But Mr. Mivart does not hesitate to push his attempt to harmonize science with Catholic orthodoxy to its utmost limit; and, while assuming that the soul of man "arises from immediate and direct creation," he supposes that his body was "formed at first (as now in each separate individual) by derivative, or secondary creation, through natural laws" (p. 331).
This means, I presume, that an animal, having the corporeal form and bodily powers of man, may have been developed out of some lower form of life by a process of evolution; and that, after this anthropoid animal had existed for a longer or shorter time, God made a soul by direct creation, and put it into the manlike body, which, heretofore, had been devoid of that anima rationalis, which is supposed to be man's distinctive character.
This hypothesis is incapable of either proof or disproof, and therefore may be true; but if Suarez is any authority, it is not Catholic doctrine. "Nulla est in homine forma educta de potentia materiae,"[1] is a dictum which is absolutely inconsistent with the doctrine of the natural evolution of any vital manifestation of the human body.
[Footnote 1: Disput. xv. § x. No. 27.]
Moreover, if man existed as an animal before he was provided with a rational soul, he must, in accordance with the elementary requirements of the philosophy in which Mr. Mivart delights, have possessed a distinct sensitive and vegetative soul, or souls. Hence, when the "breath of life" was breathed into the manlike animal's nostrils, he must have already been a living and feeling creature. But Suarez particularly discusses this point, and not only rejects Mr. Mivart's view, but adopts language of very theological strength regarding it.
"Possent praeterea his adjungi argumenta theologica, ut est illud quod sumitur ex illis verbis Genes. 2. Formavit Deus hominem ex limo terrae et inspiravit in faciem ejus spiraculum vitae et factus est homo in animam viventem: ille enim spiritus, quam Deus spiravit, anima rationalis fuit, et PER EADEM FACTUS EST HOMO VIVENS, ET CONSEQUENTER, ETIAM SENTIENS.
"Aliud est ex VIII. Synodo Generali quae est Constantinopolitana IV. can. 11, qui sic habet. Apparet quosdam in tantum impietatis venisse ut homines duas animas habere dogmatizent: talis igitur impietatis inventores et similes sapientes, cum Vetus et Novum Testamentum omnesque Ecclesiae patres unam animam rationalem hominem habere asseverent, Sancta et universalis Synodus anathematizat."[1]
[Footnote 1: Disput. xv. "De causa formali substantiali," § x. No. 24.]
Moreover, if the animal nature of man was the result of evolution, so must that of woman have been. But the Catholic doctrine, according to Suarez, is that woman was, in the strictest and most literal sense of the words, made out of the rib of man.
"Nihilominus sententia Catholica est, verba illa Scripturae
esse ad literam intelligenda. AC PROINDE VERE, AC REALITER,
TULISSE DEUM COSTAM ADAE, ET, EX ILLA, CORPUS EVAE
FORMASSE."[1]