St Seraphim of Platina, in his Orthodox Survival Course, details Fr Teilhard’s role in the anti-Christian New World Order - to give a ‘spiritual’ dimension to the atheist revolution that it has hitherto been lacking, to unite ‘science’ and ‘religion’, the world and Christianity, into a new synthesis, to blend God and His creation into a chimerical, pantheistic entity:
“I am not speaking metaphorically,” he says, “when I say that it is throughout the length and breadth and depth of the world in movement that man can attain the experience and vision of his god.”cclviii “[T]he time is past,” he says, “in which God could simply impose Himself on us from without, as master and owner of the estate. Henceforth the world will kneel down only before the organic center of its own evolution.”cclix “Christianity and evolution are not two irreconcilable visions; but two perspectives destined to fit together and complement each other.”cclx “Evolution has come to infuse new blood, so to speak, into the perspectives and aspirations of Christianity.”cclxi The earth, he says, “can cast me to my knees in expectation of what is maturing in her breast. She has become for me over and above herself, the body of him who is and of him who is coming. [The divine milieu.]”cclxii
...Teilhard de Chardin as to what was in back of him. We should keep in mind that he is not at all some kind of exception, some kind of, outside of Roman Catholic tradition. He had some extremely traditional piety. For example, he was extremely devoted to the Sacred Heart of Jesus. And he has the following mystical meditation upon it: “Two centuries ago, Oh God, your Church,” that is, Roman Catholicism, “began to feel the particular power of your heart...” Now we are becoming “aware that your main purpose in this revealing to us of your heart was to enable our love to escape from the constrictions of the too narrow, too precise, too limited image of You which we had fashioned for ourselves. What I discern in Your breast is simply a furnace of fire; and the more I fix my gaze on its ardency the more it seems to me that all around it the contours of your body melt away and become enlarged beyond all measure, till the only features I can distinguish in you are those of the face of a world which has burst into flame.”cclxiii
A person who is meditating on the “Sacred Heart” next begins to meditate upon evolution, which is a further development of the same direction.
In fact, we didn’t go into the Catholic mystics, but undoubtedly if we looked into them we could find all sorts of parallels to what is happening in this scientific, rationalistic world. They’re all preparing the same thing -- chiliasm.
Evolution for Teilhard de Chardin is a process which is building up the cosmic body of Christ in which all things are united with God. His most striking idea, which is actually a kind of new development in Catholic thought, something like the development of the Sacred Heart in piety, is his idea of the “transsubstantiation of the earth,” which he wrote when he was in the Chinese desert, near the Gobi Desert, in the twenties or thirties. And he has a little article called “The Mass on the World.” He celebrates the Mass in this desert. “As our humanity assimilates the material world, and as the Host,” that is, the Roman Catholic Host, “assimilates our humanity, the Eucharistic transformation goes beyond and completes the transubstantiation of the bread on the altar. Step by step, it irresistibly invades the universe.... The sacramental Species are formed by the totality of the world, and the duration of the creation is the time needed for its consecration.”cclxiv In this process of evolution, the “Body of Christ” is being formed in the world. Not the Christ of Orthodoxy, but the “universal” Christ or “Super-Christ,” as he says.
The Super-Christ is defined by Teilhard as the synthesis of Christ and the universe. This “evolving” Christ will bring about the unity of all religions. As he says, quote, “A general convergence of religions upon a universal Christ Who fundamentally satisfies them all: this seems to me the only possible conversion of the world, and the only form in which a religion of the future can be conceived.”cclxv Thus, for Teilhard de Chardin, Christianity is not unique truth, but it is rather, as he says, “an emerging phylum of evolution,”cclxvi subject to change and transformation like everything else in the evolving world.
. . .
The only truly natural and real human unity,” he says, “is the Spirit of the Earth.... A conquering passion begins to show itself, which will sweep away or transform what has hitherto been the immaturity of the earth.... The call towards the great union whose realization is the only business now afoot in nature....”cclxxxii He means the universal unity of mankind. “The Sense of Earth is the irresistable pressure which will come at the right moment to unite them” all “in a common passion.”cclxxxiii
--http://orthodoxaustralia.org/wp-content/uploads/2015/06/course.pdf
His teachings are bearing fruit in the attitudes and actions of the younger generations toward the creation, in how their environmental activism acts as just such a ‘unifying passion’ or ‘spirit’ spoken of by Fr Teilhard, which is wholly necessary to replace the loss of the true Unifier, God the Holy Ghost:
https://childrenshealthdefense.org/defender/german-landmark-victory-young-climate-activists/
But in the end they will find their activism to be an unfulfilling phantasy, just like Paul Kingsnorth did (https://www.goodreads.com/en/book/show/31450661-confessions-of-a-recovering-environmentalist-and-other-essays). Yet in this there is hope, for his disillusionment with environmental activism helped Mr Kingsnorth find the Orthodox Faith. We hope the same will happen for these young folks as well.
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Holy Ælfred the Great, King of England, South Patron, pray for us sinners at the Souð, unworthy though we are!
Anathema to the Union!
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