Francis Schaeffer Wrote in His Essay Art and the Bible

French philosopher and Jesuit priest (1881-1955)

The Reverend Pierre Teilhard de Chardin SJ
Born	(1881-05-01)1 May 1881 Orcines, Puy-de-Dôme, French republic
Died	10 April 1955(1955-04-ten) (aged 73) New York City, The states
Alma mater	University of Paris
Notable work	The Miracle of Man (1955) The Divine Milieu (1957)
Era	20th-century philosophy
Region	Western philosophy
Schoolhouse	Christian philosophy French idealism
Primary interests	Philosophy of biology philosophy of faith
Notable ideas	Omega Betoken Noosphere
Influences Paul the Campaigner John the Evangelist Origen Ignatius of Loyola David Hume Edward Gibbon Voltaire Jean-Jacques Rousseau Henri Bergson Friedrich Nietzsche Sigmund Freud Karl Marx Charles Darwin
Influenced Henri de Lubac Thomas Berry Julian Huxley Theodosius Dobzhansky Pope Benedict XVI Pope Francis Frank Tipler Marshall McLuhan Grand. H. Ting

Pierre Teilhard de Chardin SJ (French: [pjɛʁ tɛjaʁ də ʃaʁdɛ̃] ( listen(help·info) ); one May 1881 – ten Apr 1955) was a French Jesuit priest, scientist, paleontologist, theologian, philosopher and instructor. He was Darwinian in outlook and the author of several influential theological and philosophical books.

He took part in the discovery of Peking Human. He conceived the vitalist idea of the Omega Signal. With Vladimir Vernadsky he adult the concept of the noosphere.

In 1962, the Congregation for the Doctrine of the Faith condemned several of Teilhard'south works based on their declared ambiguities and doctrinal errors. Some eminent Catholic figures, including Pope Benedict Xvi and Pope Francis, have fabricated positive comments on some of his ideas since. The response to his writings by scientists has been mostly critical.

Life [edit]

Early on years [edit]

Pierre Teilhard de Chardin was born in the Château of Sarcenat, Orcines, some four km (2.5 mi) due north-west of Clermont-Ferrand, Auvergne, French 3rd Republic, on 1 May 1881, as the fourth of xi children of librarian Emmanuel Teilhard de Chardin (1844–1932) and Berthe-Adèle, née de Dompierre d'Hornoys of Picardy, a great-grandniece of Voltaire. He inherited the double surname from his father, who was descended on the Teilhard side from an aboriginal family of magistrates from Auvergne originating in Murat, Cantal, ennobled under Louis XVIII of France.^{[1] [2]}

His father, a graduate of the Ecole Nationale des Chartes, served as a regional librarian and was a keen naturalist. He collected rocks, insects and plants and encouraged nature studies in the family. Pierre Teilhard'southward spirituality was awakened by his mother. When he was twelve, he went to the Jesuit college of Mongré in Villefranche-sur-Saône, where he completed the Baccalauréat in philosophy and mathematics. In 1899, he entered the Jesuit novitiate in Aix-en-Provence.^[3] In October 1900, he began his junior studies at the Collégiale Saint-Michel de Laval. On 25 March 1901, he made his first vows. In 1902, Teilhard completed a licentiate in literature at the Academy of Caen.

That same year the Emile Combes premiership took over from Pierre Waldeck-Rousseau in pursuit of an anti-clerical agenda. As a event, religious associations had to submit their properties to state control, which obliged the Jesuits to become into exile in the United Kingdom. Theilhard continued his philosophical studies on the island of Bailiwick of jersey until 1905. Strong in Scientific discipline subjects, he was despatched to teach physics at the Collège de la Sainte Famille in Cairo, Khedivate of Egypt until 1908. From there he wrote in a letter of the alphabet: "[I]t is the dazzling of the East foreseen and boozer greedily ... in its lights, its vegetation, its fauna and its deserts."^[four]

For the next four years he was a Scholastic at Ore Place in Hastings, East Sussex where he acquired his theological formation.^[three] There he synthesized his scientific, philosophical and theological knowledge in the light of evolution. At that time he read Creative Evolution by Henri Bergson, about which he wrote that "the but effect that brilliant volume had upon me was to provide fuel at just the right moment, and very briefly, for a burn down that was already consuming my heart and mind."^[five] Bergson's ideas were influential on his views on matter, life, and energy. On 24 August 1911, aged thirty, he was ordained priest.^[iii]

Bookish career [edit]

Paleontology [edit]

From 1912 to 1914, Teilhard worked in the paleontology laboratory of the National Museum of Natural History, France, studying the mammals of the eye 3rd period. Later he studied elsewhere in Europe. In June 1912 he formed role of the original earthworks squad, with Arthur Smith Woodward and Charles Dawson, at the Piltdown site, after the discovery of the outset fragments of the fraudulent "Piltdown Man". Some have suggested he participated in the hoax.^{[6] [7]} Marcellin Boule, a specialist in Neanderthal studies, who equally early as 1915 had recognized the non-hominid origins of the Piltdown finds, gradually guided Teilhard towards human paleontology. At the museum'due south Establish of Homo Paleontology, he became a friend of Henri Breuil and in 1913 took office with him in excavations at the prehistoric painted Cave of El Castillo in northwest Spain.

Service in Earth War I [edit]

Mobilized in Dec 1914, Teilhard served in World War I as a stretcher-bearer in the 8th Moroccan Rifles. For his valor, he received several citations, including the Médaille militaire and the Legion of Award.

During the war, he developed his reflections in his diaries and in messages to his cousin, Marguerite Teillard-Chambon, who later published a collection of them. (See section below)^{[8] [nine]} He later wrote: "...the state of war was a meeting ... with the Absolute." In 1916, he wrote his first essay: La Vie Cosmique (Cosmic life), where his scientific and philosophical idea was revealed only as his mystical life. While on leave from the armed forces he pronounced his solemn vows every bit a Jesuit in Sainte-Foy-lès-Lyon on 26 May 1918. In August 1919, in Bailiwick of jersey, he wrote Puissance spirituelle de la Matière (The Spiritual Power of Matter).

At the University of Paris, Teilhard pursued three unit degrees of natural science: geology, botany, and zoology. His thesis treated the mammals of the French lower Eocene and their stratigraphy. Afterwards 1920, he lectured in geology at the Catholic Institute of Paris and afterwards earning a science doctorate in 1922 became an banana professor there.

Research in Red china [edit]

In 1923 he traveled to China with Father Émile Licent, who was in charge of a pregnant laboratory collaboration between the National Museum of Natural History and Marcellin Boule's laboratory in Tianjin. Licent carried out considerable basic work in connection with missionaries who accumulated observations of a scientific nature in their spare time.

Teilhard wrote several essays, including La Messe sur le Monde (the Mass on the Earth), in the Ordos Desert. In the following year, he continued lecturing at the Catholic Institute and participated in a cycle of conferences for the students of the Engineers' Schools. Two theological essays on original sin were sent to a theologian at his asking on a purely personal basis:

• July 1920: Chute, Rédemption et Géocentrie (Autumn, Redemption and Geocentry)
• Leap 1922: Notes sur quelques représentations historiques possibles du Péché originel (Note on Some Possible Historical Representations of Original Sin) (Works, Tome 10)

The Church required him to surrender his lecturing at the Catholic Institute in order to continue his geological research in Cathay.

Teilhard traveled over again to Red china in April 1926. He would remain there for almost twenty years, with many voyages throughout the globe. He settled until 1932 in Tianjin with Émile Licent, so in Beijing. Teilhard fabricated five geological research expeditions in China between 1926 and 1935. They enabled him to institute a general geological map of China.

That same year, Teilhard'southward superiors in the Jesuit Order forbade him to teach any longer.

In 1926–27, after a missed entrada in Gansu, Teilhard traveled in the Sanggan River Valley virtually Kalgan (Zhangjiakou) and fabricated a tour in Eastern Mongolia. He wrote Le Milieu Divin (The Divine Milieu). Teilhard prepared the offset pages of his chief work Le Phénomène Humain (The Phenomenon of Man). The holy see refused the Imprimatur for Le Milieu Divin in 1927.

Sketch of "The Lately Discovered Peking Man" published in The Sphere.

He joined the ongoing excavations of the Peking Homo Site at Zhoukoudian as an advisor in 1926 and continued in the office for the Cenozoic Research Laboratory of the China Geological Survey following its founding in 1928. Teilhard resided in Manchuria with Emile Licent, staying in western Shanxi and northern Shaanxi with the Chinese paleontologist Yang Zhongjian and with Davidson Black, Chairman of the China Geological Survey.

After a bout in Manchuria in the expanse of Greater Khingan with Chinese geologists, Teilhard joined the team of American Expedition Heart-Asia in the Gobi Desert, organized in June and July past the American Museum of Natural History with Roy Chapman Andrews. Henri Breuil and Teilhard discovered that the Peking Man, the nearest relative of Anthropopithecus from Coffee, was a faber (worker of stones and controller of burn down). Teilhard wrote L'Esprit de la Terre (The Spirit of the Earth).

Teilhard took part as a scientist in the Croisière Jaune (Yellow Cruise) financed by André Citroën in Key Asia. Northwest of Beijing in Kalgan, he joined the Chinese grouping who joined the 2d role of the team, the Pamir grouping, in Aksu City. He remained with his colleagues for several months in Ürümqi, capital of Xinjiang.

In 1933, Rome ordered him to surrender his postal service in Paris. Teilhard subsequently undertook several explorations in the south of China. He traveled in the valleys of the Yangtze and Sichuan in 1934, then, the following year, in Guangxi and Guangdong. The human relationship with Marcellin Boule was disrupted; the museum cut its financing on the grounds that Teilhard worked more for the Chinese Geological Service than for the museum.^{[ citation needed ]}

During all these years, Teilhard contributed considerably to the constitution of an international network of research in human paleontology related to the whole of eastern and southeastern Asia. He would be particularly associated in this job with 2 friends, Davidson Blackness and the Scot George Brown Barbour. Often he would visit France or the United States, just to leave these countries for further expeditions.

World travels [edit]

Pierre Teilhard de Chardin (1947)

From 1927 to 1928, Teilhard based himself in Paris. He journeyed to Leuven, Belgium, and to Cantal and Ariège, French republic. Between several articles in reviews, he met new people such every bit Paul Valéry and Bruno de Solages, who were to help him in problems with the Catholic Church building.

Answering an invitation from Henry de Monfreid, Teilhard undertook a journey of two months in Obock, in Harar in the Ethiopian Empire, and in Somalia with his colleague Pierre Lamarre, a geologist, earlier embarking in Djibouti to render to Tianjin. While in China, Teilhard developed a deep and personal friendship with Lucile Swan.^[10]

During 1930–1931, Teilhard stayed in France and in the The states. During a conference in Paris, Teilhard stated: "For the observers of the Future, the greatest event will be the sudden appearance of a collective humane censor and a human work to make." From 1932 to 1933, he began to meet people to analyze issues with the Congregation for the Doctrine of the Faith regarding Le Milieu divin and L'Esprit de la Terre. He met Helmut de Terra, a High german geologist in the International Geology Congress in Washington, D.C.

Teilhard participated in the 1935 Yale–Cambridge trek in northern and key India with the geologist Helmut de Terra and Patterson, who verified their assumptions on Indian Paleolithic civilisations in Kashmir and the Common salt Range Valley. He then made a short stay in Java, on the invitation of Dutch paleontologist Gustav Heinrich Ralph von Koenigswald to the site of Coffee Human being. A second attic, more complete, was discovered. Professor von Koenigswald had also found a tooth in a Chinese apothecary shop in 1934 that he believed belonged to a iii-meter-tall ape, Gigantopithecus, which lived between one hundred thousand and effectually a million years agone. Fossilized teeth and os (dragon bones) are often ground into pulverization and used in some branches of traditional Chinese medicine.^[11]

In 1937, Teilhard wrote Le Phénomène spirituel (The Phenomenon of the Spirit) on board the boat Empress of Japan, where he met the Sylvia Brett, Ranee of Sarawak^[12] The ship conveyed him to the United States. He received the Mendel Medal granted by Villanova University during the Congress of Philadelphia, in recognition of his works on human paleontology. He made a speech about development, the origins and the destiny of homo. The New York Times dated 19 March 1937 presented Teilhard as the Jesuit who held that man descended from monkeys. Some days later, he was to be granted the Doctor Honoris Causa distinction from Boston College. Upon arrival in that city, he was told that the laurels had been cancelled.^{[ commendation needed ]}

Rome banned his work L'Énergie Humaine in 1939. Past this bespeak Teilhard was based over again in France, where he was immobilized by malaria. During his return voyage to Beijing he wrote 50'Energie spirituelle de la Souffrance (Spiritual Energy of Suffering) (Complete Works, tome Seven).

In 1941, Teilhard submitted to Rome his most important work, Le Phénomène Humain. Past 1947, Rome forbade him to write or teach on philosophical subjects. The next year, Teilhard was called to Rome by the Superior Full general of the Jesuits who hoped to acquire permission from the holy see for the publication of Le Phénomène Humain. However, the prohibition to publish information technology that was previously issued in 1944 was again renewed. Teilhard was also forbidden to take a teaching post in the Collège de France. Another setback came in 1949, when permission to publish Le Groupe Zoologique was refused.

Teilhard was nominated to the French Academy of Sciences in 1950. He was forbidden by his Superiors to attend the International Congress of Paleontology in 1955. The Supreme Authority of the Holy Role, in a decree dated 15 November 1957, forbade the works of de Chardin to be retained in libraries, including those of religious institutes. His books were not to be sold in Catholic bookshops and were non to exist translated into other languages.

Farther resistance to Teilhard'due south piece of work arose elsewhere. In Apr 1958, all Jesuit publications in Kingdom of spain ("Razón y Atomic number 26", "Sal Terrae","Estudios de Deusto", etc.) carried a discover from the Spanish Provincial of the Jesuits that Teilhard's works had been published in Spanish without previous ecclesiastical examination and in defiance of the decrees of state of the vatican city. A prescript of the Holy Office dated thirty June 1962, nether the dominance of Pope John XXIII, warned:

[I]t is obvious that in philosophical and theological matters, the said works [Teilhard's] are replete with ambiguities or rather with serious errors which offend Cosmic doctrine. That is why... the Rev. Fathers of the Holy Function urge all Ordinaries, Superiors, and Rectors... to finer protect, particularly the minds of the young, against the dangers of the works of Fr. Teilhard de Chardin and his followers.^[13]

The Diocese of Rome on 30 September 1963 required Catholic booksellers in Rome to withdraw his works also as those that supported his views.^[14]

Decease [edit]

Grave at the cemetery of the former Jesuit novitiate in Hyde Park, New York

Teilhard died in New York Metropolis, where he was in residence at the Jesuit Church building of St. Ignatius Loyola, Park Avenue. On fifteen March 1955, at the business firm of his diplomat cousin Jean de Lagarde, Teilhard told friends he hoped he would die on Easter Sunday.^[fifteen] On the evening of Easter Sunday, 10 April 1955, during an animated discussion at the apartment of Rhoda de Terra, his personal assistant since 1949, Teilhard suffered a centre attack and died.^[fifteen] He was buried in the cemetery for the New York Province of the Jesuits at the Jesuit novitiate, St. Andrew-on-Hudson, in Hyde Park, New York. With the moving of the novitiate, the property was sold to the Culinary Plant of America in 1970.

Teachings [edit]

Teilhard de Chardin wrote two comprehensive works, The Phenomenon of Human and The Divine Milieu.^[16]

His posthumously published book, The Phenomenon of Man, set up forth a sweeping business relationship of the unfolding of the cosmos and the evolution of thing to humanity, to ultimately a reunion with Christ. In the book, Teilhard abandoned literal interpretations of creation in the Volume of Genesis in favor of allegorical and theological interpretations. The unfolding of the material cosmos is described from primordial particles to the development of life, human beings and the noosphere, and finally to his vision of the Omega Point in the hereafter, which is "pulling" all creation towards it. He was a leading proponent of orthogenesis, the idea that evolution occurs in a directional, goal-driven style. Teilhard argued in Darwinian terms with respect to biology, and supported the synthetic model of evolution, but argued in Lamarckian terms for the development of civilization, primarily through the vehicle of educational activity.^[17] Teilhard fabricated a total commitment to the evolutionary process in the 1920s as the cadre of his spirituality, at a time when other religious thinkers felt evolutionary thinking challenged the construction of conventional Christian faith. He committed himself to what the show showed.^[eighteen]

Teilhard made sense of the universe by assuming it had a vitalist evolutionary process.^{[nineteen] [20]} He interprets complexity as the axis of evolution of matter into a geosphere, a biosphere, into consciousness (in man), so to supreme consciousness (the Omega Point). Jean Houston'southward story of coming together Teilhard illustrates this point.^[21]

Teilhard's unique relationship to both paleontology and Catholicism allowed him to develop a highly progressive, cosmic theology which took into account his evolutionary studies. Teilhard recognized the importance of bringing the Church into the modernistic world, and approached development equally a way of providing ontological meaning for Christianity, particularly creation theology. For Teilhard, development was "the natural mural where the history of salvation is situated."^[22]

Teilhard's catholic theology is largely predicated on his interpretation of Pauline scripture, peculiarly Colossians one:15-17 (peculiarly poetry 1:17b) and i Corinthians 15:28. He drew on the Christocentrism of these two Pauline passages to construct a cosmic theology which recognizes the absolute primacy of Christ. He understood creation to be "a teleological procedure towards union with the Godhead, effected through the incarnation and redemption of Christ, 'in whom all things concord together' (Col. 1:17)."^[23] He further posited that creation would not exist complete until each "participated beingness is totally united with God through Christ in the Pleroma, when God volition be 'all in all' (1Cor. 15:28)."^[23]

Teilhard's life piece of work was predicated on his conviction that human spiritual evolution is moved by the same universal laws as textile development. He wrote, "...everything is the sum of the past" and "...nix is comprehensible except through its history. 'Nature' is the equivalent of 'becoming', self-creation: this is the view to which experience irresistibly leads us. ... At that place is naught, not fifty-fifty the man soul, the highest spiritual manifestation we know of, that does not come within this universal police."^[24] The Phenomenon of Homo represents Teilhard'due south attempt at reconciling his religious faith with his academic interests as a paleontologist.^[25] One peculiarly poignant ascertainment in Teilhard's book entails the notion that development is becoming an increasingly optional procedure.^[25] Teilhard points to the societal bug of isolation and marginalization as huge inhibitors of evolution, particularly since evolution requires a unification of consciousness. He states that "no evolutionary hereafter awaits anyone except in association with everyone else."^[25] Teilhard argued that the human being status necessarily leads to the psychic unity of humankind, though he stressed that this unity can only be voluntary; this voluntary psychic unity he termed "unanimization". Teilhard also states that "development is an rise toward consciousness", giving encephalization as an example of early on stages, and therefore, signifies a continuous upsurge toward the Omega Betoken^[25] which, for all intents and purposes, is God.

Teilhard too used his perceived correlation betwixt spiritual and material to describe Christ, arguing that Christ non only has a mystical dimension merely likewise takes on a physical dimension equally he becomes the organizing principle of the universe—that is, the i who "holds together" the universe (Col. 1:17b). For Teilhard, Christ forms not only the eschatological finish toward which his mystical/ecclesial torso is oriented, but he too "operates physically in guild to regulate all things"^[26] becoming "the ane from whom all creation receives its stability."^[27] In other words, as the one who holds all things together, "Christ exercises a supremacy over the universe which is physical, not simply juridical. He is the unifying heart of the universe and its goal. The function of property all things together indicates that Christ is not merely man and God; he as well possesses a third attribute—indeed, a tertiary nature—which is catholic."^[28] In this way, the Pauline description of the Body of Christ is not simply a mystical or ecclesial concept for Teilhard; it is cosmic. This cosmic Trunk of Christ "extend[s] throughout the universe and compris[es] all things that accomplish their fulfillment in Christ [so that] ... the Body of Christ is the one single thing that is existence made in creation."^[29] Teilhard describes this cosmic amassing of Christ every bit "Christogenesis". According to Teilhard, the universe is engaged in Christogenesis equally it evolves toward its full realization at Omega, a point which coincides with the fully realized Christ.^[23] It is at this indicate that God will be "all in all" (1Cor. 15:28c).

Our century is probably more religious than any other. How could it fail to be, with such problems to be solved? The but trouble is that it has not nevertheless institute a God it can admire.^[25]

Tielhard has been criticized as incorporating common notions of Social Darwinism and scientific racism into his work, along with support for eugenics, though he has also been defended by theologian John Haught.^{[30] [31] [32]}

Relationship with the Catholic Church [edit]

In 1925, Teilhard was ordered by the Superior General of the Society of Jesus, Włodzimierz Ledóchowski, to leave his teaching position in French republic and to sign a statement withdrawing his controversial statements regarding the doctrine of original sin. Rather than leave the Social club of Jesus, Teilhard signed the statement and left for Red china.^{[ citation needed ]}

This was the offset of a series of condemnations by a range of ecclesiastical officials that would continue until afterward Teilhard'due south decease. The climax of these condemnations was a 1962 monitum (warning) of the Congregation for the Doctrine of the Organized religion cautioning on Teilhard's works. It said:^[33]

Several works of Fr. Pierre Teilhard de Chardin, some of which were posthumously published, are beingness edited and are gaining a adept deal of success. Prescinding from a judgement about those points that business the positive sciences, it is sufficiently clear that the above-mentioned works abound in such ambiguities and indeed even serious errors, as to offend Cosmic doctrine. For this reason, the most eminent and nearly revered Fathers of the Holy Office exhort all Ordinaries as well equally the superiors of Religious institutes, rectors of seminaries and presidents of universities, effectively to protect the minds, particularly of the youth, confronting the dangers presented by the works of Fr. Teilhard de Chardin and of his followers.

The Holy Office did not, all the same, identify any of Teilhard's writings on the Alphabetize Librorum Prohibitorum (Alphabetize of Forbidden Books), which existed during Teilhard'due south lifetime and at the time of the 1962 prescript.

Soon thereafter, prominent clerics mounted a stiff theological defense of Teilhard'southward works. Henri de Lubac (later a Key) wrote three comprehensive books on the theology of Teilhard de Chardin in the 1960s.^[34] While de Lubac mentioned that Teilhard was less than precise in some of his concepts, he affirmed the orthodoxy of Teilhard de Chardin and responded to Teilhard'southward critics: "We demand non concern ourselves with a number of detractors of Teilhard, in whom emotion has blunted intelligence".^[35] Afterwards that decade Joseph Ratzinger, a German theologian who became Pope Benedict XVI, spoke glowingly of Teilhard's Christology in Ratzinger's Introduction to Christianity:^[36]

It must be regarded as an important service of Teilhard de Chardin'south that he rethought these ideas from the angle of the modern view of the globe and, in spite of a non entirely unobjectionable trend toward the biological arroyo, nevertheless on the whole grasped them correctly and in any case made them attainable one time once again.

Over the adjacent several decades prominent theologians and prelates, including leading cardinals all wrote approvingly of Teilhard's ideas. In 1981, Cardinal Agostino Casaroli, wrote on the front page of the Vatican newspaper, l'Osservatore Romano:

What our contemporaries will undoubtedly remember, beyond the difficulties of conception and deficiencies of expression in this audacious attempt to reach a synthesis, is the testimony of the coherent life of a man possessed by Christ in the depths of his soul. He was concerned with honoring both faith and reason, and anticipated the response to John Paul 2'southward appeal: "Be not agape, open, open wide to Christ the doors of the immense domains of civilization, civilization, and progress".^[37]

On 20 July 1981, the Holy Run into stated that, afterwards consultation of Cardinal Casaroli and Cardinal Franjo Šeper, the letter of the alphabet did not modify the position of the alarm issued by the Holy Office on xxx June 1962, which pointed out that Teilhard's work contained ambiguities and grave doctrinal errors.^[38]

Cardinal Ratzinger in his volume The Spirit of the Liturgy incorporates Teilhard's vision as a touchstone of the Catholic Mass:^[39]

And so we can at present say that the goal of worship and the goal of cosmos as a whole are one and the same—divinization, a world of freedom and love. But this means that the historical makes its appearance in the cosmic. The cosmos is non a kind of closed building, a stationary container in which history may by chance accept place. Information technology is itself move, from its i outset to its one terminate. In a sense, creation is history. Confronting the background of the modern evolutionary world view, Teilhard de Chardin depicted the cosmos as a process of ascension, a series of unions. From very simple ancestry the path leads to ever greater and more complex unities, in which multiplicity is not abolished but merged into a growing synthesis, leading to the "Noosphere" in which spirit and its understanding embrace the whole and are composite into a kind of living organism. Invoking the epistles to the Ephesians and Colossians, Teilhard looks on Christ every bit the free energy that strives toward the Noosphere and finally incorporates everything in its "fullness". From here Teilhard went on to give a new meaning to Christian worship: the transubstantiated Host is the anticipation of the transformation and divinization of matter in the christological "fullness". In his view, the Eucharist provides the motion of the cosmos with its direction; it anticipates its goal and at the aforementioned time urges it on.

Cardinal Avery Dulles said in 2004:^[xl]

In his own poetic fashion, the French Jesuit Teilhard de Chardin liked to meditate on the Eucharist as the start fruits of the new cosmos. In an essay called The Monstrance he describes how, kneeling in prayer, he had a sensation that the Host was beginning to grow until at final, through its mysterious expansion, "the whole world had become incandescent, had itself become like a unmarried giant Host". Although it would probably exist incorrect to imagine that the universe volition eventually be transubstantiated, Teilhard correctly identified the connection betwixt the Eucharist and the final glorification of the cosmos.

Cardinal Christoph Schönborn wrote in 2007:^[41]

Hardly anyone else has tried to join the knowledge of Christ and the idea of development every bit the scientist (paleontologist) and theologian Fr. Pierre Teilhard de Chardin, S.J., has done. ... His fascinating vision ... has represented a great hope, the hope that faith in Christ and a scientific approach to the earth tin can exist brought together. ... These brief references to Teilhard cannot exercise justice to his efforts. The fascination which Teilhard de Chardin exercised for an entire generation stemmed from his radical mode of looking at science and Christian faith together.

In July 2009, Vatican spokesman Federico Lombardi said, "Past at present, no one would dream of saying that [Teilhard] is a heterodox author who shouldn't be studied."^[42]

Fr Donal Dorr (Theologian) refers to Teilhard in his 2020 book: A Creed for Today. Faith and Commitment for our New Globe Awareness.

Pope Francis refers to Teilhard'south eschatological contribution in his encyclical Laudato si'.^[43]

The philosopher Dietrich von Hildebrand criticized severely the work of Teilhard. According to Hildebrand, in a conversation after a lecture by Teilhard: "He (Teilhard) ignored completely the decisive difference betwixt nature and supernature. After a lively discussion in which I ventured a criticism of his ideas, I had an opportunity to speak to Teilhard privately. When our talk touched on St. Augustine, he exclaimed violently: 'Don't mention that unfortunate homo; he spoiled everything by introducing the supernatural.'"^[44] Von Hildebrand writes that Teilhardism is incompatible with Christianity, substitutes efficiency for sanctity, dehumanizes man, and describes beloved as but cosmic energy.

Evaluations past scientists [edit]

Julian Huxley [edit]

Julian Huxley, the evolutionary biologist, in the preface to the 1955 edition of The Miracle of Human, praised the thought of Teilhard de Chardin for looking at the way in which human development needs to exist examined within a larger integrated universal sense of evolution, though admitting he could not follow Teilhard all the style.^[45]

Theodosius Dobzhansky [edit]

Theodosius Dobzhansky, writing in 1973, drew upon Teilhard'south insistence that evolutionary theory provides the cadre of how man understands his relationship to nature, calling him "1 of the great thinkers of our age".^[46]

Daniel Dennett [edit]

Co-ordinate to Daniel Dennett (1995), "it has go clear to the point of unanimity among scientists that Teilhard offered nothing serious in the manner of an culling to orthodoxy; the ideas that were especially his were confused, and the rest was simply flatulent redescription of orthodoxy."^[47]

Steven Rose [edit]

Steven Rose wrote^{[ yr needed ]} that "Teilhard is revered every bit a mystic of genius by some, just among about biologists is seen every bit footling more than a charlatan."^[48]

Peter Medawar [edit]

In 1961, British immunologist and Nobel laureate Peter Medawar wrote a scornful review of The Phenomenon of Man for the journal Heed: "the greater part of it [...] is nonsense, tricked out with a diversity of metaphysical conceits, and its author can be excused of dishonesty only on the grounds that before deceiving others he has taken dandy pains to deceive himself. [...] Teilhard practiced an intellectually unexacting kind of science [...]. He has no grasp of what makes a logical argument or what makes for proof. He does non fifty-fifty preserve the common decencies of scientific writing, though his book is professedly a scientific treatise. [...] Teilhard habitually and systematically cheats with words [...], uses in metaphor words like energy, tension, force, impetus, and dimension as if they retained the weight and thrust of their special scientific usages. [...] It is the way that creates the illusion of content."^[49]

Richard Dawkins [edit]

Evolutionary biologist and New Atheist Richard Dawkins called Medawar's review "devastating" and The Phenomenon of Human being "the quintessence of bad poetic science".^[50]

George Gaylord Simpson [edit]

George Gaylord Simpson felt that if Teilhard were correct, the lifework "of Huxley, Dobzhansky, and hundreds of others was not simply incorrect, just meaningless", and was mystified by their public back up for him.^[51] He considered Teilhard a friend and his work in paleontology extensive and important, but expressed strongly agin views of his contributions as scientific theorist and philosopher.^[52]

David Sloan Wilson [edit]

In 2019, evolutionary biologist David Sloan Wilson praised Teilhard's book The Phenomenon of Man as "scientifically prophetic in many means", and considers his ain work as an updated version of it, commenting that^[53] "[thousand]odern evolutionary theory shows that what Teilhard meant by the Omega Signal is achievable in the foreseeable time to come."

Wolfgang Smith [edit]

Wolfgang Smith, an American scientist versed in Catholic theology, devotes an entire book to the critique of Teilhard's doctrine, which he considers neither scientific (assertions without proofs), nor Catholic (personal innovations), nor metaphysical (the "Accented Being" is non even so absolute),^[54] and of which the following elements tin be noted (all the words in quotation marks are Teilhard's, quoted by Smith) :

Development [edit]

For Teilhard, evolution is not only a scientific theory but an irrefutable truth "allowed from whatever subsequent contradiction by feel ";^[55] information technology constitutes the foundation of his doctrine.^[56] Matter becomes spirit and humanity moves towards a super-humanity thanks to complexification (physico-chemical, and so biological, then human), socialization, scientific research and technological and cerebral development;^[57] the explosion of the get-go atomic bomb is i of its milestones,^[58] while waiting for "the vitalization of affair by the cosmos of super-molecules, the remodeling of the human organism by means of hormones, control of heredity and sex activity by manipulation of genes and chromosomes [...]".^[59]

Matter and spirit [edit]

Teilhard maintains that the human spirit (which he identifies with the anima and not with the spiritus) originates in a thing which becomes more and more than complex until it produces life, then consciousness, then the consciousness of beingness witting, holding that the immaterial tin emerge from the textile.^[60] At the same fourth dimension, he supports the idea of the presence of embryos of consciousness from the very genesis of the universe: "Nosotros are logically forced to assume the existence [...] of some sort of psyche" infinitely diffuse in the smallest particle.^[61]

Theology [edit]

Affirming that "God creates evolutively", he denies the Book of Genesis,^[62] not merely because it attests that God created human, but that he created him in his own image, thus perfect and complete, then that human roughshod, that is to say the opposite of an ascending evolution.^[63] That which is metaphysically and theologically "above" - symbolically speaking - becomes for Teilhard "ahead", withal to come;^[64] even God, who is neither perfect nor timeless, evolves in symbiosis with the Earth,^{[annotation 1]} which Teilhard, a resolute pantheist,^[65] venerates every bit the equal of the Divine.^[66] As for Christ, non merely is he at that place to activate the wheels of progress and complete the evolutionary rise, merely he himself evolves.^{[annotation 2]}.^[67]

New religion [edit]

Every bit he wrote to a cousin: "What dominates my interests increasingly is the effort to plant in me and define around me a new organized religion (phone call it a better Christianity, if y'all volition)...",^[68] and elsewhere: "a Christianity re-incarnated for a second time in the spiritual energies of Matter".^[69] The more Teilhard refines his theories, the more he emancipates himself from established Christian doctrine:^[70] a "organized religion of the earth" must supersede a "faith of heaven".^[71] By their common faith in Man, he writes, Christians, Marxists, Darwinists, materialists of all kinds volition ultimately join around the aforementioned pinnacle: the Christic Omega Betoken.^[72]

Legacy [edit]

Brian Swimme wrote "Teilhard was one of the first scientists to realize that the human and the universe are inseparable. The only universe we know about is a universe that brought along the human."^[73]

Pierre Teilhard de Chardin is honored with a feast day on the Agenda of saints of the Episcopal Church on 10 April.^[74] George Gaylord Simpson named the about primitive and ancient genus of truthful primate, the Eocene genus Teilhardina.

Influence on arts and culture [edit]

Teilhard and his work go on to influence the arts and culture. Characters based on Teilhard appear in several novels, including Jean Telemond in Morris West'south The Shoes of the Fisherman ^[75] (mentioned by name and quoted past Oskar Werner playing Fr. Telemond in the movie version of the novel). In Dan Simmons' 1989–97 Hyperion Cantos, Teilhard de Chardin has been canonized a saint in the far hereafter. His work inspires the anthropologist priest grapheme, Paul Duré. When Duré becomes Pope, he takes Teilhard I as his regnal name.^[76] Teilhard appears as a minor character in the play Fake by Eric Simonson, staged by Chicago's Steppenwolf Theatre Company in 2009, involving a fictional solution to the infamous Piltdown Man hoax.

References range from occasional quotations—an auto mechanic quotes Teilhard in Philip M. Dick'southward A Scanner Darkly ^[77]—to serving as the philosophical underpinning of the plot, as Teilhard's piece of work does in Julian May'southward 1987–94 Galactic Milieu Series.^[78] Teilhard also plays a major office in Annie Dillard'southward 1999 For the Fourth dimension Existence.^[79] Teilhard is mentioned past proper noun and the Omega Betoken briefly explained in Arthur C. Clarke's and Stephen Baxter's The Low-cal of Other Days.^[lxxx] The title of the short-story collection Everything That Rises Must Converge by Flannery O'Connor is a reference to Teilhard's work. The American novelist Don DeLillo's 2010 novel Bespeak Omega borrows its title and some of its ideas from Teilhard de Chardin.^[81] Robert Wright, in his volume Nonzero: The Logic of Homo Destiny, compares his own naturalistic thesis that biological and cultural evolution are directional and, peradventure, purposeful, with Teilhard's ideas.

Teilhard's work also inspired philosophical ruminations by Italian laureate architect Paolo Soleri and Mexican writer Margarita Casasús Altamirano, artworks such as French painter Alfred Manessier'southward Fifty'Offrande de la terre ou Hommage à Teilhard de Chardin and American sculptor Frederick Hart's acrylic sculpture The Divine Milieu: Homage to Teilhard de Chardin.^[82] A sculpture of the Omega Bespeak by Henry Setter, with a quote from Teilhard de Chardin, can exist found at the entrance to the Roesch Library at the Academy of Dayton.^[83] The Spanish painter Salvador Dalí was fascinated by Teilhard de Chardin and the Omega Bespeak theory. His 1959 painting The Ecumenical Council is said to represent the "interconnectedness" of the Omega Point.^[84]

Edmund Rubbra's 1968 Symphony No. 8 is titled Hommage à Teilhard de Chardin.

The Embracing Universe an oratorio for choir and 7 instruments composed by Justin Grounds to a libretto by Fred LaHaye saw its first performance in 2019. Information technology is based on the life and thought of Teilhard de Chardin.^[85]

Several higher campuses honor Teilhard. A building at the University of Manchester is named later on him, every bit are residence dormitories at Gonzaga Academy and Seattle University.

The De Chardin Project, a play celebrating Teilhard'south life, ran from xx November to xiv Dec 2014 in Toronto, Canada.^[86] The Development of Teilhard de Chardin, a documentary picture show on Teilhard's life, was scheduled for release in 2015.^[86]

Founded in 1978, George Addair based much of Omega Vector on Teilhard'due south work.

The American physicist Frank J. Tipler has farther developed Teilhard'south Omega Point concept in two controversial books, The Physics of Immortality and the more theologically based Physics of Christianity.^[87] While keeping the cardinal premise of Teilhard'south Omega Indicate (i.e. a universe evolving towards a maximum state of complexity and consciousness) Tipler has supplanted some of the more mystical/ theological elements of the OPT with his own scientific and mathematical observations (also as some elements borrowed from Freeman Dyson'southward eternal intelligence theory).^{[88] [89]}

In 1972, the Uruguayan priest Juan Luis Segundo, in his v-volume serial A Theology for Artisans of a New Humanity, wrote that Teilhard "noticed the profound analogies existing between the conceptual elements used by the natural sciences — all of them existence based on the hypothesis of a general development of the universe."^[xc]

Influence of his cousin, Marguerite [edit]

Marguerite Teillard-Chambon [fr], (alias Claude Aragonnès) was a French writer who edited and had published three volumes of correspondence with her cousin, Pierre Teilhard de Chardin, "La genèse d'une pensée" ("The Making of a Mind") being the last, after her ain death in 1959.^[9] She furnished each with an introduction. Marguerite, a twelvemonth older than Teilhard, was considered among those who knew and understood him all-time. They had shared a childhood in Auvergne; she it was who encouraged him to undertake a doctorate in science at the Sorbonne; she eased his entry into the Cosmic Institute, through her connection to Emmanuel de Margerie and she introduced him to the intellectual life of Paris. Throughout the First World War, she corresponded with him, interim as a "midwife" to his thinking, helping his thought to sally and honing it. In September 1959 she participated in a gathering organised at Saint-Babel, near Issoire, devoted to Teilhard's philosophical contribution. On the fashion dwelling to Chambon-sur-Lac, she was fatally injured in a route traffic accident. Her sister, Alice, completed the final preparations for the publication of the final volume of her cousin Teilhard's wartime letters.^{[91] [92] [93]}

Influence on the New Age motion [edit]

Teilhard has had a profound influence on the New Age movements and has been described equally "possibly the homo most responsible for the spiritualization of development in a global and catholic context".^[94]

Teilhard's words well-nigh likening the discovery of the power of love to the 2d time human being volition have discovered the power of burn down, were quoted in the sermon of the Virtually Reverend Michael Curry, Presiding Bishop of the Episcopal Church, during the wedding of Prince Harry and Meghan Markle on 20 May 2018.^[95]

Bibliography [edit]

The dates in parentheses are the dates of commencement publication in French and English language. Nearly of these works were written years earlier, merely Teilhard's ecclesiastical order forbade him to publish them because of their controversial nature. The essay collections are organized past subject rather than date, thus each one typically spans many years.

• Le Phénomène Humain (1955), written 1938–40, scientific exposition of Teilhard's theory of development.
  • The Phenomenon of Man (1959), Harper Perennial 1976: ISBN 978-0-06-090495-ane. Reprint 2008: ISBN 978-0-06-163265-5.
  • The Human Phenomenon (1999), Brighton: Sussex Academic, 2003: ISBN 978-1-902210-30-eight.
• Letters From a Traveler (1956; English translation 1962), written 1923–55.
• Le Groupe Zoologique Humain (1956), written 1949, more detailed presentation of Teilhard's theories.
  • Man's Place in Nature (English language translation 1966).
• Le Milieu Divin (1957), spiritual book written 1926–27, in which the author seeks to offer a mode for everyday life, i.due east. the secular, to be divinized.
  • The Divine Milieu (1960) Harper Perennial 2001: ISBN 978-0-06-093725-half-dozen.
• Fifty'Avenir de fifty'Homme (1959) essays written 1920–52, on the evolution of consciousness (noosphere).
  • The Future of Man (1964) Image 2004: ISBN 978-0-385-51072-1.
• Hymn of the Universe (1961; English translation 1965) Harper and Row: ISBN 978-0-06-131910-5, mystical/spiritual essays and thoughts written 1916–55.
• L'Energie Humaine (1962), essays written 1931–39, on morality and love.
  • Human being Energy (1969) Harcort Brace Jovanovich ISBN 978-0-15-642300-vii.
• L'Activation de l'Energie (1963), sequel to Homo Energy, essays written 1939–55 simply non planned for publication, about the universality and irreversibility of act.
  • Activation of Energy (1970), Harvest/HBJ 2002: ISBN 978-0-15-602817-2.
• Je M'Explique (1966) Jean-Pierre Demoulin, editor ISBN 978-0-685-36593-9, "The Essential Teilhard" — selected passages from his works.
  • Let Me Explicate (1970) Harper and Row ISBN 978-0-06-061800-ane, Collins/Fontana 1973: ISBN 978-0-00-623379-4.
• Christianity and Evolution, Harvest/HBJ 2002: ISBN 978-0-15-602818-9.
• The Heart of the Matter, Harvest/HBJ 2002: ISBN 978-0-fifteen-602758-8.
• Toward the Future, Harvest/HBJ 2002: ISBN 978-0-fifteen-602819-6.
• The Making of a Listen: Messages from a Soldier-Priest 1914–1919, Collins (1965), Letters written during wartime.
• Writings in Time of War, Collins (1968) composed of spiritual essays written during wartime. One of the few books of Teilhard to receive an imprimatur.
• Vision of the Past, Collins (1966) composed of mostly scientific essays published in the French scientific discipline periodical Etudes.
• The Appearance of Human, Collins (1965) equanimous of mostly scientific writings published in the French science periodical Etudes.
• Letters to 2 Friends 1926–1952, Fontana (1968). Composed of personal letters on varied subjects including his understanding of death. See Messages to Two Friends 1926–1952. Helen Weaver (translation). 1968. ISBN978-0-85391-143-ii. OCLC 30268456. {{cite book}}: CS1 maint: others (link)
• Messages to Léontine Zanta, Collins (1969).
• Correspondence / Pierre Teilhard de Chardin, Maurice Blondel, Herder and Herder (1967) This correspondence besides has both the imprimatur and nihil obstat.
• de Chardin, P T (1952). "On the zoological position and the evolutionary significance of Australopithecines". Transactions of the New York Academy of Sciences (published March 1952). 14 (5): 208–10. doi:10.1111/j.2164-0947.1952.tb01101.x. PMID 14931535.
• de Terra, H; de Chardin, PT; Paterson, TT (1936). "Joint geological and prehistoric studies of the Late Cenozoic in India". Scientific discipline (published 6 March 1936). 83 (2149): 233–236. Bibcode:1936Sci....83..233D. doi:10.1126/science.83.2149.233-a. PMID 17809311.

Run into also [edit]

• Edouard Le Roy
• Thomas Berry
• Henri Bergson
• Henri Breuil
• Henri de Lubac
• Law of Complexity/Consciousness
• Listing of science and organized religion scholars
• List of Jesuit scientists
• List of Roman Catholic scientist-clerics
• Noogenesis

Notes [edit]

1. ^ "I come across in the World a mysterious production of completion and fulfillment for the accented Being himself." The Heart of Affair, Harcourt Caryatid Jovanovich, New York, 1979, p. 54 - quoted in Wolfgang Smith, Teilhardism and the New Religion, Tan Books & Pub, Gastonia/NC, United states, 1988, p. 104.
2. ^ "It is Christ, in all truth, who saves, but should nosotros non immediately add that at the same fourth dimension information technology is Christ who is saved by evolution?" The Heart of Matter, Harcourt Caryatid Jovanovich, New York, 1979, p. 92 - quoted in Wolfgang Smith, Teilhardism and the New Religion, Tan Books & Pub, Gastonia/NC, Us, 1988, p. 117.

References [edit]

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2. ^ Aczel, Amir (2008). The Jesuit and the Skull. Penguin Publishing Group. p. 58. ISBN978-1-4406-3735-three.
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4. ^ Letters from Arab republic of egypt (1905–1908) — Éditions Aubier
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10. ^ Aczel, Amir (four November 2008). The Jesuit and the Skull: Teilhard de Chardin, Evolution, and the Search for Peking Man. Riverhead Trade. p. 320. ISBN978-ane-594489-56-3.
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14. ^ The text of this decree was published in daily L'Aurore of Paris, dated 2 October 1963, and was reproduced in Nouvelles De Chrétienté, 10 Oct 1963, p. 35.
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42. ^ Allen, John (28 July 2009). "Pope cites Teilhardian vision of the cosmos equally a 'living host'". National Cosmic Reporter . Retrieved 19 June 2015.
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44. ^ Von Hildebrand, Dietrich (1993). Trojan Horse in the City of God. Sophia Inst Pr. ISBN978-0-918477-xviii-seven.
45. ^ Huxley, Julian "Preface" to Teilhard de Chardin, Teilhard (1955) "The Miracle of Man" (Fontana)
46. ^ Dobzhansky, Theodosius (March 1973). "Aught in Biological science Makes Sense Except in the Light of Evolution". American Biology Teacher. 35 (iii): 125–129. doi:ten.2307/4444260. JSTOR 4444260. S2CID 207358177. Reprinted in J. Peter Zetterberg (ed.), Evolution versus Creationism (1983), ORYX Press.
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48. ^ Gould, Stephen Jay (2006). The Richness of Life: The Essential Stephen Jay Gould. W.W. Norton. pp. 69–. ISBN978-0-393-06498-8. ^{[ description needed ]}
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52. ^ Laporte, Léo F. (xiii August 2013). George Gaylord Simpson: Paleontologist and Evolutionist. Columbia Academy Press. pp. 191ff. ISBN978-0-231-50545-1.
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55. ^ P. Teilhard de Chardin, The Miracle of Man, Harper & Row, New York, 1965, p. 140 – quoted in W. Smith, Op. cit., p. 2.
56. ^ W. Smith, Op. cit., p. 2.
57. ^ W. Smith, Op. cit., pp. 177, 201.
58. ^ P. Teilhard de Chardin, The Miracle of Man, Op. cit, p. 149 – quoted in Westward. Smith, Op. cit., p. 243-244.
59. ^ P. Teilhard de Chardin, The Future of Mankind, Harper & Row, New York, 1964, p. 149 – quoted in Westward. Smith, Op. cit., p. 243.
60. ^ W. Smith, Op. cit., pp. 42-43.
61. ^ P. Teilhard de Chardin, The Phenomenon of Man, Op. cit, pp. 301-302 – quoted in W. Smith, Op. cit., pp. 49-50.
62. ^ W. Smith, Op. cit., pp. 13, xix.
63. ^ Due west. Smith, Op. cit., p. 137.
64. ^ Due west. Smith, Op. cit., p. 69.
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66. ^ Due west. Smith, Op. cit., p. 127.
67. ^ West. Smith, Op. cit., pp. 117, 127.
68. ^ P. Teilhard de Chardin, Letters to Léontine Zanta, Harper & Row, New York, 1965, p. 114 (letter of 26 January 1936) – quoted in W. Smith, Op. cit., p. 210.
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71. ^ P. Teilhard de Chardin, Science and Christ, Collins, London, 1968, p. 120 – quoted in W. Smith, Op. cit., p. 208.
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Further reading [edit]

• Amir Aczel, The Jesuit and the Skull: Teilhard de Chardin, Evolution and the Search for Peking Man (Riverhead Hardcover, 2007)
• Pope Benedict 16, The Spirit of the Liturgy (Ignatian Press 2000)
• Pope Bridegroom XVI, Introduction to Christianity (Ignatius Press, Revised edition, 2004)
• John Cowburn, Pierre Teilhard de Chardin, a Selective Summary of His Life (Mosaic Press 2013)
• Claude Cuenot, Science and Religion in Teilhard de Chardin (Garstone Printing, 1967)
• Andre Dupleix, 15 Days of Prayer with Teilhard de Chardin (New City Press, 2008)
• Enablers, T.C., 2015. 'Hominising – Realising Human being Potential'. Available: http://world wide web.laceweb.org.au/rhp.htm
• Robert Faricy, Teilhard de Chardin's Theology of Christian in the World (Sheed and Ward 1968)
• Robert Faricy, The Spirituality of Teilhard de Chardin (Collins 1981, Harper & Row 1981)
• Robert Faricy and Lucy Rooney, Praying with Teilhard de Chardin(Queenship 1996)
• David Grumett, Teilhard de Chardin: Theology, Humanity and Creation (Peeters 2005)
• Dietrich von Hildebrand, Teilhard de Chardin: A False Prophet (Franciscan Herald Press 1970)
• Dietrich von Hildebrand, Trojan Horse in the City of God
• Dietrich von Hildebrand, Devastated Vineyard
• Thomas G. Male monarch, Teilhard'due south Mass; Approaches to "The Mass on the World" (Paulist Press, 2005)
• Ursula King, Spirit of Fire: The Life and Vision of Teilhard de Chardin [1] ^{[ permanent dead link ]} (Orbis Books, 1996)
• Richard Westward. Kropf, Teilhard, Scripture and Revelation: A Study of Teilhard de Chardin's Reinterpretation of Pauline Themes (Associated Academy Press, 1980)
• David H. Lane, The Phenomenon of Teilhard: Prophet for a New Age (Mercer University Press)
• Lubac, Henri de, The Religion of Teilhard de Chardin (Image Books, 1968)
• Lubac, Henri de, The Organized religion of Teilhard de Chardin (Burnes and Oates, 1965)
• Lubac, Henri de, The Eternal Feminine: A Written report of the Text of Teilhard de Chardin (Collins, 1971)
• Lubac, Henri de, Teilhard Explained (Paulist Press, 1968)
• Mary and Ellen Lukas, Teilhard (Doubleday, 1977)
• Jean Maalouf Teilhard de Chardin, Reconciliation in Christ (New Urban center Press, 2002)
• George A. Maloney, The Catholic Christ: From Paul to Teilhard (Sheed and Ward, 1968)
• Mooney, Christopher, Teilhard de Chardin and the Mystery of Christ (Image Books, 1968)
• Murray, Michael H. The Idea of Teilhard de Chardin (Seabury Printing, N.Y., 1966)
• Robert J. O'Connell, Teilhard's Vision of the Past: The Making of a Method, (Fordham University Press, 1982)
• Noel Keith Roberts, From Piltdown Man to Signal Omega: the evolutionary theory of Teilhard de Chardin (New York, Peter Lang, 2000)
• James F. Salmon, 'Pierre Teilhard de Chardin' in The Blackwell Companion to Science and Christianity (Wiley-Blackwell, 2012)
• Louis M. Savory, Teilhard de Chardin – The Divine Milieu Explained: A Spirituality for the 21st Century (Paulist Press, 2007)
• Robert Speaight, The Life of Teilhard de Chardin (Harper and Row, 1967)
• One thousand.D. Sethna, Teilhard de Chardin and Sri Aurobindo - a focus on fundamentals, Bharatiya Vidya Prakasan, Varanasi (1973)
• K. D. Sethna, The Spirituality of the Time to come: A search apropos of R. C. Zaehner's written report in Sri Aurobindo and Teilhard De Chardin. Fairleigh Dickinson University 1981.
• Helmut de Terra, Memories of Teilhard de Chardin (Harper and Row and Wm Collins Sons & Co., 1964)
• Paul Churchland, "Man and Cosmos"

External links [edit]

Pro [edit]

• Works past or about Pierre Teilhard de Chardin at Net Annal
• Teilhard de Chardin (A site devoted to the ideas of Teilhard de Chardin)
• The Teilhard de Chardin Foundation
• The American Teilhard Clan
• Teilhard de Chardin A personal website

Contra [edit]

• Warning Regarding the Writings of Male parent Teilhard de Chardin The Sacred Congregation of the Holy Role, 1962
• Medawar, Peter (1961). "A review of The Phenomenon of Homo". Mind. 70: 99–106. doi:10.1093/mind/Seventy.277.99.
• McCarthy, John F. ♦ A review of Teilhardism and the New Religion past Wolfgang Smith 1989

Other [edit]

• Works by or about Pierre Teilhard de Chardin in libraries (WorldCat catalog)
• Spider web pages and timeline about the Piltdown forgery hosted by the British Geological Survey
• "Teilhard de Chardin: His Importance in the 21st Century" - Georgetown University - June 23, 2015

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Source: https://en.wikipedia.org/wiki/Pierre_Teilhard_de_Chardin

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