It’s really disturbing to hear such fundamentalism from Catholics.
Your quote doesn’t even begin to challenge evolution, or the formation of stars, or anything else that explains the process by which God brought into existence the world in which we live. Did God, for example, produce your automobile in its whole substance out of nothing? If you answer yes (a fair answer), does that mean that automobiles are not assembled from already-existing materials according to plans, but simply spring full-blown into existence?
Wow, Jesus must have you really, really disturbed so. ‘You are either with me or against me.’ And what did he say to the ‘bad’ Jews? ‘You are of your father the DEVIL.’
All that exists outside of God was, in its whole substance, created out of nothing, in the beginning, by God, the Blessed Trinity. (D 1805)
This dogmatic statement sums up previous ones and adds the note secundum totam suam substantiam (in its whole substance).
As St. Thomas says: Creation does not mean the building up of a composite thing from pre-existing principles but it means that the composite is
created so that it is brought into being at the same time with all its principles. (ST, I, Q 45, a 4, ad 2)
It may be inferred that “its whole substance and the composite with all its principles” refer to the nature of a thing including its genetic limitations
as well as its genetic potential, and correspond to the “kind” of Genesis One. Such an inference, if correct, would certainly preclude the
evolution of one kind into another kind in the course of time and thus the origin of entirely new beings, new substantial forms, new kinds, in the
course of time after Creation Week. St. Thomas may be quoted further in support of this thesis: Nothing entirely new was afterwards made by
God, but all things subsequently made had in a sense been made before in the work of the six days. (ST, I, Q 73, a 1, ad 1) God is said to have
rested on the seventh day, not from all work, since we read (John 5:17): My Father worketh until now; but from the creation of any new genera
and species, which may not have already existed in the first works … Something can be added every day to the perfection of the universe, as to
the number of individuals, but not as to the number of species. (ST, I, Q 118, a 3, ad 1 and ad 2)
This view of the “fixity of species” does not, for the contemporary creationist, preclude the development of many varieties within the originally
created kind. But it does, most clearly, preclude the evolution of one basic kind into and from another basic kind. And it is equally clear, it
seems to us, that the theistic evolutionist is in direct contradiction to the constant teaching of the Fathers and Doctors of the Church, that is, to
Catholic Tradition, and also in very deep trouble with this statement of Vatican I (1870), as with all previous and following statements of the
Magisterium on the doctrine of Creation.