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The Post-Traditional Ontology and Hermeneutics of Congar's Theology of History

Published online by Cambridge University Press:  01 January 2024

Paul Clarke OP*
Affiliation:
Providence College (USA)

Abstract

Yves Congar's impressive theology of tradition is, rather paradoxically, a post-traditional attempt to rediscover, conceptualize, and account for tradition. A critical element of Congar's post-traditional work on tradition is his retrieval of a ‘Thomistic’ theology of history. This article explores the ontology and hermeneutics of Congar's theology of history, focusing in particular on some of the dynamics and internal tensions of Congar's mediation of Thomistic sacra doctrina to distinctively modern theological questions. I first discuss Congar's hermeneutics of reception, with particular attention to the influence of Marie-Dominique Chenu. Second, I sketch the main features of Congar's theology of history, with particular attention paid to how it is informed by his ressourcement reading of Thomas. By way of conclusion, I offer an appraisal of and critical response to Congar's post-traditional hermeneutics and ontology of history

Type
Original Article
Copyright
Copyright © 2022 Provincial Council of the English Province of the Order of Preachers

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References

1 Congar, Yves, Tradition and Traditions: An Historical and a Theological Essay (New York: Macmillan, 1967)Google Scholar. The original French texts appeared earlier: La tradition et les traditions: essai historique (Paris: A. Fayard, 1960)Google Scholar; La tradition et les traditions: essai théologique (Paris: A. Fayard, 1963)Google Scholar.

2 Andrew Meszaros has drawn attention to Congar's fusion of the influences of John Henry Newman as well as Thomas in The Prophetic Church: History and Doctrinal Development in John Henry Newman and Yves Congar (Oxford: Oxford University Press, 2016)Google Scholar.

3 Yves Congar, ‘Le moment “économique” et le moment “ontologique” dans la sacra doctrina (Révélation, Théologie, Somme Théologique)’, in Bibliothèque Thomiste XXXVII: Mélanges offerts à M.-D. Chenu, Maître en Théologie (Paris: J. Vrin, 1967), pp. 180–81.Google Scholar

4 Conscious of Congar's prodigious output, I am focusing on his work from the years 1958-1974. The principal work, of course, is Tradition et les traditions (1960-1963), but also the earlier La foi et la théologie (1958). Several critically important essays, both pre- and post-Conciliar, fill out the consideration of Congar's theological sense of history.

5 Kirwan, Jon, An Avant-Garde Theological Generation: The Nouvelle Théologie and the French Crisis of Modernity, (Oxford: University Press, 2018), pp. 167.CrossRefGoogle Scholar

6 See, for instance, Marie-Dominique Chenu, ‘Situation humaine: corporalité et temporalité’, in Théologie de la matière: civilisation technique et spiritualité chrétienne, Foi vivante 59 (Paris: Éditions du Cerf, 1968), pp. 3163Google Scholar, in which Chenu argues that Thomas's appropriation of Aristotle underlies his concept of historicity. This essay was first published in 1960. See also his later essay, ‘Création et histoire’, in St. Thomas Aquinas, 1274-1974: Commemorative Studies, vol. 2 (Toronto: Pontifical Institute of Medieval Studies, 1974), pp. 391–99.Google Scholar

7 Chenu, Marie-Dominique, ‘La raison psychologique du développement du dogme d'après Saint Thomas’, Revue des Sciences Philosophiques et Théologiques 13, no. 1 (1924): p. 46Google Scholar. See also ST II-II, q. 1, a. 2.

8 Chenu, ‘La raison psychologique’, p. 50.

9 See, e.g., Congar, Tradition and Traditions, p. 256, note 2.

10 The narrative is at its most strident in Chenu's notorious 1937 lecture, later published as Une École de théologie: le Saulchoir (Paris: Éditions du Cerf, 1985)Google Scholar. For discussion, see Christophe, F. Potworowski, Contemplation and Incarnation: The Theology of Marie-Dominique Chenu (Montreal: McGill-Queen's University Press, 2001)Google Scholar; Boersma, Hans, Nouvelle Théologie and Sacramental Ontology: A Return to Mystery (Oxford: Oxford University Press, 2009), pp. 221–35CrossRefGoogle Scholar; Meszaros, The Prophetic Church, pp. 138–40; Kirwan, An Avant-Garde Theological Generation, pp. 157–203.

11 Chenu, M. D., ‘The Revolutionary Intellectualism of St. Albert the Great’, Blackfriars 19, no. 214 (1938): p. 9Google Scholar. Congar absorbed this thesis from their shared time at Le Saulchoir, and often incorporates it within his own narrative arguments for Thomistic ressourcement. See his essay ‘L'influence de la société et de l'histoire: sur le développement de l'homme Chrétien’, Nouvelle Revue Théologique 7 (1974): pp. 673-692Google Scholar.

12 Congar, Tradition and Traditions, p. 260.

13 Congar, Tradition and Traditions, p. 105.

14 See Summa theologiae I, q. 75, a. 5 3.

15 Congar, Tradition and Traditions, p. 256.

16 Congar, La foi et la théologie, Le mystère chrétien 1 (Tournai: Desclée, 1962), p. 105Google Scholar.

17 Congar, Yves, ‘L'historicité de l'homme selon Thomas d'Aquin’, Doctor Communis 22 (1969): p. 297Google Scholar.

18 Congar, ‘L'historicité de l'homme’, p. 297. Congar is quite insistent that he is only bringing to the surface what is latent in Thomas. ‘Let us repeat: We do not want to make a modern out of St. Thomas, even less a pre-Heideggerian. But we think to have shown that one cannot tax him with fixism, and that there exist in his thought some elements or beginnings of a certain vision of the historicity of man’ (p. 304). See also ‘L'influence de la société et de l'histoire’, p. 688.

19 Congar, ‘L'historicité de l'homme’, p. 297.

20 Boersma, Nouvelle Théologie and Sacramental Ontology, pp. 135–48.

21 Congar, Tradition and Traditions, pp. 256–57.

22 Congar, ‘L'historicité de l'homme’, pp. 299-300. Cf. Chenu, ‘Situation humaine: corporalité et temporalité’.

23 Congar, ‘L'historicité de l'homme’, p. 299.

24 Congar, ‘L'historicité de l'homme’, p. 304.

25 Congar, Tradition and Traditions, p. 263.

26 Congar, Tradition and Traditions, p. 267.

27 Congar, Tradition and Traditions, p. 269.

28 Congar, Tradition and Traditions, p. 259.

29 Congar, Tradition and Traditions, p. 260.

30 Congar, Tradition and Traditions, p. 264.

31 Congar, Tradition and Traditions, p. 265.

32 Congar, Yves, ‘Theology of the Holy Spirit and Theology of History’, in Spirit of God: Short Writings on the Holy Spirit, ed. Ginter, Mark E., trans. Brown, Susan Mader (Washington, D.C.: The Catholic University of America Press, 2018), pp. 138–39CrossRefGoogle Scholar.

33 Congar, ‘L'historicité de l'homme’, p. 299.

34 See Congar, La foi et la théologie, p. 105. See also Tradition and Traditions, pp. 258–59.

35 Congar, Tradition and Traditions, p. 261.

36 Congar, ‘Theology of the Holy Spirit’, p. 139.

37 Congar, Tradition and Traditions, p. 265.

38 Congar, Tradition and Traditions, p. 261.

39 Congar, Tradition and Traditions, p. 261.

40 Congar, ‘Le sens de l’‘économie’ salutaire dans la ‘théologie’ de Saint Thomas d'Aquin (Somme Théologique)’, in Glaube Und Geschichte: Festgabe Joseph Lortz (Baden-Baden: Bruno Grimm, 1958)’, pp. 116–17Google Scholar. Thomas uses the principle in various forms and settings, but the relevant formulation is as follows: ‘The ultimate consummation of grace was effected by Christ, wherefore the time of His coming is called the “time of fulness” (Gal. 4:4). Hence those who were nearest to Christ, wherefore before, like John the Baptist, or after, like the apostles, had a fuller knowledge of the mysteries of faith; for even with regard to man's state we find that the perfection is in youth, and that a man's state is all the more perfect, whether before or after, the nearer it is to the time of his youth’ (Summa theologiae, II-II, q. 1, a. 7 ad 4). Citations of Thomas taken from the text found at https://aquinas.cc/, based on the Shapcote translation.

41 Congar's shifting assessment of the Thomistic principle does not occur in isolation. For a representative sampling of ‘logical’ and ‘theological’ theories of development that refer either directly or indirectly to this principle, see Marìn-Sola, Francisco, The Homogeneous Evolution of Catholic Dogma (Manila: Santo Tomas University Press, 1988), especially pp. 172-174Google Scholar; Lubac, Henri de, ‘The Problem of the Development of Dogma’, in Theology in History (San Francisco: Ignatius Press, 1996), especially pp. 258–59Google Scholar; Rahner, Karl, ‘The Development of Dogma’, in Theological Investigations, trans. Ernst, Cornelius, vol. 1 (Baltimore: Helicon Press, 1961), especially pp. 6667Google Scholar; Schillebeeckx, Edward, ‘The Development of the Apostolic Faith into the Dogma of the Church’, in Revelation and Theology, trans. Smith, N.D. (New York: Sheed and Ward, 1967), especially pp. 5960Google Scholar.

42 Congar, ‘Le moment “économique” et le moment “ontologique”’, p. 180.

43 Congar, ‘Le moment “économique” et le moment “ontologique”’, p. 180.

44 Congar, ‘Le moment “économique” et le moment “ontologique”’, p. 180. One might inquire in return whether he is asking if it is a good path in the sense of truthful, or in the sense of pragmatically viable.

45 Congar, ‘Le moment “économique” et le moment “ontologique”’, p. 180.

46 Congar, ‘Le moment “économique” et le moment “ontologique”’, pp. 181–82.

47 Schmitz, Kenneth L., ‘What Happens to Tradition When History Overtakes It?’, Proceedings of the American Catholic Philosophical Association 68 (1994): p. 59CrossRefGoogle Scholar.

48 Schmitz, ‘What Happens to Tradition’, p. 64.

49 Schmitz, ‘What Happens to Tradition’, p. 66.

50 Schmitz, ‘What Happens to Tradition’, p. 66.

51 Schmitz, ‘What Happens to Tradition’, p. 66.

52 Schmitz, ‘What Happens to Tradition’, p. 69, p. 66.

53 See Kerr, Fergus, ‘Yves Congar and Thomism’, in Yves Congar: Theologian of the Church, ed. Flynn, Gabriel (Louvain: Peeters, 2005), pp. 9294Google Scholar.

54 Congar, ‘Theology of the Holy Spirit’, p. 138.

55 Levering, Matthew, Participatory Biblical Exegesis: A Theology of Biblical Interpretation (Notre Dame, IN: University of Notre Dame Press, 2008), p. 1CrossRefGoogle Scholar.

56 Levering, Participatory Biblical Exegesis, p. 6.

57 Martin, Francis, ‘Literary Theory, Philosophy of History, and Exegesis’, The Thomist: A Speculative Quarterly Review 52, no. 4 (1988): p. 603Google Scholar.

58 The ‘hermenéutica analógica’ of the Mexican philosopher and Dominican friar, Mauricio Beuchot, offer intriguing possibilities in this regard. See Beuchot, Mauricio, ‘Microcosmos e Historia’, Diálogos: Artes, Letras, Ciencias humanas 21, no. 7 (127) (1985): pp. 39Google Scholar; ‘La analogía como doctrina medieval y su utilización actual en una hermenéutica analógica’, Angelicum 83, no. 4 (2006): pp. 793802Google Scholar; ‘Elementos esenciales de una hermenéutica analógica’, Diánoia 60, no. 74 (2015): pp. 127145Google Scholar.