schillebeeckx and creation

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Dan Lunney

D5001 – The Theology of Edward Schillebeeckx

Antonio Sison, C.PP.S.

May 16, 2015

CREATION IN THE THEOLOGY OF EDWARD SCHILLEBEECKX

INTRODUCTION

As I have wrestled with the readings about and by Edward Schillebeeckx this

semester, I have sought to make sense out of his theological quest. My process has

intensified as I have thought about how to make sense of Schillebeeckx’s theology of

creation for this paper. Although there are fragments of Schillebeeckx’s theology of

creation scattered throughout his writing, he did not publish a focused treatment of his

theology of creation. That makes this task all the more daunting.

While taking my dogs for a walk this beautiful spring morning with the cool air

and life exploding around me, it made sense. The admonition of Pope Francis to “wake

up”1 had profound resonance. It became clearer what Schillebeeckx was trying to get

across. If one cannot encounter God in the here and now - in the budding of the trees, in

the excitement of the young woman in cap and gown going to graduation, in the joy of

my dog Gracie smelling the flowers – then one will have a hard time encountering God

anywhere. The theology of creation of Schillebeeckx is about encountering God in one’s

lived experience in the world. Schillebeeckx’s theology of creation, while seeing

creation is good, has an ethics of honesty to see that there is much destruction and

suffering in the world as well. For Schillebeeckx, theology begins with an encounter –

1 In an address to the superiors of religious orders, Pope Francis called them to wake up the world. The

concepts of waking up and being open to encounter are central messages of Pope Francis. See Antonio

Spadaro, SJ, "Wake Up the World!: Conversation with Pope Francis about Religious Life," La Civalta

Cattolica, 2014, accessed May 16, 2015,

http://www.laciviltacattolica.it/articoli_download/extra/Wake_up_the_world.pdf.

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with an experience. While not ignoring the enchantment of creation, his theology

wrestles with the underside of history and the hiddenness of God through the concept of

negative contrast experience – a visceral response to that which ought not be. Theology

needs to include a mutually critical dialogue between experience and the narratives of

faith found in Scripture and Tradition. There are characteristics of creation which are

central to Schillebeeckx’s theology which include: finitude and contingency of creation;

that creation is not pantheistic; that creation is non-dualistic; that revelation is mediated

through creation; and an affirmation of positive creation and the pure positivity of God.

THE CONTEXT OF EDWARD SCHILLEBEECKX

Edward Schillebeeckx was a Roman Catholic priest, Western European,

theologian, professor, prolific author, member of the Dominican Order, and a man of

great wisdom. Schillebeeckx lived through World War I and World War II. The intense

and immense suffering of the holocaust shaped his theology. For Schillebeeckx, theology

always had to have the reality of contemporary lived experience as a dialogue partner.

Schillebeeckx was an instrumental yet unofficial participant in Vatican II and remained a

faithful Catholic throughout his life. Like many of his mentors, his theological writings

were investigated by the Vatican.

Kathleen McManus describes Schillebeeckx as a contemporary father of the

Church whose, “entire life as a theologian has been given to the struggle to birth a new

church order, one that makes visible in the world the fullest implications of God’s

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incarnation in humanity.”2 Schillebeeckx expanded the implications of the incarnation to

all of creation in his later theology especially in response to the ecological crisis.

Schillebeeckx places the theology of creation in a prominent place in his theology, “I

regard the creation as the foundation of all theology. There is so much talk of the history

of salvation that there is need to reflect anew on the concept of creation. We need to find

new words to say what creation is. We know all about evolution, but almost nothing

about creation."3

THEOLOGICAL METHODOLOGY

Edward Schillebeeckx does not have a singular method or school of theology.

Professor Ton Sison described Schillebeeckx as more like a master chef who chooses the

right ingredients based on experience rather than following a recipe.4 In this section, I

will highlight three “ingredients” used in Schillebeeckx’s theology of creation: the

centrality of experience; a mutually critical dialogue; and the negative contrast

experience.

The Centrality of Experience

Edward Schillebeeckx takes experience seriously as an essential component of

theology. Theology must be attuned to the signs of the times to have any relevance.

2 Kathleen Anne McManus, Unbroken Communion: The Place and Meaning of Suffering in the Theology of

Edward Schillebeeckx (Lanham, Md.: Rowman & Littlefield Publishers, 2003), loc. 141-142, Kindle

edition. 3 Edward Schillebeeckx and Francesco Strazzari, I Am a Happy Theologian: Conversations with Francesco

Strazzari (New York: Crossroad, 1994), Page 47, Adobe PDF. 4 Antonio Sison, "Theology of Edward Schillebeeckx: Sources and Methodology" (lecture, Catholic

Theological Union, Chicago, IL, February 25, 2015).

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Theology must also be socially-implicating and self-implicating, it cannot be solely an

intellectual pursuit. God continues God’s self-revelation, thus experience is a source of

revelation. Since experience takes place within the created world, creation is an

important location of revelation. Schillebeeckx focuses on the “cognitive, critical, and

productive force of experience,” in which “revelation has everything to do with

experience.”5

Erica Olson-Bang highlights how the ecological crisis had an impact on

Schillebeeckx’s theology of creation,

Given that Schillebeeckx was a theologian who sought to begin his

theology with the shared human experience of creation, the experience of the

ecological crisis must be a critical element of Schillebeeckx’s theology of creation

and thus warrants extensive engagement.

While individual experience or encounter is important, the shared human

experience brings in the essential communal aspect of experience and forms a common

narrative.

Mutually Critical Dialogue

The theological enterprise, while grounded in shared experience needs to be in

mutually critical dialogue with our narratives of faith in order to be fully realized. Our

narratives of faith are described by Schillebeeckx as follows:

Revelation is God’s saving activity in history, as experienced and

expressed in religious language by human believers, on the basis of the earliest,

5 Edward Schillebeeckx, Christ: The Christian Experience in the Modern World, vol. 7, Collected Works of

Edward Schillebeeckx (New York, NY: Bloomsbury T&T Clark, 2014), loc. 840-841, Kindle edition.

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primal stories, which, for Christians, begin with the historical reality of Jesus of

Nazareth (though not without including such generally human, religious stories).6

In the case of the theology of creation, we need to include the Hebrew Scriptures

in our mutually critical dialogue, especially the creation accounts in Genesis. The

mutually critical dialogue is characterized by a hermeneutical spiral. McManus describes

the process of the development of the theological method of Schillebeeckx, “The matrix

of that spiral is Edward Schillebeeckx’s personal rootedness in the divine ground of being

which he comes to know as the horizon of the eschatological promise.”7 The shared

human experience at this time in history is in dialogue with the narratives of faith which

is both critical and dynamic. The reality of the ecological crisis leads to a reflection on

the narratives of faith with new eyes which in turn leads to a reflection on the ecological

crisis with new eyes. This hermeneutical spiral in ongoing and leads to conversion. We

read the creation stories in Genesis with new eyes because the very existence of the world

is at stake.

Negative Contrast Experience

While affirming the goodness of creation, Schillebeeckx takes a dialectic

approach which has the negative contrast experience as an important interpretive tool.

The negative contrast experience is a protest against what ought not be, “So the human

experience of suffering and evil, of oppression and unhappiness, is the basis and source

6 Edward Schillebeeckx, Jesus: An Experiment in Christology, vol. 6, Collected Works of Edward

Schillebeeckx (New York, NY: Bloomsbury T & T Clark, 2014), loc. 15527-15529, Kindle edition. 7 McManus, Unbroken Communion: The Place, loc. 4558-4559.

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of a fundamental ‘no’ that men and women say to their actual situation of being-in-this-

world.”8 Because God remains hidden and we are not able to approach God directly, we

sometimes have to take a dialectical approach of being clear about what God is not.

McManus describes negative contrast experience,

In the ordinary spectrum of life, when human beings struggle to find

meaning, the positive contours of experience can emerge in fragmentary ways in

the dialectic with negative experiences of contrast. There in the fissures and gaps,

in the seeming breaks in logic and consistency— there truth emerges. There, for

the believer, God shows Godself. There, in those dynamic fissures, experience

discloses mercy at the heart of resistant reality. The nuanced complexity of

negative contrast experience emerges here, along with the indirect nature of

revelation.9

The Christian response to injustice or the destruction of creation by striving to

counteract the negative and strive for hope can be seen as gift from God.10 Hope arises

out of the response to the suffering of creation. In our action we align ourselves with the

“yes” of God in opposition to the “no” of destruction.

SCHILLEBEECKX’S THEOLOGY OF CREATION

Philip Kennedy describes the theology of creation as “the oxygen and lifeblood of

Edward Schillebeeckx’s theology…the theme of creation is inseparably entwined with a

concept of God.”11 Schillebeeckx roots his theology of creation in Aquinas, who asserted

8 Edward Schillebeeckx, Church: The Human Story of God, vol. 10, Collected Works of Edward

Schillebeeckx (New York, NY: Bloomsbury T&T Clark, 2014), loc 552-553, Kindle edition. 9 McManus, Unbroken Communion: The Place, loc. 2885-2889. 10 Schillebeeckx, Church: The Human Story, loc. 582-585. 11 Philip Kennedy, "God and Creation," in The Praxis of the Reign of God: An Introduction to the Theology

of Edward Schillebeeckx, ed. Mary Catherine Hilkert and Robert J. Schreiter, 2nd ed. (New York: Fordham

University Press, 2002), Page 37, accessed February 28, 2015, https://www.questia.com/read/120229909.

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that, “God can be spoken of because creation exhibits the effects, so to speak, of divine

activity.”12 According to Aquinas, we cannot describe God in terms of a being who

exists, “but the very act of existence itself.”13 Schillebeeckx’s theology of creation is

aligned with that of Aquinas by affirming that:

(a) humans resemble God as imperfect images of God; (b) creation is not

constrained purely to the past, but is a continuous divine preservation of created

reality; (c) the created world and the people who populate it are inherently good

and not intrinsically evil; (d) creation establishes humans in a genuine autonomy,

and does not involve a divinely orchestrated and predestined gainsaying of human

freedom.14

Especially as Schillebeeckx’s theology developed, he moved beyond the theology

of Aquinas in his treatment of human and divine freedom and the vulnerability of God,

By giving creative space to human beings, God makes himself vulnera-

ble. It is an adventure full of risks … The creation of human beings is a

blank check for which God alone is guarantor. By creating human beings

with their own finite and free will, God voluntarily renounces power.

That makes him to a high degree dependent on human beings and thus

vulnerable (For the Sake of the Gospel, 93).15

Schillebeeckx highlights the stakes of this by pointing out that the freedom

granted to humanity which allows space for co-creation can also allow for the possibility

of destruction of creation at human hands.16

Schillebeeckx speaks of Christology as concentrated creation, “the liberating love

of the kingdom of God is also tellingly uncovered in the life and work of Jesus, who, by

12 Kennedy, "God and Creation," in The Praxis of the Reign, Page 40 13 Kennedy, "God and Creation," in The Praxis of the Reign, Page 43 14 Kennedy, "God and Creation," in The Praxis of the Reign, Page 43 15 Kennedy, "God and Creation," in The Praxis of the Reign, Page 50 16 Schillebeeckx, Church: The Human Story, loc. 6238-6242.

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healing and restoring people to fuller lives, manifested God's salvation in their midst.”17

Olson-Bang summarizes, “salvation is the fullness of creation, desired by God,

paradigmatically seen in Jesus Christ’s life, and enacted by the people of God.”18

One area that I found problematic in Schillebeeckx was his insistence that

creation must be viewed from a theological and not a scientific viewpoint. Schillebeeckx

does not want to say that God is the explanation for creation,

If God is said to be the explanation of the fact that things and events are

what they are, then any attempt to change these things and situations (for better or

for worse) is in fact blasphemous, or, on the other hand, it turns human beings and

our whole world into a puppet-show in which God alone holds the strings in his

hands behind the screen: human history as a large-scale Muppet show!19

I do not see scientific explanations for creation leading to predetermination. I

echo the sentiments of Saint Pope John Paul II who states, “Science can purify religion

from error and superstition; religion can purify science from idolatry and false absolutes.

Each can draw the other into a wider world, a world in which both can flourish.”20 Both

science and theology can have their areas of expertise but that does not prevent them

from having a mutually critical dialogue for the enhancement of both.

17 Kennedy, "God and Creation," in The Praxis of the Reign, Page 53. 18 Olson-Bang, "Edward Schillebeeckx's Creation Theology," Page 264. 19 Schillebeeckx, Church: The Human Story, loc. 6198-6201 20 Letter by Pope John Paul II, "Letter of His Holiness John Paul II to Reverend George V. Coyne, S.J.

Director of the Vatican Observatory," June 1, 1988, accessed May 16, 2015,

http://w2.vatican.va/content/john-paul-ii/en/letters/1988/documents/hf_jp-ii_let_19880601_padre-

coyne.htm

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CHARACTERISTICS OF SCHILLEBEECKX’S THEOLOGY OF CREATION

Finitude and Contingency

Human beings and creation are limited (finite) and not God (contingent). In

Western culture there are attempts, unsuccessful though they may be, to escape our

finitude. The obsession with youth and avoidance of death can be symptoms of denial of

our finitude. Acceptance of our finitude can be liberating because we do not have to

strive to be what we are not. Finitude points to the absolute gratuitousness of God’s gift

of creation.

Kennedy stresses that finitude and contingency should not be viewed as flaws or a

mistakes rather just that we are human beings and not gods.21 Finitude is a reality for all

that is created but not a characteristic of the Creator, “the boundary between God and us

is our boundary, not that of God …we recognize the divinity of God in the recognition

and acceptance of our limits and those of nature and history.”22 Kennedy points to the

profound confidence the Schillebeeckx places on humanity, “[h]umanity and the world

are not the result of a fall, an apostasy from God, nor are they a failure, much less a

testing ground in expectation of better times” (God Among Us, 93). They are simply not-

God.”23

21 Kennedy, "God and Creation," in The Praxis of the Reign, Page 49 22 Edward Schillebeeckx, Interim Report on the Books Jesus and Christ (New York: Crossroad,

1981), Page 115, PDF. 23 Kennedy, "God and Creation," in The Praxis of the Reign, Page 49

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Not Pantheistic

Although incarnational and panentheistic, Schillebeeckx’s creation theology is not

pantheistic. Pantheism is the belief that all things are God or that each thing manifests

God. Kennedy states, “…pantheism contrasts with panentheism, which is the belief that

all things exist in God; pantheism also contrasts with deism, the belief that God created

the world aboriginally and then prescinded from any subsequent direct involvement with

it.”24 This view of panentheism is consistent with Jürgen Moltmann who believes that

even Auschwitz is taken into the very being of God and transformed through the paschal

action of God.25 I would take a step further than Schillebeeckx and assert that creation is

inherently sacred because of being created by God and not just a mediator of the sacred.

Creation as Non-Dualistic and Not Emanating

Non-duality with respect to creation relates to the fact that the Reign of God is not

something that is entirely spiritual and outside of creation but occurs, at least

fragmentarily within creation. Schillebeeckx points out, “Life in this created world gains

a new and deeper meaning when man lives in the world as one who has received this call

from God in his inmost being. The world of creation then becomes an actual part of the

inner yet still anonymous dialogue with God.”26 He highlights the non-duality of the

24 Kennedy, "God and Creation," in The Praxis of the Reign, Page 46 25 Jürgen Moltmann, The Crucified God: The Cross of Christ as the Foundation and Criticism of Christian

Theology (Minneapolis, MN: Fortress Press, 1993), Page 278. 26 Edward Schillebeeckx, Christ: The Sacrament of the Encounter with God (Lanham: Rowman &

Littlefield, 1963), loc. 156-158, Kindle edition.

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kingdom of God, “The coming of the kingdom of God is a grace, but a grace which is

effective in and through human action and not outside it, above it or behind it.”27

Human being are agents or co-creators who are created by God not emanated

from God. Schillebeeckx makes a clear distinction between God and creation. Human

beings are not lessor gods who emanate from God but are unique creations who are

totally other than God.28 God through God’s absolute freedom has chosen to be in

relationship with creation. The distinction between God and creation is not one of

relationship but of essence. There is no question in Schillebeeckx’s theology that God

loves creation. Schillebeeckx stresses, “Christian belief in creation implies that God

loves without limits or conditions: boundlessly, without merit on our part and without

qualification.”29 A dualistic approach also has the danger of asking people to accept an

unjust situation with the promise of a brighter future in the next life. The clearest

statement by Schillebeeckx of non-dualism is the affirmation that there is no salvation

outside the world, extra mundum nulla salus.30

Mediated Immediacy

According to Schillebeeckx, God is never directly accessible only mediated

through creation and praxis,

A mutual relationship may exist between God and people, because God's

presence is mediated through creation. However, there is an immediacy only, as it

were, from God to humankind…The most obvious, modern way to God is that of

welcoming fellow human beings, both interpersonally and by changing structures

27 Schillebeeckx, Church: The Human Story, loc. 6297-6298 28 Kennedy, "God and Creation," in The Praxis of the Reign, Page 46 29 Schillebeeckx, Interim Report on the Books, Page 126. 30 Schillebeeckx, Church: The Human Story, loc. 433-434.

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which enslave them…God is accessible above all in the praxis of justice” (On

Christian Faith, 65–66).31

Creation should not be viewed as important only in an instrumental sense of how

it is useful for human beings but needs to be recognized as having inherent value because

of being created by the Creator - God.

Pure Positivity and Positive Creation

Schillebeeckx adopts Aquinas’ affirmation of the pure positivity of God. God is

on the side of good and opposed to all that is evil. At its very foundation, pure positivity

asserts that God does not want suffering for creation.32 Because God is on the side of

good, we as human beings must follow God’s lead. In following extend quote,

Schillebeeckx captures the essential role of humanity in relation to creation:

Here the concern is not only, nor above all, the preservation of nature to

ensure self-preservation, although the limits of nature are also our limits. But with

such an attitude we would again be giving human beings a central place in

creation. What we need is above all self-restraint and a more sober life-style in

order to protect creation. Of course we need one another, but above all the other,

including nature, needs us. In my view what is now called the conciliar process,

‘justice, peace and the integrity of creation’, has everything to do with Jewish-

Christian belief in creation and with the significance of redemption in Jesus

Christ, which is also cosmic. It belongs at the heart of the Christian creed.33

Thus the role of human beings is not to be at the center of creation from an

anthropocentric position of power-over but take our place, privileged though it may be,

31 Kennedy, "God and Creation," in The Praxis of the Reign, Page 52. 32 Kennedy, "God and Creation," in The Praxis of the Reign, Page 54. 33 Schillebeeckx, Church: The Human Story, loc. 6387-6392.

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within creation. As stated in the quote above, Schillebeeckx is calling for an asceticism

for the sake of creation.

Schillebeeckx cautions that human being should not place upon God the task of

fixing the ecological crisis that we have caused, “The transformation of the world, the

planning for a better society for men (sic) to live in and a new earth lies in the hands of

finite man himself; he therefore cannot expect God to solve his problems for him.”34

Schillebeeckx ultimately takes a theocentric view of the world in which, “all of creation

is imbued with value because it is a creature of the creator God. A God-centered

worldview fosters a world-centric ethic where care of creation is offered in love for

God.”35

TOWARD OF CREATION-FAITH PRAXIS

The ecological crisis presents a negative contrast experience in which creation is

in jeopardy. Schillebeeckx stresses, “Universal involvement in creation, not just co-

humanity, is the task of human beings as creatures for whom God is concerned. Human

beings must protect nature and guard it against the chaos which human beings can make

of it through misbehavior.”36 God has entrusted us not to dominate creation but to serve

as co-creators, “In and through human action it must become clear that God wills

salvation through humankind for all his (sic) creation.”37 Like Schillebeeckx we need to

34 Schillebeeckx, Interim Report on the Books, Page 118. 35 Schillebeeckx, Christ: The Sacrament of the Encounter, loc. 14202-14205. 36 Schillebeeckx, Church: The Human Story, loc. 6530-6532. 37 Schillebeeckx, Church: The Human Story, loc. 6561-6562.

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make the link between a theology of creation and a praxis of ecology. Olson-Bang sums

up this praxis:

An ecological ethic of creation, grounded in the goodness of the creator

God and the goodness of the creation loved by God, urges humans to recognize

their role as co-creators with God in creation. By affirming the goodness of

creation as created, Christians can learn to live mindfully as creatures in God’s

good world, practicing an ecological asceticism respectful of our creatureliness.

Jesus Christ, as condensed creation, provides Christians a model for godly

practice of salvific creation as they, with right ecological action, herald the

coming kingdom of God in all its ecological integrity.38

CONCLUSION:

Though this was a brief overview of the treatment of the theology of creation in

the writings of Edward Schillebeeckx, the prophetic call to political holiness in service of

creation is clear. Schillebeeckx, beginning with the reality of the contemporary

ecological crisis enters into a mutually critical dialogue with the narratives of faith in

order to develop a praxis for a time of ecological crisis. Schillebeeckx’s theology is

characterized by: an affirmation of our finitude and contingency; an affirmation that we

are created by not emanated from God; the role of creation in mediated immediacy; a

rejection of pantheism; a rejection of dualism; and an affirmation of pure positivity and

positive creation. Ultimately, the study of Schillebeeckx’s theology of creation needs to

be self-implicating and socially-implicating in the form of praxis in service of the

environment. While recognizing the creation was created good and that much of creation

is beautiful and inspiring, Schillebeeckx challenges us to have an ethics of honesty about

38 Olson-Bang, "Edward Schillebeeckx's Creation Theology," Page 273.

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the underside of history and the destruction of the environment. The negative contrast

experience of the ecological crisis must result in a resounding “no” and a praxis of protest

against the destruction of the environment.

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Kennedy, Philip. "God and Creation." In The Praxis of the Reign of God: An

Introduction to the Theology of Edward Schillebeeckx, edited by Mary Catherine

Hilkert and Robert J. Schreiter, 37-58. 2nd ed. New York: Fordham University

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McManus, Kathleen Anne. Unbroken Communion: The Place and Meaning of Suffering

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Moltmann, Jurgen. The Crucified God: The Cross of Christ as the Foundation and

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schillebeeckx and creation

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