This is a review of The Memoirs of Louis Bouyer: From Youth to Conversion to Vatican II, the Liturgical Reform, and After. Father Bouyer was a French Lutheran minister who converted to Catholicism in 1939, and then became respected priest and scholar who served as an advisor to the Second Vatican Council. He prepared these memoirs during his retirement in the 1990s, and died in 2004. They were not published until 2014.
I have read the ebook version. The work is meticulously endnoted, with hypertext links that allow one to jump back and forth from notes and text with ease.
This book will be most enjoyed by those already familiar with his body of work, who are familiar with the history of Vatican II, and have an interest in the history and reform of Catholic liturgy. I do not fall into any of those categories, but I will share my thoughts for those who may be interested in reading it.
About half of Father Bouyer’s non-fiction bibliography is available in English, though you might have to buy used copies. He also wrote four novels under pseudonyms. Those books have never been translated into English, and may even be out of print. He developed friendships with a number of other writers, including J.R.R. Tolkien.
Father Bouyer reminds me of another Catholic priest, writer and scholar: Father Andrew Greeley. Both were scholars who wrote novels, though Greeley much more so. Bouyer’s career was more consumed by teaching duties than Greeley’s was. Both men seemed to have a lot of energy, were inquisitive, and had a certain cheerfulness (at least in their writing), and had a tendency to speak their minds and thus get into scrapes with their peers in the Church.
The most charming part of the book is the first few chapters, regarding his family, youth and early crushes. He had a great eye for detail and characterization. and I would have liked to read one of his novels. His mother died when he was 11.
The weakest part (though not bad) of the book is the middle part, covering his career during the 1940s and 1950s. Its a whirlwind of all the characters he knew and met, and the various places he worked and studied. Friends and historians will probably find this more useful.
The last part involves his role at Vatican II, and for a period of time in implementing it. Its good basis for a belief that the fewer the big conferences there are in Rome, probably the better. He also covers some friendships and favorite places.
Two friends he singled out are a testimony to his generosity of spirit. One was Julian Green, an American, Catholic convert. He was a diarist, novelist and translator who lived most of his life in France. He also struggled with a homosexual orientation, and Bouyer seems to have been a good friend and confidante. The other was an English writer, Elizabeth Boudge. Though she was not a Catholic, they struck up a deep and persistent correspondence that lasted many years.
Now, the themes:
The Mediocrity of the Church’s Institutions and its Leaders
It is suggested in the introduction that the long delay between the writing of the memoirs and their publication was deliberate, to perhaps protect Father Bouyer in his retirement, and to spare many of the targets of his criticism while they were still alive or holding high positions.
It is difficult, as with Greeley’s memoirs, to read about priests criticizing others under Holy Orders. However, Paul rebuked Peter once, so as long as it is done in Charity, it must be done when there is error or failure. The Church, in its institutions and members, comes across in these memoirs as a sprawling university system. We meet “tenured” priests (e.g. isn’t Holy Orders the ultimate tenure?) who loaf and don’t do much work, administrators who have been promoted beyond their competence, or aging leaders who should have been retired and can’t keep up anymore. There is envy for other’s accomplishments, an unwillingness to consider new ideas, hiring decisions based on personal favoritism over merit, etc.
Bouyer sometimes names names, sometimes he doesn’t. He is not nasty about it, he offers his assessment, and moves on. I am reminded of an anecdote from Father Benedict Groeschel, where he relates a conversation he had with Mother Teresa. She asked him why God chose him to be a priest, and he replied with a joke. She answered “You were called by the humility of God.” He chooses very frail instruments to work with, so we should not be surprised when they fail. Fortunately, we have great servants like Groeschel, Greeley or Bouyer to make up for the masses of mediocre Catholics (myself included among them).
Pre-Vatican II Church Dynamics
These memoirs confirm what I have read elsewhere about the pre-Vatican II dynamic. The controversy and confusion that followed Vatican II didn’t just fall from the sky. It had been building for a few decades among silently warring camps.
On the one hand, we had the confident, established Church. It was orthodox and resistant to any change, perhaps more out of fear of modernity than willful close-mindedness. And on the other hand, there was a large camp that fully subscribed to the modernist project, and wanted to conform the Church to the world.
In the middle it seems, were perhaps the smallest, least powerful group. Some reformers who wanted moderate change to the liturgy, Church organization, teaching methods, etc. This includes men like the future Pope Benedict, Bouyer, Henri De Lubac, and Hans Urs Von Balthasar. They thought they had some good ideas for how the Church could respond to the problems of modernity
These reformers were criticized as dangerous radicals before Vatican II, and then criticized as out-of-touch conservatives in the decades after Vatican II. In fact, they never changed their position on anything.
What happened is that there was a rupture, and the modernist camp largely won, and imposed a lot of change very quickly. (EDIT – I will clarify this by saying that I accept that V2 can be read through a “hermeneutic of continuity.” I in fact prefer this approach. In practice the “hermaneutic of rupture” won, at least in the short term, in various episcopates, religious orders, etc.) One of the stranger things I learned reading this was that during the Vatican II conferences there was a strong consensus at one point to abolish Ash Wednesday. It would have been moved to the first Sunday of Lent. It narrowly survived. And it is one of the few times a lot of Catholics see the inside of a Church other than on weekends. Many will skip Holy Days of obligation, but will go to Ash Wednesday services. This is an example of the kind of mentality that was at work at Vatican II.
One of the villains in this drama was Annibale Bugnini (may he rest in peace). He was a Catholic priest and important administrator given a position of great authority at Vatican II, and a staunch modernist. When he ran into obstacles, he would pull out his trump card, “The Pope Wills It!” Bouyer and others later found out he was making it all up, the Pope did not will it. He was later punished by being named the Vatican’s delegate to Iran, where he finished his career.
Bridges between Catholics and Protestants
Though a convert, Bouyer retained his strong belief that Protestants had often outdone Catholics in both their study of scripture and their emphasis on a personal relationship with the Lord. I tend to agree, though I think the Church has made great strides in recent decades, particularly with emphasis on new devotional practices (e.g. the Divine Mercy), and Pope Benedict XVI’s great example in his series on the Gospels. Bouyer felt these two areas should be ones the Church should focus on in its pursuit, perhaps vain, of reconciliation with our Anglican and Lutheran brethren (which were the focus of his ecumenism).
Based on my reading of his memoirs, I do have an interest in trying at least one of his books. I am more focused on poetry now, so it may be a while before I read one. I will post a review if I do.