evolution and the catholic

quote from comment    640 here http://www.calledtocommunion.com/2013/03/jason-stellman-tells-his-conversion-story/#comment-61225

.........how about the example of whether theistic evolution is compatible with Catholic teaching. See Comment #605 for the citations that lead some conservative Catholics to hold the view that theistic evolution is incompatible with the Catholic faith.
Some Catholics who call themselves “traditionalists” do indeed believe that “theistic evolution is incompatible with the Catholic faith.” They are mistaken. As evidence for that claim, I offer two citations from papal documents.
The first is from Pope Pius XII’s encyclical Humani Generis (1950):

…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, insofar as it inquires into the origin of the human body as coming from pre-existent and living matter–for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faith.[11] Some however, rashly transgress this liberty of discussion, when they act as if the origin of the human body from pre-existing and living matter were already completely certain and proved by the facts which have been discovered up to now and by reasoning on those facts, and as if there were nothing in the sources of divine revelation which demands the greatest moderation and caution in this question (§36; emphasis added).

The second is from Pope John Paul II’s address to the Pontifical Academy of Sciences in 1996:

Taking into account the scientific research of the era, and also the proper requirements of theology, the encyclical Humani Generis treated the doctrine of “evolutionism” as a serious hypothesis, worthy of investigation and serious study, alongside the opposite hypothesis. Pius XII added two methodological conditions for this study: one could not adopt this opinion as if it were a certain and demonstrable doctrine, and one could not totally set aside the teaching Revelation on the relevant questions. He also set out the conditions on which this opinion would be compatible with the Christian faith—a point to which I shall return.
Today, more than a half-century after the appearance of that encyclical, some new findings lead us toward the recognition of evolution as more than an hypothesis. [See the footnote marked with an asterisk--ML.] In fact it is remarkable that this theory has had progressively greater influence on the spirit of researchers, following a series of discoveries in different scholarly disciplines. The convergence in the results of these independent studies—which was neither planned nor sought—constitutes in itself a significant argument in favor of the theory.

Although both popes certainly upheld the two binding dogmas you cite in #605, they do allow that the human body is the product of “evolution” in the sense of genetic mutation and natural selection. In so doing, they contradict what the non-ecumenical and thus non-binding Council of Cologne had asserted.
That is a very good example of how the CIP works, and of how the Church has learned from her mistake in the case of heliocentrism. No defined dogma is denied, but a widespread and weighty theological opinion has been rejected in light of the progress of science.