Jesus witnesses to this love of God to the very end (Jn 13:1)

26. In the New Testament, the conviction that all existing things are the work of God comes straight from the Old Testament. It seems so obvious that no proof is needed and creation vocabulary is not prominent in the Gospels. Nevertheless, there is in Mt 19:4 a reference to Gn 1:27 which speaks of the creation of man and woman. Lastly, Mt (b) referring to parables speaks find here of “what has been hidden from the foundation of the world”.

More generally, Mk recalls “the beginning of the creation that God created”

In his preaching, Jesus frequently insists on the trust human beings should have in God on whom everything depends: “Do not worry about your life what you will eat or about your body with what you will wear. Look at the birds of the air; they neither sow nor reap. and yet your heavenly Father feeds them”. 60 The care of God the Creator extends to both good and bad, on whom “he makes his sun to rise” and to whom he sends rain to fructify the earth (Mt 5:45). The providence of God embraces all; for Jesus’ disciples, this conviction ought to lead them to seek “first the kingdom of God and his righteousness” (Mt 6:33). In the Gospel of Matthew, Jesus speaks of “the kingdom prepared for you from the foundation of the world” (Mt ). The world created by God is where the salvation of human beings takes place; it awaits a complete “regeneration” (Mt ).

Beginning from the Jewish Bible which affirms that God created all things by his word, 61 the prologue of the Fourth Gospel proclaims that “in the beginning was the Word”, that “the Word was God” and that “all things came into being through him” and “without him not one thing came into being” (Jn 1:1-3). The Word came into the world, yet the world did not know him (Jn 1:10). After the resurrection Jesus “breathes” on the disciples, repeating God’s action in the creation of human beings (Gn 2:7), and suggesting that a new creation will be the work of the Holy Spirit (Jn ).

Using a different vocabulary, the Book of Revelation offers a similar perspective. The creator God (Rv 4:11) is the originator of a plan of salvation that could not be realised except by the Lamb, “as if sacrificed” (Rv 5:6), accomplished in the paschal mystery by him who is “the origin of God’s creation” (Rv 3:14). In history, the victory over the forces of evil will go hand in hand with a new creation that will have God himself as light, 62 and a temple will no longer be needed, for the Almighty God and the Lamb will be the Temple of the heavenly city, the new Jerusalem (Rv 21:2,22).

In spite of human obstacles, God’s plan is clearly defined in Jn 3:16: “God so loved the world that he gave his only Son, so that everyone who believes in him may not perish, but may have eternal life”

In the Pauline Letters, creation has an equally important place. The argument of Paul in Rm 1:20-21 concerning the pagans is well known. The apostle affirms that “since the creation of the world, his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made”, and so the pagans are “without excuse” in not giving glory to God and having “served the creature rather than the Creator” (Rm 1:25; cf. Ws 13:1-9). Creation will be freed “from its bondage to decay” (Rm 8:20-21). So creation then may not be rejected as evil. In 1 Tm 4:4, it is affirmed that “everything created by God is good, and nothing is to be rejected provided it is received with thanksgiving”.