Explainer
Awe and wonder
Belief
Creed
6 min read

Creating out of nothing

Considering authorship, Barnabas Aspray unpacks what the creeds mean by ‘creator’ - the source of all reality.

Barnabas Aspray is Assistant Professor of Systematic Theology at St Mary’s Seminary and University.

A notebook is open at two blank pages. a pen rests across the page.s.
Photo by Mike Tinnion on Unsplash

In my last article, I said that God is not an object in space-time. He is part of the fabric of reality, like the number 2. He is transcendent, as if he inhabited a fourth dimension that we could not see and yet surrounds us, just as a two-dimensional creature could not see or conceive us even if we could see them. 

However, many transcendent beings could exist, like many numbers exist. But they would not be what the Nicene Creed means by the word ‘God’.  The Creed also states that God is radically unique and that he created everything. To see what that means we need an analogy. 

Author of the world 

The Harry Potter books were written by J.K. Rowling. In them she describes a fantasy world, where wizards and witches can cast magical spells and perform supernatural feats with their power. The most powerful evil wizard is Lord Voldemort, who is the main bad guy in the whole Harry Potter series. 

But is Lord Voldemort more powerful than J.K. Rowling? Could he ever defeat her in a one-on-one battle?  

Everyone can see immediately that the answer is ‘no’. But why not? Rowling is just an ordinary person without any magical powers, and Voldemort is one of the most powerful wizards in the Harry Potter world.  

The reason Voldemort could never defeat Rowling has to do with the unique kind of relationship they have. It’s not simply that Rowling is more powerful than Voldemort. The truth is more absolute than that. Voldemort doesn’t have any power of his own that Rowling didn’t give him in the first place. Rowling doesn’t really belong to the Harry Potter world at all, even though it belongs to her.  

In other words, Rowling has the status of creator in relation to the Harry Potter world. She decides everything about how that world works. She is nowhere to be found in it, yet she is present in a special way to every part of it, and every part of it depends on her for its very existence.  

There is one way in which Rowling could enter the Harry Potter world: if she were to write a story in which she herself was one of the characters, walking about and interacting with the others. That character would be both created and uncreated at the same time, in the world yet not belonging to it. This might help us understand how Jesus could be both God and human at the same time.

There are two limits to this analogy. One is that Rowling is not an absolute creator. She uses elements from her own world and ours to create the Harry Potter world: colours, gravity, light, time, space, etc. She did not create ex nihilo (out of nothing). The other limit is that the creatures in Harry Potter do not have free will. They can only ever do what Rowling decides that they do. 

The Christian Doctrine of Creation 

The above analogy helps make one point clear. To say that God is the creator does not mean that God kickstarted the world and then left it to go its own way. An author of a novel doesn’t only write its first line. The world couldn’t possibly go its own way for a microsecond without God continuing to ‘write’ it. The Christian doctrine of creation ex nihilo has nothing to do with whether evolution occurred, or whether Genesis chapter 1 should be taken ‘literally’. It is far more fundamental than that. It says that there is no particle, no law of physics or nature, no moment in time, that is not 100% dependent on God for its very existence. In other words, the Christian God doesn’t live within our understanding of reality at all. He is the source of reality, the existence behind all other existence, far more concrete and real than anything else – spiritual or physical – ever could be. 

This does not count as a proof for God’s existence, but (just like the last article), it does affect how arguments about God’s existence should be made. Nobody should ever think that they need to provide ‘evidence’ that God exists, as if God were an object in space-time who could be measured or observed. It doesn’t make sense to demand evidence for the existence of the source of existence. What would count as evidence? Let’s return to the Harry Potter analogy for a moment. No one could ever find out more about Rowling than she chooses to reveal about herself. If Harry Potter were to find a magic spell that enabled him to talk to her, this would only be because Rowling had created such a spell in the first place. The only thing Harry could ever figure out without Rowling’s help is that he did not create himself or the world he lives in. Either nobody did, or someone else did, who Harry might want to call the ‘unknown God’. 

Nor does it make sense to ask who created God, a question that sometimes occurs to children. Either there is an infinite regress of causality, so that every source has another source behind it and so on forever, or there is something we may accurately call the ‘first’ because it is the absolute source of everything. As the previous article showed, there are two kinds of real: (1) contingent objects that may or may not have existed, like you, me, or any object we encounter in the Universe, (2) necessary principles without which we can’t imagine anything, like numbers and logic. For Christians, God belongs in the second category, so he doesn’t need to be created any more than the number 2 needs to be created.  

FAQs 

Does the Bible really teach creation ex nihilo

The point of this article is to explain what the writers of the Nicene Creed meant they said that God is the ‘creator of heaven and earth, of all things visible and invisible’. Like the Trinity, the doctrine of creation ex nihilo is not explicit in the Bible (if it was, why bother writing the Creed?). There are some people who interpret the Bible in ways that contradict the Creed, because it is possible to interpret the Bible (like any text) numerous ways, and no interpretation can be proven beyond question. But the writers of the Creed believed that creation ex nihilo arises from prayerful reflection on the implications of the whole Bible’s message. If you’re interested in the biblical case for and against creation ex nihilo, check out the following resources:  

Andrew Davison, Participation in God: A Study in Christian Doctrine and Metaphysics (Cambridge: Cambridge University Press, 2020);  

Thomas Jay Oord, ed., Theologies of Creation: Creatio Ex Nihilo and Its New Rivals (Routledge, 2014);  

Nathan J. Chambers, Reconsidering Creation Ex Nihilo in Genesis 1 (Penn State University Press, 2021);  

Gary Anderson and Markus Bockmuehl, eds., Creation Ex Nihilo: Origins, Development, Contemporary Challenges (Notre Dame: University of Notre Dame Press, 2018);  

Janet Soskice, ed. “Creation ‘ex Nihilo’ and Modern Theology.” Special Issue, Modern Theology 29, no. 2 (April 2013).  

Susannah Ticciati, ‘Anachronism or Illumination? Genesis 1 and Creation Ex Nihilo’, Anglican Theological Review 99, no. 4 (September 2017): 691–712 

What about Satan? Isn’t he the opposite of God? 

No, Satan is not the opposite of God, just as Voldemort is not the opposite of J.K. Rowling. Satan is a creature like us, part of the Universe and dependent on God for his existence. The archangel Gabriel might be a more appropriate ‘opposite’ to Satan. The only opposite of God is nothingness, which is the same as saying that nothing is the opposite of God. As to why God continues to give power to Satan knowing he will use it for evil, that is a topic for a future article on the problem of evil. Keep watching this site and you’ll find it soon.  

  

Column
Books
Culture
Music
Space
6 min read

Magnificent or mundane: how do you react to the overview effect?

Creators of a book, an album and a game, can’t agree.
A small white space capsule orbits around the earth.
A SpaceX Dragon capsule orbits above Earth.
NASA.

As I write this, two Nasa astronauts – Suni Williams and Butch Wilmore (possibly the most USA-sounding name imaginable) – are preparing to leave the International Space Station to return to Earth. They were supposed to stay on the space station for eight days, but a technical problem with their spacecraft meant they’ve been stranded in space for nine months.  

Nine. Months.  

It sounds like the premise for a horror film. Two stranded astronauts slowly descend into madness as they become increasingly isolated and cut off from humanity. Written and directed by M. Night Shyamalan, probably. 

That’s a lot of time to be stuck orbiting Earth, gazing at the pale blue dot, contemplating our little corner of the universe. There’s a phenomenon called the overview effect: a shift in thinking astronauts go through when they see Earth from space. Putting the planet into the wider context of the entire cosmos leads observers to rethink humanity’s place in the universe, and what it means to be human.  I imagine Suni and Butch have had quite a bit of time to do just that in recent months.  

And the overview effect is currently having a bit of a moment in wider culture, too.  

If you went into any bookshop in the weeks before Christmas, you likely saw stacks of Samantha Harvey’s novel Orbital. It tells the story – although there’s not much by way of traditional ‘story’ in Orbital – of six astronauts on the International Space Station, pondering the nature of humanity from their lofty vantage point. 

Having won the booker prize, booksellers were keen to encourage readers to buy Oribtal. Praised by the Booker Prize judges for its “beauty and ambition”, I was looking forward to reading it, when I could. (And, let’s be honest, it’s a short book, which probably helped sales. Who has the time to read Ulysses or Infinite Jest in between school runs and weekly shops?) 

When I finally read it in January, I was left disappointed. I found a surprising lack of humanity in Orbital. With the exception of one astronaut – who spends her time mourning her recently deceased mother some 250 miles up in the sky – the characters feel somewhat paper thin; barely human. As the story meanders from person to person, never really settling on one character long enough to really develop them, it feels a bit … insubstantial?  

Maybe it’s a victim of its own hype. Maybe the not-quite-humanness of the astronauts and the listless quality of the narrative are intentional, designed to capture the ungrounded nature of life in space in both form and content. Maybe that’s being generous. Either way, I was left closing the book and shrugging my shoulders. If Orbital was supposed to offer a glimpse into that overview effect, it left me nonplussed. 

By coincidence, Steven Wilson has just released his eighth solo album: The Overview. Who is Steven Wilson, you ask? Only “probably the most successful British artist you've never heard of” according to The Daily Telegraph. With Wilson’s album currently sitting at #1 in the UK album charts, it doesn’t seem an unwarranted title.  

In The Overview, Wilson explores the overview effect across just two lengthy pieces of music. In the first, Wilson contrasts the mundanities of life on Earth with the chaos of space, calling us to attend to miracle that is humanity, thanks to lyrics written by the annoyingly talented Andy Partridge of XTC: 

“And there in an ordinary street  

A car isn't where it would normally be  

The driver in tears, about his payment arrears 

 Still, nobody hears whеn a sun disappears in a galaxy afar.” 

With Partridge’s help, Wilson manages to capture that humanity so sorely lacking in Orbital. Amid a sea of seemingly barren space, there is life here on this small, pokey planet, and the dramas and stresses of a man fretting about his debts don’t seem out of place, even when compared to the implosion of a star on the other side of the universe.  

All this makes a recent interview with Wilson all the more odd.  

When speaking about the overview effect, Wilson says “Your life is futile, it’s meaningless – and isn’t that a wonderful thing?” before doubling down: “And I do mean that. We spend so much of our time anxious, stressed, worried about things that sometimes we just need an injection of perspective.” 

For Wilson, this perspective – this overview effect – is liberating. It allows to stop navel-gazing, to pick our heads up and to realise our freedom to do whatever we want. After all, everything’s just matter in varying different arrangements:  

“The clouds have no history 

And the sea feels no sorrow 

The oxygen recycled 

And the atoms are just borrowed,”  

At the climax of the album’s second epic, Wilson sings – with more glee than it warrants –  

“There's no reason for anything  

 Just a beautiful infinity 

 No design and no onе at the wheel.” 

 Cheery stuff. 

It's easy to see why, in the same interview, Wilson rails against the concept of religion: “Religion is a classic manifestation of cosmic vertigo … To even understand even the very simplest, most basic facts about space, should be enough to disabuse anyone of the notion of God. But apparently it doesn’t.” 

It all sounds a bit like an angsty teenager encountering the New Atheists for the first time. And this edge to Wilson’s work jars uncomfortably with the humanitarian streak that runs through his music. Wilson wants (rightly) to celebrate the mundane, the ordinary, and the human. And simultaneously wants to tell us that we’re just … stuff. Just atoms arranged in one way or another. Wilson pays lip-service to the humanity missing from Orbital, but it’s superficial.  

And all this reminds me of my favourite video game ever: 2019’s The Outer Wilds. (Not to be confused with 2019’s also-space-based-but-decidedly-mediocre The Outer Worlds). In The Outer Wilds, you play as an alien with a ramshackle spaceship who sets off to explore their solar system. Except every 22 minutes, the sun explodes. When it does, you wake up on your home planet and start again. 

You use these 22-minute loops to explore the solar system, flying manually from planet to planet, and exploring every nook and cranny of them in the process. You see awe-inspiring sights and are confronting with the absolute otherness and horror of the vastness of space.  

And yet. As you explore, you come across notes left by long-forgotten civilizations. Mundane lists and frustrated exchanges between colleagues. You come across life, in other words, even if you don’t meet many other actual people. I can’t say much more than this without ruining the game: The Outer Wilds depends on your real-world knowledge to progress, and so, the more I tell you, the more I ruin.  

But, suffice it to say that this is exactly what is missing from Harvey and Wilson’s work. While they both ostensibly want to remind us of the value and the miracle of humanity, both leave me feeling cold. Both leave me with the impression that life is little more than atoms arranged one way and not the other. Just stuff.  

But in The Outer Wilds, the sun’s implosion – and all that is lost with it – is a genuine heartbreak every single time. I think about all the stories I’ve read, and the people I’ve met, and how it’s all about to be lost as a bright supernova washes over me. And then I wake up again at the start of the cycle, relieved that all is not lost.  

If you can, you should play The Outer Wilds. It’s beautiful. Really, really beautiful. More so than Orbital or The Overview. Our place in the universe can be overwhelming; we’re small, and the universe is strange and scary. But we’re not just insignificant stuff. Our stories and the people we share them with matter. And Outer Wilds captures this tension impeccably. Only it captures life’s miraculous nature in the way it deserves. 

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