"There are not one hundred people in the United States who hate The Catholic Church, but there are millions who hate what they wrongly perceive the Catholic Church to be."
“Patience is power. Patience is not an absence of action; rather it is "timing" it waits on the right time to act, for the right principles and in the right way.”
“Sometimes the only way the good Lord can get into some hearts is to break them.”
"It takes three to make love, not two: you, your spouse, and God. Without God people only succeed in bringing out the worst in one another. Lovers who have nothing else to do but love each other soon find there is nothing else. Without a central loyalty life is unfinished."

"Criticism of others is thus an oblique form of self-commendation. We think we make the picture hang straight on our wall by telling our neighbors that all his pictures are crooked."

"If you don't behave as you believe, you will end by believing as you behave."

"Unless there is a Good Friday in your life, there can be no Easter Sunday."

"When a man loves a woman, he has to become worthy of her. The higher her virtue, the more noble her character, the more devoted she is to truth, justice, goodness, the more a man has to aspire to be worthy of her. The history of civilization could actually be written in terms of the level of its women."

"Far better it is for you to say: "I am a sinner," than to say: "I have no need of religion." The empty can be filled, but the self-intoxicated have no room for God."

"Books are the most wonderful friends in the world. When you meet them and pick them up, they are always ready to give you a few ideas. When you put them down, they never get mad; when you take them up again, they seem to enrich you all the more."

"You must remember to love people and use things, rather than to love things and use people."

"The difference between the love of a man and the love of a woman is that a man will always give reasons for loving, but a woman gives no reasons for loving."

“To tell a woman who is forty, "You look like sixteen," is boloney. The blarney way of saying it is "Tell me how old you are, I should like to know at what age women are the most beautiful.”

"Any book which inspires us to lead a better life is a good book."

"Too many people get credit for being good, when they are only being passive. They are too often praised for being broadminded when they are so broadminded they can never make up their minds about anything. "

"A woman gets angry when a man denies his faults, because she knew them all along. His lying mocks her affection; it is the deceit that angers her more than the faults."

"Once you have surrendered yourself, you make yourself receptive. In receiving from God, you are perfected and completed."
"Never forget that there are only two philosophies to rule your life: the one of the cross, which starts with the fast and ends with the feast. The other of Satan, which starts with the feast and ends with the headache."

"We become like that which we love. If we love what is base, we become base; but if we love what is noble, we become noble."

"Many married women who have deliberately spurned the "hour" of childbearing are unhappy and frustrated. They never discovered the joys of marriage because they refused to surrender to the obligation of their state. In saving themselves, they lost themselves!"

"The mark of man is initiative, but the mark of woman is cooperation. Man talks about freedom; woman about sympathy, love, sacrifice. Man cooperates with nature; woman cooperates with God. Man was called to till the earth, to "rule over the earth"; woman to be the bearer of a life that comes from God."
"The Victorians pretended sex did not exist; the moderns pretend that nothing else exists."
"The Western world has been attempting to preserve the fruits of Christianity after having surrendered the roots."
"If the new crime be, to believe in God, let us all be criminals"

"There are not one hundred people in the United States who hate The Catholic Church, but there are millions who hate what they wrongly perceive the Catholic Church to be."
“Patience is power. Patience is not an absence of action; rather it is "timing" it waits on the right time to act, for the right principles and in the right way.”
“Sometimes the only way the good Lord can get into some hearts is to break them.”
"It takes three to make love, not two: you, your spouse, and God. Without God people only succeed in bringing out the worst in one another. Lovers who have nothing else to do but love each other soon find there is nothing else. Without a central loyalty life is unfinished."

"Criticism of others is thus an oblique form of self-commendation. We think we make the picture hang straight on our wall by telling our neighbors that all his pictures are crooked."

"If you don't behave as you believe, you will end by believing as you behave."
"Unless there is a Good Friday in your life, there can be no Easter Sunday."

"When a man loves a woman, he has to become worthy of her. The higher her virtue, the more noble her character, the more devoted she is to truth, justice, goodness, the more a man has to aspire to be worthy of her. The history of civilization could actually be written in terms of the level of its women."

"Far better it is for you to say: "I am a sinner," than to say: "I have no need of religion." The empty can be filled, but the self-intoxicated have no room for God."

"Books are the most wonderful friends in the world. When you meet them and pick them up, they are always ready to give you a few ideas. When you put them down, they never get mad; when you take them up again, they seem to enrich you all the more."

"You must remember to love people and use things, rather than to love things and use people."

"The difference between the love of a man and the love of a woman is that a man will always give reasons for loving, but a woman gives no reasons for loving."

“To tell a woman who is forty, "You look like sixteen," is boloney. The blarney way of saying it is "Tell me how old you are, I should like to know at what age women are the most beautiful.”

"Any book which inspires us to lead a better life is a good book."

"Too many people get credit for being good, when they are only being passive. They are too often praised for being broadminded when they are so broadminded they can never make up their minds about anything. "

"A woman gets angry when a man denies his faults, because she knew them all along. His lying mocks her affection; it is the deceit that angers her more than the faults."

"Once you have surrendered yourself, you make yourself receptive. In receiving from God, you are perfected and completed."
"Never forget that there are only two philosophies to rule your life: the one of the cross, which starts with the fast and ends with the feast. The other of Satan, which starts with the feast and ends with the headache."

"We become like that which we love. If we love what is base, we become base; but if we love what is noble, we become noble."

"Many married women who have deliberately spurned the "hour" of childbearing are unhappy and frustrated. They never discovered the joys of marriage because they refused to surrender to the obligation of their state. In saving themselves, they lost themselves!"

"The mark of man is initiative, but the mark of woman is cooperation. Man talks about freedom; woman about sympathy, love, sacrifice. Man cooperates with nature; woman cooperates with God. Man was called to till the earth, to "rule over the earth"; woman to be the bearer of a life that comes from God."
"The Victorians pretended sex did not exist; the moderns pretend that nothing else exists."
"The Western world has been attempting to preserve the fruits of Christianity after having surrendered the roots."
"If the new crime be, to believe in God, let us all be criminals"

"There are not one hundred people in the United States who hate The Catholic Church, but there are millions who hate what they wrongly perceive the Catholic Church to be."
“Patience is power. Patience is not an absence of action; rather it is "timing" it waits on the right time to act, for the right principles and in the right way.”
“Sometimes the only way the good Lord can get into some hearts is to break them.”
"It takes three to make love, not two: you, your spouse, and God. Without God people only succeed in bringing out the worst in one another. Lovers who have nothing else to do but love each other soon find there is nothing else. Without a central loyalty life is unfinished."

"Criticism of others is thus an oblique form of self-commendation. We think we make the picture hang straight on our wall by telling our neighbors that all his pictures are crooked."

"If you don't behave as you believe, you will end by believing as you behave."

"Unless there is a Good Friday in your life, there can be no Easter Sunday."

"When a man loves a woman, he has to become worthy of her. The higher her virtue, the more noble her character, the more devoted she is to truth, justice, goodness, the more a man has to aspire to be worthy of her. The history of civilization could actually be written in terms of the level of its women."

"Far better it is for you to say: "I am a sinner," than to say: "I have no need of religion." The empty can be filled, but the self-intoxicated have no room for God."

"Books are the most wonderful friends in the world. When you meet them and pick them up, they are always ready to give you a few ideas. When you put them down, they never get mad; when you take them up again, they seem to enrich you all the more."

"You must remember to love people and use things, rather than to love things and use people."

"The difference between the love of a man and the love of a woman is that a man will always give reasons for loving, but a woman gives no reasons for loving."

“To tell a woman who is forty, "You look like sixteen," is boloney. The blarney way of saying it is "Tell me how old you are, I should like to know at what age women are the most beautiful.”

"Any book which inspires us to lead a better life is a good book."

"Too many people get credit for being good, when they are only being passive. They are too often praised for being broadminded when they are so broadminded they can never make up their minds about anything. "

"A woman gets angry when a man denies his faults, because she knew them all along. His lying mocks her affection; it is the deceit that angers her more than the faults."

"Once you have surrendered yourself, you make yourself receptive. In receiving from God, you are perfected and completed."
"Never forget that there are only two philosophies to rule your life: the one of the cross, which starts with the fast and ends with the feast. The other of Satan, which starts with the feast and ends with the headache."

"We become like that which we love. If we love what is base, we become base; but if we love what is noble, we become noble."

"Many married women who have deliberately spurned the "hour" of childbearing are unhappy and frustrated. They never discovered the joys of marriage because they refused to surrender to the obligation of their state. In saving themselves, they lost themselves!"

"The mark of man is initiative, but the mark of woman is cooperation. Man talks about freedom; woman about sympathy, love, sacrifice. Man cooperates with nature; woman cooperates with God. Man was called to till the earth, to "rule over the earth"; woman to be the bearer of a life that comes from God."
"The Victorians pretended sex did not exist; the moderns pretend that nothing else exists."
"The Western world has been attempting to preserve the fruits of Christianity after having surrendered the roots."
"If the new crime be, to believe in God, let us all be criminals"


INTRODUCTION. 



I. FOR WHAT END ARE WE ON THIS EARTH?

As the scholar goes to school in order that he may afterwards 
attain a certain position in life, so man is placed on this earth in 
order that he may attain to the lofty end of eternal happiness. As the 
servant serves his master and so earns his bread, so man has to serve 
God, and through his service attains happiness to some extent in 
this life, and in its fulness after death. 

We are upon this earth in order that we may glorify God, 
and so win for ourselves eternal happiness. 

The glory of God is the end of all creation. All creatures on 
the earth are created for this end, that they may manifest in 
themselves the divine perfections and God’s dominion over His 
rational creatures, that is, over angels and men, and that He may be 
loved and praised by them. Even the material world, and creatures 
not possessed of reason--animals, trees, plants, stones, metals, etc., 
all praise God after their own fashion. "The Lord has made all 
things for Himself" (Prov. xvi. 4). Man is created for this end, 
that he should proclaim the majesty of God. He must do so whether 
he wills it or not. The construction of the body of man, the lofty 
powers of his soul, the rewards of the good, the punishment of the 
wicked, all proclaim the majesty of God, His omnipotence, wisdom, 
goodness, justice, etc. Even the reprobate will have to contribute 
to the glory of God (Prov. xvi. 4). In the end he will show how 
great is the holiness and justice of God. Man, from being possessed 
of reason and free will, is through these enabled in an especial way to 
give glory to God. This he does when he knows, loves, and honors 
God. Man is created chiefly for the life beyond the grave. In this 
life he is a stranger, a wanderer, and a pilgrim. "We have not here 
a lasting city, but we seek one that is to come" (Heb. xiii. 14). 
Heaven is our true country; here we are in exile. 

Hence we are not upon earth only to collect earthly treasures, 
to attain earthly honors, to eat and to drink, or to enjoy 
earthly pleasures. 

He who pursues ends like these behaves as foolishly as a servant 
who, instead of serving his master, devotes himself to some passing 
amusement. He stands idle in the market-place, instead of working 
in his master’s vineyard. He is like a traveller who, attracted by the 
beauty of the scenery, does not pursue his journey, and so allows the 
night to overtake him. We are not made for earth; we are made to 
look upward to heaven. The trees, the plants point upward to 
heaven, as if to remind us that it is our home. 

For this reason Our Lord says: "One thing is necessary" 
(Luke x. 42), and again "Seek first the kingdom of God and 
His justice, and all other things shall be added unto you" (Matt, 
vi. 33.) 

Unhappily, too many forget their last end, and fix their hearts on 
money, influence, honor, etc. They are like the kings of that heathen 
country who, althpugh they reigned but for a year and after that had 
to go and live on a barren island, spent all their time in luxury and 
feasting, and did not lay up any provision for the future on the 
island whither they were bound. He who does not think on his last 
end is not a pilgrim, but a tramp, and falls into the hands of the 
devil as a tramp into the hands of the police. He is like a sailor 
who knows not whither he is sailing, and so wrecks his ship. Our 
Lord compares such to the servant who sleeps, instead of watching 
for his master’s coming (Matt. xxiv. 42).


INTRODUCTION. 



I. FOR WHAT END ARE WE ON THIS EARTH?

As the scholar goes to school in order that he may afterwards 
attain a certain position in life, so man is placed on this earth in 
order that he may attain to the lofty end of eternal happiness. As the 
servant serves his master and so earns his bread, so man has to serve 
God, and through his service attains happiness to some extent in 
this life, and in its fulness after death. 

We are upon this earth in order that we may glorify God, 
and so win for ourselves eternal happiness. 

The glory of God is the end of all creation. All creatures on 
the earth are created for this end, that they may manifest in 
themselves the divine perfections and God’s dominion over His 
rational creatures, that is, over angels and men, and that He may be 
loved and praised by them. Even the material world, and creatures 
not possessed of reason--animals, trees, plants, stones, metals, etc., 
all praise God after their own fashion. "The Lord has made all 
things for Himself" (Prov. xvi. 4). Man is created for this end, 
that he should proclaim the majesty of God. He must do so whether 
he wills it or not. The construction of the body of man, the lofty 
powers of his soul, the rewards of the good, the punishment of the 
wicked, all proclaim the majesty of God, His omnipotence, wisdom, 
goodness, justice, etc. Even the reprobate will have to contribute 
to the glory of God (Prov. xvi. 4). In the end he will show how 
great is the holiness and justice of God. Man, from being possessed 
of reason and free will, is through these enabled in an especial way to 
give glory to God. This he does when he knows, loves, and honors 
God. Man is created chiefly for the life beyond the grave. In this 
life he is a stranger, a wanderer, and a pilgrim. "We have not here 
a lasting city, but we seek one that is to come" (Heb. xiii. 14). 
Heaven is our true country; here we are in exile. 

Hence we are not upon earth only to collect earthly treasures, 
to attain earthly honors, to eat and to drink, or to enjoy 
earthly pleasures. 

He who pursues ends like these behaves as foolishly as a servant 
who, instead of serving his master, devotes himself to some passing 
amusement. He stands idle in the market-place, instead of working 
in his master’s vineyard. He is like a traveller who, attracted by the 
beauty of the scenery, does not pursue his journey, and so allows the 
night to overtake him. We are not made for earth; we are made to 
look upward to heaven. The trees, the plants point upward to 
heaven, as if to remind us that it is our home. 

For this reason Our Lord says: "One thing is necessary" 
(Luke x. 42), and again "Seek first the kingdom of God and 
His justice, and all other things shall be added unto you" (Matt, 
vi. 33.) 

Unhappily, too many forget their last end, and fix their hearts on 
money, influence, honor, etc. They are like the kings of that heathen 
country who, althpugh they reigned but for a year and after that had 
to go and live on a barren island, spent all their time in luxury and 
feasting, and did not lay up any provision for the future on the 
island whither they were bound. He who does not think on his last 
end is not a pilgrim, but a tramp, and falls into the hands of the 
devil as a tramp into the hands of the police. He is like a sailor 
who knows not whither he is sailing, and so wrecks his ship. Our 
Lord compares such to the servant who sleeps, instead of watching 
for his master’s coming (Matt. xxiv. 42).

2. God s revelation to man is generally made in the follow ing way: He speaks to individuals and orders them to communi cate to their fellow-men the revelation made to them. Thus God spoke to Abraham, Noe, and Moses. He sent Noe to preach to sinful men before the Flood, He sent Moses to the Israelites when they were oppressed by Pharao. Sometimes God spoke to a number of men who were assembled together, as when He gave the law to the people on Mount Sinai, or when Our Lord was baptized by St. John and the Holy Spirit descended like a dove, a voice being heard from heaven : " This is My beloved Son, in Whom I am well pleased." Sometimes God revealed Himself through angels, as for in stance to Tobias through the archangel Raphael. When God spoke to men, He took the visible form of a man or of an angel, or He spoke from a cloud (as on Sinai), or from a burning bush, as He did to Moses, or amid a bright light from heaven, as to St. Paul, or in the whispering of the wind, as He did to Elias, or by some interior illu mination (Deut. ii. 6-8). Those to whom God revealed Himself, and who had to bear witness before others to the divine message, were called messengers from God, and often received from Him the power of working miracles and of prophecy, in proof of their divine mission. (Cf. the miracles of Moses before Pharao, of Elias, the apostles, etc.) 3. Those who were specially intrusted with the communica tion to men of the divine revelation were the following: the patriarchs, the prophets, Jesus Christ the Son of God (Heb. i. 1), and His apostles. Revelation is to mankind in general what education is to indi vidual men. Revelation corresponds to the needs of the successive stages of human development, to the infancy, childhood, and youth of mankind. The patriarchs, who had more of the nature of children, needed less in the way of precepts, and God dealt with them in more familiar fashion ; the people of Israel, in whom, as in the season of youth, self-will and sensuality were strong, had to be trained by strict laws and constant correction; but when mankind had arrived at the period of manhood, then God sent His Son and introduced the law of love (1 Cor. xiii. 11; Gal. iii. 24). Of all those who^declared to men the divine revelation, the Son of God was pre-eminently the true witness. He says of Himself, " For this I was born, and for this I came into the world, that I should bear testimony to the truth" (John xviii. 37). He was of all witnesses the best, because He alone had seen God (John i. 18). The apostles also had to declare to men the divine revelation. They had to bear witness of what they had seen, and above all of the resurrection of Jesus Christ (Acts x. 39). With the revelation given through Christ and His apostles, the revelation that was given for the instruction of all mankind was concluded. 4. Even since the death of Our Lord and His apostles God has often revealed Himself to men; yet these subsequent reve

2. God s revelation to man is generally made in the following way: He speaks to individuals and orders them to communicate to their fellow-men the revelation made to them.

Thus God spoke to Abraham, Noe, and Moses. He sent Noe to preach to sinful men before the Flood, He sent Moses to the Israelites when they were oppressed by Pharao. Sometimes God spoke to a number of men who were assembled together, as when He gave the law to the people on Mount Sinai, or when Our Lord was baptized by St. John and the Holy Spirit descended like a dove, a voice being heard from heaven : " This is My beloved Son, in Whom I am well pleased." Sometimes God revealed Himself through angels, as for in stance to Tobias through the archangel Raphael. When God spoke to men, He took the visible form of a man or of an angel, or He spoke from a cloud (as on Sinai), or from a burning bush, as He did to Moses, or amid a bright light from heaven, as to St. Paul, or in the whispering of the wind, as He did to Elias, or by some interior illu mination (Deut. ii. 6-8). Those to whom God revealed Himself, and who had to bear witness before others to the divine message, were called messengers from God, and often received from Him the power of working miracles and of prophecy, in proof of their divine mission. (Cf. the miracles of Moses before Pharao, of Elias, the apostles, etc.)

3. Those who were specially intrusted with the communica tion to men of the divine revelation were the following: the patriarchs, the prophets, Jesus Christ the Son of God (Heb. i.1), and His apostles.

Revelation is to mankind in general what education is to individual men. Revelation corresponds to the needs of the successive stages of human development, to the infancy, childhood, and youth of mankind. The patriarchs, who had more of the nature of children, needed less in the way of precepts, and God dealt with them in more familiar fashion ; the people of Israel, in whom, as in the season of youth, self-will and sensuality were strong, had to be trained by strict laws and constant correction; but when mankind had arrived at the period of manhood, then God sent His Son and introduced the law of love (1 Cor. xiii. 11; Gal. iii. 24). Of all those who declared to men the divine revelation, the Son of God was pre-eminently the true witness. He says of Himself, " For this I was born, and for this I came into the world, that I should bear testimony to the truth" (John xviii. 37). He was of all witnesses the best, because He alone had seen God (John i. 18). The apostles also had to declare to men the divine revelation. They had to bear witness of what they had seen, and above all of the resurrection of Jesus Christ (Acts x. 39). With the revelation given through Christ and His apostles, the revelation that was given for the instruction of all mankind was concluded.

4. Even since the death of Our Lord and His apostles God has often revealed Himself to men; yet these subsequent reve

2. God’s revelation to man is generally made in the following way: He speaks to individuals and orders them to communicate to their fellow-men the revelation made to them.
Thus God spoke to Abraham, Noe, and Moses. He sent Noe to preach to sinful men before the Flood, He sent Moses to the Israelites when they were oppressed by Pharao. Sometimes God spoke to a number of men who were assembled together, as when He gave the law to the people on Mount Sinai, or when Our Lord was baptized by St. John and the Holy Spirit descended like a dove, a voice being heard from heaven : " This is My beloved Son, in Whom I am well pleased." Sometimes God revealed Himself through angels, as for in stance to Tobias through the archangel Raphael. When God spoke to men, He took the visible form of a man or of an angel, or He spoke from a cloud (as on Sinai), or from a burning bush, as He did to Moses, or amid a bright light from heaven, as to St. Paul, or in the whispering of the wind, as He did to Elias, or by some interior illu mination (Deut. ii. 6-8). Those to whom God revealed Himself, and who had to bear witness before others to the divine message, were called messengers from God, and often received from Him the power of working miracles and of prophecy, in proof of their divine mission. (Cf. the miracles of Moses before Pharao, of Elias, the apostles, etc.)
3. Those who were specially intrusted with the communication to men of the divine revelation were the following: the patriarchs, the prophets, Jesus Christ the Son of God (Heb. i.1), and His apostles.
Revelation is to mankind in general what education is to individual men. Revelation corresponds to the needs of the successive stages of human development, to the infancy, childhood, and youth of mankind. The patriarchs, who had more of the nature of children, needed less in the way of precepts, and God dealt with them in more familiar fashion ; the people of Israel, in whom, as in the season of youth, self-will and sensuality were strong, had to be trained by strict laws and constant correction; but when mankind had arrived at the period of manhood, then God sent His Son and introduced the law of love (1 Cor. xiii. 11; Gal. iii. 24). Of all those who declared to men the divine revelation, the Son of God was pre-eminently the true witness. He says of Himself, " For this I was born, and for this I came into the world, that I should bear testimony to the truth" (John xviii. 37). He was of all witnesses the best, because He alone had seen God (John i. 18). The apostles also had to declare to men the divine revelation. They had to bear witness of what they had seen, and above all of the resurrection of Jesus Christ (Acts x. 39). With the revelation given through Christ and His apostles, the revelation that was given for the instruction of all mankind was concluded.
4. Even since the death of Our Lord and His apostles God has often revealed Himself to men; yet these subsequent reve

Catholic Dogma and Teaching on Creation
and the 1909 Pontifical Biblical Commission on Genesis

Catholic Dogma and Teaching on Creation and the Fall

And he said: Let us make man to our image and likeness: and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moveth upon the earth. And God created man to his own image: to the image of God he created him: male and female he created them....And the Lord God formed man of the slime of the earth: and breathed into his face the breath of life, and man became a living soul. And the Lord God had planted a paradise of pleasure from the beginning: wherein he placed man whom he had formed....And the Lord God took man, and put him into the paradise of pleasure, to dress it, and to keep it. And he commanded him, saying: Of every tree of paradise thou shalt eat: But of the tree of knowledge of good and evil, thou shalt not eat. For in what day soever thou shalt eat of it, thou shalt die the death. (Genesis 1:26-27; 2:7-8, 15-17 Douay-Rheims)
For God created man incorruptible, and to the image of his own likeness he made him. But by the envy of the devil, death came into the world... (Wisdom 2:23-24 Douay-Rheims)
Wherefore as by one man sin entered into this world and by sin death: and so death passed upon all men, in whom all have sinned. (Romans 5:12 Douay-Rheims)

Dogmas and teachings on Creation and the Fall from Fundamentals of Catholic Dogma by Ludwig Ott (TAN Books, 1974), pages 79-122 on "The Divine Act of Creation" and "The Divine Work of Creation" :

God was moved by His Goodness to create the world. (De Fide)
The world was created for the Glorification of God. (De Fide)
The Three Divine Persons are one single, common Principle of the Creation. (De Fide)
God created the world free from exterior compulsion and inner necessity. (De Fide)
God has created a good world. (De Fide)
The world had a beginning in time. (De Fide)
God alone created the world. (De Fide)
God keeps all created things in existence. (De Fide)
God, through His Providence, protects and guides all that He has created. (De Fide)
The first man was created by God. (De Fide)
Man consists of two essential parts -- a material body and a spiritual soul. (De Fide)
Every human being possesses an individual soul. (De Fide)
Our first parents, before the Fall, were endowed with sanctifying grace. (De Fide)
The donum immortalitatis, i.e. the divine gift of bodily immortality of our first parents. (De Fide)
Our first parents in paradise sinned grievously through transgression of the Divine probationary commandment. (De Fide)
Through the original sin our first parents lost sanctifying grace and provoked the anger and the indignation of God. (De Fide)
Our first parents became subject to death and to the dominion of the Devil. (De Fide)

The highest degree of certainty appertains to immediately revealed truths. The belief due to them is based on the authority of God revealing (fides divina), and if the Church, through its teaching, vouches for the fact that a truth is contained in Revelation, one's certainty is then also based on the authority of the Infallible Teaching Authority (Magisterium) of the Church (fides catholica). If truths are defined by a solemn judgment of faith (definition) of the Pope or of a General Council, they are "de fide definita" (or simply De Fide).

There are other levels of certainty as well: faith which is based on the sole authority of the Church (fides ecclesiastica); a teaching proximate to faith (sententia fidei proxima); a teaching pertaining to the faith (sententia ad fidem pertinens, i.e. theologice certa); a common teaching (sententia communis); lesser grades of certainty are called probable, more probable, or well-founded (sententia probabilis, probabilior, bene fundata); there are also pious opinions (sententia pia); and the least degree of certainty is tolerated opinion (opimo tolerata).

With regard to the doctrinal teaching of the Church it must be well noted that not all the assertions of the Teaching Authority (Magisterium) of the Church on questions of faith and morals are infallible and consequently irrevocable. Only those are infallible which emanate from General Councils representing the whole episcopate, and the Papal Decisions declared Ex Cathedra (cf. the 1869-70 Vatican Council I definition).

The ordinary and usual form of the Papal teaching activity is not infallible. Further, the decisions of the Roman Congregations (Holy Office, Biblical Commissions -- see below) are not infallible.

From philosopher Dennis Bonnette, Origin of the Human Species (2003), chapter "The Truths of Revelation" :

The Catholic Church's teaching magisterium has clearly identified essential facts whose literal and historical meaning Catholics may not call into question because they touch upon fundamental Christian teachings. The 1909 Pontifical Biblical Commission affirms these facts include:

"...the creation of all things which was accomplished by God at the beginning of time; the special creation of man; the formation of the first woman from man; the unity of the human race; the original happiness of our first parents in a state of justice, integrity, and immortality; the divine command laid upon man to prove his obedience; the transgression of that divine command at the instigation of the devil under the form of a serpent; the fall of our first parents from their primitive state of innocence; and the promise of a future Redeemer." (from Acta apostolis sedis, 1 [1909 Pontifical Biblical Commission], pages 567-69, translated in Rome and the Study of Scripture, 7th edition, and cited from Origin of the Human Species by Dennis Bonnette, page 145)

Not all of these doctrines touch directly upon science. Sanctifying grace is not subject to empirical speculation. The theory of evolution cannot confirm or falsify concrete historical acts of God (e.g. miracles) or human beings such as (1) the divine command to Adam and Eve, (2) the transgression and fall, or (3) the promise of a Redeemer. God's creation of the world in time concerns evolution's preconditions, not evolution as such (from Bonnette, page 145-146).

Theologian Ludwig Ott, Fundamentals of Catholic Dogma, comments:

"The doctrine of evolution based on the theistic conception of the world, which traces matter and life to God's causality and assumes that organic being, developed from originally created seed-powers (St. Augustine) or from stem-forms (doctrine of descent), according to God's plan, is compatible with the doctrine of Revelation. However, as regards man, a special creation by God is demanded, which must extend at least to the spiritual soul [creatio hominis peculiaris Denz 2123]. Individual Fathers, especially St. Augustine, accepted a certain development of living creatures.....The question of the descent of the human body from the animal kingdom first appeared under the influence of the modern theory of evolution. The Biblical text does not exclude this theory. Just as in the account of the creation of the world, one can, in the account of the creation of man, distinguish between the per se inspired religious truth that man, both body and soul, was created by God, and the per accidens inspired, stark anthropomorphistic representation of the mode and manner of the Creation. While the fact of the creation of man by God in the literal sense must be closely adhered to, in the question as to the mode and manner of the formation of the human body, an interpretation which diverges from the strict literal sense, is, on weighty grounds, permissible." (Ott, pages 93-94, 95, emphasis added)

Response of the Pontifical Biblical Commission on Genesis -- June 30, 1909

Question 1: on the literal and historical sense of Genesis 1-3
Question 2: on whether Genesis 1-3 is purely fable or legend or "myth"
Question 3: on whether essential truths the Church has defined in Genesis can be called into question
Question 4: on opinions and interpretations of Genesis that the Church has not defined
Question 5: on words and phrases and metaphor in Genesis
Question 6: on allegorical interpretations of the early chapters of Genesis
Question 7: on the "science" of the early chapters of Genesis
Question 8: on the "six days" of Genesis 1

English TranslationQuestion I: Whether the various exegetical systems which have been proposed to exclude the literal historical sense of the three first chapters of the Book of Genesis, and have been defended by the pretense of science, are sustained by a solid foundation? -- Reply: In the negative. Back	Original LatinDubium I.: Utrum varia systemata exegetica, quae ad excludendum sensum litteralem historicum trium priorum capitum libri Geneseos excogitata et scientiae fuco propugnata sunt, solido fundamento fulciantur? Resp.: Negative.
Question II: Whether, when the nature and historical form of the Book of Genesis does not oppose, because of the peculiar connections of the three first chapters with each other and with the following chapters, because of the manifold testimony of the Old and New Testaments; because of the almost unanimous opinion of the Holy Fathers, and because of the traditional sense which, transmitted from the Israelite people, the Church always held, it can be taught that the three aforesaid chapters of Genesis do not contain the stories of events which really happened, that is, which correspond with objective reality and historical truth; but are either accounts celebrated in fable drawn from the mythologies and cosmogonies of ancient peoples and adapted by a holy writer to monotheistic doctrine, after expurgating any error of polytheism; or allegories and symbols, devoid of a basis of objective reality, set forth under the guise of history to inculcate religious and philosophical truths; or, finally, legends, historical in part and fictitious in part, composed freely for the instruction and edification of souls? -- Reply: In the negative to both parts. Back	Dubium II.: Utrum, non obstantibus indole et forma historica libri Geneseos, peculiari trium priorum capitum inter se et cum sequentibus capitibus nexu, multiplici testimonio Scripturarum tum Veteris tum Novi Testamenti, unanimi fere sanctorum Patrum sententia ac traditionali sensu, quem, ab Israelitico etiam populo transmissum, semper tenuit Ecclesia, doceri possit: praedicta tria capita Geneseos continere non rerum vere gestarum narrationes, quae scilicet obiectivae realitati et historicae veritati respondeant; sed vel fabulosa ex veterum populorum mythologiis et cosmogoniis deprompta et ab auctore sacro, expurgato quovis polytheismi errore, doctrinae monotheisticae accomodata; vel allegorias et symbola, fundamento obiectivae realitatis destituta, sub historiae specie ad religiosas et philosophicas veritates inculcandas proposita, vel tandem legendas ex parte historicas et ex parte fictitias ad animorum instructionem et aedificationem libere compositas? Resp.: Negative ad utramque partem.
Question III: Whether in particular the literal and historical sense can be called into question, where it is a matter of facts related in the same chapters, which pertain to the foundation of the Christian religion; for example, among others, the creation of all things wrought by God in the beginning of time; the special creation of man; the formation of the first woman from the first man; the oneness of the human race; the original happiness of our first parents in the state of justice, integrity, and immortality; the command given to man by God to prove his obedience; the transgression of the divine command through the devil's persuasion under the guise of a serpent; the casting of our first parents out of that first state of innocence; and also the promise of a future restorer? -- Reply: In the negative. Back	Dubium III.: Utrum speciatim sensus litteralis historicus vocari in dubium possit, ubi agitur de factis in eisdem capitibus enarratis, quae christianae religionis fundamenta attingunt: uti sunt, inter cetera, rerum universarum creatio a Deo facta in initio temporis; peculiaris creatio hominis ; formatio primae mulieris ex primo homine; generis humani unitas, originalis protoparentum felicitas in statu iustitiae, integritatis et immortalitatis, praeceptum a Deo homini datum ad eius obedientiam probandam; divini praecepti, diabolo sub serpentis specie suasore, transgressio; protoparentum deiectio ab illo primaevo innocentiae statu; nec non Reparatoris futuri promissio? Resp.: Negative.
Question IV: Whether in interpreting those passages of these chapters, which the Fathers and Doctors have understood differently, but concerning which they have not taught anything certain and definite, it is permitted, while preserving the judgment of the Church and keeping the analogy of faith, to follow and defend that opinion which everyone has wisely approved? -- Reply: In the affirmative. Back	Dubium IV.: Utrum in interpretandis illis horum capitum locis, quos Patres et Doctores diverso modo intellexerunt, quin certi quippiam definitique tradiderint, liceat salvo Ecclesiae iudicio servataque fidei analogia, eam, quam quisque prudenter probaverit, sequi tuerique sententiam? Resp.: Affirmative.
Question V: Whether all and everything, namely, words and phrases which occur in the aforementioned chapters, are always and necessarily to be accepted in a special sense, so that there may be no deviation from this, even when the expressions themselves manifestly appear to have been taken improperly, or metaphorically or anthropomorphically, and either reason prohibits holding the proper sense, or necessity forces its abandonment? -- Reply: In the negative. Back	Dubium V.: Utrum omnia et singula, verba videlicet et phrases, quae in praedictis capitibus occurrunt, semper et necessario accipienda sint sensu proprio, ita ut ab eo discedere numquam liceat, etiam cum locutiones ipsae manifesto appareant improprie, seu metaphorice vel anthropomorphice usurpatae, et sensum proprium vel ratio tenere prohibeat vel necessitas cogat dimittere? Resp.: Negative.
Question VI: Whether, presupposing the literal and historical sense, the allegorical and prophetical interpretation of some passages of the same chapters, with the example of the Holy Fathers and the Church herself showing the way, can be wisely and profitably applied? -- Reply: In the affirmative. Back	Dubium VI.: Utrum, praesupposito litterali et historico sensu, nonnullorum locorum eorundem capitum interpretatio allegorica et prophetica, praefulgente sanctorum Patrum et Ecclesiae ipsius exemplo, adhiberi sapienter et utiliter possit? Resp.: Affirmative.
Question VII: Whether, since in writing the first chapter of Genesis it was not the mind of the sacred author to teach in a scientific manner the detailed constitution of visible things and the complete order of creation, but rather to give his people a popular notion, according as the common speech of the times went, accommodated to the understanding and capacity of men, the propriety of scientific language is to be investigated exactly and always in the interpretation of these? -- Reply: In the negative. Back	Dubium VII.: Utrum, cum in conscribendo primo Geneseos capite non fuerit sacri auctoris mens intimam adspectabilium rerum constitutionem ordinemque creationis completum scientifico more docere, sed potius suae genti tradere notitiam popularem, prout communis sermo per ea ferebat tempora, sensibus et captui hominum accommodatam, sit in horum interpretatione adamussim semperque investiganda scientifici sermonis proprietas? Resp.: Negative.
Question VIII: Whether in that designation and distinction of six days, with which the account of the first chapter of Genesis deals, the word (dies) can be assumed either in its proper sense as a natural day, or in the improper sense of a certain space of time; and whether with regard to such a question there can be free disagreement among exegetes? -- Reply: In the affirmative. Back	Dubium VIII.: Utrum in illa sex dierum denominatione atque distinctione, de quibus in Geneseos capite primo, sumi possit vox Yôm (dies) sive sensu proprio pro die naturali, sive sensu improprio pro quodam temporis spatio, deque huiusmodi quaestione libere inter exegetas disceptare liceat? Resp.: Affirmative.

see also these articles on creation and evolution on this site

Evidence for Evolution and an Old Earth
Theistic Evolution and the Roman Catholic Church
Intelligent Design and the Church: An Exchange
Adam, Eve, and the Hominid Fossil Record

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