Teilhardism in the Religion of the Future
Fr. Seraphim Rose has shown us that evolutionism is a philosophy, not a science. It is a religious philosophy which opposes Orthodoxy with no possible way to compromise. In essence, we either believe that man fell from a higher state or we believe he arose from a lower state. There are varying ideas of how to make a compromise; lumped together these ideas are called, "Christian evolutionism." Christian evolutionism has its roots in the West -- from Teilhard de Chardin, a Jesuit, paleontologist and geologist whom Fr. Seraphim recognized as a prophet of Antichrist.
from the new edition of Creation Genesis and Early Man
by Fr. Seraphim Rose
chapter: "Christian Evolutionism"
10. Teilhardism in the Light of Orthodoxy
The evolutionary philosophy of Teilhard de Chardin is, strictly speaking, the product of the meeting of modern philosophy with Roman Catholicism. However strongly Teilhardism might seem to break with certain aspects of the ultramontane Roman Catholicism of yesterday, there can be no doubt that it is in profound harmony with and admirably expresses the deepest "spiritual" current of apostate Rome: the use of "otherworldliness" for a this-worldly, chiliastic end, or as recent popes have expressed it, the "sanctification of the world." Within Roman Catholicism, Teilhardism is a new "revelation" quite as justified and as "traditional" as the revelation of several centuries ago of the "Sacred Heart of Jesus," which itself inspired one of Teilhard's "mystical meditations:
...What I discern in your breast is simply a furnace of fire; and the more I fix my gaze on its ardency the more it seems to me that all around it the contours of your body melt away and become enlarged beyond all measure, till the only features I can distinguish in you are those of the face of the world which has burst into flame...
In Teilhardism, Roman Catholicism has come virtually to the farthest limit of its blasphemy against the true teachings of the Church of Christ. That which is called "Christ" in this philosophy was precisely what the Orthodox Church knows as Antichrist: the "emerging" pseudo-Christ who promises mankind a "spiritual" kingdom of the world. In this philosophy the concept of and taste for the other world, the possession of which distinguishes Orthodox Christians from other men, it totally obliterated.
As we have seen, Teilhard is deeply in harmony both with the modern outlook and with Roman Catholicism, both of which are now converging in a new worldview. He rightly saw that evolution, if it is true, can not be kept in one compartment of human thought, but profoundly affects the whole of thought.[Teilhardism teaches that the earth evolves, man evolves, man's mind and soul evolve, society and morals evolve, even God! is evolving -- the universe is becoming conscious of itself. -jh] He was unconcerned to "reconcile" evolution with single points of Christian tradition and dogma, because he saw that there is no possible reconciliation. Evolution is a "new revelation" to man, and it is the single most important part of the worldview of the "Third Age of the Holy Spirit"* which is now coming upon the last humanity. In the light of evolution everything must change -- not just the "static worldview" of Holy Scripture and the Holy Fathers, but ones whole outlook toward life, God and the Church.
The simple Orthodox believer who may accept the idea of "evolution" innocently because he has been told it is "scientific," will doubtless be bewildered at the Tielhardian idea of "evolution" and wonder what possible connection it has with the "scientific facts" which "everyone accepts" today. It is time, then, finally, to approach the answers to the questions about evolution and Christian faith which this study of Christian evolution has raised. Not everyone who believes in some form of evolution can accept the pseudo-mysticism of Teilhard de Chardin; but this blasphemous "mysticism" is only a most logical deduction from views whose implications are entirely realized by those who accept evolution "in some form." Unknown to most Orthodox Christians, the Holy Fathers of the Orthodox Church have set forth a clear teaching on the nature of the world. God's creation, and the first-created man which answers all the questions that modernist Orthodox "theologians" think are so uncertain and difficult.
*Orthodoxy and the Religion of the Future, by Fr. Seraphim Rose
review of a scholarly book which refutes Teilhardism