His family tree can be seen here:
However that being said, it looks like at this time none of them are created on wikitree and I am currently not skilled enough to documetna and create a profile in french.
In the final analysis, the questions of why bad things happen to good people transmutes itself into some very different questions, no longer asking why something happened, but asking how we will respond, what we intend to do now that it happened.
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
These two quotes epitomize the quest for the truth about our ancestors in a rare way. It captures the beauty that can be found in the decay, the decay of the tragedies of mankind.
Pierre Teilhard de Chardin was a Jesuit Priest who also believed in evolution and found his path to find the balance in his belief in both science and a higher power; loving another human yet abstaining from the physical element, and vocalizing his beliefs that flew in the face of the Catholic church and understanding the need to stand down at the time, and ensuring the legacy of his work was not lost.
He was born in 1 May 1881 in Château of Sarcenat at Orcines, France, he would become a theologian, philosopher, scientist, writer and a palentologist involved in the discovery of the Peking Man
During the course of his life he would fall in love with a women, or so it would appear, but he stayed faithful to his vow of chastity and as a result it was an affair of the heart that would last until the end of his days.
He would spend his final days in New York City, passing away on the 10 april 1955 and he would be buried in the Culinary Institute of America Grounds Hyde Park, Dutchess County, New York
As with most forward speakers before their time, the Catholic Church has now reversed their view of his work.
And so we can now say that the goal of worship and the goal of creation as a whole are one and the same—divinization, a world of freedom and love. But this means that the historical makes its appearance in the cosmic. The cosmos is not a kind of closed building, a stationary container in which history may by chance take place. It is itself movement, from its one beginning to its one end. In a sense, creation is history. Against the background of the modern evolutionary world view, Teilhard de Chardin depicted the cosmos as a process of ascent, a series of unions. From very simple beginnings the path leads to ever greater and more complex unities, in which multiplicity is not abolished but merged into a growing synthesis, leading to the "Noosphere" in which spirit and its understanding embrace the whole and are blended into a kind of living organism. Invoking the epistles to the Ephesians and Colossians, Teilhard looks on Christ as the energy that strives toward the Noosphere and finally incorporates everything in its "fullness". From here Teilhard went on to give a new meaning to Christian worship: the transubstantiated Host is the anticipation of the transformation and divinization of matter in the christological "fullness". In his view, the Eucharist provides the movement of the cosmos with its direction; it anticipates its goal and at the same time urges it on.
Follow by Fr. Federico Lombardi, a Vatican Spokesman, making a statement in 2009
"By now, no one would dream of saying that [Teilhard] is a heterodox author who shouldn’t be studied."
Have you taken a DNA test? If so, login to add it. If not, see our friends at Ancestry DNA.