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What is creation? This is an important question, not only for faith, but also for philosophy and for science. Fr. Dominic Legge, O.P., a Dominican friar from the Province of St. Joseph, explains St. Thomas Aquinas's answer.
What is Creation? (Aquinas 101) - Fr. Dominic Legge, O.P.
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Aquinas 101 is a project of the Thomistic Institute that seeks to promote Catholic truth through short, engaging video lessons. You can browse earlier videos at your own pace or enroll in one of our Aquinas 101 email courses on St. Thomas Aquinas and his masterwork, the Summa Theologiae. In these courses, you'll learn from expert scientists, philosophers, and theologians—including Dominican friars from the Province of St. Joseph.
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This video was made possible through the support of grant #61944 from the John Templeton Foundation. The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of the John Templeton Foundation.
— An Online Lecture by Members of the Thomistic Evolution Project and sponsored by the Aquinas Institute.
Speakers:
Prof Simon Gaine, OP - What Does the Church Actually Say about Human Origins?
Prof Nicanor Austriaco, OP - The Emergence of Human Language & the Creation of the Human Soul
Prof Thomas Davenport, OP - How Should We Teach Evolution in High Schools and At Home?
— Dogmatic Theology and Human Origins
A paper delivered by Rev Dr Simon Gaine, OP (Blackfriars, Oxford) as part of the 2020 Aquinas Seminar Series on Evolution and Human Origins.
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Science is not an adequate compass to life. It was never meant to be. Science can tell us how to build a nuclear bomb, for example, but cannot tell us whether it is right to use one.
Does Science Explain Everything? (Aquinas 101) - Fr. James Brent, O.P.
For readings, podcasts, and more videos like this, go to http://www.Aquinas101.com. While you’re there, be sure to sign up for one of our free video courses on Aquinas. And don’t forget to like and share with your friends, because it matters what you think!
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Aquinas 101 is a project of the Thomistic Institute that seeks to promote Catholic truth through short, engaging video lessons. You can browse earlier videos at your own pace or enroll in one of our Aquinas 101 email courses on St. Thomas Aquinas and his masterwork, the Summa Theologiae. In these courses, you'll learn from expert scientists, philosophers, and theologians—including Dominican friars from the Province of St. Joseph.
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This video was made possible through the support of grant #61944 from the John Templeton Foundation. The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of the John Templeton Foundation.
— Catholic Social Teaching on Care for Creation and Stewardship of the Earth The Catholic Church has a well-documented tradition of Care for Creation and Stewardship of the Earth. This resource includes elements of Catholic teaching that highlight this tradition. This resource is intended to serve as an introduction on this issue; it is not comprehensive. Audience with Representatives of the Churches and Ecclesial Communities of the Different Religions Pope Francis, March 2013 "The Church is likewise conscious of the responsibility which all of us have for our world, for the whole of creation, which we must love and protect. There is much that we can do to benefit the poor, the needy and those who suffer, and to favor justice, promote reconciliation and build peace." Renewing the Earth: An Invitation to Reflection and Action on Environment in Light of Catholic Social Teaching, 1991 (no. 2) "Our mistreatment of the natural world diminishes our own dignity and sacred- ness, not only because we are destroying resources that future generations of hu- mans need, but because we are engaging in actions that contradict what it means to be human. Our tradition calls us to protect the life and dignity of the human person, and it is increasingly clear that this task cannot be separated from the care and de- fense of all creation." World Environment Day, Pope Francis, June 2013 "We are losing the attitude of wonder, contemplation, listening to creation. The implications of living in a horizontal manner [is that] we have moved away from God, we no longer read His signs." DSTARENCE CATHOLIC Renewing the Earth: An Invitation to Reflection and Action on Environment in Light of Catholic Social Teaching, 1991 (no. 8) "Created things belong not to the few, but to the entire human family.” BISHOPS The Compendium of the Social Doctrine of the Church Pontifical Council for Justice and Peace, 2005 (no. 466) "Care for the environment represents a challenge for all of hu- manity. It is a matter of a common and universal duty, that of respecting a common good, destined for all, by preventing any- one from using 'with impunity the different categories of beings, whether living or inanimate—animals, plants, the natural ele- ments simply as one wishes, according to one's own economic needs.' It is a responsibility that must mature on the basis of the global dimension of the present ecological crisis and the conse- quent necessity to meet it on a worldwide level, since all beings are interdependent in the universal order established by the Crea- tor. ‘One must take into account the nature of each being and of its mutual connection in an ordered system, which is precisely the 'cosmos". World Day of Peace, Pope Emeritus Benedict XVI, 2007 "Alongside the ecology of nature, there exists what can be called a 'human' ecology, which in turn demands a 'social' ecology. All this means that humani- ty, if it truly desires peace, must be increasingly conscious of the links between natural ecology, or respect for nature, and human ecology. Experience shows that disregard for the environment always harms human coexistence, and vice versa. It becomes more and more evident that there is an inseparable link be- tween peace with creation and peace among men. Department of Justice, Peace and Human Development 3211 4th St. NE Washington, DC 20017 (202)541-3160 usccb.org/jphd • The Compendium of the Social Doctrine of the Church Pontifical Council for Justice and Peace, 2005 "There is a need to break with the logic of mere consumption and promote forms of agricultural and industrial production that respect the order of creation and satisfy the basic human needs of all. These attitudes, sustained by a renewed awareness of the interde- pendence of all the inhabitants of the earth, will contribute to elimi- nating the numerous causes of ecological disasters as well as guaranteeing the ability to re- spond quickly when such disas- ters strike people and territories. The ecological question must not be faced solely because of the frightening prospects that envi- ronmental destruction represents: rather it must above all become a strong motivation for an authen- tic solidarity of worldwide di- mensions" (no. 486). The Compendium of the Social Doctrine of the Church Pontifical Council for Justice and Peace, 2005 (no. 462) Charity in Truth (Caritas in Veritate) Pope Emeritus Benedict XVI, 2009 Address to Diplomatic Corps, January 2010 Pope Emeritus Benedict XVI "The protection of the environment, of resources and of the climate obliges all international leaders to act justly and to show a readiness to work in good faith, respecting the law and promoting solidarity with the weakest regions of the planet." (no. 50) "With the progress of science and technology, questions as to their meaning increase and give rise to an ever greater need to respect the transcendent dimension of the hu- man person and creation itself." CATHOLIC "[T]his concern and commitment for the environment should be situat- ed within the larger framework of the great challenges now facing man- kind. If we wish to build true peace, how can we separate, or even set at odds, the protection of the environment and the protection of human life, including the life of the unborn? It is in man's respect for himself that his sense of responsibility for creation is shown." On the Development of Peoples (Populorum Progressio), Pope Paul VI, 1967 "Already on the first page of Sacred Scripture we read these words: Fill the earth and subdue (Gn 1:28). By these words we are taught that all things of the world have been created for man, and that this task has been entrust- ed to him to enhance their value by the resources of his intellect, and by his toil to complete and perfect them for his own use. Now if the earth has been created for the purpose of furnishing individuals either with the ne- cessities of a livelihood or the means for progress, it follows that each man has the right to get from it what is necessary for him. The Second Ecumen- ical Vatican Council has reminded us of this in these words: 'God destined the earth with all that it contains for the use of all men and nations, in such a way that created things in fair share should accrue to all men under the leadership of justice with charity as a companion.” (no. 22) BISHOPS "How can we forget, for that matter the struggle for access to natural resources is one of the causes of a number of conflicts, not the least in Africa, as well as a continuing threat elsewhere? For this reason too, I forcefully repeat that to cultivate peace, one must protect creation!" Economic Justice for All, 1997 (no. 34) citing St. Cyprian "From the patristic period to the present, the Church has affirmed that misuse of the world's resources or appropriation of them by a mi- nority of the world's population be- trays the gift of creation since 'whatever belongs to God belongs to all." Global Climate Change: A Plea for Dialogue, Prudence and the Common Good, 2001 "At its core, global climate change is not about economic theory or political platforms, nor about partisan advantage or interest group pressures. It is about the future of God's creation and the one human family. It is about protecting both 'the human environ- ment' and the natural envi- ronment. It is about our hu- man stewardship of God's creation and our responsibil- ity to those who come after us." Department of Justice, Peace and Human Development 3211 4th St. NE .Washington, DC 20017 (202)541-3160 usccb.org/jphd
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— One of the prevailing myths of modern intellectual and cultural history is that there has been a long-running war between science and religion, particularly over evolution. This book argues that what is mistaken as a war between science and religion is actually a pair of wars between other belligerents--one between evolutionists and anti-evolutionists and another between atheists and Christians. In neither of those wars can one align science with one side and religion or theology with the other. This book includes a review of the encounter of Christian theology with the pre-Darwinian rise of historical geology, an account of the origins of the warfare myth, and a careful discussion of the salient historical events on which the myth-makers rely--the Huxley-Wilberforce exchange, the Scopes Trial and the larger anti-evolutionist campaign in which it was embedded, and the more recent curriculum wars precipitated by the proponents of Creation Science and of Intelligent-Design Theory.
According to traditional understandings of the Book of Genesis God created the world with human beings and other animals all in a short period of time. Even in the early middle ages this account began to be treated as allegorical, but for centuries it continued to be believed that the variety of living things, including humans, had been created in the form in which they existed thereafter. In the course of the 18th and 19th centuries this view came to be challenged by the discovery of fossils showing different but ancestral animal forms and by the development by Charles Darwin of the theory of speciation and evolution through variation and natural selection. His application of the theory to the origins of human beings in The Descent of Man (1871) proposed a natural account of human development though multitude of intermediary species. This posed two challenges for traditional believers. First, to the idea that human beings are radically different in nature from other animals; second, that the difference could only be explained by an act of special creation. The initial reply by Christians and others believers in the ‘uniqueness of man’ was to deny evolution. A later and more considered one was to suggest that the human body may be an evolutionary product, but that the human soul could not be accounted for naturally but was added by God. A third and now more common response is to reconcile evolution with creation by saying that the former is God’s chosen method of the latter. Finally, those who believe in creation point out that evolution requires and therefore cannot explain the phenomenon of reproduction and thereby shirt the ground of the debate for and against creation to the issue of the origin of life.
According to traditional understandings of the Book of Genesis God created the world with human beings and other animals all in a short period of time. Even in the early middle ages this account began to be treated as allegorical, but for centuries it continued to be believed that the variety of living things, including humans, had been created in the form in which they existed thereafter. In the course of the 18th and 19th centuries this view came to be challenged by the discovery of fossils showing different but ancestral animal forms and by the development by Charles Darwin of the theory of speciation and evolution through variation and natural selection. His application of the theory to the origins of human beings in The Descent of Man (1871) proposed a natural account of human development though multitude of intermediary species. This posed two challenges for traditional believers. First, to the idea that human beings are radically different in nature from other animals; second, that the difference could only be explained by an act of special creation. The initial reply by Christians and others believers in the ‘uniqueness of man’ was to deny evolution. A later and more considered one was to suggest that the human body may be an evolutionary product, but that the human soul could not be accounted for naturally but was added by God. A third and now more common response is to reconcile evolution with creation by saying that the former is God’s chosen method of the latter. Finally, those who believe in creation point out that evolution requires and therefore cannot explain the phenomenon of reproduction and thereby shirt the ground of the debate for and against creation to the issue of the origin of life.
