E
Eucharisted
Guest
Today, the Pope Pius V University in Rome will be the setting for a day-long conference with the arresting title, “The Scientific Impossibility of Evolution.” The sponsors of the event are known crusaders against Darwin. But they go further than most Darwin dissenters and postulate a “young earth” chronology based on a literal reading of Scripture. Needless to say, the Catholics among them are not comfortable with what the ordinary Magisteri*um has to say on the subject. Both John Paul II and Benedict XVI have affirmed that the Book of Genesis is not meant to teach science and that theories of evolution are permissible so long as God is not excluded from the big picture.
F. Scott Fitzgerald famously remarked that the test of a first-rate mind is to hold two apparently contradictory ideas and still be able to function. In the debate over evolution, a Catholic must allow both revelation and science their due authority, reconciling the apparent contra**dictions between Genesis and modern research. Catholics also have to be skeptical about the claims of materialist ideologies disguised as science, while being open to the genuine findings of geneticists and paleontologists.
In 1986, John Paul II gave a series of general audiences on the subject of Creation. In them, he laid down a principle of Biblical exegesis that has been around since the Church Fathers: The Book of Genesis is not meant to teach science. Genesis tells what God did, not how he did it. “Indeed,” writes John Paul, “the theory of natural evolution, understood in a sense that does not exclude divine causality, is not in principle opposed to the truth about creation. . . .as presented in the Book of Genesis. . . .It must, however, be added that this hypothesis pro*poses only a probability, not a scientific certainty. . . .[But] it is possible that the human body, following the order impressed by the Creator on the energies of life, could have been gradually prepared in the forms of antecedent living beings.”
thecatholicthing.org/index.php?option=com_content&task=view&id=2439&Itemid=2
F. Scott Fitzgerald famously remarked that the test of a first-rate mind is to hold two apparently contradictory ideas and still be able to function. In the debate over evolution, a Catholic must allow both revelation and science their due authority, reconciling the apparent contra**dictions between Genesis and modern research. Catholics also have to be skeptical about the claims of materialist ideologies disguised as science, while being open to the genuine findings of geneticists and paleontologists.
In 1986, John Paul II gave a series of general audiences on the subject of Creation. In them, he laid down a principle of Biblical exegesis that has been around since the Church Fathers: The Book of Genesis is not meant to teach science. Genesis tells what God did, not how he did it. “Indeed,” writes John Paul, “the theory of natural evolution, understood in a sense that does not exclude divine causality, is not in principle opposed to the truth about creation. . . .as presented in the Book of Genesis. . . .It must, however, be added that this hypothesis pro*poses only a probability, not a scientific certainty. . . .[But] it is possible that the human body, following the order impressed by the Creator on the energies of life, could have been gradually prepared in the forms of antecedent living beings.”
thecatholicthing.org/index.php?option=com_content&task=view&id=2439&Itemid=2