I hope the following quotes may help in making clear to you why I think that Teilhard didn’t get all wrong, as you seem to suspect:
Pope Francis, Laudato si, 83:
“The ultimate destiny of the universe is in the fullness of God, which has already been attained by the risen Christ, the measure of the maturity of all things.[ In this horizon we can set the contribution of Fr Teilhard de Chardin]”
Pope St. Paul VI, Address (24 February 1966)
The Holy Father quoted Teilhard de Chardin’s statement “The more I study material reality, the more I discover spiritual reality”, and he praised a key insight of Teilhard’s theory on the evolution of the universe as “an explanation of the universe that, among many fantastic and imprudent things, nonetheless understood how to find the intelligent principle that one should call God inside everything. Science itself, therefore, obliges us to be religious. Whoever is intelligent must kneel and say: ‘God is present here’. “
Pope St. John Paul II, Letter to the Reverend George Coyne (1 June 1988):
Does an evolutionary perspective bring any light to bear upon theological anthropology, the meaning of the human person as the imago Dei, the problem of Christology – and even upon the development of doctrine itself? […] Can theological method fruitfully appropriate insights from scientific methodology and the philosophy of science?
Questions of this kind can be suggested in abundance. Pursuing them further would require the sort of intense dialogue with contemporary science that has, on the whole, been lacking among those engaged in theological research and teaching. It would entail that some theologians, at least, should be sufficiently wellversed in the sciences to make authentic and creative use of the resources that the best-established theories may offer them.
Pope Benedict XVI, Homily (24 July 2009)
“The role of the priesthood is to consecrate the world so that it may become a living host, a liturgy: so that the liturgy may not be something alongside the reality of the world, but that the world itself shall become a living host, a liturgy. This is also the great vision of Teilhard de Chardin: in the end we shall achieve a true cosmic liturgy, where the cosmos becomes a living host.”
This said, I deviate (as you remark) from Teilhard’s view regarding “original sin”. The reason is that he ambiguously suggests that both, the sin of “Adam and Eve” (the first sin of human history) and the state deriving from (the “state of original sin”), reduce to evolutionary deadly behavioral patterns. In other words, Teilhard seems to reject that “Adam and Eve” (the first humans in the Image of God) were created by God in the state of “original righteousness”.
By contrast, in line with Biologos’ Staff member Kathryn Applegate in this remarkable Essay, I acknowledge that:
Gregory, I appreciate your endeavor for keeping to “Catholic orthodoxy” and will pleased discussing any objection regarding the orthodoxy of my views, provided you quote the particular statement of mine you object to, and the particular dogmatic declaration by a Pope or a Council you think my statement contradicts.
However, I would like to suggest that in future posts in this thread you avoid referring to other posters or authors as promoting “heresy” or deviating from “established Roman Catholic teaching”. In doing so you are illegitimately entitling yourself with an authority that in the Roman Catholic Church is reserved to the Pope when he speaks ex cathedra .