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The Genesis creation narrative is the creation myth [a] of both Judaism and Christianity, [1] told in the Book of Genesis ch. 1–2. While the Jewish and Christian tradition is that the account is one comprehensive story, [2] [3] modern scholars of biblical criticism identify the account as a composite work [4] made up of two stories drawn from different sources.
The three-part world of heavens, Earth and underworld floated in Tehom, the mythological cosmic ocean, which covered the Earth until God created the firmament to divide it into upper and lower portions and reveal the dry land; [27] the world has been protected from the cosmic ocean ever since by the solid dome of the firmament. [28]
The myth that God created the world out of nothing – ex nihilo – is central today to Judaism, Christianity, and Islam, and the medieval Jewish philosopher Maimonides felt it was the only concept that the three religions shared. [29] Nonetheless, the concept is not found in the entire Hebrew Bible. [30]
Many medieval Muslim scholars endorsed the idea of cosmic pluralism. Imam Muhammad al-Baqir (676–733) wrote "Maybe you see that God created only this single world and that God did not create humans besides you. Well, I swear by God that God created thousands and thousands of worlds and thousands and thousands of humankind." [7]
Although God cannot create a self-contradictory world, he is all-powerful and all-knowing, as emphasized in §55. He cannot be prevented from creating a world by not knowing about it, or by lacking the power to make it. Given these assumptions, it might seem that God could create just any one of the worlds.
God has revealed himself to us in the Bible as having always existed. [6] Ray Comfort, author and evangelist, writes: No person or thing created God. He created "time," and because we dwell in the dimension of time, reason demands that all things have a beginning and an end. God, however, dwells outside of the dimension of time.
The second and third classes together compose the created universe, which is the manifestation of God, God in process, Theophania; the second being the world of Platonic ideas or forms. The third is the physical manifestation of God, having evolved through the realm of ideas and made those ideas seem to be matter , and may be pantheistic or ...
Nachmanides (1194–1270) writes: In the first day God created the energy (כח) "matter" (חומר) of all things, and then he was finished with the main creation. After that God created all other things from that energy. [7] Some midrashim state that the "first week" of Creation lasted for extremely long periods of time. [8]