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odical la civiltà cattolica which though unofficial was generally believed to have accurate information about the views and actions of the vatican authorities 29 the opening in 1998 of the archive of the congregation for the doctrine of the faith in the 19th century called the holy office and the congregation of the index has revealed that on many crucial points this belief was mistaken and the periodical s accounts of specific cases often the only ones made public were not accurate the original documents show the vatican s attitude was much less fixed than appeared to be the case at the time 30 though he was sensitive to claims to the contrary john henry newman did not believe that evolution contradicted the catholic faith 31 in 1868 he corresponded with a fellow priest regarding darwin s theory and made the following comments as to the divine design is it not an instance of incomprehensibly and infinitely marvellous wisdom and design to have given certain laws to matter millions of ages ago which have surely and precisely worked out in the long course of those ages those effects which he from the first proposed mr darwin s theory need not then to be atheistical be it true or not it may simply be suggesting a larger idea of divine prescience and skill perhaps your friend has got a surer clue to guide him than i have who have never studied the question and i do not see that the accidental evolution of organic beings is inconsistent with divine design it is accidental to us not to god 32 in 1894 a letter was received by the holy office asking for confirmation of the church s position on a theological book of generally darwinist cast by a french dominican theologian l évolution restreinte aux espèces organiques par le père léroy dominicain the records of the holy office reveal lengthy debates with a number of experts consulted whose views varied considerably in 1895 the congregation decided against the book and fr léroy was summoned to rome where it was explained that his views were unacceptable and he agreed to withdraw the book no decree was issued against léroy s book and consequently the book was never placed on the index 33 again the concerns of the experts had concentrated entirely on human evolution 34 to reconcile general evolutionary theory with the origin of the human species with a soul the concept of special transformism was developed according to which the first humans had evolved by darwinist processes up to the point where a soul was added by god to pre existent and living matter in the words of pius xii s humani generis to form the first fully human individuals this would normally be considered to be at the point of conception 35 léroy s book endorsed this concept what led to its rejection by the congregation appears to have been his view that the human species was able to evolve without divine intervention to a fully human state but lacking only a soul the theologians felt that some immediate and particular divine intervention was also required to form the physical nature of humans before the addition of a soul even if this was worked on near human hominids produced by evolutionary processes 36 the following year 1896 john augustine zahm a well known american holy cross priest who had been a professor of physics and chemistry at the catholic university of notre dame indiana and was then procurator general of his order in rome published evolution and dogma arguing that church teaching the bible and evolution did not conflict 37 the book was denounced to the congregation of the index who decided to condemn the book but did not publish the corresponding decree and consequently the book was never included on the index 38 zahm who had returned to the united states as provincial superior of his order wrote to his french and italian editors in 1899 asking them to withdraw the book from the market however he never recanted his views 39 in the meantime his book in an italian translation with the imprimatur of siena 40 had had a great impact on geremia bonomelli the bishop of cremona in italy who added an appendix to a book of his own summarizing and recommending zahm s views bonomelli too was pressured and retracted his views in a public letter also in 1898 41 zahm like st george jackson mivart and his followers accepted evolution but not the key darwinist principle of natural selection which was still a common position among biologists in general at the time another american catholic author william seton accepted natural selection also and was a prolific advocate in the catholic and general press 42 pope pius ix edit the creation of adam from the sistine chapel ceiling by michelangelo c 1511 on the origin of species was published in 1859 during the papacy of pope pius ix who defined dogmatically papal infallibility during the first vatican council in 1869 70 the council has a section on faith and reason that includes the following on science and faith 9 hence all faithful christians are forbidden to defend as the legitimate conclusions of science those opinions which are known to be contrary to the doctrine of faith particularly if they have been condemned by the church and furthermore they are absolutely bound to hold them to be errors which wear the deceptive appearance of truth 10 not only can faith and reason never be at odds with one another but they mutually support each other for on the one hand right reason established the foundations of the faith and illuminated by its light develops the science of divine things on the other hand faith delivers reason from errors and protects it and furnishes it with knowledge of many kinds vatican council i on god the creator the first vatican council was very clear the definitions preceding the anathema as a technical term of catholic theology let him be cut off or excommunicated cf galatians 1 6 9 titus 3 10 11 matthew 18 15 17 signify an infallible doctrine of the catholic faith de fide on god the creator of all things if anyone denies the one true god creator and lord of things visible and invisible let him be anathema if anyone is so bold as to assert that there exists nothing besides matter let him be anathema if anyone says that the substance or essence of god and that of all things are one and the same let him be anathema if anyone says that finite things both corporal and spiritual or at any rate spiritual emanated from the divine substance or that the divine essence by the manifestation and evolution of itself becomes all things or finally that god is a universal or indefinite being which by self determination establishes the totality of things distinct in genera species and individuals let him be anathema if anyone does not confess that the world and all things which are contained in it both spiritual and material were produced according to their whole substance out of nothing by god or holds that god did not create by his will free from all necessity but as necessarily as he necessarily loves himself or denies that the world was created for the glory of god let him be anathema according to catholic theologian dr ludwig ott in his 1952 treatise fundamentals of catholic dogma 43 it is to be understood that these condemnations are of the errors of modern materialism that matter is all there is pantheism that god and the universe are identical and ancient pagan and gnostic manichean dualism where god is not responsible for the entire created world since mere matter is evil not good see ott page 79 the first vatican council also upholds the ability of reason to know god from his creation 1 the same holy mother church holds and teaches that god the source and end of all things can be known with certainty from the consideration of created things by the natural power of human reason ever since the creation of the world his invisible nature has been clearly perceived in the things that have been made chapter 2 on revelation cf romans 1 19 20 and wisdom chapter 13 popes leo xiii and pius x edit god with adam and eve in the garden of earthly delights by hieronymus bosch pope leo xiii who succeeded in 1878 was known to advocate a more open approach to science but also to be frustrated by opposition to this within the vatican and leading church circles lamenting on a number of occasions and not in a particularly private way the repressive attitudes to scholars exhibited by people around him and among those he clearly included members of la civiltà cattolica college of writers on one occasion there was quite a scene when the pope energetically refused to have the writings of mons d hulst of paris put on the index of forbidden books 44 providentissimus deus on the study of holy scripture was an encyclical issued by leo xiii on 18 november 1893 on the interpretation of scripture it was intended to address the issues arising from both the higher criticism and new scientific theories and their relation with scripture nothing specific concerning evolution was said and initially both those in favour and against evolution found things to encourage them in the text however a more conservative interpretation came to be dominant and the influence of the conservative jesuit cardinal camillo mazzella with whom leo had argued over mons d hulst detected leo stressed the unstable and changing nature of scientific theory and criticised the thirst for novelty and the unrestrained freedom of thought of the age but accepted that the apparent literal sense of the bible might not always be correct in biblical interpretation catholic scholars should not depart from the literal and obvious sense except only where reason makes it untenable or necessity requires leo stressed that both theologians and scientists should confine themselves to their own disciplines as much as possible 45 an earlier encyclical of leo s on marriage arcanum divinae sapientiae 1880 had described in passing the genesis account of the creation of eve from adam s side as what is to all known and cannot be doubted by any 46 the pontifical biblical commission issued a decree ratified by pope pius x on june 30 1909 that stated that the literal historical meaning of the first chapters of genesis could not be doubted in regard to the creation of all things by god at the beginning of time the special creation of man the formation of the first woman from the first man the unity of the human race as in 1860 special creation was only referred to in respect of the human species 47 pope pius xii edit pope pius xii s encyclical of 1950 humani generis was the first encyclical to specifically refer to evolution and took up a neutral position again concentrating on human evolution the church does not forbid that 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 48 pope pius xii s teaching can be summarized as follows the question of the origin of man s body from pre existing and living matter is a legitimate matter of inquiry for natural science catholics are free to form their own opinions but they should do so cautiously they should not confuse fact with conjecture and they should respect the church s right to define matters touching on revelation catholics must believe however that humans have souls created immediately by god since the soul is a spiritual substance it is not brought into being through transformation of matter but directly by god whence the special uniqueness of each person all men have descended from an individual adam who has transmitted original sin to all mankind catholics may not therefore believe in polygenism the scientific hypothesis that mankind descended from a group of original humans that there were many adams and eves some theologians believe pius xii explicitly excludes belief in polygenism as licit another interpretation might be this as we have nowadays in fact models of thinking of how to reconcile polygenism with the original sin it need not be condemned the relevant sentence is this now it is in no way apparent how such an opinion polygenism 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 pius xii humani generis 37 and footnote refers to romans 5 12 19 council of trent session v canons 1 4 pope john paul ii edit new findings lead us toward the recognition of evolution as more than a hypothesis john paul ii 1996 49 in an october 22 1996 address to the pontifical academy of sciences pope john paul ii updated the church s position to accept evolution of the human body in his encyclical humani generis 1950 my predecessor pius xii has already affirmed that there is no conflict between evolution and the doctrine of the faith regarding man and his vocation provided that we do not lose sight of certain fixed points today more than a half century after the appearance of that encyclical some new findings lead us toward the recognition of evolution as more than a hypothesis in fact it is remarkable that this theory has had progressively greater influence on the spirit of researchers following a series of discoveries in different scholarly disciplines the convergence in the results of these independent studies which was neither planned nor sought constitutes in itself a significant argument in favor of the theory 49 in the same address pope john paul ii rejected any theory of evolution that provides a materialistic explanation for the human soul theories of evolution which because of the philosophies which inspire them regard the spirit either as emerging from the forces of living matter or as a simple epiphenomenon of that matter are incompatible with the truth about man pope benedict xvi edit statements by cardinal christoph schönborn a close colleague of benedict xvi especially a piece in the new york times on july 7 2005 50 appeared to support intelligent design giving rise to speculation about a new direction in the church s stance on the compatibility between evolution and catholic doctrine many of schönborn s complaints about darwinian evolution echoed pronouncements originating from the discovery institute an interdenominational christian think tank 51 52 however cardinal schönborn s book chance or purpose 2007 originally in german accepted with certain qualifications the scientific theory of evolution but attacked evolutionism as an ideology which he said sought to displace religious teaching over a wide range of issues 53 nonetheless in the mid 1980s prefect of the sacred congregation of the doctrine of the faith joseph ratzinger wrote a defense of the doctrine of creation against catholics who stressed the sufficiency of selection and mutation 54 humans ratzinger writ...