I’m afraid I tune that sort of thing out. I’m more concerned with the practicalities of getting into Heaven.
I think traditionalist Catholics loathe Fr. de Chardin’s works, but I can’t recall why.
This may give a flavour of the objection. Found this via Google:
I think this is the relevant bit from the Wikipedia article (my emphasis):
*"In 1925, Teilhard was ordered by the Jesuit Superior General Vladimir Ledochowski to leave his teaching position in France and to sign a statement withdrawing his controversial statements regarding the doctrine of original sin. Rather than leave the Jesuit order, Teilhard signed the statement and left for China.
This was the first of a series of condemnations by certain church officials that would continue until long after Teilhard’s death. The climax of these condemnations was a 1962 monitum (reprimand) of the Holy Office denouncing his works. From the monitum:
"The above-mentioned works abound in such ambiguities and indeed even serious errors, as to offend Catholic doctrine... For this reason, the most eminent and most revered Fathers of the Holy Office exhort all Ordinaries as well as the superiors of Religious institutes, rectors of seminaries and presidents of universities, effectively to protect the minds, particularly of the youth, against the dangers presented by the works of Fr. Teilhard de Chardin and of his followers.".
Teilhard’s writings, though, continued to circulate — not publicly, as he and the Jesuits observed their commitments to obedience, but in mimeographs that were circulated only privately, within the Jesuits, among theologians and scholars for discussion, debate and criticism.
As time passed, it seemed that the works of Teilhard were gradually returning to favor in the church. For example, on June 10, 1981, Cardinal Agostino Casaroli wrote on the front page of the Vatican newspaper, l’Osservatore Romano:
"What our contemporaries will undoubtedly remember, beyond the difficulties of conception and deficiencies of expression in this audacious attempt to reach a synthesis, is the testimomy of the coherent life of a man possessed by Christ in the depths of his soul. He was concerned with honoring both faith and reason, and anticipated the response to John Paul II's appeal: 'Be not afraid, open, open wide to Christ the doors of the immense domains of culture, civilization, and progress.
However, shortly thereafter the Holy See clarified that recent statements by members of the church, in particular those made on the hundredth anniversary of Teilhard’s birth, were not to be interpreted as a revision of previous stands taken by the church officials. Thus the 1962 statement remains official church policy to this day.
Although some Catholic intellectuals defended Teilhard and his doctrine (including Henri de Lubac), others condemned his teaching as a perversion of the Christian faith. These include Jacques Maritain, Étienne Gilson and Dietrich von Hildebrand."*