Search results
Results from the WOW.Com Content Network
The Hexaemeron of Basil of Caesarea (d. 379) is a fourth-century Greek commentary on the Genesis creation narrative (or a Hexaemeron).It is the first known work in this genre by a Christian, following Jewish predecessors of the genre like Philo of Alexandria's De opificio mundi and a now lost work by Aristobulus of Alexandria.
This literature was dedicated to the composition of commentaries, homilies, and treatises concerned with the exegesis of the biblical creation narrative through ancient and medieval times and with expounding the meaning of the six days as well as the origins of the world. [5]
Like Augustine, John favored the view that creation was instantaneous and not that it occurred over six literal days. According to John, the creation days do not correspond to normal chronological days, since the agents for the measurement of time were only created on the fourth day (the sun, moon, and stars), and yet days, mornings, and ...
It dates the creation of Adam to 21 March 5507 BCE. For its influence on Greek Christian chronology, and also because of its wide scope, the Chronicon Paschale takes its place beside Eusebius, and the chronicle of the monk Georgius Syncellus [32] which was so important in the Middle Ages; but in respect of form it is inferior to these works. [33]
Most ancient Greeks, however, did not subscribe to such a literalist view of using mythology to attempt to date the creation; Hecataeus of Miletus was an early ancient Greek logographer who strongly criticised this method, while Ptolemy wrote of such an "immense period" of time before the historical period (776 BC), and thus believed in a much ...
The basis for many creationists' beliefs is a literal or quasi-literal interpretation of the Book of Genesis.The Genesis creation narratives (Genesis 1–2) describe how God brings the Universe into being in a series of creative acts over six days and places the first man and woman (Adam and Eve) in the Garden of Eden.
Others (Eastern Orthodox, and mainline Protestant denominations) read the story allegorically, and hold that the biblical account aims to describe humankind's relationship to creation and the creator, that Genesis 1 does not describe actual historical events, and that the six days of creation simply represents a long period of time.
the names of the months were transcribed from Latin into Greek; the first day of the year was September 1, [note 8] so that both the ecclesiastical and civil calendar years ran from 1 September to 31 August, (see Indiction), which to the present day is the Eastern Orthodox church year;