By the way, the next time liberals say that conservative or Catholics are anti-science, you might want to refer them to this text of Pope John Paul II's 1996 Message to the Pontifical Academy of Sciences on Evolution:
In his encyclical Humani Generis (1950), my predecessor Pius XII has already affirmed that there is no conflict between evolution and the doctrine of the faith regarding man and his vocation, provided that we do not lose sight of certain fixed points.
For my part, when I received the participants in the plenary assembly of your Academy on October 31, 1992, I used the occasion—and the example of Gallileo—to draw attention to the necessity of using a rigorous hermeneutical approach in seeking a concrete interpretation of the inspired texts. It is important to set proper limits to the understanding of Scripture, excluding any unseasonable interpretations which would make it mean something which it is not intended to mean. In order to mark out the limits of their own proper fields, theologians and those working on the exegesis of the Scripture need to be well informed regarding the results of the latest scientific research.
4. 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. 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.
What is the significance of a theory such as this one? To open this question is to enter into the field of epistemology. A theory is a meta-scientific elaboration, which is distinct from, but in harmony with, the results of observation. With the help of such a theory a group of data and independent facts can be related to one another and interpreted in one comprehensive explanation. The theory proves its validity by the measure to which it can be verified. It is constantly being tested against the facts; when it can no longer explain these facts, it shows its limits and its lack of usefulness, and it must be revised.
In other words, the Church sees no conflict between faith and reason, faith and science, faith and evolution. The Church understands that the reading of Scripture must be cabined into its appropriate sphere -- it speaks to man's spiritual life and the spiritual meaning of creation, not as a scientific theory. The Church acknowledges the support in research for evolution. But -- and this is important -- the Church also understands that a scientific theory is only a theory, that it remains viable only so long as it can be verified (or "falsified") by new experimental or observational evidence.
Wouldn't it be great if those loud proponents of global warming as "settled science" had as humane and open an understanding of the scientific method as Pope John Paul II and the Catholic Church?