29. God as Creator of the Universe

The doctrine of God as Creator of the Universe is foundational to many Christian beliefs. In Christian theology, God is viewed as the sovereign Creator who brought the universe into existence by His divine will and power. This doctrine asserts that God created everything “ex nihilo” (out of nothing), emphasizing His omnipotence and transcendence. The Bible offers multiple passages supporting this view, particularly in the opening chapters of Genesis, while also addressing counter-views from various theological traditions.

Scriptures Supporting God as Creator of the Universe

Genesis 1:1 (KJV)
“In the beginning God created the heaven and the earth.”
Interpretation: This verse establishes God as the Creator of everything—both the heavens (spiritual realms) and the earth (physical universe). The phrase “In the beginning” affirms the start of time and creation.
Genesis 1:31 (KJV)
“And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day.”
Interpretation: After creating all things, God declared His work “very good,” signifying the perfection and goodness of His creation.
Isaiah 45:18 (KJV)
“For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord; and there is none else.”
Interpretation: This passage emphasizes that God is the Creator who made the heavens and the earth with purpose—”to be inhabited.” It confirms God’s intentional act of creation.
John 1:3 (KJV)
“All things were made by him; and without him was not any thing made that was made.”
Interpretation: This verse in the New Testament affirms that Jesus (the Word) was involved in the creation of all things, emphasizing His divinity and role in creation.
Colossians 1:16 (KJV)
“For by him were all things created, that are in heaven and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him.”
Interpretation: Paul affirms that Christ, as God, is the Creator of both visible and invisible realities, including spiritual entities like angels and powers.
Psalm 33:6 (KJV)
“By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth.”
Interpretation: This passage highlights God’s power in creation through His spoken word, showing how He created the heavens and all celestial beings.
Revelation 4:11 (KJV)
“Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.”
Interpretation: In this verse, the Creator is praised for creating all things for His glory, revealing the ultimate purpose of creation—His pleasure.
Romans 1:20 (KJV)
“For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse.”
Interpretation: Paul teaches that God’s invisible attributes can be understood through creation itself, demonstrating His eternal power and divine nature.

Scriptures Against God as Creator of the Universe

Psalm 14:1 (KJV)
“The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.”
Interpretation: This verse reveals the rejection of God’s existence, suggesting that denying God’s role as Creator leads to corruption and moral failure.
Psalm 53:1 (KJV)
“The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good.”
Interpretation: Similar to Psalm 14:1, this verse again critiques those who deny the existence of God and the Creator’s role in the universe.
Romans 1:21-23 (KJV)
“Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became fools, And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.”
Interpretation: Paul describes how people, though knowing God, rejected Him as Creator and exchanged His glory for idolatry, leading to moral degradation.
2 Peter 3:3-7 (KJV)
“Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished.”
Interpretation: Peter describes scoffers who deny God’s act of creation and judgment, willfully ignoring the evidence in nature and history.
1 Corinthians 1:21 (KJV)
“For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.”
Interpretation: The world, in its own wisdom, fails to recognize God as Creator, but through the foolishness of the gospel, salvation is offered to those who believe.
Job 38:4 (KJV)
“Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.”
Interpretation: God challenges human wisdom, showing that His act of creation is beyond human comprehension, and no one was present when He laid the earth’s foundations.
Job 40:2 (KJV)
“Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it.”
Interpretation: This verse highlights the arrogance of those who challenge God’s role as Creator, asserting that no one can instruct God.
Romans 2:15 (KJV)
“Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.”
Interpretation: Although people might reject the Creator, their consciences bear witness to God’s law, indicating an inherent knowledge of His existence.

Translation Debates

The doctrine of God as Creator of the Universe is deeply intertwined with the translations of Scripture, especially when considering the Hebrew, Greek, and Christian (specifically, the Latin Vulgate) translations. Each of these translations presents nuances in language and interpretation that can impact how one understands the nature of God’s creative work. In this deep dive analysis, we’ll explore key debates around these translations, the challenges in interpreting the texts, and the specific implications of the Greek and Hebrew translations in the context of the doctrine of creation.

1. Hebrew Translations and the Creation Narrative (Genesis 1:1)

The Hebrew text of the Old Testament is foundational for understanding the doctrine of creation. The very first verse of the Bible in Genesis 1:1, “In the beginning God created the heaven and the earth,” is a critical starting point for any examination of God’s role as Creator.

Genesis 1:1 (KJV)
“In the beginning God created the heaven and the earth.”

The Hebrew word for “create” in this verse is בָּרָא (bara), which means “to create” or “to shape,” often implying creation out of nothing (“ex nihilo”). The verb bara is typically used in the context of divine creation, emphasizing that only God has the power to create. It suggests that creation was not a process of fashioning from pre-existing materials, but rather a divine act that brought something into existence where nothing existed before.

Key Debates in Hebrew Translation

Creation ex nihilo: The term bara is often argued by Jewish and Christian scholars to imply creation out of nothing. However, some ancient Jewish commentators (e.g., the Targums) interpreted bara as “to create from existing materials.” This debate centers around the nature of God’s creative act.
Context of “beginning”: The Hebrew word רֵאשִׁית (reshith), translated as “beginning,” is not necessarily a fixed point in time but could refer to a starting period. Some scholars argue that reshith might imply the beginning of a process rather than an exact moment in time.
The plural “Elohim”: In Genesis 1:1, Elohim (translated as “God”) is a plural form, which has raised questions in Jewish and Christian theology about the nature of God. Is this plural form indicative of a complex unity, as Christians believe in the Trinity, or is it simply a plural of majesty, as often argued in Jewish theology?

2. Greek Translations and Septuagint (LXX)

The Greek Septuagint (LXX), an ancient translation of the Hebrew Scriptures into Greek, is a crucial source for understanding how early Jewish translators viewed the Hebrew text. The Septuagint has influenced Christian theology significantly, particularly in the development of early Christian doctrines.

Genesis 1:1 (Septuagint)
“Ἐν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν.”

The Greek word for “create” in the Septuagint is ποιέω (poieo), meaning “to make” or “to do.” While ποιέω can be used for divine creation, it is less specific than bara in Hebrew and can imply both divine and human creativity. Poieo is used more broadly in the LXX, and its semantic range might not carry the same connotation of “creating ex nihilo” as the Hebrew bara.

Key Debates in Greek Translation

Ex nihilo or formation from pre-existing matter?: The use of poieo in the LXX has led to debates about whether the Greek translators intended to imply “creation out of nothing” or simply an act of making. Some theologians argue that the Septuagint’s choice of poieo makes the notion of creation more ambiguous than the Hebrew bara, which is traditionally understood to mean creation out of nothing.
Influence of Hellenistic thought: The Greek language was influenced by Hellenistic philosophy, particularly ideas about the cosmos and creation that were present in Greek thought at the time. Some scholars argue that Greek translators might have been influenced by these ideas when translating the Hebrew Scriptures, leading to a less robust understanding of creation ex nihilo.
Theological implications of “Theos”: In the Septuagint, the word for God is Θεός (Theos), which in Greek also has connotations of divinity and supreme authority, but unlike the Hebrew Elohim, it does not carry a plural sense. This shift from a plural name for God to a singular form of “God” in the Greek has implications for Christian Trinitarian theology, where the Septuagint would later be used to argue for the divinity of Christ in relation to God the Father.

3. Christian Translations and the Latin Vulgate

The Latin Vulgate, translated by Jerome in the 4th century, played a significant role in shaping the Christian understanding of the Scriptures, especially in the Western Church. Jerome’s translation of the Old Testament from the Septuagint and Hebrew texts has been foundational for Christian theology.

Genesis 1:1 (Latin Vulgate)
“In principio creavit Deus caelum et terram.”

The Latin word creavit is derived from the verb creare, which also means “to create.” This term, like bara in Hebrew, carries a sense of creation ex nihilo in Christian theological discussions. Jerome’s use of creavit aligns closely with traditional Christian views of God as the Creator who creates the world out of nothing.

Key Debates in Latin Translation

Consistency in creation terminology: Jerome’s choice to use creavit aligns with the Christian doctrine of creation ex nihilo, but there were debates about whether this adequately captured the original meaning of the Hebrew text. Some critics argue that creavit in Latin might not carry the full depth of meaning implied by bara in Hebrew, especially in a philosophical or metaphysical sense.
Influence of Greek philosophy: Like the Septuagint, the Vulgate was also translated in an era influenced by Greek philosophical thought. This influence sometimes leads to concerns about whether the translation properly reflects the biblical doctrine of creation, or if it’s shaped by external philosophical traditions.

4. Accuracy of Greek Translations

The accuracy of Greek translations, especially of key Old Testament texts like Genesis 1:1, has been questioned over the years. The differences between the Hebrew bara and the Greek poieo can lead to varying theological interpretations. Furthermore, the Septuagint itself was a translation of the Hebrew Bible, and its translators were sometimes forced to interpret concepts that were difficult to render in Greek. This led to some imprecision in the choice of Greek words, which may not always capture the full theological meaning of the Hebrew terms.

Challenges in Greek Translation Accuracy:

Semantic Range of “Poieo”: The Greek word poieo is versatile and can mean “to make,” “to do,” or “to create.” Its broad range might not always convey the same sense of divine creation out of nothing that is inherent in the Hebrew bara. This has led some to question whether the Greek translation of Genesis 1:1 truly communicates the same concept of divine creation as the Hebrew.
Philosophical Influences: The translators of the Septuagint, working in a Hellenistic world, were influenced by Greek philosophical ideas, such as the concept of a cosmic ordering principle or a demiurge. These influences might have shaped their understanding of creation in ways that are not entirely consistent with the biblical worldview of a creator God who creates ex nihilo.

5. Problems in Translation and Interpretation

Translation is never a perfect process, and the Bible has been translated into many languages with various degrees of success. Problems with translating the doctrine of God as Creator arise when the translators’ cultural, philosophical, and theological biases influence their choice of words. For example, the Septuagint’s use of poieo for creation is more flexible than the Hebrew bara, which could cause misunderstandings about the nature of creation.

Additionally, the shift from Hebrew to Greek and then to Latin sometimes creates theological ambiguity. For example, early Christian debates about creation ex nihilo were influenced by how the early church understood these terms in Greek and Latin translations. As Christian theology developed, the early church had to grapple with whether the Hebrew text, translated into Greek, fully conveyed the biblical concept of divine creation out of nothing.

Summary

The doctrine of God as Creator, as understood through Scripture, is deeply affected by the translation of key terms like bara (Hebrew) and poieo (Greek). While the Hebrew bara tends to emphasize creation out of nothing, the Greek poieo used in the Septuagint is more general, leading to theological debates about whether the Greek translation captures the same idea. The Latin Vulgate, with its use of creavit, generally supports the Christian doctrine of creation ex nihilo, but also carries its own set of translation issues due to Jerome’s reliance on the Septuagint and his interaction with Greek philosophy. Translation, in all its forms, inherently involves interpretation, and the nuances of language—coupled with the cultural and philosophical contexts of the translators—can influence how the doctrine of creation is understood and taught throughout history.

Denominational Views

1. Roman Catholic Church

The Roman Catholic Church holds that God is the Creator of all things, affirming the doctrine of creation ex nihilo (creation out of nothing). The Church acknowledges both the Bible and Sacred Tradition as sources of divine revelation. The Catholic Church also allows for the compatibility of faith and science, including theories of evolution, as long as they acknowledge God’s role as the Creator.

Debate For:

Genesis 1:1(KJV): “In the beginning God created the heaven and the earth.”
- Interpretation: The word בָּרָא (bara) in Hebrew signifies creation out of nothing, which aligns with the Catholic teaching of a God who creates ex nihilo.
- Hebrew Word: Bara means “to create,” and in theological terms, it implies an act of creation that is not based on pre-existing matter.

Debate Against:

Psalm 14:1(KJV): “The fool hath said in his heart, There is no God.”
- Interpretation: The Catholic Church rejects atheism and affirms that God is the Creator, emphasizing the faith-based understanding of creation as opposed to a purely scientific or materialistic view.

2. Eastern Orthodox Church

The Eastern Orthodox Church shares similar views with the Roman Catholic Church on God as Creator, emphasizing God’s creative act as good and purposeful. The Eastern Orthodox tradition underscores the continuous relationship between God and creation, with a strong focus on God’s divine energy manifesting in the world.

Debate For:

Isaiah 45:18(KJV): “For thus saith the Lord that created the heavens; God himself that formed the earth and made it…”
- Interpretation: The Orthodox Church sees God’s role as Creator as sovereign, using בָּרָא (bara) and יָצַר (yatsar) (formed) to show God’s intimate and sovereign action in creation.

Debate Against:

Romans 1:21-23(KJV): “Because that, when they knew God, they glorified him not as God…”
- Interpretation: The Eastern Orthodox Church rejects any denial of God as Creator, affirming that God is known through creation. Rejection of the Creator leads to idolatry, which is condemned.

3. Evangelical

Evangelicals hold to a literal interpretation of Genesis 1, affirming that God created the universe in six literal days. They emphasize God’s omnipotence and sovereignty in creation, affirming the doctrine of creation ex nihilo and often rejecting evolution.

Debate For:

John 1:3(KJV): “All things were made by him; and without him was not anything made that was made.”
- Interpretation: Evangelicals emphasize Christ’s role in creation, and the word ἐποίησεν (poieo) in Greek here aligns with God’s active role in creating all things.
- Greek Word: Poieo means “to make” or “to do,” often used for creation but can also imply artistic or deliberate making.

Debate Against:

Psalm 19:1(KJV): “The heavens declare the glory of God; and the firmament sheweth his handiwork.”
- Interpretation: Evangelicals emphasize that creation itself testifies to God’s glory, rejecting naturalistic or atheistic explanations of the universe’s origins.

4. Protestant (General)

The broader Protestant tradition aligns closely with Evangelicals, affirming God as Creator, though interpretations of the creation process may vary (e.g., literal six days vs. theistic evolution). Most Protestants hold that God created the world and everything in it.

Debate For:

Colossians 1:16(KJV): “For by him were all things created…”
- Interpretation: Protestants agree that Christ is central to creation, using ἐποίησεν (poieo) again to signify God’s creative action through Christ.

Debate Against:

Romans 1:25(KJV): “Who changed the truth of God into a lie…”
- Interpretation: The rejection of the Creator is seen as leading to the acceptance of falsehoods, such as evolutionary theories that exclude God’s role in creation.

5. Baptist (Southern Baptist, Independent Baptist, etc.)

Baptists, especially in the Southern Baptist Convention, generally uphold a literal, young-earth creation view. God is seen as the Creator who made the universe in six 24-hour days. Creation is ex nihilo, with no place for evolutionary theories.

Debate For:

Genesis 1:1(KJV): “In the beginning God created the heaven and the earth.”
- Interpretation: Baptists emphasize the literal meaning of בָּרָא (bara) as creating ex nihilo, asserting that God created everything from nothing.

Debate Against:

Psalm 14:1(KJV): “The fool hath said in his heart, There is no God.”
- Interpretation: Baptists reject atheism and naturalism, affirming that any worldview that denies God’s creation is foolish.

6. Methodist (United Methodist, AME, etc.)

Methodists generally affirm God as Creator but allow for a compatibility of faith and scientific understanding, including evolutionary theories. They focus on God’s ongoing role in creation and His continual interaction with the world.

Debate For:

Psalm 33:6(KJV): “By the word of the Lord were the heavens made…”
- Interpretation: Methodists emphasize God’s active role in creation, highlighting the spoken word as an expression of divine will and power, with the word דָּבָר (dabar) in Hebrew meaning “word” or “thing,” implying creative power.

Debate Against:

Romans 1:20(KJV): “For the invisible things of him from the creation of the world are clearly seen…”
- Interpretation: Methodists affirm that creation reveals God’s divine nature, rejecting any worldview that excludes God’s creative power in the natural world.

7. Lutheran (Missouri Synod, ELCA, etc.)

Lutherans affirm God as Creator, with a more flexible stance than Baptists on the process of creation. While the Missouri Synod tends to take a literal view, the ELCA is more open to theistic evolution.

Debate For:

John 1:3(KJV): “All things were made by him…”
- Interpretation: Lutherans agree with the Evangelical position that Christ is central to creation, and ἐποίησεν (poieo) is key in understanding God’s creative work through Christ.

Debate Against:

2 Peter 3:3-7(KJV): “Knowing this first, that there shall come in the last days scoffers…”
- Interpretation: Lutherans reject skepticism and atheism, affirming that those who deny creation are acting in ignorance.

8. Pentecostal (Assemblies of God, UPCI, etc.)

Pentecostals believe in God as the Creator, with a strong emphasis on God’s power and the supernatural. Creation is typically understood literally, in accordance with a six-day creation narrative.

Debate For:

Genesis 1:1(KJV): “In the beginning God created the heaven and the earth.”
- Interpretation: Pentecostals affirm that בָּרָא (bara) signifies creation ex nihilo, emphasizing God’s power in bringing the universe into existence.

Debate Against:

Romans 1:25(KJV): “Who changed the truth of God into a lie…”
- Interpretation: Pentecostals argue that denying God as Creator leads to the acceptance of false ideologies, particularly evolution.

9. Jehovah’s Witnesses

Jehovah’s Witnesses believe that Jehovah is the Creator, but they reject the traditional Christian doctrine of the Trinity. They believe that Jesus, as God’s first creation, played a key role in the creation of the universe, but was created by Jehovah, not co-eternal with Him.

Debate For:

John 1:3(KJV): “All things were made by him…”
- Interpretation: Jehovah’s Witnesses interpret ἐποίησεν (poieo) to mean that Jesus (the Word) was instrumental in creation, but not God Himself, as they reject the Trinitarian understanding.

Debate Against:

Genesis 1:1(KJV): “In the beginning God created the heaven and the earth.”
- Interpretation: Jehovah’s Witnesses argue that Elohim refers to a singular divine entity (Jehovah), but not in the Trinitarian sense, and they emphasize Jehovah as the Creator.

10. Mormonism (LDS)

Mormonism teaches that God (Elohim) created the world, but they believe that matter is eternal and that God organized it, rather than creating it out of nothing. This view contrasts with the Christian doctrine of creation ex nihilo.

Debate For:

Colossians 1:16(KJV): “For by him were all things created…”
- Interpretation: Mormons view Christ as a key figure in the organization of the universe, but they reject creation ex nihilo.

Debate Against:

Genesis 1:1(KJV): “In the beginning God created the heaven and the earth.”
- Interpretation: Mormons believe God organized pre-existing matter rather than creating it out of nothing, which contrasts with traditional Christian interpretations of בָּרָא (bara).

11. Seventh-day Adventist

Seventh-day Adventists affirm a literal six-day creation and reject evolutionary theories. They hold to the doctrine of creation ex nihilo, with a strong emphasis on the Sabbath as a reminder of God’s creative work.

Debate For:

Genesis 1:1(KJV): “In the beginning God created the heaven and the earth.”
- Interpretation: Seventh-day Adventists emphasize בָּרָא (bara) and the significance of God creating ex nihilo.

Debate Against:

Psalm 104:30(KJV): “Thou sendest forth thy spirit, they are created…”
- Interpretation: Adventists affirm that creation is ongoing, and God continues to be actively involved in sustaining life.

Summary

The doctrine of God as Creator is central to all these denominations, though interpretations vary significantly, especially concerning the nature of creation and the process involved. While many denominations adhere to a creation ex nihilo view, there are notable exceptions, particularly among groups like Jehovah’s Witnesses, Mormons, and some within the broader Protestant tradition. Differences in Hebrew and Greek word usage, particularly בָּרָא (bara) and ἐποίησεν (poieo), underscore the complexity of translation and interpretation in understanding the biblical doctrine of creation.

Conclusion

The doctrine of God as Creator is a foundational belief for all the denominations discussed, with varying interpretations and stances on the process of creation. While many denominations affirm God as the Creator of the universe, some place varying emphasis on literal interpretations of Genesis, while others allow for theistic evolution or alternative views of creation. The debate often centers around the interpretation of key Hebrew and Greek words in Scripture, particularly בָּרָא (bara) and ἐποίησεν (poieo), which carry theological significance in understanding God’s role in creation.

The Hebrew word “bara” (to create) typically points to creation ex nihilo, while Greek words like poieo in the New Testament emphasize God’s active role in creation. These variations contribute to doctrinal disagreements between groups like Jehovah’s Witnesses, Mormons, and more traditional Christian denominations such as Catholics, Evangelicals, and Protestants.

Some denominations integrate modern scientific understanding, allowing room for the theory of evolution, while others staunchly reject it in favor of a literal interpretation of the Genesis creation account. This spectrum of beliefs shows the diversity within Christianity on how to understand God’s creative act and the role of Scripture in guiding believers on this topic.

Table 1: Denominations – View and Interpretation (For Creation)

Denomination	View	Interpretation	Scripture Basis Reference	KJV Verse Quote
Roman Catholic Church	Creation ex nihilo, compatible with science	God created everything from nothing, with allowance for evolution	Genesis 1:1 (KJV)	“In the beginning God created the heaven and the earth.”
Eastern Orthodox Church	Creation ex nihilo, God’s ongoing role	God is continually involved in creation and sustains it	Isaiah 45:18 (KJV)	“For thus saith the Lord that created the heavens…”
Evangelical	Literal six-day creation	God created in six literal days, rejecting evolution	John 1:3 (KJV)	“All things were made by him; and without him was not anything made that was made.”
Protestant (General)	Creation ex nihilo, may accept evolution	God created everything, with flexibility on timeframes	Colossians 1:16 (KJV)	“For by him were all things created…”
Baptist (Southern, Independent)	Literal six-day creation	Creation occurred in six 24-hour days, rejecting evolution	Genesis 1:1 (KJV)	“In the beginning God created the heaven and the earth.”
Methodist (United, AME)	Creation ex nihilo, compatible with science	God created everything, open to theistic evolution	Psalm 33:6 (KJV)	“By the word of the Lord were the heavens made…”
Lutheran (Missouri Synod, ELCA)	Creation ex nihilo, open to theistic evolution	God created, but may use evolutionary processes	John 1:3 (KJV)	“All things were made by him…”
Pentecostal (Assemblies of God, UPCI)	Literal six-day creation	God created the universe in six days, rejecting evolution	Genesis 1:1 (KJV)	“In the beginning God created the heaven and the earth.”
Jehovah’s Witnesses	Jehovah created everything, but Jesus is the first creation	Jesus played a role in creation, but was created	John 1:3 (KJV)	“All things were made by him…”
Mormonism (LDS)	Matter is eternal, God organized it	God organized pre-existing matter, creation is not ex nihilo	Colossians 1:16 (KJV)	“For by him were all things created…”
Seventh-day Adventist	Literal six-day creation	Creation occurred in six literal days, rejecting evolution	Genesis 1:1 (KJV)	“In the beginning God created the heaven and the earth.”

Table 2: Denominations – Argument Against (Creation)

Denomination	View	Argument Against Interpretation	Scripture Basis Reference	KJV Verse Quote
Roman Catholic Church	Creation ex nihilo, compatible with science	Against literal creationism, allows evolution	Psalm 14:1 (KJV)	“The fool hath said in his heart, There is no God.”
Eastern Orthodox Church	Creation ex nihilo, God’s ongoing role	Against atheism and naturalism	Romans 1:21-23 (KJV)	“Because that, when they knew God, they glorified him not as God…”
Evangelical	Literal six-day creation	Against evolutionary theory	Romans 1:25 (KJV)	“Who changed the truth of God into a lie…”
Protestant (General)	Creation ex nihilo, may accept evolution	Against atheistic explanations	Romans 1:25 (KJV)	“Who changed the truth of God into a lie…”
Baptist (Southern, Independent)	Literal six-day creation	Against any theory that denies God’s direct creation	Psalm 14:1 (KJV)	“The fool hath said in his heart, There is no God.”
Methodist (United, AME)	Creation ex nihilo, compatible with science	Against naturalistic explanations of creation	Romans 1:20 (KJV)	“For the invisible things of him from the creation of the world are clearly seen…”
Lutheran (Missouri Synod, ELCA)	Creation ex nihilo, open to theistic evolution	Against materialistic views of creation	2 Peter 3:3-7 (KJV)	“Knowing this first, that there shall come in the last days scoffers…”
Pentecostal (Assemblies of God, UPCI)	Literal six-day creation	Against evolution as the origin of life	Romans 1:25 (KJV)	“Who changed the truth of God into a lie…”
Jehovah’s Witnesses	Jehovah created everything, but Jesus is the first creation	Against Trinitarian views of creation	Genesis 1:1 (KJV)	“In the beginning God created the heaven and the earth.”
Mormonism (LDS)	Matter is eternal, God organized it	Against creation ex nihilo, matter is eternal	Genesis 1:1 (KJV)	“In the beginning God created the heaven and the earth.”
Seventh-day Adventist	Literal six-day creation	Against evolutionary theories, insists on creation in six days	Psalm 104:30 (KJV)	“Thou sendest forth thy spirit, they are created…”

Summary

Across the denominations examined, there is broad agreement that God is the Creator, but the interpretation of how creation occurred varies. Most denominations accept creation ex nihilo, meaning that God created everything from nothing. However, there are significant differences in how the process of creation is understood. Denominations like Baptists, Pentecostals, and Evangelicals generally hold to a literal six-day creation, rejecting evolution. In contrast, the Roman Catholic Church, Eastern Orthodox Church, Methodists, and some Protestants allow for theistic evolution, integrating science with faith.

The use of key Hebrew and Greek words like בָּרָא (bara) and ἐποίησεν (poieo) plays a crucial role in these interpretations, with bara typically referring to creation out of nothing, and poieo emphasizing God’s active role in making all things. Jehovah’s Witnesses and Mormons, however, present unique interpretations that reject traditional Christian doctrines such as the Trinity or creation ex nihilo.

Ultimately, the debates surrounding creation, whether it is ex nihilo or whether God used pre-existing matter, show the complexity of interpreting biblical texts across diverse theological traditions.