Second Vatican Council

Coordinates	38°53′51.61″N77°2′11.58″N
Bodystyle	more to love
Council name	Second Vatican Council
Council date	–
Accepted by	Catholicism
Previous	First Vatican Council
Convoked by	Pope John XXIII
Presided by	Pope John XXIII, Pope Paul VI
Attendance	up to 2625
Topics	The Church in itself, in relation to ecumenism and other religions, in relation to the modern world, renewal, liturgy, etc.
Documents	4 Constitutions:

The Second Vatican Council (also known as Vatican II) addressed relations between the Catholic Church and the modern world. It was the twenty-first Ecumenical Council of the Catholic Church and the second to be held at St. Peter's Basilica in the Vatican. It opened under Pope John XXIII on 11 October 1962 and closed under Pope Paul VI on 8 December 1965. Of those who took part in the council's opening session, four have become pontiffs to date: Cardinal Giovanni Battista Montini, who on succeeding Pope John XXIII took the name of Paul VI; Bishop Albino Luciani, the future Pope John Paul I; Bishop Karol Wojtyła, who became Pope John Paul II; and Father Joseph Ratzinger, present as a theological consultant, who became Pope Benedict XVI.

Background

Throughout the 1950s, theological and biblical studies of the Catholic Church had begun to sway away from the neo-scholasticism and biblical literalism that the reaction to Catholic modernism had enforced since the First Vatican Council. This shift could be seen in theologians such as Karl Rahner, S.J., Michael Herbert, and John Courtney Murray, SJ who looked to integrate modern human experience with church principles based on Jesus Christ, as well as others such as Yves Congar, Joseph Ratzinger and Henri de Lubac who looked to an accurate understanding of scripture and the early "church fathers" as a source of renewal (or ressourcement).

At the same time the world's bishops faced tremendous challenges driven by political, social, economic, and technological change. Some of these bishops sought new ways of addressing those challenges. The First Vatican Council had been held nearly a century before but had been cut short when the Italian Army entered the city of Rome at the end of Italian unification. As a result, only deliberations on the role of the Papacy were completed, with examination of pastoral issues concerning the direction of the Church left unaddressed.

Pope John XXIII, however, gave notice of his intention to convene the Council on 25 January 1959, less than three months after his election in October 1958. This sudden announcement, which caught the Curia by surprise, caused little initial official comment from Church insiders. Reaction to the announcement was widespread and largely positive from both religious and secular leaders outside the Catholic Church, and the council was formally summoned by the apostolic constitution Humanae Salutis on 25 December 1961. In various discussions before the Council actually convened, Pope John often said that it was time to open the windows of the Church to let in some fresh air. He invited other Christians outside of the Catholic Church to send observers to the Council. Acceptances came from both the Protestant denominations and Eastern Orthodox churches.

Chronology

Preparation

Preparations for the Council took more than two years, and included work from 10 specialised commissions, people for mass media and Christian Unity, and a Central Commission for overall coordination. These groups, composed mostly of members of the Roman Curia, produced 987 proposed constituting sessions, making it the largest gathering in any council in church history. (This compares to Vatican I, where 737 attended, mostly from Europe.) Attendance varied in later sessions from 2,100 to over 2,300. In addition, a varying number of periti () were available for theological consultation — a group that turned out to have a major influence as the council went forward. Seventeen Orthodox Churches and Protestant denominations sent observers. It had been expected that the members of the preparatory commissions, where the Curia was heavily represented, would be confirmed as the majorities on the conciliar commissions. Senior French Cardinal Achille Liénart addressed the Council, saying that the bishops could not intelligently vote for strangers. He asked that the vote be postponed to give all the bishops a chance to draw up their own lists. German Cardinal Josef Frings seconded that proposal, and the vote was postponed.

Commissions

The bishops met to discuss the membership of the commissions, along with other issues, both in national and regional groups, as well as in gatherings that are more informal. The schematas from the preparatory sessions were thrown out, and new ones were created.

Issues

After adjournment on 8 December, work began on preparations for the sessions scheduled for 1963. These preparations, however, were halted upon the death of Pope John XXIII on 3 June 1963, since an ecumenical council is automatically dissolved upon the death of the Pope who convened it. Pope Paul VI was elected on 21 June 1963 and immediately announced that the Council would continue.

Second period: 1963

In the months prior to the second period, Pope Paul VI worked to correct some of the problems of organization and procedure that had been discovered during the first period. This included inviting additional lay Catholic and non-Catholic observers, reducing the number of proposed schemata to seventeen (which were made more general, in keeping with the pastoral nature of the council) and later eliminating the requirement of secrecy surrounding general sessions.

Fourth period: 1965

Eleven schemata remained unfinished at the end of the third period, and commissions worked to give them their final form. Schema 13, on the Church in the modern world, was revised by a commission that worked with the assistance of laymen.

Pope Paul VI opened the last period of the Council on 14 September 1965 with the establishment of a Synod of Bishops. This more permanent structure was intended to preserve close cooperation of the bishops with the Pope after the council.

The first business of the fourth period was the consideration of the decree on religious freedom, Dignitatis Humanae, one of the more controversial of the conciliar documents. The vote was 1,997 for to 224 against, a margin that widened even farther by the time the bishop's final signing of the decree. The principal work of the rest of the period was work on three documents, all of which were approved by the council fathers. The lengthened and revised pastoral constitution on the Church in the modern world, Gaudium et Spes, was followed by decrees on missionary activity, Ad Gentes and the ministry and life of priests, Presbyterorum Ordinis.

The council also gave final approval to other documents that had been considered in earlier sessions. This included decrees on the pastoral office of bishops (Christus Dominus), the life of persons in religious orders (expanded and modified from earlier sessions, finally titled Perfectæ Caritatis), education for the priesthood (Optatam Totius), Christian education (Gravissimum Educationis), and the role of the laity (Apostolicam Actuositatem).

One of the more controversial documents was Nostra Aetate, which stated that the Jews of the time of Christ, taken indiscriminately, and all Jews today are no more responsible for the death of Christ than Christians.

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A major event of the final days of the council was the act of Pope Paul and Orthodox Patriarch Athenagoras of a joint expression of regret for many of the past actions that had led up to the Great Schism between the western and eastern churches.

"The old story of the Samaritan has been the model of the spirituality of the council" (Paul VI., address, Dec. 7): On 8 December, the Council was formally closed, with the bishops professing their obedience to the Council's decrees. To help carry forward the work of the Council, Pope Paul:

had earlier formed a Papal Commission for the Media of Social Communication to assist bishops with the pastoral use of these media;

declared a jubilee from 1 January to 26 May 1966 to urge all Catholics to study and accept the decisions of the council and apply them in spiritual renewal;

changed in 1965 the title and procedures of the Holy Office, giving it the name of the Sacred Congregation for the Doctrine of the Faith, as well as the titles and competences of other departments of the Roman curia;

made permanent the secretariates for the Promotion of Christian Unity, for Non-Christian Religions, and for Non-Believers.

Issues

Ecclesiology

Perhaps the most famous and most influential product of the council is the Dogmatic Constitution on the Church, Lumen Gentium.

In its first chapter, titled "The Mystery of the Church," is the famous statement that "the sole Church of Christ which in the Creed we profess to be one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as 'the pillar and mainstay of the truth.' This Church, constituted and organized as a society in the present world, subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him" (Lumen Gentium, 8). The document immediately adds: "Nevertheless, many elements of sanctification and of truth are found outside its visible confines."

===Liturgy=== One of the first issues considered by the council, and the matter that had the most immediate effect on the lives of individual Catholics, was the revision of the liturgy. The central idea was that there ought to be greater lay participation in the liturgy. In the mid-1960s, permissions were granted to celebrate most of the Mass in vernacular languages, including the Canon from 1967 onwards.

Neither the Second Vatican Council nor the subsequent revision of the Roman Missal abolished Latin as the liturgical language of the Roman Rite: the official text of the Roman Missal, on which translations into vernacular languages are to be based, continues to be in Latin, and Latin can still be used in the celebration.

Scripture and divine revelation

The council sought to revive the central role of Scripture in the theological and devotional life of the Church, building upon the work of earlier popes in crafting a modern approach to Scriptural analysis and interpretation. A new approach to interpretation was approved by the bishops. The Church was to continue to provide versions of the Bible in the "mother tongues" of the faithful, and both clergy and laity were to continue to make Bible study a central part of their lives. This affirmed the importance of Sacred Scripture as attested by Providentissimus Deus by Pope Leo XIII and the writings of the Saints, Doctors, and Popes throughout Church history but also approved historically conditioned interpretation of Scripture as presented in Pius XII's 1943 encyclical Divino Afflante Spiritu.

Bishops

The role of the bishops of the Church was brought into renewed prominence, especially when seen collectively, as a college that has succeeded to that of the Apostles in teaching and governing the Church. This college does not exist without its head, the successor of St. Peter

Legacy

"By the spirit of Vatican II" is meant to promote the teachings and intentions attributed to the Second Vatican Council in ways not limited to literal readings of its documents, but not in contradiction to the "letter" of the Council (cf. Saint Paul's phrase, "the letter kills, but the Spirit gives life").

The spirit of Vatican II is invoked for a great variety of ideas and attitudes. Bishop John Tong Hon of Hong Kong used it with regard merely to an openness to dialogue with others, saying: "We are guided by the spirit of Vatican II: only dialogue and negotiation can solve conflicts."

In contrast, Michael Novak described it as a spirit that "sometimes soared far beyond the actual, hard-won documents and decisions of Vatican II. ... It was as though the world (or at least the history of the Church) were now to be divided into only two periods, pre-Vatican II and post-Vatican II. Everything 'pre' was then pretty much dismissed, so far as its authority mattered. For the most extreme, to be a Catholic now meant to believe more or less anything one wished to believe, or at least in the sense in which one personally interpreted it. One could be a Catholic 'in spirit'. One could take Catholic to mean the 'culture' in which one was born, rather than to mean a creed making objective and rigorous demands. One could imagine Rome as a distant and irrelevant anachronism, embarrassment, even adversary. Rome as 'them'." Such views of the Second Vatican Council were condemned by the Church's hierarchy, and the works of theologians who were active in the Council or who closely adhered to the Council's aspect of reform (such as Hans Küng) have often been criticized by the Church for espousing a belief system that is radical and misguided.

References

;Notes

;Further reading

External links

;Vatican texts

Vatican II Texts from the Vatican

Overview of the Decrees of the Council

Vatican II Texts from the Eternal Word Television Network

Vatican II Texts from Christus Rex

Council Vatican II's Multilingual Opera Omnia

Official documents of the Second Vatican Council - Constitutions

;Commentary

Leo Darroch, The Development of the Mass since 1960

Xavier Rynne, The New Yorker, 25 December 1965, "Letter from Vatican City"

Why was Vatican II needed? Why we need it today.

What did the Second Vatican Council do for us?

The Spirit of Vatican II, Jubilee Optimism, and the Oath against Modernism

The Neo-Modernist Rupture in the Council and in the New Rites, Part I

Part II: The Incommutability of Ecclesiastical Tradition

Making the True Vatican II Our Own

What are Roman Catholics to think of Vatican II? On the doctrinal authority of the pastoral council. By Fr. Raymond Taouk.

Vatican II Category:1960s Category:Second Vatican Council Category:20th century in Italy Category:Pope John XXIII Category:Pope Paul VI