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Edward Schillebeeckx
One of the most remarkable contemporary Catholic theologians of our time, Edward Schillebeeckx is renowned for his numerous works on the study of traditional theological topics in light of the modem world. His works, much like his name, are often difficult to follow and may appear daunting on first reading. Having written for the last five decades, Schillebeeckx is noted simply for the sheer volume of his writings - about five hundred books and articles all written in Dutch. He has spent the majority of his life in northwestern Europe as a professor of theology, a Catholic priest, and a Dominican friar. Schillebeeckx has been called a controversial theologian accused of producing works not in line with the teachings of the Roman Catholic Church, and was censored by the Holy See at one point. The disconcerting traits of his writings leave the task of discerning his theology significantly more complex, but not impossible. His background in theology and philosophy led Schillebeeckx to produce revolutionary works of his day, and influence the Second Vatican Council with his articles on topics such as ministry, celibacy, and politics.Kiley Moore “All thinkers, even if they should occasionally transcend the boundaries of their time, should always remain children of their time.” Edward Schillebeeckx Schillebeeckx was born into a Belgian Catholic family in 1914 and was sent to the local Jesuit school where he received a classical education. Although he did not choose to enter the Jesuit order after graduating, he did decide to become a Dominican friar after exploring several orders. His first three years as a friar were spent studying philosophy. During this time, his greatest influence was the work of his philosophy teacher, Dominic De Fetter, who synthesized the ideas of Thomas Aquinas and phenomenology. Also during this time he began to respond to and write about questions of the consciousness of being as well as nature and grace. Soon after his education, he became a temporary theology lecturer and was later sent to Paris for specialized study. When he returned he was asked to help prepare Dominican candidates by teaching dogmatic theology. He also becomes spiritual director to the Dominican students and editor-in-chief of a journal of spirituality. All of this background influences his interest in theology and particularly his interest in how the absolute or the ultimate truth of God is revealed within the space and time of our world. He develops his ideas throughout his life and modifies his approach after Vatican II. In regards to his studies, Schillebreeckx analyzes human experiences in both the past and the present to draw his conclusions. One of Schillebeeckx's major contributions to the Catholic Church is his work before, during, and after the Second Vatican Council. Not only did he have a part in preparing for the Council, but he also continued to write about pertinent topics years later. Prior to the conference, Catholic universities were asked to contribute a list of potential topics for review and discussion during the Council. Schillebeeckx quickly became involved with this list, and was later asked to become an advisor to the Dutch bishops before the Council. Also, prior to the Council, Schillebeeckx helped write a brochure that outlined the involvement that the Dutch bishops wished to have in the Council. Unfortunately, the publication of the brochure was controversial and had great consequences for those who had been involved in its writing. The main theological position of the brochure called the faithful to be actively involved in all areas of the Council, and it emphasized the responsibility of all the baptized. For these writings, the brochure was withdrawn from sale making Schillebeeckx an international figure even before Vatican II began. Because of his work on the Dutch bishops' brochure, Schillebeeckx was not appointed a peritus by the Council. During the time of the Council, Schillebeeckx became the informal theological expert for the Dutch people, however, and responded to a number of invitations to speak. He recognized the two camps of conservatives and progressives that were rising up in the Council sessions, and it became clear on which side he fell. Schillebeeckx claimed that the basic theological views were of most importance in pastoral questions, and this should be the truth of faith for which the Council was concerned. His experience with the Dutch Church greatly influenced Schillebeeckx's understanding of the faith, which differed from the experience of many bishops at the Council. Historians and theologians call Schillebeeckx the bridge during the time of the Second Vatican Council because he served as a type of interpreter for the Dutch people during the first year of the Council. In the period following the Council, Schillebeeckx wrote several articles concerning the documents produced by the bishops and other writings on contemporary questions of Church ministry. His thoughts were stimulated by the ongoing renewal in the Netherlands at the time, which was concentrated on the pastoral questions discussed at the Council. Schillebeeckx concluded that the most important feature of the Council was the Church's new relationship with the world. Particularly, he devoted himself to writing works on the theology of faith in the contemporary culture. Essentially, he attempted to write a theology of culture in a world where theology and culture were becoming autonomous from one another. He was looking to create a place in this world where people would analytically think about the place of worship. Schillebeeckx accomplishes this task by writing on a variety of theological topics ranging from the Eucharist to marriage to Jesus and his ministry. In all of his works his focus remains the same - discerning the meaning of the ultimate truth in the boundaries of the contemporary world. Schillebeeckx has become one of the most widely read and influential theologians of the twentieth century, and the journey of his thoughts before and after Vatican II seems to manifest his greatest theological analysis of experiencing the Church in today's modem world. Works Cited Erik Borgman. Edward Scliillebeeckx: A Theologian in History. London: Continuum, 2002. Phiilip Kennedy. Schillebeeckx. Collegeville, MN: Liturgical Press, 1993. Edward Schillebeeckx: The Church with a Human Face While Schillebeeckx is known for the vast number of works he has written, one of the most interesting is his book entitled The Church with a Human Face: A New Expanded Theology of Ministry. Published in 1985, the work outlines the evolution of ministry beginning with the ministry and Christ and tracing the different forms of ministry in history. Of particular interest is the section on the “Complaints of the People,” which looks at the church in terms of the dissatisfaction of women and married priests.New York: Crossroad, 1988 Abstract by Kiley Moore In his section on the discontent of married women, Schillebeeckx points out that women are no longer dissatisfied because they have had negative experiences. Instead women have now formally accused the church for its patriarchal emphasis as part of society. The women accuse the church of a structural violence that is legitimized in theology. As Schillebeeckx states, “Christianity took over this pagan house code, brought it within the church, and, moreover, gave it theological legitimation” (237). Using the words of Elizabeth Schussler Fiorenza on the discontent of women, Schillebeeckx notes that women, particularly women of North America, have been forced to find a new expression of God outside the realm of the patriarchal system. He argues that this is the case because these women are exposed to more theological training and institutional independence, which allow them to fight against patriarchalism. According to Schillebeeckx, Christian feminism struggles in dealing with the liberating message of the gospels as it parallels to the overarching hierarchy of the church. Today feminist women have stopped arguing for their inclusion in the ministry because it would be giving into the hierarchal structure of the Church. Instead they argue that because of their “Christian birthright” they, too, are fully endowed with the faith necessary to take on a position of leadership. Schillebeeckx argues that until women are allowed to become part of the decision making body of the church, they will not be liberated, and their accusation will remain a fundamental charge directed at the church. Following the section on the discontent of women, Schillebeeckx discusses the discontent of those married priests who have been asked to step down from pastoral and ministerial work. He covers the distinction between abstinence and celibacy. Claiming that since Vatican II thousands of married priests have been removed from ministerial roles, Schillebeeckx traces the history of the vow of celibacy. The vow of celibacy was actually “the conclusion of a long history of in which there was simply a law of abstinence, applying to married priests,” states Schillebeeckx (240). He also claims that in terms of history, the law of celibacy was viewed as a way to maintain purity against the uncleanness of sexual intercourse. Not until Vatican II did the church discuss the true motivation of the law of celibacy - a vow for the sake of the kingdom of God as stated in Matthew 19:11. The mystical element of celibacy cannot be distinguished from the pastoral element of the priesthood. The typical Tridentine interpretation was to assume that celibacy would 'make it easier' to love God with complete devotion. For Schillebeeckx, the only argument for not continuing the vow of celibacy is because there is a sense of charisma of celibacy because it is freely chosen. If marriage is allowed for priests, the vocations for a celibate religious life will decrease. Schillebeeckx goes on to discuss the problem of the 'third way' or 'shared celibacy.' The heart of the problem for the modem day celibacy is addressed at the Synod of Dutch Bishops at Rome in January 1980. The Synod claimed that it is the nature of celibacy to “exclude not only sexuality but also 'the love of a woman'“ (250). Schillebeeckx simplifies the argument by separating the problems of the competing love and the physical act. In the end, he suggests that the debate on celibacy has barely begun. Finally, Schillebeeckx ends this section by looking at the married religious of the Middle Ages during the papacy of Alexander III who approved the order of chivalry of St. James. The Rule required its members to refrain from intercourse only during times of fasting. The order was approved, however, and this serves as an example of a Rule that departs from the traditional views held by the church. Overall, Schillebeeckx argues that the duality between the gospel and humanity is an incomplete way to view the Christian life. People have the tendency to view celibacy in this way as well, and if this mindset is not used the questions of celibacy may be answered. A Schillebeeckx Bibliography
Christ the Sacrament of the Encounter with God. New York: Sheed and Ward, 1963Revelation and Theology: Volume 1: Revelation, Tradition and Theological Reflection. New York: Sheed and Ward, 1967 The Eucharist. New York: Sheed and Ward, 1968 Clerical Celibacy Under Fire: A Critical Appraisal. New York: Sheed and Ward, 1968 God Is New Each Moment: Edward Schillebeeckx in Conversation with Huub Oosterhuis and Piet Hoogeveen. New York: Sheed and Ward, 1968 God the Future of Man. New York: Sheed and Ward, 1968 The Mission of the Church. New York: Seabury, 1968 The Concept of Truth and Theological Renewal. New York: Sheed and Ward, 1968 Problem of Eschatology. New York: Paulist Press, 1969 Revelation and Theology: Volume 2. New York: Sheed and Ward, 1970 World and Church. New York: Sheed and Ward, 1971 “Critical Theories and Christian Political Commitment,” Concilium 84 (1973): 48-61 Truth and Certainty. Herder and Herder, 1973 The Understanding of Faith: Interpretation and Criticism. New York: Scribner, 1974 Jesus: An Experiment in Christology. New York: Sheed and Ward, 1979 Marriage: Human Reality and Saving Mystery. New York: Seabury, 1979 Christ: The Experience of Jesus as Lord. New York: Crossroad, 1980 “The Christian Community and Its Office Bearers,” Concilium 133 (1980): 95-133 Ministry: Leadership in the Community of Jesus Christ. New York: Crossroad, 1981 God Among Us: The Gospel Proclaimed. New York: Crossroad, 1983 The Church with a Human Face: A New and Expanded Theology of Ministry. New York: Crossroad, 1985 On Christian Faith: The Spiritual, Ethical, and Political Dimensions. New York: Crossroad, 1987 For the Sake of the Gospel. New York: Crossroad, 1990 Church: The Human Story of God. New York: Crossroad, 1990 Mary, Mother of the Redemption. Kansas City: Sheed & Ward, 1999 The Language of Faith: Essays on Jesus, Theology, and the Church. Maryknoll, NY: Orbis Books, 1999 |