THE INTERACTION BETWEEN RELIGION AND SCIENCE IN CATHOLIC SOUTHERN EUROPE (ITALY,SPAIN, PORTUGAL)

Reviewing the last fifty years of interaction between religion and science in Catholicism in Southern Europe, common traits are clearly evident: a late awareness of the importance of this interaction and a theological reluctance to address science or to account for its progress. Early signs of the engagement between religion and science appear as a consequence of the work of the French anthropologist and theologian Teilhard de Chardin. In Italy and Spain in the last fifteen years, we see a substantive growth in the rise of research centers and academic activities devoted to exploring the common ground between science, philosophy, and theology. However, despite all these efforts and the many positive signs, there remains a long way to go for theology to consider science as a true challenge and an inspiration and to integrate it into the theological curriculum.     

TEILHARD DE CHARDIN,THE “SIX PROPOSITIONS,” AND THE HOLY OFFICE

Between 1924 and 1937, the Jesuit Curia in Rome repeatedly placed restrictions on what Jesuit priest‐paleontologist Pierre Teilhard de Chardin was allowed to write on those aspects of human origins that, in the view of the Curia, had theological as well as scientific aspects. In 2018, David Grumett and Paul Bentley published an account of the first of those restrictions, together with a previously undiscovered document associated with that restriction. This article corrects a relatively important error in their historical narrative, offers an alternative to their comments about the case, and concludes by embedding the events of 1924–1925 in a slightly larger history of Teilhard's relations with the Jesuit Curia and with the Holy Office. That larger narrative shows that, while Grumett and Bentley's account was mistaken about the involvement of the Holy Office in the case they discuss, it was not wrong about the concerns of that Congregation in questions of human origins.     

Teilhard at Ore Place, Hastings,1908–1912

The crucial role of the French Jesuit theologate in exile at Ore Place, Hastings (1906–26) in the development of  la nouvelle théologie  has been greatly overlooked in favour of Lyons and Fourvière. In fact, Ore Place played a key early role in the  ressourcement  of twentieth century French Catholic theology through constituting a unified and sympathetic scholarly community during an era of theological and political turmoil. One of the theologate's best-known students was Pierre Teilhard de Chardin (1908–12), while other teachers and students included Pierre Charles, Joseph Huby, Henri de Lubac, Ferdinand Prat, Pierre Rousselot, and Auguste Valensin. Within this congenial scholarly community, Teilhard developed some key theological foundations of his thought on topics including grace and nature (miracles, anthropology, and evolution) and christology, and was ordained. The full importance of theological formation at Ore Place for the thought of Teilhard and other French Jesuits of his generation has rarely been recognized.     

AN EXPLOSION OF DAZZLING FLASHES: TEILHARD'S UNITY OF FAITH AND SCIENCE

Abstract. Science and revelation have been presented as two books with the same “author,” their reconciliation being called “concordism.” Teilhard opposed concordism, insisting that supposed “revelations” be treated as scientific hypotheses to be verified or not in experience. Applying his criterion for truth (Does it bring “coherence and fecundity” to the phenomena?) to Christian revelation, he told of finding “an explosion of dazzling flashes.” So Teilhard spoke of the hypothesis as the supreme spiritual act wherein the dust of experience takes on form and is kindled at the fire of knowledge.     

RELATIONSHIPS BETWEEN SCIENTIFIC ANALYSIS AND THE WORLD VIEW OF PIERRE TEILHARD DE CHARDIN

Abstract. This paper introduces the thought of Pierre Teilhard de Chardin from a perspective neglected until now: a view that builds on the analysis of his scientific papers. His scientific work formed part of the "modern synthesis" which laid the foundation of contemporary Darwinism. His main contributions in the field were the definition of a new branch of evolutionary sciences, geobiology; the redefinition of the term orthogenesis ; and the proposal of the "scale" phyletic tree. Using these new research concepts, Teilhard de Chardin attempted to solve, within a scientific framework, a problem fundamental for his philosophical synthesis: that of evolutionary directionality.     

TEILHARD'S VISION OF THE WORLD AND MODERN COSMOLOGY

Abstract. Some physical aspects of Teilhard's synthesis are focused upon and confronted with the recent achievements of physics and cosmology. The stuff of the universe, according to modern physical theories, has become something more similar to a structure or form than to inert pieces of material substratum. Directedness of time and history no longer seems to be an ontological a priori of any existence, but rather an outcome of finely tuned initial conditions. And the growth of complexity is now regarded as a process emerging out of physical laws rather than a foreign element in the body of physics. The question is considered of how these results affect Teilhard de Chardin's vision of the world.     

The Christified Universe and the Vanquished Creatures: The Perspectives of Ilia Delio and Elizabeth A. Johnson

This article is a study of Christology in which Christ, the center of cosmos, is on the side of creatures in pain. I examine the argument of Jesuit paleontologist and mystic Teilhard de Chardin that the whole universe is in the process of Christification. With Ilia Delio and Elizabeth A. Johnson, I contend that Christ takes the side of suffering creatures going extinct just like Christ opts for the people on the margins of power. First, I sketch a background in which natural evil must be placed within an evolutionary framework. Second, in highlighting Delio's and Johnson's views, I ask, where is Christ in evolution? Finally, I revisit christological notions implied in Colossians 1 and John 1.     

Is Biosphere Doing Theology?

Three theories about evolution are presently under discussion: the genocentric theory, the organismocentric theory, and the biospherocentric theory. A brief discussion of the three theories is presented. These theories have different implications for theology. The genocentric theory is related to the Darwinian interpretation and, for theology, means the end of an apologetic vision of natural science and for this reason the end of natural theology. The organismo-centric theory is mainly related to events of autoorganization and follows the path of the geometrical harmony of nature. But it is far different from the apologetic interpretation of natural theology which cannot be restored. The biospherocentric theory, on the contrary, contains many fruitful perspectives. This theory, which counts Teilhard de Chardin among its founders, allows the development of a new approach to the theology of nature. In this approach, it is actually the biosphere herself that is doing theology thanks to her thinking sphere: the noosphere.     

The Cross and the Computer: Actor-Network Theory and Christianity

This paper explores the relationship between Christianity and new technologies. I contend that the “Christ and Culture” model of H. Richard Niebuhr, while influential for many authors, is inadequate to grasp the real relationship. Authors who follow this framework tend to overlook the reality of the situation due to in-built biases. Actor-Network Theory, which attends carefully to intricate networks of relations, is a better lens through which to understand this relation. This allows us to see that Christianity interplays with new technologies, sometimes shaping them and sometimes being shaped by them.     

The emerging global brain 1

We are witnessing the rapid expansion of communications across the globe. Existing networks such as the postal system, telephone networks, airline ticket reservations, weather satellites, banking and stock market systems, etc., are rapidly being supplemented by the World Wide Net. The impact of this process will be two‐fold. First just as the printing press had a major impact on the collective intelligence of Europe, so will the world computer networks upgrade the collective intelligence of global society. Second, the properties of this constellation of systems, approach the anatomy of the human brain. The complexity of the global brain will result in properties, and an independence, which cannot be anticipated at this time.     

Human Becoming: Cognitive and Moral Enhancement Inside the Imago Dei Narrative

Abstract

With advancements in human enhancement technologies and sciences, the reality of moral/cognitive enhancements is close upon us. In light of recent advances in the fields of cognitive science of religion (CSR), neurotheology and philosophy of technology this paper follows the contemporary neuroethics debate on the subject of moral bioenhancement and engages it inside an imago Dei narrative. To explore this possibility we first establish some major points in the contemporary imago Dei debate, especially the substantial and relational aspect and some of its important interpretations. We then move to an exploration of the very possibility of moral/cognitive bioenhancement, as well as some concrete pitfalls and opportunities, inside the imago Dei narrative. Lastly, we try to portray a wider theological picture in which we engage humanity as both sacred and technological being living in a dynamic cosmic environment we are called to sanctify through the election offered to us by the Reedemer. To establish this we contemplate on the relationship between our eschatological fulfillment, the process of theosis, and the being and role of technology itself.     

Evolution as Revelation of a Triune God

In 1917 Pierre Teilhard de Chardin wrote an essay that proposes union as a way to observe how the process of evolution takes place. He spent the remainder of his life broadening and sharpening the vision, which was based on union in nature. We propose that this vision and the historical development of thermodynamics and classical statistical mechanics offer insight into union and even into the divine life that many Christians believe to be triadic. We briefly situate union in the triune divine life in early Christian tradition as it was believed and practiced. We then interpret three stages of development in the sciences of thermodynamics and statistical mechanics that support the theme of union in nature. Next we describe the development of Teilhard's thought during his scientific career and his tests of the theme of union, principally in his private journals, now being edited. We offer examples of Teilhard's application of union to his own spiritual life and compare his understanding of union with those of Paul the Apostle and John of the Cross. Finally, although the Christian God's triadic life was not a particular concern of Teilhard, we propose union in nature as a vestige of the divine life.     

NEW PERSPECTIVES ON TEILHARD PUBLICATIONS

Abstract. Teilhard's texts were published in two complementary publications, the more philosophical-theological ones in the L'Oeuvres (OV), the scientific ones in the L'Oeuvre Scientifique (OS)¹. His letters were published in a nonsystematic way. The publication of the Oeuvres presented thematic compilations. The papers had their own production history, creating different versions. Scientific texts were published by Teilhard in widely dispersed journals and have been collected into L'Oeuvre Scientifique. The scientific status of Teilhard is related to his positions in the scientific world and the continued use of his publications. The influences causing different versions of theological and philosophical papers are analyzed. The present accessibility of the diaries and their importance for a full understanding of Teilhard is elaborated.     

THE CHURCH AS THE AXIS OF CONVERGENCE IN TEILHARD'S THEOLOGY AND LIFE

Abstract. During the lifetime of Pierre Teilhard de Chardin, the Roman Catholic Church passed through deep changes of doctrines as well as ecclesiastical structures, marked by the First and Second Vatican Councils. In that historical period, the perceived threat of the more and more encompassing theory of universal evolution was the main reason that Teilhard was forbidden to publish anything about its theological or philosophical significance. Teilhard survived these lifelong restrictions within his beloved church by embracing the paradigm of the church as “the axis of universal convergence.” His scientific background as a geobiologist gave him the necessary distance from the temporary statements of the magisterium of the Church. Over the whole of human history, however, he believed the Church to be the “phylum” whose development leads to the cosmic Christ as a guidance beam leads to a goal.     

HOW DOES THE TEILHARDIAN VISION OF EVOLUTION COMPARE WITH CONTEMPORARY THEORIES?

Abstract. Teilhard de Chardin's ideas about the mechanisms of biological evolution are revised and their connections with contemporary theories are reported. Teilhard de Chardin's main contribution is the proposal of a new scientific discipline, geobiology—the science of the biosphere evolving as a whole. The main fields of interest of geobiology are reported, and its relationships with contemporary hypotheses, such as Lovelock's Gaia, are discussed. The consequences of this kind of approach are the parallel evolution described as orthogenesis and the presence of canalization phenomena. These Teilhardian hypotheses are discussed in relation to those of the process structuralists and to the novelties of the molecular evolution of the genome. Conclusions are that the mechanisms discussed by Teilhard are presently taken into consideration by contemporary evolutionists in order to construct a new theory of biological evolution.     

Terraforming Mars and Marsforming Terra: Discovery Doctrine in Space

Harvard’s E.O. Wilson answered a millennia-old question by stating “ET is out there.” We are not alone in the cosmos. Humankind is devastating Earth ecologically, threatening her survival and that of all living beings—including themselves. Humans harm their own communities through economic, ethnic, and gender inequalities. Would humankind think and act similarly on other worlds? The Discovery Doctrine used by Europe to colonize indigenous lands seems resurrected. If humanity appears a pathogen in the cosmos community, how might ETI respond? Prior to colonizing Mars, humankind should alter its consciousness and conduct on Earth, and conserve its planet home.     

QUANTUM REALITY,THE EMERGENCE OF COMPLEX ORDER FROM VIRTUAL STATES,AND THE IMPORTANCE OF CONSCIOUSNESS IN THE UNIVERSE

Abstract. I review some characteristic aspects of quantum reality and make the connection to Pierre Teilhard de Chardin's vision and a generally new quantum perspective of biological evolution. The quantum phenomena make it possible to conclude that the basis of the material world is nonmaterial; that the nature of reality is that of an indivisible wholeness; and that elementary particles possess aspects of consciousness in a rudimentary way. The quantum perspective of evolution makes it possible to conclude that the emergence of complex order in the biosphere is not from nothing (ex nihilo) but by the actualization of virtual quantum states—that is, by actualizing empty states which are part of the mathematical structure of material systems, representing a logical order that is not real in a material sense but, predetermined by system conditions, has the potential to become real in quantum jumps. I show how the existence of virtual states makes it possible to suggest that a transcendent reality underlies the visible order of the world and is immanent to it; and constantly new forms evolve from it.