Evolution and the Roman Catholic Church

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The position of the Catholic Church on the theory of evolution has moved over the 150 years since the publication of Charles Darwin's Origin of Species in 1859 from a long period with no authoritative pronouncement from the Vatican, to a statement of neutrality in the 1950s, and then to more explicit acceptance in recent years. Today^[update], the Church's official position remains a focus of controversy and is fairly non-specific, stating only that faith and scientific findings regarding human evolution are not in conflict, though humans are regarded as a "special creation", and that the existence of God is required to explain the spiritual component of human origins. This view falls into the spectrum of viewpoints that are grouped under the concept of theistic evolution.^[1][2]

Contents 1 Slow early reaction 2 Pope Pius IX 3 Popes Leo XIII and Pius X 4 Pope Pius XII 5 Post Vatican II 5.1 Polygenism 5.2 Pope John Paul II 5.3 Pope Benedict XVI 5.4 Catholic teaching and evolution 6 Catholic schools and evolution 7 Unofficial Catholic organizations 8 See also 9 Notes 10 References 11 Further reading 12 External links

[edit] Slow early reaction

The Catholic Church delayed official pronouncements on Darwin's Origin of Species for many decades, perhaps mindful of the long-lived embarrassment to the Church caused by its condemnation of the theories of Galileo in the 17th century.^[3] While many hostile comments were made by local clergy, the Origin of Species was never placed on the Index Librorum Prohibitorum,^[4] unlike Henri Bergson's non-Darwinian Creative Evolution (1907), which was on the Index from 1948 until it was abolished in 1966.^[5] However a number of Catholic writers who published works specifying how evolutionary theory and Catholic theology might be reconciled ran into trouble of some sort with the Vatican authorities.^[6] Gradually Catholic universities and schools began to teach evolution in some form.^{[citation needed]}

Catholic concern about evolution has always been very largely concerned with the implications of evolutionary theory for the origin of the human species; even by 1859, the Church did not insist on a literal reading of the Book of Genesis, which had long been undermined by developments in geology and other fields, and no high-level Church pronouncement has ever attacked head-on the theory of evolution as applied to sub-human species.^[7] The first notable statement appeared in 1860 from a council of the German bishops, who pronounced that:

Our first parents were formed immediately by God. Therefore we declare that the opinion of those who do not fear to assert that this human being, man as regards his body, emerged finally from the spontaneous continuous change of imperfect nature to the more perfect, is clearly opposed to Sacred Scripture and to the Faith.^[8]

No Vatican response was made to this, which implied agreement.^[9] In the following decades, a consistently and aggressively anti-evolution position was taken by the influential Jesuit periodical La Civiltà Cattolica, which though unofficial was generally believed to have accurate information about the views and actions of the Vatican authorities.^[10] The opening in 1998 of the Archive of the Congregation for the Doctrine of the Faith (in the 19th century called the Holy Office and the Congregation of the Index) has revealed that on many crucial points this belief was mistaken, and the journal's accounts of specific cases, often the only ones made public, were not accurate. The original documents show the Vatican's attitude was much less fixed than appeared to be the case at the time.^[11]

In 1894 a letter was received by the Holy Office, asking for confirmation of the Church's position on a theological book of generally Darwinist cast by a French Dominican theologian, L’évolution restreinte aux espèces organiques, par le père Léroy dominicain. The records of the Holy Office document lengthy debates, with a number of experts consulted, whose views varied considerably. In 1895 the Congregation decided against the book, and Fr. Léroy was summoned to Rome, where it was explained that his views were unacceptable, and he agreed to withdraw the book, which was placed on the Index. Again, the concerns of the experts had concentrated entirely on human evolution.^[12]

To reconcile general evolutionary theory with the origin of the human species, with a soul, the concept of "special transformism" was developed, according to which the first humans had evolved by Darwinist processes, up to the point where a soul was added by God to "pre-existant and living matter" (in the words of Pius XII's Humani Generis) to form the first fully human individuals; this would normally be considered to be at the point of conception.^[13] Léroy's book endorsed this concept; what led to its rejection by the Congregation appears to have been his view that the human species was able to evolve without divine intervention to a fully human state, but lacking only a soul. The theologians felt that some immediate and particular divine intervention was also required to form the physical nature of humans, before the addition of a soul, even if this was worked on near-human hominids produced by evolutionary processes.^[14]

The following year, 1896, John Augustine Zahm, a well-known American Holy Cross priest who had been a professor of physics and chemistry at the Catholic University of Notre Dame, Indiana, and was then Procurator General of his Order in Rome, published Evolution and Dogma, arguing that Church teaching, the Bible, and evolution did not conflict.^[15] By 1898 it had been placed on the Index and Zahm forced to recant his views, though he remained sufficiently well thought of to return to the United States as Provincial superior of his Order.^[16] In the meantime his book (in an Italian translation with the imprimatur of Siena^[17]) had had a great impact on Geremia Bonomelli, the Bishop of Cremona in Italy, who added an appendix to a book of his own, summarizing and recommending Zahn's views. Bonomelli too was pressured, and retracted his views in a public letter, also in 1898.^[18]

[edit] Pope Pius IX

The Origin of Species was published in 1859, during the papacy of Pope Pius IX, who defined dogmatically papal infallibility during the First Vatican Council in 1869-70. The council has a section on "Faith and Reason" that includes the following on science and faith:

"9. Hence all faithful Christians are forbidden to defend as the legitimate conclusions of science those opinions which are known to be contrary to the doctrine of faith, particularly if they have been condemned by the Church; and furthermore they are absolutely bound to hold them to be errors which wear the deceptive appearance of truth." (Vatican Council I)

"10. Not only can faith and reason never be at odds with one another but they mutually support each other, for on the one hand right reason established the foundations of the faith and, illuminated by its light, develops the science of divine things; on the other hand, faith delivers reason from errors and protects it and furnishes it with knowledge of many kinds." (Vatican Council I)

On God the Creator, the Vatican Council was very clear. The definitions preceding the "anathema" (as a technical term of Catholic theology, let him be "cut off" or excommunicated, cf. Gal 1:6-9; Titus 3:10-11; Matt 18:15-17) signify an infallible dogma of Catholic faith (De Fide):

1. On God the creator of all things
   1. If anyone denies the one true God, creator and lord of things visible and invisible: let him be anathema.
   2. If anyone is so bold as to assert that there exists nothing besides matter: let him be anathema.
   3. If anyone says that the substance or essence of God and that of all things are one and the same: let him be anathema.
   4. If anyone says that finite things, both corporal and spiritual, or at any rate, spiritual, emanated from the divine substance; or that the divine essence, by the manifestation and evolution of itself becomes all things or, finally, that God is a universal or indefinite being which by self determination establishes the totality of things distinct in genera, species and individuals: let him be anathema.
   5. If anyone does not confess that the world and all things which are contained in it, both spiritual and material, were produced, according to their whole substance, out of nothing by God; or holds that God did not create by his will free from all necessity, but as necessarily as he necessarily loves himself; or denies that the world was created for the glory of God: let him be anathema.

According to Catholic theologian Dr. Ludwig Ott in his 1952 treatise Fundamentals of Catholic Dogma,^[19] it is to be understood that these condemnations are of the errors of modern materialism (that matter is all there is), pantheism (that God is all there is), and ancient pagan and gnostic-manichean dualism (where God is not responsible for the entire created world, since mere "matter" is evil not good, see Ott, page 79).

The First Vatican Council also upholds the ability of reason to know God from his creation:

"1. The same Holy mother Church holds and teaches that God, the source and end of all things, can be known with certainty from the consideration of created things, by the natural power of human reason: ever since the creation of the world, his invisible nature has been clearly perceived in the things that have been made." (Chapter 2, On Revelation; cf. Romans 1:19-20; and Wisdom chapter 13)

[edit] Popes Leo XIII and Pius X

Providentissimus Deus, "On the Study of Holy Scripture", was an encyclical issued by Pope Leo XIII on 18 November, 1893 on the interpretation of Scripture. It was intended to address the issues arising from both the "higher criticism" and new scientific theories, and their relation with Scripture. Nothing specific concerning evolution was said, and initially both those in favour and against evolution found things to encourage them in the text; however a more conservative interpretation came to be dominant, and the influence of the conservative Jesuit Cardinal Camillo Mazzella detected. Leo stressed the unstable and changing nature of scientific theory, and criticised the "thirst for novelty and the unrestrained freedom of thought" of the age, but accepted that the apparent literal sense of the Bible might not always be correct. In biblical interpretation, Catholic scholars should not "depart from the literal and obvious sense, except only where reason makes it untenable or necessity requires". Leo stressed that both theologians and scientists should confine themselves to their own disciplines as much as possible.^[20]

An earlier encyclical of Leo's on marriage, Arcanum Divinae Sapientiae (1880) had described in passing the Genesis account of the creation of Eve from Adam's side as "what is to all known, and cannot be doubted by any ..."^[21]

The Pontifical Biblical Commission issued a decree ratified by Pope Pius X on June 30, 1909 that stated that the literal historical meaning of the first chapters of Genesis could not be doubted in regard to "the creation of all things by God at the beginning of time; the special creation of man; the formation of the first woman from the first man; the unity of the human race...". As in 1860, "special creation" was only referred to in respect of the human species.^[22]

[edit] Pope Pius XII

Pope Pius XII's encyclical of 1950, Humani Generis, was the first encyclical to specifically refer to evolution, and took up a neutral position, again concentrating on human evolution:

"The Church does not forbid that...research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter."^[23]

Pope Pius XII's teaching can be summarized as follows:

• The question of the origin of man's body from pre-existing and living matter is a legitimate matter of inquiry for natural science. Catholics are free to form their own opinions, but they should do so cautiously; they should not confuse fact with conjecture, and they should respect the Church's right to define matters touching on Revelation.
• Catholics must believe, however, that the human soul was created immediately by God. Since the soul is a spiritual substance it is not brought into being through transformation of matter, but directly by God, whence the special uniqueness of each person.
• All men have descended from an individual, Adam, who has transmitted original sin to all mankind. Catholics may not, therefore, believe in "polygenism," the scientific hypothesis that mankind descended from a group of original humans (that there were many Adams and Eves).

Some theologians believe Pius XII explicitly excludes belief in polygenism as licit. The relevant sentence is this:

"Now it is in no way apparent how such an opinion (polygenism) can be reconciled with that which the sources of revealed truth and the documents of the Teaching Authority of the Church propose with regard to original sin, which proceeds from a sin actually committed by an individual Adam and which, through generation, is passed on to all and is in everyone as his own." (Pius XII, Humani Generis, 37 and footnote refers to Romans 5:12-19; Council of Trent, Session V, Canons 1-4)

[edit] Post Vatican II

[edit] Polygenism

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Some modern theologians do not necessarily see a conflict between polygenism and Catholic teaching on original sin. A clear example of this opinion can be found in The Christian Faith in the Doctrinal Documents of the Catholic Church (1996 edition), on Humani Generis where the authors / editors Fr. Neuner and Dupuis, S.J. state:

In the context of other errors, Pius XII treats two questions regarding the origin of the human person. Firstly, the human being's origin through evolution from other living beings: while formerly evolution was rejected as irreconcilable with the biblical account of creation (which was interpreted in too literal a sense), and as implying a materialistic conception of the human being, the question is now left open to scholarly investigation, provided that the creation of the soul by God is maintained. Secondly, monogenism or polygenism, i.e. the question whether the human race must be conceived as descending from a single couple or can be considered to originate from several couples: polygenism is rejected because 'it does not appear' [or 'it is not at all apparent'] to be reconcilable with the doctrine of original sin inherited by all from Adam. Recent theology, however, is seeking explanations of original sin under the supposition of polygenism, and so tries to remove the reason for its rejection."

– J. Neuner, J. Dupuis, The Christian Faith [1996], page 169

Further, see also the article published in L'Osservatore Romano, "The Credo of Paul VI: Theology of Original Sin and the Scientific Theory of Evolution" by Roberto Masi:

according to the opinions of the above mentioned exegetes and theologians, it results that Revelation and Dogma say nothing directly concerning Monogenism or Polygenism, neither in favour nor against them. Besides, these scientific hypotheses are per se outside the field of Revelation. Within this context, different combinations of the scientific theory of evolution are therefore hypothetically possible or compatible with the doctrine of original sin. One can nevertheless consider biological monogenism together. Humanity has its origin in a single couple; this couple committed the sin against God and as a result of this all their children are born in original sin. This is the classical doctrine. Or it is possible to admit a biological polygenism and a theological monogenism. Evolution brought about not a single couple but many men, who constituted the primitive human population. One of these, who may be considered the leader, rebelled against God. This sin passed on to all men, his contemporaries, not by imitation, but by real propagation (Council of Trent Session V, DS. 1513), that is by a real solidarity already existing in this primordial human population. In them actual sinful humanity has its origin. It is also possible to combine biological and theological polygenism: all the primitive human population rebelled concordantly against God and from them are born the other sinful men. These hypotheses are only suppositions which many think are not contrary to Revelation and the bible. Even if we accept as valid the scientific theory of evolution and polygenism, it can still be in accordance with the dogma of original sin in the various manners indicated."

– Roberto Masi, from L'Osservatore Romano, the newspaper of the Holy See, weekly edition in English, 17 April 1969

A biological polygenism, which the scientific evidence is against,^{[dubious – discuss]} can be combined with a theological monogenism where one couple is ensouled by God. This article appeared in the Vatican's own newspaper and was found on the conservative EWTN site's old document library before it remodeled.^[24]

The Church has not yet clarified the question of monogenism versus polygenism, though an International Theological Commission document on creation and evolution endorsed by Cardinal Ratzinger^[25] from 2004 states:

While the story of human origins is complex and subject to revision, physical anthropology and molecular biology combine to make a convincing case for the origin of the human species in Africa about 150,000 years ago in a humanoid population of common genetic lineage. However it is to be explained, the decisive factor in human origins was a continually increasing brain size, culminating in that of homo sapiens.

This passage admits of both monogenetic and polygenetic interpretations, since it is unclear whether the "humanoid population" is to be regarded as the first humans, or the immediate ancestors of the first humans. And further:

The structures of the world can be seen as open to non-disruptive divine action in directly causing events in the world. Catholic theology affirms that that the emergence of the first members of the human species (whether as individuals or in populations) represents an event that is not susceptible of a purely natural explanation and which can appropriately be attributed to divine intervention. Acting indirectly through causal chains operating from the beginning of cosmic history, God prepared the way for what Pope John Paul II has called 'an ontological leap...the moment of transition to the spiritual.'

Lastly, the document mentions Adam:

Every individual human being as well as the whole human community are created in the image of God. In its original unity – of which Adam is the symbol – the human race is made in the image of the divine Trinity.

In a January 16, 2006 article in L'Osservatore Romano, Fiorenzo Facchini states:

The spark of intelligence was lighted in one or more hominids when, where and in the ways God willed it.

The Vatican has avoided making any recent explicit pronouncement on the question of the theological necessity of monogenism.^[26]

[edit] Pope John Paul II

In an October 22, 1996, address to the Pontifical Academy of Sciences, Pope John Paul II updated the Church's position to accept evolution of the human body:

"In his encyclical Humani Generis (1950), my predecessor Pius XII has already affirmed that there is no conflict between evolution and the doctrine of the faith regarding man and his vocation, provided that we do not lose sight of certain fixed points....Today, more than a half-century after the appearance of that encyclical, some new findings lead us toward the recognition of evolution as more than a hypothesis. In fact it is remarkable that this theory has had progressively greater influence on the spirit of researchers, following a series of discoveries in different scholarly disciplines. The convergence in the results of these independent studies – which was neither planned nor sought – constitutes in itself a significant argument in favor of the theory."^[27]

In the same address, Pope John Paul II rejected any theory of evolution that provides a materialistic explanation for the human soul:

"Theories of evolution which, because of the philosophies which inspire them, regard the spirit either as emerging from the forces of living matter, or as a simple epiphenomenon of that matter, are incompatible with the truth about man."

[edit] Pope Benedict XVI

Statements by Cardinal Schönborn, a close colleague of Benedict XVI, especially a piece in the New York Times on July 7, 2005,^[28] appeared to support Intelligent Design, giving rise to speculation about a new direction in the Church's stance on the compatibility between evolution and Catholic dogma. However, Cardinal Schönborn's book Chance or Purpose (2007, originally in German) accepted with certain qualifications the "scientific theory of evolution", but attacked "evolutionism as an ideology", which he said sought to displace religious teaching over a wide range of issues.^[29]

A five-day conference held in March 2009 by the Pontifical University in Rome, marking the 150th anniversary of the publication of the Origin of Species, generally confirmed the lack of conflict between evolutionary theory and Catholic theology, and the rejection of Intelligent Design by Catholic scholars.^[30]

The Church has deferred to scientists on matters such as the age of the earth and the authenticity of the fossil record. Papal pronouncements, along with commentaries by cardinals, have accepted the findings of scientists on the gradual appearance of life. In fact, the International Theological Commission in a July 2004 statement endorsed by Cardinal Ratzinger, then president of the Commission and head of the Congregation for the Doctrine of the Faith, now Pope Benedict XVI, includes this paragraph:

According to the widely accepted scientific account, the universe erupted 15 billion years ago in an explosion called the 'Big Bang' and has been expanding and cooling ever since. Later there gradually emerged the conditions necessary for the formation of atoms, still later the condensation of galaxies and stars, and about 10 billion years later the formation of planets. In our own solar system and on earth (formed about 4.5 billion years ago), the conditions have been favorable to the emergence of life. While there is little consensus among scientists about how the origin of this first microscopic life is to be explained, there is general agreement among them that the first organism dwelt on this planet about 3.5 - 4 billion years ago. Since it has been demonstrated that all living organisms on earth are genetically related, it is virtually certain that all living organisms have descended from this first organism. Converging evidence from many studies in the physical and biological sciences furnishes mounting support for some theory of evolution to account for the development and diversification of life on earth, while controversy continues over the pace and mechanisms of evolution.^[31]

The Church's stance is that any such gradual appearance must have been guided in some way by God, but the Church has thus far declined to define in what way that may be. Commentators tend to interpret the Church's position in the way most favorable to their own arguments. The ITC statement includes these paragraphs on evolution, the providence of God, and "intelligent design":

In freely willing to create and conserve the universe, God wills to activate and to sustain in act all those secondary causes whose activity contributes to the unfolding of the natural order which he intends to produce. Through the activity of natural causes, God causes to arise those conditions required for the emergence and support of living organisms, and, furthermore, for their reproduction and differentiation. Although there is scientific debate about the degree of purposiveness or design operative and empirically observable in these developments, they have de facto favored the emergence and flourishing of life. Catholic theologians can see in such reasoning support for the affirmation entailed by faith in divine creation and divine providence. In the providential design of creation, the triune God intended not only to make a place for human beings in the universe but also, and ultimately, to make room for them in his own trinitarian life. Furthermore, operating as real, though secondary causes, human beings contribute to the reshaping and transformation of the universe.

A growing body of scientific critics of neo-Darwinism point to evidence of design (e.g., biological structures that exhibit specified complexity) that, in their view, cannot be explained in terms of a purely contingent process and that neo-Darwinians have ignored or misinterpreted. The nub of this currently lively disagreement involves scientific observation and generalization concerning whether the available data support inferences of design or chance, and cannot be settled by theology. But it is important to note that, according to the Catholic understanding of divine causality, true contingency in the created order is not incompatible with a purposeful divine providence. Divine causality and created causality radically differ in kind and not only in degree. Thus, even the outcome of a truly contingent natural process can nonetheless fall within God’s providential plan for creation.^[31]

“	Intelligent design isn't science even though it pretends to be. If you want to teach it in schools, intelligent design should be taught when religion or cultural history is taught, not science.	”
—Fr. George Coyne, Vatican's chief astronomer between 1978 and 2006.

In addition, while he was the Vatican's chief astronomer, Fr. George Coyne, issued a statement on 18 November 2005 saying that "Intelligent design isn't science even though it pretends to be. If you want to teach it in schools, intelligent design should be taught when religion or cultural history is taught, not science." Cardinal Paul Poupard added that "the faithful have the obligation to listen to that which secular modern science has to offer, just as we ask that knowledge of the faith be taken in consideration as an expert voice in humanity." He also warned of the permanent lesson we have learned from the Galileo affair, and that "we also know the dangers of a religion that severs its links with reason and becomes prey to fundamentalism." Fiorenzo Facchini, professor of evolutionary biology at the University of Bologna, called intelligent design unscientific, and wrote in the January 16-17, 2006 edition L'Osservatore Romano: "But it is not correct from a methodological point of view to stray from the field of science while pretending to do science....It only creates confusion between the scientific plane and those that are philosophical or religious."

In a commentary on Genesis authored as Cardinal Ratzinger titled In the Beginning... Benedict XVI spoke of "the inner unity of creation and evolution and of faith and reason" and that these two realms of knowledge are complementary, not contradictory:

We cannot say: creation or evolution, inasmuch as these two things respond to two different realities. The story of the dust of the earth and the breath of God, which we just heard, does not in fact explain how human persons come to be but rather what they are. It explains their inmost origin and casts light on the project that they are. And, vice versa, the theory of evolution seeks to understand and describe biological developments. But in so doing it cannot explain where the 'project' of human persons comes from, nor their inner origin, nor their particular nature. To that extent we are faced here with two complementary -- rather than mutually exclusive -- realities.

– Cardinal Ratzinger, In the Beginning: A Catholic Understanding of the Story of Creation and the Fall [Eerdmans, 1986, 1995], see especially pages 41-58)^{[page needed]}

In a book released in 2008, his comments prior to becoming Pope were recorded as:

The clay became man at the moment in which a being for the first time was capable of forming, however dimly, the thought of "God." The first Thou that – however stammeringly – was said by human lips to God marks the moment in which the spirit arose in the world. Here the Rubicon of anthropogenesis was crossed. For it is not the use of weapons or fire, not new methods of cruelty or of useful activity, that constitute man, but rather his ability to be immediately in relation to God. This holds fast to the doctrine of the special creation of man . . . herein . . . lies the reason why the moment of anthropogenesis cannot possibly be determined by paleontology: anthropogenesis is the rise of the spirit, which cannot be excavated with a shovel. The theory of evolution does not invalidate the faith, nor does it corroborate it. But it does challenge the faith to understand itself more profoundly and thus to help man to understand himself and to become increasingly what he is: the being who is supposed to say Thou to God in eternity.

– Joseph Ratzinger^[32]

On September 2-3, 2006 at Castel Gandolfo, Pope Benedict XVI conducted a seminar examining the theory of evolution and its impact on Catholicism's teaching of Creation. The seminar is the latest edition of the annual "Schülerkreis" or student circle, a meeting Benedict has held with his former Ph.D. students since the 1970s.^[33][34] The essays presented by his formers students, including natural scientists and theologians, were published in 2007 under the title Creation and Evolution (in German, Schöpfung und Evolution). In Pope Benedict's own contribution he states that "the question is not to either make a decision for a creationism that fundamentally excludes science, or for an evolutionary theory that covers over its own gaps and does not want to see the questions that reach beyond the methodological possibilities of natural science," and that "I find it important to underline that the theory of evolution implies questions that must be assigned to philosophy and which themselves lead beyond the realms of science."

In commenting on statements by his predecessor, he writes that "it is also true that the theory of evolution is not a complete, scientifically proven theory." Though commenting that experiments in a controlled environment were limited as "we cannot haul 10,000 generations into the laboratory," he does not endorse creationism or intelligent design. He defends theistic evolution, the reconciliation between science and religion already held by Catholics. In discussing evolution, he writes that "The process itself is rational despite the mistakes and confusion as it goes through a narrow corridor choosing a few positive mutations and using low probability....This....inevitably leads to a question that goes beyond science....where did this rationality come from?" to which he answers that it comes from the "creative reason" of God.^[35][36][37]

[edit] Catholic teaching and evolution

This article's factual accuracy is disputed. Please see the relevant discussion on the talk page. (March 2008)

The Catechism of the Catholic Church (1994, revised 1997) on faith, evolution and science states:

159. Faith and science: "...methodical research in all branches of knowledge, provided it is carried out in a truly scientific manner and does not override moral laws, can never conflict with the faith, because the things of the world and the things of faith derive from the same God. The humble and persevering investigator of the secrets of nature is being led, as it were, by the hand of God in spite of himself, for it is God, the conserver of all things, who made them what they are." (Vatican II GS 36:1) 283. The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers.... 284. The great interest accorded to these studies is strongly stimulated by a question of another order, which goes beyond the proper domain of the natural sciences. It is not only a question of knowing when and how the universe arose physically, or when man appeared, but rather of discovering the meaning of such an origin....

Paragraph 283 has been noted as making a positive comment regarding the theory of evolution, with the clarification that "many scientific studies" which have enriched knowledge of "the development of life-forms and the appearance of man" refers to mainstream science and not to "creation science".^[38]

Concerning the doctrine on creation, Ludwig Ott in his Fundamentals of Catholic Dogma identifies the following points as essential beliefs of the Catholic faith ("De Fide"):^[39]

• All that exists outside God was, in its whole substance, produced out of nothing by God.
• God was moved by His Goodness to create the world.
• The world was created for the Glorification of God.
• The Three Divine Persons are one single, common Principle of the Creation.
• God created the world free from exterior compulsion and inner necessity.
• God has created a good world.
• The world had a beginning in time.
• God alone created the world.
• God keeps all created things in existence.
• God, through His Providence, protects and guides all that He has created.

[edit] Catholic schools and evolution

As in other countries, in the United States, Catholic schools teach evolution, not theistic evolution, as part of their science curriculum. They teach the fact that evolution occurs and the modern evolutionary synthesis, which is the scientific theory that explains why evolution occurs. This is the same evolution curriculum that secular schools teach. Catholic schools do teach theistic evolution in their religion classes though. Bishop DiLorenzo of Richmond, chair of the Committee on Science and Human Values in a December 2004 letter sent to all U.S. bishops: "...Catholic schools should continue teaching evolution as a scientific theory backed by convincing evidence. At the same time, Catholic parents whose children are in public schools should ensure that their children are also receiving appropriate catechesis at home and in the parish on God as Creator. Students should be able to leave their biology classes, and their courses in religious instruction, with an integrated understanding of the means God chose to make us who we are."^[40]

[edit] Unofficial Catholic organizations

There have been several organizations composed of Catholic laity and clergy which have advocated positions both supporting evolution and opposed to evolution. For example:

• The Kolbe Center for the Study of Creation operates out of Mt. Jackson, Virginia and is a Catholic lay apostolate promoting Young Earth creationism (including biblical literalism and flood geology).^[41][42]

• The "Faith Movement" was founded by Catholic Fr. Edward Holloway in Surrey, England^[43] and "argues from Evolution as a fact, that the whole process would be impossible without the existence of the Supreme Mind we call God."^[44]

• The "Daylight Origins Society" was founded in 1971 by John G. Campbell (d.1983) as the "Counter Evolution Group". Its goal is "to inform Catholics and others of the scientific evidence supporting Special Creation as opposed to Evolution, and that the true discoveries of Science are in conformity with Catholic doctrines." It publishes the "Daylight" newsletter.^[45]

There are many Catholic organizations who gain insight into the relation between Catholic faith and evolution from the writings of Fr. Pierre Teilhard de Chardin.^{[citation needed]} However, there have been numerous condemnations of Teilhard by church officials and other Catholics.^[46][47][48]

The website "catholic.net", successor to the "Catholic Information Center on the Internet", sometimes features polemics against evolution.^[49] Many "traditionalist" organizations are also opposed to evolution, see e.g. the theological journal Living Tradition.^[50]

[edit] See also

• Erich Wasmann
• St. George Jackson Mivart
• Relationship between religion and science
• Jainism and non-creationism
• Jewish views on evolution
• Hindu views on evolution

[edit] Notes

[edit] References

• Appleby, R. Scott. Between Americanism and Modernism; John Zahm and Theistic Evolution, in Critical Issues in American Religious History: A Reader, Ed. by Robert R. Mathisen, 2nd revised edn., Baylor University Press, 2006, ISBN 1932792392, 9781932792393. Google books
• Artigas, Mariano; Glick, Thomas F., Martínez, Rafael A.; Negotiating Darwin: the Vatican confronts evolution, 1877-1902, JHU Press, 2006, ISBN 080188389X, 9780801883897, Google books
• Harrison, Brian W., Early Vatican Responses to Evolutionist Theology, Living Tradition, Organ of the Roman Theological Forum, May 2001.
• O'Leary, John. Roman Catholicism and modern science: a history, Continuum International Publishing Group, 2006, ISBN 0826418686, 9780826418685 Google books

[edit] Further reading

• Bennett, Gaymon, Hess, Peter M. J. and others, The Evolution of Evil, Vandenhoeck & Ruprecht, 2008, ISBN 3525569793, 9783525569795, Google books
• Johnston, George (1998). Did Darwin Get It Right?. Huntington: Our Sunday Visitor. ISBN 0879739452.  (google books)
• Kung, Hans, The beginning of all things: science and religion, trans. John Bowden, Wm. B. Eerdmans Publishing, 2007, ISBN 0802807631, 9780802807632. Google books
• Olson, Richard, Science and religion, 1450-1900: from Copernicus to Darwin, Greenwood Publishing Group, 2004, ISBN 0313326940, 9780313326943. Google books

[edit] External links

• Vatican Council I (1869-70), the full documents.
• 1913 Catholic Encyclopedia: Catholics and Evolution and Evolution, History and Scientific Foundation of
• Pope Pius XII, Humani Generis 1950 encyclical
• Roberto Masi, "The Credo of Paul VI: Theology of Original Sin and the Scientific Theory of Evolution" (L'Osservatore Romano, 17 April 1969).
• Pope John Paul II, general audience of 10 July 1985. "Proofs for God's Existence are Many and Convergent."
• Cardinal Ratzinger's Commentary on Genesis Excerpts from In the Beginning: A Catholic Understanding of the Story of Creation and the Fall.
• International Theological Commission (2004). "Communion and Stewardship: Human Persons Created in the Image of God."
• Cardinal Paul Poupard, "Vatican Cardinal: Listen to What Modern Science has to Offer," November 3, 2005.
• Mark Brumley, "Evolution and the Pope, of Ignatius Insight
• John L. Allen Teaching of Benedict XVI on Evolution before becoming Pope.
• Benedict XVI's inaugural address.