The Creation of the world and the birth of chronology

Abstract

The eternity of the world and, correlatively, the cyclical nature of time were agreed upon by all Greek philosophical schools except the Platonists. As for matter, all of them posited that it was eternal so that the idea that something could be made from nothing was considered as pure absurdity. With the advent of Christianity, however, a matter coeternal with God raised fundamental theological difficulties. Toward the end of the second century, apologists such as Tatian the Assyrian, Theophilus of Antioch, Irenaeus of Lyons or Tertullian thus emphasized God's absolute freedom and power by claiming that Creation had been made from nothing. Along with the Passion of Christ and the Last Judgment, the initial moment defined by the Creation then conferred to time an irreversible, linear orientation and to history both a new sense and an obsessing concern for chronology. Unambiguously, the Creation became the reference point for the world's history. From Scripture analyses, one determined that it took place about 5500 years earlier within a framework where the History of man and that of the earth were not distinct. Having designed a consistent, universal time scale from chronological data recorded for all ancient peoples, Eusebius of Caesarea could thus attribute to the Great Flood the fossils found on the top of Mount Lebanon. The short Mosaic chronologies were eventually rejected during the 18th century, but Eusebius’ chronological procedure was unknowingly transposed when a relative geological timescale was then set up from the fossil record. The close association of Creation with Christian dogma in turn induced some circles to reject the second law of thermodynamics at the end of the 19th century and, a few decades later, the thesis of an expanding universe. In both cases, the reason was that continuously increasing entropy would imply some low-entropy initial state akin to a Creation.