Ex nihilo
From Wikipedia, the free encyclopedia
Ex nihilo is a Latin term meaning "out of nothing". It is often used in conjunction with the term creation, as in creatio ex nihilo, meaning "creation out of nothing". Due to the nature of this term, it is often used in philosophical or creationistic arguments, as many Christians, Muslims, and Jews believe that God created the universe from nothing. This contrasts with "creatio ex materia," which is creation out of eternally preexistent matter, and "creatio ex deo," which is creation out of the being of God.
Contents |
[edit] Creation of the Universe
[edit] Arguments in favour
[edit] Judeo-Christian views
Some verses from the Judeo-Christian Bible often cited in support of ex nihilo creation by God are the following:
- And the earth 0776 was 01961 without form 08414, and void 0922; and darkness 02822 [was] upon the face 06440 of the deep 08415. And the Spirit 07307 of God 0430 moved 07363 upon 05921 the face 06440 of the waters 04325.
Genesis 1:1-2 Verses include the Strong's Concordance numbers for word reference - The LORD possessed me in the beginning of his way, before his works of old. 23I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water.
Proverbs 8:22-24 - By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
Psalm 33:6 - All things were made by him; and without him was not any thing made that was made.
John 1:3 - even God, who quickeneth the dead, and calleth those things which be not as though they were.
Romans 4:17 - And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are:
1 Corinthians 1:28 - Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
Hebrews 11:3 - My son, have pity on me; I carried you nine months in the womb and suckled you three years.... I implore you, my child, observe heaven and earth, consider all that is in them, and acknowledge that God made them out of what did not exist, and that mankind comes into being in the same way. Do not fear this executioner, but prove yourself worthy of your brothers, and make death welcome, so that in the day of mercy I may receive you back in your brothers' company.
2 Maccabees 7:27-29 Jerusalem Bible
Another major argument for creatio ex nihilo is the First cause argument, which may be summarized as:
- Everything that begins to exist has a cause.
- The universe began to exist.
- Therefore, the universe must have a cause.
Another argument for "ex nihilo" creation comes from the Summum philosophy that states before there was anything, there was nothing, and if there was nothing, then it must have been possible for nothing to be. If it is possible for nothing to be, then it must be possible for everything to be. This condition results in SUMMUM, i.e. the totality of creation.[1]
Additional support for this belief is that something cannot arise from nothing; this is a contradiction. Therefore there must always have been something. But it is scientifically impossible for matter to always have existed. What is more, matter is contingent, that is it is not logically impossible for it not to exist, and nothing else depends on it. So there must have been a Creator who is not contingent and not composed of matter: this Being is God.
[edit] Islamic views
There are several Qur'anic verses that explicitly state that God created man, the heavens and the earth, out of nothing:
- But does not man call to mind that We created him before out of nothing?
- He said, "Nay, your Lord is the Lord of the heavens and the earth, He Who created them: and I am a witness to this (Truth).
- Praise be to Allah, Who created the heavens and the earth, Who made the angels, messengers with wings,- two, or three, or four (pairs): He adds to Creation as He pleases: for Allah has power over all things.
The Mu'tazili favoured this thought.
- Do those who are disbelievers not see that the heavens and the earth were sewn together and then We unstitched them and that We made from water every living thing? So will they not have faith?
- It is We Who have built the universe with (Our creative) power, and, verily, it is We Who are steadily expanding it.
- To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: "Be," and it is.
Abdullah Yusuf Ali’s commentary on the above verse:
Lest anyone should think that the heavens and the earth were themselves primeval and eternal, we are now told that they themselves are creatures of God’s will and design. Cf. vi. 102, where the word bada’a is used as here for the creation of the heavens and the earth, and khalaqa is used for the creation of all things. Bada’a goes back to the very primal beginning, as far as we can conceive it. The materialists might say that primeval matter was eternal: other things, i.e. the forms and shapes as we see them now, were called into being at some tome or other, and will perish. When they perish, they dissolve into primeval matter again, which stands as the base of all existence. We go further back. We say that if we postulate such primeval matter, it owes its origin itself to God. Who is the final basis of existence, the Cause of all Causes. If this is conceded, we proceed to argue that the process of Creation is not then completed. All things in the heavens and on the earth are created by gradual processes. In “things” we include abstract as well as material things. We see the abstract things and ideas actually growing before us. But that also is God’s creation, to which we can apply the word khalaqa, for in it is involved the idea of measuring, fitting it into a scheme of other things. Cf. liv. 49; also xxv. 59. Here comes in what we know as the process of evolution. On the other hand, the “amr” (Command, Direction, Design) is a single thing, unrelated to Time “like the twinkling of an eye” (liv. 50). Another word to note in this connection is ja’ala “making” which seems to imply new shapes and form, new dispositions, as the making of the Signs of the Zodiac in the heavens, or the setting out of the sun and moon for light, or the establishment of the succession of day and night (xxv. 61-62). A further process with regard to the soul is described in the word sawwã, bringing it to perfection (xci. 7) but this we shall discuss in its place. Fatara (xlii. 11) implies, like bada’a, the creating of a thing out of nothing and after no pre-existing similitude, but perhaps fatara implies the creation of primeval matter to which further processes have to be applied later, as when one prepares dough but leaves the leavening to be done after. Badaa (without the ‘ain), xxx. 27, implies beginning the process of creation: this is made further clear in xxxii. 7 where the beginning of the creation of pristine man from clay refers to his physical body, leaving the further processes of reproduction and the breathing in of the soul to be described in subsequent verses. Lastly, baraa is creation implying liberation from pre-existing matter of circumstance, e.g. man’s body form clay (lix. 24) or a calamity from previously existing circumstances (lvii. 22). See also vi. 94, n. 916; vi. 98, n. 923; lix. 24, nn. 5405-6.
 |
Please help improve this section by expanding it. Further information might be found on the talk page or at requests for expansion. |
[edit] Arguments against
Some have argued that this concept cannot be deduced from the Hebrew and that the Book of Genesis, chapter 1, speaks of God "making" or "fashioning" the universe. However, Rabbi Schneur Zalman of Liadi (1745-1812) disputed these arguments in section II of his book titled "Tanya."
Thomas Jay Oord argues that Christians should abandon the doctrine of creation ex nihilo. Oord points to the work of biblical scholars, such as Jon D. Levenson, who argue that the doctrine of creatio ex nihilo is not present in Genesis. Oord speculates that God created our particular universe billions of years ago from primordial chaos. This chaos did not predate God, however, for God would have created the chaotic elements as well. Oord shows that God can create all things without creating from absolute nothingness.
Oord offers nine succinct objections to creatio ex nihilo:
1. Theoretical problem: absolute nothingness cannot be conceived.
2. Biblical problem: Scripture – in Genesis, 2 Peter, and elsewhere – suggests creation from something (water, deep, chaos, etc.), not creation from absolutely nothing.
3. Historical problem: Creatio ex nihilo was first proposed by Gnostics – Basilides and Valentinus – who assumed that creation was inherently evil and that God does not act in history. It was adopted by early Christian theologians to affirm the kind of absolute divine power that many Christians now reject.
4. Empirical problem: We have no evidence that our universe originally came into being from absolutely nothing.
5. Creation at an instant problem: We have no evidence in the history of the universe after the big bang that entities can emerge instantaneously from absolute nothingness. As the earliest philosophers noted, out of nothing comes nothing (ex nihil, nihil fit).
6. Solitary power problem: Creatio ex nihilo assumes that a powerful God once acted alone. But power is a social concept only meaningful in relation to others.
7. Errant revelation problem: The God with the capacity to create something from absolutely nothing would apparently have the power to guarantee an unambiguous and inerrant message of salvation (e.g, inerrant Bible).
8. Evil problem: If God once had the power to create from absolutely nothing, God essentially retains that power. But a God of love with this capacity is culpable for failing to prevent genuine evil.
9. Empire Problem: The kind of divine power implied in creatio ex nihilo supports a theology of empire, which is based upon unilateral force and control of others.
A few early Jewish and Christian theologians and philosophers, including Philo, Justin, Athenagoras, Hermogenes, Clement of Alexandria, and, later, Johannes Scotus Eriugena have made statements that seem to indicate that they do not hold to the concept of the creation-out-of-nothing. Philo, for instance, postulated a pre-existent matter alongside God.
Process theologians argue that God has always been related to some “world” or another.
The doctrine may, as the quotation from Maccabees illustrate, have arisen to explain the creative action of a God who is usually referred to in male terms, a patriarchal God even. Males do not gestate living things in the way normally capable of observation, so it had to be explained in a different sense.
Critics also claim that rejecting 'creatio ex nihilo' provides the opportunity to affirm that God has everlastingly created and related with some realm of nondivine actualities or another. According to this alternative God-world theory, no nondivine thing exists without the creative activity of God, and nothing can terminate God’s necessary existence.
Joseph Smith, founder of the Latter Day Saint movement dismissed creation ex nihilo, and introduced revelation that specifically countered this concept.[2][3] Some Mormon sects, including The Church of Jesus Christ of Latter-day Saints, teach that matter is both eternal and infinite and that it can be neither created nor destroyed.[4] Latter-day Saint apologists have commented on Colossians 1:16 that 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.'"[5]
While the idea of God everlastingly relating with creatures may seem strange because of its novelty, even its opponents in Christian history – like Thomas Aquinas – admitted it as a logical possibility.
An alternative is offered by physicists Paul Steinhardt (Princeton University) and Neil Turok (Cambridge University). Their proposal is based upon the ancient idea that space and time have always existed in some form. Using developments in string theory, Steinhardt and Turok suggest that the Big Bang of our universe is a bridge to a pre-existing universe, and that creation undergoes an eternal succession of universes, with possibly trillions of years of evolution in each. Gravity and the transition from Big Crunch to Big Bang characterize an everlasting succession of universes. However, this view does not take into account the impossibilities of infinite regression.
[edit] Computer science
In some computing environments, "ex nihilo" is used to describe various techniques for creating data structures or objects. In prototype-based programming languages, an object is created "ex nihilo" if it does not use another object as its prototype.
[edit] Military organization
A unit that is raised ex nihilo is one which was created without the use of significant components from other units. Thus, when a unit that is composed entirely of personnel who had been transferred as individuals from other units it is said to have been raised ex nihilo. Alternatives to this method, which is also known as "cutting a unit from whole cloth", are expanding a skeleton (cadre) unit, assembling a large unit from components taken from other units, and the splitting of an existing unit into two or more skeleton units which are subsequently filled out with additional personnel. In German, this last-named method is called 'calving' (das Kalben). In French, it is called 'doubling' (dédoublement), but only, as the name suggests, when two new units are formed on the framework of one old one.
[edit] See also
- Natural theology
- SUMMUM
- M-theory
- Big Bang
- Nihilism
- 40th century BC
- Frederick Hart (sculptor)#Gallery
[edit] Notes
- ^ Ra, Summum Bonum Amen [1975] (2004). "Chapter 2", SUMMUM: Sealed Except to the Open Mind (HTML), Salt Lake City: Summum. Retrieved on 2006-12-15.
- ^ Doctrine and Covenants 93:29; Doctrine and Covenants 131:7-8; Abraham 3:24
- ^ Creatio ex nihilo - FAIRMormon
- ^ LDS Gospel Library, Gospel Topics - Creation
- ^ Creation in Colossians 1:16 - FAIRMormon
[edit] Suggested reading
- Thomas Jay Oord, Science of Love: The Wisdom of Well-Being (Philadelphia: Templeton Foundation Press, 2005), especially chapter 2.
- Jon D. Levenson, Creation and the Persistence of Evil: The Jewish Drama of Divine Omnipotence (Princeton, N.J.: Princeton University Press, 1994; New York: Harper & Row, 1987).
- Sjoerd L. Bonting, Chaos Theology: A Revised Creation Theology [Ottawa: Novalis, 2002].
- James Edward Hutchingson, Pandemoneum Tremendum: Chaos and Mystery in the Life of God [Pilgrim, 2000].
- David Ray Griffin, "Creation out of Chaos and The Problem of Evil," in Encountering Evil: Live Options in Theodicy, 2nd ed., Stephen T. Davis, ed., [Atlanta: John Knox, 1999].
- Catherine Keller, The Face of the Deep: A Theology of Becoming [Routledge, 2003].
- Michael E. Lodahl "Creation out of Nothing? Or is Next to Nothing Enough?" in Thy Nature and Name is Love, Bryan Stone and Thomas Jay Oord, eds. Nashville, TN: Kingswood, 2002
- Gerd Thiessen, "The Shadow of the Gallilean" [scm, 1979].
