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Read "Truth Cannot Contradict Truth", John Paul II’s address to the Pontifical Academy of Sciences, and answer the following questions. 1. In the first section, John Paul II mentions that the scholars of the Pontifical Academy of Sciences are allowed to inform the Pope "in complete freedom about developments in scientific research." What does he mean by "freedom"? From what are they free? 2. What two questions does John Paul II ask in section two concerning scientific conclusions and those in "the message of revelation"? (and: What is "the message of revelation" to which he refers?) 3. In section four, John Paul II points out a difference between the view of "evolutionism" held by Pius XII in his encyclical Humani Generis and that held today. What is the difference? 4. In section five, John Paul II makes a distinction between the origin of the human body and what?
His Holiness Pope John Paul II Address to the Pontifical Academy of Sciences October 22, 1996 WITH GREAT PLEASURE I address cordial greeting to you, Mr. President, and to all of you who constitute the Pontifical Academy of Sciences, on the occasion of your plenary assembly. I offer my best wishes in particular to the new academicians, who have come to take part in your work for the first time. I would also like to remember the academicians who died during the past year, whom I commend to the Lord of life. 1. In celebrating the 60th anniversary of the academy's refoundation, I would like to recall the intentions of my predecessor Pius XI, who wished to surround himself with a select group of scholars, relying on them to inform the Holy See in complete freedom about developments in scientific research, and thereby to assist him in his reflections. He asked those whom he called the Church's "senatus scientificus" to serve the truth. I again extend this same invitation to you today, certain that we will be able to profit from the fruitfulness of a trustful dialogue between the Church and science (cf. Address to the Academy of Sciences, No. 1, Oct. 28, 1986; L'Osservatore Romano, Eng. ed., Nov. 24, 1986, p. 22). 2. I am pleased with the first theme you have chosen, that of the origins of life and evolution, an essential subject which deeply interests the Church, since revelation, for its part, contains teachingconcerning the nature and origins of man. How do the conclusions reached by the various scientificdisciplines coincide with those contained in the message of revelation? And if, at first sight, there are apparent contradictions, in what direction do we look for their solution? We know, in fact, that truth cannot contradict truth (cf. Leo XIII, encyclical Providentissimus Deus). Moreover, to shed greater light on historical truth, your research on the Church's relations with science between the 16th and 18th centuries is of great importance. During this plenary session, you are undertaking a "reflection on science at the dawn of the third millennium," starting with the identification of the principal problems created by the sciences and which affect humanity's future. With this step you point the way to solutions which will be beneficial to the whole human community. In the domain of inanimate and animate nature, the evolution of science and its applications give rise to new questions. The better the Church's knowledge is of their essential aspects, the more she will understand their impact. Consequently, in accordance with her specific mission she will be able to offer criteria for discerning the moral conduct required of all human beings in view of their integral salvation. 3. Before offering you several reflections that more specifically concern the subject of the origin of life and its evolution, I would like to remind you that the magisterium of the Church has already made pronouncements on these matters within the framework of her own competence. I will cite here two interventions. In his encyclical Humani Generis (1950), my predecessor Pius XII had already stated that there was no opposition between evolution and the doctrine of the faith about man and his vocation, on condition that one did not lose sight of several indisputable points. For my part, when I received those taking part in your academy's plenary assembly on October 31, 1992, I had the opportunity with regard to Galileo to draw attention to the need of a rigorous hermeneutic for the correct interpretation of the inspired word. It is necessary to determine the proper sense of Scripture, while avoiding any unwarranted interpretations that make it say what it does not intend to say. In order to delineate the field of their own study, the exegete and the theologian must keep informed about the results achieved by the natural sciences (cf. AAS 85 1/81993 3/8, pp. 764-772; address to the Pontifical Biblical Commission, April 23, 1993, announcing the document on the The Interpretation of the Bible in the Church: AAS 86 1/81994 3/8, pp. 232-243). 4. Taking into account the state of scientific research at the time as well as of the requirements of theology, the encyclical Humani Generis considered the doctrine of "evolutionism" a serious hypothesis, worthy of investigation and in-depth study equal to that of the opposing hypothesis. Pius XII added two methodological conditions: that this opinion should not be adopted as though it were a certain, proven doctrine and as though one could totally prescind from revelation with regard to the questions it raises. He also spelled out the condition on which this opinion would be compatible with the Christian faith, a point to which I will return. Today, almost half a century after the publication of the encyclical, new knowledge has led to the recognition of the theory of evolution as more than a hypothesis. [Aujourdhui, près dun demi-siècle après la parution de l'encyclique, de nouvelles connaissances conduisent à reconnaitre dans la théorie de l'évolution plus qu'une hypothèse.] It is indeed remarkable that this theory has been progressively accepted by researchers, following a series of discoveries in various fields of knowledge. The convergence, neither sought nor fabricated, of the results of work that was conducted independently is in itself a significant argument in favor of this theory. What is the significance of such a theory? To address this question is to enter the field of epistemology. A theory is a metascientific elaboration, distinct from the results of observation but consistent with them. By means of it a series of independent data and facts can be related and interpreted in a unified explanation. A theory's validity depends on whether or not it can be verified; it is constantly tested against the facts; wherever it can no longer explain the latter, it shows its limitations and unsuitability. It must then be rethought. Furthermore, while the formulation of a theory like that of evolution complies with the need for consistency with the observed data, it borrows certain notions from natural philosophy. And, to tell the truth, rather than the theory of evolution, we should speak of several theories of evolution. On the one hand, this plurality has to do with the different explanations advanced for the mechanism of evolution, and on the other, with the various philosophies on which it is based. Hence the existence of materialist, reductionist and spiritualist interpretations. What is to be decided here is the true role of philosophy and, beyond it, of theology. 5. The Church's magisterium is directly concerned with the question of evolution, for it involves the conception of man: Revelation teaches us that he was created in the image and likeness of God (cf. Gn 1:27-29). The conciliar constitution Gaudium et Spes has magnificently explained this doctrine, which is pivotal to Christian thought. It recalled that man is "the only creature on earth that God has wanted for its own sake" (No. 24). In other terms, the human individual cannot be subordinated as a pure means or a pure instrument, either to the species or to society; he has value per se. He is a person. With his intellect and his will, he is capable of forming a relationship of communion, solidarity and self-giving with his peers. St. Thomas observes that man's likeness to God resides especially in his speculative intellect, for his relationship with the object of his knowledge resembles God's relationship with what he has created (Summa Theologica I-II:3:5, ad 1). But even more, man is called to enter into a relationship of knowledge and love with God himself, a relationship which will find its complete fulfillment beyond time, in eternity. All the depth and grandeur of this vocation are revealed to us in the mystery of the risen Christ (cf. Gaudium et Spes, 22). It is by virtue of his spiritual soul that the whole person possesses such a dignity even in his body. Pius XII stressed this essential point: If the human body take its origin from pre-existent living matter, the spiritual soul is immediately created by God ("animas enim a Deo immediate creari catholica fides nos retinere iubei"; "Humani Generis," 36). Consequently, theories of evolution which, in accordance with the philosophies inspiring them, consider the spirit as emerging from the forces of living matter or as a mere epiphenomenon of this matter, are incompatible with the truth about man. Nor are they able to ground the dignity of the person. 6. With man, then, we find ourselves in the presence of an ontological difference, an ontological leap, one could say. However, does not the posing of such ontological discontinuity run counter to that physical continuity which seems to be the main thread of research into evolution in the field of physics and chemistry? Consideration of the method used in the various branches of knowledge makes it possible to reconcile two points of view which would seem irreconcilable. The sciences of observation describe and measure the multiple manifestations of life with increasing precision and correlate them with the time line. The moment of transition to the spiritual cannot be the object of this kind of observation, which nevertheless can discover at the experimental level a series of very valuable signs indicating what is specific to the human being. But the experience of metaphysical knowledge, of self-awareness and self-reflection, of moral conscience, freedom, or again of aesthetic and religious experience, falls within the competence of philosophical analysis and reflection, while theology brings out its ultimate meaning according to the Creator's plans. 7. In conclusion, I would like to call to mind a Gospel truth which can shed a higher light on the horizon of your research into the origins and unfolding of living matter. The Bible in fact bears an extraordinary message of life. It gives us a wise vision of life inasmuch as it describes the loftiest forms of existence. This vision guided me in the encyclical which I dedicated to respect for human life, and which I called precisely Evangelium Vitae." It is significant that in St. John's Gospel life refers to the divine light which Christ communicates to us. We are called to enter into eternal life, that is to say, into the eternity of divine beatitude. To warn us against the serious temptations threatening us, our Lord quotes the great saying of Deuteronomy: "Man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Dt 8:3; cf. Mt 4:4). Even more, "life" is one of the most beautiful titles which the Bible attributes to God. He is the living God. I cordially invoke an abundance of divine blessings upon you and upon all who are close to you.
From the October 30 issue of the English edition of L'Osservatore Romano. You can find this document at: http://www.newadvent.org/docs/jp02tc.htm Galileo Galilei at http://www.newadvent.org/cathen/06342b.htm Gaudium et Spes: Revelation teaches us that man was created in the image and likeness of God: http://www.newadvent.org/docs/ec21gs.htm
His Holiness Pope Pius XII from Humani Generis Encyclical Letter Concerning Some False Opinions Which Threaten to Undermine the Foundations of Catholic Doctrine August 12, 1950 36. For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, 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 -- for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faith.[17] Some however, rashly transgress this liberty of discussion, when they act as if the origin of the human body from pre-existing and living matter were already completely certain and proved by the facts which have been discovered up to now and by reasoning on those facts, and as if there were nothing in the sources of divine revelation which demands the greatest moderation and caution in this question. 37. When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains that either after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parent of all, or that Adam represents a certain number of first parents. Now it is no no way apparent how such an opinion 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.[18] 38. Just as in the biological and anthropological sciences, so also in the historical sciences there are those who boldly transgress the limits and safeguards established by the Church. In a particular way must be deplored a certain too free interpretation of the historical books of the Old Testament. Those who favor this system, in order to defend their cause, wrongly refer to the Letter which was sent not long ago to the Archbishop of Paris by the Pontifical Commission on Biblical Studies.[19] This letter, in fact, clearly points out that the first eleven chapters of Genesis, although properly speaking not conforming to the historical method used by the best Greek and Latin writers or by competent authors of our time, do nevertheless pertain to history in a true sense, which however must be further studied and determined by exegetes; the same chapters, (the Letter points out), in simple and metaphorical language adapted to the mentality of a people but little cultured, both state the principal truths which are fundamental for our salvation, and also give a popular description of the origin of the human race and the chosen people. If, however, the ancient sacred writers have taken anything from popular narrations (and this may be conceded), it must never be forgotten that they did so with the help of divine inspiration, through which they were rendered immune from any error in selecting and evaluating those documents. 39. Therefore, whatever of the popular narrations have been inserted into the Sacred Scriptures must in no way be considered on a par with myths or other such things, which are more the product of an extravagant imagination than of that striving for truth and simplicity which in the Sacred Books, also of the Old Testament, is so apparent that our ancient sacred writers must be admitted to be clearly superior to the ancient profane writers. Found at: http://www.newadvent.org/docs/pi12hg.htm
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