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Spring/Summer 2017 TEILHARD PERSPECTIVE Volume 50, Number 1 Spring/Summer 2017 th Celebrating the 50 Anniversary of the ATA President's Corner John Grim, April 2017 Cosmogenesis, Matter-Spirit, and Underlying Teilhard’s testament and Action: Ways in which Teilhard Saw awakening was his question: What endures in the “intoxicating, pitiless cosmos that carries us along Endurance in a Dynamic World of and asserts itself in the mind of each one of us?” Change (ibid 17). Surely, Teilhard’s quest for what lasts speaks to pressing questions about our own When Pierre Teilhard de Chardin set out to tell contemporary social malaise, ecological his own story, one question especially engaged challenges, and spiritual confusion. But what him: “What endures and carries us forward?” insights does his response hold for us today? Shattered as a child Reading Teilhard today by the loss of his is often challenging for “idols” of stone, those unaccustomed to iron, and the his Christ-centered impermanence of his religious language in own body, Teilhard which he articulated his set out on his search for that which religious quest in abides. On the one response to that hand, he drew question. During extensively from his World War I in his studies of evolution as early writings he manifest in the came to his biological and intellectual geological community of testament as an awakening to the cosmos. He life, as well as in the expansive emergence of the writes: “My starting point is the fundamental cosmos. On the other hand, Teilhard also drew initial fact that each one of us is perforce linked on theological ideas transmitted by the medieval by all the material, organic and psychic strands of scholastic synthesis of Thomas Aquinas. This his being to all that surrounds him” (“Cosmic synthesis emphasized a created, hierarchical order Life,” in Writings in Time of War, Collins, of beings with humans exclusively proceeding 1968:14). In this President’s Corner I want to towards a transcendent afterlife. However, draw out briefly three points that are intimately between these two approaches of evolutionary related in Teilhard’s thinking about what persists science and Thomistic theology, Teilhard sought in the universe, namely, cosmogenesis, matter- his own integrating vision of evolution in which spirit, and action. he often coined neologisms such as “christic,” 1 “omega,” or “noosphere.” These creative insights Universe,” in Science and Christ, 1965: 66)? seem to shift his reflections toward something True, he did see action undertaken in “bondage to broader, emerging, and calling everything into an the world” as missing the call to unity. That is, evolving future. how the call of cosmogenesis to become co- One clear basis for his vision is creators of the universe comes as we experience cosmogenesis, namely the dynamic unfolding of matter-spirit in our own times. Now, the actions the universe of which we are an integral part. we are called to undertake are those that enhance This is at the heart of his response to his abiding the Earth community and not simply aggrandize question: what endures and carries us forward? the material wealth of humans. Surely, attention What unites us to that which is becoming? In his to environmental challenges is one such call to 1916 essay Cosmic Life Teilhard writes: “I responsibility, but so also are social justice issues stepped down into the most hidden depths of my now recognized as totally integrated into being, lamp in hand and ears alert, to discover ecological concerns. This call-to-action is exactly whether, in the deepest recesses of the blackness what Thomas Berry termed “the Great Work,” within me, I might not see the glint of the waters echoing a similar emphasis in Teilhard’s writing of the current that flows on, whether I might not on work as sacred (ibid. 220). This is also at the hear the murmur of their mysterious waters that heart of Pope Francis’ encyclical, Laudato Si’, rise from the uttermost depths and will burst forth when he speaks of “integral ecology” and the no man knows where. With terror and need to bring together our concern for the well- intoxicating emotion, I realized that my own poor being of both people and the planet. trifling existence was one with the immensity of Three points in Teilhard’s thinking, all that is and all that is still in process of namely, cosmogenesis, matter-spirit, and action becoming” (ibid. 25). flesh out his maturing sense of cosmic endurance. Teilhard placed his story, and his Cosmogenesis for Teilhard is the unity, the exploration of the human phenomenon, in the stream within which complexity-consciousness ongoing emergence of the cosmos, or manifests itself in evolution. Matter-spirit gives cosmogenesis. Everything in the universe, he rise to the many particulars of the cosmos from realized, is in a process of change; yet something grains of sand to billions of galaxies. Spirit endures. Perhaps, he thought, it is not a draws matter forward in evolutionary emergence. “something” but a continuity that endures, Action establishes the dynamic between unity and namely, the primal and ongoing pull of spirit on particularity of everything in the cosmos. For matter giving it coherence and purpose. Teilhard, action follows from the creative Teilhard’s insight into matter-spirit was of interactions of the center of the universe in all endurance as relational, as integral to everything things. This universe within, for Teilhard, is else as it changes. Christ-centered and draws forward all of At the heart of this integral cohesion evolution. Action is sacred evolution. Action binding all the particularities of cosmogenesis is endures as the relation of all to all. action. Everything moves and changes in this Each one of these three points connects unfolding process, and in this “action” the depths Teilhard’s insights to current thinking about our of the universe manifests itself. Our challenge world. My reason for attending to matter follows today is to understand how human action from current attention to materiality in the underlies our responsibility to the universe academy. Studies such as Vibrant Matter by Jane process that has come to us. Do we continue to Bennett search for language and evocative undertake a “building the Earth” development thought that relocates the human in the mentality that Teilhard recommended (“My materiality of the universe. One angle on this 2 attention can be expressed using Thomas Berry’s Teilhard’s cosmic Christology, namely, circles of insight that: “The universe is not a collection of Presence, Consistence, Energy, Spirit, and objects, but a communion of subjects.” Person. Drawing on patterns that Teilhard Subjectivity for Berry is embedded in presents in an essay from 1917, “The Mystical cosmogenesis just as complexity-consciousness Milieu,” Duffy remarks how Teilhard’s synthesis for Teilhard was his way of recognizing the brought him to a: “Communion with God through entanglement of the human and non-human. the world.” Similarly, like facets of a gemstone, Teilhard was quite clear on this point saying: the three terms presented here—cosmogenesis, “There can be no doubt about it—what we call matter-spirit, and action—giving rise to a inorganic matter is certainly animate in its own plurality of things in the world that act by means way” (“My Universe,” in Science and Christ, of the deep unity of their particular being. For 1965: 46). Teilhard this cosmic co-creativity activates a deep Materiality from these perspectives is a zest for life knowing that we live in an open, dynamic collective, namely, assemblages that irreversible, material world in which spirit draws function in unity. Unity, for Teilhard, was at the us forward towards future time. heart of differentiation in the universe. As he noted many times: unity differentiates. Teilhard’s reflections on matter-spirit precede these Latinx Christianity and contemporary discussions and throws light on one religion/ecology are focus of new current of thought related to their formation, namely, the pull of spirit that causes matter to M.A.R. concentrations assemble, evolve, and creatively change. By Yale Divinity School Staff Finally, Teilhard’s reflections on action draw extensively on his long-term familiarity Yale Divinity School is launching two new with the philosophy of Maurice Blondel (Maurice concentrated programs of study in the Master of Blondel: Correspondence Edited by Henri de Arts in Religion (M.A.R.) degree path: Latinx Lubac, 1967). This is Teilhard’s way of affirming and Latin American the actions of individual inorganic and organic Christianity and beings as arising in conjunction with the impulse Religion and Ecology. of the universe within them. In responding to an The School is essay of Teilhard’s on the relation of individuals accepting applications to larger wholes, Blondel wrote: “It is precisely now for students the feeling of this double reality, the singular and interested in entering the the universal, which led me to study Action, new programs as they simultaneously the expression of a being’s debut in fall semester incommunicable originality and a factor within 2017. the Whole” (ibid. 22-23). “We are excited to lead the way in these Teilhard also saw the dynamism of action important areas of study, which build on our as manifesting universe presence. That is, the existing strengths and address important universe presents everything to us making it demographic and social trends that are calling out possible for our co-creative action to reach out in for scholarly attention,” said Jennifer Herdt, the direction of evolution. This is so beautifully Gilbert L. Stark Professor of Christian Ethics and presented in Kathleen Duffy’s study on Senior Associate Dean of Academic Affairs. “A Teilhard’s Mysticism: Seeing the Inner Face of rapidly growing percentage of U.S.
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