Genesis represents a logical framework, rather than the passage of time in a physical way. On the other hand, Augustine called for a historical view of the remainder of the history recorded in Genesis, including the creation of Adam and Eve, and the Flood. Apart from his specific views, Augustine recognizes that the interpretation of the creation story is difficult, and remarks that Christians should be willing to change their minds about it as new information comes up. He also warned believers not to rashly interpret things literally that might be allegorical, as it would discredit the faith. 610–632 – Muhammad reports receiving the Qur'an by divine revelation. The Qur'an holds many of the core concepts of creationism, including a 6-day creation, Adam and Eve, Enoch, and Noah's ark, but also provides some details absent from Genesis, including reference to a fourth son of Noah who chose not to enter the ark. Through Islam, creation beliefs and monotheism replace paganism among the Arabs. Renaissance and protoscience The Renaissance starting in the 14th century saw the establishment of protoscience that eventually became modern science. This was a period of great social change. The Protestant Reformation introduced lay people reading the Bible in translation and more literal understandings, and led to a new belief that every biological species had been individually created by God. Protoscience The Baconian method introduced the empirical scientific method. Natural theology sought evidence in nature supporting Christianity. Nicolaus Copernicus's idea of Heliocentrism was proposed in the 16th century and established by Galileo Galilei, Johannes Kepler and Newton. This overturned the Greek Ptolemaic system of geocentrism, which had been adopted as Church dogma with the fusion of Christianity with Greek Philosophy in the first few centuries CE. The English naturalist John Ray (1627–1705) is sometimes referred to as the father of English natural history. As well as collecting and classifying plants, he wrote two books entitled The Wisdom of God manifested in the Works of the Creation (1691), and Miscellaneous Discourses concerning the Dissolution and Changes of the World (1692), which included essays on The Primitive Chaos and Creation of the World, The General Deluge, its Causes and Effects, and The Dissolution of the World and Future Conflagrations. In The Wisdom of God he included many of the familiar examples of purposive adaptation and design in nature (the teleological argument), such as the structure of the eye, the hollowness