The problem with Teilhard’s “scientific theology” is not evolution per se but the definition or interpretation of such a term and its application to Christian theology.

Challenging the Rehabilitation 

of Pierre Teilhard de Chardin

By Scott Ventureyra

Theistic Evolution: The Teilhardian Heresy 

by Wolfgang Smith

As the sixtieth anniversary of Pierre Teilhard de Chardin’s deathapproaches this April, a renewed interest in his thought has found its way into the popular consciousness. A play praising the life of Teilhard, titled The De Chardin Project, ran from November 20 until December 14 in Toronto, Canada. Additionally, a two-hour biography on Teilhard’s life, tentatively titled The Evolution of Teilhard de Chardin, is scheduled to be released this year. The purpose of this documentary is expressed clearly on The De Chardin Project website: “The time is ripe to introduce Pierre Teilhard de Chardin to a new generation—the man, the paleontologist, the visionary French Jesuit priest, whose relentless effort to reframe his beliefs in the light of evolution led to a paradigm shift in the relationship of science and religion.”

Such praise for Teilhard’s attempt to amalgamate evolutionary thought with theological concepts is justified only to the extent that we see him as a pioneer within a historical context and not as someone whose work has any contemporary relevance. Indeed, there are many approaches that may or may not include evolutionary thought, the majority of which transcend what Teilhard envisioned with respect to the harmony between science, philosophy and theology. For example, the late nuclear physicist and theologian, Ian Barbour, published more recent ground-breaking studies on the relationship between science and religion that stands as a distinct alternative to Teilhard’s own limited, and ultimately outdated, approach. So aside from a relevant historical context, the science and religion interaction has advanced far beyond Teilhard’s thought.

Beyond anniversary preparations, Teilhard has garnished a significant amount of attention in recent years. Those of the “New Age” movement have latched on to many of his ideas, and he has even been dubbed “Father of the New Age Movement.” Pope Benedict XVI, in a homily delivered in 2008, had spoken on the relationship betweenoriginal sin and evolution, noting that there is no contradiction between the two (excluding atheistic assumptions). This, however, does not mean he supported Teilhard’s views on the issue, despite the claims of some. This past summer, there was an animated controversy within the Church over nuns who supported Teilhard’s notion of “conscious evolution.” Cardinal Gerhard Muller, who heads the Vatican’s Congregation for the Doctrine of the Faith, emphatically stated that such notions stand in stark contrast to Christian revelation and truth. Even Pope Francis’ words have been misconstrued to support Teilhard’s radical notions. As Fr. Dwight Longenecker rightly noted: “The idea that Pope Francis supports all this speculative Gnostic nonsense because he said we must be good stewards of creation is disingenuous and shows the author is either ignorant of Catholic theology or is distorting the pope’s words and intention on purpose.”

Although Teilhard was a geologist and paleontologist, he became the subject of controversy in part for his “scientific theology” or what Teilhardian scholar, David Grummet, has dubbed “evolutionary natural theology.” Teilhard’s views on original sin and consequently many of his works were censured by the Catholic Church throughout his lifetime. Although a number of theologians deny that his writings and thought were heterodox, a closer examination is likely to yield a different conclusion. Regardless of this, many have recently considered him to be a visionary not only for his creative work on the relationship between science and theology but also for the advent and progression of the internet, globalization, eco-theology and contemporary transhumanism. Given the wide interest in these subjects today, it is hardly surprising that contemporary writers are recycling Teilhard’s ideas. Even some prominent theologians have embraced rather uncritically much of Teilhard’s thought. Yet despite his intriguing ideas, his works remain fraught with scientific, theological and philosophical difficulties. If Teilhard’s thought is going to be presented to a new generation, it should be done so in an honest and objective manner.

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