Some have supposed that by "creation" was necessarily meant either primary, that is, absolute creation, or, at least, some supernatural action; they have therefore opposed the dogma of "creation" in the imagined interest of physical science.
Others have supposed that by "evolution" was necessarily meant a denial of Divine action, a negation of the providence of God.

They have therefore combated the theory of "evolution" in the imagined interest of religion.
It appears plain then that Christian thinkers are perfectly free to accept the general evolution theory.

But are there any theological authorities to justify this view of the matter?
Now, considering how extremely recent are these biological speculations, it might hardly be expected _a priori_ that writers of earlier ages should have given expression to doctrines harmonizing in any degree with such very modern views,[268] nevertheless such most certainly is the case, and {263} it would be easy to give numerous examples.

It will be better, however, only to cite one or two authorities of weight.

Now, perhaps no writer {264} of the earlier Christian ages could be quoted whose authority is more generally recognized than that of St.Augustin.The same may be said of the mediaeval period, for St.Thomas Aquinas; and, since the movement of Luther, Suarez may be taken as a writer widely venerated as an authority and one whose orthodoxy has never been questioned.
It must be borne in mind that for a considerable time after even the last of these writers no one had disputed the generally received view as to the small age of the world or at least of the kinds of animals and plants inhabiting it.