The created world is the place where God has extended to God out of love and created space for creatures that are fundamentally different from him. Not only has God created a world that is hospitable to creatures that are different from him, but he has also clothed God with the material in the person of Jesus Christ. Our current culture is confused about the meaning of the word GOD. In today's culture, God could mean a set of moral standards, or an idea, or the universe itself, for an individual like Shirley MacLaine, or even for each individual himself.
See Donald M MacKay, “Man as a Mechanism” in The Open Mind and Other Essays, Ed. Prepare (IVP 198) for an effective exposition of this logical fallacy. In the 17th century, Baruch Spinoza presented his own version of pantheism: “God is the inner cause and not the transitory cause of all things. It is often referred to as monadology.
Martin Buber, “Me and You”, (T%26T) Clarke, 195.See Kevin J. Vanhoozer, “The Love of God”, in First Theology (Apollos, 2007), p. 88, Colin Brown, Philosophy and Christian Faith (IVP, 197, p. 55) Colin Gunton, The Triune Creator (Eerdmans, 199, pp.
65-66) Melvin Tinker, Reclaiming Genesis, (Monarch, 20), see William Dumbrell, “Life and Death in the creative purposes of God: Genesis 1-13” in The Ethics of Life and Death, Explorations 4, (Lancer, 1990, Ed. Melvin Tinker is vicar of St John Newland in Hull, England, and the principal mentor of Union Hull. He is the author of Why Do Bad Things Happen to Good People? (Christian Focus, p. 200.
Every time the Bible alludes to the story of Creation in Genesis, the Scriptures describe Creation as a reliable representation of the origins of life. A third reason is that the Bible's creation doctrine is integrally linked to its teaching on salvation. Literal direct creationism conflicts with what Phillip Johnson has termed “theistic naturalism” (theistic evolutionism, progressive creationism, etc.) On the contrary, none of the alternative creation stories believe in the existence of a good and perfect world at first. In the second century, Bishop Irenaeus of Lyon (130-200 AD) tried to refute Valentinian Gnosticism, which affirmed an essential duality (consisting of the inexpressible and silence) with a series of emanations or demiurges that provoked creation.
Gnosticism, in its variety of forms, is fundamentally dualistic, according to which God is interpreted as a demiurge and the evil of material creation, requiring some intermediaries to give life to creation in order to preserve the “otherness” and ineffability of the Creator. Therefore, Saturday is not a monument to Creation, but simply a Jewish institution that some unknown but ingenious individual wanted to link to Creation. They believe that I am misinterpreting Genesis by taking it literally and have therefore adopted a science biased toward literal creationism.
