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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.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.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.Among the vast number of biblical texts about creation, we are primarily discussing the exegesis of Genesis 1.
From the early church, however, the views of Origen, Basil, Augustine and Bede seem to have had the greatest influence on later thinking.
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.
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.
Nevertheless, our goal has been to enhance the unity, integrity, faithfulness and proclamation of the Church.