Joseph A. Ratzinger and Teilhard de Chardin

PURPOSE

The purpose of this brief document is to give a further insight into Ratzinger's brand of theology and the seeds it plants in the unEvangelized minds of most Christians.

The complexity of the words and grammatical structure may make the quotes impossible to understand by many. If that is the case, just skip the text and review the "CONCLUSIONS".

BACKGROUND

Mrs. R.M., a close cooperator, wrote:

Some time back (January 2013) (1) you referred, on one of your posts, a link to Thomas H. Horn who was writing a series about Exo-Vaticana (Jesuit at Vatican telescope using an instrument with the surname of LUCIFER, apparently promoting the ideas of an "extraterrestrial messiah".

On Part 16 of the series, dated March 27, 2013, Benedict is quoted as a Teilhard de Chardin's follower, and that is made using quotations of 2 of his books. I remember some time back that you also talked on your pages about that person (Chardin). The pertinent parts are copied and pasted for your convenience.

We felt that the information shared by Mrs. R.M. was worthy of publication in an effort to finish opening the eyes and ears of those who are still having difficulty realizing the truth.

DETAILS

The pertinent parts... (2)

"Unbeknownst to most Roman Catholics, the retired Pope Benedict XVI is a Chardinian mystic of the highest order. His book, Credo for Today: What Christians Believe (2009), follows the lead of the Jesuit and states unequivocally that a belief in Creationism (the idea that life, the Earth, and the universe as we know it today did not "evolve" but rather were created by the God of the Bible) "contradicts the idea of evolution and [is] untenable today". [vii] Following his rejection of Creationism and support of evolution, Pope Benedict XVI employed the doctrine of the Second Coming of Christ to advance Chardin's "Omega Point," in which a "new kind" of God, man, and mind will emerge. From page 113 we read:

From this perspective the belief in the second coming of Jesus Christ and in the consummation of the world in that event could be explained as the conviction that our history is advancing to an "omega" point, at which it will become finally and unmistakably clear that the element of stability that seems to us to be the supporting ground of reality, so to speak, is not mere unconscious matter; that, on the contrary, the real, firm ground is mind. Mind holds being together, gives it reality, indeed is reality: it is not from below but from above that being receives its capacity to subsist. That there is such a thing as this process of 'complexification' of material being through spirit, and from the latter its concentration into a new kind of unity can already be seen in the remodeling of the world through technology. [viii]

The term "complexification"' was coined by Chardin (and the technological allusions it suggests is akin to transhumanism and Ray Kurzweil's Singularity) and the pope's complete devotion to this theology is again laid bare in his book, Principles of Catholic Theology (1987), which states:

The impetus given by Teilhard de Chardin exerted a wide influence. With daring vision it incorporated the historical movement of Christianity into the great cosmic process of evolution from Alpha to Omega: since the noogenesis, since the formation of consciousness in the event by which man became man, this process of evolution has continued to unfold as the building of the noosphere above the biosphere. [ix]

This "noosphere" is taken very seriously today in modernist Catholic theology, academia, and even science. It is explained in the scientific journal, Encyclopedia of Paleontology, this way:

Teilhard coined the concept of the "noosphere," the new "thinking layer" or membrane on the Earth's surface, superposed on the living layer (biosphere) and the lifeless layer of inorganic matter (lithosphere). Obeying the "law of complexification/conscience," the entire universe undergoes a process of "convergent integration" and tends to a final state of concentration, the "point Omega" where the noosphere will be intensely unified and will have achieved a "hyperpersonal" organization. Teilhard equates this future hyperpersonal psychological organization with an emergent divinity [a future new form of God]. [x]

The newly sanctioned doctrine of an approaching "emergent divinity" in place of the literal return of Jesus Christ isn"'t even that much of a secret any longer among Catholic priests (though the cryptic Chardian lingo masks it from the uninitiated). For instance, in his July 24, 2009, homily in the Cathedral of Aosta while commenting on Romans 12:1-2, the pope said:

The role of the priesthood is to consecrate the world so that it may become a living host, a liturgy: so that the liturgy may not be something alongside the reality of the world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos becomes a living host. [xi]

This is overtly pantheistic and, of course, the text he was discussing (Romans 12) teaches the exact opposite: "Be not conformed to this world" (Romans 12:2a). While the pope thus aggressively promotes Chardin's process of "noogenesis" in which the cosmos comes alive and everyone unifies as a "living host," one can readily see that Brahman, Nirvana, Overmind, and Singularity are roughly equivalent to this monistic concept. Interestingly, noogenesis actually has two uses: one in Chardin's Darwinian pantheism - and another, more telling rendering - within modern astrobiology."

CONCLUSION

It is very hard to be charitable when faced with so much meaningless verbiage. Neither the author of the quoted article nor Ratzinger have the slightest idea of what mysticism or being mystic is. Much less about what they are trying to explain.

Compare the above gibberish with the simplicity and clarity Jesus spoke and that of those who today speak His Words. A 'text book example' of a similar collection of gibberish are the fifteen books that Augustine (3) wrote trying to explain the concept of the Most Holy Trinity and how - with God given words - in less than two pages (4) it was explained in its totality. The "totality", of course, which is comprehensible to a human mind

NOTES

(1) The referred to post

January 7th, 2013

News Report No. 1
[our highlights]

Lucifer Instrument Helps Astronomers See Through Darkness to Most Distant Observable Objects. (a)

A new instrument with an evil-sounding name is helping scientists see how stars are born. Lucifer, which stands for (deep breath) "Large Binocular Telescope Near-infrared Utility with Camera and Integral Field Unit for Extragalactic Research", is a chilled instrument attached to a telescope in Arizona. And yes, it's named for the Devil, whose name itself means "morning star." But it wasn't meant to evoke him, according to a spokesman for the University of Arizona, where it is housed.

The instrument is chilled to -213 Celsius, about -351 F, to allow for near-infrared observations. That wavelength is important for understanding star and planet formation, as well as observing very distant and very young galaxies. Lucifer has three interchangeable cameras for imaging and spectroscopy in different resolutions. It has a large field of view and high-res capabilities, which allow a wide range of observations.

Lucifer is part of the Large Binocular Telescope, which happens to be right next to the Vatican Observatory on Mt. Graham in Tucson. That's right, the Vatican has an observatory in Arizona, manned by Jesuit astronomers. Now its next-door neighbor is named for the Devil.

(a) Source of quotes

(2) Source of quotes

(3) Fifteen Books on the Trinity

(4) The Secret Concept of the Most Holy Trinity revealed

Published on April 7th, 2013 - Divine Mercy Sunday

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