Literature.— Aristotle, Elh. iii. 7; Strong, Chr. Ethics; Paget, Sttidies in the Christian Character, 100 ff.; Denney, Gospel Questions and Answers, sas. JOSEPH MUIE.
CREATION.— The beginning of the world, as the earliest starting-point of time, is mentioned in iMt 24=1, Ml; i3i!i The other Gospel references to this subject include one by an Evangelist and two by our 'Lord Himself, the first (Jn P) teaches that the Divine Word, who afterwards became incarnate in Jesus (v."), was the direct Agent in Creation (of. Col l'^ He 1= ; and see following art.). The second (Jn 5") occurs in a discussion on the
382
CREATOR (CHRIST AS)
CREATOR (CHRIST AS)
Sabbath. In the words 'my Fatlier worketh liitherto,' Jesus shows that the Divine rest follow- ing the work of creation lias been a period of con- tinued Divine activity. His primary object is to justify His own works of healing on the Sabbath day, but He shows incidentally that the seventh ' day,' and therefore also the other ' daj-s,' of On 1 nee^ not be understood in a literal sense. In the third allusion (Mt 19"-, Mk lO^^-) the words of Gn 1" 2-'', describing the original creation of man and woman, are quoted in support of Clirist's ideal of marriage (cf. Eph 5^'). James Patrick.
CREATOR (CHRIST AS).— Tlie Synoptic Gospels do not bring forward any specific teaching of Christ as Creator. Whate\er Jesus may have taught on this subject, the controlling purpose of the writers of these Gospels did not require the inclusion of it. Hence it is that only by implication is any doctrine of Christ's creatorship introduced into the Synojitic Gospels. The implication, however, is striking and worthy of notice.
1. TIic assertion of original power, c.q. the healing of the leper "(Mk 1*', Mt 8^ Lk 5'=) : the lordship of the Sabbath (Mk 2=», Lk 6', Mt 12»). The Sabbath is a Divine institution, and only the establisher of it could have power over it. The forgiveness of sins (Mk 2=, Mt9^) is a prerogative of Godhead.
2. The note of authority.— The people felt this in Jesus' teaching (Mk 1-, Lk 4**). He claims authority for Himself (.Mk 2", Mt 9«, Lk 5-*). He gives authority to His disciples (Mt 10'), and the unstated assumption is that it is by an original right inherent in Himself.
3. Miracles. — Jesus quiets the sea as one who has original power over it (Mk 43", Lk 8-*). This is the right of the Creator of it. He restores life to the dead (Mk 5«, Lk 8" 7"). To give life is the prerogative of Creatorship. It is :ui original right of the Creator. Jesus txi-iciM'^ this right in His owa name. He creates ilin-ctlv in tlie miracle of the loaves and fishes {Mk li^' ". Mt 14''' 15^).
4. Ownership.— Jesus calls the angels His own (Mt 24"). His lordship of the Sabbath implies ownership (Mk 2^).
All these are clear, and the more significant because undesigned, naiTations which imply the Creatorship of Jesus. If St. Paul held a supervisory relation to the Gospel of Luke, and St. Peter to the Gospel of Mark, as many of the best modern scholars believe, then we shall feel the coiTobo- rative evidence which is so outstanding in their Epistles for the Creatorship of Jesus.
This evidence in the Pauline E/jistles lies in {a) the pre-existence of Christ (Ro S^, 1 Co 10', 2 Co 8', Gal 4^ Eph V, Ph 2«, Col 1", -J Ti P). The self-imiioverishment (Xthw/s-) implies previous
D- • ' ■ "
(5,
lir
ere (■r(':it<'il
througl
niliif Chn
t o'f ufe
Epistl.-s , especially and in m l'«). He
l.i-t'
: Crealive I'miciple both in the world (6) Creation is through Christ (Col the causal agent, according to the eternal purpose, (c) Creation is in Him, i.e. in the sphere of Christ, 'the creative centre of all things, the causal element of their existence' (Ellicott). Hence all things are to be gathered up in Him (Eph l'»). (rf| Creation is for Him. He is the goal as well as the r\|.laii.itiMii ,,t .ill creation. 1 Co 8'' expands this i.lr.i, an.i m.ik.'- Him both the .source and the ;;":il ni ill ri. i,,! things, (e) He is the bond wliirh hoUl- tin' \\ li..|,- fabric of men and things together. This is the doctrine of the Divine immanence (Col 1"), and sets forth Christ as the eternally existent Creative Principle in all things. All this teaching is an
amplification of the teaching of the Synoptics, and sets forth the cosmic relations of Christ in Creation in order to show more clearly His cosmic relation in Atonement and Salvation.
There are two passages in the Petrine Epistles which teach the pre-existence of Christ (the Spirit of Christ in the prophets, 1 P 1" ; and Christ before the foundation of the world, v.'-"), but there is no direct teaching of Creatorship.