The Creation Ex Nihilo of Terra Nullius Lands: Omnipotent Nations and the Logic of Global-Colonization

2009 ◽  
pp. 100-116
Keyword(s):  
Terra Nullius ◽  
The Creation ◽  
Ex Nihilo

Ancient Cosmology III

2018 ◽  
pp. 224-235
Author(s):  
Thomas Nail
Keyword(s):  
The World ◽  
The Creation ◽  
Ex Nihilo

This chapter argues that the fourth and final cosmokinetic description of eternity occurs in the description of the figure of the ex nihilo eternal sky father, the first and only creator of all of being. In this final kinetic operation we reach the ultimate inversion of centripetal motion. Eternity appears not as the product of a theomachy or prior motion, but as the original and immobile process constitutive of all motion as such. Ex nihilo creation does not refer here strictly to the creation of the world by God, but more generally to the ex nihilo creation of motion from immobility.

Creation and conservation, religious doctrine of

2018 ◽  
Author(s):  
William Hasker
Keyword(s):  
Big Bang ◽  
Christian Tradition ◽  
Religious Doctrine ◽  
Big Bang Theory ◽  
The Creation ◽  
Ex Nihilo ◽  
In The Beginning ◽  
The Big Bang ◽  
The Universe

The doctrine of the creation of the universe by God is common to the monotheistic religions of Judaism, Christianity and Islam; reflection on creation has been most extensively developed within the Christian tradition. Creation is by a single supreme God, not a group of deities, and is an ‘absolute’ creation (creation ex nihilo, ‘out of nothing’) rather than being either a ‘making’ out of previously existing material or an ‘emanation’ (outflow) from God’s own nature. Creation, furthermore, is a free act on God’s part; he has no ‘need’ to create but has done so out of love and generosity. He not only created the universe ‘in the beginning’, but he sustains (‘conserves’) it by his power at each moment of its existence; without God’s support it would instantly collapse into nothingness. It is controversial whether the belief in divine creation receives support from contemporary cosmology, as seen in the ‘Big Bang’ theory.

scholarly journals Studi Kritik Teori Penciptaan Dalam Kejadian 1:1-2 (Suatu Kajian terhadap Argumentasi Teori Celah)

2019 ◽  
Vol 1 (1) ◽  
pp. 62-78
Author(s):  
Djonly J. R. Rosang
Keyword(s):  
The Earth ◽  
Genesis 1 ◽  
History Of ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
Biblical Perspective ◽  
In The Beginning ◽  
The Universe ◽  
Philosophic Perspective

The creation of the universe, according to the Holy Bible has actually done as said in Genesis 1-2. However, there are some people who are still struggling in order to search for the reason to question the process of how is this universe actually began, so that they will look for scientific consideration to find the “theoretical justification” over the biblical truth. This writing aims to give an answer to the gap theory in Genesis 1:1-2. The author, through the study Genesis 1:1-2, the result of this study concluded as follows. First, there is no exegesis background that is strong enough for gap theory to give an assumption that there was an unmeasurably period of time or age in the creation of the universe. Second, a biblical statement, “In the beginning God created the heavens and the earth ... for in six days the LORD made heaven and the earth” (Gen. 1:1; Ex. 20:11) is an ultimate fact of God’s power and majesty in creating the earth from nothing to existence with His Word (creatio ex Nihilo). Third, the doctrine of world’s creation must be the foundation of faith that is tested in the authority of God’s words (2 Tim. 3:16) and the entire creation of God which become the medium of scientifical activity in the history of humanity must be according to the biblical perspective. Fourth, The statement of Genesis 1:1 appears to be refutation toward various scientific theories and human’s philosophic perspective that are opposite the biblical truth (Gen. 1-2, Ps. 33:4-9).Pernyataan Alkitab tentang penciptaan alam semesta sebenarnya sudah tuntas sebagaimana dikemukakan dalam Kejadian 1-2. Namun ada saja orang yang berusaha mencari alasan untuk mempertanyakan proses terjadinya alam semesta ini, sehingga mencoba mencari pertimbangan ilmiah untuk menemukan “pembenaran teoritis” atas kebenaran Alkitab. Tulisan ini bertujuan untuk memberi jawab terhadap teori celah (gap theory) dalam Kejadian 1:1-2, melalui studi biblika penulis mengemukakan argumentasi paham teori celah, dalam kajian metode induktif terhadap studi teks Kejadian 1:1-2. Hasil studi ini disimpulkan bahwa: Pertama, bahwa tidak ada dasar eksegesis yang kuat bagi teori celah untuk memberi ruang bagi asumsi adanya rentang waktu periode atau zaman yang tak terukur dalam proses penciptaan semesta. Kedua, pernyataan Alkitab, “Pada mulanya Allah menciptakan langit dan bumi ... dalam waktu enam hari lamanya” (Kej. 1:1, Kel. 20:11) adalah suatu fakta Alkitab yang tak terbantahkan sebagai tindakan kemahakuasaan dan keagungan Allah menciptakan dunia dari yang tidak ada menjadi ada dengan firman-Nya (creatio ex nihilo). Ketiga, doktrin penciptaan harus menjadi landasan iman Kristen yang  diuji dalam otoritas Firman Allah yang berkuasa (2 Tim. 3:16) serta dunia ciptaan Allah dan segala isinya menjadi arena kegiatan ilmiah dalam lintasan sejarah manusia haruslah berdasarkan perspektif Alkitab. Keempat,  pernyataan penciptaan Kejadian 1:1 merupakan sanggahan terhadap berbagai teori ilmu pengetahuan dan pandangan filsafat manusia yang bertentangan dengan kebenaran Alkitab (Kej. 1-2, Mzm. 33:4-9).

Thomas Harriot's reputation for impiety

1952 ◽  
Vol 9 (2) ◽  
pp. 164-187 ◽  
Keyword(s):  
The World ◽  
The Creation ◽  
Ex Nihilo ◽  
Good Mathematician

The bishop of Sarum (Seth Ward) told me that one Mr Haggarn (a country man of his), a gentleman and good mathematician, was well acquainted with Mr Thomas Hariot, and was wont to say, that he did not like (or valued not) the old storie of the Creation of the World. He could not beleeve the old position ; he would say ex nihilo nihil fit . But sayd Mr Haggar, a nihilum killed him at last : for in the top of his nose came a little red speck (exceeding small), which grew bigger and bigger, and at last killed him. I suppose it was that which the chirurgians call a noli me tangere.

Towards a Creational Theology of Religions

2020 ◽  
pp. 173-194
Author(s):  
David Cheetham
Keyword(s):  
Cross Cultural ◽  
Philosophical Theology ◽  
Theology Of Religions ◽  
Religious Plurality ◽  
The Common ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

The final chapter will draw on the elements from the foregoing chapters in order to outline a possible creational theology of religions. Underpinning the constructive enterprise will be the doctrine that has pervaded the book’s key reflections: creatio ex nihilo. The chapter will attempt to redirect into the context of creation and createdness some of the common philosophical and theological themes in debates on religious plurality. This is an exercise in philosophical theology rather than pure philosophy. The Sabbath is at the heart of a creational interfaith spirituality. Wisdom and blessing is cross-cultural and is the profound aspect that gives creation its ‘depth’ and vivifies the immanent. The creation, through its gifted creativity, wisdom, and worship, exceeds human and religious boundaries.

1898: the Beginning of the End for Chinese Religion?

2006 ◽  
Vol 65 (2) ◽  
pp. 1-29 ◽  
Author(s):  
Vincent Goossaert
Keyword(s):  
Public Schools ◽  
Chinese Religion ◽  
Religious Reform ◽  
Religious Policy ◽  
Kang Youwei ◽  
The Creation ◽  
Ex Nihilo ◽  
Western Historiography

On July 10, 1898, the reformist leader Kang Youwei 康有為 (1858–1927) memorialized the throne proposing that all academies and temples in China, with the exception of those included in registers of state sacrifices (sidian 祀典), be turned into schools. The Guangxu emperor was so pleased with the proposal that he promulgated an edict (shangyu 上諭) the same day taking over Kang’s phrasing. On three occasions in the following weeks, the editorial in the famous Shanghai daily Shenbao 申報 discussed the edict not as a piece of legislation aiming at facilitating the creation ex nihilo of a nationwide network of public schools, but as the declaration of a religious reform, that is, a change in religious policy that would rid China of temple cults and their specialists, Buddhists, Taoists, and spirit-mediums. This it was, indeed, although both Chinese and Western historiography have so far usually neglected to appreciate the importance of the religious element in the so-called Wuxu reforms (June 11–September 21, 1898) and later modernist policies. This importance, as we will see, can be gauged both in the writings of some of the reformist leaders, and among the populations concerned by the practical consequences.

Creation Ex Nihilo: Something from Nothing

2018 ◽  
Author(s):  
Vlatko Vedral
Keyword(s):  
United Kingdom ◽  
Point Of View ◽  
The United Kingdom ◽  
The World ◽  
History Of ◽  
The Creation ◽  
Ex Nihilo ◽  
The Universe ◽  
Being Religious ◽  
Origin Of The Universe

Every civilization in the history of humanity has had its myth of creation. Humans have a deeply rooted and seemingly insatiable desire to understand not only their own origins but also the origins of other things around them. Most if not all of the myths since the dawn of man involve some kind of higher or supernatural beings which are intimately related to the existence and functioning of all things in the Universe. Modern man still holds a multitude of different views of the ultimate origin of the Universe, though a couple of the most well represented religions, Christianity and Islam, maintain that there was a single creator responsible for all that we see around us. It is a predominant belief in Catholicism, accounting for about one-sixth of humanity, that the Creator achieved full creation of the Universe out of nothing – a belief that goes under the name of creation ex nihilo. (To be fair, not all Catholics believe this, but they ought to if they follow the Pope.) Postulating a supernatural being does not really help explain reality since then we only displace the question of the origins of reality to explaining the existence of the supernatural being. To this no religion offers any real answers. If you think that scientists might have a vastly more insightful understanding of the origin of the Universe compared to that of major religions, then you’d better think again. Admittedly, most scientists are probably atheists (interestingly, more than 95% in the United Kingdom) but this does not necessarily mean that they do not hold some kind of a belief about what the Creation was like and where all this stuff around us comes from. The point is that, under all the postulates and axioms, if you dig far enough, you’ll find that they are as stumped as anyone else. So, from the point of view of explaining why there is a reality and where it ultimately comes from, being religious or not makes absolutely no difference – we all end up with the same tricky question. Every time I read a book on the religious or philosophical outlook of the world I cannot help but recognize many ideas in there as related to some ideas that we have in science.

Sign in / Sign up

Export Citation Format

Share Document