Monday, September 8, 2014

Extrapolating evolution into an anti-Christian vision of the future

Extrapolating evolution into an anti-Christian vision of the future

To understand bergoglio you must understand Teilhard.

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This article was going to be about transhumanism and the "singularity", but I have just realized that the way to understand bergoglio's vision of the future is through his fellow Jesuit and fellow heretic Pierre Teilhard de Chardin.

I still believe that transhumanism is the vision of the future of the global elite, and although bergoglio does not share this vision he is none the less a "useful idiot" in pushing forward their agenda.

Let me begin by saying that I have not read any of Teilhard's works and only have a general understanding of his ideas, but hopefully that will be sufficient to see how Teilhard influences bergoglio... and how this influences the direction that the Catholic Church is moving under the (mis-) guidance of bergoglio.

I begin with a quote from Evangelii Gaudium which CallMeJorge brought to my attention.

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"222. A constant tension exists between fullness and limitation. Fullness evokes the desire for complete possession, while limitation is a wall set before us. Broadly speaking, “time” has to do with fullness as an expression of the horizon which constantly opens before us, while each individual moment has to do with limitation as an expression of enclosure. People live poised between each individual moment and the greater, brighter horizon of the utopian future as the final cause which draws us to itself. Here we see a first principle for progress in building a people: time is greater than space."

At first glance it is one of those seemingly non-sensical statements which bergoglio sometimes utters.

Yes, this is non-sensical from a Catholic perspective, which is why in order to understand it you must view it from bergoglio's non-Catholic perspective.

We have seen how some of bergoglio's statements only make sense from a jewish perspective or a protestant perspective. In this case we must use the perspective of Teilhard.

NOTE: I am using as a reference the following article titled "From Earth to Heaven: Teilhard’s Politics and Eschatology".

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IMO this passage refers to Teilhard's concepts of the noosphere and the "Omega Point".

Notice that it talks about "the utopian future as the final cause which draws us to itself". This is referring to the "Omega Point".

(NOTE: All of this is my opinion. Also I totally reject all of Teilhard's gnostic ideas, but am explaining them only to show how they are related to bergoglio's poisonous anti-Catholic ideologies.)

Paragraph 222 above is the first paragraph of a subsection titled "Time is greater than space".

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This is supposedly the first of "four specific principles which can guide the development of life in society and the building of a people where differences are harmonized within a shared pursuit." Right. Sounds very utopian doesn't it? Well Teilhard's vision was also very idealistic and utopian and oh by the way... non-Christian. It has more similarities to marxist/socialist ideas than any Catholic doctrine. In other words.... it's heretical.

In paragraph 223 bergoglio says, "Time governs spaces, illumines them and makes them links in a constantly expanding chain, with no possibility of return."

This is referring to a kind of super-evolution that Teilhard believed in. It avoids using the word "evolution" but the concept is there expressed as "links in a constantly expanding chain". Of course it would be much easier to read if bergoglio just said "evolution" and mentioned Teilhard by name but he knows that the many bishops and cardinals would be up in arms if he made such statements.

(NOTE: The article I reference mentions that Teilhard was a proponent of eugenics. I wonder if that is also an idea that is in the back of bergoglio's mind.)

Paragraph 224 says, "Sometimes I wonder if there are people in today’s world who are really concerned about generating processes of people-building, as opposed to obtaining immediate results which yield easy, quick short-term political gains, but do not enhance human fullness."

I believe human fullness refers here to the "noosphere" when all human minds are connected together "telepathically".

Paragraph 225 is the concluding paragraph of this section and is worth quoting in full.

"225. This criterion also applies to evangelization, which calls for attention to the bigger picture, openness to suitable processes and concern for the long run. The Lord himself, during his earthly life, often warned his disciples that there were things they could not yet understand and that they would have to await the Holy Spirit (cf. Jn 16:12-13). The parable of the weeds among the wheat (cf. Mt 13:24-30) graphically illustrates an important aspect of evangelization: the enemy can intrude upon the kingdom and sow harm, but ultimately he is defeated by the goodness of the wheat."

I believe this paragraph is talking about the eschatological vision of Teilhard -- his "Omega Point". This is what I refer to as his "cosmic Jesus". Just think of a cheap Star Trek TV episode to get in the right frame of mind -- with the phony looking rubber masks and excessive makeup to create "aliens" -- and you won't be too far off from Teilhard's vision of the future and his gnostic vision of the end of the world through a "natural" process of "super-evolution".

Bergoglio tries to give this a biblical basis, which of course is not possible. And so he says "there were things they could not yet understand and that they would have to await the Holy Spirit", which is an oblique reference to the "Omega Point". Again, this is my opinion. Of course I challenge you to make sense of any of this stuff through some other interpretation.

bergoglio concludes by saying that "the enemy can intrude upon the kingdom and sow harm, but ultimately he is defeated by the goodness of the wheat." Although you could give this particular line a perfectly Catholic eschatological interpretation, it makes more sense in the context of this section to view it as the triumph of Teilhard's "cosmic Christ".

And actually in this parable the enemy is not "defeated" by the wheat -- that is a very gnostic concept of good defeating evil. The parable is saying that the good and the bad grow together, but in the end God will cast the bad weeds into the fire. How can we say that God is represented by "the goodness of the wheat". No. The wheat represents the faithful servants of God who ultimately gain their salvation, while the weeds represent those who turn away from God and ultimately receive their eternal punishment in the fires of hell.

So how can bergoglio say "ultimately he [the enemy] is defeated by the goodness of the wheat [a super-evolved mankind]." This is not Catholic. In fact it is anti-Catholic. This is why Teilhard's writing was declared heretical and was banned by the Church.

And likewise this "apostolic exhortation" should also be condemned and banned.

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Thank you for reading. I have tried to make sense of this material as best I could with my limited knowledge of Teilhard's ideas. I hope this will stimulate some discussion regarding how Teilhard's heretical ideas have influenced bergoglio's thinking.

By the way you can download Evangelii Gaudium as a PDF from the Vatican website here:

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HINT to the webmasters at the Vatican website.... Don't place the whole text of a ridiculously long document on one page because it takes forever to load in a browser.

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