I. GROWTH OF THEOLOGICAL EXPLANATIONS.
Among the philosophers of Greece we find, even at an early period, germs of geological truth, and, what is of vast importance, an atmosphere in which such germs could grow. These germs were transmitted to Roman thought; an atmosphere of tolerance continued; there was nothing which forbade unfettered reasoning regarding either the earth's strata or the remains of former life found in them, and under the Roman Empire a period of fruitful observation seemed sure to begin.
But, as Christianity took control of the world, there came a great change. The earliest attitude of the Church toward geology and its kindred sciences was indifferent, and even contemptuous. According to the prevailing belief, the earth was a "fallen world," and was soon to be destroyed. Why, then, should it be studied? Why, indeed, give a thought to it? The scorn which Lactantius and St. Augustine had cast upon the study of astronomy was extended largely to other sciences. (125)
(125) For a compact and admirable statement as to the dawn of geological
conceptions in Greece and Rome, see Mr. Lester Ward's essay on
paleobotany in the Fifth Annual Report of the United States Geological
Survey, for 1883-'84. As to the reasons why Greek philosophers did
comparatively so little for geology, see D'Archiac, Geologie, p. 18. For
the contempt felt by Lactantius and St. Augustine toward astronomical
science, see foregoing chapters on Astronomy and Geography.
But the germs of scientific knowledge and thought developed in the ancient world could be entirely smothered neither by eloquence nor by logic; some little scientific observation must be allowed, though all close reasoning upon it was fettered by theology. Thus it was that St. Jerome insisted that the broken and twisted crust of the earth exhibits the wrath of God against sin, and Tertullian asserted that fossils resulted from the flood of Noah.
To keep all such observation and reasoning within orthodox limits, St. Augustine, about the beginning of the fifth century, began an effort to develop from these germs a growth in science which should be sacred and safe. With this intent he prepared his great commentary on the work of creation, as depicted in Genesis, besides dwelling upon the subject in other writings. Once engaged in this work, he gave himself to it more earnestly than any other of the earlier fathers ever did; but his vast powers of research and thought were not directed to actual observation or reasoning upon observation. The keynote of his whole method is seen in his famous phrase, "Nothing is to be accepted save on the authority of Scripture, since greater is that authority than all the powers of the human mind." All his thought was given to studying the letter of the sacred text, and to making it explain natural phenomena by methods purely theological.(126)
(126) For citations and authorities on these points, see the chapter on
Meteorology.
Among the many questions he then raised and discussed may be mentioned such as these: "What caused the creation of the stars on the fourth day?" "Were beasts of prey and venomous animals created before, or after, the fall of Adam? If before, how can their creation be reconciled with God's goodness; if afterward, how can their creation be reconciled to the letter of God's Word?" "Why were only beasts and birds brought before Adam to be named, and not fishes and marine animals?" "Why did the Creator not say, 'Be fruitful and multiply,' to plants as well as to animals?"(127)
(127) See Augustine, De Genesi, ii, 13, 15, et seq.; ix, 12 et seq. For
the reference to St. Jerome, see Shields, Final Philosophy, p. 119; also
Leyell, Introduction to Geology, vol. i, chap. ii.