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The War Against the Human Soul: Teilhardian Evolution and the Amazonian Synod

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The War Against the Human Soul:

Teilhardian Evolution and the Amazonian Synod


“Why is it that in Rome, along with a ‘Biblical Commission’, there is no ‘Scientific Commission’ charged with pointing out to authorities the points on which Humanity will take a stand tomorrow – points, I repeat, such as: 1) the question of eugenics (aimed at the optimum rather than the maximum in reproduction, and joined to a gradual separation of sexuality from reproduction); and (2) the absolute right (which, of course, must be regulated in its ‘timing’, and in its conditions! ) to try everything right to the end – even in the matter of human biology….And while all this is going on churchmen really think that they can still satisfy the world by promenading a statue of Fatima across the continent! – This kind of thinking manifests itself here in New York too where Catholic organizations are noisily separating themselves from Trusts or Boards of charitable organizations which have agreed to associate with groups [Planned Parenthood] interested in methods of eugenics (even though these groups are just as interested in fecundity as they are in birth prevention) – O Pharisees!” (Letters from My Friend Pierre Teilhard de Chardin 1948-1955, p. 172).


We advise the reader to read, and re-read, every word of the above quote very carefully while pursuing the analysis which we offer below. The fulsome embrace of eugenics (“to try everything right to the end”) expressed therein does not represent only a momentary, solitary, or immature aberration in Teilhard’s writings, but rather an oft- repeated, integral, and mature conclusion (the above was written in 1953, two years before his death), to the cosmic evolutionary theology which he professed and promoted during his entire adult life. It is this theology, and its corresponding praxis, which is now being promoted for the coming Amazonian synod. As stated by Cardinal Hummes, the relator general for this Synod, it will entail that all theology and Christology, as well as the theology of the sacraments, are to be reread starting from this great light for which “all is interconnected,” interrelated.”

It is especially our intention here to examine what is meant by the notion that the “theology of the sacraments” is scheduled for “rereading”. All Catholic sacramentology is established upon the truth concerning the substantial nature of the human soul (this nature being common to all men at all times), and its relationship with God. The Teilhardian evolutionary agenda is set to deny this truth concerning the substantial, non-evolving nature of the human soul in order to promote an evolutionary view of the soul which necessitates a kind of universal inclusiveness and access to Catholic sacramental life. If there is no fixed nature to the human soul, the traditional question as to whether a particular person is living in that charity and friendship with God – an ontological state of being which is rightly called the possession of sanctifying grace, and which is necessary for the licit and non-sacrilegious reception of the Catholic Sacraments – becomes totally meaningless. Therefore, the necessary consequence of a Teilhardian “rereading” of sacramental theology is that there can no longer exist any basis for excluding anyone from Holy Communion or the other sacraments. Rather, in accordance with this new and revolutionary view of the human soul, re-defined in terms of endless evolutionary becoming, the sacraments (and especially the Eucharist) must now be seen wholly as being “medicine for the weak”, without any consideration for the truth that only a soul living in the state of grace can receive Holy Communion without committing the sin of sacrilege. Such a theology, while deceptively promoting a universal mercy towards all men, is in actuality a denial of the human soul itself, thereby establishing that soil in the minds and hearts of its proponents which is ripe for exercising the sort of eugenics displayed in the quote from Teilhard de Chardin at the beginning of this article. Such a theology, in its deepest spiritual reality, is ultimately rooted in a hatred of the soul of man, and constitutes the culmination of a long-prepared satanic agenda which, from ages past, has “prowled about the world seeking the ruin of souls.”

For those unfamiliar with this theology, we very much recommend first reading our articles: The Third Sorrowful Mystery: The Crowning with Thorns, and Teilhardian Evolution and the Amazonian Synod: The Nest of the Antichrist.

Here, at the beginning of our analysis, we ask the reader to consider one sentence which occurs right in the middle of the quote offered above: “And while all this is going on churchmen really think that they can still satisfy the world by promenading a statue of Fatima across the continent!” Out of all the myriad elements of traditional Catholic doctrines and practices which Teilhard had available to hold up for ridicule, and contrast with his heretical, cosmic-evolutionary agenda, he singled out Fatima and the devotion of millions of faithful Catholics to Our Lady’s Pilgrim Virgin Statue. Our Lady of Fatima proclaimed that Her Immaculate Heart would be our refuge and the way that would lead us to God in the midst of all the demonic errors, deceptions, and terrors which are now descending upon the world. We should therefore in no way be surprised, or forget, that what we are here dealing with concerning the Teilhardian evolutionary agenda, and its enmity towards Catholic orthodoxy, is that same eternal enmity which was originally established between Our Lady and Satan in the Garden of Eden.

It may seem one of the strangest and seemingly contradictory aspects of the history of recent centuries that so many of those who have most vociferously championed the rights, dignity, and evolutionary future of man are, at the same time, the very individuals and groups who prove to embody all that is most destructive to man. Beginning with what appears to be a profound sympathy towards the poor, the workingman, the downtrodden, the liberation of women, etc., they end by instituting murderous regimes and policies towards the same souls whom they claimed to champion. In this respect we can think of such things the French Revolution, all the various forms of Socialist and Communist Revolutions, and of course the incalculable numbers of innocent unborn babies murdered through both contraception and abortion. Recent centuries are strewn with the ruin of countless souls, and hundreds of millions of murdered and tortured bodies, which are the fruits of such idealism in regard to man’s bogus freedom and evolutionary future. And now this duplicitous, inwardly- satanic agenda, has set its hunger upon the poor and indigenous peoples of the Amazonian region in order to institute a theology and anthropology (the science of man) which will accomplish just such a reign of terror within the Church.

The whole world now teeters over a satanic agenda of evil which will make all former holocausts of human destruction be seen as relatively minor precursors of what is to come. The goal of this agenda may be formulated as follows: the complete erasure in the minds and hearts of all men of the truth that every human soul is created in the image of God with a fixed nature common to all men since the beginning of creation, and possessing both the dignity and responsibilities before God inherent in this nature.

The Catholic Church has been the great guardian of this truth for the past 2000 years, and therefore has been the only institution which has protected the world from plummeting back into total barbarism. It is now Satan’s agenda to remove this protection by achieving the victory of Teilhardian evolutionary theology within the Church – this agenda, in the minds of its protagonists, to be irreversibly incarnated within the life-blood of the Church by means of the coming Amazonian Synod in October, 2019. As Cardinal Madariaga, Coordinator of Pope Francis’ Council of Advisors said, “The Pope wants to take this Church renovation to the point where it becomes irreversible.” (Jan 20, 2015, address at Santa Clara University). Bishop Franz-Joseph Overbeck of Essen, Germany (quoted in a May 23, 2019 Life Site News article) was even more blunt. According to Katholische.de, the official website of the German Catholic Bishops, he told reporters that the Amazon Synod will lead to a “break” in the Church and “nothing will be the same as it was”.


The Church’s Slide Towards Teilhardian Evolution

The secular media went out of their way in 1996, with headlines such as the New York Times article, “Pope Bolster’s Church’ Support For Scientific View of Evolution”, to print the following words of Pope John Paul II in his Message to the Pontifical Academy of Science: On Evolution:

Today, more than a half-century after the appearance of that encyclical [Pope Pius XII’s Humani Generis], some new findings lead us toward the recognition of evolution as more than an hypothesis.”

But the real surrender to evolutionary thinking by the official Church actually is to be found in Pope Pius XII’s encyclical itself. In order to understand this capitulation, and the real source of this betrayal, we must first do some groundwork.

The infallible teaching of the Church on the nature of the human soul, and its relationship to the human body, is to be found in the following definition of the Council of Vienne (1311- 1312):

Moreover, with the approval of the said council, we reject as erroneous and contrary to the truth of the catholic faith every doctrine or proposition rashly asserting that the substance of the rational or intellectual soul is not of itself and essentially the form of the human body, or casting doubt on this matter. In order that all may know the truth of the faith in its purity and all error may be excluded, we define that anyone who presumes henceforth to assert defend or hold stubbornly that the rational or intellectual soul is not the form of the human body of itself and essentially, is to be considered a heretic.

In thus defining, the Council of Vienne clearly adopted the metaphysics of St. Thomas Aquinas (1225-1274), which teaches that all physical substances come into being through the union of substantial form and primary matter. Neither substantial form nor primary matter are existents in themselves, but rather constitute the most fundamental principles of being involved in God’s creating all things from nothing (creation ex nihilo). God does not take some sort of pre-existing matter and make it into some particular substance by infusion of a form. Rather, the coming into being of a particular substance is the result of a simultaneous creation and union of form with primal matter. This is why the Council of Vienne defined that the soul is actually “of itself and essentially” the form of the body. And this is also why the human soul, while being capable of existing as a substance in itself (as do souls after death and before the Final Judgment) is to be considered an incomplete substance until united to its selfsame body at the Final Judgment.

In his encyclicalHumani Generis(Aug 12, 1950), on the other hand, Pope Pius XII states:

For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter – for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church, to whom Christ has given the mission of interpreting authentically the Sacred Scriptures and of defending the dogmas of faith.

Pope Pius XII’s “permission” for discussion and research concerning the derivation of the human body from pre-existing forms of living matter is thus to be seen as being in direct contradiction to the Council of Vienne’s infallible teaching on the human soul as being of itself and essentially the form of the human body. It also represents a total rejection of the most fundamental principles of being (substantial form and primary matter) which are the heart of all Thomistic metaphysics. The slide into Teilhardism had begun.

As we have seen, it took 46 years until Pope John Paul II gave sanction (in non-infallible teaching) to this concept of the evolution of the human body. This of course gave a tremendous boost to the so-called “Theistic Evolutionists” who promoted the ridiculous image of God somehow injecting a soul into the body of an advanced ape. At this stage, we should not have at all been surprised if every secular form of the print media published a cartoon of a Michelangelo-type God hovering over an ape with a large syringe labeled “Human Souls”.

What is often missed in John Paul II’s “Message” to the PCS is the following teaching and instruction:

“As a result [of Pius XII’ teaching that, while the human body might be the product of an evolutionary process, the human soul must be considered an immediate creation of God], the theories of evolution which, because of the philosophies which inspire them, regard the spirit either as emerging from the forces of living matter, or as a simple epiphenomenon of that matter, are incompatible with the truth about man. They are therefore unable to serve as the basis for the dignity of the human person.

Here we find John Paul II, while having surrendered man’s body to evolutionary theory, yet holding the line on his soul. But the slide was to continue.

In 1982, Pope John Paul II appointed Cardinal Joseph Ratzinger to the position of Prefect of the Congregation for the Doctrine of the Faith, a position he would retain until being elected Pope in 2005.The fact is that Cardinal Ratzinger had for decades been a proponent of precisely that sort of Teilhardian evolutionary theology and anthropology which John Paul II explicitly condemned (rendered above in bold emphasis) in his Message to the PCS. In other words, Pope John Paul II appointed a man to that exalted position most responsible for the guardianship and integrity of the Faith who repeatedly had embraced in his writings Teilhardian evolutionary errors which were “incompatible with the truth about man”, and “unable to serve as the basis for the dignity of the human person”.

In Credo For Today: What Christians Believe (A collection of essays written by Joseph Ratzinger during the years 1971-2006 and published by Ignatius Press in 2009), Joseph Ratzinger, after quoting a rather dense passage from one of Teilhard de Chardin’s writings, offers the following exposition:

Certainly one can debate the details in this formulation; yet the decisive point seems to me to be grasped quite accurately: the alternative: materialism [the view that “spirit” and consciousness are ultimately only an accidental phenomenon of matter] or a spiritually defined world view, chance or meaning, is presented to us today in the form of the question of whether one regards spirit and life in its ascending forms as an incidental mold on the surface of the material world…or whether one regards spirit as the goal of the process and, conversely matter as the prehistory of the spirit. If one chooses the second alternative, it is clear that spirit is not a random product of material developments, but rather that matter signifies a moment in the history of spirit.” (Credo For today, p. 45).

Translated into common language, this simply means that matter evolves into spirit. And lest we doubt this to be the case, Joseph Ratzinger applies this “matter evolving into spirit” concept very specifically to the question as to how spirit (soul) arose in man:

“This would then lead to the insight that spirit does not enter the picture as something foreign, as a second substance, in addition to matter: the appearance of spirit, according to the previous discussion, means rather that an advancing movement arrives at the goal that has been set for it….The clay became man at that moment in which a being for the first time was capable of forming, however dimly, the thought ‘God.’ The first ‘thou’ that – however stammeringly – was said by human lips to God marks the moment in which spirit arose in the world. Here the Rubicon of anthropogenesis was crossed.” (Credo For Today, p. 46-47).

In our articles The Third Sorrowful Mystery: The Crowning With Thorns, and Teilhardian Evolution, The Amazonian Synod: The Nest of the Antichrist, we offer a much more thorough and irrefutable documentation in regard to the slide of recent Popes (including Pope Francis) into a fulsome embrace of Teilhardian theology. For Pope Francis, Teilhardian evolution is most aptly encapsulated in his oft-repeated phrase “Time is Greater than space”. It is an horrendously evil phrase. It entails that everything in the universe, from God to the very lowest created thing, is to be defined in terms of evolutionary becoming, rather than being. It is a succinct duplication of the words of Joseph Ratzinger: “Being is time; it does not merely have time. Only in becoming does it exist and unfold into itself.” (Credo For Today, p. 42). It establishes a world of unending, vicious competition, survival, and advancement. It is the perfect recipe for the manipulation and destruction of the weak by the strong. And ultimately, as is now the case, when the mechanics (genetics, birth control, etc.) of evolution have become accessible to man’s manipulation and control, it is the ultimate formulation in order to justify eugenics and a reign of terror. This is the underbelly of that monster of which now slouches towards the Amazon and its indigenous peoples to be born. It is perfectly expressed in a passage from Teilhard de Chardin’s work Human Energy:

“Now eugenics does not confine itself to a simple control of births. All sorts of related questions, scarcely yet raised despite their urgency, are attached to it. What fundamental attitude, for example should the advancing wing of humanity take to fixed or definitely unprogressive ethnical groups? [We do well here to pause, and consider what Teilhard’s view of the “indigenous” peoples of the Amazon would have been]. The earth is a closed and limited surface. To what extent should it tolerate, racially or nationally, areas of lesser activity? More generally still, how should we judge the efforts we lavish in all kinds of hospitals on saving what is so often no more than one of life’s rejects? Something profoundly true and beautiful ( I mean faith in the irreplaceable value and unpredictable resources contained in each personal unit) is evidently concealed in persistent sacrifice to save a human existence. But should not this solicitude of man for his individual neighbor be balanced by a higher passion, born of the faith in that other higher personality that is to be expected, as we shall see, from the world-wide achievements of our evolution? To what extent should not the development of the strong (to the extent that we can define this quality) take precedence over the preservation of the weak? How can we reconcile, in a state of maximum efficiency, the care lavished on the wounded with the more urgent necessities of battle? In what does true charity consist?” (p. 131-132).

Such is the underbelly of that theological Beast which promotes “time as being greater than space”, and which preaches a universal mercy at the expense of the Truth of Christ.


The Immaculate Heart of Mary as Our Refuge

At the very center of all of creation, and all within creation that is truly of and from God, is the Immaculate Conception of Mary. In his Apostolic Constitution Ineffabilis Deus (1850), which infallibly defined Mary’s Immaculate Conception, Blessed Pope Pius IX began with the following words:

God Ineffable — whose ways are mercy and truth, whose will is omnipotence itself, and whose wisdom “reaches from end to end mightily, and orders all things sweetly” — having foreseen from all eternity the lamentable wretchedness of the entire human race which would result from the sin of Adam, decreed, by a plan hidden from the centuries, to complete the first work of his goodness by a mystery yet more wondrously sublime through the Incarnation of the Word. This he decreed in order that man who, contrary to the plan of Divine Mercy had been led into sin by the cunning malice of Satan, should not perish; and in order that what had been lost in the first Adam would be gloriously restored in the Second Adam. From the very beginning, and before time began, the eternal Father chose and prepared for his only-begotten Son a Mother in whom the Son of God would become incarnate and from whom, in the blessed fullness of time, he would be born into this world. Above all creatures God so loved her that truly in her was the Father well pleased with singular delight. Therefore, far above all the angels and all the saints so wondrously did God endow her with the abundance of all heavenly gifts poured from the treasury of his divinity that this mother, ever absolutely free of all stain of sin, all fair and perfect, would possess that fullness of holy innocence and sanctity than which, under God, one cannot even imagine anything greater, and which, outside of God, no mind can succeed in comprehending fully.

Just as Mary was pre-redeemed by the Sacrifice of Christ on Calvary, so she has been willed by God for all eternity to be the Heart and Refuge of all those who were destined to be redeemed by Christ. This Mystery is wonderfully depicted in the following passage from Proverbs 8: 22-36, which the Church has unflinchingly applied to Our Blessed Mother:

“The depths were not as yet, and I was already conceived. Neither had the fountains of waters as yet sprung out: He had not yet made the earth, nor the rivers, nor the poles of the world. When he prepared the heavens, I was present: when with a certain law and compass he enclosed the depths: When he established the sky above, and poised the fountains of waters: When he compassed the sea with its bounds, and set a law to the waters that they should not pass their limits: when be balanced the foundations of the earth; I was with him forming all things: and was delighted every day, playing before him at all times; Playing in the world: and my delights were to be with the children of men.

Now therefore, ye children, hear me: Blessed are they that keep my ways. Hear instruction and be wise, and refuse it not. Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me, shall find life, and shall have salvation from the Lord: But he that shall sin against me, shall hurt his own soul. All that hate me love death.”

The above-quoted passage from the Book of Proverbs speaks of a place (a spiritual “space”) within God’s creation wherein lies all the Truth, Love, and Grace of God. It points to the soul of Mary (her Immaculate Heart) created wholly in the image and purity of God. But it also speaks of the soul of man, also created in His image, which finds Truth, Life, and Sanctification only by finding this same place to dwell within: “He that shall find me shall find life, and shall have salvation from the Lord”. The Immaculate Heart of Mary is the most profoundly holy space in this world, safe and secure from what is about to descend upon us. In other words, salvation is defined not in terms of any sort of evolutionary becoming on the part of the human soul, but in terms of surrender to the Heart of Truth and Life which has been prepared for us from all eternity, and which has been accessible to all men at all times.

It is no wonder therefore that Teilhard de Chardin, writing from the depths of evil in a mind which had rejected this substantial reality of the human soul created in the image of God, should single out Our Lady of Fatima, and the devotion of millions of Catholic faithful souls to her Immaculate Heart, as the object of his supreme ridicule and disgust. It is here, against the simple and almost intuitive faith of those who respond to the immutability of God’s Truth, and the substantial, unchanging nature of the human soul, that Satan now rages his final campaign.



It is coming.

We now have only one recourse. Short of the Final Victory of Christ over Satan at the End of Time (we might even envision this as a final victory over all Time), there is only one means of now defeating Satan in this war against the souls of all men. Victory has been promised to Our Lady and Her Immaculate Heart alone. And we can only serve her cause through a Nineveh-like, unified recourse to the graces which are stored within Her Heart, and have been reserved for us from all eternity for Her Triumph. This is the entire purpose of the Rosary to the Interior: For the Purification of the Church. In the face of what has been conceived and planned by the enemies of Christ as an irreversible agenda to be incarnated in the Church through the upcoming Amazonian Synod, we implore all faithful Catholics now to repeatedly beseech their priests and bishops to implement what is detailed in our Original Proposal for the Feast of the Purification and Presentation on February 2, 2020. Appropriately, this is also the Feast of Our Lady of Good Success.

As foretold by Our Lady of Fatima, such a unified effort is the only way by which we can avoid a world-wide chastisement of horrendous proportions; thereby exercising that charity towards all souls, which is a sacred duty incumbent upon all of us who choose to follow Christ.

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