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Creation: World
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Many creation myths focus on the idea that primal elements were separated or made distinct from one another during the act of creation. In ancient Egyptian mythology, creation began when a mound of land first distinguished itself in the midst of the primal waters. In the biblical Genesis story, Yahweh's creation of the world is described mainly in terms of separating—for example, the separation of light from darkness, and of sea from land. In other creation mythologies, the raw material for making the world derives from a specific source. A widespread Native American myth tells of the descent into the depths of the ocean of a so-called earth-diver, an animal—often a turtle—who brings back mud from which the world is fashioned (see Native American Religions). In Indian Vedic tradition, the body of the primordial man, Purusha, is dismembered to provide material for the world and everything in it (see Veda).
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In contrast with the theory of evolution, the Bible’s creation account can explain why so many fully developed creatures came into existence so suddenly—God created them. Further, a world wide flood can easily explain a geologic layer filled with complex fossil remains resting on top of a relatively “empty” geologic layer—these creatures were killed during the flood. If you do not understand how something that lives under water can be killed by a flood, remember “the springs of the great deep” that opened up at the beginning of the flood. If these “springs” resembled today’s hydrothermal vents [2], they could easily “cook” all the marine life in the vicinity, which would then become the first casualties, being buried in the ocean floor sediment before the other plants and animals. This would ... explain why the fossils of these life forms are typically found in the lowest strata.
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After the controversy with Paganism and the Oriental heresies had waned, and with the awakening of a new intellectual life through the introduction of Aristotle into the Western schools, the doctrine of creation was set forth in greater detail. The revival of Manichæism by the Cathari and the Albigenses called for a more explicit expression of the contents of the Church's belief regarding creation. 'This was formulated by the Fourth Lateran Council in 1215 [Denzinger, "Enchiridion", 428 (355)]. The council teaches the unicity of the creative principle — unus solus Deus; the fact of creation out of nothing (the nature of creation is here for the first time, doubtless through the influence of the schools, designated by the formula, condidit ex nihilo); its object (the visible and invisible, the spiritual and material world, and man); its temporal character (ab initio temporis); the origin of evil from the fact of free will.
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Students of mythology often draw a distinction between creation myths proper, or cosmogonies, and myths of origins. Cosmogonies tell how the cosmos arose or was created from a primal state. Myths of origin explain how later features of the known world—such as human beings, animals, and the social order—came into being. In practice... stories of origin usually represent continuations of a cosmogony, recounting the further development of an original creative act.
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Traditional Judaism and Christianity holds the belief in a divine creation of the cosmos as it is recounted in the Bible. This is affirmed by most scientific creationists. It is wrongly asserted by some that scientific creationists believe that the process of creation is uncovered best through scientific investigation, experiment and observation. This is incorrect. Scientific creationists believe that the processes present at the beginning of the world are not observable, and therefore the process of creation itself cannot be uncovered. (Incidentally, evolutionists believe the same thing about the "Big Bang.") What scientific creationists do believe... is that the observable creation itself will, by scientific investigation, experiment and observation, yield results that align best with the theory of a recent creation by God.
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