The Darwinian Perversion of Christianity
On the Legacy of Pierre Teilhard de Chardin
In my previous articles, ‘The Pope is Dead... but the Damage he did to Christianity Lives on’, ‘The Enduring Problem of the Jesuits’, and ‘Defeating the Depopulation Agenda’, I outlined the thrust of the Jesuit perversion of Christianity stretching back across four centuries, and the higher oligarchist-Venetian priesthood shaping this powerful sect.
In today’s essay, I would like to continue this theme by exploring the life’s work and mission of one of the most influential and destructive Jesuit forces in modern history… Pierre Teilhard de Chardin.
Who was Pierre Teilhard de Chardin?
Born in 1881 in Auvergne, France, Pierre Teilhard de Chardin was enrolled in a Jesuit school at 14, and when the order was barred from France in 1901, finished his studies in England, where he fell under the influence of a leading modernist theologian named George Tyrrell.
The modernists were obsessed with reconciling Christianity with the new ethics and science emerging in the modern age. One of the most difficult challenges confronted by Jesuit modernists within the church during this period was reconciling the two seemingly-irreconcilable systems of Christianity and Darwinism. Where Christianity saw mankind as sacred, the mechanistic universe of Darwinian evolution denied the existence of the divine in humanity or the broader universe.
Harmonizing these two worlds became Chardin’s new mission in life.
It wasn’t long before Chardin’s talents were recognized, as the young man had already acquired a following of devotees amidst his own classmates, and even some superiors of the order. After teaching paleontology in Cairo for three years (1905-1908), Chardin was called to return for a relaxing holiday in Piltdown England, when lo and behold, one of the greatest discoveries in history occurred during a short walk, as Chardin discovered a skull and bone fragments in a field.
It was 1912, and the skull and jawbone were hailed as the long awaited “missing link” between ape and man whose absence frustrated gradualist Darwinians for decades. International press trumpeted the new discovery as the great proof that Darwin was right, and soon, a team of British archaeologists were deployed by the Royal Academy to finish the excavation work. Although Chardin quickly became a celebrity, rumblings of doubt among the scientific community persisted, especially among dentists.
Why were there no teeth found amidst the Piltdown Man? Why did the jawbone look so similar to that of an orangutang?
Despite the excavation site being remarkably unprotected, with bystanders frequenting the site to poke around freely for weeks, Chardin soon returned once more on holiday and conveniently stumbled on a tooth that no one else saw. This second earth-shattering discovery again sent his meteor ever further into space, and it wasn’t until years later (1953!) that scientists studying the remains conclusively proved that the Piltdown Man really was a monkey jaw died and shaved along with a human skull. The true owner of the tooth found by Chardin was a dog (painted and shaved carefully to fit the jaw).
In the wake of WWI, Chardin found himself stationed in China, where he would live out the next 20 years of his life.
The Truth of Chardin’s Misanthropic Faith
His theories of a new neo-Darwinism Christianity became extremely popular among wide groupings of his fellow Jesuits, but also sparked concern in Rome, where influential bishops and Cardinals were troubled by his work, which began challenging fundamental dogma of the Church itself and even the nature of the divinity of Christ, the nature of sin, forgiveness, and mass. It was just too much for the Church to bear and Chardin was soon deprived of his rights to teach or publish his theories, and was told instead to focus on missionary work.
To this command Chardin was disgusted, having demonstrated a rather deep antipathy for the Chinese and the poor in general (he never bothered to learn even the rudiments of the Chinese language despite being forced to live there for over 20 years).
Chardin’s racism was seen early on, when in 1929 he wrote,
“Do the yellows [the Chinese] have the same human value as the whites? [Father] Licent and many missionaries say that their present inferiority is due to their long history of Paganism. I’m afraid that this is only a ‘declaration of pastors.’ Instead, the cause seems to be the natural racial foundation…Christian love overcomes all inequalities, but it does not deny them.”
In another letter in 1936, Chardin lays out his hate for both the equality of races and nationalism, which he believes should be replaced by a new scientific religion:
“The philosophical or ‘supernatural’ unity of human nature has nothing to do with the equality of races in what concerns their physical capacities to contribute to the building of the world.… As not all ethnic groups have the same value, they must be dominated, which does not mean they must be despised—quite the reverse… In other words, at one and the same time there should be official recognition of: (1) the primacy/priority of the earth over nations; (2) the inequality of peoples and races. Now the second point is currently reviled by Communism… and the Church, and the first point is similarly reviled by the Fascist systems (and, of course, by less gifted peoples!).”
Piltdown Man Hoax 2.0
While avoiding as much human contact with the Chinese as possible, Chardin kept himself extremely busy, travelling all over China, Tibet, Xinjiang, Burma and even the USA between 1923-1945.
At one point Chardin spent some months in Peking, where he joined a Rockefeller Foundation-funded expedition that uncovered a new missing link in 1926. The suspicion that the earlier Piltdown Man was a hoax was spreading across the scientific community, but that didn’t stop Chardin from publishing several scientific papers on his new find, creating a new sensation across the world.
Finally, a missing link between ape and man was really discovered and Darwin’s theory could finally be said to be proven true! It was even given a name: Peking Man.
Sadly, anyone wishing to investigate these claims were hard out of luck, as the hundreds of bone fragments were quickly plopped in a crate to be sent to the USA for further examination, when they were mysteriously lost, never to be found again. Chardin strangely seemed to feel no remorse over this loss, and made zero attempt to track down the prized find. He simply told his friends that there was no point crying over spilled milk, and that everyone should go about their day with a renewed faith that Darwinism must be accepted as the essence of Christianity.
To demonstrate the enduring strength of this Piltdown Hoax 2.0, scientists to this very day treat it as a fait accompli and continue to write apologetics for the missing bones.
Creating a New Religion
If there is any doubt that Chardin saw himself as a new Moses carrying out a total insurgency against Christianity, let them simply read his letter to a friend in 1936:
“What increasingly dominates my interest is the effort to establish within myself, and to diffuse around me, a new religion (let’s call it an improved Christianity if you like) whose personal God is no longer the great Neolithic landowner of times gone by, but the Soul of the world.”
In a letter dated March 21, 1941, he wrote:
“I cannot fight against Christianity; I can only work inside it by trying to transform and convert it. A revolutionary attitude would be much easier, and much more pleasant, but it would be suicidal. So I must go step by step, tenaciously.”
While many are attracted to such concepts as “the soul of the world” and “a personal god,” it is worth asking, what sort of new religion and God was Chardin creating?
First of all, Chardin’s new Darwinian Christianity professed to gloss over the problematic randomness function inherent in Darwin’s original directionless system by inserting a form of directionality… but not one encumbered by the idea of morality, purpose or “better/worse”. Instead, Chardin’s directionality would be tied to a future “Omega Point” at which moment humanity would somehow bifurcate into a new evolutionary organism akin to Ray Kurzweil’s idea of “The Singularity” now in vogue.
In Chardin’s system, this future omega point is teleologically driving the increased rate of complexity across time, with the entire universe divided into four phases: 1) the big bang creation of the universe (cosmogenesis), 2) the emergence of life (biogenesis), 3) the emergence of cognition (homogenesis,) and 4) the spiritual convergence of humanity (Christogenesis).
The third phase was also dubbed the age of the Noosphere by Chardin, while the fourth phase is the Omega Point.
Chardin’s Noosphere would be a very different beast from the Noosphere of the Brilliant Russian Academician Vladimir Vernadsky (1863-1945,) who was locked into his own parallel fight against the mechanists attempting to crush the soul of science in Russia, and which will be the feature of a future article.
Beyond Good and Evil
Replacing the concept of moral change (change for better or worse according to a universal standard of right vs wrong), Chardin introduces the idea of “quantitative complexity”. In fact, in his neo-Darwinian system, acts of evil become themselves acts of pure nature devoid of any moral judgement.
In his Comment je vois les Choses, Chardin says,
“In our modern perspective of a Universe in a process of cosmogenesis, the problem of evil no longer exists.” Events are “essentially subject to the play of probabilities of chance in its arrangements… it is absolutely unable to progress toward unity without engendering [evil] here or there by statistical necessity”.
The very act of bloodshed, war and evil on the earth were merely necessary events on the path of life governed by that beautiful future Omega Point whereby humanity would evolve into a transhuman species of loving cyborgs. Former Jesuit historian Malachi Martin wrote that,
“Teilhard was not overly shocked by bloodshed, regarded violence as a necessary concomitant of Evolution, and seemed to have enjoyed war- what he saw of it. Death, bloody or otherwise, was what he called a ‘mutation’.”
Since evil had no actual existence in Chardin’s system (statistics and complexity being the simple effect of Darwinian forces in a struggle for survival), there is nothing stopping him from extolling the virtues of racially targeted eugenics in a closed system of limited resources.
In Human Energy, Chardin writes:
“What fundamental attitude…should the advancing wing of humanity take to fixed or definitely unprogressive ethnical groups? 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?…To what extent should not the development of the strong…take precedence over the preservation of the weak?”
Pure Nietzsche, Galton and Malthus (the latter also wearing the frock of a holy man).
Embracing Eugenics
While Chardin is certainly a racist, in his defense he believed in vastly expanding eugenics for all races, and called for employing the best of science to improve the human gene pool:
“For a complex of obscure reasons, our generation still regards with distrust all efforts proposed by science for controlling the machinery of heredity, of sex-determination and the development of the nervous systems. It is as if man had the right and power to interfere with all the channels in the world except those which make him himself. And yet it is eminently on this ground that we must try everything, to its conclusion.”
In 1951, Chardin re-amplified his call for a science and religion of eugenics:
“So far we have certainly allowed our race to develop at random, and we have given too little thought to the question of what medical and moral factors must replace the crude forces of natural selection should we suppress them. In the course of the coming centuries it is indispensable that a nobly human form of eugenics, on a standard worthy of our personalities, should be discovered and developed. Eugenics applied to individuals leads to eugenics applied to society.”
Chardin’s Omega Point here takes on ever greater meaning, as the masquerade of “Christ consciousness” and “global love” is torn from the sweet veneer of his message and the full misanthropic eugenical fanaticism of a high priest in some dystopic scientific dictatorship can now be seen.
Chardin’s close friendship with the founder of Transhumanism (and leading eugenicist) Sir Julian Huxley here takes on new meaning as well.
Julian and Pierre: High Priests of Transhumanism
Writing of his admiration of Huxley in 1941, Chardin said to a friend,
“I am continuing to work towards a better presentation, clearer and more succinct, of my ideas on the place of man in the universe. Julian Huxley has just brought out a book, or rather a series of essays, called The Uniqueness of Man, in a way so parallel to my own ideas (even though without integrating God as the term of the series) that I feel greatly cheered.”
It is no paradox that the radical atheistic Huxley and the Jesuit priest Chardin found in each other, a kindred spirit.
Julian had been hard at work for decades trying to salvage his grandfather’s work in re-packaging Darwin alongside H.G. Wells and J.B.S. Haldane under a new system called The New Evolutionary Synthesis (outlined in Huxley’s Uniqueness of Man cited by Chardin above). This ‘New Synthesis’ was essentially identical to Chardin’s thesis, except devoid of any pretense to harmonize with Biblical scripture.
Chardin was so moved by admiration not only for Julian, but the entire Huxley clan, that he wrote his 1949 ‘Man’s Place in Nature’ as an homage to Thomas Huxley’s 1904 ‘Man’s Place in Nature and Other Anthropological Essays’. Julian in turn was so moved by Chardin’s thesis that he wrote the introduction to the priest’s famous treatise, The Phenomenon of Man.
In his Future of Man, Chardin wrote that his Omega Point “represents our passage, by translation or dematerialization, to another sphere of the Universe: not an ending of the Ultra-Human, but its accession to some sort of Trans-Human at the ultimate heart of things.”
Julian Huxley paid homage to Chardin’s Peking man hoax while discussing his parallel views of Transhumanism in 1957, writing in his New Bottles for New Wine:
“I believe in transhumanism: once there are enough people who can truly say that, the human species will be on the threshold of a new kind of existence, as different from ours as ours is from that of Peking man. It will at last be consciously fulfilling its real destiny.”
It is here worth keeping in mind that Julian wasn’t merely an ivory tower commentator, but an extremely active grand strategist, having acted as President of the British Eugenics Society, founded the world’s first environmental organizations (the International Union for the Conservation of Nature (IUCN) and its off-shoot the World Wildlife Fund,) and also founded United Nations Education Science and Cultural Organization (UNESCO) in 1946. In the manifesto for UNESCO, Huxley had explicitly called for reviving eugenics as the most important of all sciences, while inducing humanity to accept a world government.
Cybernetics (the science of control using binary processing and machines as models for human minds and society as a whole) was emerging onto the scene by 1945. Chardin tapped directly into this current with a robust enthusiasm of a religious cult leader, even calling for a merging of humanity with machines long before it became cool.
In his Future of Man, we see Chardin ask rhetorically,
“How can we fail to see the machine as playing a constructive part in the creation of a truly collective consciousness?.. I am thinking, of course, in the first place of the extraordinary network of radio and television communications which… already link us all in a sort of “etherized” universal consciousness. But I am also thinking of… those astonishing electronic computers which, pulsating with signals at the rate of hundreds of thousands a second, not only relieve our brains of tedious and exhausting work but, because they enhance the essential (and too little noticed) “speed of thought,” are also paving the way for a revolution in the sphere of research… all these material instruments… are finally nothing less than the manifestation of a kind of super-Brain, capable of attaining mastery over some super-sphere in the universe.”
Towards the end of his life, a friend asked him how he feels about his works still being banned from publication by the Church. He responded by saying, “I have so many friends now, in good strategic positions, that I have no fear of the future. I have won the game.”
When he died in 1955, Chardin’s works were still largely banned as heresy by the Vatican. His work continued to spread as a sort of Soviet-era samizdat, recruiting ever more converts to his particular “new and improved Christianity”.
The logic used by Chardin’s followers in support of this new cybernetics-brand of religion in opposition to the dogmatic traditionalists of the Vatican was that, since the times were changing, so too must religion. The world of the nation state, industrial growth and individualism was a thing of the outdated conservative era. The post-nation-state world of collective planetary consciousness was upon us as society moved towards a mystical omega point. This faith meant that Christianity had to evolve with the times like any creature wishing to avoid extinction within a Darwinian fight for survival.
Over the ensuing decades, followers of Chardin played a major role in shaping the outcome of the Church’s decentralization and liberalization in the form of Vatican II, launched by Pope John XXIII in 1962. These same networks concentrated in Ibero-America innovated a new form of doctrine called “Liberation Theology,” with the logic that Marxism was the purest expression of Christ’s message and that all true Christians were obliged to take up La Revolutione against capitalism around the world, during the dark days of the Cold War. When asked what should be done about the stagnant catholic Church, Chardin called for this new revolutionary Marxist-merger by saying “a good dip into Marxism might start things moving again.”
While Pope John Paul I and II tried to push back against this deconstruction of Christianity, a touch of poison and a couple of assassin’s bullets brought the Holy See quickly back into line, as the ground was set for a full Jesuit takeover of the Church and integration of Christianity into a new, eugenics-driven religion.
Matthew Ehret is the editor-in-chief of The Canadian Patriot Review, Senior Fellow of the American University in Moscow and Director of the Rising Tide Foundation. He has written the four volume Untold History of Canada series, four volume Clash of the Two Americas series and Science Unshackled: Restoring Causality to a World in Chaos. He is also co-host of The Multipolar Reality on Rogue News and Breaking History on Badlands Media.
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Every time I think back on how my college religion professors would breathlessly bloviate over the blasphemous nonsense postulated by de Chardin and other false teachers, I shake my head in sorrow and want to barf.
Just sayin.’ 🫠
In the late 70’s it was oft heard that “Darwinism” is not mutually exclusive to Christianity. “Survival of the Fittest” made sense to me, but never that we came from some primordial ooze. I definitely tried to make the case to the dummies I knew that evolution was God inspired. Cuz I drank the kool-aid in accelerated classes and paid attention in class!