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Al_Moritz
Guest
Another post, Ed, that confirms your stubbornly selective reading of Church documents, only picking out what fits your prejudices and cognitive biases.Very well said. The threat of ID is that the public might accept it.
Your driverless vehicle analogy is excellent. This vehicle can turn right or left and by chance, avoid a large obstacle or, in other cases, simply crash into one.
Pope Benedict has referred to creation as an “intelligent project.” St. Thomas Aquinas tells us that God works infallibly. See Communion and Stewardship.
Peace,
Ed
Here is what paragraph 69 of Communion and Stewardship, citing St.Thomas Aquinas, actually says. It and St.Thomas Aquinas in fact argue in favor of chance being part of God’s providence. The attentive reader will discover that you have it exactly backwards:
- …] But it is important to note that, according to the Catholic understanding of divine causality, true contingency in the created order is not incompatible with a purposeful divine providence. Divine causality and created causality radically differ in kind and not only in degree. Thus, even the outcome of a truly contingent natural process can nonetheless fall within God’s providential plan for creation. According to St. Thomas Aquinas: “The effect of divine providence is not only that things should happen somehow, but that they should happen either by necessity or by contingency. Therefore, whatsoever divine providence ordains to happen infallibly and of necessity happens infallibly and of necessity; and that happens from contingency, which the divine providence conceives to happen from contingency” (Summa theologiae, I, 22,4 ad 1). In the Catholic perspective, neo-Darwinians who adduce random genetic variation and natural selection as evidence that the process of evolution is absolutely unguided are straying beyond what can be demonstrated by science. Divine causality can be active in a process that is both contingent and guided. Any evolutionary mechanism that is contingent can only be contingent because God made it so. An unguided evolutionary process – one that falls outside the bounds of divine providence – simply cannot exist because “the causality of God, Who is the first agent, extends to all being, not only as to constituent principles of species, but also as to the individualizing principles…It necessarily follows that all things, inasmuch as they participate in existence, must likewise be subject to divine providence” (Summa theologiae I, 22, 2).