DEVELOPMENT OF DOCTRINE

Vatican II 

1962 – 1965 – Vatican II

1965 – 1990 – 25^th anniversary of Vat. II

1965 – 2000 – 35^th anniversary of Vat. II

Various Responses to Vatican II.

1.       Extreme right traditionalists – censure Vat. II for having yielded to Protestant and Modernist tendencies.

2.       Extreme left radicals – dismiss the Council for having failed to do away with the Church’s absolutistic claims and antiquated hierarchical structures.

3.       Vast majority: conservatives – reaffirm settled Catholic doctrines, papal primacy and infallibility.

4.       Progressives – see the true meaning of the Council to be found in the innovations, a break with juridicism, clericalism, and triumphalism, foundation for a more liberal and healthier understanding of the Church.

10 PRINCIPLES endorsed by Vatican II

1.    OPENNESS TO THE MODERN WORLD. Idea of aggiornamento. Disavowed defeatism and hostility to the modern world. Cons. On the Church in the Modern World – great respect for truth and goodness, brought by modernization, consciousness of man’s responsibility to one another. But blend science and theories with Christian morality and doctrine. But principle of aggiornamento (updating) requires prudence and discretion.

2.    REFORMABILITY OF THE CHURCH. No longer looked upon as divine institution without spot or wrinkle. The Church is holy and always in need of being purified through penance and renewal. Not only have ind. Catholic committed errors and sins, but the Church itself in its official actions has also done so (burning of heretics, persecution of the Jews, excesses of Holy Wars). But discretion – basic sacramental structures, the Scriptures, and dogmas are abidingly valid. The grace of Christ is more powerful than human infidelity and sin.

3.    RENEWED ATTENTION TO THE WORD OF GOD. The past Church of law and sacraments rather than Church of the Gospel and the Word. Neglected the spiritual riches contained in the Bible, proclamation was less clear – Latin Mass, omitted homily. Cons. On Divine Revelation recovered primacy of Scripture as Word of God. The teaching office of the Church is not above the Word of God but serves it. Study of the Bible. Renewed ministry of preaching.

4.    COLLEGIALITY. In the past pyramidal structure. Truth and holiness descending from the pope and the bishops – military analogy. College of bishops, together with pope as its head, has the fullness of power in the Church. Ind. Bishops are also vicars of Christ. Bishop is head of the presbyteral college and governs his diocese in consultation with priests, religious and laity. Principle of collegiality also called coresponsibility implemented on various levels: synod of bishops, national (regional) episcopal conferences, national & diocesan pastoral councils, parish councils, priests senate, etc.

5.    CHURCH AS REGIONAL AND LOCAL VARIETY. In the past emphasis on the universal Church, monolithic society. Now emphasis on local churches. Universal Church is a communion of particular churches. Local bishop is true pastor of his flock. Diversity of customs and observances, religious practices, inculturation.

6.    ACTIVE ROLE OF THE LAITY. In the past priest and religious bore the total responsibility for the mission of the Church. Laity have been too passive. Catholic Action sought to involve the elite members of the laity as collaborators in the apostolate of the hierarchy. Laity seek the kingdom of God by engaging in temporal affairs and ordering them according to the plan of God (LG 31). Special responsibility of the laity to penetrate and perfect the temporal sphere with the spirit of the gospel (AA 5). Encouraged laity involvement in divine worship, pastoral councils, theological research and teaching, greater responsibility in the faith and life in the Church.

7.    RELIGIOUS FREEDOM. Prevalent among Protestants. Respect for right and duty of each person to follow his/her conscience and religions belief. Declaration of Religious Freedom. No need for the state to profess the true religion or to give it a legally privileged status. Approved civil tolerance for all faiths and rejected any coercion in the sphere of beliefs. Also freedom of thought and suppression within the Church. But asserted unique status of the Catholic faith and obligation of Church members to profess and defend that faith. Bear witness to the truth by their word and deeds, and to share their faith with others.

8.    ECUMENISM. In the past hostile and defensive attitude toward other Christian Churches, Protestantism. Decree of Ecumenism expressed reverence for heritage of other Christian Churches, called attention to their salvific importance for their own members, and acknowledged that they possess true elements of the Church of Christ (UR 3). Dialogue, overcome major differences, mutual understanding, respect, and solidarity. Principle requires realism and good judgment. Overcome habitual attitudes of hatred and suspicion, openness to appreciate all the sound values in other forms of Christianity, Eastern and Western. Work patiently to achieve through prayer and dialogue, a consensus based on the truth.

9.    DIALOGUE WITH OTHER FAITHS. Declaration on Non-Christian Religions, awareness and changed attitude toward other religions. Jewish-Christian relationship, dialogues, theological exchanges and practical cooperation with Muslims, Hindus, and Buddhists. Principle of inter-religious dialogue challenges Christians to develop mature and responsible attitudes. Mission and dialogue in dynamic tension. While recognizing elements of truth and goodness in other religions, Council also insisted on the absolute necessity of the missionary activity (Decree on Missionary Activity of the Church).

10.  THE SOCIAL MISSION OF THE CHURCH. Since the Reformation Church regarded its mission as exclusively religious one, aimed at preparing individuals through faith, worship, and right behavior to attain eternal salvation. But social encyclicals (Leo XIII, Pius XI) Church began to assume responsibility to teach the principles of a just social order viewed in terms of conformity to natural law rather than as an implementation of the Gospel. John XXIII and Vat. II shifted emphasis. Apostolate of peace and social justice came to be seen as intrinsically connected with the Church’s mission to carry on the work of Christ, who had compassion on the poor and the oppressed (Message to Humanity, Pastoral Cons. On the Church in the Modern World GS 2), Populorum Progressio 1967, Justice in the World 1971 – struggle for justice and transformation of society as constitutive dimensions of evangelization, discern the signs of the times in the light of the Gospel (GS 4), popes and episcopal conferences issued concrete directives concerning matters of public policy. Special solidarity with the poor, preferential option for the poor. This principle not easy to implement. Church to comment on moral and religious aspects of public policy issues, for the world legitimately looks to religious leaders for advice in reshaping society according to the God-given value system. But ecclesiastical authority must respect the freedom of individuals and groups within the Church to reach conscientious decisions about policies on which there may be disagreement among intelligent and committed Catholics.

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Last Updated: Saturday, December 01, 2001 01:06:51 PM