"The divine image inherent in man, in the person of Adam," writes V. N. Lossky, "refers to all mankind, to the 'all-man'. Therefore, in the race of Adam, the multiplication of personalities, each of which is conformed to God, one could say the multiplicity of the image of God in the multitude of human hypostases, does not at all contradict the ontological unity of nature common to all people... There is one nature, common to all people" (BT, v. 8, p. 65).

The power of man over the animals of St. Basil the Great also interprets it broadly, as power over sin and the flesh. This understanding is confirmed by the fact that in the Old Testament animals (especially aquatic monsters) often symbolize the forces of evil (cf. Rev 12:3; 13:1). What the "old Adam" was unable to accomplish was accomplished by the new Adam, the Son of Man, who is depicted in Daniel 7 as the conqueror of the "monsters and beasts of prey" that come out of the sea.

9. The perfection of the world. Saturday. Although the Six Days contain hidden references to the elements of creation that run counter to God's plan (darkness, Chaos), God defines it at each stage of creation as "good", beautiful (Hebrew Tob), and at the end it is said: "And God saw all that He had created, and behold, it was very good" (1:31). This seeming contradiction is removed by the fact that the Creator, being the alpha and omega, contemplates the creature outside of time and in a state of possible ultimate perfection for it, which the Church Fathers called the'osis, deification.

In the story of the Sabbath day, two aspects should be distinguished, divine and human:

(a) If it is written that God "rested from his works," this should be understood figuratively. For, according to St. J. Chrysostom, the writer of Genesis "condescended to human custom" (Discourses on Genesis III, 3). The "rest" of God here signifies the milestone separating the great creative deeds (the creation of the world, life, man) from the new period, when man began to act as a participant in God's plans. However, for God's Providence, the Sabbath rest never comes. "My Father worketh hitherto, and I work," says Christ the Saviour (Jn 5:17).

B) In the Six Days, the end of creative acts is combined with the commandment of the Sabbath day. The origin of the word "Sabbath" (Hebrew Shabbat) is unclear. It is sometimes associated with the Babylonian shapattu - the day of the full moon. The Israelites apparently observed the Sabbath as a solemn festival, somehow dependent on the new moon (cf. 2 Kings 4:23; Is 1:13; Hos 2:11; Amos 8:5). The institution of the Sabbath undoubtedly belongs to Moses (Ex 20:8). By linking the "day of rest" with the history of creation, the Six Days finally separated it from the pagan festival of the new moon. The Sabbath became the only "day of God" repeated every week in the ancient world, when both people and livestock rested. It determined the necessary break in work in order to free a person for prayer and thoughts about God. In later times, the Sabbath was given even greater importance (Nehemiah 10:31; 13:15). It was believed that a person on the Sabbath should refuse to do things in which his power over nature is manifested. It was like a constant reminder of the Creator's supreme authority. During the Second Temple period, the Sabbath became one of the hallmarks of Judaism. Gradually, however, the overly passionate attitude towards the Sabbath led to a ritual fanaticism, which was condemned more than once in the Gospel (Mk 2:27).

The Six Days concludes with the solemn concluding words: "This is the origin (Heb. a tuldot) of heaven and earth at their creation" (Gen 2:4a).

Review Questions

1. Into what two parts does the Book of Kings split? Being?

2. What topics does this book deal with, and what does it cover?

3. What is the special character of the Prologue of Book II. Being? What is the main thing in it?

4. What were the three types of pagan cosmogony?

5. What doctrines is the Bible's teaching on creation directed against?

6. What is the difference between the Six Days and pagan cosmogony?