Research on the origin and development of the individual species in nature does not find in this description any definitive norm or positive contributions of substantial interest.
Indeed, the theory of natural evolution, understood in a sense that does not exclude divine causality, is not in principle opposed to the truth about the creation of the visible world, as presented in the Book of Genesis.
At the end of each day the phrase recurs: "God saw that it was good." On the sixth day, after the creation of man, the center of the cosmos, we read: "God saw everything that he had made and behold, it was very good" (Gen ).
The biblical description of creation has an ontological character, that is, it speaks of being.
For almost two thousand years the Church has consistently professed and proclaimed the truth that the creation of the visible and invisible world is the work of God.
It has done this in continuity with the faith professed and proclaimed by Israel, the People of God of the old covenant.
The truth that states that God has created-that he has drawn forth from nothingness all that exists outside himself, both the world and man-is already expressed on the first page of Sacred Scripture, even though its full exposition is found only in the later development of revelation.
The beginning of the Book of Genesis has two accounts of creation.
The creative power is not transmissible-incommunicabilis. 2) God freely created the world, without any exterior compulsion or interior obligation.
He could create or not create; he could create this world or another one.