[2] His Hexaemeron originated as a lecture series that he delivered to the congregation of Caesarea Maritima over the course of three days in the year 378 AD.
Theologically, Basil argues that the wording of Genesis — that God "created" as opposed to "worked" or formed" — indicates an absolute beginning.
Basil rejects the doctrine, found among some philosophical schools such as Stoicism, of eternal return, that is, the periodic conflagration (destruction) and rebirth of the cosmos.
The whole universe cannot give us a right idea of the greatness of God; and it is only by signs, weak and slight in themselves, often by the help of the smallest insects and of the least plants, that we raise ourselves to Him.Basil offered many architectural analogies for the cosmos, including an amphitheater where its participants are not merely spectators but "fellow combatants" (i.e. participants) and as a training ground for people to try and come to know God.
[10] Due to its popularity, it was translated into numerous languages including Latin, Armenian,[11] Syriac,[12] Georgian,[13] and Arabic.
As the first in a line of many Christians works in the genre of Hexaemeral literature, his led to many others producing their own Hexaemeron as well as imitations of his text.
The Latin translation inspired Augustine to produce his own Hexaemeron, and was quoted by Isidore of Seville, the Venerable Bede, and Thomas Aquinas.