The literal reading of the Genesis and belief in a six-day creation and a six-thousand year old earth did not originate with fundamentalist protestants. Catholics have always generally thought that way until about the 1960’s,when evolution theory came to be widely accepted in the schools. All the statements in the creation accounts in Genesis have a literal sense,even those that may have a figurative meaning,because language always comes with literal sense. And most of the statements can be taken as actually true,without uncertainty. There are only a few images that may be only figurative,such as the tree of life and the tree of knowledge and the serpent. But even if these images are figures,they still represent real things.
Why is the serpent exempted from a literal reading? What about the earth and the sun, which one is moving?
We are not supposed to discuss evolution on this forum, and I can’t see any need to do so. Pius XII accepted evolution as a plausible theory back in 1950. Since then we have discovered mountains of new fossils, very reliable dating methods and brand new evidence from DNA studies. The evidence for evolution is overwhelming - and it is beautiful. In 1996 John Paul II made it clear that the Church fully accepted the theory of evolution as the origin of the human body from pre-existing living matter. The human soul, however, comes directly from God.
John Paul’s letter from 1996 is beautifully written. It clearly restricts science to the material and reserves the spiritual for God. Of course, as Christians we believe that God also created our bodies, but through the process of evolution. (He also created me, but through my parents).
There was a bit of a hiccup in 2005 when Cardinal Christoph Schönborn raised some issues with evolution and Intelligent Design, but things have been straightened out shortly afterwards.
As for the findings of science,the theories of origins are naturalistic,and they use illogical causal relations and doubtful ways of measuring the ages of things. They attribute creative powers to nature that it does not have.
Science is not the same as reason. it can be illogical. It uses a way of thinking called methodological naturalism,which makes it inadequate to properly explain certain things about nature - the origin of matter,order,life,species and human thought. These things are caused by the power of God. Faith and reason are complimentary,but not the doctrine of creation and naturalistic theories of origins.
Yes, science uses methodological naturalism as an assumption. If something cannot be explained through natural laws it is not science. In practice, scientists keep looking until they find a naturalistic explanation. Without this assumption, science would grind to a halt. Whenever we come across something unexplained we have to say “God did it” and quit our research. But if we then find a natural explanation, then God has been pushed out. The infamous God of the Gaps.
Concerning the “creative powers of nature”, do you picture God sitting in the clouds making snowflakes? Of course, nature is endowed with creative power to create beautiful crystals which give the illusion of being designed.
Methodological naturalism doesn’t entail ontological naturalism, which says that there is nothing beyond the natural world. That’s why scientists can be sincere Christians. I recommend you read Ken Miller’s book “Finding Darwin’s God”.
The theory of evolution has done far more damage to people’s faith and reason than protestant creationism has. Many Christians have lost their faith in God because of their exposure to the theory of evolution,and many others (such as theistic evolutionists) have a deistic view of God’s relation to the natural world,and a naturalistic view of how nature works and how it originated.
Firstly, evolution says nothing about the origin of life, nor does it address the origin of the universe. Secondly, there are many people who grew up as fundamentalists and then lost their faith because they realise that this worldview doesn’t match up with the real world.
Out of interest, what is the difference between “protestant creationism” and your type of creationism?