Adam & Logic, Genesis 1, 2, 3, CCC teachings

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Of course, genetic science is just too volatile to make any sort of predictions or comparisons between humans and sheep. That is exactly the point. The science is infantile and can’t be depended upon to be a basis for any conclusions of what happened at the dawn of mankind.

As further evidence that genetic science can’t be depended upon for such conclusions consider the huge failure to recognize large percentages of our DNA as functional claiming that it was just junk only 12 years ago:
Human genetic information is composed of more than three billion base pairs of nucleotides, yet less than 2
percent of the DNA genetic material codes for protein production. Just a decade ago scientists referred to the
remaining genetic code as “junk DNA” because they long thought that it was purposeless evolutionary baggage.
Recent studies, however, have shown that this assumption was incorrect—a consequence of a preconceived
evolutionary mindset. Non-coding DNA appears to be functional and performs a number of important roles. An
October 2004 Scientific American article provided the following summary:
A perplexingly large portion of the DNA of complex organisms (eukaryotes) seems irrelevant to the
production of proteins. For years, molecular biologists have assumed this extra material was evolutionary
“junk.” New evidence suggests, however, that this junk DNA may encode RNA molecules that perform a
variety of regulatory functions.
The article concludes: “We may have totally misunderstood the nature of the genomic programming and the
basis of variations,” speculating that “the greater portion of the genomes in complex organisms is not junk at all…What was dismissed as junk because it was not understood may well turn out to hold the secrets to human
complexity…” This position, which in 2004 was mere speculation, is now a consensus.
In a related concept, the term “pseudogenes” refers to “nonfunctional sequences of genomic DNA originally
derived from functional genes.” In other words, pseudogenes are theorized to have begun as copies of
functional genes, but then underwent mutations that eventually rendered them non-functional. Scientists have
discovered, however, that a number of pseudogenes are functional. According to an article published in Nature in
May of 2003, “Our findings demonstrate a specific regulatory role of an expressed pseudogene, and point to the
functional significance of non-coding RNAs.” Another study in the 2003 Annual Review of Genetics found that
among other roles, “pseudogenes that have been suitably investigated often exhibit functional roles, such as gene
expression, gene regulation, generation of genetic (anti-body, antigenic, and other) diversity.”
 
I respect the ban on evolution discussions within the threads on the forum, and therefore I will provide more details only via private messaging. But to be fair, given that multiple references have recently been provided, I should provide one reference to reliable scientific explanations using accessible, non-specialist terms and concepts.

The Kerguelen mouflon sheep study is very interesting, for lots of reasons. I’d be happy to discuss via private messaging with anyone interested in the genetic details. The anti-evolution group Reasons to Believe, the apologist William Lane Craig, and others have sought to portray this study as evidence that the diversity we see today among humans could be compatible with Adam and Eve as the sole ancestors of all humans at the origin of the human species (sometimes called biological monogenism), rather than allowing for theological monogenism combined with biological polygenism in which case Adam and Even would be a special pair chosen by God from among a larger number of biological ancestors of all humans.
From the Catholic perspective on the origin of our dear friend Adam, we need to consider some of the terminology in post 295, for example "biological ancestors and biological polygenism.

And yes, Adam is a dear friend because when God was finished creating the material world, Genesis 1: 25, He considered the biological first human as worthy of a spiritual principle, Genesis 1: 26. And yes, Adam’s amazing human nature, Genesis 1: 27, is transmitted to us. Even though that human nature is wounded because of Adam’s disobedience, we have the opportunity to live in joy eternal in the presence of the Beatific Vision. John 3: 16-17 and CCC 356
From CCC Glossary, page 867.

BEATIFIC VISION: The contemplation of God in heavenly glory, a gift of God which is a constitutive element of the happiness (or beatitude) of heaven (1028, 1720).

So many of us are interested in our biological ancestors. Thanks to modern scientific technology, we can go way, way back in time. When it is a question of going back to our actual beginning as human persons, do we find biological ancestors in the plural or do we find a single biological ancestor biblically named Adam?

In the 1940’s, Pius XII was faced with that same biological ancestor(s) question. His response, in the name of the Teaching Authority of the Church, is presented in paragraphs 35, 36, 37, of the 1950 encyclical Humani Generis. “cannot embrace” is loud and clear.
From #37. w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

“For the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents.”
 
I think JPII gave at least as much weight to Genesis 1-3 as did his predecessors, especially when considering how important those chapters are to his theology of the body.

So, I pay attention when I read the following from JPII:

“The second chapter of Genesis constitutes, in a certain manner, the most ancient description and record of man’s self-knowledge. Together with the third chapter it is the first testimony of human conscience. A reflection in depth on this text—through the whole archaic form of the narrative, which manifests its primitive mythical character—provides us in nucleo with nearly all the elements of the analysis of man, to which modern, and especially contemporary philosophical anthropology is sensitive. It could be said that Genesis 2 presents the creation of man especially in its subjective aspect.”

The entire essay is worthy of study (link at bottom of this post). JPII had a footnote within the above quoted paragraph to explain what he means by “mythical character.” In that long footnote he quotes Ricoeur, including this:

"The Adamic myth is par excellence the anthropological myth. Adam means Man. But not every myth of the ‘primordial man’ is an ‘Adamic myth’ which…alone is truly anthropological. By this three features are denoted:
—the aetiological myth relates the origin of evil to an ancestor of present mankind, whose condition is homogeneous with ours…
—the aetiological myth is the most extreme attempt to separate the origin of evil from that of good. The aim of this myth is to establish firmly that evil has a radical origin, distinct from the more primitive source of the goodness of things…
—The myth, in naming Adam, man, makes explicit the concrete universality of human evil; the spirit of penitence is given in the Adamic myth the symbol of this universality. Thus we find again…the universalizing function of the myth. But at the same time, we find the two other functions, equally called forth by the penitential experience…

The proto-historical myth thus serves not only to make general to mankind of all times and of all places the experience of Israel, but to extend to mankind the great tension of the condemnation and of mercy which the prophets had taught Israel to discern in its own destiny." (P. Ricoeur, Finitude et culpabilité: Il Symbolique du mal [Paris: Aubier, 1960], pp. 218-227).

The entire essay posted on EWTN is here.
 

In the 1940’s, Pius XII was faced with that same biological ancestor(s) question. His response, in the name of the Teaching Authority of the Church, is presented in paragraphs 35, 36, 37, of the 1950 encyclical Humani Generis. “cannot embrace” is loud and clear.
From #37. w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

“For the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents.”

Why do you never quote the following from Humani Generis???
I mean seriously, why do you always leave this out? It’s like leaving the nose off your face. It does dispute your assertions about evolution for sure, but if you want truth to be known, then we should have all the truth, or we don’t have the truth.
  1. For these reasons the Teaching Authority of the Church **does not forbid **
 
A different source, but the same answer:
christianity.stackexchange.com/questions/32608/how-does-the-catholic-church-reconcile-evolution-with-original-sin
Catholics reconcile the two beliefs by being allowed to believe in evolution, but required to believe in the existence of Adam and Eve.
For the purposes of this discussion, evolution is the scientific hypothesis that the physical bodies of various living beings have developed from those of other living beings of different species. To believe in evolution is to hold evolution as a scientific hypothesis, subject to falsifiability in the event of countering evidence (that is, evidence that can only be explained if the hypothesis is false).
With these definitions in mind, then, the Catholic Church neither requires nor forbids Catholics to believe in evolution—to the extent (and only to the extent) that such a belief is not found to conflict with Church teaching. However, the Church does require that Catholics assert that there were a single original man and woman, who sinned, and who are the ancestors of all subsequent humans.
The encyclical letter Humani Generis, written by Pope Pius XII in 1950, discusses (among other philosophical stances the Church considers to be errors or heresies) evolution as it has sometimes been used to back an existential, relativist view of the world. Pope Pius writes:
The Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter—for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faith.
(paragraph 36)
In other words, the Church has no issue with discussion of evolution as science, and purely as science; it’s when the scientific conclusions are used to back philosophical statements at variance with the revealed Truth, or when evolution is held as if it were a matter of Faith, that the Church takes issue.
Pope Pius continues, however:
The faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents. Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.
(paragraph 37)
In other words, if Adam and Eve were not a single pair of people, who sinned, and who were the ancestors of all subsequent humans, it would be possible to deny that all human beings are subject to original sin. Since this is a matter of Faith—something which cannot be denied without committing heresy—there appears to be no way to hold that Adam and Eve were not literal beings.
The Pope concludes by mandating that teachers of the Catholic faith not present such statements (e.g. that Adam was not a real person, but represents a number of early humans) as fact.
Note: To believe that there were two humans who were the ancestors of all subsequent humans is scientifically reasonable, as I understand things. That is, it appears that the statement found above in this question:
The theory of evolution … implies—if we don’t misinterpret the theory—that Adam and Eve never existed
may be false without contradicting what is known scientifically about humans; and the Catholic Church, as appears in this document, officially believes that it is false.
 
I am not sure what your last two sentences are trying to say but:

Adam and Eve are in no way incompatible with the science of evolution.
Because human beings are a unity of
  1. body (or “matter” if you will)
  2. soul (can only be given by God to whom he wills, when he wills, how he wills.)
Seems to me there might be two different disciplines at work there.

Science, which has it’s mission to investigate the material world
Faith, which is the assent given to God’s revelation

The two are not as incompatible as many people fear.
 
From the encyclical, Humani Generis, here are the important three main paragraphs which deal with the doctrines (plural intended) of Original Sin. w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

35. It remains for Us now to speak about those questions which, although they pertain to the positive sciences, are nevertheless more or less connected with the truths of the Christian faith. In fact, not a few insistently demand that the Catholic religion take these sciences into account as much as possible. This certainly would be praiseworthy in the case of clearly proved facts; but caution must be used when there is rather question of hypotheses, having some sort of scientific foundation, in which the doctrine contained in Sacred Scripture or in Tradition is involved. If such conjectural opinions are directly or indirectly opposed to the doctrine revealed by God, then the demand that they be recognized can in no way be admitted.

36. For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter - for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faith.[11] Some however, rashly transgress this liberty of discussion, when they act as if the origin of the human body from pre-existing and living matter were already completely certain and proved by the facts which have been discovered up to now and by reasoning on those facts, and as if there were nothing in the sources of divine revelation which demands the greatest moderation and caution in this question.

37. When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents. Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.[12]

Footnotes
11. Cfr. Allocut Pont. to the members of the Academy of Science, November 30, 1941: A.A.S., vol. XXXIII, p. 506.
  1. Cfr. Rom., V, 12-19; Conc. Trid., sess, V, can. 1-4.
 
Why do you never quote the following from Humani Generis???
I mean seriously, why do you always leave this out? It’s like leaving the nose off your face. It does dispute your assertions about evolution for sure, but if you want truth to be known, then we should have all the truth, or we don’t have the truth.
Clem456 is referring to paragraph 36, *Humani Generis, *Pius XII, 1950.
w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

Hopefully post 302 will make up for my leaving stuff out. In post 302, there are the three necessary paragraphs for understanding where the general evolution model for the Science of Human Evolution collides, that is, incompatible with Catholic doctrines. Divine Revelation trumps!

These paragraphs are printed in their entirety.

Questions?

Blessings,
granny

The human person, starting with Adam and his spouse Eve, are worthy of profound respect.
 
“Consequently, theories of evolution which, in accordance with the philosophies inspiring them, consider the mind as emerging from the forces of living matter, or as a mere epiphenomenon of this matter, are incompatible with the truth about man. Nor are they able to ground the dignity of the person.”
JPII, to the Pontifical Academy of Sciences on October 23, 1996

How do humans differ from other creatures? In degrees, in kind, or both? I think it’s both. Also, I think some of the differences in kind emerge from differences in degrees.

To my simple way of thinking, the main choice one makes in life is between two worldviews, and this is what JPII is talking about.

Either:
  1. Truth, beauty, love, good vs. evil, right vs. wrong, all are illusory human constructs; reality is nothing but blind, brute chance combined with the pitiless irresistible force of natural law.
or
  1. The natural material world, operating according to a remarkable balance between chance and law, is the work of one uncreated Being we call God. Time itself is part of that creation. Some aspects of the created natural world are beyond our imagination. All the more, certainly God exhausts what our minds can grasp. Nonetheless, out of divine love, God chose to create beings in God’s image, co-creators in a sense, who could know and love God in return. Truth, beauty, love, good vs. evil, and right vs. wrong are not illusory human constructs. However dimly and imperfectly we may perceive them and attempt to live by them, through faith we know they do not depend upon the created world, but rather the opposite: the existence and character of the created world fundamentally depend upon the existence and character of God. Even the faith that provides this awareness to us is not something we can construct on our own. Jesus Christ, together with the other two Persons of the Triune God, enables such saving faith.
Anyway, to me, what JPII is saying in that quote above, in many of his other writings, and in the manner in which he lived his life, is what I tried to express in my Option 2 above.

Science cannot discern what faith can discern. That is not a defect of science, it’s simply because science is not the only way of knowing. I doubt science itself will reveal that the human mind can’t emerge solely from the forces of living matter. Science will uncover as much as it can, but there will always be remaining open questions. Science cannot even distinguish which open questions are open due to temporary ignorance of material causes, and which are open because material causes could never, not even in principle, sufficiently answer them. So, let science proceed unfettered as long as it remains true to its intrinsic limit of addressing only what can be known from sensory data about the material world.
 
I am not sure what your last two sentences are trying to say but:

Adam and Eve are in no way incompatible with the science of evolution.
Because human beings are a unity of
  1. body (or “matter” if you will)
  2. soul (can only be given by God to whom he wills, when he wills, how he wills.)
Seems to me there might be two different disciplines at work there.

Science, which has it’s mission to investigate the material world
Faith, which is the assent given to God’s revelation

The two are not as incompatible as many people fear.
My last 2 sentences:
The science is infantile and can’t be depended upon to be a basis for any conclusions of what happened at the dawn of mankind.
As further evidence that genetic science can’t be depended upon for such conclusions consider the huge failure to recognize large percentages of our DNA as functional claiming that it was just junk only 12 years ago
I can’t imagine how more clear I could make these sentences. OK, maybe an “and” between these words: “functional and claiming”.

I think we as Catholics are going to have to recognize that science always is influenced by it’s reactionary prohibition to exclude the good baby of God with the bad bathwater of superstition.

I do believe in evolution in the sense that God is a most perfect constructor of our universe. He commanded it into existence from the beginning and it continues to fall into place. Yet, if he tells us he intervened we should be wise enough to account for that as well.

I do believe in science and that man can study and grow in knowledge of how the universe grows in life and complexity. Yet, if all things of God are purposely out of bounds we will soon find an ever greater divergence from science and the truth.

As Catholics we must find the true science that is being obscured by this intentional blindness. I have faith in the faithful scientists that they can close this divergence, but it won’t be done just the easy way out by abandoning the Catholic Faith at the first theory that challenges it.

Still, the first step is understanding that if science is saying that there is more than a single pair of parents to the whole human race that this is in divergence with the teaching of the Catholic Faith.

Yes, “Adam” does refer in many ways to us all, but the Popes speaking in this sort of reflection does not change the teaching Tradition of the Faith in this point, but expands it in other directions.
 
When it comes to science –

One first must understand that the realm of science currently has two, yes two distinct categories, yes distinct categories. Why two categories? Because humans are interested in our species. 😉

Can anyone guess in which category the first really real human person on planet earth belongs?

Can anyone guess where the two distinct categories of current contemporary science appear in the first three chapters of Genesis and in the universal Catechism of the Catholic Church, Second Edition?

Perhaps it is time for Catholics to step out of the crowd and actually look for that bit of science in the first three chapters of Genesis. It certainly is time to stop thinking that the author of those three amazing chapters is an idiot.

Those persons willing to read post 302 with an open mind will discover some interesting facts when it comes to the faith of the Catholic Church and the use of reason applied to natural science.

Blessings,
granny

According to the Catholic Church
  1. God as Creator exists. Genesis 1: 1
  2. God as Creator interacts personally with each individual human. Genesis 1: 26-27
  3. Every individual human has the inherent capacity to interact with God as Creator. Genesis 1: 26-27
 
Rev. Nicanor Pier Giorgio Austriaco, O.P. writes:
In 1950, when Pope Pius XII published his encyclical Humani generis, scientists thought that the human race had evolved independently from different non-human populations that existed in different regions in the world before the appearance of Homo sapiens. Therefore … it is not surprising that Pope Pius XII taught that, “it is in no way apparent how [polygenism] can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.” (Humani generis, no. 37).

Rev. Austriaco goes on to explain that subsequently the science has changed pretty dramatically. Now the evidence suggests that all humans share descent from a common stock of original Homo sapiens in Africa. Of course, as others have pointed out, new scientific evidence could change the story again. Rev. Austriaco’s point is that Pius XII wisely refused to abandon the doctrine of common human inheritance just because the science of his day suggested multiple, distinct pre-human populations independently giving rise to modern humans in different parts of the world.

How all that relates to whether the single original humans were two (one pair) or more than two, as a non-Catholic I cannot advise my Catholic brothers and sisters, whose faith I greatly respect, by the way. I see a commitment to theological truths that I share, in fact. Even if I think those truths are compatible with what science is saying, I can respect those who think otherwise and prefer to wait to see if the science comes around in the future to support a single original human couple rather than the current scientific hypothesis of more than two first humans.

I do think it’s fair to again note what has been noted many times on CAF. The International Theological Commission, chaired at that time by then Cardinal Joseph Ratzinger, published Communion and Stewardship: Human Persons Created in the Image of God in 2004 and the Commission put it this way: “Catholic theology affirms that that the emergence of the first members of the human species (whether as individuals or in populations) represents an event that is not susceptible of a purely natural explanation and which can appropriately be attributed to divine intervention.”

By the way, Rev. Austriaco insists on a literal single couple, Adam and Eve, whose original sin resulted in consequences precisely as defined by the Catholic doctrine he accepts and defends. He just doesn’t see that doctrine (what I’ve seen termed theological monogenism) forcing a choice more constrained than the latitude allowed by the International Theological Commission, a choice frankly more typical of some rather fundamentalist Protestant denominations.
 
I applaud the Catholic church for rejecting the excesses of fundamentalism. For example, here’s something I think all Christians can, or at least should, find valuable:

The fundamentalist interpretation of sacred Scripture
44. The attention we have been paying to different aspects of the theme of biblical hermeneutics now enables us to consider a subject which came up a number of times during the Synod: that of the fundamentalist interpretation of sacred Scripture.[145] The Pontifical Biblical Commission, in its document The Interpretation of the Bible in the Church, has laid down some important guidelines. Here I would like especially to deal with approaches which fail to respect the authenticity of the sacred text, but promote subjective and arbitrary interpretations. The “literalism” championed by the fundamentalist approach actually represents a betrayal of both the literal and the spiritual sense, and opens the way to various forms of manipulation, as, for example, by disseminating anti-ecclesial interpretations of the Scriptures. “The basic problem with fundamentalist interpretation is that, refusing to take into account the historical character of biblical revelation, it makes itself incapable of accepting the full truth of the incarnation itself. As regards relationships with God, fundamentalism seeks to escape any closeness of the divine and the human … for this reason, it tends to treat the biblical text as if it had been dictated word for word by the Spirit. It fails to recognize that the word of God has been formulated in language and expression conditioned by various periods”.[146] Christianity, on the other hand, perceives in the words the Word himself, the Logos who displays his mystery through this complexity and the reality of human history.[147] The true response to a fundamentalist approach is “the faith-filled interpretation of sacred Scripture”. This manner of interpretation, “practised from antiquity within the Church’s Tradition, seeks saving truth for the life of the individual Christian and for the Church. It recognizes the historical value of the biblical tradition. Precisely because of the tradition’s value as an historical witness, this reading seeks to discover the living meaning of the sacred Scriptures for the lives of believers today”,[148] while not ignoring the human mediation of the inspired text and its literary genres.

From Verbum Domini
 
I do think it’s fair to again note what has been noted many times on CAF. The International Theological Commission, chaired at that time by then Cardinal Joseph Ratzinger, published Communion and Stewardship: Human Persons Created in the Image of God in 2004 and the Commission put it this way: “Catholic theology affirms that that the emergence of the first members of the human species (whether as individuals or in populations) represents an event that is not susceptible of a purely natural explanation and which can appropriately be attributed to divine intervention.”

By the way, Rev. Austriaco insists on a literal single couple, Adam and Eve, whose original sin resulted in consequences precisely as defined by the Catholic doctrine he accepts and defends. He just doesn’t see that doctrine (what I’ve seen termed theological monogenism) forcing a choice more constrained than the latitude allowed by the International Theological Commission, a choice frankly more typical of some rather fundamentalist Protestant denominations.
Interesting post cfauster, thanks. I have seen before what you quote from the document from the ITC in 2004. And I asked myself, is this official Church teaching? How official is it? The documents coming from the ITC are not from ecumenical councils of the Church, nor particular councils recognized by the Pope as authoritative, nor are they documents coming from the Pope such as encyclicals in his role as supreme pastor of the Church. I looked up the International Theological Commission in wikipedia and it says under the 8th term of the ITC "The ITC acts as an advisory board and its documents are not considered expressions of Church teaching. The Commission, which serves in an advisory role to the Vatican and whose “documents are not considered expressions of authoritative church teaching…”

This makes sense to me as I do not see how the ITC can set officially, in the name of the entire Church, authoritative official teaching of the Church. Accordingly, the quote from the ITC in 2004 that states ““Catholic theology affirms that that the emergence of the first members of the human species (whether as individuals or in populations)” which word “populations” appears to refer to some kind of acceptance of polygenism is not authoritative Church teaching. This document does not represent authoritative Church teaching as that is not the ITC’s role. So, the latitude you mention allowed by the ITC does not represent officially I think the latitude allowed by the Church which according to Humani Generis of Pope Pius XII (1950), catholics are not free to embrace the opinion of polygenism which as far as I’m aware, has not been authoritatively lifted by the Church. In my reading of the Catechism of the Catholic Church which is the authoritative and official doctrine of the Church, monogenism is the unmistakable teaching and this teaching has been the teaching of the entire Tradition of the Church as gathered from Holy Scripture. Indeed, how one would reconcile the creation of Adam and Eve, the first man and first woman in Genesis, a number of other texts in both the Old and New Testaments especially what St Paul says, with polygenism is beyond me.

Now, I’,m aware that some think that Pope Pius XII in Humani Generis left the door open to some form of polygenism that would not be in contradiction to revealed dogmas of the Church when he said “Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.” And so there have been some theologians in the Church, apparently even some who are faithful to the teaching of the Church, who have made an attempt to reconcile the proposed theories and findings of science with the Church’s dogmatic teaching, and if I’m not mistaken, have done a pretty good job at it (not to say that I agree with it though). For example, if I recall correctly, some have made a distinction between biological polygenism and theological monogenism. Whatever be the case, no individual theologian speaks authoritatively for the entire Church. As far as I’m aware, this supposed “door” (if one can call it that) left open by Pope Pius has not been met authoritatively by the Church’s teaching. Again, I think the teaching of the Catechism of the Catholic Church is clearly monogenism; polygenism is not mentioned at all except in the footnote the catechism gives us to Humani Generis where again, this encyclical says that catholics do not enjoy the liberty to embrace the opinion of polygenism.

Now, I know we are not suppose to discuss evolution on this forum, so though I haven’t mentioned anything about it, I hope I have not gone into that territory and provoke the moderator to post something. I believe I have just tried to say or stick with what I believe is the Church’s official teaching which I believe everyone should be aware of, of course, as the truth. For the Church’s mission is that of Christ, to guide us into all truth.
 
Post 309 is great 👍 Thank you.

I am going to pull two sentences out of 309 – which need clarification.
“Now, I’,m aware that some think that Pope Pius XII in Humani Generis left the door open to some form of polygenism that would not be in contradiction to revealed dogmas of the Church …”

“For example, if I recall correctly, some have made a distinction between biological polygenism and theological monogenism.”

In the real world of natural science, polygenism, that is, polygenesis, refers to the development of a species from multiple genetic sources.
en.wiktionary.org/wiki/polygenesis says: 1.The genesis of a species from more than one ancestor.

Therefore, multiple sources or from more than one ancestor contradicts the Catholic doctrine of two sole fully-human founders of the human species. The word biological does not change the “population” meaning of polygenism because in order to exist, polygensism requires, by definition, a large population of “ancestor” sources.

According to contemporary science, Homo sapiens developed as a population of thousands and not as a population of two. The truth of Humani Generis stands as written. 👍

37. When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents. Now it is in no way apparent how such an opinion can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own.
w2.vatican.va/content/pius-xii/en/encyclicals/documents/hf_p-xii_enc_12081950_humani-generis.html

A polygenesis humanizing population would keep producing “true men” over a long period of time. Therefore, all these “humans” would not descend from Adam.
 
Good posts (#309 and #310) - clearly stated, honest, genuine, and motivated by the best of reasons.

In case it might be of interest, I should perhaps explain my motivations.

I teach genetics. I teach it to wonderful, honest, truth-seeking students, many of whom are Christian. I want them to keep their Christian faith. Many are Catholic. I want the Catholic students to keep their Catholic faith, specifically, because in my experience: 1) the Catholic faith is at least as good as that of any other Christian denomination of which I have any knowledge, and 2) I think sticking with the faith of one’s family and church community usually facilitates the deepest and richest walk with God in life.

I’ve seen students leave the Christian faith, and I’ve seen students come to faith in Christ. Either way, usually it’s for a mix of reasons, of course. Either way, sometimes one of the reasons is an inability - or a newly-gained ability - to reconcile religious truth and scientific truth.

I have no interest in disturbing one’s faith. I see nothing to be gained by trying to convince a Catholic to become Lutheran, for example. I see nothing to be gained by troubling someone with scientific information that is of no use to them, especially if it might cause them consternation.

But there are students for whom genetics will be a very important science in their future professional lives. They need to learn it well. They want to learn it well, at least as a means to an end, and some even enjoy learning it well for its own fascinating truth.

That is why I’ve studied the matters relating science and religion about which I’ve posted here on CAF.

I’ve learned much from others on CAF and I appreciate the thought and effort of the many people who post on CAF.

Thank you for the opportunity to engage in dialogue. God bless.
 
In a science class setting I would not pit the two against each other when any question surfaced. I would only refer to the idea that science must exclude the miraculous and religion need not. Therefore due to very different given initial assumptions, what might be concluded by one search for truth should very logically not either confirm or deny the conclusions of the other. Then continue the focused discussion on the science. Saying this class is concerned with the science as currently developed and is not put forward as making any comparisons with theological study.
 
Thank you.

Rest assured, I do not mix religion in with my genetics teaching. Any discussions about relating the two happen separately. But as wmw and others have noted, science should be taught in a way that does not disparage religion, nor create hindrances to religious faith.

In post #305 wmw wrote: “Still, the first step is understanding that if science is saying that there is more than a single pair of parents to the whole human race that this is in divergence with the teaching of the Catholic Faith.” Rev. Austriaco recognizes this requirement and avoids that divergence, I think, because he actually mixes a degree of biological monogenism in with his theological monogenism (more than I would, by the way). His scenario posits a “first and only” couple in a biological sense as well as in a theological sense, because they were the first to have the biological prerequisites for human language as well as the first to have an eternal rational soul. In his scenario they were also the genetic ancestors of all humans with true human language and eternal souls. I don’t know if he would call those lacking these endowments “subhuman” or “prehuman” but nonetheless the distinction is very clear in his speculative scenario. So, perhaps Rev. Austriaco provides a way to - as wmw also wrote in post #305 - “find the true science” that avoids divergence with Catholic faith rather than “abandoning the Catholic Faith at the first theory that challenges it.”

For those interested, here’s a portion of Rev. Austriaco’s scenario:
“From a theologian’s perspective, biological evolution was a 3.5 billion year process, directed by God, to advance living matter until it was apt to receive a rational soul. This critical point in evolutionary history occurred 100,000 years in southern Africa among a group of anatomically modern human beings when a handful of individuals evolved the neurocognitive capacity to serve as a basis for abstract thinking and language. How exactly this happened will always be a matter of speculation. If the biological capacity for language presupposes the acquisition of a package of pro-language mutations in the human genome, as biologists assume, then I can imagine a scenario where two anatomically modern humans, each with a subset of these pro-language genetic mutations, mate and conceive children … Their children would have inherited the complete package of pro-language genes, bringing together the genetic advantages of each of their parents, and thus, would have acquired a novel capacity for language. With God’s infusion of the human soul, they would be the first instances of behaviorally modern human infants surrounded by a tribe of closely related anatomically modern relatives who would not have full language capacity … Since language is clearly a beneficial trait for the survival of the species, it would not have taken long for these speaking bipeds to dominate and outcompete their non-speaking anatomically modern relatives. These speaking bipeds would migrate out of southern Africa and would eventually populate the rest of the continent and the globe.”

Again, rest assured that I do not teach this in my genetics or other classes! However, if a Catholic student shared with me that she/he saw no possible way to reconcile her/his religious faith with science, besides reminding them that the science could change, I might refer them to Rev. Austriaco as one example of how some Catholics are thinking about these things. Just to know they are not the first and only people to struggle with such questions can be of immense aid, whether or not they find any specific scenario such as Rev. Austriaco’s to be helpful in and of itself.

The full scenario is here.
 
In post #305 wmw wrote: “Still, the first step is understanding that if science is saying that there is more than a single pair of parents to the whole human race that this is in divergence with the teaching of the Catholic Faith.” Rev. Austriaco recognizes this requirement and avoids that divergence, I think, because he actually mixes a degree of biological monogenism in with his theological monogenism (more than I would, by the way). His scenario posits a “first and only” couple in a biological sense as well as in a theological sense, because they were the first to have the biological prerequisites for human language as well as the first to have an eternal rational soul. In his scenario they were also the genetic ancestors of all humans with true human language and eternal souls. I don’t know if he would call those lacking these endowments “subhuman” or “prehuman” but nonetheless the distinction is very clear in his speculative scenario. So, perhaps Rev. Austriaco provides a way to - as wmw also wrote in post #305 - “find the true science” that avoids divergence with Catholic faith rather than “abandoning the Catholic Faith at the first theory that challenges it.”

For those interested, here’s a portion of Rev. Austriaco’s scenario:
“From a theologian’s perspective, biological evolution was a 3.5 billion year process, directed by God, to advance living matter until it was apt to receive a rational soul. This critical point in evolutionary history occurred 100,000 years in southern Africa among a group of anatomically modern human beings when a handful of individuals evolved the neurocognitive capacity to serve as a basis for abstract thinking and language. How exactly this happened will always be a matter of speculation. If the biological capacity for language presupposes the acquisition of a package of pro-language mutations in the human genome, as biologists assume, then I can imagine a scenario where two anatomically modern humans, each with a subset of these pro-language genetic mutations, mate and conceive children … Their children would have inherited the complete package of pro-language genes, bringing together the genetic advantages of each of their parents, and thus, would have acquired a novel capacity for language. With God’s infusion of the human soul, they would be the first instances of behaviorally modern human infants surrounded by a tribe of closely related anatomically modern relatives who would not have full language capacity … Since language is clearly a beneficial trait for the survival of the species, it would not have taken long for these speaking bipeds to dominate and outcompete their non-speaking anatomically modern relatives. These speaking bipeds would migrate out of southern Africa and would eventually populate the rest of the continent and the globe.”

Again, rest assured that I do not teach this in my genetics or other classes! However, if a Catholic student shared with me that she/he saw no possible way to reconcile her/his religious faith with science, besides reminding them that the science could change, I might refer them to Rev. Austriaco as one example of how some Catholics are thinking about these things. Just to know they are not the first and only people to struggle with such questions can be of immense aid, whether or not they find any specific scenario such as Rev. Austriaco’s to be helpful in and of itself.

The full scenario is here.
One can use philosophical requirements for God’s creation of the first immortal spiritual soul. It is possible that pre-existent matter evolved to the point of being apt for the unique spiritual principle which clearly distinguishes the human species from other species. One cannot set aside God’s purpose for the entire human species regardless of the brain’s physical state. Neither can one set aside CCC 356 and 1730 which are applied to all descendants of the two unique founders, Adam and Eve.

I often wonder if some Catholics are so intent on bringing the scientific aspects of human origin (Science of Human Evolution) into agreement with the Catholic Church, that they ignore simple truths from the universal Catechism of the Catholic Church, Second Edition.

Please read the entire paragraph 404.
From *CCC *404
“The whole human race is in Adam “as one body of one man”. By this “unity of the human race” all men are implicated in Adam’s sin, as all are implicated in Christ’s justice.”

And this common sense sentence from CCC 404
“But we do know by Revelation that Adam had received original holiness and justice not for himself alone, but for all human nature.”

20-20 hindsight in CCC 388.
**"**With the progress of Revelation, the reality of sin is also illuminated. Although to some extent the People of God in the Old Testament had tried to understand the pathos of the human condition in the light of the history of the fall narrated in Genesis, they could not grasp this story’s ultimate meaning, which is revealed only in the light of the death and Resurrection of Jesus Christ. We must know Christ as the source of grace in order to know Adam as the source of sin. The Spirit-Paraclete, sent by the risen Christ, came to “convict the world concerning sin”,by revealing him who is its Redeemer."

CCC 389 is ignored by some, not all, Catholic writers. Divinity is an issue. (modern Arianism)
"The Church, which has the mind of Christ, knows very well that we cannot tamper with the revelation of original sin without undermining the mystery of Christ."

Links to the universal Catechism of the Catholic Church, Second Edition.
usccb.org/beliefs-and-teachings/what-we-believe/catechism/catechism-of-the-catholic-church/

scborromeo.org/ccc.htm
 
One can use philosophical requirements for God’s creation of the first immortal spiritual soul. **It is possible that pre-existent matter evolved to the point of being apt for the unique spiritual principle which clearly distinguishes the human species from other species. **One cannot set aside God’s purpose for the entire human species regardless of the brain’s physical state. Neither can one set aside CCC 356 and 1730 which are applied to all descendants of the two unique founders, Adam and Eve.
Thank you.
:clapping:
 
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