Last Updated: Friday - 09/24/2010
Week of May 6, 2002
WCR Letters to the Editor
God is permanent and unchangeableThanks to the overpowering influence of the nasty "dog eat dog" theory of Darwinism which we have inherited, our culture and economy is inundated with the various naturalistic theories of evolution.
Simply put, evolution justifies the sins of avarice and usury, and thus it is a major contributing factor to social injustice.
In all this confusion, it isn't surprising that subtle evolutionary misconceptions would creep into our modern Catholic thinking and reporting.
However, Father Diarmuid O'Murchu's theology, (WCR April 22), seems to have gone into the realm of an absurd blasphemy if he really believes that "God evolves with creation."
The central underlying theological doctrine of Judaism and Christianity, which has been derived from the revelation of God's most holy name "I Am Who Am," is deeply rooted in the conception of God's permanence and unchangeability.
Throughout the history of Christianity numerous Catholic scholars, saints, and doctors of the Church have confirmed this essential doctrine.
St. Augustine explains Plato's unique insight that God "really is, because he is unchangeable" (City of God, Book VIII, ch. 12), and he warns against the "ungodly" heretical philosophers and theologians who try "to make us join them in walking in circles" (Book XII, ch. 18).
St. Thomas Aquinas based his whole divine theology on the Aristotelian notion of God's permanence.
He starts his Summa with a profound philosophical analysis of basic terms, (such as time, change, continuity, eternity, etc.), and concludes that God does not alter because he is not in time.
Indeed, the first of his five famous proofs of God is based on the notion of change, and it says that there must be an unchangeable Prime Mover who changes all temporal and perishable things.
Various popes in the last 200 years have ratified this essential dogma, and the new catechism confirms such theology when in article 212 it elaborates on the statement that "God alone is," as it reflects on Psalm 102 and on the familiar James 1:17, which, incidentally, is also used in the Roman rite liturgy.
Father O'Murchu, not unlike most of us, is concerned about social justice, yet it must come to him as a shock in the form of a Gargantuan contradiction, that, (as the article concludes), even the perishable "just world" he yearns for, cannot be evolved, and that it must be willfully "created."
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