Was the Founder of Taizé Protestant, or Catholic? A Cardinal Solves the Riddle

Fr. Roger Schutz was both. He adhered to the Church of Rome while remaining a Calvinist pastor. Wojtyla and Ratzinger gave him communion. Cardinal Kasper explains how, and why

by Sandro Magister

ROMA, August 25, 2008 – In an interview published on the feast of the Assumption in "L'Osservatore Romano," Cardinal Walter Kasper, president of the pontifical council for the promotion of Christian unity, solved a riddle concerning the founder of the multi-confessional ecumenical community of Taizé, Fr. Roger Schutz (in the photo).

The riddle concerned Schutz's relationship with the Catholic Church. Schutz was a Protestant pastor, of the Reformed tradition and of Calvinist origin. After his death – at the age of 90, killed on August 16, 2005 by a mentally deranged woman, during evening prayers and in the presence of 2,500 faithful – the community of Taizé dispelled the notion that he had secretly converted to Catholicism. But the idea of his conversion was supported by various facts: Schutz had repeatedly received Eucharistic communion from John Paul II; he took communion every morning at the Catholic Mass in Taizé; and he was given communion by Cardinal Joseph Ratzinger himself, at the funeral Mass for pope Karol Wojtyla.

After he became pope under the name of Benedict XVI, Ratzinger commented in touching words – on August 19, 2005, in Cologne, at a meeting with representatives of non-Catholic Christian Churches and communities – on Schutz's death, which had taken place three days before in Taizé. He spoke of him as a luminous example of "interiorized and spiritualized ecumenism," made up above all of prayer. He recalled having had "a cordial friendship" with him, and of having received, on the day of his murder, a letter from him supporting him as pope.

Benedict XVI also maintains an excellent relationship with Schutz's successor, Brother Alois Leser, a German Catholic. He receives him in private audience at least once a year. Brother Alois's writings frequently appear in "L'Osservatore Romano," the director of which, Giovanni Maria Vian, has also been a great admirer of the community of Taizé for many years.

But how does Kasper solve the riddle? He denies that Fr. Schutz "formally" adhered to the Catholic Church. And much less did he abandon the Protestantism into which he was born. He affirms, instead, that he gradually "enriched" his faith with the pillars of the Catholic faith, particularly the role of Mary in salvation history, the real presence of Christ in the Eucharist, and the "the ministry of unity exercised by the bishop of Rome." In response to this, the Catholic Church allowed him to receive Eucharistic communion.

According to Kasper, it is as if there had been an unwritten agreement between Schutz and the Church of Rome, "crossing certain confessional" and canonical limits.

But we'll leave it to the cardinal to give a precise explanation of the "spiritual" ecumenism represented by Fr. Schutz. He once said of himself: "I found my identity as a Christian by reconciling within myself the faith of my origins and the mystery of the Catholic faith, without breaking communion with anyone."

Here is the complete text of the interview, published in "L'Osservatore Romano" on August 15, 2008:


Roger Schutz, the Monk Symbol of Spiritual Ecumenism

Interview with Walter Kasper


Q: Three years have passed since the tragic death of Brother Roger, the founder of Taizé. You yourself went to preside at his funeral service. Who was he for you?

A: The death of Brother Roger moved me deeply. I was in Cologne for World Youth Day when we heard about the death of Brother Roger, the victim of an act of violence. His death reminded me of the words the prophet Isaiah spoke about the Servant of the Lord: “Ill-treated and afflicted, he never opened his mouth; like a lamb led to the slaughter-house, like a sheep dumb before its shearers, he never opened his mouth” (Isa 53:7). Throughout his life, Brother Roger followed the way of the Lamb: by his gentleness and his humility, by his refusal of every act of human greatness, by his decision never to speak ill of anyone, by his desire to carry in his own heart the sufferings and the hopes of humanity. Few persons of our generation have incarnated with such transparency the gentle and humble face of Jesus Christ. In a turbulent period for the Church and for Christian faith, Brother Roger was a source of hope recognized by many, including myself. As a theology professor and then as Bishop of Rottenburg-Stuttgart, I always encouraged young people to stop in Taizé during the summer. I saw how much that time spent close to Brother Roger and the community helped them better to understand and to live the Word of God, in joy and simplicity. I felt all that even more when I presided at his funeral liturgy in the large Church of Reconciliation in Taizé.

Q: What is, in your eyes, the specific contribution of Brother Roger and the Taizé Community to ecumenism?

A: Christian unity was certainly one of the deepest desires of the prior of Taizé, just as the division between Christians was for him a true source of pain and regret. Brother Roger was a man of communion, who found it hard to tolerate any form of antagonism or rivalry between persons or communities. When he spoke of Christian unity and of his meetings with the representatives of different Christian traditions, his look and his voice enabled you to understand with what intensity of charity and hope he desired “all to be one”. The search for unity was for him a kind of guideline in even the most concrete decisions of each day: to welcome joyfully any action that could bring Christians of different traditions closer, to avoid every word or act that could slow down their reconciliation. He practiced that discernment with an attentiveness that bordered on meticulousness. In the search for unity, however, Brother Roger was not in a hurry or nervous. He understood God’s patience in the history of salvation and in the history of the Church. He never would have acted in ways unacceptable to the Churches; he never would have invited the young people to dissociate themselves from their pastors. Rather than the speed of the development of the ecumenical movement, he was aiming at its depth. He was convinced that only an ecumenism nourished by the Word of God and the celebration of the Eucharist, by prayer and contemplation, would be able to bring together Christians in the unity wished for by Jesus. It is in this area of spiritual ecumenism that I would like to situate the important contribution of Brother Roger and the Taizé Community.

Q: Brother Roger often described his ecumenical journey as an “inner reconciliation of the faith of his origins with the Mystery of the Catholic faith, without breaking fellowship with anyone.” This road does not belong to the usual categories. After his death, the Taizé Community denied the rumors of a secret conversion to Catholicism. One of the reasons those rumors arose was because Brother Roger had been seen receiving communion at the hands of Cardinal Ratzinger during the funeral Mass of Pope John Paul II. What should we think about the statement that Brother Roger became “formally” Catholic?

A: Born in a Reformed family, Brother Roger had studied theology and had become a pastor in that same Reformed tradition. When he spoke of “the faith of his origins,” he was referring to that beautiful blend of catechesis, devotion, theological formation and Christian witness received in the Reformed tradition. He shared that patrimony with all his brothers and sisters of Protestant affiliation, with whom he always felt himself deeply linked. Since his early years as a pastor, however, Brother Roger sought at the same time to nourish his faith and his spiritual life at the wellsprings of other Christian traditions, crossing certain confessional limits in doing so. His desire to follow a monastic vocation and to found for this purpose a new monastic community with Christians of the Reformation already said a lot about this search of his.

As the years passed, the faith of the prior of Taizé was progressively enriched by the patrimony of faith of the Catholic Church. According to his own testimony, it was with reference to the mystery of the Catholic faith that he understood some of the elements of the faith, such as the role of the Virgin Mary in salvation history, the real presence of Christ in the Eucharistic gifts and the apostolic ministry in the Church, including the ministry of unity exercised by the Bishop of Rome. In response to this, the Catholic Church had accepted that he take communion at the Eucharist, as he did every morning in the large church at Taizé. Brother Roger also received communion several times from the hands of Pope John Paul II, who had become friends with him from the days of the Second Vatican Council and who was well acquainted with his personal journey with respect to the Catholic Church. In this sense, there was nothing secret or hidden in the attitude of the Catholic Church, neither at Taizé or in Rome. During the funeral of Pope John Paul II, Cardinal Ratzinger only repeated what had already been done before him in Saint Peter’s Basilica, at the time of the late Pope. There was nothing new or premeditated in the Cardinal’s act.

In a talk he gave in the presence of Pope John Paul II in Saint Peter’s Basilica during the young adult European meeting in Rome in 1980, the prior of Taizé described his own personal journey and his Christian identity with these words: “I have found my own Christian identity by reconciling within myself the faith of my origins with the Mystery of the Catholic faith, without breaking fellowship with anyone.” In fact, Brother Roger never wanted to break “with anyone,” for reasons which were essentially linked to his own desire for unity and to the ecumenical vocation of the Taizé Community. For that reason, he preferred not to use certain expressions like “conversion” or “formal” membership to describe his communion with the Catholic Church. In his conscience, he had entered into the mystery of the Catholic faith like someone who grows into it, without having to “abandon” or “break” with what he had received and lived beforehand. The meaning of some theological or canonical terms could be discussed endlessly. Out of respect for the faith-journey of Brother Roger, however, it would be preferable not to apply to him categories which he himself considered inappropriate for his experience and which, moreover, the Catholic Church never wanted to impose upon him. Here too, the words of Brother Roger himself should suffice for us.

Q: Do you see any links between the ecumenical vocation of Taizé and the pilgrimage of tens of thousands of young adults to this small village in Burgundy? In your opinion, are young people sensitive to the visible unity of Christians?

A: As I see it, the fact that every year thousands of young people still make their way to the little hill of Taizé is truly a gift of the Holy Spirit to today’s Church. For many of them, Taizé represents the first and main place where they can meet young people from other Churches and Ecclesial Communities. I am happy to see that the young adults who fill the tents of Taizé each summer come from different countries of Western and Eastern Europe, and some from other continents, that they belong to different communities of Protestant, Catholic and Orthodox tradition, that they are often accompanied by their own priests or pastors. A number of young people who come to Taizé are from countries that have experienced civil wars or violent internal conflicts, often in a still recent past. Others come from regions that suffered for several decades under the yoke of a materialistic ideology. Still others, who perhaps represent the majority, live in societies deeply marked by secularization and religious indifference. In Taizé, during the times of prayer and sharing on the Bible, they rediscover the gift of communion and friendship that only the Gospel of Jesus Christ can offer. In listening to the Word of God, they also rediscover the unique treasure that has been given to them by the sacrament of baptism. Yes, I believe that many young people realize what is truly at stake in the unity of Christians. They know how the burden of divisions can still weigh heavily on the witness of Christians and on the building up of a new society. In Taizé they find a kind of “parable of community” that helps to go beyond the rifts of the past and to look towards a future of communion and friendship. When they return home, that experience helps them to create groups of prayer and sharing in their own life-context, to nourish that desire for unity.

Q: Before heading the Pontifical Council for Christian Unity, you were the bishop of Rottenburg-Stuttgart and, in that capacity, you welcomed in 1996 a young adult European meeting organized by the Taizé Community. What do these meetings contribute to the life of the Churches?

A: That meeting was indeed a time of very great joy and profound spiritual intensity for the diocese, and especially for the parishes that welcomed the young participants from different countries. Those meetings seem to me extremely important for the life of the Church. Many young people, as I said, live in secularized societies. It is hard for them to find companions on the road of Christian faith and life. Spaces to deepen and celebrate faith, in joy and serenity, are rare. The local Churches sometimes find it hard to walk alongside the young in their spiritual journeys. It is in this respect that large meetings like those organized by the Taizé Community respond to a true pastoral need. Christian life certainly requires silence and solitude, as Jesus said: “Shut yourself in your room and pray to your Father who is in that secret place” (Matt 6:6). But it also needs sharing, encounters and exchanges. Christian life is not lived out in isolation, on the contrary. Through baptism, we belong to the same one body of the Risen Christ. The Spirit is the soul and the breath that animates that body, making it grow in holiness. The gospels, incidentally, speak regularly of a great crowd of persons who came, often from very far away, to see and hear Jesus and to be healed by him. The large meetings held today are part of this same dynamic. They enable the young better to grasp the mystery of the Church as communion, to listen together to the words of Jesus and to put their trust in him.

Q: Pope John XXIII called Taizé a “little springtime.” For his part, Brother Roger said that Pope John XXIII was the man who had affected him the most. In your opinion, why did the Pope who had the intuition of the Second Vatican Council and the founder of Taizé appreciate one another so much?

A: Every time I met Brother Roger, he spoke to me a lot about his friendship for Pope John XXIII first of all, then for Pope Paul VI and Pope John Paul II. It was always with gratitude and a great joy that he told me about the many meetings and conversations he had with them over the years. On the one hand, the prior of Taizé felt very close to the Bishops of Rome in their concern to lead the Church of Christ along the ways of spiritual renewal, of unity between Christians, of service to the poor, of witness to the Gospel. On the other hand, he felt deeply understood and supported by them in his own spiritual journey and in the orientation that the young Taizé Community was taking. The awareness of acting in harmony with the thought of the Bishop of Rome was for him a kind of compass in all his actions. He never would have undertaken an initiative that he knew was against the opinion or the will of the Bishop of Rome. A similar relationship of trust continues today with Pope Benedict XVI, who spoke very touching words when the founder of Taizé died, and who receives Brother Alois every year in a private audience. Where did this mutual esteem between Brother Roger and the successive Bishops of Rome come from? It was certainly rooted in human realities, in the rich personalities of the men concerned. In the final analysis, I would say that it came from the Holy Spirit, who is coherent in what he inspires in different persons at the same time, for the good of the one Church of Christ. When the Spirit speaks, all understand the same message, each in his or her own language. The true creator of understanding and brotherhood among the disciples of Christ is the Spirit of communion.

Q: You are well acquainted with Brother Alois, Brother Roger’s successor. How do you see the future of the Taizé Community?

A: Although I had already met him previously, it is above all since Brother Roger died that I have come to know Brother Alois better. A few years earlier, Brother Roger told me that everything was planned for his succession, on the day when that would be necessary. He was happy about the prospect that Brother Alois was going to take over. Who could have ever imagined that that succession was going to take place in a single night, after an unthinkable act of violence? What has astonished me since then is the great continuity in the life of the Taizé Community and in the welcome of the young. The liturgy, the prayer and the hospitality continue in the same spirit, like a song that has never been interrupted. That says a lot, not only about the personality of the new prior, but also and above all about the human and spiritual maturity of the whole Taizé Community. It is the community as a whole that has inherited Brother Roger’s charism, which it continues to live and to radiate. Knowing the individuals concerned, I have full confidence in the future of the Taizé Community and in its commitment for Christian unity. That confidence comes to me from the Holy Spirit as well, who does not awaken charisms in order to abandon them at the first opportunity. God’s Spirit, who is always new, works in the continuity of a vocation and a mission. He will help the community to live out and to develop its vocation, in faithfulness to the example that Brother Roger left it. Generations pass, but the charism remains, because it is a gift and a work of the Spirit. I would like to conclude by repeating to Brother Alois and to the whole Taizé Community my great esteem for their friendship, their life of prayer and their desire for unity. Thanks to them, the gentle face of Brother Roger remains familiar to us.

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The official website of the community of Taizé, in 32 languages:

> Taizé

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The words dedicated to Fr. Roger Schutz by Benedict XVI, in the address to non-Catholic Christians in Cologne on August 19, 2005:

"I would like to remember the great pioneer of unity, Bro. Roger Schutz, who was so tragically snatched from life. I had known him personally for a long time and had a cordial friendship with him.

"He often came to visit me and, as I already said in Rome on the day of his assassination, I received a letter from him that moved my heart, because in it he underlined his adherence to my path and announced to me that he wanted to come and see me. He is now visiting us and speaking to us from on high. I think that we must listen to him, from within we must listen to his spiritually-lived ecumenism and allow ourselves to be led by his witness towards an interiorized and spiritualized ecumenism.

"I see good reason in this context for optimism in the fact that today a kind of network of spiritual links is developing between Catholics and Christians from the different Churches and Ecclesial Communities: each individual commits himself to prayer, to the examination of his own life, to the purification of memory, to the openness of charity.

"The father of spiritual ecumenism, Paul Couturier, spoke in this regard of an 'invisible cloister' which unites within its walls those souls inflamed with love for Christ and his Church. I am convinced that if more and more people unite themselves interiorly to the Lord's prayer 'that all may be one' (Jn 17: 21), then this prayer, made in the Name of Jesus, will not go unheard."

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English translation by Matthew Sherry, Saint Louis, Missouri, U.S.A.

My first thought is that I find it interesting that the Vatican would allow this "cross-communion" but seemed to be little inclined to support Archbishop Zoghby's dual-communion proposals.

I have to agree--sounds like more double speak to me. Allowing a person who has "come to believe" in the catholic view of certain doctrines to but remains obstinately protestant to receive Communion?

... how can a person who has not been formally received into the Church receive communion? This goes against the 2,000 year practice of the Church in this area.

See Article 1401 of the CCC. The Ordinary in question being the Pope, why has anyone a problem?

Well what is it to be "formally received". Br. Roger had presumably been baptized... that and the reception of the Eucharist with the approval of the Holy Father would seem to *be* reception...

See Article 1401 of the CCC. The Ordinary in question being
the Pope, why has anyone a problem?

Well what is it to be "formally received". Br. Roger had presumably been baptized... that and the reception of the Eucharist with the approval of the Holy Father would seem to *be* reception...

A VERY INTERESTING article on the late Brother Roger of Taize.

I can only imagine the theological implications.

http://chiesa.espresso.repubblica.it/articolo/206302?eng=y

A VERY INTERESTING article on the late Brother Roger of Taize.

I can only imagine the theological implications.

http://chiesa.espresso.repubblica.it/articolo/206302?eng=y

... there is a historical precedent to the idea of a Catholic also being of Calvinist sympathies if not outright convictions. I myself, a Catholic, also have sympathies towards Calvinism as I think it is moot that any one can work his way into Heaven. Man is fallen because of Sin, he needs Jesus Christ to save him from Hell.

... ten Hail Marys and twenty Our Fathers just doesn't do it for me. in the light of Christ, my good works are as filthy rags.

What is this? Chiesa is a perfectly orthodox and highly
informative Catholic website.

Edmac

Here's another reading suggested by Apolonio Latar:

"There is a sense in which converts will say that they did not abandon Protestantism when they become Catholic. Rather, they became fulfilled, perfected. So there is no abandoning or "conversion" but entering into full communion."

This isn't that far off from parts of what Fr. Richard John Neuhaus wrote when he left the Lutheran pastorate to study for the Catholic priesthood:

"There is nothing in that ministry that I would repudiate, except my many sins and shortcomings. My becoming a priest in the Roman Catholic Church will be the completion and right ordering of what was begun 30 years ago. Nothing that was good is rejected, all is fulfilled."

... This "passage", this conversion, took place in 1972, in the chapel of the Bishop of Autun, the diocese where Taizé is located. There was a profession of the Catholic Faith then Communion was given by Mgr. Le Bourgeois.

No written certificate remains, it seems, of that event, but Brother Roger has given oral testimony of it and of his adherence to the Catholic Faith to the successor of Mgr. Le Bourgeois, Mgr Séguy.

Later on, Catholic practices like Eucharistic adoration and the Sacrament of Confession were established in the Taizé Community. Roger Schutz, having become Catholic, evidently no longer celebrated the Protestant service at Taizé or anywhere else and, since he did not become a priest, he received holy Communion only from a Catholic priest. "For that which concerns the ministry of the Pope, he declared and wrote that the unity of Christians centers on the pastor of the Church of Christ, who is the Bishop of Rome." 3

Roger Schutz liked to say: "I have found my proper Christian identity in reconciling in myself the faith of my past with the mystery of the Catholic Faith, without rupturing communion with anyone." (from an allocution of Pope John Paul in 1980 at the time of his Meeting with European Youth in Rome). The expression, repeated again in his last book (God Can Only Love), could be judged to be very unsatisfactory because it says nothing of the retractions necessary for a conversion. But Roger Schutz was not a theologian.

It is true that this secrecy of his conversion has not the limpidity and the solemnity of an abjuration. But who dares to doubt his sincerity? Cardinal Ratzinger, in giving him Communion in April 2005, certainly acted with full knowledge of the facts. And it is bad form to accuse him still today of "having given communion to a Protestant."

Do we know that Br. Roger definitely did not come into full communion? As far as I read, Br. Roger stopped ministering in the Reformed Church, especially liturgically, years ago because of his Catholic views on Eucharist.