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In his De Principiis IV, 3, 1 he says, “ What person of any intelligence would think that there existed a first, second, and third day, and evening and morning, without sun, moon, and stars?” Basil (330-379) opposes the allegorical tendencies of Origen and takes a more straightforward approach to the days of creation.

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It is our earnest desire not to see our beloved church divide over this issue.

The debate over the nature of the creation days is, theologically speaking, a humble one.

He says that “the light was divided so as to shine in the upper and not the lower parts of the earth, and that it passed under the earth, making a day of twenty-four hours with morning and evening, precisely as the sun does.” In the western or Latin church some commentators, such as John Scotus Erigena, followed Augustine’s views, but most followed Bede’s approach, sometimes combining various elements from both views as in the case of Robert Grossteste (c. suggested was that of the Greeks rather than the Latins, maintained that light originally came into the world in an ebb-and-flow-like manner. The more common opinion of the Latins was that the first light, when it came into being, had diurnal or twenty-four-hour rotation; it moved around the universe in twenty-four hours, just as the sun will when it comes into being three days hence. The eastern or Greek church also entertained a variety of views on the days of creation, Theodore of Mopsuestia, Diodore of Tarsus, and Theodoret teaching more fanciful versions than that of Basil.

1168-1253), who also emphasized the literary structure of Genesis 1 with three days of ordering and three days of parallel adornment. Day was made when light flowed into the world, night, when the light was drawn back . century the Protestant Reformers mainly wanted to distance themselves from fanciful allegorizations of the days of creation—which is how they regarded Augustine’s solution to the problem of the nature of the days.

We have found a profound unity among ourselves on the issues of vital importance to our Reformed testimony.

We believe that the Scriptures, and hence Genesis 1-3, are the inerrant word of God.

of Chicago Press, 1912) lists more than 130 authors of works on the six days of creation from Origen in the 3 Robert Letham in his more recent article “‘ In the Space of Six Days’: The Days of Creation from Origen to the Westminster Assembly,” Westminster Theological Journal 61:2 (Fall 1999), adds several more to the list, including many whose writings the Westminster Divines would have known.

Out of all of this literature it is possible to distinguish two general schools of thought on the nature of the six days.

We recognize that a naturalistic worldview and true Christian faith are impossible to reconcile, and gladly take our stand with Biblical supernaturalism.

The Committee has been unable to come to unanimity over the nature and duration of the creation days.

In the fourteen centuries prior to the Westminster Assembly numerous commentaries on the days of creation in Genesis 1-2 were produced.

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