The vast majority of the fathers were explicit on this point.

Tertullian especially was very severe against those who took any other view than that generally accepted as orthodox: he declared that, if there had been any pre-existing matter out of which the world was formed, Scripture would have mentioned it; that by not mentioning it God has given us a clear proof that there was no such thing; and, after a manner not unknown in other theological controversies, he threatens Hermogenes, who takes the opposite view, with the woe which impends on all who add to or take away from the written word.
St.Augustine, who showed signs of a belief in a pre-existence of matter, made his peace with the prevailing belief by the simple reasoning that, "although the world has been made of some material, that very same material must have been made out of nothing." In the wake of these great men the universal Church steadily followed.
The Fourth Lateran Council declared that God created everything out of nothing; and at the present hour the vast majority of the faithful--whether Catholic or Protestant--are taught the same doctrine; on this point the syllabus of Pius IX and the Westminster Catechism fully agree.( 3) (3) For Tertullian, see Tertullian against Hermogenes, chaps.

xx and xxii; for St.Augustine regarding "creation from nothing," see the De Genesi contra Manichaeos, lib, i, cap.

vi; for St.Ambrose, see the Hexameron, lib, i, cap iv; for the decree of the Fourth Lateran Council, and the view received in the Church to-day, see the article Creation in Addis and Arnold's Catholic Dictionary.
Having thus disposed of the manner and matter of creation, the next subject taken up by theologians was the TIME required for the great work.
Here came a difficulty.

The first of the two accounts given in Genesis extended the creative operation through six days, each of an evening and a morning, with much explicit detail regarding the progress made in each.