Creation and Time in Basil’s Hexaemeron

The wise old monkey in The Lion King told the young lion character, whatever his name was, that the whack on the head he had just applied with his stick was “in de past,” so it didn’t matter. I’m like someone who has had a good whack on the head when it comes to things further into the past than about 10 minutes, so forgive me if I’ve already posted this, but in May I had a post about Basil (‘the Great’), the Cappadocian church father who lived c. 330-379 AD/CE, published online by the Creation Project, operating out of the Henry Center, an arm of Trinity Evangelical Divinity School in Chicago, USA. It went by the above title, and its concern was to explain how Basil viewed creation in his famous nine-part Lenten sermon series on the subject, dating from about 376. It’s the first stand-alone piece of speaking/writing on the creation week or ‘hexaemeron’ in Genesis 1:1-2:3 to have appeared in the church, and gave birth to an entire genre of similar writings, as well as embedded treatments within Genesis commentaries and other types of writing, that lasted for more than 1,000 years. Basil was no dummy, and though he regularly disparages secular philosophy in this sermon series, he utilizes quite a bit of it as well.

Here’s the mug shot of Basil from the Henry Center page, with Basil looking suitably transcendental, if not somewhat spaced out. Hey, he did have his mystical side…

Basil Mug Shot from Henry Center Basil Post

So you might find this an interesting read, if you’re following discussions about historical Christian thinking about creation and/or Genesis:

Creation and Time in Basil’s Hexaemeron

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Book Review – Rau, Mapping the Origins Debate

Last post, my power was running out. This time, funnily enough, it’s the anaesthetic on my wisdom tooth extraction. But this book is worth a quick post before the pain sets in:

Rau, Gerald. Mapping the Origins Debate (Leicester: InterVarsity, 2012).
Now I’ve read more than a couple of books about creation, evolution, and Genesis, and a few more about science and religion. I dare anyone to read all the books available on those topics. There would hardly be time if you did nothing else. So it isn’t uncommon to get that “I’ve heard all this before” feeling.

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Five Responses to Reading Genesis 1–2 (ed. J. Daryl Charles) #5

Amazing. I think we’ve reached instalment five, dear reader, of my review series dealing with Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013). And not just within the same decade, I’m gonna get this done within the same calendar year, at the astonishing rate of a post on the subject about every six weeks. Ah well, it’s easy to impress when you set expectations very low.
Charles, ed., Reading Genesis 1-2

My last post in this series offered my opinions on Chapter Four: “What Genesis 1–2 Teaches (And What It Doesn’t), by Tremper Longman III,” by C. John Collins. Now, finally, are my thoughts on:

Chapter Five: Reading Genesis 1 as Ancient Cosmology, by John H. Walton. Walton spent twenty years (1981–2001) teaching at Moody Bible Institute and has been OT prof. at Wheaton College since then. He’s quite prolific writing on Genesis and ancient Near Eastern backgrounds to Genesis and to the OT generally. He’s the only one of these guys I’ve heard speak in person, being lucky to catch him here in Australia within the last couple of years. The present essay is a nice nutshell version of his thinking on Genesis 1. I found myself agreeing with much that he said, but in the end he presents a solution to tensions over Genesis 1 that I suspect represents a bit of a fast move.

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Five Responses to Reading Genesis 1–2 (ed. J. Daryl Charles) #4

Welcome back to the nearly everlasting series where I respond to each of the five main contributors’ essays in:
Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013).
Charles, ed., Reading Genesis 1-2

My last post in this series offered my opinions on Chapter Three: “Reading Genesis 1–2 with the Grain: Analogical Days,” by C. John Collins. Now, none too soon, are my thoughts on:

Chapter Four: What Genesis 1–2 Teaches (And What It Doesn’t), by Tremper Longman III, along with the other writers’ responses. Tremper Longman is one of the most prolific writers in the world of evangelical Christian scholarship, one of those guys who must stay up working all night every night, or has a dozen graduate students working for him, or both. He is also involved in the ongoing maelstrom that surrounds Westminster Theological Seminary in the US, which is spitting out professors on a regular basis; I’ll let you google that one. His profile means that his opinions on hot topics are well noticed, and in recent years his negotiability on evolutionary human origins and a literal Adam have come to attention. If you’ll forgive the spellos, one insight is available at: http://www.thegospelcoalition.org/blogs/justintaylor/2009/09/21/tremper-longman-on-the-historicity-of-adam/. Longman’s chapter here in Reading Genesis 1-2, as for the other contributors, is a great short-scope synopsis of his thinking on early Genesis matters.

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Five Responses to Reading Genesis 1–2 (ed. J. Daryl Charles) #3

Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013).
Charles, ed., Reading Genesis 1-2

My last post in this series offered my opinions on Chapter Two: Reading Genesis 1–2: A Literal Approach, by Todd S. Beall.

Now I offer a few thoughts on the next chapter:

Chapter Three: Reading Genesis 1–2 with the Grain: Analogical Days, by C. John Collins (+ the four responses of the other writers)

At the time of publication, Collins was/is “Professor of Old Testament in the Dept. of Scripture and Interpretation at Covenant Theological Seminary, St. Louis, Missouri. He has a long list of achievements and publications in the interpretation of Genesis and understanding of creation, and brings scientific as well as theological training to the task. I was quite impressed years ago with his article, “How Old Is the Earth? Anthropomorphic Days in Genesis 1:1-2:3,” Presbyterion 20 (1994), 109-130, and he has more recently published:

C. John Collins, Genesis 1-4: A Linguistic, Literary, and Theological Commentary (Phillipsberg, NJ: P&R Publishing, 2006).

Collins, C. John. “Adam and Eve as Historical People, and Why It Matter,” Perspectives on Science and Christian Faith 62, no. 3 (2009), 147–165.

Collins, C. John. Did Adam and Eve Really Exist?: Who They Were and Why You Should Care (Wheaton, IL: Crossway, 2011).

Collins’ position has remained consistent over the two decades or so since the first-mentioned article was published, and is reflected in the present chapter. The 2nd and 3rd titles actually reflect where the heat is in Genesis debates at the moment – not the age of the earth, the Genesis 1 days or evolution per se, but whether we should insist that Adam and Eve were literal people. Earlier in the present volume Collins cites N.T. Wright in a kind of cautious support for a historical Adam and Even (see p. 64 and footnotes), but that is not really discussed in the chapter under review.

So what is?

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Five Responses to Reading Genesis 1-2 (ed. J. Daryl Charles) #2

Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013).
Charles, ed., Reading Genesis 1-2
Further to my recent post responding to Chapter One: A Literary-Day, Inter-Textual, and Contextual Reading of Genesis 1–2, by Richard E. Averbeck, here are my responses to the next chapter:
Chapter Two: Reading Genesis 1–2: A Literal Approach, by Todd S. Beall.

Beall is the head OT prof at Capital Bible Seminary, which appears to fall under the aegis of Lancaster Bible College headquartered at Lancaster, Pennsylvania, USA. He is the lone young-earth creationist voice in this book and seems to represent what I would call a ‘standard’ version of that position.

My response to Beall’s essay is generally that I sympathize with some of his fears about the risks of a less literal view of Genesis 1 for our view of the Bible, but that I don’t think his arguments are very strong at times, and find his thinking at times too simplistic. He lives in a more black-and-white world than I do, though I think it’s vital to believe in ‘true truth’ and not drift into relativism. Let’s pick out a few specifics:

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Five Responses (at least) to Reading Genesis 1-2, edited by J. Daryl Charles #1

Charles, J. Daryl, ed. Reading Genesis 1–2 : An Evangelical Conversation (Peabody: Hendrickson, 2013).
Charles, ed., Reading Genesis 1-2
This recent book on creation as detailed in Genesis 1-2 has five main contributors from the world of US evangelicalism, and in reality, from a rather narrow conservative evangelical band. I have found that plenty of food for though emerges from each of the five contributors for a blog post each, so I thought I would review the book and talk about biblical creation by engaging one author at a time.

Chapter One: A Literary-Day, Inter-Textual, and Contextual Reading of Genesis 1–2, Richard E. Averbeck
The first main contributor is Richard E. Averbeck, Professor of Old Testament and Semitic Languages at Trinity Evangelical Divinity School (TEDS) in Deerfield, Illinois.

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