Evolution and the Roman Catholic Church

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The position of the Roman Catholic Church on the theory of evolution has changed over the last two centuries from a large period of no official mention, to a statement of neutrality in the 1950s, to a more explicit acceptance in recent years. Today, the official Church's position remains a focus of controversy and is fairly non-specific, stating only that faith and scientific findings regarding the evolution of man's material body are not in conflict, and that the existence of God is required to explain the spiritual component of man's origins. This view falls into the spectrum of viewpoints that are grouped under the concept of theistic evolution.

1 Pope Pius IX
2 Pope Pius XII
3 Post Vatican II
4 Pope John Paul II
5 Pope Benedict XVI
6 Catholic teaching on creation
7 External links
8 References

[edit] Pope Pius IX

Darwin's Origin of Species appeared during the papacy of Pope Pius IX, who decreed 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)

Although there is no explicit mention of biological evolution here, this statement has been interpreted by some (e.g. Stephen Jay Gould in Rocks of Ages) as being anti-evolution in intention. However, the same council under Pope Pius IX states in the following paragraph that faith and reason do not conflict:

"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) signifies 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 Ludwig Ott and his authoritative Fundamentals of Catholic Dogma, these condemnations are to be understood of the error of modern materialism (that matter is all there is), the error of 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] Pope Pius XII

"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..." (Pius XII, 1950 [1])

The Church, beginning in 1950 with Pope Pius XII's encyclical Humani Generis, took up a neutral position with regard to 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." (Pius XII, encyclical Humani Generis)

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

Modern theologians do not necessarily see a conflict between polygenism and Catholic teaching on original sin. For example, from The Christian Faith in the Doctrinal Documents of the Catholic Church (1996 edition), on Humani Generis 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 EWTN article published in the Vatican newspaper 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)

[edit] Pope John Paul II

"...new findings lead us toward the recognition of evolution as more than an hypothesis. (...)" (John Paul II, 1996 [2])

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 an 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." (John Paul II, Message to the Pontifical Academy of Sciences on Evolution)

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

Because of recent statements by Cardinal Schönborn, confusion has arisen over the Church's stance on the compatibility between evolution and Catholic dogma.

The Church has always agreed with 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. 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. With the development of the human brain, the nature and rate of evolution were permanently altered: with the introduction of the uniquely human factors of consciousness, intentionality, freedom and creativity, biological evolution was recast as social and cultural evolution." (paragraph 63, from "Communion and Stewardship: Human Persons Created in the Image of God," plenary sessions held in Rome 2000-2002, published July 2004)

The Church's stance is that this gradual appearance has 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 International Theological Commission 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." (paragraph 68)

AND

"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." (paragraph 69)

	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, 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 case, 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)

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 "Schulerkreis" or student circle, a meeting Benedict has held with his former Ph.D. students since the 1970s. [3] It was reported that no new major statement was made at the meeting. [4]

[edit] Catholic teaching on creation

The most relevant paragraphs of the Catechism of the Catholic Church (1994, revised 1997) on faith, evolution and science are 159, and 283-284:

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....

Concerning the doctrine on creation, Ludwig Ott in his authoritative Fundamentals of Catholic Dogma affirms the following points (De Fide are essential beliefs "of Catholic faith"):

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

These are the specific De Fide statements found in Ott on "The Divine Act of Creation," pages 79-91. The various Councils (Lateran IV, Vatican I, Florence, and others), the traditional statements of the Saints, Doctors, Fathers, and Scriptures are cited by Ott to document the Catholic dogma that God is ultimately the Creator of all things however he chose to do the creating (Genesis 1; Colossians 1:15ff; Hebrews 3; Psalm 19).