We often represent God to ourselves as being able to draw from non-being a world without sorrows, faults, dangers – a world in which there is no damage, no breakage. This is a conceptual fantasy and makes it impossible to solve the problem of evil.
PIERRE TEILHARD DE CHARDINReligion, born of the earth’s need for the disclosing of a god, is related to and co-extensive with not the individual man, but the whole of mankind.
More Pierre Teilhard de Chardin Quotes
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What I cry out for, like every being, with my whole life and all my earthly passion, is something very different from an equal to cherish: it is a God to adore.
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Man is unable to see himself entirely unrelated to mankind, neither is he able to see mankind unrelated to life, nor life unrelated to the universe.
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Religion and science are the two conjugated faces or phases of one and the same complete act of knowledge .
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Let man live at a distance from God, and the universe remains neutral or hostile to him. But let man believe in God, and immediately all around him the elements, even the irksome, of the inevitable organize themselves into a friendly whole, ordered to the ultimate success of life.
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There is neither spirit nor matter in the world. The stuff of the universe is spirit-matter.
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It doesn’t matter if the water is cold or warm if you’re going to have to wade through it anyway.
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Love is an adventure and a conquest. It survives and develops, like the universe itself, only by perpetual discovery.
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Love alone is capable of uniting living beings in such a way as to complete and fulfill them, for it alone takes them and joins them by what is deepest in themselves.
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Love is a sacred reserve of energy; it is like the blood of spiritual evolution.
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Man the individual consoles himself for his passing with the thought of the offspring or the works which he leaves behind.
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Humanity at the centre of the primates, Homo sapiens, in humanity, is the end-product of a gradual work of creation, the successive sketches for which still surround us on every side.
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We are not human beings having a spiritual experience. We are spiritual beings having a human experience.
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How can one preach goodness and love to men without at the same time offering them an interpretation of the World that justifies this goodness and this love?
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It cannot remain its own self except by identifying itself ever more intensely with the essence of the Cross.
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Religion, born of the earth’s need for the disclosing of a god, is related to and co-extensive with not the individual man, but the whole of mankind.
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I think that man has a fundamental obligation to extract from himself and from the earth all that it can give; and this obligation is all the more imperative that we are absolutely ignorant of what limits – they may still be very distant – God has imposed on our natural understanding and power.
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Man can be understood only by ascending from physics, chemistry, biology, and geology. In other words, he is first of all a cosmic problem.
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Certain though I am – and ever more certain – that I must press on in life as though Christ awaited me at the term of the universe, at the same time I feel no special assurance of the existence of Christ. Believing is not seeing. As much as anyone, I imagine, I walk in the shadows of faith.
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Everywhere on Earth, at this moment, in the new spiritual atmosphere created by the appearance of the idea of evolution, there float, in a state of extreme mutual sensitivity, love of God and faith in the world: the two essential components of the Ultra-human.
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The profoundly ‘atomic’ character of the universe is visible in everyday experience, in raindrops and grains of sand, in the hosts of the living, and the multitude of stars; even in the ashes of the dead.
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Death surrenders us totally to God: it makes us enter into him; we must, in return, surrender ourselves to death with absolute love and self-abandonment since.
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There they concentrate, little by little, all that is purest and most attractive in them without loss and without danger of subsequent corruption.
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In the final analysis, the questions of why bad things happen to good people transmutes itself into some very different questions.
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Deep down, there is in the substance of the cosmos a primordial disposition, sui generis, for self-arrangement and self-involution.
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The facts tell us that no religious Faith releases – or ever has released at any moment in History – a higher degree of warmth, a more intense dynamism of unification than the Christianity of our own day – and the more Catholic it is, the truer my words.
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The earth’s crust has not yet stopped heaving and plunging under our feet. Mountain ranges are still being thrust up on the horizon. Granites are still growing under the continental masses. Nor has the organic world ceased to produce new buds at the tips of its countless branches.
PIERRE TEILHARD DE CHARDIN