What doubt can you have of the Creator when you behold His creation?... Who has decked the heavenly firmament with its stars? Who has clothed the earth in its beauty? How could it be without the creator?
To reverence the impersonal creation instead of the personal God who created us is a perversion designed for escaping moral accountability to the Creator. God indicts those who worship the creation instead of its Creator (Rom 1:18-23); and warns of the corruption of morals and behavior which results.
If you think one thing is sacred but you cannot stand the other, if you love the Creator but hate the creation, that is vulgarity.
When you are appreciating creation as much as the Creator, then the Creator will ask, 'Who is appreciating my creation as much as me. Let me see this person.'
For Calvin, the creation reflects its Creator at every point. Image after images flashed in front of our eyes, as Calvin attempts to convey the multiplicity of ways in which the creation witnesses to its Creator: it is like a visible garment, which the invisible God dons in order to make himself known; it is like a book in which the name on the Creator is written as its author; it is like a theater, in which the glory of God is publicly displayed; it is like a mirror, in which the works and wisdom of God are reflected.
Thus the creation, which seems an arbitrary act, supposes laws as invariable as those of the fatality of the Atheists. It would be absurd to say that the Creator might govern the world without those rules, since without them it could not subsist.
There exists a powerful energizing force in the spiritual life principle. All energy began with the Creator, who infused it not only in all natural processes, but also into that higher form of nature called human nature. The more closely, then, that a person identifies with the Creator, the more surely that person will experience within his or her own nature the process of re-creation which operates in all creation.
As Muslims the way we show respect to the creator is by respecting creation and this is why we have to reconcile ourselves with the objectives of the Revelation and the objective is really to honor nature as part of Creation.
I revere the fullness of His Scripture, in which He manifests to me both the Creator and creation. In the gospel moreover, I discover a Minister and Witness of the Creator, even His Word.
Science cannot tell theology how to construct a doctrine of creation, but you can't construct a doctrine of creation without taking account of the age of the universe and the evolutionary character of cosmic history.
All that looks like reality to us is dependent on God. There is creation and Creator, nothing more. And creation gets all its meaning and purpose from God.
When we read about Creation in Genesis, we run the risk of imagining God was a magician, with a magic wand able to do everything. But that is not so. God is not a demiurge [demigod] or a magician, but the Creator who gives being to all entities. Evolution in nature is not opposed to the notion of Creation, because evolution presupposes the creation of beings that evolve.
There cannot be creation without a lot of energy.
Creation happens to us, burns into us, changes us, we tremble and swoon, we submit. Creation - we participate in it, we encounter the creator, offer ourselves to him, helpers and companions.
For me, the idea of a creation is not conceivable without invoking the necessity of design. One cannot be exposed to the law and order of the universe without concluding that there must be design and purpose behind it all.
There cannot be a move glorious object in creation than a human being replete with benevolence, meditating in what manner he might render himself most acceptable to his Creator by doing most good to His creatures.