Gavin Ortlund has written a really fabulous book on ways Saint Augustine’s thought could inform modern debates on the age of the earth, human origins, original sin, and evolution. Augustine also models intellectual virtue that could inform these debates, and others. The book is called Retrieving Augustine’s Doctrine of Creation: Ancient Wisdom for Current Controversy.

Ortlund features several quotes from Augustine’s writings that are too good not to share.

From Sermon 68.5:

Observe the beauty of the world, and praise the plan of the creator. Observe what he made, love the one who made it. Hold on to this maxim above all: love the one who made it, because he also made you, his lover, in his own image.

From Confessions 11.3:

Let me hear and understand the meaning of the words: In the Beginning you made heaven and earth. Moses wrote these words…If he were here, I would lay hold of him and in your name I would beg and beseech him to explain those words to me. I would be all ears to catch the sounds that fell from his lips.

From Sermon 126.6:

Some people, in order to discover God, read books. But there is a great book: the very appearance of created things. Look above you! Look below you! Note it. Read it. God, whom you want to discover, never wrote that book with ink. Instead He set before your eyes the things that He had made. Can you ask for a louder voice than that? Why, heaven and earth shout to you: “God has made me!”

From City of God 22.24:

Shall I speak of the manifold and various loveliness of sky, and earth, and sea; of the plentiful supply and wonderful qualities of the light; of sun, moon, and stars; of the shade of trees; of the colors and perfume of flowers; of the multitude of birds, all differing in plumage and in song; of the variety of animals, of which the smallest size are often the most wonderful–the works of ants and bees astonishing us more than the huge bodies of whales? Shall I speak of the sea, which itself is so grand a spectacle, when it arrays itself as it were in vestures of various colors, now running through every shade of green, and again becoming purple or blue? Is it not delightful to look at it in storm, and experience the soothing complacency which inspires, by suggesting that we ourselves are not tossed and shipwrecked? What shall I say of the numberless kinds of food to alleviate hunger, and the variety of seasonings to stimulate appetite which are scattered everywhere by nature, and for which we are not indebted to the art of cookery? How many natural appliances are there for preserving and restoring health! How grateful is the alternation of day and night! how pleasant the breezes that cool the air! how abundant the supply of clothing furnished us by trees and animals! Who can enumerate all the blessings we enjoy?

Who indeed?

Ortlund states, “for Augustine, the most important aspect of the doctrine of creation is not its timing or the exact mechanics of how God does it, but rather the more basic ontological distinction it implies: that there are two kinds of reality; that the One is the source and cause of the other; and that the lesser exists in radical dependence upon the greater.” Ortlund adds, “There is not a single area of theology that is unaffected by meditation on the implications of such a vision, and it is unfortunate if we pass by such considerations too quickly in our haste to determine the age of the universe” (p. 66).

Let’s not miss the forest for the trees. We are creatures; God is the creator. This is the foundation for our inquiry, and our wonderment.