Analysis of information sources in references of the Wikipedia article "Creator deity" in English language version.
If we look into the early Christian sources, it becomes apparent that the thesis of creatio ex nihilo in its full and proper sense, as an ontological statement, only appeared when it was intended, in opposition to the idea of world-formation from unoriginate matter, to give expression to the omnipotence, freedom and uniqueness of God.
But what can be worse than this, or more calculated to display the want of true nobility existing in the soul, than the notion of causes, in general, being secondary and created causes, combined with an ignorance of the one first cause, the uncreated God, the Creator of the universe, who for these and innumerable other reasons is most excellent, reasons which because of their magnitude human intellect is unable to apprehend?
Ostensum est autem supra quod Deus est primum movens immobile. Unde manifestum est quod Deus non est corpus. Secundo, quia necesse est id quod est primum ens, esse in actu, et nullo modo in potentia. Licet enim in uno et eodem quod exit de potentia in actum, prius sit potentia quam actus tempore, simpliciter tamen actus prior est potentia, quia quod est in potentia, non reducitur in actum nisi per ens actu. Ostensum est autem supra quod Deus est primum ens. Impossibile est igitur quod in Deo sit aliquid in potential ...[Now it has been already proved (Question [2], Article [3]), that God is the First Mover, and is Himself unmoved. Therefore it is clear that God is not a body. Secondly, because the first being must of necessity be in act, and in no way in potentiality. For although in any single thing that passes from potentiality to actuality, the potentiality is prior in time to the actuality; nevertheless, absolutely speaking, actuality is prior to potentiality; for whatever is in potentiality can be reduced into actuality only by some being in actuality. Now it has been already proved that God is the First Being. It is therefore impossible that in God there should be any potentiality.]
Probably the idea of creation never entered the human mind apart from Revelation. Though some of the pagan philosophers attained to a relatively high conception of God as the supreme ruler of the world, they seem never to have drawn the next logical inference of His being the absolute cause of all finite existence. [...] The descendants of Sem and Abraham, of Isaac and Jacob, preserved the idea of creation clear and pure; and from the opening verse of Genesis to the closing book of the Old Testament the doctrine of creation runs unmistakably outlined and absolutely undefiled by any extraneous element. 'In the beginning God created the heavens and the earth.' In this, the first, sentence of the Bible we see the fountain-head of the stream which is carried over to the new order by the declaration of the mother of the Machabees: 'Son, look upon heaven and earth, and all that is in them: and consider that God made them out of nothing' (2 Maccabees 7:28). One has only to compare the Mosaic account of the creative work with that recently discovered on the clay tablets unearthed from the ruins of Babylon to discern the immense difference between the unadulterated revealed tradition and the puerile story of the cosmogony corrupted by polytheistic myths. Between the Hebrew and the Chaldean account there is just sufficient similarity to warrant the supposition that both are versions of some antecedent record or tradition; but no one can avoid the conviction that the Biblical account represents the pure, even if incomplete, truth, while the Babylonian story is both legendary and fragmentary (Smith, Chaldean Account of Genesis, New York, 1875).
But what can be worse than this, or more calculated to display the want of true nobility existing in the soul, than the notion of causes, in general, being secondary and created causes, combined with an ignorance of the one first cause, the uncreated God, the Creator of the universe, who for these and innumerable other reasons is most excellent, reasons which because of their magnitude human intellect is unable to apprehend?
Ostensum est autem supra quod Deus est primum movens immobile. Unde manifestum est quod Deus non est corpus. Secundo, quia necesse est id quod est primum ens, esse in actu, et nullo modo in potentia. Licet enim in uno et eodem quod exit de potentia in actum, prius sit potentia quam actus tempore, simpliciter tamen actus prior est potentia, quia quod est in potentia, non reducitur in actum nisi per ens actu. Ostensum est autem supra quod Deus est primum ens. Impossibile est igitur quod in Deo sit aliquid in potential ...[Now it has been already proved (Question [2], Article [3]), that God is the First Mover, and is Himself unmoved. Therefore it is clear that God is not a body. Secondly, because the first being must of necessity be in act, and in no way in potentiality. For although in any single thing that passes from potentiality to actuality, the potentiality is prior in time to the actuality; nevertheless, absolutely speaking, actuality is prior to potentiality; for whatever is in potentiality can be reduced into actuality only by some being in actuality. Now it has been already proved that God is the First Being. It is therefore impossible that in God there should be any potentiality.]
