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THE SYNTHESIS OF TEILHARD DE CHARDIN TEILHARD DE CHARDIN inherited the fragmented world of our age. Due to many factors, among these the evolutionary theory, the idealistic strain in philosophy, the wars, the man of our times had become dissociated from his past traditional views, from his environment, from himself, and from God. Like many other thinkers of our age, Teilhard too sought to re-establish man in his world. He attempted a synthe:ds in which man, God, and the universe would once more been seen as a harmonious whole. This task was not easy. Many today feel that Teilhard failed in his venture. It is our purpose here to examine this synthesis in the context which nurtured it, for only in this way may it be properly understood. Particular attention will be paid to the argument for the omega point. As it stands, the omega point furnishes Teilhard with the unity he desired, and its arguments could be proposed as evidence for the existence of God. Finally, we will treat a few of the contemporary objections against Teilhard's synthetic approach to the problems about man, God, and the universe. I. TEILHARn's PERSONAL AwARENESS OF THE PROBLEMS OF Hrs AaE Teilhard de Chardin was privileged to feel within himself the very agonizing issues of our day. And his resolution of these personally-felt dichotomies gives to his synthesis its personal flavor. The major problem of his life was to resolve the apaprent discontinuity he experienced between his love of the world and his love of God. Paraphrasing Genesis, we might say that" in the beginning" Teilhard first loved the world. This is evident, for example, in his apparent passion for stones which preoccupied him as a young student. Nothing else seems to have interested him. 213 214 DAVID THOMASMA He never lost this interest in what were, for a French Catholic of his day, " worldly matters." His love of the earth led him to paleontology, an area in which he became in later life a recognized authority. A summary of the issues highlighting his concern for the world would read as follows: a concern for scientific research, for personal self-development made available to all men, and for human achievement which would advance the progress of the world. Research, development, and achievement . These three issues dominate his love of the earth. However, Teilhard held a deep interest in religion as well. Taught the Christian faith according to the standards of the times, he gradually became aware that the teachings on God and man he received were not in accord with his own welldeveloped love of the world. This doxic dichotomy was especially notable in three areas corresponding to the " three loves " of the world mentioned above. Apparently opposed to scientific research was the data of revelation. Standing against a deep self-development in the world was a formidable call for Christian detachment from the world. Finally, how was he to reconcile human efforts and achievements with his call, as a Christian, to the Kingdom of Christ, a Kingdom not of this world? Turmoil is bound to result when two profoundly-rooted facets of a man's life seem to conflict so readily. In one so sensitive as Teihard, this became all the more evident. Obviously a way out had to be sought. The usual historical pattern is a rejection of one irreconcilable element for the other; faith rejected for the world, or more rarely, the world for faith. The Jesuit priest did neither. Teilhard went through an acute period of experience of the absurdity of the world. In this " religious experience " he did not abandon the world. What kept him on an even keel was his anxiety about unbelief. He was aware that a lack of faith often led to a profound pessimism about the world.1 Through faith, 1 C. F. Mooney, S. J., Teilhard de Chardin and the Mystery of Christ (New York: Harper & Row, 1966), p. 19~. For a more detailed exploration of Teilhard's life, THE SYNTHESIS OF TEILHARD DE CHARDIN 215 both in God and in the world, he was able to resolve the turmoil within him. As a result o£ this victory...

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