The aim of the present article is to situate the Teilhardian vision of “unification of all in Christ” (Eph 1,10) – together with the resulting panentheistic, evolutionary and mystical premises within the European philosophical-theological tradition, which I would like to call the “unifying tradition”. In the first part of the article, I shall try to prove that the Teilhardian conception of the evolutionary development of all beings up to the point of Omega-Christ, generally understood as a departure from multitude (analysis) towards unity (synthesis), is a simple consequence of the philosophical-theological thought current that began with Parmenides, manifested itself in the thought of Platon, in Middle Platonism, in the conceptions of Plotinus, Nicholas of Cusa, Spinoza, Leibniz and in german idealism. The second part of the article presents the analogy between Teilhard de Chardin’s Christocentric and eschatological vision of evolution and the Christian conceptions of the emergence and return of all beings from and to God. These conceptions were present in varying scope and degree in the thought of the Greek Church Fathers (Clement of Alexandria, Origen, Cappadocian Fathers) and later Christian authors (Pseudo-Dionysus Areopagite, Maximus Confessor, Eriugena). The part’s final section will discuss whether Teilhard’s view on the animation or spiritualization of matter, which implies a lack of difference between ‘spirit’ and ‘body’, represents a novelty in Christian thought or whether this view can be inscribed into the current of an orthodox ‘unifying’ theory. The third part of the article shall consider the degree to which European conceptions of multitude in unity, panentheistic visions of Christian neo-Platonism and the conception of gradual spiritualization of everything presented among others by Teilhard de Chardin can be implemented in the intercultural and interreligious dialogue between Christianity and Asian peoples and religions, for whom the vision of animation and spiritualization of everything is surely a close one. In the article’s fourth and last part, I shall try to portray the practical implications arising from the ‘unifying tradition’, inscribed with Teilhard’s thought, for the moral and spiritual development of us all.
Table of Contents
Introduction – Teilhardism as the exegesis of Eph 1,10
The roots of Teilhard de Chardin’s ideas in Western philosophical thought
Exitus and reditus - Teilhard’s thought in the context of theological conceptions of unity
Teilhardism and Eastern religions
Mystical and practical premises of ‘unificative’ theories
Objectives & Topics
This article aims to situate the Teilhardian vision of “unification of all in Christ” within the broader European philosophical-theological tradition, identifying it as a modern continuation of the “unifying tradition” that spans from ancient Greek philosophy to Christian theology and German idealism.
- Analysis of Teilhard’s “theory of unifying creative action” and its metaphysical foundations.
- Investigation of historical roots in Parmenides, Plato, Plotinus, and other thinkers.
- Examination of the theological concept of "Exitus and reditus" in Eastern Church Fathers.
- Comparative analysis of Teilhardian thought with Eastern religious perspectives.
- Practical application of Teilhard’s vision to moral and spiritual development.
Excerpt from the Book
The roots of Teilhard de Chardin’s ideas in Western philosophical thought
Teilhard’s ideas regarding God’s management (oikonomia) of the world, the fulfilment of times and creation (pleroma) and the unification of everything in a spiritual-personal centre (anakefalaiōsis) is expressed in his ‘theory of unifying creative action’, also known as the ‘law of spiritualizing unification’. In his explanation, Teilhard presents the image of a cone with multitude at its base and unity at its apex. Multitude are the atoms existing independently which organize themselves in increasingly bigger structures, uniting to form “biological forces of attraction”. At a certain point of material organization, they cause the spirit to emerge from it and, in a way, thanks to it. There exists a mutual dependence between spirit and matter. However, “spirit needs matter to exist”, as “the greater the complexity” – meaning the material organization of matter – “the greater the psychism”. But the dependence of spirit on matter does not depreciate the former. According to Teilhard, this is because “all reality we encounter (even the most spiritual one) can be infinitely divided into elements belonging to lower orders than itself.” This is why de Chardin does not differentiate between spirit and matter, but recognizes “two different directions of movement on the same path (the path of negative pluralization and the path of positive unification).”
Summary of Chapters
Introduction – Teilhardism as the exegesis of Eph 1,10: This chapter introduces key theological terms from Ephesians 1,10 and interprets Teilhard’s conception of unifying creative action as a profound exegesis of these concepts.
The roots of Teilhard de Chardin’s ideas in Western philosophical thought: This section maps the philosophical lineage of Teilhard’s "law of spiritualizing unification," linking it to Western traditions including Neo-Platonism, Spinoza, Leibniz, and German Idealism.
Exitus and reditus - Teilhard’s thought in the context of theological conceptions of unity: This chapter analyzes Teilhard’s theory of pleromization through the lens of early Christian Eastern theology and the patristic tradition of the emergence of all from and return to God.
Teilhardism and Eastern religions: This section differentiates the Teilhardian path of purposeful evolution and transformation of the world from the approaches of Eastern religions, while identifying potential common ground.
Mystical and practical premises of ‘unificative’ theories: The final chapter explores the practical implications of the unificative vision for spiritual life, emphasizing the cosmic dimension of the Eucharist and the role of faith in universal evolution.
Keywords
Teilhard de Chardin, Unification, Evolution, Christocentric, Neo-Platonism, Pleromization, Omega Point, Exitus and reditus, Spirit, Matter, Logos, Oikonomia, Eastern Church Fathers, Eucharist, Monadology
Frequently Asked Questions
What is the core subject of this research paper?
The paper examines the vision of "unification of all in Christ" as developed by Pierre Teilhard de Chardin, placing his thought within the historical context of Western philosophical and theological traditions.
What are the primary themes discussed in the work?
The central themes include the evolutionary development of the universe, the interplay between spirit and matter, the concept of pleromization, and the return of all creation to God.
What is the ultimate research objective?
The objective is to validate Teilhard’s theories by demonstrating that they represent a 20th-century revival of the long-standing "unifying tradition" found in European intellectual history.
Which methodology is employed by the author?
The author utilizes a comparative historical and theological analysis, tracing intellectual concepts from classical philosophy (Parmenides, Plato) through Patristic theology to modern existential and biological thought.
What topics are covered in the main section of the paper?
The main part analyzes the metaphysical foundations of Teilhard's work, his dialogue with earlier thinkers like Spinoza and Leibniz, and the theological interpretation of creation as a movement towards a personal centre.
Which specific keywords define this study?
Essential keywords include Teilhard de Chardin, Unification, Evolution, Christocentric, Neo-Platonism, Pleromization, and the Omega Point.
How does the author interpret the term "oikonomía" in the context of Teilhard's work?
The author explains it as the inter-Trinitarian plan involving the creation of the world, the redemption of humanity, and the ultimate return of all beings to God.
How does Teilhard's view of "multitude" relate to his broader philosophy?
In Teilhard’s system, multitude at the base of the evolutionary cone represents the starting point of disorganization, which must be overcome through a positive process of unification towards the spirit.
Why does the author consider the Eucharist central to Teilhard's cosmic vision?
The Eucharist is viewed as the "divine matter" where the Incarnation is perpetually present, serving as a focal point for the personal energy of Christ and the unification of the entire universe.
What is the "Omega point" in the context of this document?
The Omega point is described as the personal, all-uniting centre of evolution toward which the spirit of the world is drawn and in which all things find their fulfilment.
- Citation du texte
- Dr. Thomas Klibengajtis (Auteur), 2006, “Total in God – total in oneself” - The Teilhardian vision of unification of the world and God and its roots in European philosophical-theological tradition, Munich, GRIN Verlag, https://www.grin.com/document/190858
