Question 54: Why do you say “Maker of heaven and earth”?

Answer:

I say “Maker of heaven and earth” to affirm that God created all things from nothing by His Word and will. He is the sovereign Creator of everything visible and invisible, and all creation exists by His power and for His glory. (Genesis 1:1, Psalm 33:6, John 1:3, Colossians 1:16–17, Revelation 4:11)

Full Scripture References

“In the beginning God created the heavens and the earth.” — Genesis 1:1 (BSB)

“By the word of the LORD the heavens were made, and all the stars by the breath of His mouth.” — Psalm 33:6 (BSB)

“Through Him all things were made, and without Him nothing was made that has been made.” — John 1:3 (BSB)

“For in Him all things were created, things in heaven and on earth, visible and invisible… all things were created through Him and for Him. He is before all things, and in Him all things hold together.” — Colossians 1:16–17 (BSB)

“You are worthy, our Lord and God, to receive glory and honor and power, for You created all things, and by Your will they existed and were created.” — Revelation 4:11 (BSB)

Expanded Explanation of Catechism Question

To say “Maker of heaven and earth” is to proclaim that God is the Creator of all things, both seen and unseen. He is not part of creation, nor was creation a product of chance or necessity—God made all things freely, out of nothing (ex nihilo), by His sovereign word. This confession sets the Christian worldview apart from both materialism and pantheism. It declares that the universe has a personal beginning and a purposeful design, upheld by the will of a good and holy Creator.

This belief in God as Maker grounds the Christian understanding of reality. As the Thirty-Nine Articles state in Article I, God is “the Maker and Preserver of all things both visible and invisible.” We are not the result of random forces, but the handiwork of a wise and loving God. All life has dignity, because all creation reflects the Creator’s glory. Psalm 33:6 teaches that God created by His word—His creative act is both majestic and personal, revealing His power and character.

Anglican voices throughout history have defended and celebrated this doctrine. Richard Hooker, a foundational Anglican theologian, wrote: “All things are because God made them to be; He gave them not only their being, but also their order and harmony.” Similarly, Bishop Stephen Neill in the 20th century wrote: “Creation is the first act of divine self-giving. God does not need the world, but He willed it into being to display His love and glory.” This truth also shapes our stewardship of the earth and our care for one another—we honor what God has made.

Contemporary Anglican theologian Gavin Ashenden notes, “To confess God as Maker of heaven and earth is to push back against the nihilism of our age. We declare that we are not self-created, and the world is not meaningless—but created by a God who has purposes beyond our imagination.” This affirmation reminds the Church that we live under God’s rule and owe Him worship, trust, and obedience in all things.

Thus, to say “Maker of heaven and earth” is to confess not just a truth about the beginning of the world, but a truth that orders all of life. It reminds us that our lives are not our own, that we are dependent creatures, and that our ultimate end is to glorify the One who made us. As Revelation 4:11 declares, “by Your will they existed and were created.” Creation was His idea, and creation belongs to Him.

Early Church Fathers on Catechism Question

St. Irenaeus of Lyons (c. 130–202 AD) wrote: “There is but one God, who created and governs all things… not by angels, nor by any other being, but by His Word and Spirit He made all things.” — Against Heresies, 2.2.4

Irenaeus stressed the uniqueness of God as Creator, rejecting all dualistic or diminished views. Tertullian (c. 155–220 AD) taught: “The first article of the rule of faith is that there is only one God, who made the universe and brought forth everything from nothing.” — Against Hermogenes, 1

Tertullian upheld the doctrine of creation ex nihilo as central to Christian truth. St. Basil the Great (c. 330–379 AD) said: “The world is not eternal. It began when it was created by God, who is eternal and without beginning.” — Hexaemeron, 1.6

Basil taught that the universe had a definite beginning in time, created by the timeless God. St. Augustine of Hippo (354–430 AD) wrote: “He created all things not out of any necessity but out of the abundance of His goodness. By Him, all things are and are good.” — Confessions, 11.4

Augustine emphasized God’s freedom and goodness in creating all things. St. Athanasius (c. 296–373 AD) declared: “The universe is not self-originated. It was created by the Word, who is God, and it reflects His power and wisdom.” — Against the Heathen, 2.2

Athanasius linked creation to the eternal Word, affirming Christ’s role as Creator.