@mVitus @AndrewAxland @Benedam Thank you for all your answers and the website recommendation - my position remains what it was, Genesis is historical in a sense, and theological in another sense, but certainly not literal, empirical history as we understand it today.
I had previously assumed that the literal, historical reading of Genesis was an entirely Protestant innovation, and was surprised to see many in the traditional movement (even Fr Ripperger of the FSSP who I greatly respect) denying evolution and other scientific theories and basing this denial on the church fathers - none of them being infallible of course. I suppose we can allow a certain fundamentalism in interpretation for those church fathers who didn’t have the benefit of the modern sciences.
But yes, overall, I cannot accept as literal truth every word of Genesis, and I don’t ultimately believe that this was ever Catholic teaching, even if at points popes and church fathers were more literal in their approach to scripture, maybe resulting from scientific ignorance or perhaps just ignorance of the text itself. I just became a little worried that people who are so staunch in the faith were suddenly promoting anti-scientific rubbish and doctrine that never was.
St Augustine is illuminating on this topic:
‘No one certainly would be so foolish as to think that, because God is great beyond all beings, even a very few syllables uttered by I-us mouth could have extended over the course of a whole day. Furthermore, it was by His coeternal Word, that is, by the interior and eternal forms of unchangeable Wisdom, not by the material sound of a voice, that “God called the light Day and the darkness Night.” And further questions arise. If He called them with words such as we use, what language did He speak? And what was the need of fleeting sounds where there was no bodily sense of hearing? These difficulties are insurmountable in such a supposition.’
and
‘In matters that are obscure and far beyond our vision, even in such as we may find treated in Holy Scripture, different interpretations are sometimes possible without prejudice to the faith we have received. In such a case, we should not rush in headlong and so firmly take our stand on one side that, if further progress in the search of truth justly undermines this position, we too fall with it. That would be to battle not for the teaching of Holy Scripture but for our own, wishing its teaching to conform to ours, whereas we ought to wish ours to conform to that of Sacred Scripture.’
Pax Christi