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Charles Davis & Marc Lalonde
A Few Reflections on their Legacy and Contemporary Critiques
The recent passing of Marc Lalonde on January 1, 2025, as commemorated by Concordia University, has led me to begin to revisit his scholarship and the intellectual legacy of Charles Davis. As a former student of Lalonde's at Concordia University, I was deeply influenced by his introduction to the complex work of Charles Davis on critical theology and Jacque Maritain on integral humanism. This revisiting is especially pertinent given the contemporary theological debates, and the rise of postmodern conservatism, a theme that I have explored on my podcast and recent writing. Therefore, this essay seeks to re-examine the contributions of Davis and Lalonde–particularly considering some recent critiques by Tracey Rowland on Larry Chapp’s podcast–with a focus on their intellectual rigor, continuing relevance, and emphasis on the truth of divine revelation.
Charles Davis: A Distinguished Scholar
Charles Davis, was a distinguished scholar and Professor Emeritus of Religion at Concordia University, who made significant contributions to the field of Religious Studies and Catholic Theology. He established the Department of Religious Studies at the University of Alberta and later joined Concordia in 1970 where he served as chair of the Department of Religion (1971-79) and principal of Lonergan University College (1978-91). His academic achievements include seven published books, numerous articles, and the prestigious Killam Research Fellowship (1981-83). Davis was a dedicated academic whose critical acumen, sharp discernment, and sense of fairness informed all his activities both within and outside the University.
Davis is perhaps most known for his controversial decision in 1965 to leave the Catholic Church during the height of the Second Vatican Council. At the time, Davis was considered the most important theologian in Great Britain, and his decision to leave the priesthood and the Church came as a huge shock, sparking off a fury of public debates. As a prominent priest-theologian, his departure generated significant public discussion. Davis argued that the Church’s rigid social structure and closed attitude conflicted with the dynamic drive and openness to genuine divine revelation and faith, the kind of faith that compels fresh inquiry and the development of new perspectives. For Davis, divine revelation and faith was not about accepting dogma, but a continuous and critical inquiry that leads to new perspectives. This emphasis on critical thought and the dynamic nature of divine revelation and faith deeply resonated with me and was also reflected in Lalonde’s approach to scholarship and work.
Marc Lalonde's work on Charles Davis
Marc Lalonde's scholarship advanced the study of Davis's work, particularly by highlighting his engagement with critical theory. Lalonde emphasized Davis's later intellectual journey at Concordia, which included exploring the critical theory of the Frankfurt School and Jürgen Habermas, and how he saw this as enriching contemporary religious thought. This period marked a shift from his initial theological work to a more mature engagement with critical social theory, showcasing a fascinating trajectory that is worth further exploration. Lalonde argued that Davis produced his most challenging and erudite books during his time at Concordia. He further noted that Davis’s efforts produced one of the most sophisticated appropriations of critical theory within contemporary religious thought.
Lalonde's 1999 tribute to Davis, "Remembering Charles Davis 1923-1999", also details Davis's time at Concordia University and the impact of his decision to leave the priesthood and the Church, highlighting that Davis was anxious to discuss his recent work and encourage his readership to take up the challenge of his more mature reflections. Lalonde was the editor of “The Promise of Critical Theology: Essays in Honour of Charles Davis”, which further demonstrates his commitment to Davis's work.
Lalonde, who received his MA in 1988 and PhD in 1995 under the supervision of Charles Davis, taught in the Department of Religions and Cultures for 27 years, playing a key role in shaping the undergraduate curriculum. As his former student, I can attest to his exceptional teaching and dedication to his students. Lalonde was generous, encouraging, and adept at making complex ideas accessible, and he was admired for his deep knowledge and unique ability to elucidate challenging thinkers and texts. Beyond teaching, he was a successful researcher, publishing in areas such as critical theory, the philosophy of religion, and post-Holocaust thought.
Contemporary Critiques
The contributions of Davis have been recently challenged by Larry Chapp and Tracey Rowland. They argue that Davis's engagement with critical theory secularized Catholic theology. This, they claim, led to viewing faith as a human construct rather than based on divine revelation and faith. As a result, the Church was desacralized, and secular governance models were embraced. These critiques suggest that Davis's work led to a secular view of the Church and a shift towards secular governance models. They contend that his later work, influenced by the Frankfurt School, undermined the Church's sacred nature and caused a mass exodus of the faithful within the anglosphere.
I am not entirely persuaded by this interpretation of Davis, as I believe additional aspects merit consideration. Lalonde's contributions to the study of Davis warrant greater acknowledgment and should not be undervalued by this critique. Prior to his passing, I had contacted Lalonde regarding a potential podcast collaboration to discuss his research on Davis and provide a comprehensive rebuttal to Chapp and Rowland’s critiques. My intention was to explore Lalonde’s distinctive perspective on Davis, derived from his deep familiarity with Davis's work and his engagement with critical theory, and to highlight his voice more prominently in the discourse, particularly through an examination of his monograph, “From Critical Theology to a Critical Theory of Religious Insight”, and other writings. Regrettably, this online collaboration did not come to fruition due to my father's hospitalization and some of my own ongoing health struggles—a missed opportunity that I deeply lament.
Conclusion
In conclusion, revisiting the works of Charles Davis and Marc Lalonde is not merely an academic exercise but a necessary engagement with ideas that continue to shape contemporary theological discourse and the importance of divine revelation, truth, and authentic faith. Their intellectual rigor and open-mindedness offer valuable insights that challenge us to think critically about faith, society, and the role of religion in the modern world. Their work, particularly Davis’s exploration of divine revelation and faith as a dynamic process and Lalonde’s further refinement through Jürgen Habermas and Charles Taylor’s work, presents a complex intellectual landscape that invites further investigation. As I continue to explore these themes, I hope to contribute to a more nuanced understanding of their legacy and invite others to join in this important conversation. I welcome any thoughts and insights as I continue to pursue these areas of research