrews 12:29 say that God is a consuming fire, 1 Jn 1:5 says God is light, and 1 Jn 4:4,16 says that God is love. Is He just those things? Clearly not, and the LDS conclude that neither is He just a spirit.

Note that in the KJV cited above, the word “is” is italicized. This is because the King James translators have inserted it on their own—it is not present in the Greek text from which the translation was made.

Secondly, the reader should be aware that the indefinite article (“a”, as in "a dog" or "a spirit") does not exist in Greek. Thus, the addition of the word "a" in English occurs at the discretion of the translators.[4]

This leaves two Greek words: theos pneuma [θεος πνεμα]—“God spirit”. The JST resolves this translational issue by saying “for unto such hath God promised his spirit”. The word pneuma, which is translated spirit, also means ‘life’ or ‘breath’. The King James Version of Revelation 13:15 renders ‘pneuma’ as life. Thus "God is life," or "God is the breath of life" are potential alternative translations of this verse.

Also, if God is a spirit and we have to worship him in spirit, do mortals have to leave our bodies to worship him?

Latter-day Saints believe that man is also spirit and is, like God, housed in a physical body

Thus, the Latter-day Saints believe that man is also spirit (D&C 93꞉33-34; Numbers 16:22; Romans 8:16) and is, like God, housed in a physical body. We were, after all, created in the "image" of God (Genesis 1:26-27).

It is interesting that in 1 Corinthians 2:11, Paul wrote about "the spirit of man and the Spirit of God." Elsewhere he spoke of the resurrection of the body and then noted that it is a "spiritual" body (1 Corinthians 15:44-46), though, rising from the grave, it is obviously composed of flesh and bones, as Jesus made clear when he appeared to the apostles after his resurrection (Luke 24꞉37-39).

Paul also told the saints in Rome, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you" (Romans 8:9).

One Commentary insists:

That God is spirit is not meant as a definition of God's being—though this is how the Stoics [a branch of Greek philosophy] would have understood it. It is a metaphor of his mode of operation, as life-giving power, and it is no more to be taken literally than 1 Jn 1:5, "God is light," or Deuteronomy 4:24, "Your God is a devouring fire." It is only those who have received this power through Christ who can offer God a real worship.[5]


Response to claim: 49 - That author states that Mormons believe in an "infinite regress" of gods, and that if this is true, then "no gods could have ever come to exist"

The author(s) of Mormonism Unmasked make(s) the following claim:

That author states that Mormons believe in an "infinite regress" of gods, and that if this is true, then "no gods could have ever come to exist."

Author's sources:
  1. Not provided

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

An "infinite regress" of gods is not a teaching within Mormon doctrine because we know very little about it.


Question:Is it true that Mormon doctrine teaches a "genealogy of gods," in which God the Father had/has a god, and this god had a god, and so forth?

Mormon doctrine on this point is not clear, and mostly speculative

Not all Latter-day Saints accept the ideas which suggest a regression of divine beings. Mormon doctrine on this point is not clear, and mostly speculative. It does not play much of a role, one way or the other, in LDS worship or thought.

Objections based on the infinite regression problem usually rely on a misunderstanding of the properties of infinities, and require that the critic improperly apply finite properties to infinities. These problems are not unique to LDS theism, but must be confronted in some form by all believers in the existence of God.

This question can only be partially answered, in part because so very little is known about this issue

This question can only be partially answered, in part because so very little is known about this issue in LDS scripture and doctrine.

The basis of the question rests in part in the idea which Lorenzo Snow encapsulated in his famous "couplet":

[A] As man now is, God once was, and
[B] as God now is, man may become.[6]

The implications of part [B] are clear, and relatively well laid out in LDS doctrine. This is the doctrine of human deification, or theosis. It formed a key part of early Christian belief, and is discussed elsewhere in the FAIRwiki.

However, the meaning and implication of [A] are not very clear. As President Gordon B. Hinckley indicated in a TIME magazine interview, although we accept the first part of President Snow's couplet, we do not completely understand it nor do we emphasize or teach it regularly.

Main articles: Theosis/Human deification and Downplaying the King Follett Discourse?

Stance #1: God the Father had a divine Father

This position is seemingly the dominant one in LDS thought. This line of thinking concludes that because God the Father had a mortal experience, He too was at one point the spirit child of another deity. This deity allowed the Father to progress through mortal life and obedience to moral law, and the Father thereby was eventually divinized. Implicit in this idea is the suggestion that the "Heavenly Grandfather" would likewise have needed to undergo a mortal experience under the patronage of yet another divine Father, and so on.

These ideas are partly based on later 19th century doctrinal extension by Joseph Smith's successors following his death. Two addresses given by Joseph Smith shortly before his death, the King Follett discourse (7 April 1844) and the "Sermon in the Grove" (16 June 1844), were the key source material for these later ideas. Joseph was killed soon after presenting these ideas publicly, and so did not have the opportunity to fully expand, clarify, or explain them. There is some contemporary evidence from the Nauvoo Period that Joseph Smith actually taught this. For example, the anti-Mormon Nauvoo Expositor mentioned this concept. "Among the many items of false doctrine that are taught the Church, is the doctrine of many Gods, one of the most direful in its effects that has characterized the world for many centuries....It is contended that there are innumerable gods as much above the God that presides over this universe, as he is above us..."

Stance #2: God the Father did not have a divine Father

Joseph's remarks were not published until after his death, and no word-for-word transcription of his remarks exists. The version of these addresses with which most members of the Church are familiar, and upon which proponents of stance #1 have often mostly relied, were those published in the Times and Seasons, History of the Church, and Joseph Fielding Smith's compilation of Teachings of the Prophet Joseph Smith. Some Church members have argued, as a result, that the conclusions drawn from the commonly-available versions of Joseph's talks are mistaken, and that Joseph actually meant to teach primarily that God the Father underwent a mortal experience.

Therefore, in this view, Jesus' mortal experience is a better model for the Father's mortality, instead of the experiences of other, fallible mortals. These are compared and contrasted in the table below:

Jesus' Mortal Experience All Others' Mortal Experience
Jesus was divine prior to being born (John 1꞉1-3.)

We were spirit children of God the Father, but were not divine beings.

Jesus' body was conceived by the action of the Holy Ghost on a mortal woman. (Luke 1꞉35.) God was the Father of His physical body. This allowed Jesus to choose when and whether to die.(John 10꞉18.)

We had physical bodies conceived by two mortals; death was inevitable, and not under our own control.

Jesus lived a sinless life through proper choices and the moral excellence inherent in his divine status.(Hebrews 4꞉15.)

Not being divine or perfect, all other mortals choose to sin.(Romans 3꞉23.)

Christ atoned for the sins of all humanity. (1 Timothy 4꞉10, 1 Nephi 10꞉6.)

Humanity was unable to atone for their own sins, and would have been separated from God's presence forever without Christ's intercession (2 Nephi 2꞉5.)

Following His death, Christ was able to resurrect Himself.(John 10꞉18.)

We could not be resurrected without the power of Christ's atonement.(1 Corinthians 15꞉22.)

Following His resurrection, Christ resumed His full divine status by right.(John 17꞉5.)

Humans achieve theosis or divine status only through the grace of Christ.(Revelation 3꞉21.)

Proponents of the second view argue that God was once as man is now, but in the sense that Christ was once as man is now. That is, they read Joseph Smith as asserting that the Father took on a mortal body and suffered the privations and trials of a mortal life, just as Christ did. However, as with Jesus, this does not imply that the Father was not divine prior to receiving a mortal body, nor that the Father required someone else to atone for or redeem Him:

It seems fairly clear to me that Joseph Smith had [the Father being born as a mortal] in mind and not [the Father being spiritually begotten by another Father above him]. First, immediately after discussing the fact that generation of a son necessarily requires a father, he states: "I want you to pay particular attention to what I am saying. Jesus said that the Father wrought precisely in the same way as His Father had done before Him. As the Father had done before? He [Jesus] laid down His life, and took it up the same as His Father had done before." Thus, Joseph returns to the same explanatory principle that he had in the King Follett discourse. The Son as a mortal does "precisely" what the Father did before him.[7]

Many proponents of this view argue that the Father may well have played a role in providing salvation to other mortals, in the same way that Jesus did:

God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did; and I will show it from the Bible...What did Jesus say?...The Scriptures inform us that Jesus said, As the Father hath power in Himself, even so hath the Son power—to do what? Why, what the Father did. The answer is obvious—in a manner to lay down His body and take it up again. Jesus, what are you going to do? To lay down my life as my Father did, and take it up again.[8]

Thus, since Jesus laid down His life as part of an atoning act, some have seen the Father in a similar role. Such ideas are perhaps plausible and consistent with the Prophet's teachings, but necessarily remain speculative.

Stance #2 has the advantage of accounting for another common theme in Joseph Smith's teaching (as well as LDS scripture) which emphasizes that there is a Most High God over all other beings called "gods," and this is identified as the Father. (See, for example, D&C 121꞉32. Abraham 3꞉19). This accords well with Joseph's remarks in the Sermon in the Grove about the Sons of God giving glory to the Most High God:

I believe in these Gods that God [i.e., the Father] reveals as Gods—to be Sons of God & all can cry Abba Father–Sons of God who exalt themselves to be Gods even from before the foundation of the world & are all the only Gods I have a reverence for– John said he was a King. Jesus Christ who hath by his own blood made us Kings & Priest to God. Oh thou God who are Kings of Kings & Lord of Lords...[9]

Advocates of Stance #1, in reply, point out that references to a Most High God might instead apply only from our perspective, and not to the greater "multiverse" envisioned by Stance #1.

Brigham Young seemed to believe in a backward chain of divine beings

Brigham Young seemed to believe in a backward chain of divine beings. This teaching was linked to the so-called "Adam-God" theories advanced by Brigham. Given that the meaning of these ideas is not clear, and have never been adopted into LDS thought or accepted as doctrine, proponents of stance #2 have argued that Brigham's speculations on this point ought likewise to be disregarded.[10]

Main article: Adam-God

Would multiple deities threaten the sovereignty of God?

If stance #2 is adopted, then all divine beings are subject to the Godhead of God the Father, God the Son (Jesus Christ), and God the Holy Ghost, and this is a non-issue.

If stance #1 is adopted, some Christians have feared that this perspective threatens the sovereignty of God, since some other divine being could attempt to over-rule God the Father, or even seek to usurp His power. In LDS thought, this possibility is of no concern, because a divine being, by definition, is engaged a unity of love and holiness with other divine beings. The Godhead of Father, Son, and Holy Ghost retain their individuality as persons, but are totally united in love, will, and their goals. For one member of the Godhead to threaten this unity is unthinkable. Believers who receive divinization through divine grace are likewise invited into this same unity and love (see John 17.)

Likewise, any other divine beings with whom the Father has a relationship would likewise be utterly united in love, justice, mercy, and Their goal to maximize the blessings and progress of God's children. In LDS thought, a 'conflict' between divine beings is almost a contradiction in terms, since divine beings are united by choice and nature with all other divine beings.

The idea of "infinite regression" of divine figures is not necessarily an issue for all members of the Church

Thus, the idea of "infinite regression" of divine figures is not necessarily an issue for all members of the Church. However, even if one accepts stance #1 above, this does not necessarily cause problems for Latter-day Saint thinkers.

Those who attack the Saints on these grounds often make the mistake of confusing various ideas about infinity. They may take principles that apply to finite things, and improperly extrapolate them to infinite things. Trans-finite mathematics and some aspects of the calculus deal with infinities, and show that such concepts are not irrational, nor do they share all our intuitive ideas of what infinities must involve. (The issue of infinities is an ancient one in western philosophy, going at least as far back as Zeno's paradox.)

An excellent reply to those who use a variation of the "infinite regression" argument against LDS theism can be found in Blake T. Ostler, "Review of The Mormon Concept of God: A Philosophical Analysis by Francis J. Beckwith and Stephen E. Parrish," FARMS Review of Books 8/2 (1996): 99–146. off-site

It should be noted too that the problem of an infinite past is also an issue for any believer in God. Anyone who believes that God has existed forever, and created the universe ex nihilo out of nothing must also confront similar difficulties about infinite past, infinite regression, and the like. An improper or unsophisticated approach to infinities could also make the idea of a God that existed "forever" seem illogical. Critics are often quick to see their own stance as "reasonable," while believing that the Latter-day Saint view is incoherent.


Response to claim: 53 - The author states that nothing in the scriptures indicates that God has a wife

The author(s) of Mormonism Unmasked make(s) the following claim:

The author states that nothing in the scriptures indicates that God has a wife.

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Fact checking results: The author has stated erroneous information or misinterpreted their sources

Latter-day Saints infer the existence of a Heavenly Mother through scripture and modern revelation.


Gospel Topics: "Our theology begins with heavenly parents. Our highest aspiration is to be like them"

"Becoming Like God," Gospel Topics on LDS.org:

Eliza R. Snow, a Church leader and poet, rejoiced over the doctrine that we are, in a full and absolute sense, children of God. “I had learned to call thee Father, / Thru thy Spirit from on high,” she wrote, “But, until the key of knowledge / Was restored, I knew not why.” Latter-day Saints have also been moved by the knowledge that their divine parentage includes a Heavenly Mother as well as a Heavenly Father. Expressing that truth, Eliza R. Snow asked, “In the heav’ns are parents single?” and answered with a resounding no: “Truth eternal / Tells me I’ve a mother there.”45 That knowledge plays an important role in Latter-day Saint belief. As Elder Dallin H. Oaks of the Quorum of the Twelve Apostles wrote, “Our theology begins with heavenly parents. Our highest aspiration is to be like them.”[11]


Question: Do Latter-day Saints believe in a female divine person, a "Heavenly Mother" as counterpart to God, the Heavenly Father?

Latter-day Saints infer the existence of a Heavenly Mother through scripture and modern revelation

Because LDS theology rejects the doctrine of creation out of nothing (creatio ex nihilo) as a post-Biblical addition to Christian belief, and because they see God as embodied in human form while rejecting creedal Trinitarianism, having a female counterpart to Our Heavenly Father seems logical and almost inevitable. This is especially true given the LDS embrace of the doctrine of theosis, or human deification. Thus, the Heavenly Mother shares parenthood with the Father, and shares His attributes of perfection, holiness, and glory.

There is evidence for this doctrine in ancient Israel,[12] and within the Book of Mormon.[13]

As early as 1839, Joseph Smith taught the idea of a Heavenly Mother.[14] Eliza R. Snow composed a poem (later set to music) which provides the most well-known expression of this doctrine:[15]

In the heav´ns are parents single?
No, the thought makes reason stare!
Truth is reason; truth eternal
Tells me I´ve a mother there.
When I leave this frail existence,
When I lay this mortal by,
Father, Mother, may I meet you
In your royal courts on high?

In 1909 the First Presidency, under Joseph F. Smith, wrote that

man, as a spirit, was begotten and born of heavenly parents, and reared to maturity in the eternal mansions of the Father [as an] offspring of celestial parentage...all men and women are in the similitude of the universal Father and Mother, and are literally the sons and daughters of Deity....[16]

The 1995 statement issued by the First Presidency and the Council of the Twelve Apostles, entitled The Family: A Proclamation to the World, states that all men and women are children of heavenly parents (plural), which implies the existence of a Mother in Heaven.[17]

All human beings—male and female—are created in the image of God. Each is a beloved spirit son or daughter of heavenly parents, and, as such, each has a divine nature and destiny.


Response to claim: 54 - The author discusses the Mormon concept that "Jesus and Lucifer are our older brothers"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author discusses the Mormon concept that "Jesus and Lucifer are our older brothers."

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Fact checking results: This claim contains propaganda - The author, or the author's source, is providing information or ideas in a slanted way in order to instill a particular attitude or response in the reader

We believe Jesus is the divine Son of God and that Satan is a fallen angel, but that God is the Father of all. The fact that we believe that Lucifer is fallen son of God does not diminish Jesus in any way.


Question: Do Latter-day Saints ("Mormons") consider Jesus to be the brother of Satan?

We believe Jesus is the divine Son of God and that Satan is a fallen angel, but that God is the Father of all

Some Christians claim that since Latter-day Saints consider Jesus and Satan to be "brothers" in the sense that they have the same Father, that this lowers the stature of Christ, or elevates that of Satan. Some go so far as to imply that the LDS "really" worship or revere Satan, and are thus not true "Christians."

Jesus, Satan, and all humanity share God the Father as their spiritual sire. However, moral agency led Jesus to obey God the Father perfectly and share fully in the Father's divine nature and power. The same agency led Satan to renounce God, fight Jesus, and doom himself to eternal damnation. The remainder of God's children—all of us—have the choice to follow the route chosen by Satan, or the path to which Christ invites us and shows the way.

Divine parenthood gives all children of God potential; Christ maximized that potential, and Satan squandered it.

To choose the gospel of Jesus Christ and the grace that attends it will lead us home again. If we choose to follow Satan's example, and refuse to accept the gift of God's Only Begotten Son, our spiritual parentage cannot help us, just as it cannot help dignify or ennoble Satan.

In December 2007 the Church issued the following press release on this issue:

Like other Christians, we believe Jesus is the divine Son of God. Satan is a fallen angel.
As the Apostle Paul wrote, God is the Father of all. That means that all beings were created by God and are His spirit children. Christ, however, was the only begotten in the flesh, and we worship Him as the Son of God and the Savior of mankind. [18]

Latter-day Saints do not believe the extra-biblical doctrines which surround many Christians' ideas about God, such as expressed by the Nicene Creed

LDS doctrine does not subscribe to traditional creedal trinitarianism. That is, the LDS do not believe the extra-biblical doctrines which surround many Christians' ideas about God, such as expressed by the Nicene Creed. Specifically, the LDS do not accept the proposition that Jesus Christ and the Holy Spirit are "of one substance (homoousios) with the Father," as the Nicene Creed declares.

Rather, LDS doctrine teaches that God the Father is physically and personally distinct from Jesus Christ, His Only Begotten Son. The Father is understood to be the literal father of His spirit children.

LDS believe that Jesus Christ's role is central to our Heavenly Father's plan. Christ is unique in several respects from all other spirit children of God:

It is technically true to say that Jesus and Satan are "brothers," in the sense that both have the same spiritual parent, God the Father

God the Father also had many other spirit children, created in His image and that of His Only Begotten. These children include all humans born on the earth. Some of God's children rebelled against Him, and contested the choice of Jesus as Savior. (See D&C 76:25–27). The leader of these children was Lucifer, or Satan. Those spirit children of God who followed Satan in his rebellion against Christ are sometimes referred to as "demons," or "devils." (See Moses 4:1–4, Abraham 3:24–28).

Thus, it is technically true to say that Jesus and Satan are "brothers," in the sense that both have the same spiritual parent, God the Father.

Cain and Abel were also brothers, and yet no Bible reader believes that they are spiritual equals or equally admirable

However, critics do not provide the context for the idea that Christ and Lucifer were brothers. Cain and Abel were also brothers, and yet no Bible reader believes that they are spiritual equals or equally admirable. In a similar way, Latter-day Saints do not believe that Jesus and Satan are equals. The scriptures clearly teach the superiority of Jesus over the devil and that Michael (or Adam) and Lucifer (Satan) and their followers fought against each other (See Revelation 12:7-8) to uphold the plan of the Father and the Son.

Finally, while it is true that all mortals share a spiritual parent with Jesus (and Satan, and every other spiritual child of God), we now have a different, more important relationship with Jesus. All of God's children, save Jesus, have sinned and come short of the glory of God (Romans 3:23). In sinning, they abandon and betray their divine heritage and inheritance. Only through Jesus can any mortal return home to God the Father. This return becomes possible when a sinner is born again, and adopted by Christ, who becomes the spiritual father to those whom He redeems. (See Romans 8:14–39.)

Critics also ignore the Biblical references that imply that Satan is one of the "sons of God." (See Job:16, Job 2:1)

Cautionary Note to Members

An Anti-Mormon poster at the 2004 Mesa Easter Pageant betrays its poor understanding of what "Mormonism" actually teaches.

Elder M. Russell Ballard cautioned members of the Church:

We occasionally hear some members refer to Jesus as our Elder Brother, which is a true concept based on our understanding of the premortal life with our Father in Heaven. But like many points of gospel doctrine, that simple truth doesn't go far enough in terms of describing the Savior's role in our present lives and His great position as a member of the Godhead. Thus, some non-LDS Christians are uncomfortable with what they perceive as a secondary role for Christ in our theology. They feel that we view Jesus as a spiritual peer. They believe that we view Christ as an implementor for God, if you will, but that we don't view Him as God to us and to all mankind, which, of course, is counter to biblical testimony about Christ's divinity…
Now we can understand why some Latter-day Saints have tended to focus on Christ's Sonship as opposed to His Godhood. As members of earthly families, we can relate to Him as a child, as a Son, and as a Brother because we know how that feels. We can personalize that relationship because we ourselves are children, sons and daughters, brothers and sisters. For some it may be more difficult to relate to Him as a God. And so in an attempt to draw closer to Christ and to cultivate warm and personal feelings toward Him, some tend to humanize Him, sometimes at the expense of acknowledging His Divinity. So let us be very clear on this point: it is true that Jesus was our Elder Brother in the premortal life, but we believe that in this life it is crucial that we become "born again" as His sons and daughters in the gospel covenant. [19]

Early Christian Evidence

An anti-Mormon protester at October 2002 LDS General Conference does little to help others understand LDS doctrine properly.

The early Ante-Nicene Church father Lactantius wrote:

Since God was possessed of the greatest foresight for planning, and of the greatest skill for carrying out in action, before He commenced this business of the world,--inasmuch as there was in Him, and always is, the fountain of full and most complete goodness,--in order that goodness might spring as a stream from Him, and might flow forth afar, He produced a Spirit like to Himself, who might be endowed with the perfections of God the Father... Then He made another being, in whom the disposition of the divine origin did not remain. Therefore he was infected with his own envy as with poison, and passed from good to evil; and at his own will, which had been given to him by God unfettered, he acquired for himself a contrary name. From which it appears that the source of all evils is envy. For he envied his predecessor, who through his steadfastness is acceptable and dear to God the Father. This being, who from good became evil by his own act, is called by the Greeks diabolus: we call him accuser, because he reports to God the faults to which he himself entices us. God, therefore, when He began the fabric of the world, set over the whole work that first and greatest Son, and used Him at the same time as a counselor and artificer, in planning, arranging, and accomplishing, since He is complete both in knowledge, and judgment, and power... [20]

Many things he here taught are not considered "orthodox" by today's standards. However, Lactantius was definitely orthodox during his lifetime. Amazingly, many things here correspond to LDS doctrine precisely in those areas that are "unorthodox." For example,

1. "He produced a Spirit like to Himself," namely Christ. Christ, in this sense, is not the "co-equal," "eternally begotten," "same substance" "persona" of the later creeds.
2. "Then he made another being, in whom the disposition of the divine origin did not remain." God made another spirit who rebelled and who fell from his exalted status. He is the diabolus.
3. Christ is the "first and greatest Son." Not the "only" son.
4. Lastly, since the diabolus and Christ are both spirit sons of God, they are spirit brothers.


Response to claim: 55 - The author asks, "Do Men become Gods?"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author asks, "Do Men become Gods?"

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Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event


Gospel Topics: "Latter-day Saints see all people as children of God in a full and complete sense"

"Becoming Like God," Gospel Topics on LDS.org:

Latter-day Saints see all people as children of God in a full and complete sense; they consider every person divine in origin, nature, and potential. Each has an eternal core and is “a beloved spirit son or daughter of heavenly parents.” Each possesses seeds of divinity and must choose whether to live in harmony or tension with that divinity. Through the Atonement of Jesus Christ, all people may “progress toward perfection and ultimately realize their divine destiny.” Just as a child can develop the attributes of his or her parents over time, the divine nature that humans inherit can be developed to become like their Heavenly Father's.[21]—(Click here to continue)


Response to claim: 56 - The author notes that Mormons do not believe that the world was created "out of nothing"

The author(s) of Mormonism Unmasked make(s) the following claim:

The author notes that Mormons do not believe that the world was created "out of nothing."

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Fact checking results: This claim is based upon correct information - The author is providing knowledge concerning some particular fact, subject, or event

The author's claim is correct.


Articles about the Holy Bible
Latter-day Saints and the Bible
Reliability of the Bible
Creation
Genesis
Understanding the Bible
Cultural issues
The Bible 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.[22]

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. [23]

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.[24]

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."[25]
"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)."[26]
  • 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.'"[27]
  • 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)."[28]
  • 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."[29]
  • 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."[30]
  • 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."[31]
  • 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."[32]
  • 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)."[33]
  • 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.[34]
  • 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."[35]
"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."[36]
  • 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."[37]
  • 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."[38]
  • 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)"[39]
  • 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."[40]
  • 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."[41]
  • 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."[42]
  • William A. VanGemeren: "The root בָּרָא, Genesis 1, or creation by the word (contra Foerster) cannot explicitly communicate a doctrine of creatio ex nihilo."[43]
  • 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."[44]
  • 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."[45]
  • 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’."[46]
  • 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."[47]

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."[48]
  • 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."[49]
  • 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."[50]
  • 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."[51]
  • 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)."[52]
  • 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."[53]
"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."[54]
  • 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."[55]

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.[56]

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."[57]

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."[58]
  • [the earth,] "which God made according to the pre-existent form."[59]
  • "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..."[60]

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....[61]

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.[62]

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][63]

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

An anti-Mormon protester at October 2002 LDS General Conference appeals to his reading of Colossians to criticize LDS doctrine.

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."[64]

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
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. … " [65]

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:[66]

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. [67]:92

Mormons and creatio ex nihilo (creation out of nothing)

Non-LDS Christian Stephen H. Webb wrote:[66]

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. [67]:87

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

Non-LDS Christian Stephen H. Webb wrote:[66]

[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. [67]:91

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

Non-LDS Christian Stephen H. Webb wrote:[66]

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.[67]: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:[66]

[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. [67]: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:[66]

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.[67]: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. ↑ Jeff Lindsay, "If you believe the Father and the Son are separate beings, doesn't that make you polytheistic?" JeffLindsay.com (accessed December 2007). off-site
  2. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 345. off-site
  3. ↑ Daniel C. Peterson, "An Unexpected Case for an Anthropomorphic God," Interpreter: A Journal of Latter-day Saint Faith and Scholarship 50 (2022): vii–xx.
  4. ↑ Leon Morris, The Gospel According to John, (Grand Rapids, Mich. : W.B. Eerdmans Pub. Co., 1995), 271.
  5. ↑ J. N. Sanders, A Commentary on the Gospel According to St. John, edited and completed by B. A. Mastin, (New York, Harper & Row, 1968), 147–148.
  6. ↑ Lorenzo Snow, Teachings of Lorenzo Snow, compiled by Clyde J. Williams, (Salt Lake City: Bookcraft, 1984), 1–2. ISBN 0884945170. The first citation of the couplet can be found in Lorenzo Snow, Deseret News Weekly x/y (3 November 1894): z. Reprinted in Lorenzo Snow, "Glory Awaiting the Saints," in Brian H. Stuy (editor), Collected Discourses: Delivered by Wilford Woodruff, his two counselors, the twelve apostles, and others, 1868–1898, 5 vols., (Woodland Hills, Utah: B.H.S. Publishing, 1987–1989), 4:162. [Discourse given on 6 October 1894 [main text gives date in error as 5 October].] See also Lorenzo Snow, "?," Millennial Star 56 no. ? (3 December 1894), 771–773. The letters in square brackets have been added for clarity in the discussion that follows.
  7. ↑ Blake T. Ostler, Exploring Mormon Thought Vol. 2: The Problems With Theism And the Love of God (Salt Lake City, Utah: Greg Kofford Books, 2006), 444–445. ISBN 1589580958. ISBN 978-1589580954. Citation is from Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 343. off-site
  8. ↑ Joseph Smith, Jr., Teachings of the Prophet Joseph Smith, selected by Joseph Fielding Smith, (Salt Lake City: Deseret Book Company, 1976), 345–346. off-site
  9. ↑ Bullock report of Sermon in the Grove, 16 June 1844. off-site Available in Andrew F. Ehat and Lyndon W. Cook, The Words of Joseph Smith: The Contemporary Accounts of the Nauvoo Discourses of Joseph Smith, 2nd Edition, (Salt Lake City: Deseret Book, 1996), 378–381.
  10. ↑ See Blake T. Ostler, Exploring Mormon Thought Vol. 2: The Problems With Theism And the Love of God (Salt Lake City, Utah: Greg Kofford Books, 2006), 451, footnote 28. ISBN 1589580958. ISBN 978-1589580954.
  11. ↑ "Becoming Like God," Gospel Topics on LDS.org (February 25, 2014)
  12. ↑ Alyson Skabelund Von Feldt, "Does God Have a Wife? Review of Did God Have a Wife? Archaeology and Folk Religion in Ancient Israel," FARMS Review 19/1 (2007): 81–118. off-site wiki
  13. ↑ See Daniel C. Peterson, "Nephi and His Asherah: A Note on 1 Nephi 11:8–23," in Mormons, Scripture, and the Ancient World: Studies in Honor of John L. Sorenson, edited by Davis Bitton, (Provo, Utah: FARMS, 1998). [191–243]   direct off-site A shorter version of this article is also available in Daniel C. Peterson, "Nephi and His Asherah," Journal of Book of Mormon Studies 9/2 (2000). [16–25] link
  14. ↑ Elaine Anderson Cannon, "Mother in Heaven," in Encyclopedia of Mormonism, 4 vols., edited by Daniel H. Ludlow, (New York, Macmillan Publishing, 1992), :961.off-site
  15. ↑ This is Hymn #292 in the current LDS hymnal ("O My Father"). Written at Joseph Smith's death, the poem was originally published as Eliza R. Snow, "Invocation," Times and Seasons 6 no. 17 (15 November 1845), 1039. off-site GospeLink (See Terryl L. Givens, People of Paradox: A History of Mormon Culture (Oxford University Press, 2007), 168. ISBN 0195167112. ISBN 978-0195167115.)
  16. ↑ Messages of the First Presidency, edited by James R. Clark, Vol. 4, (Salt Lake City: Bookcraft, 1970), 205–206. GL direct link (italics added). Originally in First Presidency, "[Evolution:Primary_sources:First_Presidency_1909 The Origin of Man]," Improvement Era 13 (November 1909), 61–75.
  17. ↑ The First Presidency and Council of the Twelve Apostles of The Church of Jesus Christ of Latter-day Saints, "The Family: A Proclamation to the World," Ensign (November 1995): 102. (Statement issued by President Gordon B. Hinckley on 23 September 1995.) off-site
  18. ↑ Church of Jesus Christ of Latter-day Saints, "Answering Media Questions About Jesus and Satan," Press release (12 December 2007). off-site
  19. ↑ M. Russell Ballard, "Building Bridges of Understanding," Ensign (June 1998): 62.off-site
  20. ↑ Lactantius, Divine Institutes 2.9. in Alexander Roberts and James Donaldson, eds. The Ante-Nicene Fathers, 10 vols. (1885; reprint, Peabody: Hendrickson, 2004), 7:52–53.
  21. ↑ "Becoming Like God," Gospel Topics on LDS.org (25 February 2014)
  22. ↑ 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
  23. ↑ 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
  24. ↑ FairMormon thanks Jaxon Washburn for his work in compiling all the quotes used here.
  25. ↑ Itzhak Benyamini, A Critical Theology of Genesis: The Non-Absolute God (London: Palgrave Macmillan, 2016), 9-10.
  26. ↑ Ibid., 14-15, 27.
  27. ↑ Marc Zvi Brettler, How to Read the Jewish Bible (New York: Oxford University Press, 2007), 41.
  28. ↑ Thomas L. Brodie, Genesis as Dialogue: A Literary, Historical, and Theological Commentary (New York: Oxford University Press, 2001), 133.
  29. ↑ Walter Brueggemann, An Introduction to the Old Testament: The Canon and Christian Imagination (Louisville, KY: Westminster John Knox Press, 2003), 54.
  30. ↑ Umberto Cassuto, A Commentary on the Book of Genesis: Part I (Jerusalem: The Hebrew University, 1989), 22-23.
  31. ↑ Paul K. Cho, Myth, History, and Metaphor in the Hebrew Bible (Cambridge: Cambridge University Press, 2019) 79.
  32. ↑ John J. Collins, Introduction to the Hebrew Bible and Deutero-Canonical Books (Minneapolis: Fortress Press, 2018), 79.
  33. ↑ Robert Crotty, "Creation," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge: Cambridge University Press, 2005), 111-112.
  34. ↑ Edwin M. Good, Genesis I-II: Tales of the Earliest World (Palo Alto, CA: Stanford University Press, 2011),11-12.
  35. ↑ Ronald Hendel, "Genesis," The HarperCollins Study Bible, Revised Edition ed. Harold Attridge et al. (San Francisco: HarperOne, 2006), 5.
  36. ↑ Ronald S. Hendel, The Text of Genesis 1-11 (New York: Oxford University Press, 1998), 19.
  37. ↑ Menahem Kister, "Tohu wa-Bohu, Primordial Elements and Creatio ex Nihilo," Jewish Studies Quarterly 14-3: 241.
  38. ↑ J. R. Porter, "Creation," The Oxford Guide to the Bible ed. Bruce M. Metzger and Michael D. Coogan (New York: Oxford University Press, 1993).
  39. ↑ 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.
  40. ↑ Howard Schwartz, Tree of Souls: The Mythology of Judaism (New York: Oxford University Press, 2004), 73.
  41. ↑ Hermann Spieckermann, "Creation: God and World," The Hebrew Bible: A Critical Companion ed. John Barton (Princeton, NY: Princeton University Press, 2014), 275.
  42. ↑ 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.
  43. ↑ William A. VanGemeren (ed.), New International Dictionary of Old Testament Theology & Exegesis: Vol. 1 (Grand Rapids, MI: Zondervan Publishing House, 1997), 732.
  44. ↑ John H. Walton, The Lost World of Genesis One: Ancient Cosmology and the Origins Debate (Downers Grove, IL: IVP Academic, 2009), 42.
  45. ↑ Claus Westermann, Genesis 1–11: A Commentary (Minneapolis: Augsburg Publishing House, 1987), 99-100.
  46. ↑ R. N. Whybray, "Genesis," The Oxford Bible Commentary: The Pentateuch ed. John Muddiman and John Barton (New York: Oxford University Press, 2001), 58-59.
  47. ↑ Ziony Zevit, What Really Happened in the Garden of Eden? (New Haven, CT: Yale University Press, 2013), 51.
  48. ↑ James K. Aitken, "Ancient Authors," A Dictionary of Jewish-Christian Relations ed. Edward Kessler and Neil Wenborn (Cambridge University Press, 2005), 15.
  49. ↑ William P. Brown, The Ethos of the Cosmos: The Genesis of Moral Imagination in the Bible (Grand Rapids, MI: Eerdmans, 1999), 40.
  50. ↑ James N. Hubler, Creatio ex Nihilo: Matter, Creation, and the Body in Classical and Christian Philosophy through Aquinas (Philadelphia: University of Pennsylvania, 1995), 102.
  51. ↑ Helge S. Krach, Conceptions of Cosmos—From Myths to the Accelerating Universe: A History of Cosmology (New York: Oxford University Press, 2007), 33.
  52. ↑ 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.
  53. ↑ 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.
  54. ↑ Gerhard May, Creatio Ex Nihilo: The Doctrine of "Creation out of Nothing" in Early Christian Thought (London: T&T Clark International, 2004), 24-25.
  55. ↑ 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.
  56. ↑ 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.
  57. ↑ 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
  58. ↑ 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
  59. ↑ 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
  60. ↑ 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
  61. ↑ 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
  62. ↑ 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.
  63. ↑ Edwin Hatch, The Influence of Greek Ideas and Usages upon the Christian Church, 195–196.
  64. ↑ 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.
  65. ↑ 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.
  66. ↑ 66.0 66.1 66.2 66.3 66.4 66.5 "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."
  67. ↑ 67.0 67.1 67.2 67.3 67.4 67.5 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
Articles about the Holy Bible
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The Bible 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

An anti-Mormon protester at October 2002 LDS General Conference appeals to his reading of Colossians to criticize LDS doctrine.

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
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
Articles about the Holy Bible
Latter-day Saints and the Bible
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Creation
Genesis
Understanding the Bible
Cultural issues
The Bible 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

An anti-Mormon protester at October 2002 LDS General Conference appeals to his reading of Colossians to criticize LDS doctrine.

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
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

Response to claim: 57 - The author claims that the Book of Mormon does not support a plurality of gods

The author(s) of Mormonism Unmasked make(s) the following claim:

The author claims that the Book of Mormon does not support a plurality of gods.

Author's sources:

FAIR's Response

Fact checking results: The author has stated erroneous information or misinterpreted their sources

The Book of Mormon teaches that the Father, Jesus Christ, and the Holy Ghost are three persons, and is not consistent with either modalism/Sabellianism or standard Nicene trinitarianism


Question: Does the Book of Mormon teach that Christ and the Father are a single individual expressing himself in different modes?

The Book of Mormon teaches that the Father, Jesus Christ, and the Holy Ghost are three persons, and is not consistent with either modalism/Sabellianism or standard Nicene trinitarianism

It is claimed that the Book of Mormon teaches Sabellianism, also called modalism, i.e., the belief that Christ and the Father are a single individual expressing himself in different modes.[1]

The Book of Mormon teaches that the Father, Jesus Christ, and the Holy Ghost are three persons, and is not consistent with either modalism/Sabellianism or standard Nicene trinitarianism.

See also: Early LDS beliefs about God and Is Mormonism polytheist?

How are the Father and the Son one?

  • "And now Father, I pray unto thee for them, and also for all those who shall believe on their words, that they may believe in me, that I may be in them as thou, Father, art in me, that we may be one."(3 Nephi 19꞉23)

3 Nephi clearly teaches that Jesus Christ and the Father are two persons:

  • "Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name." (3 Nephi 9꞉15)
  • Ironically, Nicene trinitarians use a similar scripture in the Bible (John 1:1), in favor of the doctrine of the Nicene trinity (God in three persons). Thus, such language cannot be used as clear evidence of modalism.

Other examples in scripture

  • "And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one." (3 Nephi 28꞉10)

Jesus and the Spirit are two separate persons:

  • "But he [Jesus] truly gave unto them bread to eat, and also wine to drink. And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. But he truly gave unto them bread to eat, and also wine to drink. And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled.Now, when the multitude had all eaten and drunk, behold, they were filled with the Spirit; and they did cry out with one voice, and gave glory to Jesus, whom they both saw and heard." (3 Nephi 20꞉7-9)
  • This scripture demonstrates that Mormon 7꞉7 and 2 Nephi 31꞉21 are not saying that Jesus Christ and the Holy Ghost are the same person.

Jesus Christ sits on the right hand of the Father:

  • "And may the grace of God the Father, whose throne is high in the heavens, and our Lord Jesus Christ, who sitteth on the right hand of his power, until all things shall become subject unto him, be, and abide with you forever. Amen."(Moroni 9꞉26)

Christ the Eternal Father is not the same as God the Father:

  • Christ is sometimes denominated "the Father because he was conceived by the power of God" (Mosiah 5꞉3)

Christ is the Father of our salvation:

  • "And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters. "(Mosiah 5꞉7)

Christ is often discussed as a clearly distinct individual from the Father

  • The Nephites who witnesses the risen Christ were first spoken to by God: "6 And behold, the third time they did understand the voice which they heard; and it said unto them: 7 Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name—hear ye him." (3 Nephi 11꞉6-7) This was followed by Jesus' appearance, where he makes his own role and the Father's quite distinct: "I am Jesus Christ, whom the prophets testified shall come into the world. 11 And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning" (3 Nephi 11꞉10-11).
  • Jesus later also demonstrated their separate nature:
    • "...this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me" (3 Nephi 11꞉32).
    • "...not at any time hath the Father given me commandment that I should tell it unto your brethren at Jerusalem" (3 Nephi 15꞉14).
    • "Neither at any time hath the Father given me commandment that I should tell unto them concerning the other tribes of the house of Israel, whom the Father hath led away out of the land. 16 This much did the Father command me, that I should tell unto them...." (3 Nephi 15꞉15-16).
    • "I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice, and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore I go to show myself unto them" (3 Nephi 16꞉3).
    • "...thus commandeth the Father that I should say unto you...." (3 Nephi 16꞉10).
    • "...now I go unto the Father, and also to show myself unto the lost tribes of Israel, for they are not lost unto the Father, for he knoweth whither he hath taken them" (3 Nephi 17꞉4).
    • "... I give unto you another commandment, and then I must go unto my Father that I may fulfil other commandments which he hath given me" (3 Nephi 18꞉27).
    • "And now I go unto the Father, because it is expedient that I should go unto the Father for your sakes" (3 Nephi 18꞉35).

Jesus' constant distinction between himself and the Father in both space (Jesus must leave the Nephites and go to the Father) and in giving instructions/commands (Jesus is commanded or not commanded by the Father repeatedly, and he obeys) are inconsistent with either Sabellianism or standard Nicene trinitarianism. Jesus and the Father are here clearly two distinct beings, though united in will and intent through divine love and obedience of the Son to the Father's will.

Other Book of Mormon examples

  • "I am mindful of you always in my prayers, continually praying unto God the Father in the name of his Holy Child, Jesus, that he, through his infinite goodness and grace, will keep you through the endurance of faith on his name to the end." (Moroni 8꞉3)
  • "Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son." (Jacob 4꞉5)

It is a stretch to interpret the scriptures above in favor of Sabellianism. Therefore, verses in the Book of Mormon that might imply Sabellianism should likely be interpreted in a different sense, if this is plausible in the text. This is not difficult.


Notes

  1. ↑ Origen Bachelor, Mormonism Exposed Internally and Externally (New York: Privately Published, 1838), 24. off-site


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