{"id":3670,"date":"2026-07-18T11:07:31","date_gmt":"2026-07-18T11:07:31","guid":{"rendered":"https:\/\/crosscountrymovingteams.com\/?p=3670"},"modified":"2026-07-18T11:07:31","modified_gmt":"2026-07-18T11:07:31","slug":"peter-thiel-just-gave-the-public-its-closest-look-yet-at-his-antichrist-theory-and-its-a-tech-and-climate-regulator","status":"publish","type":"post","link":"https:\/\/crosscountrymovingteams.com\/?p=3670","title":{"rendered":"Peter Thiel just gave the public its closest look yet at his \u2018Antichrist\u2019 theory\u2014and it\u2019s a tech and climate regulator"},"content":{"rendered":"
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He cofounded Palantir, the surveillance and data-analytics company whose government contracts depend on minimal oversight. He was the first outside investor in Facebook, an early backer of dozens of AI companies, and the most consequential political financier in Silicon Valley\u2019s history\u2014the man who backed President Donald Trump before it was safe, who bankrolled J.D. Vance\u2019s Senate campaign when Vance was a longshot, who has built an ideological project aimed at weakening the international institutions and regulatory frameworks that have governed technology and climate for a generation. He has made this case in newspaper columns, in books, in conference speeches, and in the funding decisions of his venture firm.<\/p>\n

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He has also been developing, for nearly a year, a theory about what he calls \u201cthe Antichrist.\u201d The theory has escalated in stages: a four-part private lecture series in San Francisco in September 2025;\u00a0leaked audio that made it a national story via the Washington Post<\/em>\u00a0that October; a first co-authored essay in First Things<\/em>, the leading journal of Catholic intellectual conservatism in America,\u00a0\u201cVoyages to the End of the World.\u201d\u00a0He repeated the lecture series near the Vatican in Rome in March, which drew institutional pushback; and now he has co-authored a second, more pointed\u00a0First Things<\/em> essay. The idea centers on a provocation. In earlier centuries, Thiel argued, the Antichrist might have looked like a Dr. Strangelove<\/em>-style mad scientist, a figure of obvious menace. But that isn\u2019t how the Antichrist shows up in the 21st century.<\/p>\n

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\u201cThe Antichrist interests me for several reasons,\u201d Thiel writes, \u201cmostly because nobody else is talking about it\u2014which, for most of Christian history, would have seemed a clear sign of his impending arrival.\u201d In his fullest public argument yet about his thinking, Thiel and co-author Sam Wolfe write the figure of ultimate evil is best understood not as a monster or a tyrant but as a technocrat. A beneficent administrator. A figure who speaks the language of safety, ethics, and global coordination, who builds harmonized regulatory regimes and appeals to existential risk to justify sweeping institutional authority.<\/p>\n

The argument draws on Vladimir Solovyov, a 19th-century Russian philosopher, and on Pope Benedict XVI, and it is developed with genuine theological seriousness. It also describes, with extraordinary precision, everyone who wants to regulate Peter Thiel.<\/p>\n

The problem is that Thiel\u2019s Antichrist looks, with extraordinary precision, exactly like the people who want to regulate Peter Thiel.<\/p>\n

From private lectures to public theology<\/h2>\n

By moving this argument into print, for a second time, Thiel has transformed a niche theological roadshow into a formal statement of belief. The First Things essay draws on Benedict\u2019s eschatology and Solovyov\u2019s 1900 novella A Short Story of the Antichrist<\/em> to sketch a detailed portrait of what this figure looks like in practice: a peace-obsessed leader who speaks the language of safety, ethics, and global coordination. He builds harmonized regulatory regimes. He appeals to existential risk\u2014climate change, artificial intelligence, nuclear war\u2014to justify sweeping institutional authority. He does not persecute Christianity openly. He absorbs it, incorporates it, makes it comfortable within a technocratic order that promises to manage civilization\u2019s dangers on humanity\u2019s behalf.<\/p>\n

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The essay leans heavily on Solovyov\u2019s fictional Antichrist, who tells Christ directly: \u201cChrist brought the sword. I shall bring peace,\u201d and chides him for having \u201cthreatened the earth with the Day of Judgment.\u201d<\/p>\n

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As George Weigel, a longtime interpreter of Solovyov\u2019s text puts it, \u201cSoloviev\u2019s genius was to portray the Antichrist as a compelling rather than repellant figure\u201d\u2014unlike a Hitler or a Stalin, this Antichrist wins the world\u2019s affection before he wins its submission.<\/p>\n<\/blockquote>\n

At the center of Thiel\u2019s framework is a concept that has no obvious precedent in corporate or political discourse: the legionnaire. Climate activists and AI safety researchers\u2014figures like Greta Thunberg and Eliezer Yudkowsky\u2014are not, in Thiel\u2019s telling, consciously aligned with anything sinister. They are the Antichrist\u2019s unwitting infantry, helping to build the very institutional architecture that a future consolidating power would need to rule: worldwide treaties, harmonized regulatory regimes, and coordinated AI moratoriums. Their insistence on emergency action and global coordination does not make them villains. It makes them, within this eschatological frame, dangerously naive.<\/p>\n

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This is where the argument stops being purely theological and starts being something else. Because the institutional apparatus Thiel finds spiritually treacherous is the regulatory state. Things like the EU\u2019s AI Act, the Paris Agreement, the people who want Palantir to explain its surveillance algorithms and OpenAI to submit to external audits, which Thiel has been arguing against for decades on political and economic grounds, but not religious ones.<\/p>\n

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Why this functions as political theology<\/h2>\n

Thiel has spent the better part of his adult life building a coalition between Silicon Valley libertarianism and conservative Christianity. He has been one of the most effective political operators of the past decade precisely because he found a language\u2014about freedom, disruption, the corruption of elite institutions\u2014that spoke to both tech founders and religious conservatives who had historically distrusted each other. The Antichrist framework extends this project: By casting climate activists and AI safety researchers as legionnaires of an apocalyptic figure, he elevates a policy disagreement into a cosmic one. Being wrong about emissions targets or model weights could cast you on the wrong side of history, in this thinking.<\/p>\n

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Thiel and Wolfe point to a concrete real-world template: Catholic theologian Hans K\u00fcng\u2019s \u201cWorld Ethos\u201d project, quoting K\u00fcng\u2019s own words that there can be \u201cno peace among the nations without peace among the religions. No peace among the religions without dialogue between the religions.\u201d They cast this ambition\u2014a single, universal ethical-political consensus enforced through global dialogue\u2014as structurally identical to the Antichrist\u2019s promised \u201cpeace and safety\u201d (1 Thessalonians 5:3).<\/p>\n

The essay\u2019s target has also sharpened. Recent reporting suggests Thiel has extended the argument to Pope Leo XIV directly, framing the current pope\u2019s openness to AI regulation as making him\u2014unwittingly\u2014a vehicle for the same dynamic. That marks a shift from critiquing abstract \u201ctechnocrats\u201d to naming a sitting pope as a potential legionnaire, raising the stakes of the argument considerably.<\/p>\n

The convenience is too perfect to ignore. Thiel\u2019s Antichrist is a composite portrait of everyone who would constrain his portfolio. Palantir\u2019s business model depends on minimal regulatory oversight of surveillance technology. The AI companies adjacent to his network benefit from a permissive regulatory environment. His political project requires weakening the international institutions\u2014the UN, EU regulatory bodies, multilateral climate frameworks\u2014that his theology now identifies as potential instruments of the Antichrist\u2019s rule. Whether or not Thiel arrived at this view through genuine biblical study, the effect is to give his preexisting political commitments a cosmic mandate.<\/p>\n

The sincerity problem<\/h2>\n

None of this means the theology is insincere. Thiel is a serious intellectual shaped by Ren\u00e9 Girard, his mentor at Stanford, whose mimetic theory of violence and sacrifice underpins much of how Thiel sees the world. He has been thinking about these questions for a long time. The Solovyov he cites is a real and under-read figure\u2014a Russian philosopher who sketched his Antichrist not as a monster but as a humanitarian and a pacifist, a man of genuine gifts who earns the world\u2019s gratitude before consolidating its submission. The Benedict he draws on warned repeatedly about what he called the \u201cdictatorship of relativism\u201d\u2014the danger of a world that replaces moral truth with technocratic consensus. These are serious sources interpreted in a serious tradition.<\/p>\n

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What it does is close the debate. If the people regulating AI are legionnaires of the Antichrist, there is no version of AI regulation that can be discussed in good faith. If the institutions managing climate risk are instruments of a cosmic power consolidating control over humanity, the question of whether a carbon price is well-designed becomes not just wrong but spiritually treacherous. <\/p>\n

Who is the real Antichrist?<\/h2>\n

Solovyov\u2019s Antichrist rationalizes his own supremacy this way: \u201cChrist came before me; I come second; but that which in the order of time comes later is essentially prior. I come last, at the end of history, just because I am the perfect and final saviour. The first Christ was my forerunner. His mission was to anticipate and prepare my coming.\u201d It is not malice that drives him\u2014it is a sincere, self-flattering conviction that he is finishing what Christ started.<\/p>\n

There is also the matter of how Solovyov\u2019s story actually ends. The Antichrist convenes an ecumenical council and offers each Christian faction exactly what it has always wanted\u2014the Catholics a restored papacy, the Orthodox a great center of theological learning, the Protestants a definitive biblical institute. Most accept. Then Elder John, the leader of the Orthodox remnant, stands up and asks the Antichrist a single question: What do you personally believe about Christ? Whether Jesus is Lord. The Antichrist cannot answer. That silence is his unmasking. The three Christian leaders\u2014historical enemies\u2014unite in that moment, are expelled, martyred, and resurrected. The empire collapses. Christ returns. The victory belongs to the people who refused the deal, not the people who were sophisticated enough to work within the system.<\/p>\n

Solovyov was a Christian universalist who spent much of his career arguing against the kind of religious nationalism that would use doctrine as a weapon in a culture war. He was suspicious, specifically, of those who bent theological tradition toward political ends\u2014who took the forms of religious seriousness and filled them with something else. His Antichrist does not persecute Christianity. He absorbs it, repurposes it, makes it comfortable within a project it was never designed to serve. Solovyov considered this the more dangerous move, and the harder one to see clearly from the inside.<\/p>\n

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The question Solovyov\u2019s Elder John asks is not \u201care you lying?\u201d It is something harder: What do you believe when there is nothing left to gain from believing it?<\/p>\n

For this story,\u00a0<\/em>Fortune\u00a0journalists used generative AI as a research tool. An editor verified the accuracy of the information before publishing.<\/em><\/p>\n

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