The Amazonian Synod and Teilhardian Evolution: A Journey into the Heart of Antichrist
“We are now standing in the face of the greatest historical confrontation humanity has gone through. I do not think that wide circles of American society or wide circles of the Christian community realize this fully. We are now facing the final confrontation between the Church and the anti-Church, of the Gospel versus the anti-Gospel, between Christ and the Anti-Christ. We must be prepared to undergo great trials in the not-too-distant future; trials that will require us to be ready to give up even our lives, and a total gift of self to Christ and for Christ. Through your prayers and mine, it is possible to alleviate this tribulation, but it is no longer possible to avert it. . . .How many times has the renewal of the Church been brought about in blood! It will not be different this time.”( Bicentennial talk given in the United States in 1976 by Cardinal Karol Wojtyla, the future Pope John Paul II).
The final confrontation between the Gospel and the anti-Gospel, and between Christ and the Anti-Christ, would now appear to be coming to us with all the force of a demonic blitzkrieg in the form of Teilhardian Evolutionary theology. It is through the Amazonian Synod, to be held in Rome, October 6-27, 2019, that its proponents are seeking to irreversibly incarnate this theology in all the depths of Catholic belief, worship, and praxis.
Before entering into a deeper examination of Teilhardian theology, we offer the following succinct statement regarding its fundamental total inversion of Catholic Truth:
Teilhardian theology completely inverts the Catholic Truth concerning the existence of a Supernatural God, from Whom we receive all Life, Truth, and Grace. It replaces this Supernatural God with a belief in the Ultra-Human which, it alleges, will be the final fulfillment of a series of evolutionary leaps: from the most primitive state of matter – to human consciousness – and finally, to the convergence of all such individual consciousnesses in a final Omega Point of absolute perfection and unity. It is the ultimate expression of supreme Idolatry (literal “worship of self”) by which man “changed the truth of God into a lie; and worshipped and served the creature rather than the Creator”. (Romans 1: 25).
Teilhard de Chardin’s supreme blasphemy consisted in his total inversion of the Catholic truth about Christ and His Incarnation. St. Paul tells us that Jesus Christ is “yesterday, and today, and the same forever” (Heb. 13:8). As Infinite and Perfect God, He became incarnate, suffered, died and rose again in order that we might be lifted up to perfect Life in Him. On the other hand, Teilhard proposed for our belief a Christ Who is the “Prime Mover of the evolutive movement of complexity-consciousness”, and therefore the fulfillment and end-point of an evolutionary progression in which Christ also must be saved and completed through the evolutionary convergence and merging of all of creation into union and identification with Himself as the Omega Point (or what Teilhard also calls the Christic). Teilhard writes: “It is Christ, in very truth, who saves, – but should we not immediately add that at the same time it is Christ who is saved by Evolution?” (The Heart of Matter, p.92). And he further adds: “the Christ of Revelation is none other than the Omega [End Point] of Evolution.” (ibid.).
And, in case we might still possess doubt as to whether all this is in direct denial of the absolute perfection, infinitude, and immutability of the Supreme Godhead, we also have the following from Teilhard’s pen:
“Classical metaphysics had accustomed us to seeing in the World – which it regarded as an object of ‘Creation’ – a sort of extrinsic product which had issued from God’s supreme efficient power as the fruit of his overflowing benevolence. I find myself now irresistibly led – and this precisely because it enables me both to act and to love in the fullest degree – to a view that harmonizes with the spirit of St. Paul {this is nonsense]: I see in the World a mysterious product of completion and fulfillment for the Absolute Being himself.” (The Heart of Matter, p.5).
An Infinite, all-perfect God is in no way subject to ‘completion and fulfillment” by His creation. The God of Teilhard de Chardin is not the God of Christianity.
All of this obviously demands an entirely new view of Christ, the Church, Catholic Dogma, Morality, and the sacraments. This is precisely what Cardinal Hummes, relator general for the upcoming Synod, called for in his May 13, 2019 interview with Anthony Spadaro. In describing the purpose and goal of the Amazon Synod, he proclaimed, “All theology and Christology, as well as the theology of the sacraments, are to be reread starting from this great light for which ‘all is interconnected, interrelated’.”
The Tower of Babel
Despite his rejection of Thomistic metaphysics (and its absolute necessity for overcoming the spectre which now hovers over the Church), Pope John Paul II (as in our opening quote) displayed at times a very acute sense of the coming of Antichrist. The quote at the beginning of this article is fairly well known, but equally important are the following less-known statements from his 1984 Post-Synodal Apostolic Exhortation on Reconciliation and Penance in the Mission of the Church Today:“Now it can be said that the tragedy of humanity today, as indeed of every period of history, consists precisely in its similarity to the experience of Babel.”
And, in unraveling the nature of this experience, he writes:
“If we read the passage in the Bible on the City and Tower of Babel in the new light offered by the Gospel, and if we compare it with the other passage on the fall of our first parents, we can draw from it valuable elements for understanding of the mystery of sin. This expression, which echoes what Saint Paul writes concerning the mystery of evil, helps us to grasp the obscure and intangible element hidden in sin. Clearly, sin is a product of man’s freedom. But deep within its human reality there are factors at work which place it beyond the merely human, in the border-area where man’s conscience, will and sensitivity are in contact with the dark forces which, according to Saint Paul, are active in the world almost to the point of ruling it.”
And, in descending from the intellectual to the practical understanding as to how this mystery of evil plays out on the word’s stage, John Paul II writes:
“Intent on building what was to be at once a symbol and a source of unity [the Tower of Babel], those people found themselves more scattered than before, divided in speech, divided among themselves, incapable of consensus and agreement. Why did the ambitious project fail? Why did “the builders labour in vain”? They failed because they had set up as a sign and guarantee of the unity they desired a work of their own hands alone, and had forgotten the action of the Lord. They had attended only to the horizontal dimension of work and social life, forgetting the vertical dimension by which they would have been rooted in God, their Creator and Lord, and would have been directed towards him as the ultimate goal of happiness.
Pope John Paul II’s analysis contains much of the depth of the traditional understanding of the working of the mystery of iniquity down through history – of man forgetting the vertical dimension of God’s truth and life, and instead seeking to build the city of man on his own. It is the contention of this article, however, that an entirely new, and largely un-anticipated, dimension has now been added to the “spirit” and work of Antichrist – a depth of demonic activity and iniquity which could have only been dimly envisioned by the earlier centuries of Christianity. It is no longer just a question of man forgetting about God, or of his working in the “horizontal realm” to the exclusion of the vertical dimension of God. Rather, the dimension to which the spirit of Antichrist is now leading man consists of a full plunge of man into his own interior, in adoration and pursuit of the Ultra-Human which is to be attained through man’s conscious evolutionary Becoming. And it especially consists in the belief that man himself is now in possession of the power and obligation (through genetics and social engineering) to take command of his own evolutionary journey towards the Ultra-Human, and to exponentially increase the rate at which this is to be accomplished
Teilhardian theology, which has been fulsomely embraced in the “theology” of Pope Emeritus Benedict XVI, Pope Francis (see our article The Third Sorrowful Mystery: The Agony in the Garden) and many others in the hierarchy and elsewhere, now seeks total “inculteration” into the Church – this to be accomplished through the Amazonian Synod and its proposed Integral Ecology, and convergence of all that is considered to be “the spirit of this world” in its evolutionary progress. The secular term “integral ecology” has now, in fact, been adopted as a euphemism for this Teilhardian Evolutionary theology. In other words, the Amazonian Synod is effectively being promoted as an interiorized Tower of Babel which will make man’s ascension over God complete.
The Tower of Babel Interiorized
Note: Much of the following analysis is taken from a 1951 essay written by Teilhard de Chardin, titled The Convergence of the Universe, which is to be found on the web here:https://www.organism.earth/library/document/139. Any quotations offered which are not from this document will be referenced to their proper source.
The primary thing that we must understand in regard to Teilhardian Evolution is that it is not properly symbolized or imaged by the conventional “evolutionary tree” which is ever branching upwards and outwards in evolutionary diversification and growth, and of which man is only one branch or leaf – advanced though he may be. Such a view sees evolution as an ever expanding process reaching upwards into a limitless and indeterminate future.
Rather, for Teilhard de Chardin, evolution is a directed process (involving a “cosmic drift”) of increasing complexity and convergence within (which he calls “psychogenic concentration“), in which matter (through the process of molecular complexification) evolves into organic life (the “Biosphere”), which then further evolves into self-awareness and reflection (Hominization).
But this is not at all the end of the process. Individual consciousness and self-awareness are only the beginning of “hominization”, which eventually has led us to the critical threshold of another evolutionary leap within which we now find ourselves.
Man, by nature, is not an isolated individual, but rather a social being. In Teilhard’s view, the internal pressure of human socialization, intercommunion, compression, and convergence (he even includes the concepts of “heat” or “temperature” in regard to the directive “drift” of this evolutionary process) has created a “special envelope” which “now stretches over the old biosphere, and which now “provides its own system of internal connexions and communications”. This “envelope” of interconnected and converging self-awareness and consciousness Teilhard calls the “Noosphere” (from the Greek Nous – “Mind”). He writes:
“The irresistible ‘setting’ or cementing together of a thinking mass (Mankind) which is continually more compressed upon itself by the simultaneous multiplication and expansion of its individual elements: there is not one of us, surely, who is not almost agonizingly aware of this, in the very fibre of his being. This is one of the things that no one today would even try to deny: we can all see the fantastic anatomical structure of a vast phylum [social, psychic, informational, etc.] whose branches, instead of diverging [branching out] as they normally do, are ceaselessly folding in upon one another ever more closely, like some monstrous inflorescence – like, indeed, an enormous flower folding-in upon itself; the literally global physiology of an organism in which production, nutrition, the machine, research, and the legacy of heredity are, beyond any doubt, building to planetary dimensions [one can only imagine the ‘fuel’ which the Internet would have provided for Teilhard’s ‘Great Vision’]….Writing in the year 1950, I can say that the evolution of my inner vision culminates in the acceptance of this evident fact, that there is a ‘creative’ tide which (as a strict statistic consequence of their increasing powers of self-determination) is carrying the human ‘mega-molecules’ towards an almost unbelievable quasi ‘mono-molecular’ state; and in that state, as the biological laws of Union demand, each ego is destined to be forced convulsively beyond itself into some mysterious super-ego.” (The Heart of Matter, p. 37-38).
[We might well imagine the delight of any sort of Antichrist figure at the prospect that he has both divine and evolutionary sanction to “convulsively force” all men into “some mysterious super-ego.”].
The earth itself, being part of this collective process of evolution from matter into spirit and beyond, plays an enormous part in this process. Teilhard in fact calls the earth a “thinking planet”. In itself, being a finite surface upon which millions of reflective hominids have proliferated, the earth is a primary factor in the cosmogenic “heat” or “pressure” which cause the compression and convergence (through social communication, etc.) which generates the Noosphere. By the very fact that mankind now is being forced by modern science, technology, and communications beyond himself into some sort of super-ego which is an evolutionary precursor to the Ultra-Human, and because this clearly negates any notion that the question of salvation must focus on the individual soul and its relation to God, then it becomes quite clear why the Amazon Basin is so crucial for the implementation of the Teilhardian agenda. The Instrumen Laboris for the Amazonian Synod, describes the Amazonian indigenous people as not only those who live in communion with the earth, but also as those who live in “intercommunication with the entire cosmos”, for whom “the land is a theological place by which the faith is lived”, and a “unique source of God’s revelation”. It therefore provides the perfect venue for promoting a “spirit of this world”, undermining the vertical dimension of Catholic belief and practice, in order to institute this new religion which will come from the evolutionary pressure and “heat” which is now rising and converging from below and within. Teilhard writes:
“It is unmistakably apparent (as all of us can see) that at this moment we are irretrievably involved in a rapidly accelerating process of human totalization. Under the combined force of the multiplication (in numbers) and expansion (in radius of influence) of human individuals on the surface of the globe, the noösphere has for the last century shown signs of a sudden organic compression upon itself and compenetration. This is without any doubt the most massive and the most central of the events the earth has experienced in our day.”
Teilhard then proceeds to tell us that all of this places an extraordinary demand upon us to “make up our minds and get down to work, quickly, and immediately”. And he continues:
“For, if it is really true that an ultra-human [destiny] can be distinguished ahead of us, to be attained by ultra-evolution, it is equally true that this ultra-evolution, operating henceforth in a reflective medium, can only be (at least in its most seminal and central axis) an auto- or self-evolution: in other words, it must be a consciously and passionately willed deliberate act. If the totalization of the noösphere is to be biologically successful, it cannot be simply instinctive and passive. It looks to us for an active and immediate collaboration, for a vigorous drive, based on conviction and hope. For evolution will not mark time.”
In other words, according to Teilhard, we now must choose for the belief that mankind is evolving into the “Ultra-Human”, and act upon it. Again, Teilhard writes:
“That is the precise point upon which mankind is obliged to divide itself (as, indeed, we can see for ourselves it is actually doing) into two irreconcilably conflicting blocs. And, we can confidently predict, only that portion of mankind which has made the correct choice will survive—and super-live.”
Teilhard here makes an extraordinary proclamation, deserving of our most profound reflection. He flatly states that mankind is dividing itself into “two irreconcilably conflicting blocs”. Clearly, he is here contrasting those who agree to participate in his evolutionary agenda towards the Ultra-Human, with those who refuse. And also, clearly, anyone who believes according to the traditional Catholic Faith in a truly Supernatural God falls under the second category, and must be numbered among those who cannot survive.
Why is this so? It is because traditional Catholicism embodies that “static” and “rigid” presence in this world which clings to the notion that human fulfillment lies not in man’s evolutionary transformation into some future Ultra-human state, but rather in the fundamental act of faith by which he surrenders his mind and will to a God of infinite Truth and Love Who has fully revealed Himself in Jesus Christ. This places all faithful Catholics in the category of those who refuse to “move” and “act” in cooperation with Teilhard’s evolutionary mandate.
The “need to act now”, according to Teilhard, is absolutely imperative because of:
“the duty and clearly-defined hope of gaining control (and so making use) of the fundamental driving forces of evolution. And with this, the urgent need for a generalized eugenics (radical no less than individual) directed, beyond all concern with economic or nutritional problems, towards a biological maturing of the human type and of the biosphere. Simultaneously, too, the necessity of drawing up as soon as possible the main lines of a spiritual energetics devoted to the study of the conditions under which the human zest for auto-evolution and ultra-evolution – which at the moment is dissipated in any number of different forms of faith and love – may be in a position to form a compact group [all of whom, we may presume, are One-World Teilhardian evolutionists], to safeguard itself and to intensify – to meet the requirements, and through the influence of, the new regime we have just entered: that of a world in a reflective state of self-transformation.”
As is the case with all such utopian programs (Gnosticism, Communism, etc.) which promote man’s becoming over God’s Being, this new regime will be in the hands of an elite. Teilhard writes:
“It is a matter of bringing together a large number of minds that are sufficiently open and in tune with influences of the cosmic order to perceive, record and amplify [through eugenics] a movement of the noosphere in relation to itself. Such an enterprise, it is evident, can profitably be undertaken only after a very considerable preliminary work of discussion and tentative inquiry conducted by physicists and biologists.
But such eugenics will not confine itself merely to those such as traditional Catholics who refuse to cooperate with Teilhard’s evolutionary “vision”. It will also be applied to those peoples and races who are deemed to be “unprogressive”. Again, from Teilhard:
“Now eugenics does not confine itself to a simple control of births. All sorts of related questions, scarcely yet raised despite their urgency, are attached to it. What fundamental attitude, for example should the advancing wing of humanity take to fixed or definitely unprogressive ethnical groups? [We do well here to pause, and consider what Teilhard’s view of the “indigenous” peoples of the Amazon would have been]. The earth is a closed and limited surface. To what extent should it tolerate, racially or nationally, areas of lesser activity? More generally still, how should we judge the efforts we lavish in all kinds of hospitals on saving what is so often no more than one of life’s rejects? Something profoundly true and beautiful (I mean faith in the irreplaceable value and unpredictable resources contained in each personal unit) is evidently concealed in persistent sacrifice to save a human existence. But should not this solicitude of man for his individual neighbor be balanced by a higher passion, born of the faith in that other higher personality that is to be expected, as we shall see, from the world-wide achievements of our evolution? To what extent should not the development of the strong (to the extent that we can define this quality) take precedence over the preservation of the weak? How can we reconcile, in a state of maximum efficiency, the care lavished on the wounded with the more urgent necessities of battle? In what does true charity consist?” (Teilhard de Chardin, Human Energy, p.131-132).
We must realize, therefore, that while the coming Synod is being held under the ostensible theme and purpose of an “Integral Ecology” which will be inclusive towards the Amazon peoples (and inculterating many of their beliefs and forms of worship), the ultimate purpose of this “inclusiveness” (from the perspective of a Teilhardian agenda), lies not in any sort of ultimate respect for their traditions and beliefs (or even the value of their personal lives – they will be considered expendable after having performed their role in cosmogenesis). Rather, they and their diversified cultures are being employed in creating that “heat” and “pressure” of convergence of all peoples on the earth which will break down all rigid and static states of consciousness (especially traditional Catholicism), and thus accomplish the liberation of human consciousness necessary for the evolutionary leap by way of “forced convergence” into “human totalization”. It would certainly seem that the indigenous people of the Amazon would have to be considered among the most “unprogressive” peoples in the world, and therefore scheduled ultimately to be among those who will not survive.
In our article The Third Sorrowful Mystery: The Crowning with Thorns, we carefully detailed the extraordinary extent to which Pope Emeritus Benedict XVI and Pope Francis have embraced Teilhardian evolutionary theology. This does not at all entail the necessity that they have also embraced the program of eugenics detailed above. It is only necessary that such leaders of the Church have their fingers in the pie, in order for them to become profoundly effective tools in the hands of the enemy. The term “useful idiots” has been attributed to Vladimir Lenin in his characterization of those who, while they would certainly have rejected the hidden viciousness behind Communist idealism, yet became fellow travelers through the seduction of other attractive words and concepts. Such a language of seduction is now being perpetrated for the Amazonian Synod: “inclusiveness”, “mercy”, “integral ecology”, the “sacredness of creation”, etc. And beneath this language, as it is now being used, the jaws of Hell open widely.
In the future lies a new regime, employing every means conceivable towards the furthering of this Tower of Babel now being erected within the interior of modern man. It was Teilhard de Chardin’s greatest frustration that the Catholic Church was so slow to embrace this effort:
“Why is it that in Rome, along with a ‘Biblical Commission’, there is no ‘Scientific Commission’ charged with pointing out to authorities the points on which Humanity will take a stand tomorrow – points, I repeat, such as: 1) the question of eugenics (aimed at the optimum rather than the maximum in reproduction, and joined to a gradual separation of sexuality from reproduction); and (2) the absolute right (which, of course, must be regulated in its ‘timing’, and in its conditions! ) to try everything right to the end – even in the matter of human biology….And while all this is going on churchmen really think that they can still satisfy the world by promenading a statue of Fatima across the continent! – This kind of thinking manifests itself here in New York too where Catholic organizations are noisily separating themselves from Trusts or Boards of charitable organizations which have agreed to associate with groups [Planned Parenthood] interested in methods of eugenics (even though these groups are just as interested in fecundity as they are in birth prevention) – O Pharisees!” (Letters from My Friend Pierre Teilhard de Chardin 1948-1955, p. 172).
The Church has not embraced such fulsome eugenics, and yet Teilhard would now be deeply pleased. If the Amazon Synod comes to its planned fruition, the Church will have much more than its fingers in the pie. It will be knee-deep in those deceptions necessary for it to be considered inconsequential by the rest of the world, and thus to have been “taken out of the way” (2 Thess. 2: 7).
Finally, we must also note that it is the opinion of many who consider themselves faithful Catholics that the crisis we now face is the temporary fruit of many priests who attended seminaries during the 1960’s, 70’s, and 80’s, and who are now in prominent positions in the Church hierarchy. It is their further contention that this situation is changing, and that we now have more “conservative” priests emerging from current seminary training. It is such a view that allows these persons to convince themselves that all of this will pass, and that they can go about their business as usual.
But it is also true that the dialectical spirit of Antichrist always entails a swinging back and forth between “liberal” and “conservative”, and that such “swings” towards conservativism almost always prove deceptive (just as they do in the political realm) in the face of the unrelenting engine of modern progression towards the anti-Gospel and the Antichrist. Most significant is the fact that so many of these new priests have succumbed in one way or another to evolutionary theory in regard to man’s origins. They stand therefore at the very beginning of their priesthood – weak-kneed, and having already capitulated to reductive science – over an abyss of coming seduction and “pressure” (especially as encapsulated in Pope Francis’ oft-repeated mantra that ‘Time is greater than Space’) which it will be almost impossible for them to resist over the coming years of their priesthood. The depths of mind and heart necessary to resist such pressure can only be established upon complete rejection of all evolutionary theory. And the grace of this conviction and fortitude awaits them in the “space” of the Immaculate Heart of their Mother.
All that we have written above has only one purpose: to bring all faithful Catholics to a Nineveh-like awareness of what is about to descend upon us, and therefore to inspire every person to take upon themselves the passion and effort to act upon what is contained in our Original Proposal.
Hidden beneath the broken-wings of Time,
A Mother’s Heart Waits
And Whispers in Triumph
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