Divine Milieu

by Pierre Teilhard de Chardin, de Chardin Teilhard

Overview

The Divine Milieu is written for those who listen primarily to the voices of the Earth: its purpose is to provide a link to traditional Christianity (as expressed in Baptism, Cross and Eucharist) in order to demonstrate that the fears prevalent in contemporary world society as it abuses its very foundation - Mother Earth - may be better understood by the Gospel path. Teilhard's primary purpose is to show a way forward which he sees as the 'Christian religious ideal'.

Product Details

ISBN-13:	9780060937256
Publisher:	HarperCollins Publishers
Publication date:	11/28/2001
Series:	Perennial Classics Series
Edition description:	1ST PERENN
Pages:	192
Product dimensions:	5.31(w) x 8.00(h) x 0.43(d)

About the Author

Pierre Teilhard de Chardin (1881-1955) was born in France and ordained a Jesuit priest. Trained as a paleontologist, Teilhard codiscovered the celebrated "Peking Man" fossils. The Phenomenon of Man is his best-known work.

Read an Excerpt

Chapter One

The Divinisation of Our Activities

Note: It is of the utmost importance at this point to bear in mind what was said at the end of the Preface. We use the word "activity" in the ordinary, everyday sense, without in any way denying — far from it — all that occurs between grace and the will in the infraexperimental spheres of the soul. To repeat: what is most divine in God is that, in an absolute sense, we are nothing apart from him. The least admixture of what may be called Pelagianism would suffice to ruin immediately the beauties of the divine milieu in the eyes of the "seer."

Of the two halves or components into which our lives may be divided, the most important, judging by appearances and by the price we set upon it, is the sphere of activity, endeavour and development. There can, of course, be no action without reaction. And, of course, there is nothing in us which in origin and at its deepest is not, as St. Augustine said, "in nobis, sine nobis." When we act, as it seems, with the greatest spontaneity and vigour, we are to some extent led by the things we imagine we are controlling. Moreover, the very expansion of our energy (which reveals the core of our autonomous personality) is, ultimately, only our obedience to a will to be and to grow, of which we can master neither the varying intensity nor the countless modes. We shall return, at the beginning of Part Two, to these essentially passive elements, some of which form part of the very marrow of our being, while others arediffused among the inter-play of universal causes which we call our "character," our"nature" or our "good and bad luck." For the moment let us consider our life in terms of the categories and definitions which are the most immediate and universal. Everyone can distinguish quite clearly between the moments in which he is acting and those in which he is acted upon. Let us look at ourselves in one of those phases of dominant activity and try to see how, with the help of our activity and by developing it to the full, the divine presses in upon us and seeks to enter our lives.

1. THE UNDOUBTED EXISTENCE OF THE FACT
AND THE DIFFICULTY OF EXPLAINING IT:
THE CHRISTIAN PROBLEM OF THE
SANCTIFICATION OF ACTION

Nothing is more certain, dogmatically, than that human action can be sanctified. "Whatever you do," says St. Paul, "do it in the name of our Lord Jesus Christ." And the dearest of christian traditions has always been to interpret those words to mean: in intimate union with our Lord Jesus Christ. St. Paul himself, after calling upon us to "put on Christ," goes on to forge the famous series of words collaborare, compati, commori, con-ressuscitare, giving them the fullest possible meaning, a literal meaning even, and expressing the conviction that every human life must — in some sort — become a life in common with the life of Christ. The actions of life, of which Paul is speaking here, should not, as everyone knows, be understood solely in the sense of religious and devotional "works" (prayers, fastings, alms-givings). It is the whole of human life, down to its most "natural" zones, which, the Church teaches, can be sanctified. "Whether you eat or whether you drink," St. Paul says. The whole history of the Church is there to attest it. Taken as a whole, then, from the most solemn declarations or examples of the pontiffs and doctors of the Church to the advice humbly given by the priest in confession, the general influence and practice of the Church has always been to dignify, ennoble and transfigure in God the duties inherent in one's station in life, the search for natural truth, and the development of human action.

The fact cannot be denied. But its legitimacy, that is its logical coherence with the whole basis of the christian temper, is not immediately evident. How is it that the perspectives opened up by the kingdom of God do not, by their very presence, shatter the distribution and balance of our activities? How can the man who believes in heaven and the Cross continue to believe seriously in the value of worldly occupations? How can the believer, in the name of everything that is most christian in him, carry out his duty as man to the fullest extent and as whole-heartedly and freely as if he were on the direct road to God? That is what is not altogether clear at first sight; and in fact disturbs more minds than one thinks.

The question might be put in this way:

According to the most sacred articles of his Credo, the Christian believes that life here below is continued in a life of which the joys, the sufferings, the reality, are quite incommensurable with the present conditions in our universe. This contrast and disproportion are enough, by themselves, to rob us of our taste for the world and our interest in it; but to them must be added a positive doctrine of judgement upon, even disdain for, a fallen and vitiated world. "Perfection consists in detachment; the world around us is vanity and ashes." The believer is constantly reading or hearing these austere words. How can he reconcile them with that other counsel, usually coming from the same master and in any case written in his heart by nature, that he must be an example unto the Gentiles in devotion to duty, in energy, and even in leadership in all the spheres opened up by man's activity? There is no need for us to consider the wayward or the lazy who cannot be bothered to acquire an understanding of their world, or seek with care to advance their fellows' welfare — from which they will benefit a hundredfold after their last breath — and only contribute to the human task "with the tips of their..."

The Divine Milieu. Copyright © by De Chardin Pier Teilhard. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.

Table of Contents

	Foreword
	Translator's Note
	Preface
	Introduction	1
Pt. 1	The Divinization of Our Activities
1	The christian problem of the sanctification of action	8
2	An incomplete solution: sanctification by intention alone	11
3	The definitive solution: completion of the world 'in Christo Iesu'	14
4	Communion through action	20
5	Christian perfection of human effort	22
A	Sanctification of human effort	23
B	Humanization of christian effort	26
6	Detachment through action	28
Pt. 2	The Divinization of Our Passivities
1	Extent, depth and forms of human passivities	36
2	Passivities of growth: the two hands of God	37
3	Passivities of diminishment	41
A	Struggle with God against evil	44
B	Our apparent failure and its transfiguration	45
C	Communion through diminishment	50
D	True resignation	51
	Conclusion to Parts One and Two: General Remarks on Christian Asceticism
1	Attachment and detachment	55
2	The sense of the Cross	61
3	The spiritual power of matter	64
Pt. 3	The Divine Milieu
1	Attributes of the divine milieu	74
2	Nature of the divine milieu: the Universal Christ and the great communion	82
3	Growth of the divine milieu	90
A	The appearance of the divine milieu: the zest for being and the diaphany of God	91
B	Individual progress in the divine milieu: purity, faith and fidelity - the operatives	94
C	Collective progress in the divine milieu: the communion of saints and charity	103
	Remarks on the individual value of the divine milieu	103
	Intensification of the divine milieu through charity	106
	Outer darkness and lost souls	109
	Epilogue: Awaiting the Parousia	113
	Index	119

What People are Saying About This

Karl Stern

"Extraordinary."

Editorial Reviews

Teilhard believes, like Bergson, that true religion is dynamic and not static, and that mysticism provides its essential impulse … Readers of theology and devotional writing will identify [in The Divine Milieu] several sustaining harmonies, such as the action–passion distinction fundamental to Thomist cosmology, according to which human life is seen as both active and passive: sometimes we enjoy autonomy, but at other moments we are shaped by forces beyond our control … Teilhard challenges standard definitions of faith as practice or as direct interior illumination of the soul by God. His concern is, rather to teach his readers how to see. Faith demands awareness of the perceptual world as a subject which ‘enters vitally into the most spiritual zones of our souls’. Illumination of the soul is thus a product of the illumination of the world. True vision becomes, in turn, a gift which enables us to pay attention to the world, thereby enhancing its radiance.”  —TLS

“Reflections of the spiritualisation of matter move beyond gravity to remind us of physical exuberance and the joy of growth … There is a beautiful limpidity about the translation … A great contribution to Teilhard Literature.”  —The Scientific and Medical Network Review

"The volume includes a scholarly and most helpful Foreword by Jesuit scholar Thomas M. King, who outlines the life of Teilhard de Chardin and helps the reader to understand the context in which The Divine Milieu was written. He writes of a Jesuit Priest whose work did not sit easily with the Roman Catholic hierarchy of the early twentieth century. He portrays a man in some spiritual turmoil, living through events of great magnitude, who is seeking to make sense of all that is around him and of his own reaction to those events. The Divine Milieu was not written for those who were comfortable in their Catholic faith, but for the doubters and waverers – those for whom classical expressions of religious faith had long lost their meaning. I commend this volume.”  —Rev. Adrian Burdon, Religion and Theology

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