Here is a compilation of various resources for Catholics and other Christians to begin digging into the perennial beliefs regarding the historicity of the creation story laid out in the First Book of Moses. A lot of this was originally sourced by Gideon Lazar but I have tweaked some things and added imbedded links to all of the works cited. This is not a finished product and will continue to be a work in progress. I hope that people find this interesting and helpful.
Fathers and Doctors of the Church
Saint Theophilus of Antioch
Letter to Autocylus, Book II Chapters 10-32 (x)
Saint Irenaeus of Lyons
Adversus Haereses (specifically Book V Chapter 23)
Origen of Alexandria
Homilies on Genesis
Saint Victorinus
On the Creation of the World
Saint Ephraim the Syrian
Commentary on Genesis
Saint Basil the Great
Homilies on the Hexaemeron
Saint Gregory of Nyssa
On the Making of Man
Saint Ambrose of Milan
Hexaemeron, Paradise, and Cain and Abel
Saint John Chrysostomos
Homilies on Genesis
Saint Augustine
Confessions, Books XI and XII
On the Literal Interpretation of Genesis
City of God, Books XI-XVI
Selpicius Severus
Sacred History
Venerable Bede
The Reckoning of Time, Chapter 66
Saint John of Damascus
Exposition on the Orthodox Faith, Book II (x)
Saint Bonaventure
Breviloquium, Parts II and III
Collations in Hexaemeron
Saint Thomas Aquinas
Summa Theologiae, Prima Pars Questions 44-46, 65-74, 90-92, and 102
Conciliar Magisterium
Council of Carthage (AD 419)
Canon 109
Fourth Lateran Council (AD 1215)
Confession of Faith
Council of Trent (AD 1545-1563)
Session IV, Decree concerning the use of the Sacred Books
Session V, On Original Sin
Professio Fidei
Catechism of Trent, On the Production of Man (pg 42)
Second Vatican Council (AD 1965)
Dei Verbum, Chapter III
Roman Martyrology
December 25th
Papal Magisterium
Pope Leo XIII
Arcanum Divinae, Paragraph 5
Providentissimus Deus
Pope Benedict XV
Spiritus Paraclitus
Pope Ven. Pius XII
Divino Afflante Spiritu
Humani Generis
Pope Saint John Paul II
Laborum Exercens, Chapter IV
Evangelium Vitae, Chapter 34-36
Pope Francis
Laudato Si, Paragraph 65-67
Pontifical Biblical Commission
The commission was granted explicit papal approval as authoritatively binding by Pope Saint Pius X in 1907 (Praestantia Scripturae) until that authority was rescinded by Pope Saint Paul VI in 1971 (Sedula Cura). The rescinding does not retroactively make the previous issued decrees non-binding but merely removes that prerogative from further decrees by the commission. Much of the decrees are only available in Latin and Italian but the first 50 years are in English here.
Miscellaneous
Fr. Chad Ripperger
The Metaphysical Impossibility of Human Evolution
Dr. Henry Morris
The Mathematical Impossibility of Evolution
Fr. Seraphim Rose
Genesis, Creation, and Early Man
Fr. Victor Warkulwiz
The Doctrines of Genesis
Drs. John Bergsma and Brant Pitre
A Catholic Introduction to the Bible: The Old Testament (I don’t have a PDF)
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Anyone, therefore, who ventures to deny that there are differences among social classes contradicts the very laws of nature. Indeed, whoever opposes peaceful and necessary cooperation among the social classes is attempting, beyond doubt, to disrupt and divide human society; he menaces and does serious injury to private interests and the public welfare.
As Our predecessor, Pius XII wisely said, "In a nation that is worthy of the name, inequalities among the social classes present few or no obstacles to their union in common brotherhood. We refer, of course, to those inequalities which result not from human caprice but from the nature of things—inequalities having to do with intellectual and spiritual growth, with economic facts, with differences in individual circumstances, within, of course, the limits prescribed by justice and mutual charity."
The various classes of society, as well as groups of individuals, may certainly protect their rights, provided this is done by legal means, not violence, and provided that they do no injustice to the inviolable rights of others. All men are brothers. Their differences, therefore, must be settled by friendly agreement, with brotherly love for one another.
Some men, indeed do not attack the truth wilfully, but work in heedless disregard of it. They act as though God had given us intellects for some purpose other than the pursuit and attainment of truth. This mistaken sort of action leads directly to that absurd proposition: one religion is just as good as another, for there is no distinction here between truth and falsehood. "This attitude," to quote Pope Leo again, "is directed to the destruction of all religions, but particularly the Catholic faith, which cannot be placed on a level with other religions without serious injustice, since it alone is true." Moreover, to contend that there is nothing to choose between contradictories and among contraries can lead only to this fatal conclusion: a reluctance to accept any religion either in theory or practice.
How can God, who is truth, approve or tolerate the indifference, neglect, and sloth of those who attach no importance to matters on which our eternal salvation depends; who attach no importance to pursuit and attainment of necessary truths, or to the offering of that proper worship which is owed to God alone?
So much toil and effort is expended today in mastering and advancing human knowledge that our age glories—and rightly—in the amazing progress it has made in the field of scientific research. But why do we not devote as much energy, ingenuity, and enthusiasm to the sure and safe attainment of that learning which concerns not this earthly, mortal life but the life which lies ahead of us in heaven? Our spirit will rest in peace and joy only when we have reached that truth which is taught in the gospels and which should be reduced to action in our lives. This is a joy which surpasses by far any pleasure which can come from the study of things human or from those marvellous inventions which we use today and are constantly praising to the skies.
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It is clear that We are discussing a serious matter, with which our eternal salvation is very intimately connected. Some men, as the Apostle of the Gentiles warns us, are "ever learning yet never attaining knowledge of the truth." They contend that the human mind can discover no truth that is certain or sure; they reject the truths revealed by God and necessary for our eternal salvation.
Such men have strayed pathetically far from the teaching of Christ and the views expressed by the Apostle when he said, "Let us all attain to the unity of the faith and of the deep knowledge of the son of God... that we may no longer be children, tossed to and fro and carried about by every wind of doctrine devised in the wickedness of men, in craftiness, according to the wiles of error. Rather are we to practice the truth in love, and grow up in all things in him who is the head, Christ. For from him the whole body (being closely joined and knit together through every joint of the system according to the functioning in due measure of each single part) derives its increase to the building up of itself in love."
Anyone who consciously and wantonly attacks known truth, who arms himself with falsehood in his speech, his writings, or his conduct in order to attract and win over less learned men and to shape the inexperienced and impressionable minds of the young to his own way of thinking, takes advantage of the inexperience and innocence of others and engages in an altogether despicable business.
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The Christian people, despite the changing of tastes and the weakening of the old spirit of devotion to the parish, still wants — and will always want — the priest who is worthy, enlightened, loveable, holy.
Sadly, the dust of worldliness seems to confuse and envelop everything and everyone. But the requirement of ecclesiastical dignity remains intact in the general opinion and in the most hidden recesses of hearts, even in children.
The priest, if he is alive like fire — and therefore luminous, pure, ardent — is worth everything; otherwise he counts for very little, even in the estimation of those who have momentarily abandoned religious practice.
The Church of Pius X’s time stood her ground with finesse and pride. Some forced the door, regrettably; others achieved clamorous and painful deeds. But over that clamor the shadows of night then spread.
Pius X, meek and humble of heart, did not bend to the violence of the powerful of the earth nor to the blandishments of the dialecticians of the various schools. And he left the shining example of his strenuous love for the Sacred Book and for the sources of grace.
To those who, calling him “a poor parish priest of the Venetian countryside,” imagined him almost confused and lost in the immensity of pontifical duties, he gave the most exalted measure of his clear-sightedness as Teacher and Universal Pastor — above all through certain acts among the most signal of his governance: the creation of the Biblical Institute; the preparation of the Code of Canon Law; the reorganization of the Roman Congregations; the invitation to frequent Communion for adults and to Communion for children at a tender age, for the preservation of innocence and good morals; the repudiation of purely political prudence as a means of defending the clerical estate and the inalienable rights of revealed truth and the freedom of souls.
Keeping before our eyes the most luminous pages of the history of all centuries, one may well consider that the Ecumenical Council — for whose announcement We heard an inspiration, the spontaneity of which We felt, in the humility of Our soul, as a sudden and unexpected touch — is already preparing, in episcopal and priestly hearts, the good resolution of each churchman, a more ardent desire to enlarge the spaces of charity and to remain at one’s post with clarity of thought and greatness of heart.
We pray and hope that the Council may renew above all the spectacle of the Apostles gathered in Jerusalem after the Ascension of Jesus to Heaven: unanimity of thought and prayer with Peter and around Peter, Shepherd of lambs and sheep; an offering of energies that are renewed, that are refreshed in the search for what may best correspond to today’s needs of the apostolate.
The figure of St. Pius X — invoked also as heavenly protector of the Ecumenical Council — stands apart from the facts and circumstances which in his time gave rise to hasty and partisan judgments, and renders more persuasive the call not to seek strange paths for the salvation of man and the defense of his rights, and not to imagine easy diversions that might substitute what is rooted in the very essence of the most solid institutions and carries the value of centuries of experience. That is: in the East, first a drawing closer, then a coming together, and the perfect reunion of so many separated brethren with the ancient common Mother; and in the West, the generous pastoral collaboration of the two clergies, under the gaze and direction of the Bishop, who is the Shepherd of all the flock.
The Christian people, despite the changing of tastes and the weakening of the old spirit of devotion to the parish, still wants — and will always want — the priest who is worthy, enlightened, loveable, holy.
Sadly, the dust of worldliness seems to confuse and envelop everything and everyone. But the requirement of ecclesiastical dignity remains intact in the general opinion and in the most hidden recesses of hearts, even in children.
The priest, if he is alive like fire — and therefore luminous, pure, ardent — is worth everything; otherwise he counts for very little, even in the estimation of those who have momentarily abandoned religious practice.
The Church of Pius X’s time stood her ground with finesse and pride. Some forced the door, regrettably; others achieved clamorous and painful deeds. But over that clamor the shadows of night then spread.
Pius X, meek and humble of heart, did not bend to the violence of the powerful of the earth nor to the blandishments of the dialecticians of the various schools. And he left the shining example of his strenuous love for the Sacred Book and for the sources of grace.
To those who, calling him “a poor parish priest of the Venetian countryside,” imagined him almost confused and lost in the immensity of pontifical duties, he gave the most exalted measure of his clear-sightedness as Teacher and Universal Pastor — above all through certain acts among the most signal of his governance: the creation of the Biblical Institute; the preparation of the Code of Canon Law; the reorganization of the Roman Congregations; the invitation to frequent Communion for adults and to Communion for children at a tender age, for the preservation of innocence and good morals; the repudiation of purely political prudence as a means of defending the clerical estate and the inalienable rights of revealed truth and the freedom of souls.
The Christian people, despite the changing of tastes and the weakening of the old spirit of devotion to the parish, still wants — and will always want — the priest who is worthy, enlightened, loveable, holy.
Sadly, the dust of worldliness seems to confuse and envelop everything and everyone. But the requirement of ecclesiastical dignity remains intact in the general opinion and in the most hidden recesses of hearts, even in children.
The priest, if he is alive like fire — and therefore luminous, pure, ardent — is worth everything; otherwise he counts for very little, even in the estimation of those who have momentarily abandoned religious practice.
Do you have anything good about how to have prayers be the center of your life? I've already talked to priests about this, dw, just wanted to see if you have anything new. I feel like I have my spiritual life as one of the many quadrants of my life, instead of the main thing supporting the rest, so when I'm paying attention to some other area, it just dissappears. Wake up, blink and it's midnight and I barely prayed a couple of Hail Marys
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i do think think that it is the Catholic religion with our view of merit and sanctification that has the only truly satisfactory answer to the ‘problem of evil’
I Thessalonians 5:16-18 @catholicapothecary - Tumblr Blog | Tumlook
