M
MaryJohnZ
Guest
barbarian:
That is theism. “Creationism” in the accepted use, is that God created everything pretty much as it is today,and that evolution is false. Clearly the Cardinal is not a creationist.
Hmnmmm, I think this confuses things to say this. Surely the Cardinal is a Creationist in that he believes God created the Universe, and all things “seen and unseen”…as we say each Sunday in the Nicean Creed. Fundamental Creationism, or Creationism that interprets genesis in exact literal terms, is not what Schoenbom agrees with.
We can agree that evolution is a process that God has used to bring about life. That is part of Darwin and also part of what Theistic Evolution is saying.
But Theistic Evolution does not necessarily follow Darwin hook, line and sinker… Theistic Evolution does acknowledge God.
"Theistic Evolution is not a defined belief system. A theistic evolutionist is a person who accepts that evolution is the scientific description of how organisms change over time; that all organisms have got here through descent with modification. At the same time, he is a theist - he believes in a God who is both personal and concerned with His creation (as opposed to a ‘wind it up and let it go’ Deist God)
Theistic Evolutionists could thus belong to any of the three main monotheistic faiths, or to any other theistic belief system.
As such, there is still a variety of opinion amongst theistic evolutionists. Some, such as Michael Behe, do not believe that abiogenesis (the transition of non-living to living systems, which is a quite seperate thing from evolution) can occur without the intervention of God. Others, such as Dr. Howard J. Van Till, believe that God created the universe in such a way that what He desires will occur through natural processes, and that abiogenesis will probably be fully understood by science one day. Personally, I’d be inclined to go along with that, and even say that the outworking of God’s creative process and natural laws are much the same thing. It’s complicated, and I’m no theologian, so I’m loathe to try to expand on this here. If enough people ask (or challenge) me, then I’ll give it a stab. Dr. Van Till, by the way, is an evangelical Christian, and a professor of physics at Calvin College in Grand Rapids, Michigan. This is not the sole preserve of theological liberals!
An important difference between theistic evolution and creationism is that theistic evolution is not part of our theology. It is informed by our theology (that God is personal and involved) and our science. We do not try to tell Creationists that they are not proper Christians. We might feel we have to point out where they are not good scientists, however…"
from a fundamentalist site:
freespace.virgin.net/karl_and.gnome/origins.htm
Since Theistic Evolution does exactly what Pope Benedict is
saying, uses facts, observable properties and does not get into theology or interpretation of the bible, yet it doesn’t try to eject God from the scenario either, something which atheistic scientists like Dawkins have done.
I saw this video, a talk by Dr. West, given in regards to Darwin Day at the Discovery Institute and it did asnwer the question a bit for me. I t seems that secular progressives are going towards using religious leaders to support darwinism in the classroom, yes, the very ones who usually oppose any mention of religion are involving religious leaders to give a blessing to Darwin evolution.
discovery.org/v/40
Why would they do that? Can you say they are teaching 'Theisitic Evolution" in the classroom? Or can you say they are teaching materialistic evolution and portraying it as Theisitic Evoltuion?
As I said in my earlier post, secular progressives do this all the time: pretend they aren’t talking about religion and then establish a religion.
As a Catholic I have to go back to several points:
1st: Catholics have to believe in Divine Intervention when it comes to the creation of the human person. The soul, we are taught, was created spontaneously and instantaneously by God and infused into the first man and woman. So if Darwin and Darwinian evolution teach differently from that we can’t accept that part of darwin’s Theory.
2nd. Man is placed as the Crowning point of Creation and was not a random accident but was brought about through guided processes.
3rd The aspect of the human person which sets them a part from animals is their ability to have an intimate relationship with God and to be united to God. In the words of John Paul II to be “Divinized”.
"This last statement means that we need not imitate, from afar and in an external way, the behavior of Jesus as recorded in the Gospel, in order thereby to effect our own divinization and become “like God”; self-divinization is the primal temptation ever lurking in wait. On the contrary, it is the Word who divinizes this human nature, which he has united to himself once and for all. Since his Resurrection his divinehuman energies are those of his Holy Spirit, who elicits and calls for our response; in the measure of this synergy of the Spirit and our heart our humanity shares in the life of the holy humanity of Christ. To enter into the name of Jesus, Son of God and Lord, means therefore to be drawn into him in the very depths of our being, by the same drawing movement in which he assumed our humanity by taking flesh and living out our human condition even to the point of dying. There is no “panchristic” pseudo-mysticism here, because the human person remains itself, a creature who is free over against its Lord and God. Neither, however, is there any moralism (a further error that waits to ensnare us), because our human nature really shares in the divinity of its Savior.
“Man becomes God as much as God becomes a man”, says Saint Maximus the Confessor. [1] Christian holiness is divinization because in our concrete humanity we share in the divinity of the Word who married our flesh. "
ignatiusinsight.com/features2005/jcorbon_divinization_oct05.asp
John Paul II:
“Rightly comprehended, faith in creation or a correctly understood teaching of evolution does not create obstacles: Evolution in fact pre* supposes creation; creation situates itself in the light of evolution as an event which extends itself through time – as a continual creation – in which God becomes visible to the eyes of the believers as ‘Creator of heaven and earth.’”
Several months later he declared: “All the observations concerning the development of life lead to a similar conclusion. The evolution of living beings, of which science seeks to determine the stages and to discern the mechanism, presents an internal finality which arouses admiration. This finality, which directs beings in a direction for which they are not responsible or in charge, obliges one to suppose a Mind which is its Inventor, its Creator” (General Audience, July 10, 1985).
The following year, the Pope stated “the theory of natural evolution, understood in a sense that does not preclude divine causality, is not in principle opposed to the truth about the creation of the visible world, as presented in the Book of Genesis” (General Audience, Jan. 29, 1986).
Pope John Paul insisted, as did Pope Pius XII, that while evolution isn’t necessarily opposed to creation, the human soul did not evolve. “It can therefore be said that, from the viewpoint of the doctrine of the faith” – according to Pope John Paul – "there are no difficulties in explaining the origin of man in regard to the body, by means of the theory of evolution. But it must be added that this hypothesis proposes only a probability, not a scientific certainty.
“However, the doctrine of faith invariably affirms that man’s spiritual soul is created directly by God. According to the hypothesis mentioned, 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. However, the human soul, on which man’s humanity definitively depends, cannot emerge from matter, since the soul is of a spiritual nature” (General Audience, April 16, 1986).
"In his 1996 address to the Pontifical Academy of Sciences, the Pope explained that materialist, reductionist and spiritualist forms of evolutionary theory couldn’t be reconciled with Christianity. These are philosophies, he noted, not science. As such, they are subject to philosophical refutation. The final judgment regarding their truth or falsity belongs to philosophy and in a certain way to theology. "
Perhaps we should see how Theology can be seen as a science?
it seems to me that parts of darwinian science are acceptable to the catholic faith. We can agree on that. But even the Pope here seems to say it is a hypothesis, as yet unproven, that the human body came through evolution. It wouldn’t bother me if it did personally. But I am disturbed by darwin’s Descent of Man which likens people to animals, “only different in degree”…and I think he went too far there.
the element of the human soul is too precious to be lost, as it is, in that totally reductionist viewpoint.
I can see your point that ID doesn’t give God His due either…
But how can we begin to save guard the human person from modern day eugenics, abortion, euthanasia, stem cell research. what scientific argument would you use against those elements of science?
In Christ, maryjohnZ
That is theism. “Creationism” in the accepted use, is that God created everything pretty much as it is today,and that evolution is false. Clearly the Cardinal is not a creationist.
Hmnmmm, I think this confuses things to say this. Surely the Cardinal is a Creationist in that he believes God created the Universe, and all things “seen and unseen”…as we say each Sunday in the Nicean Creed. Fundamental Creationism, or Creationism that interprets genesis in exact literal terms, is not what Schoenbom agrees with.
We can agree that evolution is a process that God has used to bring about life. That is part of Darwin and also part of what Theistic Evolution is saying.
But Theistic Evolution does not necessarily follow Darwin hook, line and sinker… Theistic Evolution does acknowledge God.
"Theistic Evolution is not a defined belief system. A theistic evolutionist is a person who accepts that evolution is the scientific description of how organisms change over time; that all organisms have got here through descent with modification. At the same time, he is a theist - he believes in a God who is both personal and concerned with His creation (as opposed to a ‘wind it up and let it go’ Deist God)
Theistic Evolutionists could thus belong to any of the three main monotheistic faiths, or to any other theistic belief system.
As such, there is still a variety of opinion amongst theistic evolutionists. Some, such as Michael Behe, do not believe that abiogenesis (the transition of non-living to living systems, which is a quite seperate thing from evolution) can occur without the intervention of God. Others, such as Dr. Howard J. Van Till, believe that God created the universe in such a way that what He desires will occur through natural processes, and that abiogenesis will probably be fully understood by science one day. Personally, I’d be inclined to go along with that, and even say that the outworking of God’s creative process and natural laws are much the same thing. It’s complicated, and I’m no theologian, so I’m loathe to try to expand on this here. If enough people ask (or challenge) me, then I’ll give it a stab. Dr. Van Till, by the way, is an evangelical Christian, and a professor of physics at Calvin College in Grand Rapids, Michigan. This is not the sole preserve of theological liberals!
An important difference between theistic evolution and creationism is that theistic evolution is not part of our theology. It is informed by our theology (that God is personal and involved) and our science. We do not try to tell Creationists that they are not proper Christians. We might feel we have to point out where they are not good scientists, however…"
from a fundamentalist site:
freespace.virgin.net/karl_and.gnome/origins.htm
Since Theistic Evolution does exactly what Pope Benedict is
saying, uses facts, observable properties and does not get into theology or interpretation of the bible, yet it doesn’t try to eject God from the scenario either, something which atheistic scientists like Dawkins have done.
I saw this video, a talk by Dr. West, given in regards to Darwin Day at the Discovery Institute and it did asnwer the question a bit for me. I t seems that secular progressives are going towards using religious leaders to support darwinism in the classroom, yes, the very ones who usually oppose any mention of religion are involving religious leaders to give a blessing to Darwin evolution.
discovery.org/v/40
Why would they do that? Can you say they are teaching 'Theisitic Evolution" in the classroom? Or can you say they are teaching materialistic evolution and portraying it as Theisitic Evoltuion?
As I said in my earlier post, secular progressives do this all the time: pretend they aren’t talking about religion and then establish a religion.
As a Catholic I have to go back to several points:
1st: Catholics have to believe in Divine Intervention when it comes to the creation of the human person. The soul, we are taught, was created spontaneously and instantaneously by God and infused into the first man and woman. So if Darwin and Darwinian evolution teach differently from that we can’t accept that part of darwin’s Theory.
2nd. Man is placed as the Crowning point of Creation and was not a random accident but was brought about through guided processes.
3rd The aspect of the human person which sets them a part from animals is their ability to have an intimate relationship with God and to be united to God. In the words of John Paul II to be “Divinized”.
"This last statement means that we need not imitate, from afar and in an external way, the behavior of Jesus as recorded in the Gospel, in order thereby to effect our own divinization and become “like God”; self-divinization is the primal temptation ever lurking in wait. On the contrary, it is the Word who divinizes this human nature, which he has united to himself once and for all. Since his Resurrection his divinehuman energies are those of his Holy Spirit, who elicits and calls for our response; in the measure of this synergy of the Spirit and our heart our humanity shares in the life of the holy humanity of Christ. To enter into the name of Jesus, Son of God and Lord, means therefore to be drawn into him in the very depths of our being, by the same drawing movement in which he assumed our humanity by taking flesh and living out our human condition even to the point of dying. There is no “panchristic” pseudo-mysticism here, because the human person remains itself, a creature who is free over against its Lord and God. Neither, however, is there any moralism (a further error that waits to ensnare us), because our human nature really shares in the divinity of its Savior.
“Man becomes God as much as God becomes a man”, says Saint Maximus the Confessor. [1] Christian holiness is divinization because in our concrete humanity we share in the divinity of the Word who married our flesh. "
ignatiusinsight.com/features2005/jcorbon_divinization_oct05.asp
John Paul II:
“Rightly comprehended, faith in creation or a correctly understood teaching of evolution does not create obstacles: Evolution in fact pre* supposes creation; creation situates itself in the light of evolution as an event which extends itself through time – as a continual creation – in which God becomes visible to the eyes of the believers as ‘Creator of heaven and earth.’”
Several months later he declared: “All the observations concerning the development of life lead to a similar conclusion. The evolution of living beings, of which science seeks to determine the stages and to discern the mechanism, presents an internal finality which arouses admiration. This finality, which directs beings in a direction for which they are not responsible or in charge, obliges one to suppose a Mind which is its Inventor, its Creator” (General Audience, July 10, 1985).
The following year, the Pope stated “the theory of natural evolution, understood in a sense that does not preclude divine causality, is not in principle opposed to the truth about the creation of the visible world, as presented in the Book of Genesis” (General Audience, Jan. 29, 1986).
Pope John Paul insisted, as did Pope Pius XII, that while evolution isn’t necessarily opposed to creation, the human soul did not evolve. “It can therefore be said that, from the viewpoint of the doctrine of the faith” – according to Pope John Paul – "there are no difficulties in explaining the origin of man in regard to the body, by means of the theory of evolution. But it must be added that this hypothesis proposes only a probability, not a scientific certainty.
“However, the doctrine of faith invariably affirms that man’s spiritual soul is created directly by God. According to the hypothesis mentioned, 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. However, the human soul, on which man’s humanity definitively depends, cannot emerge from matter, since the soul is of a spiritual nature” (General Audience, April 16, 1986).
"In his 1996 address to the Pontifical Academy of Sciences, the Pope explained that materialist, reductionist and spiritualist forms of evolutionary theory couldn’t be reconciled with Christianity. These are philosophies, he noted, not science. As such, they are subject to philosophical refutation. The final judgment regarding their truth or falsity belongs to philosophy and in a certain way to theology. "
Perhaps we should see how Theology can be seen as a science?
it seems to me that parts of darwinian science are acceptable to the catholic faith. We can agree on that. But even the Pope here seems to say it is a hypothesis, as yet unproven, that the human body came through evolution. It wouldn’t bother me if it did personally. But I am disturbed by darwin’s Descent of Man which likens people to animals, “only different in degree”…and I think he went too far there.
the element of the human soul is too precious to be lost, as it is, in that totally reductionist viewpoint.
I can see your point that ID doesn’t give God His due either…
But how can we begin to save guard the human person from modern day eugenics, abortion, euthanasia, stem cell research. what scientific argument would you use against those elements of science?
In Christ, maryjohnZ