Do you ever wonder which element created first? Is it water, Fire, Wood, or Earth (clay-mud)? We know that God created every living thing from water.

But to make water you need Hydrogen and Oxygen H2O, so that makes the Air before water.From water and other gases in the air can make the clay form of the earth .There is only one element

Created before all that and that is Fire. From it God created the Devil and all demons. THE FIRST ELEMENT Created was not from those 4 elements at all, it was the light from the light of God all angels came to exist and from the light that can generate and creates fir God need it a tree or wood element to ignite the power of light, thunder, lightning to make fire so the creation can start way before human came to existence .

That’s why the devil felt that he is special he is most powerful than men and his element is superior to that of water and clay. But all of them need it air to survive and need it God’s light to keep the fire of faith burning inside of them.

The first element was the light that created by the living light, air, water, earth (including clay, mud forms with all minerals, and wood) and fire. The devil was created before Adam so the fire was way ahead of the clay and water.

When air moves we call it wind, storm, tornado etc. When water moves we call it a river, stream etc. When earth or mud moves we call it mud slide or quick sand. The fire must move or dance as if the fire stay still will not be called fire, the fire need to dance and burn more Oxygen and need fuel source to keep going burning woods, trees. Earth material .Without air the fire will stop.

That’s why the devil not stop luring human toward destruction does as if he stop he will be burn from the inside and his ministry will be finished. The fire entity cast from heaven with his followers the fallen angels back to earth to be with the human, to be their enemy and to try to move among them and inside them to guide those who have no faith toward destruction using every power he has to destroy friendship, families and relationship between human and between them and God.

This fire entity can promise you lots of things but all leads to poverty, sickness, destruction and addictions using your well power attacking your faith and bring you doubt and increases your attention towards material things , temptations, lust, greed, jealousy, haltered, addiction to drugs and alcohol, gambling and other deadly sins. 

We have got only our self to blame as we choose to do it but this fire entity is inside each of us to tempt us and destroy us if we cannot keep it in check and under control using the faith key , meditation to God , Fasting , Kindness and doing the righteous deed. It is a long journey back to the living light as only by the light and mercy of God can defeat this entity .

The cosmos is mentioned in 310 Qur’anic verses. The cosmos is collectively referred to in the Glorious Qur’an under the term “heavens and earth”, or simply “heavens” and sometimes in the singular form “heaven, firmament or sky”. Such reference is made in 310 Qur’anic verses (190 in the plural and 120 in the singular form) to describe certain characteristics of the universe, successive stages in its creation, its final destruction and annihilation, as well as its recreation.

 These cosmic verses intervene the main message of this divine revelation, as a vivid testimony to the unlimited might, knowledge and wisdom of the Creator ,peace be upon him. They are not meant to be pieces of scientific information per se, as science is left for man to gain over a long span of time through careful observation and/or experimentation, followed by rational conclusion. Nevertheless, the Qur’an being the word of the Creator ,peace be upon him, and the cosmos being His creation, such cosmic Qur’anic verses must convey the absolute truth about areas that cannot possibly be placed under the direct observation of man, such as the creation, annihilation and recreation of the universe.

The geek methodology of cosmos creation

1 Samuel 17:4-7New International Version (NIV)

4 A champion named Goliath, who was from Gath, came out of the Philistine camp. His height was six cubits and a span.[a] 5 He had a bronze helmet on his head and wore a coat of scale armor of bronze weighing five thousand shekels[b]; 6 on his legs he wore bronze greaves, and a bronze javelin was slung on his back. 7 His spear shaft was like a weaver’s rod, and its iron point weighed six hundred shekels.[c] His shield bearer went ahead of him.

Footnotes:

1. 1 Samuel 17:4 That is, about 9 feet 9 inches or about 3 meters
2. 1 Samuel 17:5 That is, about 125 pounds or about 58 kilograms
3. 1 Samuel 17:7 That is, about 15 pounds or about 6.9 kilograms

Cosmos as Creation: The Contributions of the early Church Fathers

As Christianity emerged within the intellectual world of the various philosophies and religious cults of the Roman Empire, those who developed its theology were faced with a similar problem. A new “standard model” of the cosmos developed by Greek philosophers offered an alternative to the older Semitic model. The Greeks depicted a cosmos consisting of a spherical earth fixed at its center and surrounded by a number of transparent spheres of planets and fixed stars, all moving in a circular motion. Gone were such features of the old cosmology as waters above the heavens and a flat, circular earth. Christian thinkers recognized the cogency of this cosmological model and over the centuries incorporated it into their world-view. However, certain philosophical assumptions linked to this world-view challenged theologians to articulate a theology of creation that provided an alternative Christian understanding of the world.

God creates out of nothing: Creatio ex nihilo

The Greeks held that the cosmos had always existed, that there has always been matter out of which the world has come into its present form. Aristotle (384-322 BC), the foremost natural philosopher of his day, had developed a philosophical argument for the eternity of the world (Physics, I, 9; On the Heavens, I, 3). Philosophers of other schools such as the Stoics and the Epicureans also agreed that the world or its underlying reality is eternal. All these thinkers were led to this conclusion because they observed that “nothing can come out of nothing,” and so there always has to be a “something” that other things can come from, however one understands the processes of coming into being and passing away.

Against this notion of an eternal cosmos, the church fathers reasserted the biblical doctrine of creation, and in doing so they emphasized not only the transcendent otherness of God but also the astonishing immensity of God’s power.

God did not form the world out of a pre-existent matter, but spoke into being (“Let there be!”) that which literally did not exist before.

This doctrine of creation out of nothing (creatio ex nihilo) is not a teaching dependent upon particular biblical passages, though thinkers have cited 2 Maccabees 7:28 and Rom. 4:19, both of which speak of God bringing things into existence from non-existence. Yet these verses exerted less influence than the declarations of God’s creative power found throughout the Bible.

Creation out of nothing is central to the theology of one of the most important early Christian thinkers, Irenaeus, Bishop of Lyons (d. ca. 202). Rejecting Greek notions about the world in his treatise Against the Heresies, Irenaeus declared: “God, in the exercise of his will and pleasure, formed all things…out of what did not previously exist” (II.x.2: Irenaeus 370). The concept, adopted by other patristic theologians, perhaps finds its mature form in the writings of Augustine of Hippo (354-430), who in his Confessions declares that through his Wisdom God creates all things, not out of himself or any other thing, but literally out of nothing (XII, 7; Pine-Coffin 284).

The doctrine of creatio exnihilo illustrates a very important feature of creation theology: it is a principle drawn from an interpretation of biblical revelation, not a conclusion drawn from scientific observation.”Creatio ex nihilo is a principle drawn from an interpretation of biblical revelation, not a conclusion drawn from scientific observation.”

It is not dependent upon any scientific model of the cosmos for its validity, and that means that it also will be consonant with any scientific model that does not insist on the world’s eternity. Over the centuries, science has given us its best understanding of the way the world works and what it is like; and with each major increase in knowledge and understanding new theories and models of the world have emerged. But Christian theology has always declared that, whatever understandings and theories about the universe science may attain, the Source of everything that exists for science to study is the God who creates them. Finite existence derives solely from the will of God.

Creation is continuous: creatio continua

Another central feature of Christian creation theology is the notion that creation is a continuous process. God’s creation exists at every moment of time because it is upheld by his sustaining power, the work both of the Word and of the Holy Spirit, “the Lord and Giver of life.” This doctrine lies at the heart of the covenant God established with the whole of creation in the beginning and renewed after the Flood (Gen. 9:8-17; Bouma-Prediger 99). Thus, theologians did not take the statement that “God finished his creation”(Gen. 2:3) to mean that God no longer creates. It would be more accurate to say, and the biblical tradition is explicit about this, that God is at every moment creating, for the creation would cease to exist altogether if God were to withdraw his sustaining power.

Almost every nation had a story of creation , Mesopotamian, Babylonia, Sumerian, Assyrians, roman and Greek, Arabic and African, Chinese , Indians each have different story but the conclusion almost the same.

The Norse ( Viking) creation myth or cosmogony (a view on the origins of the cosmos) is perhaps one of the richest of such accounts in all of world literature. Not only is it an exceptionally colorful and entertaining story, it’s also bursting with subtle meanings.

Before there was soil, mud, clay, earth material, air and sky, or any green thing, there was only the gaping abyss of Ginnungagap .

This chaos of perfect silence and darkness lay between the homeland of elemental fire,Muspelheim,, and the homeland of elemental ice, Niflheim .

Frost from Niflheim and billowing flames from Muspelheim crept toward each other until they met in Ginnungagap. Amid the hissing and sputtering, the fire melted the ice, and the drops formed themselves into Ymir, the first of the god like giants .

Ymir was a hermaphrodite and could reproduce asexually; when he sweated, more giants were born.

As the frost continued to melt, a cow, Audhumbla, emerged from it. She nourished Ymir with her milk, and she, in turn, was nourished by salt-licks in the ice. Her licks slowly uncovered Buri, the first of the Aesir tribe of gods. Buri had a son named Bor, who married Bestla, the daughter of the giant Bolthorn. The half-god, half-giant children of Bor and Bestla were Odin, who became the chief of the Aesir gods, and his two brothers, Vili and Ve.

Odin and his brothers slew Ymir and set about constructing the world from his corpse. They fashioned the oceans from his blood, the soil from his skin and muscles, vegetation from his hair, clouds from his brains, and the sky from his skull. Four dwarves , corresponding to the four cardinal points, held Ymir’s skull aloft above the earth.

The gods eventually formed the first man and woman, Ask and Embla , from two tree trunks, and built a fence around their dwelling-place,Midgard, to protect them from the giants.[1][2][3][4]

The first of the three conceptual meanings embedded in this myth that we’ll be considering, that creation never occurs in a vacuum. It necessitates the destruction of that which came before it. New life feeds on death, a principle which is recapitulated every time we eat, to cite but one example. This constant give-and-take, one of the most basic principles of life, features prominently in the Norse creation myth. Also the Chinese uses similar myth using the yin and yang forces. After all, Ymir’s kin, the giants, are constantly attempting to drag the cosmos back toward the chaotic nothingness of Ginnungagap (and, during Ragnrok , they succeed).

Whenever they ate, cleared land for settlements, or engaged in combat, the Norse could look back to this tale of the gods killing Ymir as the archetype upon which their own efforts were patterned.

In the modern world, we view the physical universe as consisting of inert, essentially mechanical matter, a view which can be traced back to two sources. The first, of course, is the Christian creation, where the monotheistic god fashions the world as a mere artifact, into which his divine substance never enters. The second source is the theological speculations of the ancient Greek philosopher Aristotle, who hypothesized that the world was created by the coming together of two wholly different principles: matter (inert physical substance) and form (God, whom Aristotle referred to as the “Unmoved Mover,” one who forms matter but was himself never formed).

For Aristotle, the Unmoved Mover provided him with a grand “First Cause” that enabled him to describe much of the physical world in terms of linear, deterministic cause and effect – a precursor to our own modern concept of “natural laws.”

This view of the physical world as inert and non-spiritual is quite a young innovation, having been around for only about 2500 years out of the 150,000 or so that our species, Homo sapiens has existed. Before this view came to prominence – and long after in areas where this view had not yet become established, such as the Norse of the Viking Age – humankind held a very different view of the nature of the physical world.

The overwhelming majority of all humans who have ever lived have seen the visible world as the organic manifestation of spirit, with consciousness and will being intrinsic properties of the world as a whole rather than the exclusive possession of one organ (the brain) of one species (humanity).

The Norse creation myth contains nothing like a monotheistic god or an “unmoved mover.” Even Niflheim and Muspelheim were largely the product of their interactions with the other seven of the Nine worlds due to the fact that the trajectory of Norse mythology is cyclical rather than linear, meaning that the creation of the cosmos occurs after the cosmos is destroyed during Ragnarok. The cycle repeats itself eternally, without beginning or end. Accordingly, the indigenous worldview of the Norse and other Germanic peoples has no place for the concept of inert, insensate matter.

Their creation narrative confirms this; the world is fashioned from the hot, bleeding flesh of Ymir, and is formed into the flesh of new living beings (just like our own bodies, when they return to the soil, give life to the other creatures who feed upon them).

This is why the twentieth-century French philosopher Maurice Merleau-Ponty, whose philosophy as a whole forms an excellent conceptual compliment to animistic worldviews in general and Norse mythology in particular, speaks of all living creatures as intertwining limbs and sinews of a single but extremely amorphous “flesh”[5] – in the Norse perspective, the flesh of Ymir.

 Even in the above tale, we see that the “initial” shaping of the cosmos was an act that occurred gradually and in numerous stages, and was accomplished by a very wide variety of beings building from the accomplishments of those who came before them. As the famous Scottish-American naturalist and preservationist John Muir wrote, “I used to envy the father of our race, dwelling as he did in contact with the new-made fields and plants of Eden; but I do so no more, because I have discovered that I also live in creation’s dawn.”[6]

References:

[1] The Poetic Edda. Völuspá , [2] The Poetic Edda. Vafþrúðnismál , [3] The Poetic Edda. Grímnismál. [4] Snorri Sturluson. The Prose Edda, Gylfaginning

[5] Merleau-Ponty, Maurice. 1968. The Visible and the Invisible. Edited by John Wild, translated by Alphonso Lingis. [6] Muir, John. 1938. John of the Mountains: The Unpublished Journals of John Muir. p. 72

Aquinas, Thomas, Summa theologiae. Vol. 8: Creation, Variety and Evil, trans. by Thomas Gilby, OP. New York: McGraw-Hill, 1967.Augustine, Confessions, trans. by R. S. Pine-Coffin. New York: Penguin, 1961.

The Literal Meaning of Genesis, trans. by J. H. Taylor, SJ. Ancient Christian Writers, vols. 41-42. New York: Paulist Press, 1982.Calvin, John, Institutes of the Christian Religion, trans. by Ford Lewis Battles. Library of Christian Classics, Vol. XX-XXI. Philadelphia: Westminster Press, 1960. Haught, John F., God After Darwin: A Theology of Evolution. Boulder, CO: Westview Press, 2000.

Hayes, Zachary OFM, The Gift of Being. A Theology of Creation. Collegeville: Liturgical Press, 2001.

Irenaeus of Lyons, Against the Heresies, trans. A. Roberts and J. Donaldson, ed., The Ante-Nicene Fathers, vol. I. Grand Rapids: Eerdmans, 1967.

McGrath, Alister E., A Scientific Theology. Vol. 1: Nature. Grand Rapids: Eerdmans, 2001.

Niesel, Wilhelm, The Theology of Calvin. Philadelphia: Westminster Press, 1956.

Van Till, Howard J., “Basil, Augustine, and the Doctrine of Creation’s Functional Integrity,” Science and Christian Belief 8 (1996), 23-38.

Aquinas, Thomas, Summa theologiae. Vol. 8: Creation, Variety and Evil, trans. by Thomas Gilby, OP. New York: McGraw-Hill, 1967.

Augustine, Confessions, trans. by R. S. Pine-Coffin. New York: Penguin, 1961.

________, The Literal Meaning of Genesis, trans. by J. H. Taylor, SJ. Ancient Christian Writers, vols. 41-42. New York: Paulist Press, 1982.

Calvin, John, Institutes of the Christian Religion, trans. by Ford Lewis Battles. Library of Christian Classics, Vol. XX-XXI. Philadelphia: Westminster Press, 1960.

Haught, John F., God After Darwin: A Theology of Evolution. Boulder, CO: Westview Press, 2000.

Hayes, Zachary OFM, The Gift of Being. A Theology of Creation. Collegeville: Liturgical Press, 2001.

Irenaeus of Lyons, Against the Heresies, trans. A. Roberts and J. Donaldson, ed., The Ante-Nicene Fathers, vol. I. Grand Rapids: Eerdmans, 1967.

McGrath, Alister E., A Scientific Theology. Vol. 1: Nature. Grand Rapids: Eerdmans, 2001.

Niesel, Wilhelm, The Theology of Calvin. Philadelphia: Westminster Press, 1956.

Van Till, Howard J., “Basil, Augustine, and the Doctrine of Creation’s Functional Integrity,” Science and Christian Belief 8 (1996), 23-38.

Steve Ramsey, PhD- Calgary – Alberta – Canada