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Because the Bible is the word of the Creator and Governor of all there is, it is right for us to find it speaking authoritatively to matters studied by historical and scientific research.
We also believe that acceptance of, say, non-geocentric astronomy is consistent with full submission to Biblical authority.
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.
In these chapters we find the record of Gods creation of the heavens and the earth ex nihilo; of the special creation of Adam and Eve as actual human beings, the parents of all humanity (hence they are not the products of evolution from lower forms of life).
We further find the account of an historical fall, that brought all humanity into an estate of sin and misery, and of Gods sure promise of a Redeemer.
One class of interpreters tends to interpret the days figuratively or allegorically (e.g., Origen and Augustine), while another class interprets the days as normal calendar days (e.g., Basil, Ambrose, Bede and Calvin).
From the early church, however, the views of Origen, Basil, Augustine and Bede seem to have had the greatest influence on later thinking.
We believe that the Scriptures, and hence Genesis 1-3, are the inerrant word of God.
We affirm that Genesis 1-3 is a coherent account from the hand of Moses.
We believe that history, not myth, is the proper category for describing these chapters; and furthermore that their history is true.
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 Augustines views, but most followed Bedes 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 creationwhich is how they regarded Augustines solution to the problem of the nature of the days.