Regard to Creation? Cox, Miracles, 1:39 ? chapter i, on the Original Miracle ? that of Creation; Zockler, Theologie und Naturwissenschaft, and Urgeschichte, 1-77; Reusch, Bib. Schopfungsgeschichte. On difficulties of the nebular hypothesis, see Stallo, Modern Physics, 277293.


Infinite wisdom must, in creating, propose to itself the most comprehensive and the most valuable of ends ? the end most worthy of God and the end most fruitful in good. Only in the light of the end proposed can we properly judge of God?s work, or of God?s character as revealed therein.

It would seem that Scripture should give us an answer to the question: Why did God create? The great Architect can best tell his own design. Ambrose: ?To whom shall I give greater credit concerning God than to God himself?? George A. Gordon, New Epoch for Faith, 15 ? ?God is necessarily a being of ends. Teleology is the warp and woof of humanity; it must be in the warp and woof of Deity. Evolutionary science has but strengthened this view. Natural science is but a mean disguise for ignorance if it does not imply a cosmic purpose. The movement of life, from lower to higher, is a movement upon ends. Will is the last account of the universe, and will is the faculty for ends. The moment one concludes that God is, it appears certain that he is a being of ends. The universe is alive with desire and movement. Fundamentally it is throughout an expression of will. And it follows, that the ultimate end of God in human history must be worthy of himself.?

In determining this end, we turn first to:

1. The testimony of Scripture.

This may be summed up in four statements. God finds his end

(b) in his own will and pleasure,

(c) in his own glory and

(d) in the making known of his power, his wisdom and his holy name.

All these statements may be combined in the following, namely, that God?s supreme end in creation is nothing outside of himself, but is his own glory in the revelation, in and through creatures and of the infinite perfection of his own being.

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