✟ God the Creator ✟
The Divine Act of Creation
Revealed Truth (Defined Dogma)

The world had a beginning in time.

Lay Catechist Notes
    There was a time where outside of the God-head, nothing at all existed. God Himself (who is absolute truth) testifies in Genesis that it was He Himself who created the "heavens and the earth", and thus, these things needed to be called in to existence by God in order to exist.
Divine Revelation (Scriptural Proof)
  • 5And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee. (John 17:5)
  • 4As he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity. (Ephesians 1:4)
  • 26In the beginning, O Lord, thou foundedst the earth: end the heavens are the works of thy hands. (Psalms 101:26)
  • 24Father, I will that where I am, they also whom thou hast given me may be with me; that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world. (John 17:24)
Catechism of the Catholic Church
  • 290 "In the beginning God created the heavens and the earth": three things are affirmed in these first words of Scripture: the eternal God gave a beginning to all that exists outside of Himself; he alone is Creator (the verb "create" - Hebrew bara - always has God for its subject). The totality of what exists (expressed by the formula "the heavens and the earth") depends on the One who gives it being.
  • 327 The profession of faith of the Fourth Lateran Council (1215) affirms that God "from the beginning of time made at once (simul) out of nothing both orders of creatures, the spiritual and the corporeal, that is, the angelic and the earthly, and then (deinde) the human creature, who as it were shares in both orders, being composed of spirit and body."
Ecumenical Council Documents
  • 4th General Council of the Lateran (1215)
    • 1. Confession of Faith
      • We firmly believe and simply confess that there is only one true God, eternal and immeasurable, almighty, unchangeable, incomprehensible and ineffable, Father, Son and holy Spirit, three persons but one absolutely simple essence, substance or nature {1}. The Father is from none, the Son from the Father alone, and the holy Spirit from both equally, eternally without beginning or end; the Father generating, the Son being born, and the holy Spirit proceeding; consubstantial and coequal, co-omnipotent and coeternal; one principle of all things, creator of all things invisible and visible, spiritual and corporeal; who by his almighty power at the beginning of time created from nothing both spiritual and corporeal creatures, that is to say angelic and earthly, and then created human beings composed as it were of both spirit and body in common. The devil and other demons were created by God naturally good, but they became evil by their own doing. Man, however, sinned at the prompting of the devil.

  • 1st General Council of the Vatican (1869)
    • On God the creator of all things
      • "3. This one true God, by his goodness and almighty power, not with the intention of increasing his happiness, nor indeed of obtaining happiness, but in order to manifest his perfection by the good things which he bestows on what he creates, by an absolutely free plan, together from the beginning of time brought into being from nothing the twofold created order, that is the spiritual and the bodily, the angelic and the earthly, and thereafter the human which is, in a way, common to both since it is composed of spirit and body [10].
Fathers and Doctors of the Church Documents
  • Summa Theologica - On the Creation (1265) - The Highest Study of God - Thomas Aquinas
    • "Whether the Creation of Things Was in the Beginning of Time?"
      • Reply to Objection 1: Things are said to be created in the beginning of time, not as if the beginning of time were a measure of creation, but because together with time heaven and earth were created.
      • Reply to Objection 2: This saying of the Philosopher is understood "of being made" by means of movement, or as the term of movement. Because, since in every movement there is "before" and "after," before any one point in a given movement—that is, whilst anything is in the process of being moved and made, there is a "before" and also an "after," because what is in the beginning of movement or in its term is not in "being moved." But creation is neither movement nor the term of movement, as was said above (Q. 45, AA. 2, 3). Hence a thing is created in such a way that it was not being created before.