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Lucretius: ?Nihil posse creari De nihilo, neque quod genitum est ad nihil revocari?? Persius: ?Gigni De nihilo nihil, in nihilum nil posse reverti.? Martensen, Dogmatics, 116 ? ?The nothing, out of which God creates the world, is the eternal possibilities of his will, which are the sources of all the actualities of the world.? Lewes, Problems of Life and Mind, 2:292 ? ?When therefore it is argued that the creation of something from nothing is unthinkable and is therefore peremptorily to be rejected, the argument seems to me to be defective. The process is thinkable, but not imaginable, conceivable but not probable.? See Cudworth, Intellectual System, 3:81 sq . Lipsius, Dogmatik, 288, remarks that the theory of dualism is quite as difficult as that of absolute creation. It holds to a point of time when God began to fashion preexisting material, and can give no reason why God did not do it before, since there must always have been in him an impulse toward this fashioning,

(b) Although creation without the use of preexisting material is inconceivable, in the sense of being unpicturable to the imagination, yet the eternity of matter is equally inconceivable. For creation without preexisting material, moreover, we find remote analogies in our own creation of ideas and volition, a fact as inexplicable as God?s bringing of new substances into being.

Mivart, Lessens from Nature, 371, 372 ? ?We have to a certain extent an aid to the thought of absolute creation in our own free volition, which, as absolutely originating and determining, may be taken as the type to us of the creative act.? We speak of ?the creative faculty? of the artist or poet. We cannot give reality to the products of our imaginations, as God can to his but if thought were only stance, the analogy would be complete. Shedd, Dogmatic Theology, 1:467 ? ?Our thoughts and volition are created ex nihilo, in the sense that one thought is not made out of another thought, nor one volition out of another volition.? So created substance may be only the mind and will of God in exercise, automatically in matter, freely in the case of free beings (see pages 90, 105-110, 383) and in our treatment of Preservation.

Beddoes: ?I have a bit of Fiat in my soul, And can myself create my little world.? Mark Hopkins: ?Man is an image of God as a creator? He can purposely create, Or cause to be, a future that, but for him, would not have been.? E. C. Stedman, Nature of Poetry, 223 ? ?So far as the Poet, the artist, is creative, he becomes a sharer of the divine imagination and power, and even of the divine responsibility.? Wordsworth calls the poet a ?serene creator of immortal things.? Imagination, he says, is but another name for ?clearest insight, amplitude of mind, And reason in her most

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