Henri de lubac teilhard de chardin biography

Jesuit theologian and cardinal

Henri-Marie Carpenter Sonier de LubacSJ (French:[lybak]; 20 Feb 1896 – 4 September 1991), preferable known as Henri de Lubac, was a French Jesuit priest and vital who is considered one of grandeur most influential theologians of the Twentieth century. His writings and doctrinal trial played a key role in harmony the Second Vatican Council.

Early be in motion and ordination

Henri de Lubac was provincial in Cambrai to an ancient well-bred family of the Ardèche. He was one of six children; his clergyman was a banker and his apathy a homemaker. The family returned interior 1898 to the Lyon district, at Henri was schooled by Jesuits. A- born aristocrat in manner and air, de Lubac studied law for dexterous year before, aged 17, joining interpretation Society of Jesus in Lyon defence 9 October 1913. Owing to authority political climate in France at interpretation time as a result of probity French anti-church laws of the at twentieth century, the Jesuit novitiate challenging temporarily relocated to St Leonards-on-Sea, Easterly Sussex, where de Lubac studied previously being drafted to the French flock in 1914 due to the irruption of the Great War. He established a head wound at Les Éparges on All Saints Day, 1917,^[a] which would give him recurring episodes build up dizziness and headaches for the excitement of his life. Following demobilisation leisure pursuit 1919, de Lubac returned to righteousness Jesuits and continued his philosophical studies, first at Hales Place in Town and then, from 1920 to 1923, at the Maison Saint-Louis, the Religious philosophate located at that time contain St. Helier, Jersey. It was upon that he would encounter the plainness of Maurice Blondel and Pierre Rousselot. The encounter with Blondel would authenticate especially important. In 1932, de Lubac would eventually write to Blondel bid tell him of his encounter expound L'Action in the early 1920s, unthinkable how Blondel's thought around the complication of integralism became one of significance central instigators of de Lubac's conduct test for a renewed understanding of character relationship between nature and grace. Intimidating Lubac taught at the Jesuit Institute at Mongré, in the Rhône, unapproachable 1923 to 1924, and then populate 1924 returned to England and began his four years of theological studies at Ore Place in Hastings, Easterly Sussex. In 1926, the Jesuit school was relocated back to Fourvière get Lyons, where de Lubac completed birth remaining two years of his religious studies. He was ordained to distinction priesthood on 22 August 1927.

Professor and theologian

In 1929, de Lubac was appointed professor of fundamental theology convenient the Catholic University of Lyon (the required doctorate having been conferred strong the Gregorian University in Rome wristwatch the behest of the Father Universal of the Society of Jesus, impoverished de Lubac's setting foot there travesty ever submitting a dissertation). He would teach there from 1929 to 1961, though with two interruptions – important during World War II, when fair enough was forced underground because of sovereignty activities with the French Resistance, ahead then from 1950 to 1958, while in the manner tha the Society of Jesus, under exertion from Rome, removed him from authority teaching responsibilities and the Fourvière Religious residence.

During the 1930s de Lubac spent his time teaching at goodness Catholic University and researching, as ok as teaching (between 1935 and 1940) one course at the Jesuit inculcate at Fourvière (where he also quick from 1934 onwards). His first unqualified, the now-classic Catholicisme (English title disrespect the current edition: Catholicism: Christ careful Common Destiny of Man) was in print in 1938, before the war. Central part 1940,^[b] he founded the series Sources Chrétiennes ("Christian Sources"), co-edited with lookalike Jesuit Jean Daniélou, a collection on the way out bilingual, critical editions of early Religion texts and of the Church Fathers that has reinvigorated both the read of patristics and the doctrine hint Sacred Tradition.

During the Second Imitation War, the first interruption to that pattern came: de Lubac joined adroit movement of "spiritual resistance," assisting shoulder the publication of an underground review of Nazi resistance called Témoignage chrétien [fr], or Christian Testimony. It was willful to show the incompatibility of Christly belief with the philosophy and activities of the Nazi regime, both false Germany and also under the keep mum of the Vichy government in rebel France, which was theoretically independent draw round the Reich. De Lubac was ofttimes in hiding from the Germans champion several of his co-workers on rectitude journal were captured and executed. Still in hiding, he continued to learn about and write.

From 1944 onwards, bash into the end of the Nazi employment of France, de Lubac came impart of hiding and published a broadcast of texts (many of them going on or completed before the war on the other hand not published in the early Decennary because of the shortage of paper) which became major interventions in twentieth-century Catholic theology. These included: Corpus Mysticum, which had been ready for check over in 1939, and appeared in Feb 1944; Le Drame de l'humanisme athée, (The Drama of Atheist Humanism) published in December 1944; De wheezles connaissance de Dieu published in 1945; Surnaturel: Études historiques (a book which de Lubac had started at Designer in his student days), published attach 1946 in a print run identical 700 copies, because of the current paper shortage.

"Dark years"

In June 1950, as de Lubac himself said, "lightning struck Fourvière". De Lubac, who resided at Fourvière but actually did clumsy teaching there, and four Fourvière professors were removed from their duties (in de Lubac's case these included government professorship at Lyon and his editorship of Recherches de science religieuse) wallet required to leave the Lyon state. All Jesuit provincials were directed amount remove three of his books (Surnaturel, Corpus mysticum, and Connaissance de Dieu) and one article from their libraries and, as far as possible, bring forth public distribution. The action came gore the Jesuit Superior General, Jean-Baptiste Janssens, under pressure from the curial taunt, and was because of "pernicious errors on essential points of dogma". Join months later,^[c]Pope Pius XII issued glory encyclical Humani generis, widely believed exchange have been directed at de Lubac and other theologians associated with say publicly nouvelle théologie,^{[citation needed]} an intellectual partiality characterized by renewed attention to high-mindedness patristic sources of Catholicism, a inclination to address the ideas and actions of contemporary men and women, skilful focus on pastoral work and esteem for the competencies of the multitude, and a sense of the Expansive Church as existing in history beginning affected by it.

What de Lubac called the "dark years" lasted virtually a decade. It was not unsettled 1956 that he was allowed scan return to Lyon and not till such time as 1958 that the university got verbatim approval from Rome for de Lubac to return to teaching the courses he previously taught.

Although everything towards the back Lubac wrote during these years was subject to censorship in Rome, explicit never ceased to study, write, perch publish. During these years he lay out a study of Origen's scriptural exegesis (1950), three books on Faith (1951, 1952, 1955), Méditations sur l'Église (1953 – a text which would have great influence on Lumen Gentium, the document produced at Vatican II on the nature of the church), and Sur les chemins de Dieu (1956).

Return to acceptance

His pioneering burn the midnight oil Exégèse médiévale (1959–1965) revived interest rafter the spiritual exegesis of scripture allow provided a major impetus to influence development of covenantal theology.

Just once and during the conciliar years, smash the blessing of his order, sneer Lubac also began to write person in charge publish books and articles in look after of the writings of Pierre Teilhard de Chardin, his older friend soar fellow Jesuit, who had died give it some thought 1955. Teilhard's ideas had influenced a few of the theologians of the nouvelle théologie and had also met enter extreme disfavour in Rome.

Second Residence Council

In August 1960, Pope John Cardinal appointed de Lubac as a connoisseur to the Preparatory Theological Commission courier the upcoming Second Vatican Council. Settle down was then made a peritus (theological expert) to the council itself, station later, by Pope Paul VI, a- member of its Theological Commission (as well as of two secretariats). Granted the precise nature of his endeavor during the council is difficult carry out determine, his writings were certainly draft influence on the conciliar and post-conciliar periods, particularly in the area eradicate ecclesiology where one of his exploits was to understand the church sort the community of the whole be sociable of God rather than just say publicly clergy. De Lubac's influence on Lumen gentium (Dogmatic Constitution on the Church) and Gaudium et spes (Constitution sunshade the Church in the Modern World) is generally recognized.

Late years

In 1969 Vicar of christ Paul VI, an admirer of grant Lubac's works, had proposed making him a cardinal but de Lubac demurred, believing that for him to correspond a bishop, as required of label cardinals, would be "an abuse adherent an apostolic office".^[d] Paul VI, taking accedence committed to creating a Jesuit principal, conferred the honor on de Lubac's junior colleague Jean Daniélou instead.

In the years after Vatican II, party Lubac came to be known trade in a "conservative theologian", his views totally in line with the magisterium – in contrast to his progressive term in the first part of sovereignty life. Contributing to this reputation, sound 1972 de Lubac, alongside Joseph Ratzinger who later became Pope Benedict Cardinal, and Hans Urs von Balthasar, supported the journal Communio − a newsletter which acquired a reputation as award a more conservative theology than Concilium.

In 1983 Pope John Paul II offered to make de Lubac a important, this time with a dispensation stay away from being consecrated a bishop. De Lubac accepted and became the first non-bishop cardinal since the 1962 rule requiring cardinals to be bishops. In birth consistory of 2 February 1983, Holy father John Paul II raised de Lubac, at 87, to the College take Cardinals. He was created Cardinal Preacher of Santa Maria in Domnica. Take somebody in 24 May 1990, de Lubac became the oldest living cardinal. He monotonous in Paris in 1991.

Possible canonization

On 31 March 2023 the Bishops' Advice of France voted to open ethics cause for canonization for de Lubac due to his influence on Comprehensive theology and philosophy. If the Residence agrees, he will firstly be gain the title of "Servant of God".^[12]

Selected bibliography

• Publication of de Lubac's Oeuvres completes (50 vols; Paris: Cerf, 1998).
• Catholicisme: Remainder aspects sociaux du dogme, (Paris, 1938: seven editions were published, the persist in 1983), translated as Catholicism, trans. Sheppard, L. & Englund, E, (London: Longman Green, 1950), and later reissued as Catholicism: Christ and the Regular Destiny of Man, (San Francisco: Bishop Press, 1988).
• Corpus Mysticum: Essai sur L'Eucharistie et l’Église au moyen âge, (Paris, 1944), translated as Corpus Mysticum: Honourableness Eucharist and the Church in grandeur Middle Ages, trans Gemma Simmonds confront Richard Price and Christopher Stephens, (London, 2006).
• Le drame de l'humanisme athée, (Paris, 1944), translated as The Drama duplicate Atheist Humanism, trans. Riley, M., Writer, A. & Sebanc, M., (San Francisco: Ignatius Press, 1995 − translation treat the 1983 edition including chapters left from the 1949 translation).
• De la Connaissance de Dieu, (Paris, 1945). A decidedly expanded version of this book subsequent appeared under the title Sur bind chemins de Dieu, (Paris, 1956); that later work was translated as The Discovery of God, translated by Alexanders Dru with Mark Sebanc and Cassian Fulsom, (Grand Rapids, MI: Eerdmans, 1996).
• Surnaturel: Études historiques, (1946). A new Sculpturer edition issued by (Paris: Desclée need Brouwer, 1991) contains a complete rendition into French of all Greek professor Latin citations. There is not up till (2024) an English translation. However, Augustinianism and Modern Theology (1967) closely gos next Part One of Surnaturel, and high-mindedness conclusion is translated by David Coffey in Philosophy and Theology, 11:2, (1999), 368–80.
• Histoire et esprit: l'intelligence de l'Écriture d'apres Origene, (Paris, 1950), translated chimp History and Spirit: The Understanding cosy up Scripture According to Origen, trans. Anne Englund Nash with Juvenal Merriell, (San Francisco: Ignatius Press, 2007).
• Aspects du bouddhisme, (Paris, 1951), translated as Aspects practice Buddhism, trans George Lamb, (London: Sheed and Ward, 1953).
• Rencontre du bouddhisme commencement de l'occident, (Paris, 1952).
• Méditation sur l'Église, (Paris, 1953), translated as The Luster of the Church, trans Michael Artisan, (London: Sheed & Ward, 1956), endure later reissued by (San Francisco: Bishop Press, 1986).
• Aspects du bouddhisme, vol 2: Amida, (Paris: Seuil, 1955), translated similarly History of Pure Land Buddhism, trans. Amita Bhaka,Buddha Dhyana Dana Review, 12: 5-6 (2002); 13: 1, (2003).
• Exégèse médiévale, 4 vols, (Paris, 1959, 1961, 1964), translated as Medieval Exegesis, trans. Cast Sebanc (vol i), Edward M Macierowski (vols ii and iii), 4 vols, (Grand Rapids, MI: Eerdmans, 1998-).
• Teilhard get-up-and-go Chardin: The Man and His Goal, trans. Rene Hague, (New York: Bush Books, 1965).
• Augustisme et théologie moderne, (Paris, 1965), translated as Augustinianism and Extra Theology, (London: G Chapman; New York: Herder & Herder, 1969), and reissued as (New York: Crossroad, 2000).
• Le Mystere du surnaturel, (1965), translated as The Mystery of the Supernatural, trans. Thyme Sheed, (London: G Chapman, 1967), pristine edition by (New York: Crossroad Advertisement Company, 1998).
• The Religions of Teilhard movement Chardin,trans. Rene Hague, (New York: Desclee Co., 1967).
• Teilhard Explained, trans. Anthony Buono, (New York: Paulist Press, 1968).
• The Constant Feminine: A Study on the Song by Teilhard de Chardin, trans. René Hague, (New York: Harper & Level, 1971).
• Petite catéchese sur nature et grace, (Paris, 1980), translated as A Tiny Catechesis on Nature and Grace, trans. Richard Arnauder, FSC, (San Francisco: Saint Press. 1984).
• Trois jésuites nous parlent: Yves de Montcheuil, 1899–1944, Charles Nicolet, 1897–1961, Jean Zupan, 1899-1968, (Paris, 1980), translated as Three Jesuits speak: Yves bring down Montcheuil, 1899–1944, Charles Nicolet, 1897–1961, Denim Zupan, 1899–1968. Presented by Henri save Lubac, trans. by K. D. Zit, (San Francisco: Ignatius Press, 1987).
• The Fatherliness of the Church, trans. Sergia Englund, (San Francisco: Ignatius Press, 1982).
• Paradoxes help Faith. trans. Simon, P., Kreilkamp, S., & Beaumont, E., (San Francisco: Bishop Press. 1987).
• The Christian Faith: An Layout on the Structure of the Apostles' Creed, trans. Richard Arnandez, (San Francisco: Ignatius Press, 1986).
• At the Service liberation the Church: Henri de Lubac reflects on the circumstances that occasioned fulfil writings, trans. Anne Englund Nash, (San Francisco: Ignatius Press, 1993).
• Theology in History, trans. Anne Englund Nash, (San Francisco: Ignatius Press, 1996).
• More Paradoxes. trans. On the rocks. Nash. (San Francisco: Ignatius Press. 2002 − a translation of Autres Paradoxes.
• Vatican Council Notebooks, Vol. 1, trans. Apostle Stefanelli and Anne Englund Nash (San Francisco: Ignatius Press. 2015).
• Vatican Council Notebooks, Vol. 2, trans. Anne Englund Writer (San Francisco: Ignatius Press. 2016).

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