Glad you bring up “Communion and Stewardship”

I’ve started re-reading the *context *in light of Catholic monogenism.
I hope that you are aware that the updated 21st century scientific basis for polygenism excludes any recognition of the spiritual realm. Current polygenism scientific research excludes any possibility of God.
Rossum, StrawberryJam and Razredge have already given the answer. The spiritual realm is simply not part of science – by definition, since the natural sciences solely look for natural causes for effects in nature (this methodology was invented by the first scientists who were all believers, by the way). I do too as a scientist, and there is no difference whatsoever between the methodology of theist and atheist scientists.
Thus, complaining that science excludes any recognition of the spiritual realm is confusing science with philosophy – confusing the value-neutral methodology of science (a methodology which is really just a tool) with the philosophical worldviews of atheist scientists (who in turn may confuse science with their philosophical worldviews, oh well).
The real question is if “Communion and Stewardship” excludes polygenism as an option on the theological level.
Here is again paragraph 70 of the document (emphases added as usual, the italics are in the original):
- With respect to the immediate creation of the human soul, Catholic theology affirms that particular actions of God bring about effects that transcend the capacity of created causes acting according to their natures. The appeal to divine causality to account for genuinely causal as distinct from merely explanatory gaps does not insert divine agency to fill in the “gaps” in human scientific understanding (thus giving rise to the so-called "God of the gaps”). The structures of the world can be seen as open to non-disruptive divine action in directly causing events in the world. 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. Acting indirectly through causal chains operating from the beginning of cosmic history, God prepared the way for what Pope John Paul II has called “an ontological leap…the moment of transition to the spiritual.” While science can study these causal chains, it falls to theology to locate this account of the special creation of the human soul within the overarching plan of the triune God to share the communion of trinitarian life with human persons who are created out of nothing in the image and likeness of God, and who, in his name and according to his plan, exercise a creative stewardship and sovereignty over the physical universe.
How would the text as it stands not suggest that, when including the phrase “whether as individuals or in populations”, God may have infused a soul simultaneously into all or several of the members of a population?
Do not forget that this is an official document of the Catholic Church, published on the Vatican website and ratified by then Cardinal Ratzinger, the Prefect of the Sacred Congregation for the Doctrine of the Faith, and thus the keeper of the faith of the Church, as it were (now of course he is the current Pope). While it still may not quite have the same weight as a papal encyclical, I believe it has let the genie out of the bottle and there is no going back. Or could you seriously envision that a future papal encyclical would simply ignore “Communion and Stewardship” as if it never had been published? I just cannot.
The CCC says under the heading “How to read the account of the fall” that “the account of the fall in Genesis 3 uses figurative language” (paragraph 390). This shows to me that the Church would not lose face at all if, as I expect, in the future it would be more explicit than the already strongly suggestive “Communion and Stewardship” on allowing polygenism as theological option.