By Cris D. Putnam
Pierre Teilhard de Chardin was a Jesuit priest and mystical philosopher who trained as a paleontologist and geologist. He is renowned for his devotion to Darwinism and he famously assisted in the discovery of Peking Man and Piltdown Man, two alleged human ancestors. The Peking Man was said to be a skull from Homo Erectus—an extinct species of hominid that supposedly lived 1.8 million years ago. While casts and written descriptions remain, the original fossils mysteriously disappeared, casting doubt on discovery. Even worse, the Piltdown Man was an infamous hoax entailing fabricated bone fragments misrepresented as the fossilized remains of a “missing link” allegedly collected in 1912 from a gravel pit at Piltdown, East Sussex, England. In truth, the remains consisted of a dog’s tooth, a hippopotamus tooth, an elephant molar, an Orangutan jaw, and a six-hundred-year-old medieval human skull, albeit the hoax was not exposed for some forty years. Chardin’s role in this fraud is unclear, but many assert he was also duped.
Chardin conceived of the idea that evolution was progressing to a goal—the maximum level of complexity and consciousness—called the Omega Point (discussed later). Along with the Ukrainian geochemist Vladimir Ivanovich Vernadsky, he also developed the concept of Noosphere, a creative term denoting the numinous sphere of collective human thought. During his prime, he was condemned as a heretic because his mystical Darwinian syncretism severely conflicted with the teaching Magisterium of the Catholic Church, particularly regarding human origins and the doctrine of Original Sin. His primary book, The Phenomenon of Man, presented an evolutionary account of the unfolding of the cosmos that abandoned biblical theology for an occult pantheistic monism. Interestingly, extraterrestrials were an inevitable extension of cosmic evolution. Chardin wrote:
In other words, considering what we now know about the number of “worlds” and their internal evolution, the idea of a single hominized planet in the universe has already become in fact (without our generally realizing it) almost as inconceivable as that of a man who appeared with no genetic relationship to the rest of the earth’s animal population.
At an average of (at least) one human race per galaxy, that makes a total of millions of human races dotted all over the heavens.
Confronted with this fantastic multiplicity of astral centres of “immortal life”, how is theology going to react, if it is to satisfy the anxious expectations and hopes of all who wish to continue to worship God “in spirit and in truth”? It obviously cannot go on much longer offering as the only dogmatically certain thesis one (that of the uniqueness in the universe of terrestrial mankind) which our experience rejects as improbable.
In light of those millions of alien races, Chardin wrote, “We must at least, however, endeavor to make our classical theology open to (I was on the point of saying “blossom into”) the possibility (a positive possibility) of their existence and their presence.” As we will reveal, Chardin’s theological ideas form the epistemological framework for the modernist Jesuit astronomers and even Pope Benedict XVI, himself. With Petrus Romanus assuming the pontificate in a few days, ready or not, the False Prophet of the Omega Point is near.
 Pierre Teilhard de Chardin, Christianity and Evolution (New York, NY: A Harvest Book, 1971), 232.
 Ibid., 234.