In its most general form and from the point of view of physics, love is the internal, affectively apprehended, aspect of the affinity which links and… - Pierre Teilhard de Chardin

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In its most general form and from the point of view of physics, love is the internal, affectively apprehended, aspect of the affinity which links and draws together the elements of the world, centre to centre. This is how it has been understood by the great philosophers from Plato, the poet, to Nicolas of Cusa and other representatives of frigid scholasticism. Once this definition has been accepted, it gives rise to a series of important consequences. Love is power of producing inter-centric relationship. It is present, therefore (at least in a rudimentary state), in all the natural centres, living and pre-living, which make up the world; and it represents, too, the most profound, most direct, and most creative form of inter-action that it is possible to conceive between those centres. Love, in fact, is the expression and the agent of universal synthesis.

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About Pierre Teilhard de Chardin

Pierre Teilhard de Chardin (1 May 1881 – 10 April 1955) was a French Jesuit priest, philosopher, and a paleontologist present at the discovery of Peking Man.

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Alternative Names: P. Teilhard de Chardin
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"Love is the affinity which links and draws together the elements of the world. Love, in fact, is the agent of universal synthesis"
-Fr. Pierre Teilhard de Chardin, SJ

Additional quotes by Pierre Teilhard de Chardin

By virtue of Creation, and still more the Incarnation, nothing here below is profane for those who know how to see.

"This book is not specifically addressed to Christians who are firmly established in their faith and have nothing more to learn about its beliefs. It is written for the waverers, both inside and outside; that is to say for those who, instead of giving themselves wholly to the Church, either hesitate on its threshold or turn away in the hope of going beyond it.

As a result of changes which, over the last century, have modified our empirically based pictures of the world and hence the moral value of many of its elements, the "human religious ideal" inclines to stress certain tendencies and to express itself in terms which seem, at first sight, no longer to coincide with the "christian religious ideal."

Thus it is that those whose education or instinct leads them to listen primarily to the voices of the earth, have a certain fear that they must be false to themselves or diminish themselves if they follow the Gospel path.

So the purpose of this essay — on life or on inward vision — is to prove by a sort of tangible confirmation that this fear is unfounded, since the most traditional Christianity, expressed in Baptism, the Cross and the Eucharist, can be interpreted so as to embrace all that is best in the aspirations peculiar to our times."

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