Chapter eight pays attention to some crucial questions concerning the encounter between biological and theological anthropogenesis, which have inspired very emotional reactions to evolutionary theory and posed a considerable challenge to several fundamental presuppositions of systematic and philosophical theology. A presentation and defense of the contemporary Thomistic approach to the question of the origin of our species is followed by an account of the complexity of the debate concerning the mono- versus polygenetic character of human speciation.

Chapter two is dedicated to the complicated contemporary debate on the notion of biological species. After a short introduction and critical analysis of all major relational and intrinsic definitions of species, special attention is paid to the recent revival of the essentialist species concept, both in its contemporary and classical Aristotelian-Thomistic formulations, tested against the two major arguments denying their compatibility with evolutionary biology.

Chapter one offers a constructive proposal of an Aristotelian-Thomistic model of metaphysics of evolutionary transitions, grounded in the categories of hylomorphism, virtual presence, disposition of matter, and accidental and substantial changes. The final part of this chapter concentrates on the classical principle of proportionate causation and the question of whether the proposed metaphysical model of evolutionary changes contradicts it.

General conclusion summarizes the entire project, restating its principal objectives and achievements. (1) It emphasizes that evolution does not oppose or contradict the classical Aristotelian-Thomistic philosophical and theological view of reality. (2) It stresses the importance of the constructive proposal of metaphysics of evolutionary transitions, which takes into account the interplay of chance and teleological order in speciation. (3) It refers to the importance of the distinction between creation and divine governance of the universe, where the evolutionary origin of the new living beings belongs to the latter category and not to the former. (4) Finally, it emphasizes the relevance of Aquinass view of divine action as applied to the notion of divine concurrence in evolutionary transitions. All these aspects contribute to the contemporary Aristotelian-Thomistic model of theistic evolution developed in the volume. The research presented in it proves that, despite a certain dose of skepticism toward classical philosophy and theology, the longstanding legacy of the Aristotelian-Thomistic tradition remains vigorous and ready to enter a vivid and fruitful conversation with contemporary philosophy and science.

Chapter six speaks against the popular image, commonly accepted within the circles of contemporary advocates of theistic evolutionism, of God creating within and through evolutionary processes, thus sharing his creative power with his creatures. The criticism of this idea is followed by a constructive argument that we should classify evolutionary changes and newly emerged species as an integral aspect of divine governance rather than divine creation, which for Aquinas means but one thing or action – i.e., bringing things into existence ex nihilo, and not through transformation of already existing matter.

Chapter four concentrates on a close analysis of Aquinas’s understanding of creation, which is undeniably crucial for any attempt at constructing and evaluating a Thomistic version of theistic evolutionism. The exposition of Aquinass philosophical theology of creation and his commentary on the work of six days in Genesis is preceded by an analysis of Augustine’s reading of the Hexameron, his use of the concept of rationes seminales, and the debate on whether his notion of creation can be interpreted as evolution-friendly.

Chapter seven addresses the difficulty of the theological interpretation of evolutionary biology in delineating a precise account of the concurrence of divine and contingent causes engaged in speciation. Invoking Aquinas’s famous distinction between God’s primary and principal causation and the secondary and instrumental causation of creatures, a constructive model of the concurrence of divine and natural causes in evolutionary transformations is offered.

Chapter three engages in the investigation of the meaning and role of natural selection, teleology and chance in evolutionary processes. From Aristotle and Aquinas, through Darwin and the twentieth-century evolutionary synthesis, to the most current philosophy of evolutionary biology, the fate of the notion of goal-directedness is traced and it is defended as indispensable and intrinsically related to chance in processes that affect the fittingness of organisms, which is tested by natural selection.

Chapter five asks a question about the hypothetical reaction of Aquinas to evolutionary biology, revealing the complexity of the debate on whether there is a “space” for evolution in his theology, as well as the openness for reinterpretation and further development of his ideas in reference to the contemporary metaphysical analyses of speciation. It ends with an original constructive proposal of the contemporary Thomistic account of theistic evolution.

General introduction contextualizes research presented in the project and presents the three main conversation partners that are taken into account. First, it explains crucial stages of the development of evolutionary theory – from Darwin’s proposal, through the neo-Darwinian contribution and the two stages of the twentieth century evolutionary synthesis, until the most recent expanded evolutionary synthesis. Second, it lists foundational categories in the Aristotelian-Thomistic metaphysics that become relevant in the context of contemporary evolutionary biology. Finally, it refers to the classical theology of creation as grounding a constructive model of the most up-to-date Thomistic version of theistic evolution that will be developed in the book. Introduction ends with a general plan of the project.