Cosmogony and Cosmology. Both terms come from the Greek. "Cosmogony" means literally the coming into being of an orderly universe. It may be applied therefore to any speculative hypothesis about the origin of the universe, from the most primitive to the most recent scientific proposal. The Genesis account, for example, represents an ancient cosmogony. The "Big Bang" theory of a single, unique event that brought the universe into existence represents a modern astronomical cosmogony. The term "cosmology" literally means a discussion about the nature of the universe. The use of this term as a philosophical discipline apart from ontology and theology was introduced by Christian Wolff in the 18th c. (See Wolff, Christian.) It both encompasses a much wider range of problems and questions and is a more radical philosophical discipline. It has as its function not merely the discussion of speculative questions about the origin of the universe, but the analysis of the presuppositions that underlie the formulation of cosmogonies. It is concerned, moreover, with whether the universe is to be considered the result of a single, unique event or as an ongoing, everlasting evolutionary process. The structure of the universe and the nature of space, time, and causality are also cosmological concerns. For example, the view that the universe had a beginning as a specific, unique event presents enormous difficulties both theologically and scientifically. On the latter side it raises the question why the "Big Bang" or the cloud of dust that was, ex hypothesi, the origin of the universe, occurred when it did and why it did not do so before. On the theological side, it presents peculiar difficulties, such as why, since God is eternal and self-sufficient, he would create anything at all, having no need of anything. The traditional answer that he did so because of the love in his nature leaves us with an image of God as eternally "in heaven" and totally happy, then (if there could be a "then") suddenly deciding to create a universe. If his nature is to love, why did he not do so before, if indeed there could be a "before". Such types of problems are of great importance in modern thought, since they raise questions that involve both theological and scientific reflection and analysis.

Geddes MacGregor, Dictionary of Religion and Philosophy, New York: Paragon House, 1989