Such is the nature of the “most subtle of all the creatures” - Satan.
It has a variety of “angels” ushering it in. One is “agree to disagree”. Another is “Truth cannot be known”. Another is “Secularism”. Another is that “language creates truth”. Another is “perception is reality”. There is a great horde of them that all support confusion as to who is the “bad guy”, thus leading the judgers to attack their own.
This keeps them weak and blind and even more tempted to attack more strongly.
You are witnessing the true
Anti-Christ in action.
Never since the publication of Darwin’s
Origin of Species has the Catholic Church ever taught that Darwin’s theory of evolution is in conflict with the Church’s unchanging position that the Holy Scriptures are true.
The Church has always taught that humans are a special creation of God, made in the divine image, and Darwin’s theory didn’t change that. Where a Catholic starts assuming that Satan is at work because some people dare to consider a scientific theory that the Church allows may be considered is beyond me. I don’t know how one does that, without abandoning trust in the Magesterium in favor of the unreliable Scriptural scholarship of Christian fundamentalists outside the Church…another thing Satan would be pretty pleased about.
In addressing the Pontifical Academy of Science (
newadvent.org/library/docs_jp02tc.htm)
John Paul II stated the following (the whole speech is worth reading…)
"*In his encyclical Humani Generis (1950), my predecessor Pius XII had already stated that
there was no opposition between evolution and the doctrine of the faith about man and his vocation, on condition that one did not lose sight of several indisputable points…
The church’s magisterium is directly concerned with the question of evolution, for it involves the conception of man: Revelation teaches us that he was created in the image and likeness of God (cf. Gn 1:27-29). The conciliar constitution “Gaudium et Spes” has magnificently explained this doctrine, which is pivotal to Christian thought. It recalled that man is “the only creature on earth that God has wanted for its own sake” (No. 24). In other terms, the human individual cannot be subordinated as a pure means or a pure instrument, either to the species or to society; he has value per se. He is a person. With his intellect and his will, he is capable of forming a relationship of communion, solidarity and self-giving with his peers. St. Thomas observes that man’s likeness to God resides especially in his speculative intellect, for his relationship with the object of his knowledge resembles God’s relationship with what he has created (Summa Theologica I-II:3:5, ad 1). But even more, man is called to enter into a relationship of knowledge and love with God himself, a relationship which will find its complete fulfillment beyond time, in eternity. All the depth and grandeur of this vocation are revealed to us in the mystery of the risen Christ (cf. “Gaudium et Spes,” 22). It is by virtue of his spiritual soul that the whole person possesses such a dignity even in his body. Pius XII stressed this essential point: If the human body take its origin from pre-existent living matter, the spiritual soul is immediately created by God (“animas enim a Deo immediate creari catholica fides nos retinere iubei”; “Humani Generis,” 36). Consequently, theories of evolution which, in accordance with the philosophies inspiring them, consider the spirit as emerging from the forces of living matter or as a mere epiphenomenon of this matter, are incompatible with the truth about man. Nor are they able to ground the dignity of the person.
With man, then, we find ourselves in the presence of an ontological difference, an ontological leap, one could say. However, does not the posing of such ontological discontinuity run counter to that physical continuity which seems to be the main thread of research into evolution in the field of physics and chemistry? Consideration of the method used in the various branches of knowledge makes it possible to reconcile two points of view which would seem irreconcilable. The sciences of observation describe and measure the multiple manifestations of life with increasing precision and correlate them with the time line. The moment of transition to the spiritual cannot be the object of this kind of observation, which nevertheless can discover at the experimental level a series of very valuable signs indicating what is specific to the human being. But the experience of metaphysical knowledge, of self-awareness and self-reflection, of moral conscience, freedom, or again of aesthetic and religious experience, falls within the competence of philosophical analysis and reflection, while theology brings out its ultimate meaning according to the Creator’s plans*."
In other words, the moment we became fully human was the moment God invested us with souls. That moment is invisible to science.
If you don’t understand how evolution may be reconciled with the unique dignity of humankind and other inviolate teachings of the Church and Holy Scriptures, please study the teachings of the Church more carefully.
