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Page 6

Chapter 13; Part 1 Continued...

In view of the massive dissent from Catholic belief which erupted openly in the 1960s (emerging when the Church still appeared doctrinally united, with the traditional Latin Rite of Mass still in use throughout the Western Church), in view of the ongoing dramatic decline in religious practice and the revisionist distortion of Original Sin, the concern raised by Cardinal Ruffini in the 1940's has turned out to be quite prophetic:

"If, in the question of man's creation, the obvious meaning of the Bible is abandoned, a meaning which has been received and confirmed by constant Catholic Tradition, what attempt can be made to defend the account of the earthly Paradise, of the fall of Adam and its consequences? If it be admitted that the body of an animal became fit in the course of centuries to be informed by the human soul, will the unity of the human race remain sufficiently established against polygenism? And if this unity collapses, what will be the fate of the doctrine of original justice and original sin which constitutes the foundation of our sacred religion?" 3

Prior to release of the 1992 Catechism, the major pronouncement by the Magisterium on Origins was in the encyclical Humani Generis (1950), in which important doctrinal teachings of past Church Councils were reiterated by Pope Pius XII.

Catholic Tradition

Despite the vague, highly tenuous Evolution scenarios proposed by modern Catholic evolutionists, how could the Catholic Church ever officially accept that the bodies of Adam and Eve were the product of natural Evolution? How could Adam and Eve have evolved naturally from previously living matter when DNA will not allow it to happen? The only recourse for the evolutionist is to argue that God intervened and miraculously transformed non-human life into human beings, and instantaneously created their rational souls - but Genesis gives no hint that this actually happened.

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3 Ruffini, The Theory of Evolution, p. 164.