IDvolution posits that God “breathed” the super language of DNA into the “kinds” in the creative act.
This accounts
for the diversity of life we see. The core makeup shared by all living
things have the necessary complex information built in that facilitates
rapid and responsive adaptation of features and variation while being
able to preserve the “kind” that they began as. Life has been created
with the creativity built in ready to respond to triggering events.
Since
it has been demonstrated that all living organisms on Earth have the
same core, it is virtually certain that living organisms have been
thought of AT ONCE by the One and the same Creator endowed with the
super language we know as DNA that switched on the formation of the
various kinds, the cattle, the swimming creatures, the flying creatures,
etc.. in a pristine harmonious state and superb adaptability and
responsiveness to their environment for the purpose of populating the
earth that became subject to the ravages of corruption by the sin of one
man (deleterious mutations).
Here is St Augustine on prime matter:
AUGUSTINE AND EVOLUTION - A STUDY IN THE SAINT’S DE GENESI AD LITTERAM AND DE TRINITATE BY HENRY WOODS, S. J.
...Such prime matter, nevertheless, can exist only under some form. “We
must not think of God as first creating matter,” the Saint admonishes,
“and after an interval of time giving form to what He had created
without form; but as creating it simultaneously with the world. As
spoken words are produced by the speaker, not by giving form afterwards
to a voice previously without form, but by uttering his voice fully
formed, so we must understand that God did indeed create the world from
unformed matter, yet concreated this matter simultaneously with the
world. Still not uselessly do we tell, first that from which something is made, and afterwards what is
made from it; because, though both can be made simultaneously, they can
not be narrated simultaneously.”23 This we find again in the treatise we
are especially discussing. “When we say matter and form, we understand
both simultaneously, though we cannot pronounce them simultaneously. As in the brief space of
speaking we pronounce one before the other, so in the longer time of
narration we discuss one before the other. Still God created both
simultaneously, while we in our speech take up first in time what is
first in origin only.”24
Prime matter can be called not only what it actually was under some
elementary form, but also what it was to become by future formation.
This most important principle St. Augustine lays down in explaining
against the Manicheans the text: “In the beginning God created heaven
and earth.” He says: “Unformed matter is here called heaven and earth, not because it was this, but because it was able to become this;
for heaven, it is written, was made afterwards. For if, considering a
seed, we say that roots and wood and branches and fruit and leaves are
there, not because they are there now, but because they are to be from
it, in the same way it is said, ‘In the beginning God made heaven and
earth,’ as if he made the seed of heaven and earth, when the matter of
heaven and earth was still confused. But, because heaven and earth were
certainly to be from it, matter itself is already called heaven and
earth. Our Lord Himself uses this manner of speech when He says: ‘I will not now call you servants,
because the servant knows not what his master does. But I have called
you friends, because all things whatsoever I have heard from the Father,
I have made known to you.’25 Not that he had actually done so as yet,
but because the manifestation was certainly to take place.”26
and....
27 In the beginning, therefore, God created prime matter with its
potency positively determined to all things that were to be, so that
these things may be said literally, not figuratively, to have been
created simultaneously with it.