Vatican II: The Source of the Epistemology and Anthropology of the New Man: Ipse Christus

Gaudium et spes 22 and 24 carry the anthropological burden of Vatican II; Here a work in progress to go deeper into this, who was responsible, etc.

Gaudium et Spes’ development is meticulous and allows us to understand the influence of the peritii and bishops involved in the redaction process, including Karol Wojtyła. Fr. Haubtmann became the editor-in-chief of Gaudium et Spes on 16November 1964 replacing Bernard Häring.6 His influence on Gaudium et Spes from then on is of singular importance, particular to the first part of the document where GS 22 §1 and GS 24 §3 are located.7 Bishop Gabriel-Marie Garrone, who was intimately involved in the redaction of Gaudium et Spes from the very beginning, 8 testifies that: “One is able to say indeed that the actual text of Gaudium et Spes is his text . . . the framework of several of the chapters of the first part is his. It remains to be said especially that he participated as the front runner [all the way] to the final readjustment and unification [of the document] into a whole.”9 Charles Moeller worked on Gaudium et Spes from the very beginning (February 1963) having been invited by Cardinal Suenens to be part of a group of eminent theologians who created early drafts. 10 Among others, this group included Jean Daniélou and Yves Congar.11 In assessing the influence of Wojtyła on the development of GS 22 §1 it is insufficient to consider only his submissions that are recorded in the Acta Synodalia, because these represent only a small part of his contribution. ……

            For an accurate evaluation of his involvement, we need to understand his contribution ‘behind the scenes’, especially from February to December 1965. It is during these months that both GS 22 §1 and GS 24 §3 appear in a recognizable form.13 6 R. Burigana and G. Turbanti, “Preparing the Conclusion of the Council,” History of Vatican II: Church as Communion, eds. G. Alberigo and J. Komonchak (Maryknoll, Orbis: 2003), 520. 7 Pierre Haubtmann (1912-1977) was a French priest. He was ordained in 1936 and worked as chaplain for Action Catholique Ouvrière, a French Catholic workers movement, from 1954 to 1962. From 1962 until 1977 he taught at the Institut Catholique de Paris, being the rector from 1966. He held doctorates in Theology, Philosophy, Letters, and Social Science. Before being appointed as editor-in-chief, Haubtmann had worked on appendix four and five of the Zürich text (an early redaction of Gaudium et Spes) and had given daily news conferences to French journalists throughout the Council. 8 P. d’Ornellas, Liberté, que dis-tu de toi-même? (Saint-Maur: Parole et Silence, 1999), 317. Gabriel-Marie Garrone (1901-1994) was Bishop of Toulouse at the time of the Council. In 1967 Paul VI made him a cardinal and in 1968 appointed him as Prefect of the Congregation for Catholic Education as well as Grand Chancellor of the Gregorian University. He became the first President of the Pontifical Council of Culture in 1982. …….   

            Charles Moeller (1912-1986) was a Belgian priest. He was ordained in 1937 and taught literature for 13 years at the Collège Saint-Pierre in Jette, Belgium. In 1950 he became professor of philosophy at the Catholic University of Leuven. After the Vatican Council he was made Sub-Secretary of the Congregation for the Doctrine of the Faith and then in 1972 Secretary of the Secretariat for Christian Unity. At this time he also became the rector of the Oriental Institute in Jerusalem. 11 Moeller, “The History of the Constitution,” 12-17. 12 Wojtyła made twenty-three interventions in the Council hall, mostly in writing. For a list and summary of these see A. Dulles, The Splendor of Faith: The Theological Vision of Pope John Paul II (New York: Herder and Herder, 1999), 15-16. Seven of these concerned Gaudium et Spes. One can be loosely related to the themes of GS 22 §1. This intervention is from 28 September 1965, by which time GS 22 §1 is formulated. It addresses the question of atheism in GS §19 and states that the problem of atheism is not just the issue of the denial of God, but the denial of the truth about man, which can only be seen in truth from the perspective of man’s relationship with God (see Acta Synodalia IV, II 662). 13 For a consideration of the redactions of Gaudium et Spes prior to February 1965 and their influence on the composition of GS 22 §1, see W. Newton, Gaudium et Spes 22 §1: A Commentary Based on the Theology of St Thomas Aquinas, Ph.D. Thesis, John Paul II Institute for Marriage and Family, Melbourne, Australia, unpublished: 2008. 3 February 1965: the appearance of GS 22 §1 The first text that clearly resembles GS 22 §1 is in a draft from 1 February 1965. This redaction was created by Haubtmann as the ‘working text’ for a week-long meeting at Ariccia, near Rome, that took place between 1 and 5 February 1965. This meeting was a gathering of 26 Bishops, including Wojtyła, accompanied by 31 periti, including Congar, Daniélou, Schillebeckx, Häring, and Moeller.14 In this text of Haubtmann, there is a paragraph entitled, “Man does not know himself” (L’homme ne se connaît pas lui-même), in which we find the following: Pour lui-même, en effet, l’homme est un être plein de mystère. Créé à l’image de Dieu, il ne peut pleinement se comprendre qu’en regardant l’Homme parfait, le Christ Jésus (Eph. 4, 13), qui n’est pas seulement, comme nous tous, à l’image de Dieu, mais qui est lui-même, personnellement, Image du Dieu invisible et Fils unique du Père. Nouvel Adam (1 Cor. 15, 45), il éclaire tout homme venant en ce monde (Jn. 1, 9), et il sait ce qu’il y a dans l’homme (Jn. 2, 25). For to himself, indeed, man is a being full of mystery. Created to the image of God, he cannot fully understand himself other than looking at the perfect Man, Christ Jesus (Eph 4:13), who is not only, as all of us, to the image of God, but who is himself personally the Image of the invisible God and only Son of the Father. The new Adam (1 Cor 15:45), he illuminates all men coming into this world (Jn 1:9), and he knows what is in man (Jn 2:25).15 This text is clearly GS 22 §1 in an ‘embryonic’ form. Happily, it is possible to make some assessment of the influences behind this text because in Haubtmann’s archive there is a folder titled “Contacts, notes and diverse documents having been used for the 1st redaction P.H. of Schema XIII December 64, January 65.”16 This folder contains various notes, letters, and articles that were obviously forming Haubtmann’s ideas in creating the redaction of 1 February.17 Of interest are notes taken from a collection of essays on the theology of Henri de Lubac.18 In this regard, we should note the speculation that a line from de Lubac’s book Catholicism is the ultimate inspiration for GS 22 §1.19 This line reads, “By revealing the Father and by being revealed by Him, Christ completes the revelation of man to himself.”20 It is certain that Haubtmann read Catholicism because his archives contain six pages of his handwritten notes on the book. However, these notes are dated 12 March 1965 which is after the appearance of GS 22 §1 in its “embryonic” form …..

Ratzinger and Rahner are not present in the Arricia session…..

This particular moment in history and the sources for these two texts of Gaudium et Spes have decided the epistemological level all discourse that is taking place now world-wide and will continue to affect everything. Give it attention. The information is available

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