The Vatican and Alien Evangelists?

From the stunning, soon to be released book EXO-VATICANA


"...Unbeknownst to most Roman Catholics, the retired Pope Benedict XVI is a Chardinian mystic of the highest order. His book, Credo for Today: What Christians Believe (2009), follows the lead of the Jesuit and states unequivocally that a belief in Creationism (the idea that life, the Earth, and the universe as we know it today did not “evolve” but rather were created by the God of the Bible) “contradicts the idea of evolution and [is] untenable today.”[vii] Following his rejection of Creationism and support of evolution, Pope Benedict XVI employed the doctrine of the Second Coming of Christ to advance Chardin’s “Omega Point,” in which a “new kind” of God, man, and mind will emerge. From page 113 we read:

From this perspective the belief in the second coming of Jesus Christ and in the consummation of the world in that event could be explained as the conviction that our history is advancing to an “omega” point, at which it will become finally and unmistakably clear that the element of stability that seems to us to be the supporting ground of reality, so to speak, is not mere unconscious matter; that, on the contrary, the real, firm ground is mind. Mind holds being together, gives it reality, indeed is reality: it is not from below but from above that being receives its capacity to subsist. That there is such a thing as this process of ‘complexification’ of material being through spirit, and from the latter its concentration into a new kind of unity can already be seen in the remodeling of the world through technology.[viii]

The term “complexification’ was coined by Chardin (and the technological allusions it suggests is akin to transhumanism and Ray Kurzweil’s Singularity) and the pope’s complete devotion to this theology is again laid bare in his book, Principles of Catholic Theology (1987), which states:

The impetus given by Teilhard de Chardin exerted a wide influence. With daring vision it incorporated the historical movement of Christianity into the great cosmic process of evolution from Alpha to Omega: since the noogenesis, since the formation of consciousness in the event by which man became man, this process of evolution has continued to unfold as the building of the noosphere above the biosphere.[ix]

This “noosphere” is taken very seriously today in modernist Catholic theology, academia, and even science. It is explained in the scientific journal, Encyclopedia of Paleontology, this way:


Teilhard coined the concept of the “noosphere,” the new “thinking layer” or membrane on the Earth’s surface, superposed on the living layer (biosphere) and the lifeless layer of inorganic matter (lithosphere). Obeying the “law of complexification/conscience,” the entire universe undergoes a process of “convergent integration” and tends to a final state of concentration, the “point Omega” where the noosphere will be intensely unified and will have achieved a “hyperpersonal” organization. Teilhard equates this future hyperpersonal psychological organization with an emergent divinity [a future new form of God].[x]

The newly sanctioned doctrine of an approaching “emergent divinity” in place of the literal return of Jesus Christ isn’t even that much of a secret any longer among Catholic priests (though the cryptic Charindian lingo masks it from the uninitiated). For instance, in his July 24, 2009, homily in the Cathedral of Aosta while commenting on Romans 12:1–2, the pope said:


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. [xi]

This is overtly pantheistic and, of course, the text he was discussing (Romans 12) teaches the exact opposite: “Be not conformed to this world” (Romans 12:2a). While the pope thus aggressively promotes Chardin’s process of “noogenesis” in which the cosmos comes alive and everyone unifies as a “living host,” one can readily see that Brahman, Nirvana, Overmind, and Singularity are roughly equivalent to this monistic concept. Interestingly, noogenesis (Greek: νοῦς=mind; γένεσις=becoming) actually has two uses: one in Chardin’s Darwinian pantheism—and another, more telling rendering—within modern astrobiology."