Hello Antoine,
Thanks for your question and my apology for the delayed response. It turns out an intervention has happened, and I won’t be able to continue here at this time. I’ve passed the word along to others, and someone may come to continue with you.
Nevertheless, you asked for a representative and provocative statement from Teilhard, so let me depart with this:
“After much debate, the question of human origins, in the terrestrial (i.e. restricted) form in which it was expressed in the nineteenth century, may be regarded as settled. A certain amount of skirmishing still goes on about a strict monogenism, to which some theologians continue to cling (because it is required for their representation of original sin); but monogenism is becoming of less and less importance to scientists, because it is impatient of any experimental verification, and is, in fact, contrary to all the evidence provided by phyletics and genetics. In consequence there is no longer any doubt in competent circles but that man appeared on our planet, at the end of the Tertiary, in conformity with the general laws of speciation.” (Christianity and Evolution: Reflections on Science and Religion, 2002: 229) Evolution & Christianity - Teilhard de Chardin
Likewise, the document with Teilhard’s censure was not long ago found in the Vatican archives & revealed. This is what Teilhard accepted, with his own caveat.
May the peace of the Lord be with you, Antoine. Thanks.
Nikolai Propo
~~
Teilhard de Chardin
Propositiones admittendae:
Primus homo Adam, cum mandatum Dei in paradiso fuit transgressus, statim sanctitatem et iustitiam, in qua constitutus fuerat, amisit (Conc.Trid., sess.5,can.1; Denz.-Bann.788).
Adae praevaricatio non sibi solo sed etiam eius propagini nocuit, et acceptam a Deo sanctitatem et iustitiam, quam perdidit, non sibi soli sed nobis etiam perdidit (Trid.,ibidem, can.2).
Hoc Adae peccatum, quod origine unum est et propagatione, non imitatione transfusum, omnibus inest unicuique proprium (Trid. ibidem, can.3).
Ergo universum genus humanum ex uno protoparente Adam ortum habuit (haec quarta propositio nullibi est quidem explicite definita; sed continetur evidenter in tribus praedictis).
Etsi fides sit supra rationem, nulla tamen unquam inter fidem et rationem vera dissensio esse potest (Conc.vat.sess. 3, cap.4; Denz. 1797).
Fieri non potest ut dogmatibus ab Ecclesia propositis, aliquando secundum progressum scientiae sensus tribuendus sit alius ab eo, quem intellexit et intelligit Ecclesia (Vat.,sess.3, can.3 de fide et ratione; Denz. 1818).
J’admets ces propositions avec le sens plein que leur donne la Ste Eglise. Et je les signe d’autant plus volontiers que, malgre les apparences que j’ai pu donner, je n’ai jamais eu d’autre id´ee que de les faire dominer sur toute verite scientifique. Profondement convaincu que la science humaine n’a de valeur que en dependance du Christ et ramenee a lui, je suis absolument decide a faire passer, avant tout resultat scientifique, la conservation, dans son integrite et sa realite parfaite, de le figure revelee de NS. J.C.
Paris. 1er Juillet 1925P. Teilhard de Chardin Translation: Accepted Propositions:
The first man, Adam, when he acted against God’s command in paradise, immediately lost that holiness and justice in which he had been created (Council of Trent, Session 5, Canon 1).
The sin of Adam damaged not only him alone but also his descendants; and the holiness and justice received from God, which he lost, he lost not only for himself alone but also for us (Council of Trent, Session 5, Canon 2). 12 Zygon
This sin of Adam, which is one by origin and passed on to all by propagation and not by imitation, inheres in everyone as something proper to each (Council of Trent, Session 5, Canon 3).
Therefore the whole human race takes its origin from one protoparent, Adam (this fourth proposition is nowhere explicitly defined; but is clearly implied by the preceding three).
Even though faith is above reason, there can never be any real disagreement between faith and reason (First Vatican Council, Session 3, Chapter 4).
It is impossible that at some time, given the advancement of knowledge, a sense may be assigned to the dogmas propounded by the Church which is different from that which the Church has understood and understands (First Vatican Council, Session 3, Canon 3 on faith and reason).
I accept these propositions in the full sense that the Holy Church gives to them. And I sign them all the more voluntarily because, despite the appearances that I might have given, I have never had any other idea than to let them dominate all scientific truth. Profoundly convinced that human knowledge only has value if derived from Christ and led back to him, I am absolutely determined to make known, before every scientific result, the continuation, in his integrity and his perfect reality, of the revealed figure of Our Lord Jesus Christ.
Paris. July 1, 1925
P. Teilhard de Chardin