I Dont Have Enough Faith to be an Evolutionist - Skepticism of Evolution
I think it is time to end this joke of a debate when even the recorded history of the Catholic Church is denied. When in the Catholic Church today, Solomon is teamed up with the atheists who invented their theories of natural creation that dismisses all supernatural or divine input. Side with the atheists, but I will remain faithful to Catholic tradition.

THE TRADITIONAL DOCTRINE OF GEOCENTRISM
‘This doctrine of geocentrism was of the highest respectability: it had been developed at a very early period, and had been elaborated until it accounted well for the apparent movements of the heavenly bodies; and, having thus come from antiquity into the Christian world, St Clement of Alexandria demonstrated that the altar in the Jewish Tabernacle was “a symbol of the Earth placed in the middle of the universe:” nothing more was needed; the geocentric theory was fully adopted by the Church and universally held to agree with the letter and spirit of Scripture. Wrought into this foundation, and based upon it, there was developed in the middle ages, mainly out of fragments of Chaldean and other early theories preserved in the Hebrew Scriptures, a new sacred system of astronomy [the doctrine], which became one of the great treasures of the universal Church – the last word of revelation. Three great men mainly reared this structure. First was the unknown who gave to the world the treatises ascribed to Dionysius the Areopagite. It was unhesitatingly believed that these were the work of St Paul’s Athenian convert, and therefore virtually of St Paul himself. Though now known to be spurious [according to the modern Catholic Church], they were then considered a treasure of inspiration, and an emperor of the East sent them to an emperor of the West as the most worthy of gifts. In the ninth century they were widely circulated in Western Europe, and became a fruitful source of thought especially on the whole celestial hierarchy. Thus the old ideas of astronomy were vastly developed, and the heavenly hosts were classed and named in accordance with indications scattered through the sacred Scriptures. 
    ‘The next of these three great theologians was Peter Lombard, Professor at the University of Paris. About the middle of the twelfth century he gave forth his collection of Sentences, or statements by the Fathers, and this remained until the end of the Middle Ages the universal manual of theology. In it was especially developed the theological view of man’s relation to the universe. The author tells the world: “Just as man is made for the sake of God – that is, that he may serve Him, - so the universe is made for the sake of man, that is, that it may serve him; therefore is man placed at the middle point of the universe that he may both serve and be served.” The vast significance of this view, and its power in resisting any real astronomical science, we shall see, especially in the time of Galileo.    
    ‘The great triad of thinkers culminated in St Thomas Aquinas – the sainted theologian, the glory of the mediaeval Church, the ‘Angelic Doctor,’ the most marvellous intellect between Aristotle and Newton [Newton?]; he to whom it was believed that an image of the crucified had spoken words praising his writings. Large of mind, strong, acute, yet just – even more than just – to his opponents, he gave forth, in the latter half of the thirteenth century, his Cyclopaedia of Theology, the Summa Theologica. In this St Thomas carried the sacred theory of the universe to its full development. With great power and clearness he brought the whole vast system, material and spiritual, into its relations to God and man.
    ‘Thus was the vast system developed by these three leaders of mediaeval thought; and now came the man who wrought it yet more deeply into European belief, the poet divinely inspired who made the system part of the world’s life. Pictured by Dante, the empyrean and the concentric heavens, paradise, purgatory, and hell, were seen by all; the God Triune, seated on his throne upon the circle of the heavens, as real as the Pope seated in the chair of St Peter; the seraphim, cherubim, and thrones, surrounding the Almighty, as real as the cardinals surrounding the Pope; the three great order of angels in heaven, as real as the three great orders, bishops, priests, and deacons, on Earth; and the whole system of spheres, each revolving within the one above it, and all moving about the Earth, subject to the primum mobile, as real as the feudal system of western Europe, subject to the Emperor.
     ‘Let us look into this vast creation – the highest achievement of theology – somewhat more closely. Its first feature shows a development out of earlier theological ideas. The Earth is no longer a flat plain enclosed by four walls and solidly vaulted above, as theologians of previous centuries had believed it, under the inspiration of Cosmas [Indicopleustes]; it is no longer a mere flat disk, with sun, moon, and stars hung up to give it light, as the earlier cathedral sculptors had figured it; it has become a globe at the centre of the universe. Encompassing it are successive transparent spheres, rotated by angels about the Earth, and each carrying one or more of the heavenly bodies with it: that nearest the Earth carrying the moon; the next, Mercury; the next, Venus; the next, the sun; the next three, Mars, Jupiter, and Saturn; the eighth carrying the fixed stars. The ninth was the primum mobile, and enclosing all was the tenth heaven, the Empyrean. This was immovable, a boundary between creation and the great outer void; and here, in a light which no one can enter, the Triune God sat enthroned, the ‘music of the spheres’ rising to Him as they moved. Thus was the old heathen doctrine of the spheres made Christian.
     ‘In attendance upon the Divine Majesty, thus enthroned, are vast hosts of angels, who are divided into three hierarchies, one serving in the empyrean, one in the heavens between the empyrean and the Earth, and one on the Earth. Each of these hierarchies is divided into three choirs, or orders; the first, into the orders of Seraphim, Cherubim, and Thrones; and the main occupation of these is to chant incessantly – to “continually cry” the divine praises. The order of Thrones conveys God’s will to the second hierarchy, which serves in the movable heavens. This second hierarchy is also made up of three orders. The first of these, the order of Dominions, receives the divine commands; the second, the order of Powers, moves the heavens, sun, moon, planets, and stars, opens and shuts the “windows of heaven,” and brings to pass all other celestial phenomena; the third, the order of Empire [rather Powers or Authorities], guards the others [warrior angels].
     ‘The third and lowest hierarchy is also made up of three orders. First of these are the Principalities, the guardian spirits of nations and kingdoms. Next come Archangels; these protect religion, and bear the prayers of the saints to the foot of God’s throne. Finally come Angels; these care for earthly affairs in general, one being appointed to each mortal, and others taking charge of the qualities of plants, metals, stones and the like. Throughout the whole system, from the great Triune God to the lowest group of angels, we see at work the mystic power attached to the triangle and sacred number three – the same which gave the triune deities in Egypt, and which transmitted this theological gift to the Christian world, especially through the Egyptian Athanasius.
     ‘Below the Earth is hell. This is tenanted by the angels who rebelled under the lead of Lucifer, prince of the seraphim –the former favourite of the Trinity; but, of these rebellious angels, some still rove among the planetary spheres, and give trouble to the good angels; others pervade the atmosphere about the Earth, carrying lightning, storm, drought, and hail; others infest earthly society, tempting men to sin; but Peter Lombard and St Thomas Aquinas take pains to show that the work of these devils is, after all, but to discipline man or to mete out deserved punishment.'

According to the concensus on Fisheaters forum all the above was wishful thinking, and as Gaudium et Spes ov Vatican II called them, no better than a bunch of fundamentalists who didn't know a moving sun from a twirling Earth.

Finally here is what the bunch of deniers support:

1. Rome, i.e. a Pontifical Congregation acting under the Pope’s order, may put forth a decision that is neither true nor safe.

2. Decrees confirmed by, and virtually included in, a Bull addressed to the Universal Church, may be not only scientifically false, but theologically considered, danger­ous, i.e. calculated to prejudice the cause of religion, and compromise the safety of a portion of the deposit com­mitted to the Church’s keeping. In other words, the Pope, in and by a Bull addressed to the whole Church, may confirm and approve, with Apostolic authority, deci­sions that are false and perilous to the faith.

3. Decrees of the Apostolic See and of Pontifical Con­gregations may be calculated to impede the free progress of Science.

4. The Pope’s infallibility is no guarantee that he may not use his supreme authority to indoctrinate the Church with erroneous opinions, through the medium of Congregations he has erected to assist him in protecting the Church from error.

5. The Pope, through the medium of a Pontifical Congregation, may require, under pain of excommunica­tion, individual Catholics to yield an absolute assent to false, unsound, and dangerous propositions. In other words, the Pope, acting as Supreme Judge of the faithful, may, in dealing with individuals, make the rejection of what is in fact the truth, a condition of communion with the Holy See.

6. It does not follow, from the Church’s having been informed that the Pope has ordered a Catholic to abjure an opinion as a heresy, that it is not true and sound.

7. The true interpretation of our Lord’s promises to St. Peter permits us to say that a Pope may, even when acting officially, confirm his brethren the Cardinals, and through them the rest of the Church, in an error as to what is matter of faith.
8. It is not always for the good of the Church that Catholics should submit themselves fully, perfectly, and absolutely, i.e. should yield a full assent, to the decisions of Pontifical Congregations, even when the Pope has con­firmed such decisions with his supreme authority, and ordered them published.
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RE: I Dont Have Enough Faith to be an Evolutionist - Skepticism of Evolution - by cassini - 07-01-2019, 07:01 AM



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