t 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