-600x900.png "Teilhard de Chardin: A Critical Study (Vol. 1: Faith in the Universal Christ)")
-570x889.png "The Door of Faith: When Reason & Love Meet")
Teilhard de Chardin: A Critical Study (Vol. 1: Faith in the Universal Christ)
by Philippe de la Trinité, o.c.d | Translated by Brian Welter | Foreword by Peter Kwasniewski
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Excerpt from Chapter IV:
The division of this study All things considered, Teilhard merely explains, from multiple aspects, his one foundational intuition: the spiritual evolution of the Materia matrix culminating in the Omega point, which is Christ in his plenitude. It seems to me that his premise of choice was neither philosophy nor science in the classical sense of these disciplines, but to use his religious faith in the traditional Christ, which is then expanded and transformed into the Universal Christ. For Teilhard, this belief in its totality is fundamental, central, and dominant, encompassing the All of the universe—Center and the Sphere. But Teilhard is not only a cosmo-mystical believer. He is also the philosopher of a phenomenological vision. His system can be called a creative union. This vision is certainly not severed from his faith in the Universal Christ, rather it is the “ultra-physical” aspect. One could say it is rational—in fact, one must say as much. Teilhard posits, that, although not without its impasses, clashes, or failures, the Universe develops and expands, as a whole in a harmonious way, from the “believable nothingness” to the Omega point in the axis and under the authority of the law of evolution, complexity, and conscience. The three fundamental elements of the Teilhardian synthesis that exist at the speculative level are a faith in the Universal Christ, a phenomenological vision, and, logically coming from this vision, a cosmic-dogmatic theology that affirms the cosmic nature of Christ the evolutionist. It is logical to have a faith, a vision, and a dogma. It is classical: Every theology is a confluence of reason and faith, and develops, if possible, to improve the conception and formulation of what one believes. The first volume is dedicated to the Faith in the Universal Christ. Under the title of the Cosmic and Christic Vision, the second volume will essentially focus on the Phenomenological Vision of the Creative Union and on the Evolutive Christic Cosmic Dogma. The third volume, For and Against, will be an echo of the varied reactions brought about by Teilhard either as a transformer at the scientific level or as a religious thinker. A general conclusion will attempt to situate him as a philosopher and theologian in order to answer the emerging question, whether it is a Christian or Teilhardian faith. Entitled Evolutionist Catechesis, the fourth volume (in preparation [never completed]) will address original sin, redemption, the Eucharist, and the third, cosmo-mystic way.
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Philippe de la Trinité’s analysis gets to the metaphysical and theological heart of a most troubling and confused system of thought. His meticulous guidance through Teilhard de Chardin’s erroneous interpretation of the Gospel and advocacy for evolution is an important tool of apologia, as he brings together Scripture, dogma, and Thomistic philosophy to get to the truth. Readers will clearly see the essential place of sound metaphysics in Catholic belief. —✠ Bishop Athanasius Schneider, Auxiliary Bishop of Astana, Kazakhstan
Père Philippe de la Trinité, o.c.d., served as the president of the Pontifical Faculty of Theology of the Discalced Carmelites in Rome from 1953 to 1964. Because of his orthodox views and his openness to the renewal of theology, he was often consulted by the Holy See on doctrinal questions. His critical analysis of Teilhard de Chardin is considered a model of clarity and charity in truth. —Fr. Louis-Marie de Blignières, founder of the Fraternity of Saint Vincent Ferrer
This well-documented study by Jean Rambaud (Père Philippe de la Trinité, o.c.d.) explores the cosmology of the renowned Jesuit paleontologist in three successive ways: chronologically, thematically, and by reviewing his commentators. For Teilhard, the incarnate Logos unites in himself not only divine and human nature but cosmic nature as well, such that the whole world process, with its extension in history, becomes the genesis of the “total Christ.” What Teilhard himself called his “naturally pantheistic soul” somehow coexisted with an ardent love of the Redeemer, making him—so Rambaud generously proposes—a nature mystic who was simultaneously in a state of supernatural grace. But the outcome is a disaster both for a sane metaphysics and a sound doctrinal theology. —Fr. Aidan Nichols, O.P., author of The Singing-Masters Church Fathers from Greek East and Latin West
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