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Zacharias Ursinus was a Reformed Christian theologian who authored the Heidelberg Catechism, an early Protestant document about faith, written in question-and-answer format. Living amid the fractious religious upheaval that ensued following the Protestant Reformation, Ursinus was in the vanguard of theologians and Christian authors in Germany. The newly-established Reformed church wished to cement its influence among the populace; to this end, authors wrote and published a series of books that answered queries on faith. The Heidelberg Catechism was one of the most influential, gaining a wide readership and proving vital to the establishment of Protestantism, with its organized composition of 52 Lord's Days - one for each week of the year - allowing for ease of teaching. Ursinus's explanations are cogent, setting out principles of Christianity by answering a variety of questions on subjects such as Jesus Christ, baptism, sin, forgiveness and salvation. Both the New Testament Gospels and Old Testament lore are examined; of particular note is the author's explanations of Moses' Ten Commandments and their unceasing importance in Christian life. Cultural questions are also considered; the role of the church in society, and the ceremonies that believers participate in. There are notable allusions to the ongoing hostilities of his time; Ursinus occasionally makes derogatory references to the Catholic church, referring to its believers as a 'Popish mass'.… (more)
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Includes section "De Creatione":
"God created the world, not suddenly, nor in a moment of time, but in six days. ... But why did not God create all things in a moment of time, when he had the power to do so? 1. Because he designed that the creation of matter should be a thing distinct, and manifest from the formation of the bodies of the world, which were made out of it. 2. Because he would show his power, and freedom, in producing whatever he willed, arid that without any natural causes. Hence, he gave light to the world, made the earth fruitful, and caused plants to grow out of it, before the sun or moon were created. 3. He wished to give an exhibition of his goodness and providence in providing for his creatures, and having a regard for them before they were born; to do this, he brings animals upon the earth, already clothed with plants and pasture, and introduces man into the world which he had most richly furnished with every thing necessary to meet his wants, and to administer to his comfort. 4. God created all things successively, that we might not sit in idleness, but might have an opportunity of considering his works, and thus discerning his wisdom, goodness, and power.
God created the world, not eternally, but at a certain and definite time; and, therefore, in the beginning of time. ... According to the common reckoning, it is now, counting from this 1616 of Christ, 5534 years since the creation of the world."
Cites creation dates calculated by Melancthon--3963 BC, Luther--3960 BC, Geneva reformers--3943 BC, Beroaldus--3929 BC.
"These calculations harmonize sufficiently with each other in the larger numbers, although some years are either added or wanting in the smaller numbers. According to these four calculations, made by the most learned men of our times, it will appear, by comparing them together, that the world was created by God at least not much over 5,559 or 5,579 years. The world, therefore, was not created from everlasting, but had a beginning."