Benedict Quotes Chardin On The Cosmos As Living Host

A rose offers life to another rose. Sort of Chardin's version of the 'trickle down' theory.

Pope cites Teilhardian vision of the cosmos as a 'living host'
By JOHN L. ALLEN JR. National Catholic Reporter, July 28, 2009

Though few might have cast him in advance as a "green pope," Pope Benedict XVI has amassed a striking environmental record, from installing solar panels in the Vatican to calling for ecological conversion. Now the pontiff has also hinted at a possible new look at the undeclared patron saint of Catholic ecology, the late French Jesuit scientist and philosopher Pierre Teilhard de Chardin.

Benedict's brief July 24 reference to Teilhard, praising his vision of the entire cosmos as a "living host," can be read on multiple levels -- as part of the pontiff's rapprochement with the Jesuits, or as a further instance of finding something positive to say about thinkers whose works have set off doctrinal alarms, as Benedict previously did with rebel Swiss theologian and former colleague Hans Küng.

The potential implications for environmental theology, however, are likely to generate the greatest interest among Teilhard's fans and foes alike -- and more than a half-century after his death in 1955, the daring Jesuit still has plenty of both. Admirers trumpet Teilhard as a pioneer, harmonizing Christianity with the theory of evolution; critics charge that Teilhard's optimistic view of nature flirts with pantheism.

Benedict's comment came during a July 24 vespers service in the Cathedral of Aosta in northern Italy, where the pope took his annual summer vacation July 13-29.

Toward the end of a reflection upon the Letter to the Romans, in which St. Paul writes that the world itself will one day become a form of living worship, the pope said, "It's the great vision that later Teilhard de Chardin also had: At the end we will have a true cosmic liturgy, where the cosmos becomes a living host. (I actually feel that this is the present truth about the cosmos, and mankind is just too blind to understand it.)

"Let's pray to the Lord that he help us be priests in this sense," the pope said, "to help in the transformation of the world in adoration of God, beginning with ourselves." (Ourselves is the only part 0f the cosmos that needs transformation.)

Though offered only in passing, and doubtless subject to overinterpretation, Benedict's line nevertheless triggered headlines in the Italian press about a possible "rehabilitation" of Teilhard, sometimes referred to as the "Catholic Darwin." That reading seemed especially tempting since, as a consummate theologian, Benedict is aware of the controversy that swirls around Teilhard, and would thus grasp the likely impact of a positive papal reference.

At the very least, the line seemed to offer a blessing for exploration of the late Jesuit's ideas. That impression appeared to be confirmed by the Vatican spokesperson, Jesuit Fr. Federico Lombardi, who said afterward, "By now, no one would dream of saying that [Teilhard] is a heterodox author who shouldn't be studied."(That's a very optimistic reading of conservative thinkers who tend to equate Chardin as the patron saint of the New Age movement.)

Teilhard's most prominent living disciple in Italy, lay theologian Vito Mancuso, told reporters that he was "pleasantly surprised" by Benedict's words and that they have "great importance."
Teilhard, who died in 1955 at the age of 73, was a French Jesuit who studied paleontology and participated in the 1920s-era discovery of "Peking Man" in China, a find that seemed to confirm a gradual development in the human species. Teilhard has also been linked to the 1912 discovery of "Piltdown Man" in England, later exposed as a hoax.

On the basis of his scientific work, Teilhard developed an evolutionary theology asserting that all creation is developing towards an "Omega Point," which he identified with Christ as the Logos, or "Word" of God. In that sense, Teilhard broadened the concept of salvation history to embrace not only individual persons and human culture, but the entire universe. In short order, Teilhard's thought became the obligatory point of departure for any Catholic treatment of the environment.

Yet from the beginning, Teilhard's theology was also viewed with caution by officials both of the Jesuit order and in the Vatican. Among other things, officials worried that his optimistic reading of nature compromised church teaching on original sin. In 1962 -- seven years after his death -- the Vatican's doctrinal office issued a warning that his works "abound in such ambiguities and indeed even serious errors, as to offend Catholic doctrine."(The Church might get a lot futher if they considered the concept of original ignorance, which is the true state of an incarnated person.)

In 1981, on the 100th anniversary of Teilhard's birth, speculation erupted about a possible rehabilitation. It was fueled by a letter published in L'Osservatore Romano, the Vatican newspaper, by the then-Cardinal Secretary of State Agostino Casaroli, who praised the "astonishing resonance of his research, as well as the brilliance of his personality and richness of his thinking." Casaroli asserted that Teilhard had anticipated John Paul II's call to "be not afraid," embracing "culture, civilization and progress."

Responding to ferment created by the letter, the Vatican issued a statement insisting that its 1962 verdict on Teilhard still stands -- to date, Rome's last official pronouncement on Teilhard. (The statement was issued in July 1981, four months before then-Cardinal Joseph Ratzinger, the future Pope Benedict XVI, took over as prefect of the Congregation for the Doctrine of the Faith.)

Across the years, Benedict has sometimes seemed to be of two minds himself.
In his 1968 work Introduction to Christianity, Ratzinger wrote that Eastern Christianity has a deeper appreciation for the "cosmic and metaphysical" dimension of Christianity than the West, but that the West seemed to be recovering that perspective, "especially as a result of stimuli from the work of Teilhard." He argued that Teilhard gave authentic expression to the Christology of St. Paul. (The West is also behind Indigenous understanding and appreciation for the "cosmic and metaphysical" dimension.)

As Pope, Benedict has occasionally used language that seems to reflect a Teilhardian touch. In his 2006 Easter homily, the pontiff referred to the theory of evolution, describing the Resurrection as "the greatest 'mutation,' absolutely the most crucial leap into a totally new dimension that there has ever been in the long history of life and its development." (Yes, Yes, Yes. The whole idea of Jesus's teachings were to give us the road map to make the same leap.)

Yet Ratzinger's ambivalence about Teilhard is of equally long vintage. In a commentary on the final session of the Second Vatican Council (1962-65), a young Ratzinger complained that Gaudium et Spes, the "Pastoral Constitution on the Church in the Modern World," played down the reality of sin because of an overly "French," and specifically "Teilhardian," influence.
Overall, the impression is that Benedict finds much to like about Teilhard's cosmic vision, even if he also worries about interpretations at odds with orthodox faith.

Benedict's July 24 remark on Teilhard builds upon the pope's strong record on the environment, considered by many observers to be the most original feature of his social teaching. Most recently, Benedict devoted a section of his new social encyclical, Caritas in Veritate, to a call for deepening what he called "that covenant between human beings and the environment, which should mirror the creative love of God."

In her recent book Ten Commandments for the Environment: Pope Benedict XVI Speaks Out for Creation and Justice, Catholic writer Woodeene Koenig-Bricker described Benedict as "the greenest pope in history," arguing that he has not only made strong environmental statements but also put them into practice.

In that light, one wonders if Benedict's shade of green could eventually allow Teilhard to be named the patron saint of Catholic ecology de jure, as well as de facto. If so, July 24 could be remembered as the first stirring of an "evolutionary leap" in the late Jesuit's reputation and official standing.

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Is Pope Benedict beginning to show some signs of rethinking his days in the CDF with his all too frequent need to silence forward thinking theologians? For this Pope to even quote Chardin is a step away from his previous insistence on spotless orthodoxy.

I'm just a little bit bemused. Maybe all those New Age channelers are on to something when they keep talking about how the energy has changed and the old type of thinking will no longer hold sway. Or in Chardin's thinking, the noosphere is moving forward and Benedict is getting connected. Maybe it's just the water up in the Alps.

In any event, Benedict has given me more than one pausal moment in the last few months. He is becoming something of a contradiction, and there is no question he is our first green Pope. Ecological sensitivity does begin to give one a much bigger view of the cosmos and man's place in it---as in mankind is actually in the cosmos, and not above it, not destined to control and manage it, but destined to live in creative harmony and balance with it.

Even if Pope Benedict only throws out a few thoughts along these lines, and those just occasionally, he is still laying the ground work for a different Catholic vision, and that is a very balanced thing to do. As Pope he's giving me hope, where as I had none when he led the CDF. Or maybe it's just the water I'm drinking.