ccordance 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," Sec. 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]

[Footnote 1: "Tractatus de Opere," Lib. III. "De hominis creatione,"
cap. ii. No. 3.]

Nor is there any escape in the supposition that some woman existed
before Eve, after the fashion of the Lilith of the rabbis;
since Suarez qualifies that notion, along with some other Judaic
imaginations, as simply "damnabilis."[1]

[Footnote 1: Ibid. Lib. III. cap. iv. Nos. 8 and 9.]

After the perusal of the "Tractatus de Opere" it is, in fact,
impossible to admit that Suarez held any opinion respecting the origin
of species, except such as is consistent with the strictest and most
literal interpretation of the words of Genesis. For Suarez, it is
Catholic doctrine,