Early Christian Beliefs About Creation and Pagan Theories of Origins

Irenaeus, Against Heresies: Book III Direct teaching

... claimed that Monogenes was the beginning, while Logos was the true son of Monogenes, and that this creation is not from the primary God but by a distant power separate from the divine and hidden realms. John, desiring to end such doctrines and establish the truth in the Church that there is one Almighty God who created everything through His Word, both visible and invisible, shows that this Word also provided salvation to humanity. He begins in the Gospel with: “In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through Him all things were made; without Him nothing was made. In Him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it.” When he says "all things were made by Him," he includes our creation, rejecting the notion that "all things" only refers to those within their Pleroma. If their Pleroma does contain this creation, then it is not outside, as I explained previously. But if they are outside the Pleroma, which seems improbable, then their Pleroma cannot be “all things,” and thus, this vast creation is not outside the Pleroma.

Origen, De Principiis (On First Principles) Direct teaching

These, then, are the things which we are to believe were created by God in the beginning, i.e., before all things.

John 1:3 Background

All things were made by him; and without him was not any thing made that was made.

Colossians 1:16 Background

For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him.

Revelation 4:11 Background

“Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.”

Hippolytus, Refutation of All Heresies Direct teaching

...inions, in their method of argument, and in actual fact. We also want to show where their attempted theories came from, and how they tried to establish their teachings. They took nothing from the Holy Scriptures. Nor did they rush into these opinions by preserving the succession of any saint. Instead, their doctrines came from the wisdom of the Greeks, from the conclusions of men who developed philosophical systems, from supposed mysteries, and from the fantasies of astrologers. So, it seems best first to explain the opinions taught by the Greek philosophers. In this way, we will satisfy our readers that these ideas are older than these heresies, and, regarding their views about divinity, more deserving of respect. Next, we will compare each heresy with the system of each thinker. In this way, we will show that the first defender of each heresy used these attempted theories, took their principles for his own use, and then, being driven by them into even worse errors, built his own doctrine. This task is clearly full of labor and requires long study. However, we will not fail in our effort. For afterward it will bring joy, like an athlete who wins the crown after much toil, or a

Apostolic Constitutions, Apostolic Constitutions Direct teaching

Stay away from all pagan books. What do you have to do with such foreign teachings, laws, or false prophets that overthrow the faith of unstable people? What lack do you find in the law of God, that you should turn to those pagan fables? If you want to read history, you have the books of the Kings. If you want books of wisdom or poetry, you have the books of the Prophets, Job, and Proverbs. In them you will find greater depth of understanding than in all the pagan poets and sophists, because these are the words of the Lord, the only wise God. If you want something to sing, you have the Psalms. If you want the origin of things, you have Genesis. If you want laws and statutes, you have the glorious law of the Lord God. Therefore, completely stay away from all strange and diabolical books. No, when you read the law, do not think that you are required to keep the added precepts, if not all of them, then even some of them. Read those only for the sake of history, so that you may know them and glorify God that He has delivered you from so great and so many bonds. Aim to distinguish which rules came from the law of nature, and which were added afterward, or were additional rules introduce

Hippolytus, Refutation of All Heresies Direct teaching

The heresy of Valentinus is clearly connected with the theories of Pythagoras and Plato. For Plato, in the Timaeus, draws his ideas entirely from Pythagoras, and so Timaeus himself is his Pythagorean foreigner. Therefore, it seems useful for us to begin by reminding the reader of a few points from the theories of Pythagoras and Plato, and then to explain the opinions of Valentinus. For even though the books we finished earlier, with so much effort, contain the opinions put forward by both Pythagoras and Plato, I still will not be acting unreasonably if I now also call to the reader's memory, by means of a summary, the main points of the favorite teachings of these thinkers. And this review will help us understand the doctrines of Valentinus through a closer comparison and through the similarity in the way the two systems are put together. For Pythagoras and Plato originally got these teachings from the Egyptians and introduced their new opinions among the Greeks. But Valentinus took his opinions from them. Although he has hidden the truth about what he owed to these Greek philosophers, and has tried in this way to build a doctrine that seems to be especially his own, in fact he has

Lactantius, The Divine Institutes Direct teaching

... there are many beings by whose deity and providence all things are governed. Let them show how the origins and beginnings of their sacred rites and gods were handed down to mortals. Let them explain what their source and principle are. Let them set forth what reward there is in their worship, and what punishment awaits neglect. Let them explain why they wish to be worshipped by men, and what the piety of men contributes to them, if they are blessed. And let them confirm all these things, not by their own assertion, for the authority of a mortal man has no weight, but by some divine testimonies, as we do. There is no occasion for violence and injury, for religion cannot be imposed by force. The matter must be carried on by words rather than by blows, so that the will may be affected. Let them unsheath the weapon of their intellect. If their system is true, let it be asserted. We are prepared to hear, if they teach. But while they are silent, we certainly give them no credit, just as we do not yield to them even in their rage. Let them imitate us in setting forth the whole system of the matter. For we do not entice, as they say; rather, we teach, we prove, we show. And so no one

Lactantius, The Divine Institutes Direct teaching

... of natural things, what happiness is offered to me if I know the sources of the Nile, or the empty theories of natural philosophers about the heavens? Why should I even mention that on these subjects there is no knowledge, but only guesswork, which changes according to the abilities of different men? Only one thing remains: that the knowledge of good and evil things is the highest good. Why, then, did he call knowledge the highest good rather than wisdom, when both words have the same meaning and sense? But no one has yet said that wisdom is the highest good, though this could have been said more properly. For knowledge is not enough to do what is good and avoid what is evil, unless virtue is also added. For many philosophers, although they discussed the nature of good and evil things, still lived in a way different from their teaching because they were without virtue, being compelled by nature. But virtue joined with knowledge is wisdom.

Arnobius, Against the Heathen Direct teaching

...own not come into your thoughts? And do you not take care to examine when your gods sprang up, what origins, what causes they have, or from what stocks they have burst forth and sprung? But how shameful, how shameless it is to censure in another what you see that you do yourself, to take occasion to revile and accuse others for things which can be turned back on you in return!

Justin Martyr, The First Apology Background

...ings we have mentioned. And we acknowledge this: just as among the Greeks, those who teach whatever theories they like are all called "Philosophers," even though their teachings differ, so too among the Barbarians, this name on which accusations are heaped is commonly used for both the wise and those who merely appear wise. For all are called Christians. Therefore, we demand that the actions of all those accused before you be judged, so that each person who is convicted may be punished as an evildoer and not as a Christian; and if it is clear that someone is blameless, that they may be acquitted, since simply being a Christian does no wrong. For we will not ask that you punish our accusers; they are sufficiently punished by their current wickedness and ignorance of what is right.

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

... is found in the gnostic tradition according to the rule of truth, depends on the discussion of the creation of the world, and from there rises to theology. Therefore, we will begin our account of the tradition with creation, as the prophets describe it. We will also introduce the teachings of the heterodox and try, as far as we can, to refute them. But this will be written, if God wills, and as He inspires. For now, we must go on to what we first proposed and complete the discussion on ethics.

Justin Martyr, On the Resurrection, Fragments Supporting witness

...rs, yet in their actions proving themselves more unbelieving than even the unbelievers. For all the heathen believe in their idols and are convinced that to them all things are possible (as even their poet Homer says, "The gods can do all things, and that easily;" and he added "easily" to highlight the greatness of the power of the gods), many seem more unbelieving than they. If the heathen believe in their gods, which are idols ("which have ears, and they hear not; they have eyes, and they see not"), that they can do all things, though they are merely devils, as says the Scripture, "The gods of the nations are devils," then much more should we, who hold the right, excellent, and true faith, believe in our God, especially since we have proofs of His power. First, in the creation of the first man, for he was made from the earth by God; this is sufficient evidence of God’s power; and then those who observe can see how men are generated from one another, and can marvel even more that from a tiny drop of moisture such an incredible living being is formed. Certainly, if this were only recorded as a promise and not seen accomplished, it would be much more incredible; but it is made mo

Theophilus of Antioch, To Autolycus Supporting witness

or if they spoke even of the creation of the world, they finally said that all things were produced spontaneously.

Lactantius, The Divine Institutes Supporting witness

... a false source always lead to foolish and absurd conclusions. Why should I mention that these same philosophers say that the world was built for gods and men as a common dwelling place? Therefore the world is neither God nor living, if it has been made. For a living creature is not made, but born. And if it has been built, it has been built as a house or a ship is built. Therefore there is a builder of the world, that is, God. And the world that has been made is different from Him who made it. Now how inconsistent and absurd it is that, while they say the heavenly fires and the other elements of the world are gods, they also say that the world itself is God. How is it possible that one God can be made out of a great heap of gods? If the stars are gods, it follows that the world is not God, but the dwelling place of gods. But if the world is God, it follows that all the things in it are not gods, but members of God, and these clearly cannot by themselves bear the name of God. For no one can rightly say that the members of one man are many men. But even so, there is no proper comparison between a living being and the world. For because a living being has sense, its members also h

Arnobius, Against the Heathen Supporting witness

...nitiation, whether those celebrated at fixed times and on set days, or those taught secretly by the heathen, who do not allow the observance of their customs to be interrupted. For it should not be believed that these have no origin, are practiced without reason or meaning, and have no causes connected with their first beginnings. That pine tree regularly brought into the sanctuary of the Great Mother—is it not in imitation of that tree under which Attis mutilated and unmanned himself, and which, they say, the goddess also consecrated to ease her grief? That raising up of phalli and fascina, which Greece worships and celebrates in rites every year—does it not recall the deed by which Liber paid his debt? What story do those Eleusinian mysteries and secret rites contain? Is it not about that wandering in which Ceres, worn out from looking for her daughter, when she came to the borders of Attica, brought wheat with her, honored the family of the Nebridae with a hind's skin, and laughed at that most astonishing sight in Baubo's groin? Or if there is another cause, that makes no difference to us, so long as they all come from some cause. For it is not believable that these things we

Theophilus of Antioch, To Autolycus Direct teaching

...oreover, his human, low, and very weak idea about God is shown in the way he begins to describe the creation of all things from the earthly things down here. A man, being below, begins building from the ground. He cannot properly make the roof unless he has first laid the foundation. But God's power is shown in this: first of all, He creates the things that are made out of nothing, according to His will. For the things that are impossible with men are possible with God, as Luke 18:27 says. Therefore the prophet also said that the creation of the heavens happened first of all, like a kind of roof, saying, "In the beginning God created the heavens." That is, by means of the first principle the heavens were made, as we have already shown. And by "earth" he means the ground and foundation. By "the deep" he means the great mass of waters. And he speaks of "darkness" because the heaven that God made covered the waters and the earth like a lid. And by the Spirit that is carried over the waters, he means what God gave for giving life to the creation, just as He gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, so that the Spirit may

Hermas, Connection to John 1:3 Supporting witness

the Son of God is older than all His creation, so that He was present at the creation as counsellor of the Father.

Lactantius, The Divine Institutes Direct teaching

Let no one inquire of what materials God made these works so great and wonderful: for He made all things out of nothing.

Hermas, Connection to Hebrews 11:3 Direct teaching

believe that there is one God who created and finished all things, and made all things out of nothing.

Hebrews 11:3 Background

By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.

2 Maccabees 7:28 Background

I beseech thee, my son, look upon the heaven and the earth, and all that is therein, and consider that God made them of things that were not; and so was mankind made likewise.

Origen, Against Celsus Background

...ine the details related to that subject. We would need whole books to explain Moses' account of the creation of the world. And we had already done that work, as well as we could, a long time before we began this reply to Celsus, when we discussed, with as much ability as we then had, the question of the six days in Moses' account of creation. We must remember, however, that the Word promises to the righteous through Isaiah that days will come when the sun will not be their light, but the Lord Himself will be their everlasting light, and God will be their glory. And I think it was because he misunderstood some deadly heresy, which wrongly explained the words, "Let there be light," as if they were only a wish on the Creator's part, that Celsus made the remark: "The Creator did not borrow light from above, like people who light their lamps from those of their neighbors." Also, because he misunderstood another ungodly heresy, he said: "If there really was some accursed god opposed to the great God, who did this against His approval, why did He lend him the light?" We are so far from defending such foolish ideas that, on the contrary, we want clearly to charge these heretics with err

Origen, Commentary on John Supporting witness

...Genesis 1:1: "In the beginning God made the heaven and the earth." This meaning appears even more clearly in the Book of Job, in the passage Job 40:19: "This is the beginning of God's creation, made for His angels to mock at." Someone might suppose that heaven and earth were made first, before everything else made at the creation of the world. But the second passage suggests a better view. It suggests that, among the many beings formed with a body, the first made was the creature called the dragon, but in another passage, Job 3:8, called the great whale, Leviathan, which the Lord tamed. We must ask about this. When the saints were living a blessed life apart from matter and from any body, did the dragon, by falling from the pure life, become fit to be bound in matter and in a body, so that the Lord could say, speaking through storm and clouds, "This is the beginning of the creation of God, made for His angels to mock at"? It is possible, however, that the dragon is not positively the beginning of the creation of the Lord, but that there were many creatures made with a body for the angels to mock, and that the dragon was the first of these, while others could exist in a body with

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...t adds, "And God said, Let there be light; and there was light," Genesis 1:1-3. And in the material creation of the world, He creates a solid heaven, and what is solid can be perceived by the senses, and also a visible earth and a light that is seen. Does Plato therefore seem to have left the ideas of living creatures in the intellectual world, and to make intellectual objects into sensible forms according to their kinds? Moses is right, then, in saying that the body, which Plato calls the earthly tent, was formed from the ground, but that the rational soul was breathed by God into man's face. For there, they say, the ruling faculty is located, understanding the entrance through the senses into the first man as the addition of the soul.

Hippolytus, Exegetical Fragments Background

Of the Creation of Heaven and Earth. In the Beginning God Created, etc.

Origen, De Principiis (On First Principles) Background

There is therefore introduced the narrative of the visible creation, and the creation and formation of the first man;

Justin Martyr, Hortatory Address to the Greeks Supporting witness

And first he transferred what Moses had related as the beginning of the creation of the world.

Mathetes, Epistle to Diognetus Supporting witness

But if any one of these theories be worthy of approbation, every one of the rest of created things might also be declared to be God.

Tatian, Connection to Romans 1:20 Supporting witness

Him we know from His creation, and apprehend His invisible power by His works.

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...e here to us from above for the abolition of death, and that the origin of death is the work of the Creator of the world. Therefore he also explains the Scripture, "No man shall see the face of God, and live," as if He were the cause of death. About this God, he makes these allusions when writing in these words: "As much as the image is inferior to the living face, so much is the world inferior to the living Æon. What, then, is the cause of the image? The majesty of the face, which shows the figure to the painter, to be honored by his name. For the form is not found exactly true to life, but the name supplies what is lacking in the image. The invisibility of God also cooperates toward the faith of what has been fashioned." For the Creator, called God and Father, he designated as Painter, and Wisdom, whose image that which is formed is, to the glory of the invisible One. Since the things that proceed from a pair are complements, and those that proceed from one are images. But since what is seen is no part of Him, the soul comes from what is intermediate, which is different. And this is the inspiration of the different spirit, and generally what is breathed into the soul, which is

Theophilus of Antioch, To Autolycus Supporting witness

This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God.

Genesis 1:1 Background

In the beginning, God created the heavens and the earth.

Genesis 1:5 Background

And God called the light Day, and the darkness he called Night, and there was evening and there was morning, the first day.