Vatican Document Revives the Heretical Ideas of Teilhard de Chardin

It seems the Pachamama worshippers are in full control! De Chardin gave his papers to his atheistic, communist friends for fear the Holy Office would suppress them, as John XXIII had warned they were heretical.

From LifeSiteNews

By Gaetano Masciullo

'Caring for Our Common Home' endorses 'panentheism' as a new way to understand God’s relationship with the world, an idea previously rejected by the Church.

According to a new Vatican document, it is “indisputable” that the universe is in continuous evolution and that space and time evolve along with it.

On August 21, the International Theological Commission published a new document titled “Caring for Our Common Home: A Responsible and Fraternal Response to the Trinitarian God.” It openly revives the heretical ideas of Jesuit theologian Pierre Teilhard de Chardin, claiming that the universe is constantly evolving and moving toward the future, and that every reflection about God must take into account this holistic, ever-changing nature of the cosmos. In short, every theology must be grounded in an “essentially evolutionary” understanding of reality.

“Two features of cosmic reality are indisputable: its holistic evolution, open to the future, and the fact that space and time are integral parts of nature, just like matter and energy, and that they, together with these, participate in the evolutionary history of the cosmos,” the document states.

“On this basis, an adequate model for an essentially evolutionary reality is that of a relational ontology, which presents an interesting analogy with the Trinitarian imprint of creation. Philosophers and theologians are called to take these fundamental characteristics of cosmic reality into account and to draw the possible consequences within their respective fields of competence. This is a perspective that deserves further exploration by philosophers and theologians,” the text continues.

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Moreover, the same text declares that traditional theism—the belief in a completely transcendent Creator—is outdated, and it endorses “panentheism” as a new way to understand God’s relationship with the world, even though this view was previously rejected by official Church teaching.

“According to this perspective [panentheism], the world exists in God, while God, at the same time, transcends it. Unlike classical theism, which often emphasizes the distinction between God and creation, and pantheism, which identifies God with the world, panentheism combines divine immanence and transcendence. This view offers an interpretive framework for understanding how God can be intimately present in every aspect of reality without determining it in a coercive way,” the document claims.

However, the First Vatican Council (1869-1870), in the dogmatic constitution Dei Filius, solemnly condemned and anathematized pantheism and all its variants.

In the chapter dedicated to God the Creator, Dei Filius establishes an insurmountable ontological barrier between the Creator and the creature, defining the divine nature with attributes that exclude any form of immanentism.

Since God is “eternal, infinite in intellect, will, and in every perfection… distinct from the world… ineffably exalted above all things that are and can be conceived outside of Him,” it follows that “if anyone says that the substance or essence of God and of all things is one and the same,” or that “the divine essence, by its manifestation and evolution, becomes all things,” he is proposing a doctrine that is not Catholic, as established by the canons of the aforementioned Constitution.

Furthermore, the theoretical distinction between pantheism and panentheism, as manifest in the new Vatican document, is specious and logically fallacious, and appears to be a deliberate terminological strategy aimed at making acceptable within the Church something that Traditional Catholic doctrine has already solemnly and infallibly condemned.

Indeed, if pantheism claims that God and the universe coincide, while panentheism maintains that the universe is part of God but that God is not exhausted by it, then both views deny God’s absolute transcendence. This alone would be enough to place panentheism under the condemnations issued by the First Vatican Council.

Panentheism (“all is in God”) also preserves intact the root of pantheism (“all is God”), namely the idea that the universe possesses a divine substance. Both views imply that God is not pure spirit and pure act – as classical theology teaches – and that He possesses an evolving nature, since everything changes in the universe.

This shift, presented as an ecological and relational reinterpretation of theology, risks undermining foundational doctrines such as Creation, Original Sin, Redemption, and the necessity of Christ’s Cross.

In the document there are additional problematic elements: the introduction of a new but vague “sin against creation,” the reliance on UN-aligned ecological frameworks, and the positive integration of Pierre Teilhard de Chardin’s evolutionary cosmology.

Teilhard de Chardin was a French Jesuit priest, philosopher, and paleontologist, and one of the leading neo-Modernist theologians of the last century. He sought to reconcile Christian theology with modern science, especially evolutionary theory, which he treated as an indisputable fact. He believed that the universe is constantly evolving toward greater complexity and spiritual unity, culminating in what he called the “Omega Point,” a final stage of convergence in Christ.

In his view, Jesus Christ is the personification of the “collective consciousness” that the entire universe will have of itself at the end and at the culmination of its evolution. Teilhard viewed matter and spirit as two dimensions of the same cosmic process, arguing that creation is not a completed act but an ongoing process in which humanity participates.

Legitimizing panentheism coherently advances a long-standing Modernist drift that merges pantheism, socialism, and environmentalism into a single theological-political system. By divinizing the cosmos and presenting humanity as self-redeeming through collective evolution, the new magisterium risks erasing the need for grace and redemption, reduces Christ to a moral exemplar, and transforms the Church into a socio-political institution rather than a salvific one.