The closest you can get to an “official” statement on that would be in the document of the International Theological Commission “Communion and Stewerdship”. That is not technically considered a teaching document but it had to be approved by Ratzinger as head of the Congregation of the Doctrine of the Faith, which at least means that he considered it acceptable.
Here is #69:
The current scientific debate about the mechanisms at work in evolution requires theological comment insofar as it sometimes implies a misunderstanding of the nature of divine causality. Many neo-Darwinian scientists, as well as some of their critics, have concluded that, if evolution is a radically contingent materialistic process driven by natural selection and random genetic variation, then there can be no place in it for divine providential causality. A growing body of scientific critics of neo-Darwinism point to evidence of design (e.g., biological structures that exhibit specified complexity) that, in their view, cannot be explained in terms of a purely contingent process and that neo-Darwinians have ignored or misinterpreted. The nub of this currently lively disagreement involves scientific observation and generalization concerning whether the available data support inferences of design or chance, and cannot be settled by theology. But it is important to note that, according to the Catholic understanding of divine causality, true contingency in the created order is not incompatible with a purposeful divine providence. Divine causality and created causality radically differ in kind and not only in degree. Thus, even the outcome of a truly contingent natural process can nonetheless fall within God’s providential plan for creation. According to St. Thomas Aquinas: “The effect of divine providence is not only that things should happen somehow, but that they should happen either by necessity or by contingency. Therefore, whatsoever divine providence ordains to happen infallibly and of necessity happens infallibly and of necessity; and that happens from contingency, which the divine providence conceives to happen from contingency” (Summa theologiae, I, 22,4 ad 1). In the Catholic perspective, neo-Darwinians who adduce random genetic variation and natural selection as evidence that the process of evolution is absolutely unguided are straying beyond what can be demonstrated by science. Divine causality can be active in a process that is both contingent and guided. Any evolutionary mechanism that is contingent can only be contingent because God made it so. An unguided evolutionary process – one that falls outside the bounds of divine providence – simply cannot exist because “the causality of God, Who is the first agent, extends to all being, not only as to constituent principles of species, but also as to the individualizing principles....It necessarily follows that all things, inasmuch as they participate in existence, must likewise be subject to divine providence” (Summa theologiae I, 22, 2).
Notice what they are saying: “An unguided evolutionary process” cannot exist because nothing is unguided (according to the understanding of providence.) But this means that a falling rock is also not unguided, in that sense. So being “guided” in this sense is empirically indistinguishable from naturalistic evolution.
So they are recognizing pretty explicitly that the process of evolution might be indistinguishable from completely naturalistic evolution. And I suspect they are aware that it probably is, even if they didn’t make this particular statement, probably because they wish that it weren’t, and consequently don’t object if people believe that it isn’t.
The closest you can get to an “official” statement on that would be in the document of the International Theological Commission “Communion and Stewerdship”. That is not technically considered a teaching document but it had to be approved by Ratzinger as head of the Congregation of the Doctrine of the Faith, which at least means that he considered it acceptable.
Here is #69:
The current scientific debate about the mechanisms at work in evolution requires theological comment insofar as it sometimes implies a misunderstanding of the nature of divine causality. Many neo-Darwinian scientists, as well as some of their critics, have concluded that, if evolution is a radically contingent materialistic process driven by natural selection and random genetic variation, then there can be no place in it for divine providential causality. A growing body of scientific critics of neo-Darwinism point to evidence of design (e.g., biological structures that exhibit specified complexity) that, in their view, cannot be explained in terms of a purely contingent process and that neo-Darwinians have ignored or misinterpreted. The nub of this currently lively disagreement involves scientific observation and generalization concerning whether the available data support inferences of design or chance, and cannot be settled by theology. But it is important to note that, according to the Catholic understanding of divine causality, true contingency in the created order is not incompatible with a purposeful divine providence. Divine causality and created causality radically differ in kind and not only in degree. Thus, even the outcome of a truly contingent natural process can nonetheless fall within God’s providential plan for creation. According to St. Thomas Aquinas: “The effect of divine providence is not only that things should happen somehow, but that they should happen either by necessity or by contingency. Therefore, whatsoever divine providence ordains to happen infallibly and of necessity happens infallibly and of necessity; and that happens from contingency, which the divine providence conceives to happen from contingency” (Summa theologiae, I, 22,4 ad 1). In the Catholic perspective, neo-Darwinians who adduce random genetic variation and natural selection as evidence that the process of evolution is absolutely unguided are straying beyond what can be demonstrated by science. Divine causality can be active in a process that is both contingent and guided. Any evolutionary mechanism that is contingent can only be contingent because God made it so. An unguided evolutionary process – one that falls outside the bounds of divine providence – simply cannot exist because “the causality of God, Who is the first agent, extends to all being, not only as to constituent principles of species, but also as to the individualizing principles....It necessarily follows that all things, inasmuch as they participate in existence, must likewise be subject to divine providence” (Summa theologiae I, 22, 2).
Notice what they are saying: “An unguided evolutionary process” cannot exist because nothing is unguided (according to the understanding of providence.) But this means that a falling rock is also not unguided, in that sense. So being “guided” in this sense is empirically indistinguishable from naturalistic evolution.
So they are recognizing pretty explicitly that the process of evolution might be indistinguishable from completely naturalistic evolution. And I suspect they are aware that it probably is, even if they didn’t make this particular statement, probably because they wish that it weren’t, and consequently don’t object if people believe that it isn’t.