Please help support the mission of New Advent and get the full contents of this website as an instant download. A Catholic interpreter can hardly surrender such an uninterrupted Christian tradition in order to make room for a theory which sprang up only towards the end of the nineteenth century. But we ask: can the Babylonian story claim to be the source of the Biblical account? Hermog. Still, there remains the general division into the palæozoic, the mesozoic, and the cenozoic strata; the first are characterized by their remains of carboniferous plants; the second by traces of amphibious and fish life; the third show remnants of mammals. (b) The appeal of the critics to Phœnician, Egyptian, and Persian influences is of a rather elusive character. Schriften", etc., Münster, 1834), A. Westermayer ("Das Alte Testament und seine Bedeutung", Schaffhausen, 1861), and I. H. Kurtz ("Bibel und Astronomie", Berlin, 1842).
In the subsequent formation of the universe the great Ennead of gods concurs. Contact information. "The Medieval Latin Hexameron from Bede to Grosseteste," Ph.D. dissertation (unpublished), University of Southern California, 1981. Similarly, there appear to be astronomical periods which correspond to the first, second, and fourth days of Genesis 1. Who were these monsters? in P.L., XXXIV, 221) the great African Doctor starts again with a literal explanation of Genesis 1, but is soon perplexed by the questions: Did God consume the whole day in creating the various works? in P.G., LXXXVII, 28 sqq.) He was followed in this by M. de Serres (De la cosmogonie de Moïse), J. F. Krüger ("Geschichte der Urwelt", Quedlinburg and Leipzig, 1822), D. A. de Frayssinous ("Défense du christianisme", Paris, 1825), A. Nicolas ("Etudes philosophiques sur le Christianisme", Paris, 1842), and I. G. Cuvier ("Discours sur les révolutions du globe", Paris, 1812) divided the ages of geological formation into six periods and separated one from the other by great catastrophes. imperf." in Gen." in P.L., L, 893), Isidore ("Quæst. 8: And God called the firmament, Heaven; and the evening and morning were the second day. But several of these points present a discrepancy rather than a harmony. Munich, 1894, and "Das biblische Sechstagewerk", Ratisbon, 1894), G. I. Burg ("Biblische Chronologie", Trier, 1894). Sun, moon, and stars spring from the cosmic egg, and under the influence of light and heat the cosmic development continues, till the present universe is completed. In his Hexaemeron, Saint Ambrose treats the six days of creation. The geological data belong, therefore, to the period preceding this destruction of the world. Die Komponisten haben aber nicht, wie oft falsch berichtet wird, ihre Beiträge im Konzert gespielt. In its Biblical setting it is preceeded by the account of the First Creation, and is followed by the mention of the seventh day, or the Day of Rest. ", xix sqq., in P.L., II, 214 sqq. A specifically Hebrew myth ought to be in keeping with the natural surroundings of the people.
Moreover, Marduk has no connexion with the primeval waters in the Babylonian account; he is at best the restorer of the order destroyed by Tiamtu. It is true that Marduk, being the sun-god, was a god of light, but it is probable that the Babylonian primeval light is represented by Lahmu and Lahamu, the dawn and the twilight; again, Marduk is only a demiurge, a creature, and as such does not resemble the Hebrew God. At the same time, this instantaneous creation included a progression of events. Among the Latin Fathers, Ambrose and Augustine of Hippo wrote some of the earliest extant hexameral literature.
In 393 ("De Gen. ad lit. Transcription. The Idealists take their start from the second part of St. Augustine's position, while for the great African Doctor's simultaneous creation they substitute the gradual development of the earth as demanded by the scientist. Most often these theological works take the form of commentaries on Genesis 1. Generally speaking, the Biblical Hexaemeron cannot be surpassed in grandeur, dignity, and simplicity.
Not every ‘Hexameron’ or ‘Hexaemeron’ is actually part of the genre, since Genesis commentaries can have various themes.
in Job, xl, 10, in P.L. The Catholic Encyclopedia. The great characteristic of Iranian thought is its dualism, which gradually tends towards monism.
Professor Cheyne himself proves, against Dillmann, that the first alternative is inadmissible. It extended into early modern times with the Sepmaines of Du Bartas, and Paradise Lost by John Milton. The Hexaemeron proper deals with the six days of the earth's formation, or the so-called Second Creation.
Those who regard Hebrew folk-lore as the source of the Hexaemeron point out that each nation has its tradition concerning its early history, or rather concerning men who lived and events which happened before the properly historical age of the nation. And God saw that it was good. ; "De princ. ; "The London Tablet", 1881, April to July), a scheme to consecrate each day of the week to a particular creative act of God, so as to do away with the previous consecration of the weekdays to the several heathen gods. in Hex." The Fathers, the early ecclesiastical writers, the Scholastics, and the more recent commentators would have been wrong in their endeavours to explain each sentence and even every word of Genesis 1 in the same strict way in which they interpret the most sacred passages of Scripture. Both of these modifications deserve a passing examination. ; Wisd., ix, 9; Sirach 24, refer to the personal Divine Wisdom what the Hexaemeron attributes to the word of God; Proverbs 8:23 sqq. How could there be days before there were heavenly luminaries? in P.G., XII, 145 sqq. Prescinding from minor variations, the various views as to the source of the Hexaemeron may be reduced to four: (1) The Hebrews borrowed their ideas from others; (2) the Hebrew cosmogony is an independent development of a primitive Semitic myth; (3) the Biblical cosmogony is the resultant of two elements: Divine inspiration and Hebrew folk-lore; (4) the Hexaemeron is derived from Divine Revelation. Verse 24: And God said: Let the earth bring forth the living creature in its kind, cattle and creeping things, and beasts of the earth, according to their kinds. Chalmers ("Review of Cavier's Theory of the Earth", Edinburgh, 1814; "Evidence and Authority of the Divine Revelation", Edinburgh, 1814), N. Wiseman ("Twelve Lectures", London, 1849), W. Buckland ("Geology and Mineralogy", London, 1838). St. Augustine attempted three different times to explain the Hexaemeron in a literal sense, but each time he ended with an allegorical exegesis. The opinion of Augustine was followed by pseudo-Eucherius ("Comm.
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