The short answer is that one starts with the Catholic Deposit of Faith if one wants to be a faithful Catholic.
faith a
nd
reason – my name, and game. Faith and Reason/Fides et Ratio is also the title of an encyclical letter by Pope JP2 – stressing no contradictions between true faith and reason.
To define “the Deposit of Faith” free from objective science is difficult. Thomism depends heavily on objective reasoning to reconcile faith and science.
Lumen Gentium acknowledges that outside the visible Church, learning about the world from outside it can help to further the cause of Catholicism. Historically, when some doctrines make assertions about verifiable phenomena in opposition to scientific method, the visible Church has erred in persecuting science. The Copernican revolution was viewed through a distorted lens, from an incorrect interpretation of Christian doctrine.
JP2 addressed the topic in 1979:
… I wish that theologians, scholars and historians, animated by a spirit of sincere collaboration, might examine more deeply the Galileo case and, in an honest recognition of wrongs on whatever side they occur, might make disappear the obstacles that this affair still sets up in many minds, to a fruitful concord between science and faith, between the church and world. I give my entire support to this task which will be able to honor the truth of faith and of science and open the door to future collaborations.
The Church is a pilgrim church, not a perfect society. We continually strive to better understand “the Deposit of Faith.”
All of post 995 must be read in the context of Catholic Doctrines. One should not isolate certain sentences, like some of post 995, from both the context of the particular paper and the context of all of Divine Revelation.
Please illustrate how I’ve taken the 2004 document out of context.
The sad thing about the current attempt to downplay the significance of the relationship of the first human aka Adam to God is that one looses basic Catholic truths like original sin and the purpose of Jesus Christ. To reorient the idea of original sin doesn’t fly. Neither does some vague references to some truth of symbolism.
I don’t downplay the significance of the relationship between the first humans and God. It’s the reason for creation.
There is a significant risk in tying Catholic doctrine to a hypothesis of human origins that – unlike matters of faith – is verifiable as either true or false.
As our earlier exchange addressed, there is significant evidence that humanity’s male and female most recent common ancestors (MRCA) lived tens of thousands of years apart. Also, there is too much genetic variability in the current human population to be explained by the hypothesis drawn from literal biblical reading: two humans living around 6,000-8,000 BC, whose descendants populated the world and now number around 6 billion. As apologist Jimmy Akin of Catholic Answers has noted on his blog, in order for such a reading to be accurate description of the history of humanity, the mutation rate would have to be so much greater than has ever been observed to require a miracle. In that mutation rates of sufficient rapidity to explain the genetic variability in the current human population would likely result in exceptionally high rates of spontaneous abortion, stillbirth, and infant and childhood mortality, it would likely require a second miracle to ensure that a sufficient population survived to produce the currently-observed human population. There’s no evidence for any of that in the historical record.
If faith were to be contingent on the hypothesis that Adam and Eve, living in the Garden of Eden, are the literal historical forebears of the entire human population, it would make itself disprovable using objective scientific methods. Any element of the Deposit of Faith which requires a set of demonstrably false set of facts to explain history results in an inherently contradictory requirement on believers: to be both faithful and honest. An honest believer cannot in good conscience make assertions of faith which are opposed to reason. This tenet is the basic core of Thomism, as made clear in
Fides et Ratio.
The ITC avoids describing “the first humans” as a single pair. In fact, in its extensive discussion on human origins, it cites Genesis chapter 1 five times (verse 26x3, verse 27x2, verse 28x1) as the basis of how we are created in the image of God. It cites Gen. chapter 2 without reference to woman being created from man’s rib: verses 7 (once), 15 (twice), 19 (once), and 20 (twice). Gen. 2:21-25 is the alternative creation story of “Eve,” yet is totally absent from reference in the document. Can it be that the ITC thought so little of women as to fail to mention their creation? No. Gen. 1 describes God creating both “man and woman” in his image. Furthermore, there are very clear indications in the document that the first humans could have been a population significantly greater than 2.
In population genetics, it’s well-known that there’s a critical number of mating pairs of a species below which extinction is likely. Humans aren’t extinct, despite the very high extinction rate of other species in the last 150,000 years. There’s also the issue of death preceding sin, with ample evidence of mass extinctions prior to 150,000 years ago, and fossils aplenty!
Yes, I am well aware of the so-called catholic movement to change doctrines of the Catholic Church … Some of post 995 is a good example of poor catechesis and lack of understanding of Holy Scripture.
Please answer this question: does current biblical scholarship, implying that the current form of Genesis was not assembled until after the early first millennium BC prophetic books of the Old Testament, bear any relevance?