The problem or creation lacks well-defined or agreed-upon boundaries. The problem can be dealt with from the point of view of a “pure�? cosmology, which develops a theory of this or that causality as the origin of the world, \\’ithout relying on any theological presuppositions. By contrast, many views of creation embrace theories that rely on theological presuppositions and advance theological speculations. The consensus among Western theistic religions is that creation is insepara ble from the existence of a transcendent creator-God: accordingly, these religions represent the theological aspect of creation as bound up with the existence of God. According to the prevalent theologies of Western religions, God’s being the creator is what endows the world with its purposiveness. In this view, the world is not the product of chance or arbitrary decision, but exhibits an intelligibility that derives from the perfect plan of the omnipotent being. Moreover, the claim is often made in support of theism that the intelligibility of the universe constitutes a good reason for believing in the existence of God. Both classical theologians and theistically minded philosophers of religion have adopted this, the so-called argument from design. I Regarding the world as the product of God’s absolute will might perhaps solve one theological problem, but it does so at the cost of raising others. On the assumption that God created the world with some scheme in mind. there arises the problem of accounting for all those things about the world thatdo not appear to conform to that scheme. For example, the classical theological problem of evil arises in this way. If God-who by his nature is absolutely good-created the world in accordance with his will, and did so alone. then how is evil in the world to be explained? Similar considerations provide grounds for discomfort in attributing freedom of the will to man: man’s moral autonomy is not easily reconcilable with a world created according to rigorous divine laws.