I believe St. Augustine wrote something about this.
Theistic Evolution, because:
The Roman Catholic Church in 1950 under the leadership of Pope Pius XII, in the papal encyclical Humani Generis, stated that the “Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter” with the stipulations that souls are direct creations of God, and all true humans are descendants of particular historical individuals, Adam and Eve. This doctrine is known as “monogenism” versus “polygenism.”
In October 1996, Pope John Paul II stated that “new knowledge has led to the recognition in the theory of evolution of more than a hypothesis” and restated from Humani Generis that “if the human body takes its origin from pre-existent living matter, the spiritual soul is immediately created by God.” However, as John Paul II recognized in his Message to the Pontifical Academy of Sciences, “In his Encyclical Humani generis , my predecessor Pius XII had already stated that there was no opposition between evolution and the doctrine of the faith about man and his vocation, on condition that one did not lose sight of several indisputable points.” Thus, as a practical matter, evolution had been taught in Catholic primary and secondary schools, not to mention universities, for decades before 1996.
In July 2004, the International Theological Commission published a statement titled “Communion and Stewardship: Human Persons Created in the Image of God” on creation, evolution, and God’s providence. The president of the commission was Joseph Cardinal Ratzinger, then head of doctrine in the Catholic Church, who the following year became Pope Benedict XVI. The statement made explicit the Church’s support of the findings of modern science and biological evolution, calling universal common descent “virtually certain,” and that “even the outcome of a truly contingent natural process can nonetheless fall within God’s providential plan for creation.” (See especially paragraphs 62-70).
The effect of a secondary cause also fully comes from the First Cause.
Evolution is God’s “modus operandi”. Past that, I just don’t much worry about the subject.
This is an often repeated topic (ad nauseum) on CAF and the thread might be closed.
But, my view remains that the creation account is consistent throughout scripture and spoken of in realistic terms in the NT. The church does not mandate a theistic evolution belief.
I suppose, Theistic Evolution is Creationism, in a manner of speaking…
I do wish the Theistic Evolutionist could proove their point… one way or the other…