Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Several points of Teilhard Chardin’s thought coincide with the new theological currents that arise in the religious milieu, especially in the Catholic, but Chardin opened his spirit even more when he practically migrated to China, the environment and Eastern philosophy influenced him.

His originality is as much in the evolutionary synthesis of his vision, as in several aspects of a futuristic eschatology that covers the entire Cosmos and whose convergence he calls “Omega”, which is an individualized but not isolated force, different from authors who stop at criticism to the problem of contemporary individualism without understanding that individuation tends to this “Omega point” futuristic, evolution chases.

Some authors understand the Cristosphere as a recapitulation of everything, say some theologians, but the evolutionary process culminates like man, but it does not end with man, the universe, man and woman, the historical trajectory, everything responds to a path for the Parusia of the Lord, and it is inevitable and the highlight of a Christian eschatology, and to deny the end of everything is to deny the eschatological process or at least not fully understand it.

So says U. Zilles about Chardin: “It is the risen Christ, who incorporates the world and humanity into the Mystical Body, in the finish of the Total Christ”, so this means that the Earth and the Universe will be prepared for the Parusia of the Lord (or the return of Christ), in full eschatology.

As a force of individualized action Omega is not subject to time and space (current physics has already shown these concepts as not absolute), so properties such as autonomy, actuality, irreversibility and transcendence are not subject to temporal actions, but to Omega.

Chardin explains that the multiple ecological, physiological, psychological factors that bring living beings together, especially human beings, and that especially environmental, physical and spiritual conditions are extension and expression, at a level of complexity-consciousness energies that they can bring Omega closer together.

Let it be said in passing that everything is in the various passages of Jesus (approaching the humble, dialogue with public sinners and finally handing over to the hands of the bad religious and politicians of his time), what Chardin wants to say is even further, that if we understand complexity-awareness, we help humanity to make a leap in quality that brings us closer to the Omega point.

Chardin’s phenomenology is radical because Creation is the beginning of phenomena, and the divine always operates in it, present in the actions and laws that govern organisms and living beings: God is at birth and in growth and at the end of all things, […] It does not mix or be confused with the participatory that sustains, animates and connects.” (Rideu, p. 271).

Thus, looking at the phenomena of the universe is looking at greatness and human development. It is not by chance that scientists look for comets, stars and stars from all over the cosmos for signs of life and the origin of life. Creator.

Zilles, U. (2001) Pierre Teilhard de Chardin: Fé e Ciência (Chardin: faith and science). EDIPUCRS,  pag. 59-60.

Rideau, E. (1965) O pensamento de Chardin (Teilhard de Chardin’s thought), Ed. Duas Cidades, 1965, p. 271.