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approval as authoritatively binding by Pope Saint Pius X in 1907 (Praestantia Scripturae) until that authority was rescinded by Pope Saint Paul VI in 1971 (Sedula Cura).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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i simply don’t see even a fraction of the erudition necessary for me to trust modern biblical scholarship over someone like Lapide (and other medievals) on the Sacred Chronology
i simply don’t see even a fraction of the erudition necessary for me to trust modern biblical scholarship over someone like Lapide (and other medievals) on the Sacred Chronology
In the literal sense, all sentences and all words must be explained and applied to the thing signified; but this is not necessary in the allegorical sense. Indeed, St. Jerome, Gregory, Origen, and others often wish the allegory to be free, and in explaining it they do not observe the rigor of history. An example is David's adultery, which St. Augustine, St. Ambrose, and others teach was a type of the love of Christ for the Church of the Gentiles, which had previously lived with idols as an adulteress. But a proper and solid allegory ought to correspond to the history, and the more aptly it corresponds, the more suitable it is; indeed, otherwise it is not a proper sense of Scripture, but rather an accommodated one. For just as the literal sense is that which the words first signify, so the allegorical sense is that which the things signified by the literal sense foreshadow and signify. So St. Jerome teaches on Hosea chapter 5, where he retracts the contrary view he had expressed elsewhere.
Cornelius a Lapide, Commentary on the Pentateuch of Moses
That there can be multiple literal senses of Holy Scripture — not only typical and typically subordinated ones, but even dissimilar and disparate ones — is taught by St. Augustine, Confessions book 12, chapters 18, 25, 26, 31 and 32, whom St. Thomas cites and follows (Summa Theologiae I, q. 1, art. 10, in the body), and this is gathered from the Lateran Council, chapter Firmiter, on the Supreme Trinity, where the Council from that passage in Genesis 1, "In the beginning God created heaven and earth," according to two literal senses, concludes two truths: namely, that the world had a beginning, as if "in the beginning" signifies the beginning of time; and that nothing was produced before the world, as if "in the beginning" means the same as "before all things." So that passage of Psalm 2:7: "Today I have begotten you," the Fathers explain both of the human and of the divine generation of Christ. Hence also the Septuagint version from time to time gives a different literal sense than ours, and formerly there were many other versions differing from each other. So in one sense Caiaphas, in another the Holy Spirit through his mouth, said: "It is expedient for you that one man should die for the people" (John 11:50); and yet St. John narrates and signifies by these words the sense and intention of both, namely of Caiaphas as well as of the Holy Spirit. But in this, as in most other cases, one sense is in some way joined to the other and, as it were, subordinated to it.
Cornelius a Lapide, Commentary on the Pentateuch of Moses (Canon 36)
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Moses, says Clement (Stromata, book 6), because he was educated in all the wisdom of the Egyptians, from time to time uses their hieroglyphic method in his laws, and transmits them through symbols and riddles. So also Eleazar the high priest, when Aristeas (as he himself attests in his treatise On the Seventy Interpreters, volume 2 of the Library of the Holy Fathers), the envoy of Ptolemy Philadelphus, asked why Moses had forbidden certain animals to be eaten or sacrificed which other nations used, replied: These precepts of Moses are symbolic and enigmatic, such as are the symbols of Pythagoras and the hieroglyphics of the Egyptians. Furthermore, the riddles of Pythagoras, says St. Jerome (Against Rufinus, book 3), were such as these: "Do not step over the balance," that is, do not transgress justice. "Do not poke fire with a sword," that is, do not provoke an angry person with words. "The crown must not be plucked," that is, the laws of cities must not be picked at but preserved. "Do not eat the heart," that is, cast sorrow from your mind. "Do not walk on the public road," that is, do not follow the error of the multitude. "A swallow should not be received into the house," that is, chatterboxes should not be admitted into the house. "A burden should be placed upon those who are loaded, but a burden should not be shared with those who lay it down," that is, for those striving toward virtue, precepts should be increased; but those who flee labor and are given to idleness should be left alone.
Cornelius a Lapide, Commentary on the Pentateuch of Moses (Canon 27)
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the amount in which the medical culture and community needs to change is enormous but the thing that stabs me in my soul is this “magic pill” facade that nearly everyone, but especially boomers, has internalized to a startling degree
Many years ago I made a post on my blog where I said I basil was my second least-favorite herb and I want to publicly atone for this crime against good taste. Basil is awesome.
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For ourself, we can affirm with all sincerity that, even prescinding from the praises of the Church, the habitual reading of the works of Saint Thomas has led us to form such a concept of the truly amazing amplitude, profundity, and exactitude of the Holy Doctor that, in regards to any question of a philosophical or theological character (as is the one with which we are dealing), and even if we seem to see the matter clearly, we would believe that we were mistaken and we would abandon our judgment without hesitation, were one simply to convince us that Saint Thomas was resolutely affirming the contrary. Perhaps to some, this, our cult of the authority of Saint Thomas, will appear excessive; however, whether excessive or not, it is so.
Fr. Francisco Marin-Sola, Do Not Resist the Spirit’s Call
