An Yves Congar Bibliography

Deleted Journal, 2023

This article is the last of a series of three studies on the role of the Spirit regarding the ecclesial unity in Yves Congar's theological thought. It presents Congar's understanding of the Spirit as co-institutor of the Church together with Christ. In his early writings, Congar understood the Spirit as the soul of the Church which animated the structures founded by Christ. In his middle career, Congar developed a more nuanced role of the Spirit. However, throughout this time, the ecclesiological model used by Congar was Christological. In this article, one can see how Congar moved from those models toward a communion model of the Church in which the Spirit brings about and stimulates diversity in the Church. This novelty in Congar's thought is, however, in continuity with his early thought. More important is the overall conclusion at the end of these three studies that that ecclesiology and pneumatology developed and influenced mutually throughout Congar's career (beginning in 1937 with his Chrétiens désunis/ Divided Christendom and not only in 1953 when he publishes "The Holy Spirit and the Apostolic College, Promoters of the Work of Christ").

Louvain Studies, 2004

There is a profound continuity in Yves Congar's writings from the early 1930s to the early 1990s, but there was also a "progressive development" 1 in his thought. In recent years, Joseph Famerée SCJ, Cornelis van Vliet, and Elizabeth Teresa Groppe have pointed out the differences between his ecclesiological writings up to the late 1960s and his later work. 2 Attentive to what the Spirit was saying to the Church, Congar was in "constant spiritual contact with his time" 3 and there are also important differences between his earlier writings on the Holy Spirit and his writings in the period after Vatican II when he developed a richer and more profound understanding of the joint activity of the glorified Christ and of his Spirit. In this paper, I want to trace the evolution of Congar's Pneumatology before and after Vatican II. 4 I will begin by outlining some of the

2015

This paper critiques the framing of the pneumatological underpinning of ecclesiology as an Orthodox-Catholic conversation. The context for the Joint Commission for Orthodox-Catholic dialogue warrants the use of the metaphor " two lungs of the church " by official church leaders, ecclesiologists and theologians to speak of the Spirit's work in and between both communions. However, I want to call attention to the pneumatological and ecclesiological problems in the use of the image " two lungs of the church. " If the Holy Spirit breathes upon and through the Body of Christ, reading the Spirit's operation in the church (pneumatological-ecclesiology) cannot ignore, and much less dismiss or absorb (either explicitly or implicitly), the charismas outside of the Roman Catholic Church and Orthodoxy. Protestant denominations, such as Baptists, Brethren, Evangelicals, Presbyterians, Pentecostals and Charismatics are also contexts for studying the Spirit's work in the churches. The paper concludes by proffering a mapping of recent pneumatological contributions of other Christian denominations and churches to invite theologians to assist in reframing or reconceptualizing a more appropriate anatomic metaphor for the Spirit's work in and among the churches together.

Proceedings of the Catholic Theological Society of America, 2013

Although many references are made to Cardinal Yves M.-J. Congar, O.P. (1904-1995), throughout these Proceedings, one of the presidentially invited sessions focused on Congar's Pneumatology alone. This was unique in the history of the Catholic Theological Society of America. As far as we could determine, no annual meeting of the CTSA had had a session carved out just for Congar studies like this one. Had this colloquium on Congar's theology been convoked even a year earlier, we might have had the opportunity to hear from him directly. As it so happened, though, he died on 22 June 1995. In his place, the following message from France was delivered to the gathering in San Diego: "The Dominicans who have been the closest to Fr. Yves Congar and his disciples are delighted with the Colloquium on Congar at the annual meeting of the Catholic Theological Society of America.'" The most important aspect of this gathering was that representatives of non-Catholic churches participate. The intention was to establish a precedent that any future Congar sessions in the CTSA would always be ecumenical. To remain true to Congar's "ecumenical vocation," colloquia dedicated to his theology should be characterized by both an ecumenical dimension and a dialogical dimension. A significant number of participants expressed the hope that a Congar Group, or even a Congar Society, within the CTSA would arise out of this special gathering. Three papers were presented at this inaugural ecumenical colloquium on Yves Congar. They represented the views of theologians from three different Christian bodies. The first and main paper comes from an associate member of the CTSA, Mark E. Ginter, a Catholic layman and assistant professor of Systematic Studies at

A pneumatological approach to theology of religions initially appears promising in that the emphasis on the distinct economy of the Spirit from that of the Son allows for an understanding of the religions as perhaps having their own independent existential economy in contrast to Christianity. Yet, upon further reflection, such autonomy cannot be understood as absolute. Because of the relationality between Spirit and Son, any Christian theology of religions that begins pneumatologically must ultimately include and confront the christological moment Thus, the turn toward pneumatology as seen in the work of three theologians-the Orthodox Khodr, the Protestant Samartha, and the Catholic Dupuis-can be seen as one that both holds promise yet also remains somewhat ambiguous. Rather than viewing this as a detour for Christian theologia religionum, however, this essay attempts to learn from their efforts.

There is a clearly articulated body of teachings and similarity of experiences within contemporary ecumenical Pneumatology that has been, to a large degree, neglected within the ongoing renewal of the Roman Catholic Church since the Second Vatican Council. In my research, I have come to explore the role of Léon-Joseph Cardinal Suenens -a key progressive leader at the Council -and his promotion of both charisms and the charismatic dimensions of contemporary ecclesial life. Suenens surrounded himself with some of the most talented periti at the Council, whom he continually called upon in order to articulate a theology of charisms following Vatican II.

Studii Teologice 10:3 (2014): 31-70, 2014

Sergius Bulgakov and Yves Congar have developed convergent insights into the role of the Spirit in the human life of Christ. Both emphasize the mediating role of the Spirit in the relationship between Christ and his Father and give to him a maternal understanding: closely associated with the figure of Mary, the Spirit is not absent from the begetting of the Son in his human life, a continuous begetting that reaches its fulfilment in the resurrection. However, the authors differ in their interpretation of this economic data: for Bulgakov, it must be transposed into the very heart of Trinitarian life, implying a form of Spirituque. For Congar, such a “transfer” is not possible. We explore this debate and evaluate the proposed answers, in dialogue with other contemporary authors who, with Bulgakov and Congar, have opened the way to a “rebalancing” of Trinitarian theology, which allows the still separating question of the Filioque to be posed afresh. Keywords: Sergius Bulgakov, Yves Congar, Pneumatology, Trinity, Filioque, Spirituque, Motherhood

Deleted Journal, 2023

This article is a follow-up of a previous study: "The Holy Spirit as the Principle of Ecclesial Unity in Yves Congar's Early Writings," which concluded that "Congar never understood unity as uniformity, but after 1946-1947, he became increasingly attentive to diversity and even defined the visible unity of the Church as communion" 1. It was only natural to continue the research on the same topic with the subsequent writings of Congar. Therefore, this article presents how Congar's vision on the role of the Holy Spirit regarding the unity of the Church developed between 1952 and 1971. Which are some of his discoveries on the topic? Which are the factors that contributed to the development of his thinking during this period of time? Did his overall vision of the Church change?-these are some of the main questions that this article will try to answer. "Le Saint-Esprit et le Corps apostolique, réalisateurs de l'oeuvre du Christ" (1952) opened a period when Congar emphasized a certain freedom of the Spirit with regard to the institutions of the Church (not with regard to the mission of Christ). This period included for Congar a discovery of diversity in the Church, the charisms of the Spirit, the status and role of the faithful, of the relation of the Church to the world, the rediscovery of the eastern tradition, the beginnings of a rediscovery of the Reform, a wide awareness of the modern 'secular' world. In Congar's words, this was for him a period of "a mass sortie from the ghetto, which could also be called an emergence from the era of Constantine or of the Counter-Reformation with its largely polemical outlook."

Religious Studies Review, 2011

points, but the book provides a helpful overview for readers with some background on the subject.

Review of Marek Jagodziński, The Holy Spirit of Communion: A Study in Pneumatology and Ecclesiology (Göttingen: Vandenhoeck & Ruprecht 2023), 350pp (Lublin Theological Studies, 4), € 130,00 ISBN: 978-3-525-50021-7

The Thomist: A Speculative Quarterly Review, 2014

2011

Andrews University Seminary Studies, 2018

Louvain Studies, 2004

Scholarship happily includes education in friendship. I am grateful to the friends I have been privileged to make in the course of my research on Yves Cardinal Congar (1904-95). I wish to take advantage of this distinguished international forum to mention two of those friends: they are both French, both Dominicans and both contemporaries of Congar's. I refer to Fathers Pierre-Marie Gy and Jean-Pierre Jossua. I am indebted to them for opening the world of Congar's thought and life to me in a personal and vivacious manner. They have afforded me insights of their vast knowledge of theology, liturgy, history and literature, the result of a lifetime of study and reflection. Father Gy, one of the most influential liturgical scholars of the twentieth century and sometime director of the Institut Supérieur de Liturgie in Paris and professor at Le Saulchoir-the faculties of the Dominican province of France, 1 refers to Cardinal Congar as "my master and old friend." 2 Sadly, Father Gy died on 20 December 2004. He was part of that outstanding generation of brilliant Catholic scholars who were intimately associated with Vatican II. Possessed of a rare gift, high intellect defined by acuity and a gentillesse that one naturally associates with Christian courtesy, he was, like Congar, a peritus (expert) at the Vatican Council. In this paper in honour of his "old friend," on the occasion of the centenary of his birth, I acknowledge my gratitude to Father Gy. I wish also to thank Father Jossua, littérateur and acclaimed theologian, whom Congar amiably refers to as "my