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Incarnation, Ecumenism and Ecclesiology in the Thought of Cardinal Yves Congar and Bishop B

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Incarnation, Ecumenism and Ecclesiology in the Thought of Cardinal Yves Congar and Bishop B 0893-08_Louv_Stud_06/3-4_02 14-02-2008 10:33 Pagina 196 Louvain Studies 31 (2006) 196-213 doi: 10.2143/LS.31.3.2028183 © 2006 by Louvain Studies, all rights reserved Incarnation, Ecumenism and Ecclesiology in the Thought of Cardinal Yves Congar and Bishop B. C. Butler Gabriel Flynn Abstract. – This paper explores the relationship between the respective themes of incarnation, ecumenism, and ecclesiology in the thought of Congar and Butler. By drawing Congar and Butler into dialogue on the incarnation and by relating that dialogue to their respective ecumenical visions, an effort is made to contribute to a renewed commitment to the original goals of the modern ecumenical movement. The paper considers whether a return to the incarnate Christ, the primordial source of unity in the world, provides new impetus for ecumenism; a hypothesis that will be tested by reference to the urgent challenges to the ecumenical movement currently emerging in Northern Ireland. I. The Incarnation: ‘Key to the Whole Mystery of the Church’ This paper explores the relationship between the respective themes of incarnation, ecumenism, and ecclesiology in the thought of the eminent French ecumenist Cardinal Yves Congar (1904-95), and the distinguished English theologian Dr Basil Christopher Butler (1902-86), Abbot of Downside and sometime Auxiliary Bishop of Westminster. Both were utterly dedicated to the renewal of Catholic ecclesiology and to the pro- motion of Christian unity. Butler, a convert to Catholicism, followed a more ‘conservative’ line on the great project of unity than did his French counterpart. Congar, the leading figure of the Catholic ecumenical move- ment in France and a member of the Catholic-Lutheran Commission of Dialogue since 1965, was profoundly influenced by Lutheran theology in the formulation of his later ‘progressive’ stance on ecumenism. The painstaking work of renewal in Catholic theology and the valiant efforts of reforming theologians and sympathetic Church leaders for the realiza- tion of unity during the first half of the twentieth century, reached their zenith in the Second Vatican Council (1962-65), one of the defining moments in the history of the Roman Catholic Church in the early mod- ern period. Cardinal Congar, a renowned peritus (expert) at Vatican II, 0893-08_Louv_Stud_06/3-4_02 14-02-2008 10:33 Pagina 197 INCARNATION, ECUMENISM AND ECCLESIOLOGY 197 along with Bishop Butler, who attended all four sessions in his capacity as President of the English Benedictine Congregation, served at that council with unrepeatable energy, and their respective theological visions are enshrined in its principal documents.1 It is noteworthy that Butler, in contradistinction to many of the other English-speaking participants, was regarded as one of the best Latinists at the Council, which combined with his profound theological learning helped to give authority and respect to his contributions. The concern of the present paper is to explore the theme of incarna- tion in the thought of Congar and Butler, in order to extrapolate precise ethical implications for the present day ecumenical movement, viewed in historical context. By drawing Congar and Butler into dialogue on the central doctrine of the incarnation (Latin, incarnatio), regarded by the former as ‘the key to the whole mystery of the Church’,2 and by relating 1. See Yves Congar, Mon journal du Concile, ed. Éric Mahieu, 2 vols. (Paris: Cerf, 2002) II, 511 (7 December 1965). Here Congar provides a precise description of his part in what was undoubtedly the most important aspect of the Council’s entire enterprise. He says that he worked on Lumen gentium, especially the first draft of many numbers of Chap- ter I, and on numbers 9, 13, 16, and 17 of Chapter II, as well as on some specific passages. In De Revelatione, he worked on Chapter II, and on number 21 which came from a first draft by him. In De oecumenismo, the preamble and the conclusion are, he says, more or less his work. Likewise, in the Declaration on Non-Christian Religions, the introduction and the conclusion are, he says, for the most part his contribution. In Schema XIII – Gaudium et spes, he worked on Chapters I and IV. He wrote all of Chapter I of De Missionibus, while Joseph Ratzinger contributed to number 8. In De libertate religiosa, Congar says that he co- operated with the entire project, and most particularly with the numbers of the theologi- cal part, and on the preamble which was entirely his own. Congar notes that the drafting of De Presbyteris was undertaken by three scholars: Joseph Lécuyer, a professor at the Lat- eran University and subsequently head of the Holy Ghost Congregation; Willy Onclin, a priest of the diocese of Liège and professor of canon law at the University of Louvain; and, of course, Congar himself. Congar indicates that he reworked the preamble of De Presby- teris, as well as numbers 2-3, while also writing the first draft of numbers 4-6, and revis- ing numbers 7-9, 12-14 and the conclusion, of which he compiled the second paragraph. See, further, Gabriel Flynn, “Mon journal du Concile: Yves Congar and the Battle for a Renewed Ecclesiology at the Second Vatican Council,” Louvain Studies 28 (2003) 48-70. Bishop Butler made an important contribution to three key documents of Vatican II, including Lumen gentium, Dei Verbum and Gaudium et Spes. See Congar, Mon journal du Concile, II, 598. See further, Xavier Rynne, Letters From Vatican City: Vatican Counicl II (First Session): Background and Debates (London: Faber and Faber, 1963) 132, 154, 155, 159, 171, 173, 233, 238; also, id., The Second Session: The Debates and Decrees of Vatican Council II, September 29 to December 4, 1963 (London: Faber and Faber, 1963, 1964) 60, 66, 137, 157, 247, 276, 290; also Giuseppe Alberigo (ed.), History of Vati- can II: The Mature Council Second Period and Intersession September 1963 – September 1964, English version ed. Joseph Komonchak, 5 vols. (Maryknoll, NY/Louvain: Orbis/ Peeters, 2000), III, 108, 115, 130, 264 footnote 35, 272 footnote 53. 2. Yves Congar, Divided Christendom: A Catholic Study of the Problem of Reunion, trans. M. A. Bousfield (London: Geoffrey Bles, 1939), p. 274; also, id., Chrétiens désunis: principes d’un ‘oecuménisme’ catholique, Unam Sanctam, 1 (Paris: Cerf, 1937) 344. 0893-08_Louv_Stud_06/3-4_02 14-02-2008 10:33 Pagina 198 198 GABRIEL FLYNN that dialogue to their respective ecumenical visions, an effort is made to contribute to a renewed commitment to the original goals of the mod- ern ecumenical movement, as defined at it’s apex in the mid-twentieth century.3 The paper considers whether a return to the incarnate Christ, the primordial source of unity in the world, provides new impetus for ecumenism in the post-modern context; a hypothesis that will be tested by reference to the urgent challenges to the ecumenical movement cur- rently emerging in Northern Ireland. It is precisely in such situations of politico-religious conflict that ecumenism becomes an ethical impera- tive.4 In order to make an effective contribution to conflict resolution, ecumenists require moral fortitude and diplomatic dexterity in the respec- tive domains of ecclesiastical and secular power politics. In other words, without an effective praxis-orientation, all ecumenical ethics is destined to fail in situations of violent hostility that result from political and/or religious polarization. It must be said, however, that over and above polit- ical, intellectual, and psychological factors in the vocation and mission of ecumenists and peacemakers, prayer is foremost. This is a point of fundamental importance and one familiar to Father Paul Couturier (1881-1953), the renowned French apostle of unity who developed the ‘Week of Universal Prayer’ for Church unity. Congar too knew the power of prayer in ecumenical efforts and his remarks in this regard are ger- mane: ‘Prayer by common intention and even, where possible, prayer together, constitutes the culminating point of ecumenical experience and activity.’5 Looking again at the ambitious vision for Christian unity formu- lated in the twentieth century, we find that the voices of its architects still reverberate across the denominational boundaries, urging all to work tire- lessly for a new springtime in unity. At the heart of Pope John XXIII’s programme of renewal was a profound concern for those whom he called: “our separated brethren.” The magisterial opening message of the Second Vatican Council ‘Message to Humanity’, issued at the direction of Pope 3. See Marc Boegner, The Long Road to Unity: Memories and Anticipations, trans. René Hague (London: Collins, 1970); Michael Kinnamon and Brian E. Cope (eds.), The Ecumenical Movement: An Anthology of Key Texts and Voices (Geneva/Grand Rapids, MI: WCC Publications/Eerdmans, 1997). 4. See Gabriel Flynn, “Cardinal Congar’s Ecumenism: An ‘Ecumenical Ethics’ for Reconciliation?,” Louvain Studies 28 (2003) 311-325. 5. Congar, “Ecumenical Experience and Conversion: A Personal Testimony,” The Sufficiency of God, ed. Robert C. Mackie and Charles C. West (London: SCM, 1963) 71- 87 (p. 81); also, id., “Expérience et Conversion Œcuméniques,” in Congar, Chrétiens en dialogue: Contributions catholiques à l’œcuménisme, Unam Sanctam, 50 (Paris: Cerf, 1964) 123-139 (p. 133). 0893-08_Louv_Stud_06/3-4_02 14-02-2008 10:33 Pagina 199 INCARNATION, ECUMENISM AND ECCLESIOLOGY 199 John, calls upon all Christians to radiate Christ to the world.6 At the same time it should be easy to understand that certain caveats also continue to
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