Creatin Ex-Nihilo
It has been 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 acknowledge that the doctrine of creatio ex nihilo is not present in the first book of the canon. 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.
Early Jewish and Christian theologians and philosophers, including Philo, Justin, Athenagoras, Hermogenes, Clement of Alexandria, Origen of Alexandria, and, later, John Scotus Erigena also found no good reason to affirm the creation-out-of-nothing hypothesis. Philo, for instance, postulated a pre-existent matter alongside God.
For an examination of how the doctrine arose originally in Gnosticism and then was adopted by early Church leaders to shore up doctrines of divine determinism, see Gerhard May, Creatio Ex Nihilo: The Doctrine of ‘Creation out of Nothing’ in Early Thought. trans. A. S. (Worrall. Edinburgh: T & T Clark, 1994).
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 the way an unambiguously male "nobodaddy-type" deity does create life has to be explained by means of a science-fiction power. Ordinarily no mother would contemplate the claim that she has not created her child. This is why the mother's words are so extraordinary, and a highly provocative and original item of religious thought. A goddess religion would have the mother of the universe pecking up the primordial chaos, laying an egg then incubating it until it hatched open and all things tumbled out- earth, sky, trees, people, oceans, rivers, etc., etc..
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.[1] Mormons believe that God created everything from pre-existing matter. 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.'"[2]
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.
Another scientific argument against creatio ex nihilo is made by Sjoerd Bonting. A viable 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 superstring 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. This argument, however, still fails to explain how such a system of successive universes could have come into being