Introducing Communio Theology

Introducing Communio Theology, Tracey Rowland. Word on Fire Academic (ISBN: 9781685781637) 2025.

Summary: An exploration of the Communio theological movement that arose following Vatican II and its relevance.

“Communio Theology.” What is that? This was my question when I saw the title of this book. I came to learn that this is a theological movement within Catholicism following Vatican II, beginning in the early 1970’s. The theologians in this movement seek to engage the currents of change following the Council while affirming traditional theological convictions. The movement is international in character. Communio: International Catholic Review was created as a journal for articles from the community of theologians identifying with this movement. It is published in several different language editions.

In this Introduction, Tracey Rowland provides this history and introduces us to three key figures in the Communio movement: Hans Urs Von Balthasar, Henri de Lubac, and Joseph Ratzinger (Pope Benedict XVI). As mentioned, this group formed in response to Vatican II. In particular, Rowland shows, the resulting documents contained many ambiguities as well as reflecting different strains of Catholicism. She offers an account for how they responded, framing theological proposals that didn’t break with the past and yet built on discussions on matters of ecclesiology, revelation, anthropology, and more.

While the many theologians are each distinctive, Rowland identifies four hallmarks in their work. Firstly, was a Trinitarian Christocentric foundation. This shapes everything from convictions on sacerdotal priesthood to a metaphysics of gift with political and economic implications. Secondly, Communio theology is wary of dualisms and dichotomies that divorce grace and nature, theology and philosophy, Church and state. Thirdly, is a conviction that sociology is not theologically neutral and frequently at variance from a Christian anthropology. Fourthly is the embrace of the transcendentals of goodness, truth, and beauty. While different traditions emphasize one or the other, Communio weaves them together in harmony.

Within this framework, Rowland summarizes the contributions of Communio theologians, particularly the three key figures, on a range of subjects. These include tradition, reading scripture, moral theology, feminism, the sacerdotal nature of the priesthood, stewardship of creation, and secularism. The last is particularly fascinating in illustrating the non-dualism of Communio scholars. They trace the flaws of secularism to the divorce of faith and reason, grace and nature, and humanity from the Triune God. Tat non-dualism is also evident in their engagement with Thomism. While they are two different schools, Communio theologians don’t see themselves in opposition to Thomists.

As a reader outside of Catholicism, I was impressed with the vibrancy of theological engagement on questions we also care about–how we read scripture, how we understand the moral life, and how we care for the creation. At the same time, I found myself wondering at the book’s silence about theological discussions in the church since 2013, when Benedict resigned. How have more recent developments shaped the concerns of Communio theologians?

I would commend this “Introduction” to Catholics to give them an enriched appreciation of the rich intellectual resources within Catholicism. And for those who are not Catholics, the book is helpful in understanding matters like tradition and the priesthood and why we may differ. And much of what those from non-Catholic backgrounds will read is part of our “family history.” We may well recognize that we also have much in common and much to learn!

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Disclosure of Material Connection: I received a complimentary copy of this book from the publisher for review.