The ancient Greeks had no shortage of creation myths, with many elements taken from the Babylonian model. Two poets, Homer and Hesiod, described the Greek religious system with their national gods in charge, living in a royal court full of intrigues and lusts.

In his version, Hesiod saw the origin of the universe as deriving from the chaos, the vastness of space, that produced the first goddess, Gaea (earth). She created Uranus (heaven), who became her husband, and they produced many lesser gods. The division between heaven and earth occurred when one of their sons, Cronus, in a fit of jealousy attacked his father, Uranus. Zeus, the one who became the chief god, was born from this irate Cronus and his wife, Rhea.

The Greeks also believed the earth was flat and surrounded by a vast ocean. The Romans later incorporated this view of the planet into their beliefs around the time the Christian era began.

Sadly, the only surviving writings about Christianity from the first centuries after the apostles come mainly from men steeped in Greek thought and philosophy. These were Justin Martyr (110-165 A.D.); Clement (160-220); Origen (185-254) and Augustine (354-430), all former disciples of the thinking of Plato and Aristotle. In this way Greek explanations of a flat earth as well as other aspects of Greek philosophy entered the Roman church and formed much of its theology.

"The problem with Gentile Christians," notes church historian Samuele Bacchiocchi, "was not only their lack of familiarity with Scripture, but also their excessive fascination with their Greek philosophical speculations, which conditioned their understanding of Biblical truths. While Jewish Christians often erred in the direction of legalism, Gentile Christians often erred in the direction of philosophical speculations which sundered Christianity from its historical roots" (God's Festivals in Scripture and History, Biblical Perspectives, Berrien Springs, Mich., 1995, pp. 102-103).

In particular, Origen and Augustine began to interpret much of the book of Genesis as allegory. They viewed the Genesis account as being filled with symbolic fictional figures representing truth, human conduct or experience. Gradually, this allegorical method became the norm in the Catholic understanding of much of Genesis. Clearly, later popes were influenced by these conceptions held by the early church fathers.