Thesis 2: God is the Creator of everything there is. This means that we do not believe in the absoluteness of time, space, matter, energy, etc., but all of the above have been created ex-nihilo by God.
Following the first thesis, where God is the only unmade, unborn, self-existing, eternal, and indescribable “I AM”, this second thesis affirms that anything else outside God comes into existence because of God, meaning that: it is created, it is temporal, and it is limited, in other words it is what we call the “Creation”. This belief is also expressed in John 1, 3: “All things were made through Him, and without Him nothing was made that was made”, where John is making a philosophical statement about the eternity of God.
If nothing existed before God started to create, it follows that the Creation was “ex nihilo” (from nothing), not in an absolute sense (one may suggest that the Creation resulted from God’s energies) but in the sense that God did not use pre-existing matter. This concept is fundamentally different from that of materialism, which states that matter is the only reality, the only ground for being. As to what is matter, many philosophical and scientific concepts have been advanced throughout history, from the prima materia (alluded to in Genesis 1, 2 as Tohu wa-bohu) to the theories of quantum physics, however, physicists have yet to define it. As we will examine more in-depth the language of the Book of Genesis in the articles to come, we need to keep in mind that the language used in Genesis is subject to the culture and knowledge of the time in which the author(s) lived.
Another aspect of Creation is that God is completely different and separated from the Creation, this concept being opposed to the pantheistic views that God and Nature is one and the same. God is eternal, the Creation is temporal, God is infinite, the Creation is finite, God is self-existing, the Creation exists because of God’s action in bringing it in existence and sustaining it continually. This should make us, Christian theists, a bit more careful in how we interpret Biblical notions like “heaven” or “eternal life”. To imagine that God’s “heaven” is somewhere within our physical universe is contradicting the very idea of an infinite God who is outside space and time. The Creation is not eternal, as both forms of matter, inorganic and organic, are subjected to the laws of entropy. Isaiah 65, 17 says “For behold, I create new heavens and a new earth; And the former things will not be remembered or come to mind”;
Jesus says in Mark 13, 31 that “Heaven and earth will pass away, but my words will never pass away“; 2 Peter 3, 10 says “The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare“; and Revelation 21, 1 states “Then I saw a new heaven and a new earth, for the first heaven and earth had passed away, and the sea was no more”.
Our theistic concept is also opposed to that of deism, which states that God has created the universe based on laws that God designed and, from that point on, the Creation is self-sustaining and it behaves according to the laws of nature. Deism rejects the idea that God reveals Himself in history and in Scriptures, is skeptical of miracles, and posits that our reason is the only foundation for certitude, thus it provides all the knowledge we need. We agree that God established the natural laws and, as Einstein stated, the Universe is intelligible. But we also believe that this very intelligibility of the natural world has been intended by God as a guide to understand some of His works. We agree that we have been endowed with the capacity to understand, to reason, but we also believe that the Creation has a purpose whose full dimension is not to be known “here and now”, but is part of what Jesus called “the eternal life”, i.e. knowing God.