Creation Theology: Cosmology
Creation theology in cosmology begins with the confession that God is the supreme Creator of the universe. Unlike pagan myths, where creation emerges from conflict among gods or from eternal matter, Scripture declares that God alone brought the cosmos into being by His word: “In the beginning, God created the heavens and the earth” (Genesis 1:1).
Cosmology, in this sense, is not just a scientific question about the structure of the universe. It is a theological conviction about origins, meaning, and purpose. Creation theology affirms that the world is not eternal or self-sufficient but entirely dependent on God. This understanding provides the foundation for the rest of biblical theology: the God who created is also the God who redeems.
2. The Mosaic Cosmogony and the Absolute Creator
The Mosaic Cosmogony, revealed in Genesis, emphasizes God’s reign from beginning to end. God is not part of the universe but stands distinct from it. He is the Absolute Creator, fashioning a world that is good, orderly, and purposeful.
The opening chapters of Genesis portray creation in six days, structured by divine speech. Each command—“And God said…”—reveals His sovereign authority. Unlike the competing myths of the ancient Near East, Genesis presents a holy God who creates by will, not by violence or necessity.
This has three profound implications:
God’s transcendence — He is not bound by the cosmos.
Creation’s dependence — The universe exists only because He sustains it.
Humanity’s place — Humanity is created in God’s image to rule under Him.
This theological cosmology shapes how Israel, and later the church, understands reality itself: creation belongs to God and is ordered for His purposes.
3. Creation Theology in Christian Dogmatics
In Christian dogmatics, cosmology is not speculative philosophy but a confession of faith. The Nicene Creed summarizes this truth: “We believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible.”
Cosmology in Christian theology deals with three essential movements:
Creation — God brought all things into existence.
Development — God sustains and governs the unfolding of creation.
Ordering — God directs creation toward its final purpose in Christ.
The New Testament ties creation directly to Christ: “All things were created through him and for him” (Colossians 1:16). Creation is not just about origins but about destiny. The cosmos itself finds meaning in the Son of God, who holds all things together.
4. The Role of the Holy Spirit in Creation
The Holy Spirit is not absent in creation theology. In Genesis 1:2, “the Spirit of God was hovering over the face of the waters,” preparing creation for life and order. A Pentecostal perspective highlights how the Spirit works teleologically (with purpose) and eschatologically (with the end in view).
The Spirit’s role in creation anticipates the Spirit’s role in new creation. Just as the Spirit brings order out of chaos, He also brings life to dead hearts (John 3:5–8). The same Spirit who hovered over the waters now dwells within believers, guaranteeing the future renewal of the cosmos (Romans 8:23).
This integration reminds us that creation theology is inseparable from the Gospel. The Spirit who shaped the first creation is the Spirit who perfects the new.
5. The Cosmos as Ontologically Dependent on God
Creation theology insists that the universe is ontologically dependent on God. Ontology refers to the nature of being. The cosmos does not exist by its own power but derives its being moment by moment from the Creator.
Passages such as Hebrews 1:3 affirm this dependence: the Son is “sustaining all things by his powerful word.” Paul echoes this in Acts 17:28: “In him we live and move and have our being.” Without God’s ongoing will, creation would collapse into nothingness.
This dependence emphasizes:
Sustenance — God continually upholds all creation.
Governance — God directs history toward His purposes.
Hope — God will renew and redeem creation, not abandon it.
The dependence of creation is both humbling and hopeful. The cosmos is not meaningless; it is held in the hands of a loving Creator.
6. The Purposeful Order of Creation
Creation theology views the universe as purposeful, not accidental. God established the natural order by divine laws and maintains them by His providence. Psalm 104 poetically describes God feeding the creatures, ordering the seasons, and sustaining life.
Three aspects of creation’s order stand out:
Physical laws reflect God’s wisdom (Jeremiah 33:25).
Moral order reflects God’s holiness (Romans 1:18–20).
Covenantal order reflects God’s redemptive plan (Genesis 9:8–17).
The purposeful order of creation finds its climax in Christ. The Gospel declares that the same Word who created the world became flesh to redeem it (John 1:14). Creation is not a closed system but a theater of God’s glory, awaiting its renewal at Christ’s return.
7. Creation and the Gospel of the Kingdom
Creation theology cannot be separated from the Gospel. Paul connects the resurrection of Jesus to the renewal of creation: “If anyone is in Christ, he is a new creation” (2 Corinthians 5:17). The Gospel is not merely about individual salvation but about God’s plan to renew the entire cosmos.
Romans 8:19–21 portrays creation groaning, longing for liberation from corruption. This cosmic redemption is inseparable from the redemption of God’s people. Christ’s resurrection is the firstfruits of new creation, and His return will bring the restoration of all things (Acts 3:21).
The Gospel of the kingdom proclaims that Christ is not only Savior of souls but Lord of creation. His kingship ensures that the purpose of cosmology — God’s glory in creation — will be fulfilled.
8. Eschatology and the Renewal of Cosmology
Creation theology also points forward to eschatology. The biblical story begins with creation and ends with new creation. Revelation 21 describes “a new heaven and a new earth,” where God dwells with His people. This final vision is not a spiritual escape but the renewal of the cosmos.
The last days intensify the conflict between God’s order and human rebellion. Peter warns that scoffers will question God’s promise, forgetting that “the heavens existed long ago… by the word of God” (2 Peter 3:5). Yet the same Word will bring cosmic renewal by fire, resulting in “new heavens and a new earth in which righteousness dwells” (2 Peter 3:13).
The eschatological renewal confirms the purpose of cosmology: God will complete what He began, and creation will share in the glory of Christ.
Conclusion: The Creator and the Redeemer
Creation theology in cosmology affirms that God is the supreme Creator, distinct from His creation yet intimately involved in sustaining it. The Mosaic Cosmogony reveals His absolute authority, Christian dogmatics tie creation to Christ, and the Spirit’s presence ensures its fulfillment.
The cosmos is ontologically dependent on God, ordered with purpose, and destined for renewal. The Gospel proclaims that Christ, the eternal Word, redeems what He created. In the end, creation itself will be freed from corruption, sharing in the glorious liberty of the children of God.
Creation theology is therefore not just about beginnings. It is about the whole story: creation, redemption, and consummation in Christ.
Bible Verses on Creation Theology and Cosmology
“In the beginning, God created the heavens and the earth.” (Genesis 1:1)
“By the word of the Lord the heavens were made, and by the breath of his mouth all their host.” (Psalm 33:6)
“The heavens declare the glory of God, and the sky above proclaims his handiwork.” (Psalm 19:1)
“The Spirit of God was hovering over the face of the waters.” (Genesis 1:2)
“For by him all things were created, in heaven and on earth, visible and invisible… all things were created through him and for him.” (Colossians 1:16)
“He upholds the universe by the word of his power.” (Hebrews 1:3)
“In him we live and move and have our being.” (Acts 17:28)
“For the creation waits with eager longing for the revealing of the sons of God.” (Romans 8:19)
“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away.” (Revelation 21:1)
“According to his promise we are waiting for new heavens and a new earth in which righteousness dwells.” (2 Peter 3:13)
