Wrong.
Science does not equal evolution.
Right, because science covers more than just evolution. But evolution is science.
Science is compatible with creation.
If you mean it's compatbile with the Universe, you're right. If you mean it's compatible with every version of what different people believe about how the Universe was formed, you're incorrect.
Please be specific. Which of the several theories of evolution are you talking about?
More:
"...In his encyclical Humani Generis (1950), my predecessor Pius XII had already stated that there was no opposition between evolution and the doctrine of the faith about man and his vocation, on condition that one did not lose sight of several indisputable points. ...
What is the significance of such a theory? To address this question is to enter the field of epistemology.
A theory is a metascientific elaboration distinct from the results of observation, but consistent with them. By means of it a series of independent data and facts can be related and interpreted in a unified explanation.
A theory's validity depends on whether or not it can be verified; it is constantly tested against the facts; wherever it can no longer explain the latter, it shows its limitations and unsuitability. It must then be rethought.
Furthermore, while the formulation of a theory like that of evolution complies with the need for consistency with the observed data, it borrows certain notions from natural philosophy.
And, to tell the truth, rather than the theory of evolution, we should speak of several theories of evolution.
On the one hand, this plurality has to do with the different explanations advanced for the mechanism of evolution, and on the other, with the various philosophies on which it is based.
Hence the existence of materialist, reductionist, and spiritualist interpretations.
What is to be decided here is the true role of philosophy and, beyond it, of theology.
5. The Church's magisterium is directly concerned with the question of evolution for it involves the conception of man: Revelation teaches us that he was created in the image and likeness of God. The conciliar constitution Gaudium et Spes has magnificently explained this doctrine, which is pivotal to Christian thought. It recalled that man is "the only creature on earth that God willed for itself."
In other terms, the human individual cannot be subordinated as a pure means or a pure instrument either to the species or to society; he has value per se. He is a person. With his intellect and his will, he is capable of forming a relationship of communion, solidarity, and self- giving with his peers.
St. Thomas observes that man's likeness to God resides especially in his speculative intellect, for his relationship with the object of his knowledge resembles God's relationship with what he has created.
But even more, man is called to enter into a relationship of knowledge and love with God himself, a relationship which will find its complete fulfillment beyond time, in eternity.
All the depth and grandeur of this vocation are revealed to us in the mystery of the risen Christ. It is by virtue of his spiritual soul that the whole person possesses such a dignity even in his body. Pius XII stressed this essential point: IF the human body takes its origin from pre-existent living matter, the spiritual soul is immediately created by God.
Consequently, theories of evolution which, in accordance with the philosophies inspiring them, consider the spirit as emerging from the forces of living matter or as a mere epiphenomenon of this matter are incompatible with the truth about man. Nor are they able to ground the dignity of the person.
6. With man, then, we find ourselves in the presence of an ontological difference, an ontological leap, one could say. However, does not the posing of such ontological discontinuity run counter to that physical continuity which seems to be the main thread of research into evolution in the field of physics and chemistry?
Consideration of the method used in the various branches of knowledge makes it possible to reconcile two points of view which would seem irreconcilable.
The sciences of observation describe and measure the multiple manifestations of life with increasing precision and correlate them with the time line. The moment of transition to the spiritual is not the object of this kind of observation, which nevertheless can discover at the experimental level a series of very valuable signs indicating what is specific to the human being.
But the experience of metaphysical knowledge, of self-awareness and self-reflection, of moral conscience, freedom, or again, of aesthetic and religious experience, falls within the competence of philosophical analysis and reflection, while theology brings out its ultimate meaning according to the Creator's plans.
7. In conclusion, I would like to call to mind a Gospel truth which can shed a higher light on the horizon of your research into the origins and unfolding of living matter. The Bible in fact bears an extraordinary message of life. It gives us a wise vision of life inasmuch as it describes the loftiest forms of existence. ....
It is significant that in St. John's Gospel life refers to the divine light which Christ communicates to us. We are called to enter into eternal life, that is to say, into the eternity of divine beatitude.
To warn us against the serious temptations threatening us, our Lord quotes the great saying of Deuteronomy: "Man shall not live by bread alone, but by every word that proceeds from the mouth of God." Even more, "life" is one of the most beautiful titles which the Bible attributes to God. He is the living God. ..." ~ John Paul II
Address to the Pontifical Academy of Sciences, October 22, 1996 (Reprinted from Origins, December 5, 1996)
"science covers more than just evolution"
I think that captures the Govs point. Students can believe what they want about God's intervention, but they need to know what is going on also. When you see the doctor I hope you hope she knows more than just prayers. Same goes for that DOT guy that designed the bridge you drive over.