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Page 7

Chapter 13; Part 1 Continued...

Why not believe the Genesis revelation that God miraculously transformed some non-living "dust" (understood now as elementary particles) from the ground into the living body of Adam? Cardinal Ruffini also argued strongly (Ruffini, pp. 124-136) that famous teachers as far separated in time as St. Irenaeus, St. John Chrysostom, St. Ambrose, St Jerome, St. Thomas Aquinas and Pope Pius XI all taught that Adam was directly created by God from the "dust" or "slime" of the earth. A strong case can thus be made that truth known from Tradition effectively renders impermissible the idea of "evolution" of the human body:

"To these authorities - Holy Scripture, the Holy Fathers, major and minor theologians - we must add the Christian sense (sensus fidelium, the faithful echo of the Church's teaching), so universal on this question and so certain that almost no member of the faithful would be free from surprise and scandal if he heard the teaching that Adam was born of beasts, that the blood in his veins was the blood of animals, that the human race, as regards the flesh, is related to the brute beasts." 4

"If it is true that the body of woman was formed directly by God and thus does not come by way of evolution, who will be persuaded that man's body comes from the brute beast? What an absurdity! . . . If we wish to stand by Holy Scripture we must accept it in its entirety. . . . She gets the name Virago (ishah: woman) because she is taken from the vir (ish: man); likewise the man is called Adam (=homo) because, as Genesis says, he is taken from the adamah (=humus). Whenever Holy Scripture speaks of the origin of the human body, it always names the Earth and only the Earth." 5

In a learned analysis of Church doctrine in relation to the question of Origins, Fr. Peter Damian Fehlner has shown that Tradition demonstrates the Church's constant opposition to Evolution Theory down the centuries as regards the origin of the world and of the many species, especially of the human species. As well as drawing on the teachings of the early Church Fathers and of various popes, Fr. Fehlner notes the declarations of the Vienne, Fifth Lateran, Trent, and the First Vatican Councils. He also observes that

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4 Ibid., p. 137.
5 Ibid., p. 123. Emphasis added.