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Phil H's avatar

There is something delightfully whimsical about a PhD toting, mac-and-cheese making Catholic mom who zooms off on a road trip (in her Mustang) with her gal pal to a conference of atheists!

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Intelligent Dasein's avatar

Stanley Jaki is, of course, entirely wrong about everything, and the whole manner in which Thomism has been misunderstood by him and others like him is but one of the many symptoms of modernism infecting the contemporary Church. When properly understood, there is absolutely no account of St. Thomas with which evolution by natural selection is at all compatible, not even the theistically guided and providential evolution of which Jaki was so fond. The problem lies in the nature of living organisms themselves and it is very much a scientific problem, but also incidentally a theological problem.

The fundamental issue is the composite nature of organisms. A living being is a composition of matter and substantial form, with the form being, by definition, immaterial. It is the form which determines the matter to belong to a particular species. That which occurs to or otherwise affects a living organism in the world is accidental to it, including whatever causes its death. It is not possible for these accidental changes, acting through the medium of matter, to somehow get inside of and transform the immaterial soul, as that would be matter determining form rather than form determining matter. From such arguments it is clear that processes like allopatric speciation could not have occurred. Furthermore, the soul itself, being simple, unitary, and monadic, is not capable of any division or alteration whatsoever, since it is not composed of matter and does not contain parts.

Evolution is therefore impossible, not because organisms are irreducibly complex, but because they are irreducibly simple. The essence of any organism is a monadic soul that can only be created, generated, or annihilated, but never changed.

To argue the point from a different perspective, we can say that it is not possible for mechanical alterations in the arrangement of matter to produce a living organism. Organisms are not artifacts; they cannot be generated by “building” them. A machine, no matter how complicated it is, is always merely the orchestration of incidents; it is the arranging of dominoes so that they fall in a predictable pattern. Clearly, such an arrangement of dominoes can never be living, and this is the essential difference between living organisms and machines.

“Art is beloved of chance, and chance of art,” Aristotle quotes in the Nicomachean Ethics. Both chance and art operate in the same medium and produce the same things. Anything that art can do, chance can do and vice versa; therefore, even the most complicated machine designed by human beings might theoretically be produced of nature by pure chance; but a living being, never. Living beings cannot be produced in nature either by art or by chance, so Intelligent Design fails for the same reason that evolution fails. It does not matter if your machine was designed by the act of a rational agent or whether it fell together by chance over billions of years. In either case, it is still just a machine, and Intelligent Design has just as materialistic an outlook as evolution (Unintelligent Design) does.

Since living organisms cannot be assembled or essentially changed by accidental alterations to matter, that means that they can only be created (in the case of rational souls) or generated (in the case of the irrational souls of plants and animals). There is no possibility of evolution occurring in this scheme, except on a uselessly capacious reading of “evolution,” and there is no reason whatsoever to throw a bone to the scientific establishment on this point.

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