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approval as authoritatively binding by Pope Saint Pius X in 1907 (Praestantia Scripturae) until that authority was rescinded by Pope Saint Paul VI in 1971 (Sedula Cura).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 donāt have a PDF)
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Why, you will ask, this such a long preamble? Surely, that we might understand that these novel translators, by the discrepancy either of their exemplars or of their interpretations, introduce into the Church a variety greatly to be suspected, and altogether to be feared by pious minds. And novelty itself, indeed, is first to be feared, since it cannot exist without disturbance to the commonwealth; for this reason, when the Hebrews asked for a king, the Lord, if we believe Gregory, was angry with them, because he holds all novelty in the commonwealth detestable. Change of affairs, too, is to be feared; for even small shifts have such great power to disturb the common state of citizens, that, as Plato says, when the modes of music are changed, a change of the commonwealth and of morals must necessarily follow.
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reminder that the CCC is āprimarily intended for Bishopsā and it says that explicitly in the foreword; not to say that it is only for Bishops but to recommend it to every joe schmo and expect them to make necessary distinctions or understand the language is incorrect
unfortunately it has become commonplace for many to simply recommend reading the CCC to everyone with an objection when even they themselves should probably not be reading the CCC without guidance
This is what the catechism says about perfect (contrition of charity) and imperfect (contrition of fear) contrition. So it's not just "God I love you, I'm sorry." It's "God I love you above all else and I am sorry only because of my love for you, not because I'm afraid of hell or anything else."
the second tweet in the picture literally says that first
also the fear of punishment that motivates imperfect contrition need not be entirely absent for perfect contrition to be met, it just needs to be subordinate to the primary motivation (love of God)
āO my God I am heartily sorry for offending Thee and I detest all my sins because of Thy just punishments but most of all because they offend You, my God, Who are all good and deserving of all my loveā¦etcā
The tweet doesn't say "above all else", which is a crucial modifier. Almost everyone says "God I love you, I'm sorry for my sins" but this doesn't mean they have perfect contrition. So the tweet is very misleading. Of course most people who are sorry for their sins are going to love God but how many people love Him above all else?
To me, "above all else" precludes fear, since "perfect love casts out fear", and since the catechism doesn't say anything about fear possibly being a subordinate part of perfect contrition, so perhaps you can cite your sources for that assertion?
I think that the inclusion of the phrase āabove all elseā is good but not strictly necessary insofar as love of God is only actually love of God if it is above all other things. Most of the moralists presuppose this because they treat the question after their tracts on charity. For example, here is the treatment from McHugh and Callan:
I would also say that you are reading into the text something that is not there. The Catechism does not say anything about other motivations being absent, it just says perfect contrition arises from charity. Youāre feeling that it precludes these other things is not found in the text. As to a source that says the opposite, Fr. John Hardonās Modern Catholic Dictionary definition of Perfect Contrition:
Sorrow for sin arising from perfect love. In perfect contrition the sinner detests sin more than any other evil, because it offends God, who is supremely good and deserving of all human love. Its motive is founded on God's own personal goodness and not merely his goodness to the sinner or to humanity. This motive, not the intensity of the act and less still the feelings experienced, is what essentially constitutes perfect sorrow. A perfect love of God, which motivates perfect contrition, does not necessarily exclude attachment to venial sin. Venial sin conflicts with a high degree of perfect love of God, but not with the substance of that love. Moreover, in the act of perfect contrition other motives can coexist with the perfect love required. There can be fear or gratitude, or even lesser motives such as self-respect and self-interest, along with the dominant reason for sorrow, which is love for God. Perfect contrition removes the guilt and eternal punishment due to grave sin, even before sacramental absolution. However, a Catholic is obliged to confess his or her grave sins at the earliest opportunity and may not, in normal circumstances, receive Communion before he or she has been absolved by a priest in the sacrament of penance.
Fr. Hardon was one of the writers of the Catechism and wrote multiple catechisms previously which served as a basis for the CCC. He is one of the most important people to contribute to the Pope Saint John Paul IIās project.
Now as to your tags. The Act of Contrition is supposed to be both suitable for the fulfillment of the sacrament and have the capacity to afford perfect contrition. Thatās why those prayers exist, not merely as a part of the sacrament but as something one can pray outside of the sacrament for the attainment of perfect contrition. Not that it necessarily always confers that grace but that it has the potency to do so. From Fr. Quirijnen, S.J.ās Perfect Contrition:
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