Sect. 130Descent of All Mankind from One Pair of Progenitors, and the Consequent Unity of the Human RaceDescent of All Mankind from One Pair of Progenitors, and the Consequent Unity of the Human Race
I. The blessing of multiplication, bestowed by God on Adam and Eve, shows not only that the human race was to be propagated by way of generation, but also that it was to spring from the pair who received the blessing. No mention whatever is made of any other progenitors, and it is distinctly stated that by multiplying their kind Adam and Eve were to “fill the earth,” and exercise over the earth that dominion which is implied in the Divine Idea of man. Eve is called “the mother of all the living” (Gen. 3:20), and Adam “the father of the world,” who “was created alone” (Wisd. 10:1). St. Paul told the Athenians on Mars’ Hill that “God hath made of one all mankind, to dwell upon the whole face of the earth” (Acts 17:26). Upon this doctrine the Apostle bases his teaching on Original Sin and Redemption (Rom. 5).
It is the province of Apologetics to deal with the difficulties raised against this dogma by modern unbelievers. To overthrow the historical evidence in favour of the descent of all mankind from one pair, science must demonstrate the impossibility of such descent. But the fact that marriages between members of the most different races are prolific, proves that they all belong to the same species and that their origin from a single pair of progenitors is possible.
II. In the Divine Plan of Creation the unity of origin In mankind is intended, first of all, to secure and manifest the perfect unity of the human species. A specific unity is, indeed, conceivable even without unity of origin; but, considering the great diversity existing among the several races of men, their specific unity would not be so manifest without the unity of origin. Again, the unity of origin gives to all individuals of the human species a sameness of nature which forms them into a species ultima—that is to say, into a species not further divisible. As a matter of fact, when the heathens lost the idea of the common origin of mankind, they took up false notions of human society. With them male and female, Greek and barbarian, bond and free, were beings of different natures. It is easily seen why, according to the Divine Idea of man as the visible image of God on earth, human nature must possess the strictest specific unity. Set over all visible things and made only a little lower than the angels, man is the connecting link between the double cosmos, a position which he could not hold if his nature was sub-divided into several species like the lower animals and the angels.
III. The full significance of the unity of origin lies, however, less in the unity of nature and species consequent upon it, than in the fact that it unites mankind into one family with one head, thus establishing between all men an organic or living unity. Specific unity by itself renders possible only a society of equals, whereas the unity existing in a family constitutes a natural bond between its members, which bond is the natural foundation of the unity of destiny, of the duty of mutual assistance, and of the possibility of solidarity between humanity as a whole on one side, and God on the other. The family union of men strengthens the ties of universal brotherhood which exists between them as like creatures of the same God; it is also the essential condition of the solidarity in grace and sin which exists between the first parent and all his descendants, and likewise of the solidarity in the merits of Redemption which exists between all mankind and Christ, the Second Adam and Head of the Supernatural Order.
I. The blessing of multiplication, bestowed by God on Adam and Eve, shows not only that the human race was to be propagated by way of generation, but also that it was to spring from the pair who received the blessing. No mention whatever is made of any other progenitors, and it is distinctly stated that by multiplying their kind Adam and Eve were to “fill the earth,” and exercise over the earth that dominion which is implied in the Divine Idea of man. Eve is called “the mother of all the living” (Gen. 3:20), and Adam “the father of the world,” who “was created alone” (Wisd. 10:1). St. Paul told the Athenians on Mars’ Hill that “God hath made of one all mankind, to dwell upon the whole face of the earth” (Acts 17:26). Upon this doctrine the Apostle bases his teaching on Original Sin and Redemption (Rom. 5).
It is the province of Apologetics to deal with the difficulties raised against this dogma by modern unbelievers. To overthrow the historical evidence in favour of the descent of all mankind from one pair, science must demonstrate the impossibility of such descent. But the fact that marriages between members of the most different races are prolific, proves that they all belong to the same species and that their origin from a single pair of progenitors is possible.
II. In the Divine Plan of Creation the unity of origin In mankind is intended, first of all, to secure and manifest the perfect unity of the human species. A specific unity is, indeed, conceivable even without unity of origin; but, considering the great diversity existing among the several races of men, their specific unity would not be so manifest without the unity of origin. Again, the unity of origin gives to all individuals of the human species a sameness of nature which forms them into a species ultima—that is to say, into a species not further divisible. As a matter of fact, when the heathens lost the idea of the common origin of mankind, they took up false notions of human society. With them male and female, Greek and barbarian, bond and free, were beings of different natures. It is easily seen why, according to the Divine Idea of man as the visible image of God on earth, human nature must possess the strictest specific unity. Set over all visible things and made only a little lower than the angels, man is the connecting link between the double cosmos, a position which he could not hold if his nature was sub-divided into several species like the lower animals and the angels.
III. The full significance of the unity of origin lies, however, less in the unity of nature and species consequent upon it, than in the fact that it unites mankind into one family with one head, thus establishing between all men an organic or living unity. Specific unity by itself renders possible only a society of equals, whereas the unity existing in a family constitutes a natural bond between its members, which bond is the natural foundation of the unity of destiny, of the duty of mutual assistance, and of the possibility of solidarity between humanity as a whole on one side, and God on the other. The family union of men strengthens the ties of universal brotherhood which exists between them as like creatures of the same God; it is also the essential condition of the solidarity in grace and sin which exists between the first parent and all his descendants, and likewise of the solidarity in the merits of Redemption which exists between all mankind and Christ, the Second Adam and Head of the Supernatural Order.
Seção 44% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.