Vernadsky's views largely coincided with those of the French scientist and theologian Pierre Teyard de Chardin (1881-1955). A member of the French Academy of the "Immortals", geologist, palaeontologist, archaeologist and anthropologist, and at the same time a Catholic priest, who remained faithful to his vow of the Church to the end of his life, Tayyar de Chardin, along with Vernadsky, is considered to be the creator of the theory of the noosphere, but not in its materialistic interpretation, but in the religious one. Deep connoisseur of processes of inorganic and organic stages of development of our planet and man, Teyar became the founder of "Christian evolutionism", combining the idea of God as the Creator of all things and strictly scientific data on the formation of the Earth and the emergence of life on it. "Materialism" and "idealism", opposed to each other, did not exist for Teiar de Chardin.
A native of a cultural religious family, among whose ancestors was Voltaire, a young Pierre graduated from Jesuit college, first became a monk, then a priest, however, did not cease to have a deep interest in natural sciences, which was encouraged and the Order of the Jesuits, to which he belonged. After taking part in the war in 1914 as a nurse, he worked as a professor of geology at the Catholic Institute in Paris (1920-1923) and as an established researcher he made several trips to Asia, Africa and America (1923-1926). By that time, the scientific publications and some generalizations that he put forward in them, caused discontent with the church hierarchy, and he, despite his international fame, was forbidden to teach and publish philosophical works, to which the scientist meekly obeyed. After that, he went into voluntary exile in China for 20 years (1926-1946), and later - in the U.S., without breaking with the Church, but entirely surrendered to theological and scientific creativity. It was only after Theyar's death that the attitude towards his ideas on the part of the Catholic circles that entered the period of "renewal" changed significantly and his ten-volume collection of works was published.
In his main works - "The Divine Environment" and "The Phenomenon of Man", published in Russian, Teiar de Chardin, as well as V.I. Vernadsky understands the ideal "thinking" shell of the Earth, which appeared at the end of the Tertiary period along with the already existing barisphere (the core of the planet), lithosphere (its hard shell), hydrosphere (water cover), atmosphere (sourlogue native cover), stratosphere (upper layers of the atmosphere) and biosphere (the "film" of organic life). The embodiment and creator of the noosphere was man as the only thinking being. Divine beginning in the form of vital energy, according to Teiar, penetrates the entire universe, first in its inorganic, and then in the organic hypostasis, gradually complicating and improving the world and moving it forward and "up" to a certain "point of Omega", where the merger of man with the Divine. The vision of the world as a living organism, imbued with spiritual energy, one way or another was also characteristic of the philosophy of "unity" of V.S. Solovyov, having received another name in science - "panpsychism"; the latter states that all living things, including plants, have their own inner world as a developing particle of a single and all-encompassing divine beginning. According to Teiar, the Earth in its evolution passes through four stages: "Pre-life" (lithosphere), "life" (biosphere), "thought" (noosphere) and, finally, "super-life" (divine sphere), which will mark the union of people with God (God-mankindkind) after the end of history at the "point of Omega".
Teijar de Chardin never tired of talking about the need for merger and cooperation of religion, in the center of which is man, and the experienced science that explores mainly natural phenomena. Religion and science," he wrote, "are two inextricably linked sides or phases of the same complete act of cognition, which only one could embrace the past and the future of evolution, in order to consider, measure and complete them. Didn't he speak about it long before the French scientist and V. Soloviev, asserting within the framework of the philosophy of unity the necessity of some organic synthesis of faith and experimental knowledge?
Distracting from the purely religious side of the problem, at the end of our century the question of the relationship between man and nature should probably be raised as follows: how fruitful is the "metabolism" between the biosphere and the noosphere, and more precisely the "technosphere", which is the last one that threatens humanity? And even tougher: won't man and his civilization destroy the biosphere itself and even our entire planet?
Today, in this question, humanity, without distinction of the socio-political system, is divided into two camps: one, the priests of the industrial-electronic-atomic Moloch, embodies a whole worldview, which is called "scientific and technological optimism". Others, represented primarily by religious, humanitarian, and natural-scientific intellectuals, in most cases tend to the so-called "ecological pessimism. Every person, thinking about the destinies of the world, in one way or another, is adjacent