By Ben Kissingly
Historical references:
“They are deceived, too, by those highly mendacious documents which profess to give the history of many thousand years, though, reckoning by the sacred writings, we find that not 6000 years have yet passed.”
St. Augustine, City of God, Book XII, chapter 10, “Of the Falseness of the History Which Allots Many Thousand Years to the World’s Past”, 426 A.D. https://www.newadvent.org/fathers/120112.htm
“All the years from the creation of the world amount to a total of 5698 years, and the odd months and days.”
Theophilus of Antioch, To Autolycus, Book III, Chapter XXVIII, Leading Chronological Epochs, ~180 A.D. http://www.earlychristianwritings.com/text/theophilus-book3.html
“After these statements, Celsus, from a secret desire to cast discredit upon the Mosaic account of the creation, which teaches that the world is not yet ten thousand years old, but very much under that…But let this assailant of the Christian faith tell us by what arguments he was compelled to accept [this].”
Origen, Contra Celsum, Book I, Chapter XIX, 248 A.D. http://www.earlychristianwritings.com/text/origen161.html
“The period, then, to the advent of the Lord from Adam and the creation is 5531 years…”
Julius Africanus, Chronography, Fragment 18:4, 221 A.D. https://www.newadvent.org/fathers/0614.htm
From the birth of Christ, then, we must reckon the 500 years that remain to make up the 6000, and thus the end shall be.”
Hippolytus of Rome, Fragments, On Daniel II:4-6, ~ 205 A.D. https://www.newadvent.org/fathers/0502.htm
“Now twenty-four hours fill up the space of one day — we mean of a day and of a night; and if, at the time of the solstices, they have not both an equal length, the time marked by Scripture does not the less circumscribe their duration.”
Basil, Hexaemeron, Homily II:8 , ~370 A.D. (commentary on Gen. 1:5) https://www.newadvent.org/fathers/32012.htm
“For me grass is grass; plant, fish, wild beast, domestic animal, I take all in the literal sense…Let us hear Scripture as it has been written.”
St. Basil, Hexaemeron, Homily IX:1 https://www.newadvent.org/fathers/32019.htm
“His own Word is both suitable and sufficient for the formation of all things, even as John, the disciple of the Lord, declares regarding Him: “All things were made by Him, and without Him was nothing made.” Now, among the “all things” our world must be embraced. It too, therefore, was made by His Word, as Scripture tells us in the book of Genesis that He made all things connected with our world by His Word. David also expresses the same truth: “For He spake, and they were made; He commanded, and they were created.”
Whom, therefore, shall we believe as to the creation of the world – these heretics who have been mentioned that prate so foolishly and inconsistently on the subject, or the disciples of the Lord, and Moses, who was both a faithful servant of God and a prophet? He at first narrated the formation of the world in these words: “In the beginning God created the heavens and the earth,” and all other things in succession: but neither gods nor angels.
Now, that this God is the Father of our Lord Jesus Christ, Paul the apostle also has declared, “There is one God, the Father, who is above all, and through all things, and in us all.” I have indeed proved already that there is only one God; but I shall further demonstrate this from the apostles themselves, and from the discourses of the Lord. For what sort of conduct would it be, were we to forsake the utterances of the prophets, of the Lord, and of the apostles, that we might give heed to these persons, who speak not a word of sense?”
Irenaeus, Against Heresies, Book II, Chapter XXVIII, Perfect Knowledge Cannot Be Attained in the Present Life: Many Questions Must Be Submissively Left in the Hands of God, Part 2,~180 A.D. https://www.newadvent.org/fathers/0103228.htm
“If, however, we cannot discover explanations of all those things in Scripture which are made the subject of investigations, yet let us not on that account seek after any other God besides Him who really exists. For this is the very greatest impiety. We should leave things of that nature to God who created us, being most properly assured that the Scriptures are indeed perfect, since they were spoken by the Word of God and His Spirit: but we, inasmuch as we are inferior to, and later in existence than, the Word of God and His Spirit, are on that very account destitute of the knowledge of His mysteries. And there is no cause for wonder if this is the case with us as respects things spiritual and heavenly, and such as require to be made known to us by revelation, since many even of those things which lie at our very feet (I mean such as belong to this world, which we handle, and see, and are in close contact with) transcend our knowledge, so that even those we must leave to God.
For it is fitting that He should excel all. For how stands the case, for instance, if we endeavour to explain the cause of the rising of the Nile? We may say a great deal, plausible or otherwise, on the subject; but what is true, sure, and incontrovertible regarding it, belongs only to God. Then, again, the dwelling-place of birds – of those, I mean, which come to us in spring, but fly away again on the approach of autumn – though it is a matter connected with this world, escapes our knowledge. What explanation, again, can we give of the flow and ebb of the ocean, although every one admits there must be a certain cause? Or what can we say as to the nature of those things which lie beyond it? What, moreover, can we say as to the formation of rain, lightning, thunder, gatherings of clouds, vapours, the bursting forth of winds, and such like things; of tell as to the storehouses of snow, hail, and other like things? [What do we know respecting] the conditions requisite for the preparation of clouds, or what is the real nature of the vapours in the sky? What as to the reason why the moon waxes and wanes, or what as to the cause of the difference of nature among various waters, metals, stones, and such like things? On all those points we may indeed say a great deal while we search into their causes, but God alone who made them can declare the truth regarding them.”
Irenaeus, Against Heresies, Book II, Chapter II, The World Was Not Formed by Angels, or by Any Other Being, Contrary to the Will of the Most High God, But Was Made by the Father Through the Word, Part 5, ~180 A.D. https://www.newadvent.org/fathers/0103202.htm
“For in as many days as this world was made, in so many thousand years shall it be concluded. And for this reason the Scripture says: “Thus the heaven and the earth were finished, and all their adornment. And God brought to a conclusion upon the sixth day the works that He had made; and God rested upon the seventh day from all His works.” This is an account of the things formerly created, as also it is a prophecy of what is to come. For the day of the Lord is as a thousand years; and in six days created things were completed: it is evident, therefore, that they will come to an end at the sixth thousand year.”
Irenaeus, Against Heresies, Book 5, Chapter XXVIII:3 ~ 180 A.D. www.earlychristianwritings.com/text/irenaeus-book5.html
Athenogoras, A Plea for Christians, Chapter XV, The Christians Distinguish God from Matter, 177 A.D. https://www.ccel.org/ccel/schaff/anf02.v.ii.xv.html
Thomas Aquinas, Summa Theologica, First Part, Question 91, Article 2, Whether the human body was immediately produced by God, ~1270 A.D. https://www.ccel.org/ccel/aquinas/summa.FP_Q91_A2.html
Lactantius, The Divine Institutues, Book II, Chapter XII, That Animals Were Not Produced Spontaneously, But by a Divine Arrangement, of Which God Would Have Given Us the Knowledge, If It Were Advantageous for Us to Know It, ~310 A.D. https://www.ccel.org/ccel/schaff/anf07.iii.ii.ii.xii.html
The following citations can be found here: https://www.catholic.com/tract/creation-and-genesis.
Clement of Alexandria
“And how could creation take place in time, seeing time was born along with things which exist? . . . That, then, we may be taught that the world was originated and not suppose that God made it in time, prophecy adds: ‘This is the book of the generation, also of the things in them, when they were created in the day that God made heaven and earth’ [Gen. 2:4]. For the expression ‘when they were created’ intimates an indefinite and dateless production” (Miscellanies 6:16 [A.D. 208]).
Justin Martyr
“For as Adam was told that in the day he ate of the tree he would die, we know that he did not complete a thousand years [Gen. 5:5]. We have perceived, moreover, that the expression ‘The day of the Lord is a thousand years’ [Ps. 90:4] is connected with this subject” (Dialogue with Trypho the Jew 81 [A.D. 155]).
Irenaeus
“And there are some, again, who relegate the death of Adam to the thousandth year; for since ‘a day of the Lord is a thousand years,’ he did not overstep the thousand years, but died within them, thus bearing out the sentence of his sin” (Against Heresies 5:23:2 [A.D. 189]).
Origen
“For who that has understanding will suppose that the first and second and third day existed without a sun and moon and stars and that the first day was, as it were, also without a sky? . . . I do not suppose that anyone doubts that these things figuratively indicate certain mysteries, the history having taken place in appearance and not literally” (The Fundamental Doctrines 4:1:16 [A.D. 225]).
“The text said that ‘there was evening and there was morning’; it did not say ‘the first day,’ but said ‘one day.’ It is because there was not yet time before the world existed. But time begins to exist with the following days” (Homilies on Genesis [A.D. 234]).
“And with regard to the creation of the light upon the first day . . . and of the [great] lights and stars upon the fourth . . . we have treated to the best of our ability in our notes upon Genesis, as well as in the foregoing pages, when we found fault with those who, taking the words in their apparent signification, said that the time of six days was occupied in the creation of the world” (Against Celsus 6:60 [A.D. 248]).
Cyprian
“The first seven days in the divine arrangement contain seven thousand years” (Treatises 11:11 [A.D. 250]).
“…six thousand years are now nearly completed since the devil first attacked man.” Treatises 11, Preface 2.
Victorinus
“God produced the entire mass for the adornment of his majesty in six days. On the seventh day, he consecrated it with a blessing” (On the Creation of the World [A.D. 280]).
Lactantius
“Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six-thousandth year is not yet complete. . . . Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says, ‘In thy sight, O Lord, a thousand years are as one day [Ps. 90:4]’” (Divine Institutes 7:14 [A.D. 307]).
Basil The Great
“‘And there was evening and morning, one day.’ Why did he say ‘one’ and not ‘first’? . . . He said ‘one’ because he was defining the measure of day and night . . . since twenty-four hours fill up the interval of one day” (The Six Days Work 1:1–2 [A.D. 370]).
Ambrose of Milan
“Scripture established a law that twenty-four hours, including both day and night, should be given the name of day only, as if one were to say the length of one day is twenty-four hours in extent. . . . The nights in this reckoning are considered to be component parts of the days that are counted. Therefore, just as there is a single revolution of time, so there is but one day. There are many who call even a week one day, because it returns to itself, just as one day does, and one might say seven times revolves back on itself” (Hexaemeron [A.D. 393]).
Augustine
“It not infrequently happens that something about the earth, about the sky, about other elements of this world, about the motion and rotation or even the magnitude and distances of the stars, about definite eclipses of the sun and moon, about the passage of years and seasons, about the nature of animals, of fruits, of stones, and of other such things, may be known with the greatest certainty by reasoning or by experience, even by one who is not a Christian. It is too disgraceful and ruinous, though, and greatly to be avoided, that he [the non-Christian] should hear a Christian speaking so idiotically on these matters, and as if in accord with Christian writings, that he might say that he could scarcely keep from laughing when he saw how totally in error they are. In view of this and in keeping it in mind constantly while dealing with the book of Genesis, I have, insofar as I was able, explained in detail and set forth for consideration the meanings of obscure passages, taking care not to affirm rashly some one meaning to the prejudice of another and perhaps better explanation” (The Literal Interpretation of Genesis 1:19–20 [A.D. 408]).
“With the scriptures it is a matter of treating about the faith. For that reason, as I have noted repeatedly, if anyone, not understanding the mode of divine eloquence, should find something about these matters [about the physical universe] in our books, or hear of the same from those books, of such a kind that it seems to be at variance with the perceptions of his own rational faculties, let him believe that these other things are in no way necessary to the admonitions or accounts or predictions of the scriptures. In short, it must be said that our authors knew the truth about the nature of the skies, but it was not the intention of the Spirit of God, who spoke through them, to teach men anything that would not be of use to them for their salvation” (ibid., 2:9).
“Seven days by our reckoning, after the model of the days of creation, make up a week. By the passage of such weeks time rolls on, and in these weeks one day is constituted by the course of the sun from its rising to its setting; but we must bear in mind that these days indeed recall the days of creation, but without in any way being really similar to them” (ibid., 4:27).
“[A]t least we know that it [the Genesis creation day] is different from the ordinary day with which we are familiar” (ibid., 5:2).
“For in these days [of creation] the morning and evening are counted until, on the sixth day, all things which God then made were finished, and on the seventh the rest of God was mysteriously and sublimely signalized. What kind of days these were is extremely difficult or perhaps impossible for us to conceive, and how much more to say!” (The City of God 11:6 [A.D. 419]).
“We see that our ordinary days have no evening but by the setting [of the sun] and no morning but by the rising of the sun, but the first three days of all were passed without sun, since it is reported to have been made on the fourth day. And first of all, indeed, light was made by the word of God, and God, we read, separated it from the darkness and called the light ‘day’ and the darkness ‘night’; but what kind of light that was, and by what periodic movement it made evening and morning, is beyond the reach of our senses; neither can we understand how it was and yet must unhesitatingly believe it” (ibid., 11:7).
“They [pagans] are deceived, too, by those highly mendacious documents which profess to give the history of [man as] many thousands of years, though reckoning by the sacred writings we find that not 6,000 years have yet passed” (ibid., 12:10).
“Now, eighteen months after the first light, three months after the true day, but a very few days after the pure Sun of that most wonderful study began to shine, nothing restrains me; it is my pleasure to taunt mortal men with the candid acknowledgment that I am stealing the golden vessels of the Egyptians to build a tabernacle to my God from them, far, far away from the boundaries of Egypt. If you forgive me, I shall rejoice; if you are enraged with me, I shall bear it. See, I cast the die, and I write the book. Whether it is to be read by the people of the present or of the future makes no difference: let it await its reader for a hundred years, if God Himself has stood ready for six thousand years for one to study Him.”
Johannes Kepler, Book V, The Harmony of the World, 1619 A.D.
Sources:
1. “The Funeral of a Great Myth”, C.S. Lewis, https://fpb.livejournal.com/297710.html
(This essay and “Modern Theology and Biblical Criticism” are in the Walter Hooper edited collection “Christian Reflections.”
2. “Dr. Craig on Collins vs Dawkins on Design of the Universe”, Reasonable Faith Podcast transcript, https://www.reasonablefaith.org/media/reasonable-faith-podcast/dr.-craig-on-collins-vs-dawkins-on-design-of-universe/
3. “Hermeneutical vs Scientific Young Earth Creationism”, Reasonable Faith Question of the Week #605, https://www.reasonablefaith.org/writings/question-answer/hermeneutical-vs-scientific-young-earth-creationism/
4. Craig, William Lane. Defenders 3: Excursus on Creation of Life and Biological Diversity. https://www.reasonablefaith.org/podcasts/defenders-podcast-series-3/excursus-on-creation-of-life-and-biological-diversity/
5. “Mining for God | There is Truth Beyond Science”, drcraigvideos youtube channel, https://youtu.be/Fpq1bPoopaA
FURTHER READING
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