research on teilhard de chardin

reading the kindle excerpt of Go to "Theistic Evolution: The Teilhardian Heresy"
by Wolfgang Smith stirred me to do more research, hoping I would find evidence of some
secret theosophical society connection. so far no go, but its bad enough. some people go wrong on their own.
(Wolfgang Smith draws too much on Augustine and Plato, which include notions not helpful as he thinks they are, but makes his case well enough anyway.)
The following information was gleaned from a pro Teilhard page, so is hardly biassed.
But from the information presented, I fear he is or was a new Origen, a new plague upon believers, and a strengthener of neopaganism and other apostasy, all because in both
cases, he like Origen, sought for something "more" than the plain truth of Scripture,
Holy Liturgy (or in Teilhard's case the Mass which still contains truth however butchered) and the doctrines of Christ still maintained by the Roman Catholic Church.

"Near the time of his graduation he wrote his parents indicating that he wanted to become a Jesuit in his pursuit of the Truth."
http://teilhard.com/2013/06/19/life-of-teilhard-de-chardin-the-early-years-1881-1899-2/
in other words, the life prayer and the Mass daily wasn't truth enough, and what was
he going to find in any religious order that was valid and not based in this? Sounds
like his search for one necessary thing did not include Jesus Christ as enough. And Christian mysticism is mentioned by him as part of his mother's influence, so some of this may have come from the prelest elements of visionaries.
The Jesuit order was big on brains and education, however,
some of his relatives died "During this period of tragedy, Teilhard momentarily turned his gaze away from the world towards the meaning of life and suffering.  Teilhard indicates that but for Paul Trossard, his former novice master who encouraged him to follow science as a legitimate way to God, he would have discontinued those studies in favor of theology." http://teilhard.com/2013/06/25/life-of-teilhard-de-chardin-jesuit-formation-1899-1914/
bad mistake.
"From Teilhard’s letters during his period in Egypt, suggest that Teilhard was starting his intellectual and spiritual synthesis of science and revealed truth.  According to Robert Speaight:
“If Teilhard thought about these matters, he does not say so.  His piety finds an unforced expression in devotion to the Blessed Virgin and the Sacred Heart.  Although he is sometimes called upon for a sermon, he would rather teach than preach.  The impression throughout is of a searching eye and sympathetic heart rather than a questing mind.  But these appearances were deceptive. Behind the world of physics he felt the essential matter of his childish dreams and now, in the spring of his vocation, he vowed that he would ‘force the secret of its mysterious gravity.’ “"
http://teilhard.com/2013/06/25/life-of-teilhard-de-chardin-jesuit-formation-1899-1914/
out of Egypt rarely comes anything good.
"Robert Speaight accurately described the problems of modernism as defined by Pope Pius X and Teilhard’s pushback against Modernism:
“The tendency of Modernism is to diminish the trancendent stature of Christ: Teilhard’s concern was to enlarge it to cosmic proportions.  So far from inventing a Christ to fit his own ideas, Teilhard had already found him in St. Paul.  It was ‘He in whom all things consist’, ‘He who fills all things’, ‘the Christ who is all in all’, and ‘has ascended high above all the heavens to fill all things with his presence’.  it was the Christus pantocrator of Byzantium, and more particularly the Christ of the Sacred Heart, freed from its popular iconography. Where the Modernist tends to imprison Christ in history at the same time as he questions the historicity of the Gospels which gave him to us, Teilhard adores him when he is transfigured on the mountain, rises from the tomb or is lost in the clouds above the heads of the Apostles. Whatever certain neo-modernists may pretend to the contrary, the opposition could not be more clear.” "
http://teilhard.com/2013/06/27/life-of-teilhard-de-chardin-intellectual-foundations-1908-1914/

unfortunately, this resulted ultimately in a kind of pantheism and a reduction of
Christ to the Omega point instead of Alpha and Omega.
one person who knew him described him as rather cold and uncaring regarding the suffering
around him in WW I the expositor of his life on this site I found argues otherwise,
but Teilhard's quoted view of suffering sounds almost like he is contemplating a
very dark kind of magic application of it.
http://teilhard.com/2013/07/01/life-of-teilhard-de-chardin-war-years-1914-1918/
After this, he developed his thought more.
http://teilhard.com/2013/07/10/life-of-teilhard-de-chardin-writing-and-research-in-france-1918-1923/
"First, he had recognized the organization and beauty of the created universe provides “immediate and tangible reality of a divine will”.  Teilhard was very critical of pantheism saying it was irrational as it presupposed “two contradictory properties, necessity and contingence.”"
so far so good.
"Second, Teilhard drew upon his Ignatian training and their belief in ‘finding God in all things’ to recognize the creative action of God in everything that moved or existed."
okay.
"But there still remained between the human soul and God “a hiatus, a gap, a coldness — the distance separating the necessary Being” with its human creation.  For his third stage, Teilhard reached back to St. Paul for his concept of the universal and cosmic Body of Christ.  It was through assisting the world reach its potential that one came to Christ.""
this gap consists of two things. the unchangeable distinction between Creator and creature, of totally different essences, and then another gap of relationship, created by man in the Fall. Paul does not speak of a universal and cosmic Body of Christ, but
of the ekklesia (assembly, aka church) of believers as comparable to an organism with
parts that do different things, and this is not the only analogy. Here Teilhard begins
most noticeably to seek to create a pantheistic condition or to hope for its eventual creation.

In China, Teilhard really got wierd. In March 1924, Teilhard de Chardin wrote an essay “Mon Universe” which expands on his vision of the Eucharistic Presence:
“We must say that the initial Body of Christ, his primary body, is confined to the species of bread and wine.  Can Christ, however, remain contained in this primary Body? Clearly, he cannot.  Since he is above all the Omega, that is, the universal ‘form’ of the world, he can obtain his organic balance and plenitude only by mystically assimilating . . . all that surrounds him.""
http://teilhard.com/2013/07/17/life-of-teilhard-de-chardin-first-china-trip-and-mass-on-the-world-1923-1924/
eh? Christ lacks organic balance and plenitude and has to assimilate all that surrounds
Him in order to achieve this? like He lacks ANYTHING? like He is some bottomless pit
of a growing child that must eat everything, edible or not, that He can grab?
WE FEED ON HIM, HE DOES NOT FEED ON US. Teilhard did a total reversal of the relationship of believer and God, and implies God NEEDS anything, something God made clear in the Bible He does not.
The Mass of the Earth is like some gnostic heretical thing, subtly blasphemous I'm sure if I studied it closely enough. In my youth I was impressed and I think I recited it. And there was this strange almost vision of a skinny dark demon like thing in a running posture across a desert wasteland with some obscuring cloud slightly. dust storm maybe?
This whole thing is demonic. And whether Teilhard secretly studied occult philosophy or followed the deadly lure of some evil spirit offering something "more" the end result
is the same. Whether he knowingly couched things in terms that were palatable to otherwise rejective Christians, or was carefully fed a step at a time only what he would himself find palatable, the end result, since he was gregarious and wanting to teach his ideas to everyone, was the same. Heresy. or the groundwork for it.
In AD 1922, Teilhard had written a paper on original sin, at the request of " a Jesuit colleague who was also a professor of dogmatic theology" and "Although we do not know what the paper contained, it mysteriously found its way to Rome.  Many believe it was stolen when Teilhard was in China."
I don't think there's anything mysterious about this. The recipient, probably having
doubts about Teilhard so tricking him into showing his true colors, on seeing the horrific ideas sent the paper to Rome. This resulted in a challenge to shut up or get
out, and after some wrangling he was asked to sign six propositions, and
"he could find ways of interpreting five of the propositions to his comfort, but one of the six caused him great difficulty" which interfered in some way with his evolutionary
teaching and/or mixing it with theology. " “After considerable deliberation, Valensin decided that the best course was to consider the physical action of signing the document as a gesture of fidelity rather than as a symbol of intellectual assent”.  Valensin argued that the correctness of Teilhard’s spirit was ultimately Heaven’s business. After a week’s retreat and reflection on the Ignatian Exercises, Teilhard signed the document in July 1925 and agreed to leave for China at the end of the academic year. " So he signed it with typical Jesuitical double minded reservations and game playing. Loyalty to the church and avoiding scandal were his stated motives.
"* Note on Modernism and Teilhard de Chardin:  We have seen earlier that Teilhard de Chardin was not a “modernist” in the sense that he was trying to undermine the Church.  As biographer Robert Speaight stated:
“The tendency of Modernism is to diminish the trancendent stature of Christ: Teilhard’s concern was to enlarge it to cosmic proportions.  So far from inventing a Christ to fit his own ideas, Teilhard had already found him in St. Paul.  It was ‘He in whom all things consist’, ‘He who fills all things’, ‘the Christ who is all in all’, and ‘has ascended high above all the heavens to fill all things with his presence’.  it was the Christus pantocrator of Byzantium, and more particularly the Christ of the Sacred Heart, freed from its popular iconography. "
This is false. Paul depicts Christ as already doing this, done this, is indeed the supporter of existence of all, and Teilhard on the contrary claims this is something yet to be achieved. The only thing Paul says is yet to be achieved is all things being under Christ's rule on earth and eventual overhaul of creation. None of this is done by evolution but by divine direct action, depicted as accomplished in fairly short periods of time.
Teilhard defense claims he three times supported original sin in a book, but exactly what did he mean by that? some brief deviation from the flow of evolution? some warp of the noosphere? Typically heretics will use biblical terms but in an unbiblical way.
http://teilhard.com/2013/07/23/life-of-teilhard-de-chardin-crisis-of-obedience-1924-1926/
In China again he wrote his other two books one of which got Jesuit approval but was
stopped by Rome and not published till after his death. even the excerpt given shows a tendency to bypass Jesus Christ and rejects the old man in the sky idea, which God was pleased to use as an epiphany, the Ancient of Days in OT. http://teilhard.com/2013/08/07/life-of-teilhard-de-chardin-second-trip-to-china-and-the-divine-milieu-1926-1928/
however, I find this:
"I want to teach people how to see God everywhere, to see Him in all that is hidden, most solid, and most ultimate in the world. I am essentially Pantheist in my thinking and in my temperament." -- Pierre Teilhard de Chardin (1881 - 1955) http://www.salvemariaregina.info/Reference/Chardin.html  this admission shows that his pantheistic implications and semi statements in his writings were not accidental slips of sloppy thinking, but subtle efforts to corrupt his readers into his mentality.

 continuing on this site, comments being the site author's,
""According to my own principles, I cannot fight against Christianity; I can only work inside it by trying to transform and convert it. A revolutionary attitude would be much easier, and much more pleasant, but it would be suicidal. So I must go step by step, tenaciously." (Letter, Mar. 21, 1941)
Do we understand him correctly? A transformation of Christianity?! In his private correspondence, Chardin freely stated his goal--the establishment of a new religion:

"What increasingly dominates my interest is the effort to establish within myself, and to diffuse around me, a new religion (let's call it an improved Christianity if you like) whose personal God is no longer the great Neolithic landowner of times gone by, but the Soul of the world..." (Letter to Leontine Zanta, Jan. 26, 1936)
"The more the years pass, the more I begin to think that my function is probably simply that... of John the Baptist, that is, of one who presages what is to come. Or perhaps what I am called on to do is simply to help in the birth of a new soul in that which already is." (ibid)
He apparently even amazed himself at the depth of his opposition to orthodox Christianity, writing to a friend, "Sometimes I am a bit afraid, when I think of the transposition to which I must submit my mind concerning the common notions of creation, inspiration, miracle, original sin, resurrection, etc., in order to be able to accept them."  (Letter of Dec. 17, 1922)"
This writer notes that his mother was a descendant of Voltaire. her daily mass attendance doesn't sound like she accepted her ancestor's ideas, but there may have been something amiss, perhaps she had some of his writings and Teilhard was exposed to them at an early age.
"At the age of fourteen, he came under the influence of Henri Bremond, a Jesuit who taught at the College of Mongré, Chardin's high school. Bremond was a popular Skeptic and Rationalist who propagated Modernism throughout the entire French province of the Jesuit order through his position as editor of Etudes, their official magazine. Impressed by his prestige, at the age of eighteen Chardin decided to become a Jesuit. Bremond subsequently was asked to leave the Order and wandered off to spread his errors as a secular priest."
This is a typical problematic response of RC, whether it is sexual abuse or at least misconduct (affair with an adult woman or married woman) or heresy they don't cut the diseased entity out. The priest is not defrocked merely kicked out of the order, and allowed to continue teaching error locally. Teilhard is not brought to heel really, but required merely to make a promise and then go hang out in China away from others. Alternatives are given instead "that's it, you're out of here and no I don't trust your word on anything." in the case of sex abuse this situation is played out, moving them after probaby some show of repentance and being given absolution somewhere else. yet how can such a person be trusted to be sincere or to not backslide? his own soul's safety, if not that of others, dictates he be defrocked and removed from the possibility of doing more harm.
"Since his childhood, Chardin had been fascinated by the volcanic hills that surrounded his home in the Auvergne region, and had acquired an obsession with rocks and fossils."

"At first he was cautious of detection by vigilant Church authorities, frequently inventing new words with which to camouflage his theological deviations, such as: "noosphere," "hominization," "Meta Christianity," "psychic planetization," and "Omega Point." These terms, literally, had no orthodox meaning whatsoever, and were merely intended to disguise his heretical ideas."
Actually they sound wierd enough they should have created a problem, but the overly
intellectual Jesuits were more receptive to him. And he did not invent the term
noosphere, he stole it from someone else who gave no mystical implication to it, merely that in addition to the geological sphere, the biosphere on that including man, there is the noosphere or man's thoughts manifesting in actions and technology that affect the geosphere (mining) and biosphere (farming).
"Christogenesis: A Universe at One with Christ
According to Teilhard, the history of the earth reflected a gradual "unfolding of the potentialities of matter and energy." Inanimate matter gave way to life; simple life forms gave way to ever more complex organisms. All this culminated in human consciousness. But for Chardin, this was not the end of the procedure. Teilhard believed the process must continue, though now across the threshold of human consciousness. Where would it lead? This is what he called the "Omega Point" -- "the horizon in which spirit and matter must eventually converge." He declared that Christ is really this "Omega Point," the beginning and end of history. In Christ, he taught, we have a guarantee of our own ultimate destiny. Here the spirit of God and the principle of matter were definitively joined. In his own blasphemous words:

"Christ saves. But must we not hasten to add that Christ, too, is saved by Evolution?" (Le Christique, 1955)""
This guy should have been thrown out of the RCC. These words alone brand him as NOT a Christian of any stripe.
"Teilhard had broken down the distinction between the natural and supernatural orders, between Creator and creature, between matter and spirit. This concept, hardly a new one, is called in philosophy the error of Monism, and is opposed to the dictates of right reason.
" St. Paul described Our Divine Lord Jesus Christ as the "Second Adam." Why is that so important? Because if there is no Adam, then there is no Original Sin. And if there is no Original Sin, then there is no need for man to be redeemed from Original Sin.
"Now, if there is no need for Redemption from sin, then what exactly happened on Calvary? Chardin really doesn't know, but he will not call it a Sacrifice: he will not speak of the Sacrifice of Calvary. Teilhard may speak of the "Significant Act" of Calvary but, as with everything else, the "significance" remains safely camouflaged behind the Chardinian verbiage. What is clear is this: Chardin did not believe what the Holy Catholic Church teaches about Our Blessed Redeemer; he did not believe that Christ is the New Adam. If there was no need for a first Adam (on account of Evolution), there can be no New Adam. Without Adam, there is no Original Sin, there is no fall from grace, and consequently no need to be restored into grace.
Thus, if there is no Redemptive Sacrifice on Calvary, there is no Sacrifice of the Mass, which is Its Unbloody renewal. Whatever the Mass is in the view of heretics like Chardin, it cannot be the stupendous Sacrifice of the Only-begotten Son of God for the Redemption of mankind! The true Catholic Faith has always professed, unequivocally, that Christ did in fact die for our sins -- but you will look in vain for this truth in the works of Teilhard de Chardin! In his hands, as well as those of all the Modernist pseudo-theologians, a true belief in the unbloody Sacrifice of Calvary, the Mass, has vanished."
The pro chardin writer claims he was exonerated of involvement in the Piltdown man hoax, and said he got there after the find. Maybe so. But it may have given him an idea. And chronic dishonesty in the mind, bearing fruit as dishonesty in writing, will likely breed dishonesty in action. already he had a reputation for "During Teilhard's stay in and around Peking he was a frequent guest at the numerous dinner parties given by the upper crust social stratum. Peking harbored a large number of European and American businessmen -- younger sons of wealthy families who made lots of money from the poorer Chinese. But one must look very hard to find evidence of any priestly mission work done by Chardin in all those years."
All the blather about Peking man seems to depend on the word of Chardin and his cohorts. "Most of the study on these fossils was done by Davidson Black until his death in 1934. Pierre Teilhard de Chardin took over until Franz Weidenreich replaced him and studied the fossils until he left China in 1941. The original fossils disappeared in 1941, but excellent casts and descriptions remain." https://en.wikipedia.org/wiki/Peking_Man  according to this article, one skull was found later, "Skull V: two cranial fragments were discovered in 1966 which fit with (casts of) two other fragments found in 1934 and 1936 to form much of a skullcap with a brain size of 1140 cc. These pieces were found at a higher level, and appear to be more modern than the other skullcaps." citing Jia, Lanpo; Huang, Weiwen (1990). The Story of Peking Man: From Archaeology to Mystery. Oxford University Press..
The possibility of fraud is harped on by the anti Chardin writer. Previous explorers did find something, so perhaps it wasn't all fraud. But the initial finds were just teeth, and what was found later was disputed (and mixed with more modern types).
The Chardin debunker continues,

"Unfortunately, these "discoveries" were lost. Just lost -- pure and simple. Piles and piles of them; tons of them; enormous boxes filled with teeth and bones. Undaunted, Teilhard and his co-scientists, Dr. Davidson Black and Dr. Weng Chang Pei, published papers officiously documenting their phantom "discoveries." Over a period of a decade a few people went over to China to study them, but generally remained unimpressed. Some scientists were eventually interested enough to test the fossils for authenticity, wishing to determine, through the use of clinical criteria, if Peking man was a hoax. But there was nothing to examine at Peking, either with the newly discovered Carbon-14 test (of dubious worth), or the older Flourine test, or with any other tests. Incredibly, every fossil discovered at Peking was lost. How? They were mistakenly put on a train (so Chardin's story goes), and no one is sure where the trainload of artifacts went!"
yeah, kind of odd. Like maybe he figured given the controversy that these might not pan out as useful to his purposes after all and got rid of them. The later find was a bit more modern. Homo erectus type humans have been found elsewhere, and this Peking Man was a category of this.
"Dr. Marcellin Boule, his old professor from Paris," visited Teilhard in China and  "Returning to France he published an article in L'Anthropologie in which he rejected the claims of authenticity, and denounced Chardin, his former student, by name."
"After World War II, a new Jesuit Superior General, Fr. Janssens, brought in a new trend of Liberalism to the entire Society of Jesus....Thus encouraged, Chardin well-nigh threw caution to the winds. By 1947, he was going around saying, very publicly, things such as "I do not think God should be worshiped" and "Very definitely there was no Adam and Eve and no Original Sin." He was a man past sixty years of age now, and very brazen about his approach to religion. In one of his letters to a friend he wrote: "I have so many friends now, in good strategic positions, that I have no fear of the future. I have won the game." Unfortunately, the unflappable Chardin was right. There was no doubt about it. He had wanted to corrupt the seminaries, and he had succeeded in doing precisely that, thus planting the seeds of Modernism and Skepticism everywhere the new clergy would infiltrate."
Rome "still Catholic at the time" cracked down on him.
http://www.salvemariaregina.info/Reference/Chardin.html
yet more horrific influence is seen in Benny 16th statement:
“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.”
•Benedict XVI, Homily, Celebration of Vespers with the Faithful of Aosta, July 24, 2009.
the pope has forgotten that the Eucharist is to show forth Christ's death until He comes back.
"In an article titled The Occult Character of the United Nations, author Alan Morrison writes the following:

"I have often spoken about the fact that the United Nations is an organization which has been widely infiltrated by occultists and propagators of the ‘New Spirituality’ (New Ageism). In the book The Aquarian Conspiracy, by Marilyn Ferguson, a survey of New Agers showed that the leading influence on their spiritual ‘awakening’ was Pierre Teilhard de Chardin. The occultist and well-known ‘channeller’, Dr. Robert Muller, who was an Assistant Secretary General at the United Nations until recently, wrote in one of his books: "Teilhard [de Chardin] had always viewed the United Nations as the progressive institutional embodiment of his philosophy" (Robert Muller, ed., The Desire to be Human: A Global Reconnaissance of Human Perspectives in an Age of Transformation, Miranana, 1983, p. 304). As the darling of the ‘New Spirituality’, Teilhard de Chardin rigorously applied his monist, evolutionary philosophy to the world political situation, leading him to advocate a vision of some kind of one-world government. In his book The Future of Man (Harper & Row, 1955, p.182), he wrote: "Although the form is not yet discernible, mankind tomorrow will awaken to a 'pan-organized' world’."""
http://www.christianorder.com/features/features_2011/features_dec11.html

(something very wierd going on with this link. copied and pasted from text file,
it goes to 404 not there. clicked from my blog link, it works. )
"Teilhard de Chardin himself wants us to understand the childhood roots of his spiritual journey, and so I quote the following description of his first memory:

""A memory? My very first! I was five or six. My mother had snipped a few of my curls. I picked one up and held it close to the fire. The hair was burnt up in a fraction of a second. A terrible grief assailed me; I had learnt that I was perishable.... What used to grieve me when I was a child? This insecurity of things. And what used I to love? My genie of iron! With a plow hitch I believed myself, at seven years, rich with a treasure incorruptible, everlasting. And then it turned out that what I possessed was just a bit of iron that rusted. At this discovery I threw myself on the lawn and shed the bitterest tears of my existence!” [From a 1938 edition of The Heart of Matter, translated by Claude Cuenot]."
"In his autobiography, The Heart of Matter, Teilhard begins by stating that the "axis" which gives continuity to his whole life is the innate "Pleromic Sense" which has been with him since earliest childhood — the appetite for some "Unique all-sufficing and necessary reality" (p 16-17). He describes a mental state as a child in which, although he was devoted to the child Jesus, "In reality, however, my real ‘me’ was elsewhere…. I withdrew into the contemplation, the possession, into the so relished existence of my ‘Iron God'… nothing in the world was harder, heavier, tougher, more durable than this marvelous substance apprehended in its fullest possible form… Consistence: that has undoubtedly been for me the fundamental attribute of Being."
 "In other words, at an age when healthy children "relish" in the love of mother, father, and siblings, Teilhard withdrew into a contemplative relation with the iron "lock-pin of a plow" (p. 18-19).
" Having been betrayed by the rusting lock-pin, Teilhard moved on to rocks (they don’t rust), and especially quartz. This passion stayed with him the rest of his life. He writes, "The truth is that even at the peak of my spiritual trajectory I was never to feel at home unless immersed in an Ocean of Matter…" (p. 20).
"
 The problem in all of this, of course, is what to do with living things."
same link.
what did he do with living things? used them to talk at and direct and recruit.
" Teilhard writes that, "Because of its apparent fragility…the living World greatly worried and disconcerted me as a child." On the one hand he was drawn to it by his "Pleromic Sense" (there is, after all, a certain obvious plenitude of being in living things that is not in rocks); on the other he was repulsed and terrified by their inconsistency and fragility. He admits that, because of this conflict, "I had at that time [28 years old] come to a standstill in my awakening to Cosmic Life, and I could not start again without the intervention of a new force or a new illumination" (pp. 23-24). In other words, at the age of 28, he was still looking for a justification for relishing the living over the dead.
 It is interesting that at this stage of development (if we care to grace it with such a term), Teilhard was tempted by Eastern Mysticism. Having found no real object in this world to answer his quest for "Plenitude," he was tempted to go entirely beyond this world into the formless Monism of Eastern Philosophy and Mysticism. He states that such would have been the case "had it not been that just at the appropriate moment the idea of Evolution germinated in me, like a seed: whence it came I cannot say" (p. 24).
 Evolution became for our philosopher a "magic word… which haunted my thoughts like a tune: which was to me like an unsatisfied hunger, like a promise held out to me, like a summons to be answered…." (p.24). It was in fact Evolution which enabled Teilhard to transfer his Sense of Plenitude from the "ultra-material" (iron and rocks) to the "ultra living," ..."]
same url.
now, this brat encounters his own mortality. Doesn't consider that after all Christ Himself submitted to mortality, died, rose from the dead, and will resurrect us to blessedness or to judgement. oh, no. surely he knew of people dying. but somehow he is supposed to be special and exempt from all that.  I suspect the Mass and Church was to him more of an aesthetic event (with artwork and statues conveniently non living) than spiritual, his Catholic identity cultural rather than real, and this is exactly the driver for many witches and homosexuals and abortion supporters and promiscuous, who do not come out of the RC but seek rather to change it to fit themselves. They love the incense, the ceremony, and the community. But not the morality. And in Teilhard's case, not the humility.
If he can't be personally immortal he can be in some "larger self" kind of way indirectly immortal by being part of an immortal (and evolving! wow!) collectivity. Someone listed transhumanism as among the thing compatible with his thought.

It is hard for me to think that this kid did not express these feelings to his parents. It is possible that his grief and tears were done behind their backs, and so they never asked and that he kept up a bold front (or tried to forget his recognition of his own mortality and destructibility, and keeping it out of his mind he looked cheerful). but it is also possible that they or his mother DID know, and did not give him Christian instruction to deal with it. Perhaps they too were devoted to an aesthetic, to habits and sensations they had learned to manufacture in prayer, and to a cultural identity and the social and familial stability that develops from loyalty to Church teaching.
Evidently he did not seek solace in God and Christ and the Church, he sought it in rocks! so something was wrong in his outlook. Did they do any prayers but canned ones, the rosary? of course the Jesus Prayer is not part of RC traditional prayers. Did personal prayer, bringing your concerns to Jesus or to a saint get done or encouraged or even spoken of? even thought of?