A Research Paper
on
The Second Vatican Council
ad
The Pastoral Constitution Of The Church
In The Modern World
"Gaudium et Spes"
A Six Part Series
by Charles Victor Warner
Table of Contents:
Part I- Convening the Ecumenical Council of the Catholic Church
Part II- Aggioramento
Part III - Gaudium et Spes
Part IV - A New Counter-Reformation
Part V - Epilogue: Within the Context of Church History
Part VI - Twenty-Six Years Later
Endnotes & Bibliography
St. Peter's Basilica in Rome
A Brief Introduction
It should be recognized that this Research Paper was written by me as a Roman Catholic in 1998. Primarily written for the Protestant Faculty of St. Stephen's Theological College, University of Alberta, as a course requirement for the Master of Theological Studies program, this paper was then, and still is now, meant for learning purposes only. It is neither an endorsement or a rejection of the Pastoral Constitution of the Church in the Modern World. It's simply meant to provide the reader with a general understanding of the process that it took to develop and present the Roman Catholic Church's' position on how it, as a Christian Faith Community, should interact with a Secular world.
Part I
Convening the Ecumenical Council of the Catholic Church
In this Research Paper, we will explore, generally, the Documents of the Second Vatican Council and specifically the document "Gaudium et Spes". We will reflect on the impact and implications of the Council's theology on the Church and the world. I will also show that as a Council, Vatican II is a major part of our Church history.
First, we will look at the pre-Vatican theology, commonly known as Textbook Ecclesiology; followed by Vatican II theology, known as Progressive Ecclesiology. We will then study the events of the Council, A Call For Renewal, The Participants, The Sessions and The Sixteen Documents. We will also review the history of Modern Catholic Social Thought as a preamble to The Pastoral Constitution On The Church In The Modern World.
In "Gaudium et Spes", we shall look at how the Council sees The Plight Of Humanity, understanding that even though we have advanced scientifically, there is still a need to take care of Some More Urgent Problems. If we are to listen and act on this document, there is hope for humanity.
The essay continues with some thoughts on "Gaudium et Spes" by present day theologians. We will look at Gustav Thile's interpretation of the document as A Theology Of Earthly Realities. We will also study Peter Hodgson and Robert C. Williams 'Definition of Church' and see how they were influenced by Vatican II. Once we study a new definition of Church, we will then look at the Reaction To The New Church.
I will conclude the essay with an exploration of Vatican II, Thirty-Three Years After and the possibilities of Living In An Age Of Hope. Finally, I will place Vatican II Within in The Context Of Church History and demonstrate that it is, indeed, a major part of ecclesial history and the history of the world at large.
Pre-Vatican II Theology
Textbook Ecclesiology
An example of pre-Vatican II theology can best be understood in the writings of Father Joachim Salaverri SJ, particularly in De Ecclesia Christi (On The Church Of Christ). Salaverri divides his concept of Church into three parts or books, Social Constitution Of The Church, Magisterium Of The Church and Properties Of The Church. His style became known as Textbook Ecclesiology because of its simple methodology.
Social Constitution Of the Church
The Church is visible, earthly and an external form of the Kingdom of God. It is governed by the College of the Apostles, by mandate of Jesus himself. The Apostles were given the authority to teach, rule and sanctify with the understanding that every person would submit to this power.
In this sense the Church is Hierarchical. Because Jesus placed leadership upon Peter's shoulders, the Church is also Monarchical. Peter is the Vicar of Christ and Superior to the other Apostles. Salaverri argues that the Papacy, through the Act of Succession is subject to no earthly authority. The Roman Catholic Church alone is the True Church of Christ.
Magisterium Of The Church
Joachim Salaverri in Book II discusses the Magisterium or Teaching Authority of the Church. He argues that because Christ established in the Apostles as a genuine Teaching Authority, it is to be regarded as perpetual and infallible. The Pope is Infallible when he speaks Ex Cathedra from the Papal chair on matters of faith and morals with the intention of uniting the entire church. The Bishops are Infallible when they are in agreement with the Pope on such matters.
Salaverri, in De Ecclesia Christi, (VV.AA, Sacrae Theologiae Summa, Vol. I, p. 543) states that “Christ gave the Apostles the authority to govern, teach, and sanctify, to which all must be subjected. He is, therefore, the author of the hierarchical society that is called the Church.” And the source of the Church's Teaching Authority is Apostolic Tradition, Sacred Scripture, the Church Fathers and Theological Consensus (especially the opinions of Thomas Aquinas). This is the Primary Law of the entire Church.
Properties Of The Church
Salaverri describes the Church as a perfect independent society with full legislative, judicial and coercive power. He discusses the mystical body of Christ, but mostly focuses on Membership. Entrance is gained through the Sacrament of Baptism and one is excluded from entry by way of Heresy, Apostasy, Schism or Excommunication. It is only through the Church can one obtain their Eternal Salvation. Salaverri proposed that the Church alone posses the 'notes' of Unity, Holiness, Catholicity and Apostolicity. All other churches, lack one or more of the notes.
Vatican II Theology or Progressive Ecclesiology
One of the most important theologians of this century was the French Dominican Friar, Priest, and Cardinal Yves Congar (1904-1995). He set the stage for the second Vatican council by producing books such as his 1958 book Mystery Of The Temple. In it he says that the Church are the People of God. His books dealt primarily with the participation of the Laity and the Church in the context of a larger world.
However, being a visionary has a high price attached to it. His 1950, French only book, Vraie et Fausse Reforme dans L'Eglise (True and False Reform in The Church) was never published into English and was eventually completely withdrawn from circulation due to its controversial nature. It was thought that, perhaps at this moment in time, the church was not yet ready for reform.
German Jesuit Priest and Theologian Karl Rahner (1904-1984) was another one who set the stage for Vatican II with his works on the Universality of Grace and his 1963 essay, A Theological Interpretation Of The Position Of Christians In The World. His Vision of the Church as a Diaspora is vital to the modern interpretation of salvation history. For Rahner, the Church is scattered about by the will of God and that the age of Christendom is over. It was now understood that in the middle of the twentieth century the Church must attract people who choose to join the Faith Community, not by social practice or political pressure, but by their desire to be closer to God through Jesus.
The French Jesuit Priest, Henri de Lubec (1896-1991) in his 1950 book, Catholicism, proposed the idea of the Church as Sacrament. For de Lubec, God and humanity are organically united by Divine Structure and it is the Mission of the Church to reveal this Unity and to restore and complete it. Thus, our Union with the Church unites us with Christ; which unites us with God.
The Belgian Dominican Priest and Theologian, Edward Schillebeeckx (1914-2009) was a major influence prior to the Council with his 1960 book, Christ The Sacrament Of The Encounter With God. He argued that any encounter with God is Sacramental. God is totally Spiritual and we are bodily creatures. It is God that adapts to our world and reaches us. When this is done, we can reach God. That event is a Sacramental Principle, with the ultimate Sacramental Principle being Christ. This is because God presents Godself to us in Christ and we respond to God through Christ.
Schillebeeckx then follows that the Church is the Sacrament of Christ and the Seven Sacraments are the final Principles by which the Church communicates the reality of Christ and of God in Worship. Simply put, in the Seven Sacraments we communicate through the Church, which is the living embodiment of Christ, to respond to God. To Schillebeckx, the essence of the Church is to be not just a means of Salvation, but to be a Principal Sign of the 'Sacrament of Salvation'. After all, the Church is not only an Institution, but a Community.
Further, the Church is not only an Institutionalized Community, but a Missionary Community that gives Witness to the Presence of Christ and God within the Faith Community. The Church can only make a difference if the world becomes aware of this phenomenon. This is the Progressive Theology that most influenced the thinking at the Ecumenical Council.
Part II
"Aggioramento"
His Holiness Pope John XXIII (1881-1963)
A Call For Renewal
Unlike previous Ecumenical Councils, the Second Vatican Council was not held to combat contemporary heresies or deal with awkward disciplinary questions. The Council came into existence, in the words of Pope John XXIII opening message, to renew "ourselves and the flocks committed to us, so that there may radiate before all men the lovable features of Jesus Christ, Who Shine in our hearts that God's splendor may be revealed." 1
Having been one of the few Popes who lived outside of Italy, John XXIII knew that there emerged a gulf in communications between the Church and the secularized world. Many in the Curia resisted the Popes vision. They saw the Papacy as an absolute Monarchy and considered the need for Councils as unnecessary. However, the Pope saw things quite differently. He felt his task was to restore this contact with the world at large. He also possessed a Collegial attitude towards his Bishops, always referring to them as, 'brother bishops'.
Pope John XXIII called for the Ecumenical Council with the hope of updating and renewing (Aggioramento) the Roman Catholic Church, achieving Christian and human unity. For the Pontiff, only a Council could achieve such wisdom. Surprising everybody, only several months after his election as Supreme Pontiff, he announced that he was evoking an Ecumenical Council. The Second Vatican council, also known as the 21st Ecumenical Council, was announced by Pope John XXIII on January 25, 1959.
It was gathered, organized and guided by the same laws and processes as Vatican I
(1869-70) and to a lesser extent the Council of Trent (1545- 1563). One hundred and seventy-eight meetings were held each autumn for four successive years, beginning on October 11, 1962 at St. Peter's Basilica in Rome and concluding on December 8, 1965. The last three gatherings (1963-65) were presided over by Pope Paul VI (1897-1978), who succeeded John XXIII as Pontiff on June 21, 1963.
Two thousand nine hundred and eight Bishops and others were eligible to attend. Ultimately, Two thousand five hundred and forty delegates came from around the world to take part in the first meeting with an overall average attendance of twenty-two hundred. Preparation for the Council began in May 1959 when Roman Catholic Bishops, Theological Faculties and Universities were asked to advise on the agenda. Thirteen preparatory commissions were set up to write draft proposals on various issues. They produced sixty-seven documents called Schemata. Another special committee reduced the Schemata down to seventeen documents between the 1962 and 1963 session.
Participants
Forty-six percent of the Prelates were from Europe, Canada and the United States. while Forty-two percent were from Latin America. More then half of the Bishops had to have the richer churches cover the costs of their attendance. Only Roman Catholics Bishops and the Heads of male Religious Orders were eligible to vote.
In the 1963 session, two male Lay Roman Catholic auditors spoke to the session. Women auditors appeared in 1964. There was a radical departure from the past when Orthodox and Protestant churches were invited to send official delegate-observers. At the outset, there were thirty-one non-Catholic observers and ninety-three by the close of the last session.
The Participants with full voting rights were all Bishops of the Roman Catholic Church, of both the Western and Eastern Rites, Superiors-General of exempt Religious Orders, and Prelates with their own special sphere of Jurisdiction.
Session One
October 11, 1962-December 4, 1962
The Pope's opening speech set the tone for the Council by declaring that it was time for the Church to respond to the concerns of the world. Topics discussed in this session covered communications, Jewish-Christian relations, religious freedom, the role of the laity in the church, liturgical worship, contacts with other Christian and non-Christian, as well as the role and education of priests and bishops. The majority of the participants sought vast changes in the Church. It looked to open itself up to the modern world.
The first document dealt with Liturgy and it possessed the greatest amount of change. The more conservative delegates fought to slow down the reforms, but the supporters of liturgical renewal won the day. From then on, all pre-drafted documents had easy passing with minor modifications.
Session Two
September 29, 1963-December 4, 1963
When Pope John XXIII died, Pope Paul VI (1897-1978) replaced him. The conservatives hoped that Pope Paul would put an end to the Council. But almost immediately, he declared that the Council would continue, calling on the Council to "build a bridge between the Church and the modern world."2 The Council took his advice and carried on.
The Constitution Of The Sacred Liturgy was the most notable result of the second session and would quickly make its effect on the Church throughout the world. It authorized the use of vernacular language and was open to regional interpretations of Sacred Liturgy in respect to the Roman Rite.
Session Three
September 14, 1964-November 21, 1964
The third session continued the reformist trend. However, Paul VI began to display his more natural conservative tendency. He wanted to emphasize that within the Collegiality of the Episcopacy, the Bishop of Rome held Primacy. While many in the Council sought to emphasize the Centrality of Christ in order to counter devotions to Mary, the Pope at this time decided to declare her to be the 'Mother Of The Church'.
Session Four
September 14, 1965- December 8, 1965
A bitter debate on religious freedom occurred in the final session as conservatives from predominantly wealthy Catholic nations opposed the idea of creating a document on the issue. However, opposition collapsed. After this, the Council was easily able to issue progressive documents on Bishops, Priests and their formation, the Laity, the Church, non-Christians and Missionary activity.
The most significant of these were the documents on religious freedom and the Church in the modern world. The former declared that religious freedom, individual or collective must be respected and religious groups have the right to organize according to their belief, as long as such organizations are peaceful.
The Sixteen Documents
The Council produced sixteen documents. All of which were approved by the Pope before they became official. These documents are not equal in terms of juridical standing, content and effect. There different in juridical standing because the Dogmatic Constitutions are more " lawful ", then decrees and declarations.
Constitutions essentially touch upon Doctrinal matters that concern the very spirit, or constitution, of the Church. Decrees and Declarations are aimed at practical questions of particular Pastoral concerns. As such, they pre-suppose the Doctrine and the Theology of the Constitution.
Two of the four constitutions, On The Church and Revelation, are called Dogmatic because they deal in matters which are part of the dogmatic makeup of the Christian faith. One of the Constitutions, Gaudium et Spes, is called Pastoral, a never before used term in the Church, in that it touches upon the fundamental relationship between the Church and the entire world. And there is a fourth Constitution, On The Sacred, which has no designation.
Most notable of the sixteen documents are the Dogmatic Constitution Of The Church ("Lumen Gentium", November 11, 1964), the Constitution On Divine Revelation ("Dei Verbum", November 18, 1965) and the Pastoral Constitution On The Church In The Modern World ("Gaudium et Spes", December 7, 1965).
"Lumen Gentium" emphasized a biblical understanding of the Christian Communities Organization. The Church turned away from the previously dominant juridical model of the Church and chose to express the Church as the " People of God."3 Clerical Offices were now declared to be Positions of Service and all of the people in the Church are called to be Holy, and participate in the Mission of spreading the Gospel of Christ. Additionally, the Constitution gave a renewed importance to the Role of the Bishop. "Dei Verbum" was created by the best Biblical Scholars of the day. The Council interpreted the Roman Catholic understanding of how the Bible, tradition and Church authority relate to one another in the exposition of divine revelation.
"Gaudium et Spes" declares to the world that the Church shares with all of humanity the joy and pain that exists in the world. It theologically examines the human condition and the focuses on particular issues such as marriage and family, cultural, social and economic life, politics, war and peace, and international affairs. This document acknowledged the need for the Church to adapt itself to the contemporary world.
The other remaining documents are as follows:
Decrees or Declarations on:
1. Mass Media (Inter Mirifica) --------------------------------------- December 4, 1963.
2. Ecumenism (Unitatis Redintegratio) ------------------------------- November 21, 1964.
3. The Pastoral Office Of Bishops In The Church (Christus Dominus) ----- October 28, 1965.
4. The Training Of Priests (Optatam Totius) --------------------------- October 28, 1965.
5. The Up-To-Date Renewal Of Religious Life (Perfectae Caritatis) ------- October 28, 1965.
6. The relation Of The Church To Non-Christian Religions (Nostra Aetate) October 28, 1965.
7. Christian Education (Gravissimum Educationis) ---------------------- October 28, 1965.
8. The Apostolate Of Lay People (Apostolicam Actuositatem) ----------- November 18, 1965.
9. Catholic Eastern Churches (Orientalium Ecclesiarum) -------------- November 21, 1965.
10. Constitution On The Sacred Liturgy (Sacrosanctum Concilium) ------ December 7, 1965.
11. The Ministry And Life Of Priests (Presbyterorum Ordinis) ------------ December 7, 1965.
12. The Church's Missionary Activity (Ad Gentes Divinitus) ------------- December 7, 1965.
13. Religious Liberty (Dignitatis Humanae) ---------------------------- December 7, 1965.
Background To Modern Catholic Social Thought
Between 1891 and 1965, the Church began to respond to the social concerns of people. In 1891, a series of social encyclicals were written to clarify the Churches role in the modern world. That year, Pope Leo XIII produced the document "Rerum Novarum".
This document, with its very nature rooted in revelation and Church teaching, analyzed social issues and presented Christian principles as a path leading to a more just society.
(L.) His Holiness Pope Leo XIII (1810-1903)
The Church boldly responded to the industrial age by speaking out for the worker and those who had lost some form of dignity for the benefit of progress. Pope Leo placed supreme value on the human person. The Church was saying that we all have a stake in the social affairs of other people.
For centuries the Church had concentrated on the spirit and not the body. However, this Encyclical tells us that it is not just the soul that requires nourishment, but the body as well. As Christians, we have a responsibility to provide shelter and food for those in need. The notion of doing works of love and mercy are rooted the Scriptures and Leo XIII makes note of this.
(R.) His Holiness Pope Pius XI (1857-1939)
In 1931, Pope Pius XI produced the Encyclical "Quadragesimo Anno" on Social Justice. He coined the term "Social Justice" and felt that it was important that Institutions do not stand above the Individual. Power structures must be helpful to the individual and vice versa.
In 1937, Pius tells us in "Divini Redemtorius", that we all have basic needs and Society must provide for us. In turn, we must work for the Good of Society. It is essential that all people work for a Free, Liberated and Just World. One can not be free if they are without adequate food or clothing. One is not liberated when they are prevented from having proper education or free speech and there is no justice if people are not allowed to worship or express their Faith.
(L.) His Holiness Pope Pius XII (1876-1958)
Pope Pius XII, with all his difficulties in 1942, spoke openly about the basic dignity of the human person as the foundation of social thought
In 1963, Pope John XXIII wrote the Encyclical "Pacene in Terris". The focus again was on the working class, especially the working women and there desire for independence and freedom. Pope John challenged us to "read the signs of the times" and the Vatican Council then proceeded to introduce to the world, "Gaudium et Spes".
Part III
Gaudium et Spes (December 7, 1965)
"Gaudium et Spes" is the longest document produced by the Council. It is in many ways a coming out statement. It declares that the Church is open to the positive aspects of the modern world and is willing to deal head on with contemporary economic and social issues that affect both Christian and non-Christian alike. The push for this extraordinary Pastoral Constitution came from Pope John XXXIII and the Belgian Prelate, Cardinal Leo-Josef Suenens (1904-1996).
With the prior knowledge of the Pope, the Cardinal rose at the end of the first session
on December 4, 1962 and advocated the need for the Council to explore the mystery of the Church in itself, ad intra, and attend to the Church's relationship with the world at large, ad extra. The document "Gaudium et Spes" ("Joy and Hope") is the main result of that intervention. It was Pope John Paul II, then a Bishop delegate, who suggested the adjective "Pastoral" for this amazing Constitution.
The Pastoral Constitution is named because of the first words of its official Latin text and is subtitled, On The Church In The Modern World. It was the last of sixteen documents produced by the Second Vatican Council and was designed to complement the more heavily Dogmatic "Lumen Gentium". In many ways, "Gaudium et Spes" is viewed as a final exhortation by the Council for the Faithful and the world at large.
The Church has always felt that it was its duty to reflect on the "signs of the times" and understand it in light of the Gospel. In this way, "Gaudium et Spes" expressed the Church's "hope and vision" by summarizing the Councils Acts. It restates the Church's developing social teachings, beginning with Pope Leo XIII's encyclical Rerum Novarum and ending with Pope John XXXIII's "Pacem in Terris".
The genius behind the document is that it also correlates this teaching with intellectual and scientific developments that have occurred outside of the Church, producing a rich document that talks of a Church which is fully part of the world. Simply put, the Church does not stand over the world, but is active in the world as a Servant to everyone.
Structure
"Gaudium et Spes" is evenly divided into two parts. Part one, numbers 11-45, is made up of the Councils effort to describe the present plight of humanity with regard to modern living. Part two, numbers 47-90, touches on issues and practices raised part one.
Section I The Present Plight Of Humanity
The opening statement clearly expressed the Vision that the Church has for itself in relation to its interaction with the rest of the world. "The joys and hopes, the grief and anguish of the people of our time, especially of those who are poor or afflicted, are the joys and hopes, the grief and anguish of the followers of Christ as well. Nothing that is genuinely human fails to find echo in their hearts. For theirs is a community of people united in Christ and guided by the holy Spirit in their pilgrimage towards the Father's kingdom, bearers of a message of salvation for all of humanity. That is why they cherish a feeling of deep solidarity with the human race and its history."4
This document presents humanity as created in the image of God (n12), yet flawed because of our sinfulness (n13). We have both a body and a soul (n14) and an intellect (n15). We are also blessed with a moral conscience (n16) within the frame of a mortal body (n17). The document effectively utilizes traditional Biblical and Magisterial pronouncements to set forth a new understanding of humanity.
"Gaudium et Spes" is a positive interpretation of the Church's unity with all people. It honestly confronts the issues of Atheism (n19) blaming itself for not explaining itself properly in revealing the true nature of God and faith. The communal aspect of humanity is explored, (nos. 23-31) as the Church opens itself up to the more positive secular and scientific endeavors that exist in the world. The Church's only concern is that such endeavors do not override moral laws. These things should not conflict with the Christian Faith, since in the eyes of the Council, matters of faith and the world are created by the same God. (n36).
The Council also values the contributions made by other Christian churches (n40) and believe that together they can, as a visible and spiritual community, give the Gospel to the world, uniting all people as the family of God. The Church believes that it can contribute to human history by making it more human, giving history deeper meaning and importance. However, the Church sees its role outside the realm of social structures and is not bound to any political, economic, cultural or social system. (n42).
The Pastoral Constitution recognizes the underlying connection between religious faith and worldly activities. It considers the split between the two as an error and expresses a hope that the connection will be maintained. Anyone who would ignore there temporal duties, ignores there neighbours and God. By doing this, one jeopardizes eternal salvation. (n43). The Church calls upon all Christians to close the gap between message and performance. Overall, the Church has one purpose; to tell all who will listen that God's kingdom may come today and that the Salvation of the entire world may come to pass. (n45).
Section II
"Some More Urgent Problems"
After presenting the Church's view of its relationship to the world, the Council tries to wrestle with more concrete issues. First to be tackled are the concerns of the Family at that point in history. The Doctrine of the Sacredness of Marriage is re-stated (n48), the Nature of Married Love (n49) and the hoped result of Children (n50).
The age old notion of Marriage as solely for the Procreation of children is clarified. The document articulately expresses Marriage as a life long communion between husband and wife. Children are a blessing and only one sign of a loving relationship. This, of course, leads them into the matter of Contraception. The Council is concerned for the Dignity of Human Life and the protection of human life beginning at conception. Abortion and infanticide are considered reprehensible crimes (n51).
The Council stresses the importance of Culture which it interprets as the goods and values of nature (n53). Since Culture is a creation of humanity, it is our responsibility (n55) to nurture it and help it grow. In this way, humanity will establish a world that is more human(e) (n58). As a means to promote such a Culture, the Council regards Education as a driving force (n61). Through Education, the faithful would be able to freely inquire, in thought and expression, the truths of our faith (n62).
While avoiding the inclination to reduce all things to a Marxist paradigm of economy, the Council bravely proclaims the importance of economy in human progress. Though it is true that every person has a right to possessions, they also must come to the aid of the poor and dispossessed (n69).
"Gaudium et Spes" declares that the Church, because of its role in the world, is not identified with any political organization or system. The Church and all political institutions are autonomous of each other. However, there is a tie which binds the two bodies. It is their interests in the welfare of humanity. Such things transcend the world and therefore the Church will utilize the things of the world, including political influence, if its Mission requires it. (n76).
This document was written at the height of the cold war and at the beginning of the Vietnam war. The section on the Doctrine of War and Peace clearly reflected the concerns of the Council. The destruction of whole cities is a crime against God and humanity and such an act deserves and unequivocal condemnation (n80). The Council viewed the arms race as the greatest curse on the human race (n81). and one of the main roles of the Church is to see to it that War is outlawed under international agreement (n82).
Exhortation
The Council urges all people to be united in an effort to seek Freedom and offer Compassion to those in need. (n92). The Church is a sign of the Fellowship which allows dialogue and energizes the call for Freedom and Charity. It also offers itself as a credible witness to the truth, arousing the world to a " lively hope" for the coming Kingdom of God. (n93).
Part IV
His Holiness Pope Paul VI(1897-1978)
A New Counter-Reformation
According to Edward Schillebeeckx, "Gaudium et Spes" had already spoken of the renewal of the mind and a reformation of social structures and that these changes were the demands of Christians (n26). Many of the Council Fathers were opposed to the division between "the process of humanization and the growth of the kingdom of God." 5 This even led to alterations in the final document. Schillebeeckx suggests that the Council is asserting that one can not make a proper distinction between dedication to make a better world and honouring God by living righteously as preparation for Christ's return (see n39).
Irish Practical and Pastoral Theologian David N. Power O.M.I. (1932- 2014) sees a dualism between the secular and the sacred ministry with its service for the world. "The Church, which was defined by "Lumen Gentium" as God's people, is here presented as the instrument of God's presence in the world for the sake of building up the kingdom of God." 6 The Church, as a people, are responsible for its mission, whether as a Socio-political body or in the individual calling of each and all its members.
For American Lay Theologian and Educator Dr. Bernard Cooke (1922-2013), there was a reversal of attitude which came to full expression at Vatican II. It was the abandonment of the notion that the Christian should hold themselves detached from their world and keep their gaze fixed on the "world to come". Instead the Christian is called to be an active member in building a future that befits humanity and it urges all Christians to become part of this ongoing human endeavor. This "new" Christian is embarking upon the work of reshaping human history according to the principles of the Gospels. The Community into which the person is being introduced must itself have an awareness of the history-creating mission it is meant to pursue. " No community can share a sense of Christian mission unless it possesses it." 7
The Jesuit Priest, Theologian and future Cardinal Avery Dulles (1918-2008) interprets the Pastoral Constitution On The Church In The Modern World, as an extension of the teaching of Vatican I that regarded the sciences as having legitimate autonomy within their proper spheres of competence (n60). Theologians were now advised to "cooperate with experts in the various sciences and to propose the Church's teaching on God, humanity, and the world in ways that take advantage of recent scientific advances (n62)."8
The American Priest, Educator, Theologian, Writer and Translator David B. Burrell, C.S.C. (1933-2023) notes that the change that Christianity has undergone in recent decades testify to a consuming energy in the Churches whose patterns seemed to have continued in the mold of the early Church. Throughout the world and at every level of society, there exists the ferment of men and women ministering to human need. This sense of being part of a 'Pilgrim People' with its communitarian dimension, emphasized in millenarian movements, testifies to the Journey of Faith by those intent on Friendship with God. In other words, "the ministry of those who follow Jesus intends to be a force powerful enough to revolutionize the social order, yet from within as a leaven." 9
The American Theologian, Philosopher, and Environmentalist John B. Cobb (1925 - ) believes that there must be openness to change and in the due time we may find aspects of our traditional teaching which we may have to reject. If we learn from others and are transformed through them, we must bring into the experience the full richness of our heritage. Out of this process comes a new understanding of our traditions; in light of our openness to mature in Faith. "Christianity can grow broader and more inclusive only as it revitalizes its relations with its own deepest roots." 10
A New Definition of Church
Without critical self-reflection, the Church would tend to lose its essential essence. The Church would begin to drift into privatism, alienation, and simply become an association serving certain social functions such as the disburdening of individuals and the maintenance of authority structures.
In the ninth chapter of the book, Christian Theology : an Introduction to Its Traditions and Tasks, entitled The Church, one can easily recognise that American Theologians Peter C. Hodgson (1934 - ) and Robert C. Williams (1938 -) are heavily influenced by Vatican II's definition of the Church; a definition which is full of biblical images. They define the Church as, "the people of God." The Church represents a transfigured mode of human community. It is a fellowship of Faith, Love and Freedom; and it is founded upon the creative, upbuilding work of the Spirit.
The definition also attempts to reformulate the Church's classic doctrinal marks. It is a unity that is fashioned out of plurality and seeks the common ground not only of Christian faith but also of religious experience in general. Its Catholicity resides in its overcoming privatistic, provincial, and hierarchical modes of existence and is orientated to the universal redemption of humanity. Its Holiness consists in its eschatological essence as a liberated communion fashioned by the Spirit. Its Apostolicity takes the form not only of witness to Christ, but also of service to the world; sharing in common struggles against dehumanization, alienation and oppression.
There definition reflects the ecumenical and liberates exigencies of our time and predominantly represents post Vatican II thinking. "Obviously, definitions alone are not sufficient, the Church must become in practice what it understands itself to be in essence, and often it only discovers in practice what it ought to be in essence." 11 The purpose of critical self-reflection and practice is to continually reveal the role of the Church in our time. For Hodgson and Williams, the Church reveals its essence through redemptive activity as a truly worldwide community and by means of theological reflection in its historical embodiments.
A Theology Of Earthly Realities
The spirit of Gaudium et Spes is found in the efforts of European Theologians who in the 1940's and 1950's developed a "Theology of earthly realities," particularly the previously mentioned Belgian Catholic Theologian Gustav Thiles. This area of theology emphasized the Biblical teaching of the interrelationship between the Church and the world and was based on a strong Christological foundation. In other words, cooperating with the modern world is helping to complete the Christian journey, that has as its goal "to unite all things in Him {Christ}, things in Heaven and things on Earth." (Ephesians 1:10)
It is arguable that many Church leaders did not, in fact, follow these remarks about the need to learn from the world, especially when they hastily condemn certain biochemical or medical procedures they may not always completely understand. However, there is one example of broad consultation among a specific hierarchy that respected the need for listening, and it observed in the preparatory work of the U.S. Catholic Conference of Bishops in formulating two recent Pastoral letters ( i.e. On Peace And The American Economy). Not only was a broad spectrum of informed opinions consulted but texts were even prepared in drafts with serious requests for reactions and comments before final issue.
By consulting experts, even outside of the Ecclesial Community, an important document was being communicated. This was the recognition that the task of humanizing the world can be, in no way, the exclusive work of the Church as both an institution and a social organization. Since the Second Vatican Council , the Catholic Church has become more aware of it's responsibilities in the service of the poor, the oppressed and the outcast.
In this "Preferential option", (which is not intended to be exclusive) special attention is given to Jesus' sayings in the Gospels about how the poor are blessed (Saint Matthew 5:3 & Saint Luke 6:20) and to His wish to become more poor for our sake (2 Corinthians 8:9 ) The Catholic Church also stresses that along with material poverty, the lack of liberty and spiritual goods are likewise forms of poverty. Hence, the Church is more than willing to denounce prophetically every form of poverty and oppression and to promote the inalienable rights of the human person.
The New Counter-Reformation
from Inside And Out
Reaction to the Council was generally favorable. One major result was the development of closer ties with other Christian Churches. However, some conservative Roman Catholic groups began to fear that the reforms were too radical and change was too fast. Organized dissent began to surface and some critics challenged the authority of the council and its decrees. Opposition to the liturgy was perhaps the place where there were deepest division. Sacrosanctum Concilium opened up lay involvement in liturgy by allowing regional and cultural adaptations to the Roman Rite and replacing Latin with the vernacular.
It has been argued that the Pope may have moved slowly on reforms because he feared a schism under the leadership of conservative bishops. The most prominent dissenter was French Archbishop Marcel Lefebvre (1905-1991), who in 1970 founded the Fraternity of St. Pius X. As the leader of the Catholic traditionalists, he declared that the council's reforms were heretical. Efforts at reconciliation proved to be unsuccessful and in 1976, the Archbishop was suspended as Priest and Bishop. However, he continued to be active in traditionalist churches, including ordaining Priests.
Pope Paul VI continued to interpret Vatican II conservatively. The first sign of this was when he issued his Encyclical Humanae Vitae in 1967. The Pope banned all methods of artificial birth control. This decision caused great stress amongst Catholics who were finished with having children and felt the Church was impinging too deeply in their personal life making decisions. The moral dilemma over this encyclical is felt even today for those Roman Catholics who want to remain faithful to the teachings of the Church.
Part V
Epilogue: Within the Context of Church History
Living In An Age Of Hope
The Second Vatican Council was unique because it was ecumenically the most exclusive of its kind and it gestured the Roman Catholic Church's movement out of its Euro-centeredness in a direction that made it a genuine World Church. The Council took the rare step of publicly condemning "All hatreds, persecutions, displays of anti-Semitism leveled at any time or any source against Jews."12
It is clear today that the Second Vatican Council has made an impact on the world. For example, Regional Bishops' Conferences that have become outspoken on social issues. The Canadian Conference Of Canadian Bishops are a vocal body and are in contact with the secular powers to place the Church's concerns for the poor and disenfranchised. The Canadian Bishops tackle issues that are of concern to both society and the individual person. They demonstrate that the Church is alive in the world, experiencing the experiences of people and fighting for the right of dignity and justice for all.
The Pope called for the Council because he wanted the Church to be renewed in its
"Forms and Institutions". Central to this was the hope that the Council would promote the idea of Christian Unity. The Council also had a three fold mandate, which was renewal, modernization and ecumenism. Together these documents presented a Church that is primarily a worshipping and serving community open to a multitude of religious ideas and traditions.
Pope Paul VI continued the Council after Pope John's death and included the dialogue with the Modern World. The Council itself became a symbol of the Churches openness to the Modern World. Pope John Paul II in his Apostolic Letter, Teritio millenio advenitente, said that Vatican II was "a providential event whereby the Church began the more immediate preparation for the jubilee of the third millennium," and that the council was "the cornerstone of the present century "13 from the viewpoint of the History of Salvation.
Thirty-three years (1998) after Vatican II and Gauduim et Spes many Catholics and Christians ask themselves about the purpose and effect of the Council. Afterall, the Second Vatican Council and Gaudium et Spes was a radical departure from the old ways of the Roman Catholic Church. I believe that the Council attempted to tell us that its primary function was not only a means of Salvation, but could be seen as an Instrument of God's Justice in the World.
The Second Vatican Council sought to embrace science and technology as a reality in the World, which has both a good side and a bad side. It was a new attitude of being open to new methods of communing with the Creator, and everyone, not only the hierarchy, could take part in this Sacramental interaction with God and the Mission of Christ. The Council still emphasized the Preaching the Gospel and Celebrating the Sacraments, but now the Purpose of the Church included service to all in need. This was at the heart of Vatican II.
Additionally, it accepted that people belong to the Church in different ways and in different degrees and that it strives for active participation of all its members according to individual gifts and graces. For the first time, the Church defined itself as being more then the Bishop of Rome and his Western Latin Church. The Second Vatican Council clearly states that the Church is both universal and local and each acts separately on the same mission of Christ. Therefore, the Church includes Orthodox, Anglicans and Protestants, as well as Roman Catholics.
What defines us as Members of the Church is based on Baptism and the Priesthood of the Faithful. It is Charismatic and must reflect its Collegial Character. Part of the Mission of the Church is to Proclaim the Word, Celebrate the Sacraments, Bear Witness to the Gospel, both individually and institutionally,as well as to provide Service to the needy.
The watershed moment, for me, was the revelation that the followers of Jesus Christ are here on earth, not just to say nice things and be seen by others or separate themselves from the real world as a chosen few, but to be the genuine presence of Christ for all people everywhere. All power is directed toward service, not domination. This means that we can be open to the possibility of religious truth also being found outside the Church, meaning no one is coerced to accept the Christian or Catholic faith. As a faithful people, we believe that the Word of God and His presence in the world will be evident for all who wish to embrace the Christian faith.
The spirit of Vatican II and Gaudium et Spes is that the Church is open to growth and that its history is entwined with the history of the planet. The needs and concerns of the world in the next century and the centuries to come was on the councils collective mind. I believe that it wisely saw the necessity for the adaptation of old ideas for a new technology and a secular milieu. The Second Vatican Council always saw its task as doing things for the benefit of God, which in turn meant the benefit of all humanity.
End of Research Paper.
Endnotes
1) Vatican Council, Second- Text to Html- Kirk Coppieters Conversation Free software 7 July, 1993. "I believe this is the mandate of Vatican II."
2) The Story Of Christianity, Volume 2. Justo Gonzalez edit. Chapter 33 page 352. Pope Paul's VI's opening address to the Second Vatican Council.
3) Vatican Council II Constitutions, Decrees, Declarations. The Basic Sixteen Documents. General Editor-Austin Flannery, O.P. Dogmatic Constitution On The Church, Lumen Gentium, 21 November, 1964. "The council beautifully draws upon the words of 1 Peter 2:9-10 and 1st Cor 11:25 to confirm for the world and all the faithful that with Christ their is a new covenant with God, and that the Church is first and foremost the people of God coming together in celebration of this holy union."
4) Vatican II (Ibid) Gaudium et Spes, 7 December, 1965. Preface- Solidarity Of The Church With The Whole Human Family. Section 1, page 163. "Clearly stated, the Church is not set apart, but is part of the whole human experience."
5) The Church With A Human Face Edward Schillebeeckx Part 4 Listening To The Complaints Of The People 1(a) An analysis of speeches in the debate. "The connection between humanities progress through the ages, in my opinion, had to maintain with our ultimate destination. Teolologically speaking, humanities ultimate purpose, above and beyond social and scientific gains any age may award us, is to progress to union with the creator. I believe the document was careful to point this out."
6) Gifts That Differ: Lay Ministries Established And Unestablished David N. Power Chapter 2 Second Vatican Council Page 55. "This definition brings it together for me. To build up the Kingdom ( God's Presence ) on earth is to advance the world and make it a better place to live. This is central to the Christian journey."
7) Sacraments & Sacramentality Bernard Cooke Chapter 12. Liturgies Of Initiation Guidelines From Vatican II Section 3. Page 125. "Sense of Mission = Building up the Kingdom of God on earth = Working in the world."
8) The Craft Of Theology- From Symbol To System Avery Dulles. Theology And The Physical Science. Chapter 9. Page 137. Blondel On Faith And Science. "Cooperation between science and theology is vital if the Church is to play a role in improving the world and providing purpose for science."
9) Christian Theology Peter C. Hodgson & Robert King -Editors. Chapter 11. Page 237. The Spirit And The Christian Life. David B. Burrell. "Burrell recognizes that the spirit of renewal grows from within and that it is in inward growth which is the catalyst for reforming the social order."
10) Christian Theology Hodgson & King - Edits. Chapter 13. Page 375. The Religions. John B. Cobb Jr. "Deep spiritual growth and reflection can truly revitalize us. It can center us and bring us closer to who we are as Christians. Our richness is added to the mosaic, giving us a reanimated picture of the larger world. God becomes alive in the world."
11) Christian Theology Hodgson & King - Edits. Chapter 9. Page 272. The Church
Peter C. Hodgson and Robert C. Williams. "This is a terrific description of a church that is aware of its essence. It is cognizant of the fact that growth and change is directly related to how it acts in the world. We are what we do."
12) Vatican II Constitutions, Decrees, Declarations. The Basic Sixteen Documents. General Editor - Austin Lannery, O.P. Declaration On The Relation Of The Church To Non-Christian Religions. Nostra Aetate, 28 October, 1965. "The Church is acutely aware of its shameful role in not condemning enough the treatment of the Jews over the last two millennium. In March 1998, Pope John Paul II apologized to the Jews of Europe for the Churches less than aggressive stance on their plight under the Nazis. However, the Church claims it position saved lives. Early in the war, the bishops in Holland spoke against the treatment of Jews only to have it backfire with mass deportations to concentrations. All in all, the Church is aware that it could have and should have done more."
13) The Second Vatican Council - Its Significance For The Present And Future Of The Church. Presbyterial Senate 26 March, 1996. Joseph Cardinal Bernardin. "Cardinal Bernardin beautifully describes the continuing result of the Second Vatican Council. Vatican II is a sign of hope for the world because it is the Churches response to a changing world. We encounter the world head on and bring about Jesus' message of love and justice. We do not turn inwards, but move outwards. We do not journey alone, but are part of a larger community of Catholics, Christians and people of good will.The key is to make God, through Jesus Christ, alive in the world."
Bibliography
1) Vatican II Constitutions, Decrees, Declarations. The Basic Sixteen Documents. General Editor - Austin Lannery, O.P. Costello Publishing Company, Northport, New York. Dominican Publications, Dublin, Ireland. April 1996.
2) Catholicism Volumes 1 & 2 Richard P. McBrien. Winston Press Inc. Minneapolis, Mn. 1980.
3) The Craft Of Theology From Symbol To System Avery Dulles S.J. The Crossroad Publishing Company. New York, N.Y. 1992.
4) Gifts That Differ: Lay Ministries Established And Unestablished Studies in the Reformed Rites of the Catholic Church, Volume VIII. David N. Power, O.M.I.
Pueblo Publishing Company, New York, N.Y. 1985.
5) Sacraments & Sacramentality Bernard Cooke. Twenty-Third Publications. 1992.
6) Systematic Theology Roman Catholic Perspectives Volume II. Editors - Francis Schussler Fiorenza, John P. Galvin. Fortress Press, Minneapolis, Mn. 1991.
7) The Church With A Human Face A New and Expanded theology of Ministry. Edward Schillebeeckx. The Crossroad Publishing Company, New York, N.Y. 1992.
8) Christian Theology An Introduction to Its Traditions and Tasks. Editors - Peter C. Hodgson & Robert H. King. Fortress Press, Minneapolis, Mn. 1994.
9) The Story Of Christianity Volume II The Reformation to the Present Day Justo L. Gonzalez. Harper Collins Publishers, San Francisco; New York, N.Y. 1985.
10) Catholic Encyclopedia Our Sunday Visitor's Editor - Reverend Peter M.J. Stravinskas. Our Sunday Visitor Publishing Inc. Huntington, Indiana. 1991.
11) Vatican Council, Second- Text to Html- Kirk Coppieters Conversation Free software 7 July, 1993.
12) The Second Vatican Council - Its Significance For The Present And Future Of The Church. Presbyterial Senate 26 March, 1996. Joseph Cardinal Bernardin.
A Research Paper originally submitted to the Rev. Clair Woodbury as a Master of Theological Studies course requirement for Introduction To Church History - 521 Originally published on May 23rd, 1998
Revised on August 7th, 2024
© Dr. Charles Warner 2024
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