The Catholic Church's Stance on Evolution

"confess the world and all things which are contained in it, both spiritual and material, as regards their whole substance, have been produced by God from nothing" (Canons on God the Creator of All Things, canon 5) in Vatican I. "By the word of the Lord the heavens were made, and all their host [stars, nebulae, planets] by the breath of his mouth" (Ps. 33:6). It allows for the possibility that man’s body developed from previous biological forms, under God’s guidance, but it insists on the special creation of his soul. "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 . . . take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter—[but] the Catholic faith obliges us to hold that souls are immediately created by God" (Pius XII, Humani Generis 36) Though faith is above reason, there can never be any real discrepancy between faith and reason. Since the same God who reveals mysteries and infuses faith has bestowed the light of reason on the human mind, God cannot deny himself, nor can truth ever contradict truth" (Catechism of the Catholic Church 159). , "The question about the origins of the world and of man has been the object of many scientific studies which have splendidly enriched our knowledge of the age and dimensions of the cosmos, the development of life-forms and the appearance of man. These discoveries invite us to even greater admiration for the greatness of the Creator, prompting us to give him thanks for all his works and for the understanding and wisdom he gives to scholars and researchers" (CCC 283). Genesis 1 is not meant to be understood as a literal chronological account. "What is the literal sense of a passage is not always as obvious in the speeches and writings of the ancient authors of the East, as it is in the works of our own time. For what they wished to express is not to be determined by the rules of grammar and philology alone, nor solely by the context; the interpreter must, as it were, go back wholly in spirit to those remote centuries of the East and with the aid of history, archaeology, ethnology, and other sciences, accurately determine what modes of writing, so to speak, the authors of that ancient period would be likely to use, and in fact did use. For the ancient peoples of the East, in order to express their ideas, did not always employ those forms or kinds of speech which we use today; but rather those used by the men of their times and countries. What those exactly were the commentator cannot determine as it were in advance, but only after a careful examination of the ancient literature of the East" (Divino Afflante Spiritu 35–36). "Scripture presents the work of the Creator symbolically as a succession of six days of divine ‘work,’ concluded by the ‘rest’ of the seventh day" (CCC 337), but "nothing exists that does not owe its existence to God the Creator. The world began when God’s word drew it out of nothingness; all existent beings, all of nature, and all human history is rooted in this primordial event, the very genesis by which the world was constituted and time begun" (CCC 338). When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains either that after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parents of all, or that Adam represents a certain number of first parents. Now, it is in no way apparent how such an opinion can be reconciled that which the sources of revealed truth and the documents of the teaching authority of the Church proposed with regard to original sin which proceeds from a sin actually committed by an individual Adam in which through generation is passed onto all and is in everyone as his own" (Humani Generis 37). 

When, however, there is question of another conjectural opinion, namely polygenism, the children of the Church by no means enjoy such liberty. For the faithful cannot embrace that opinion which maintains either that after Adam there existed on this earth true men who did not take their origin through natural generation from him as from the first parents of all, or that Adam represents a certain number of first parents. Now, it is in no way apparent how such an opinion can be reconciled that which the sources of revealed truth and the documents of the teaching authority of the Church proposed with regard to original sin which proceeds from a sin actually committed by an individual Adam in which through generation is passed onto all and is in everyone as his own" (Humani Generis 37). "no real disagreement can exist between the theologian and the scientist provided each keeps within his own limits. . . . If nevertheless there is a disagreement . . . it should be remembered that the sacred writers, or more truly ‘the Spirit of God who spoke through them, did not wish to teach men such truths (as the inner structure of visible objects) which do not help anyone to salvation’; and that, for this reason, rather than trying to provide a scientific exposition of nature, they sometimes describe and treat these matters either in a somewhat figurative language or as the common manner of speech those times required, and indeed still requires nowadays in everyday life, even amongst most learned people" (Leo XIII, Providentissimus Deus 18). 
Works Cited:
 Brom, Robert H. "Tracts." Adam, Eve, and Evolution. 2013. 15 Apr. 2013 <http://www.catholic.com/tracts/adam-eve-and-evolution>. Used for Quotes.

Life after Death

What happens after life on Earth?

Many people have asked that question, but no living man has found the answer. 

With God, nothing is impossible. 

According to the Church, there are 3 states of the Communion of Saints (ALL Christians: Past, Present, and Future). The states are the Church Militant, the Church Suffering, and the Church Triumphant. The Church Suffering are those saints (ordinary Christians; all are saints because of our holy calling by Christ) in purgatory, waiting for their moment of complete holiness and entry into Heaven. The Church Triumphant are those saints who have entered the Gates of Heaven and rejoicing with God. Finally, the Church Militant is those saints still physically alive on Earth, walking towards and striving to become part of the Church Triumphant when their time comes. 

Now, do all Christians, and only Christians go to Heaven? 

No. Those who lived a Christ-like life, and some how lived out the values of a devout, honest Christian are those who enter the Church Triumphant.

Who goes to Hell?

Those who deny God. 

As part of the Church, all have to make decisions. We have free will (it's part of our nature as 'composite beings': Will, Intellect, and a Capacity to Love), which means that we can freely choose God in All things, or not. A sin, venial or mortal: small or large, is an action against God, and therefore against the Church's teachings. The more you sin, the more you deny God with your whole being (Mind, Body, and Soul). When your time with the Militant Church ends, all non-reconciled sins shall be accounted for and your final resting place shall be based on that. 

(A way to end this practically impossible task of never sinning is being with God. "Nothing is impossible for God" Truly apologize and reform your relationship with God, and great things will await you.)