Vatican II document reflections

50 years in the Spirit of Vatican II
The first of a 5 part series

“Renew thy wonders in this our day, as by a new Pentecost”
                                                                                                   Pope John XXIII

Pope Jon XXIII was well aware of the historical significance of Pentecost and to choose that image was to show the exceptional character of the council.  The Church was ready and felt the movement of renewal.  She was open to a new energy that would enliven her so that she might present the Gospel message to the world and to explain it to all human beings with the same power and immediacy that marked the first Pentecost. Pentecost was not an event; it was the beginning of life with the Holy Spirit in our time.  We still live in the time of the Spirit and still harvest its fruits.  Like Pentecost, Vatican II was not an isolated event; it was the beginning of new life and like a chrysalis has not yet become what it intends to be.

This year of faith coincides with the 50th anniversary of the 21st Ecumenical Council, named by John XXIII himself - Vatican II.  It was fifty years ago, October 11th, 1962, in Saint Peter’s in Rome that Vatican II opened.  Pope John XXIII expressed the Church’s overriding optimism in his opening speech – Gaudet Mater Ecclesia - Mother Church Rejoices.  He told the world what to expect -

“The Church, as the spouse of Christ, aims to meet the needs of the day by showing the validity of her teaching rather than issuing condemnations”. 

Of course, there have been many Church councils, 21 from Nicea to Vatican II. Councils are by their very nature, a common effort of the whole Church.  They appear at her very origin, in the time of the Apostles at Jerusalem, and throughout her whole history whenever faith or morals or discipline are seriously threatened. The circumstances under which each council met impart to them a great variety.  Each was important in its own right and certainly met the need of their time, but there are councils that stand out in the life of the Church.

First Ecumenical Council: Nicaea I (325)
The Council of Nicaea, called by Pope Sylvester lasted two months and twelve days. Three hundred and eighteen bishops were present as was Emperor Constantine.  To this council we owe the Nicene Creed, the dogmatic truth of the divinity of the Son of God, and the fixing of the date of Easter.

Nineteenth Ecumenical Council: Trent (1545-1563)
The Council of Trent lasted eighteen years (1545-1563) under five popes: Paul III, Julius III, Marcellus II, Paul IV and Pius IV, and under the Emperors Charles V and Ferdinand. There were present 5 cardinal legates of the Holy See, 3 patriarchs, 33 archbishops, 235 bishops, 7 abbots, 7 generals of monastic orders, and 160 doctors of divinity. It was convoked to examine and condemn the errors promulgated by Luther and other Reformers, and to reform the discipline of the Church. Of all councils it lasted longest, issued the largest number of dogmatic and reformatory decrees.

Twentieth Ecumenical Council: Vatican I (1869-1870)
The first Vatican Council was summoned by Pius IX. It met 8 December, 1869, and lasted till 18 July, 1870, when it was adjourned due to the Franco-Prussian War. There were present 6 archbishop-princes, 49 cardinals, 11 patriarchs, 680 archbishops and bishops, 28 abbots, 29 generals of orders, in all 803. Besides important canons relating to the Faith and the constitution of the Church, the council decreed the infallibility of the pope when speaking ex cathedra, i.e. when as shepherd and teacher of all Christians, he defines a doctrine concerning faith or morals to be held by the whole Church.

Twenty-First Ecumenical Council: Vatican II (1962-1965)
Convened by Pope John XXIII and completed by Pope Paul VI. In attendance 2,450 bishops, other religious, clergy plus observers from other Christian Churches. The work was spread over four years and at its formal conclusion 16 conciliar documents were published.  Four of were constitutions; Sacrosanctum Concilium (Constitution on the Sacred Liturgy), Lumen Gentium (Dogmatic Constitution on the Church), Dei Verbum (Constitution on the Sacred Liturgy), Gaudium et Spes (Pastoral Constitution on the Church in the Modern World).  These four constitutions take pride of place and are documents of Faith carrying the weight of theological substance.  Along with the four constitutions there were nine “lesser” degrees and three declarations dealing with various needs and reforms.   I might add here that two documents not directly coming out of the council, but certainly related to the council’s work, are the Revised Code of Canon Law, 1983 and the Catechism of the Catholic Church, 1985 published for the 20th anniversary of the close of the Second Vatican Council.It is important to understand that Vatican II is not a dead historical kind of thing. Pope Paul VI says as much in his address the last general meeting of the council, December 7, 1965

“This council bequeaths to history an image of the Catholic Church symbolized by this hall, filled, as it is, with shepherds of souls professing the same faith, breathing the same charity, associated in the same communion of prayer, discipline and activity and—what is marvelous—all desiring one thing: namely, to offer themselves like Christ, our Master and Lord, for the life of the Church and for the salvation of the world.”

The council was a beginning, a movement that continues, guided by the Holy Spirit, to unfold as we learn from and understand it more.  It is certainly more than a set of documents.  But, those documents, especially the four constitutions, are starting points, references and touchstones on our journey as a pilgrim Church, a People of God. In keeping with this Year of Faith and in the Spirit of the 50th Anniversary of Vatican II for the next four weeks I will give a brief reflection on each of these four constitutions.  Of course, It will be up to you to read them, enjoy the fruit of the Holy Spirit through them, and make their words part of your living faith. 

DEI VERBUM - DOGMATIC CONSTITUTION ON DIVINE REVELATION
NOVEMBER 18, 1965  (fourth session)

“In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature”. Dei Verbum

“In His gracious goodness, God has seen to it that what He had revealed for the salvation of all nations would abide perpetually in its full integrity and be handed on to all generations” Dei Verbum

This key document which confirms the Church’s reliance on both Sacred Scripture and Sacred Tradition is broken up into six sections; Revelation Itself, Handing on Divine Revelation, Sacred Scripture, It’s Inspiration and Divine Interpretation, Old Testament, New Testament, Sacred Scripture in the Life of the Church. With this constitution the Church places herself more than ever under the authority of both Sacred Scripture (the Old made manifest in the New and the New hidden in the Old) and Sacred Tradition of the Apostolic Church which flows from Scripture.  The Church believes and lives out that Salvation History is made know (revealed) in both Tradition and Scripture and together they form the Church’s deposit of faith.

Dei Verbum, stresses that there exists a close connection and communication between Sacred Tradition and Sacred Scripture. For both flow from the same divine wellspring, merge into a perfect unity and together with the inspiration of the Holy Spirit they guide the Church towards the same end.The Church reaffirmed that Sacred Scripture is the word of God written by man under the inspiration of the divine Spirit.  And that Sacred Tradition is divine revelation entrusted by Christ to the Apostles, who   along with the early Church, have experienced, lived and have handed it on to their successors in its fullness and truth.

“Therefore Christ the Lord in whom the full revelation of the supreme God is brought to completion commissioned the Apostles to preach to all men that Gospel which is the source of all saving truth and moral teaching, and to impart to them heavenly gifts”

“This sacred tradition, and Sacred Scripture of both the Old and New Testaments are like a mirror in which the pilgrim Church on earth looks at God, from whom she has received everything, until she is brought finally to see Him as He is, face to face.”

Dei Verbum acknowledges that the Church has always venerated the divine Scriptures just as she venerates the body of the Lord.   She understands that only by offering up the totality of faith, hope and love in her the sacred liturgy, can She unceasingly offer to the faithful the bread of life from the table both of God's word and of Christ's body.Sacred Scripture, as the Word of God, and Sacred Tradition, its lived expression, must fill the hearts and lives of all believers and inform, nourish and enliven the witnessing and preaching of the Good News.

“Through the reading and study of the sacred books "the word of God may spread rapidly and be glorified" and the treasure of revelation, entrusted to the Church, may more and more fill the hearts of men.”

SACROSANCTUM CONCILIUM - CONSTITUTION ON THE SACRED LITURGY
December 4, 1963 (second session)

“This sacred Council has several aims in view: it desires to impart an ever increasing vigor to the Christian life of the faithful; to adapt more suitably to the needs of our own times those institutions which are subject to change; to foster whatever can promote union among all who believe in Christ; to strengthen whatever can help to call the whole of mankind into the household of the Church. The Council therefore sees particularly cogent reasons for undertaking the reform and promotion of the liturgy.” Sacrosanctum Concilium

Today we begin our four week thumbnail reflection on the four constitutions of Vatican II with the first one to be approved by the council, Sacrosanctum Concilium – Constitution on the Sacred Liturgy. All quotes are from the document itself. Liturgy (leitourgia) is a Greek composite word meaning a public duty, a service to the state undertaken by a citizen.  In Christian use liturgy means the public official worship of the Church. Liturgy encompasses a whole array of official rites, ceremonies, prayers, and sacraments of the Church. Liturgy is not private devotions. For instance, the Mass and the Liturgy of the Hours are liturgical actions, while the beautiful and fruitful reciting of the Rosary is not.  And so Sacrosanctum Concilium concerns the public worship of the Church.The Church realized that public worship, most importantly its mass, the source and summit of Christian life, needed to be truly a communion of God and all his people. The Church desired to open up the liturgy, to invite in and engage the entire assembly of believers, who together with the priest, would offer up the Church’s prayers.  There would be no passive roles, everyone would fully and actively participate in the Church’s Liturgy.  The first step, called for and supported by most bishops, was the use of the vernacular (the everyday language of any region) for the liturgy.  The Church desired the use of the language of the people for the people.

“Since the use of the mother tongue, whether in the Mass, the administration of the sacraments, or other parts of the liturgy, frequently will be of great advantage to the people, the limits of its employment may be extended. This will apply to the readings, prayers and chants, according to the regulations on this matter to be laid down separately in subsequent chapters.”

With the people knowing what they and the priest were praying there would be a natural participation of people.  The Church hoped to move away from the reading of the bulletin, writing out the donation check or well intentioned private devotions, as the priest said his prayers, but rather true communal worship, one people one God.  

“Mother Church earnestly desires that all the faithful should be led to that fully conscious and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism.”

And again

“The Church, therefore, earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration. They should be instructed by God's word and be nourished at the table of the Lord's body; they should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves; through Christ the Mediator [38], they should be drawn day by day into ever more perfect union with God and with each other, so that finally God may be all in all.”

Another vital change which had begun to take shape in the 1950’s was the importance of Scripture, both its study and use. In Sacrosanctum Concilium Scripture was getting its due and the Liturgy of the Word was given its proper place next to Liturgy of the Eucharist.

“The treasures of the bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years.”

“Sacred scripture is of the greatest importance in the celebration of the liturgy. For it is from scripture that lessons are read and explained in the homily, and psalms are sung; the prayers, collects, and liturgical songs are scriptural in their inspiration and their force, and it is from the scriptures that actions and signs derive their meaning. Thus to achieve the restoration, progress, and adaptation of the sacred liturgy, it is essential to promote that warm and living love for scripture to which the venerable tradition of both eastern and western rites gives testimony.”

In keeping with the reality of one God, one people and so one liturgy the Church reinforced the truth of what Jesus told us “where two or three are gathered in my name I am there”.  This would be lived out in; the Word, the Priest, the Eucharist, and the People.  

“Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members.”

While the Eucharist rightly retains its place as source and summit,  Sacrosanctum Concilium, emphasized that the Church is all the faithful believers in Christ with all their various gifts and various vocations, but as St Paul said “one body” and so the Church in its liturgies would worship as one body giving praise and glory to God who himself is all in all.

LUMEN GENTIUM - DOGMATIC CONSTITUTION ON THE CHURCH
 NOVEMBER 21, 1964 (3^rd session)

“Christ is the Light of nations. Because this is so, this Sacred Synod gathered together in the Holy Spirit eagerly desires, by proclaiming the Gospel to every creature, to bring the light of Christ to all men, a light brightly visible on the countenance of the Church”. Lumen Gentium

 

Lumen Gentium takes pride of place alongside Gaudium et Spes as important works of the Council.  It is too long and detailed to go into in any depth, but so beautiful I must highlight a few points.

MYSTERY OF THE CHURCH

The council affirmed in Lumen Gentium that Christ is both the light of all nations and the center of the Church.  The Church is not a fixed thing, but living sacrament, the life and action of the Holy Spirit in the world.  The Church is the mystery of the kingdom both “already” in the Kingdom of God which has broken into this world with the incarnation of Christ and the life of the Holy Spirit and “Not yet” the sign and symbol for the Kingdom of God that is coming to fulfillment.

 The Church can be described as many things, a piece of land to be cultivated, a vine, the building of God, our Mother, the Body of Christ, a sheepfold, but the council first and foremost saw her as the People of God; all the faithful including; bishops, priests, deacons, religious, laity each with a different gift and role to play, but all one people, one dignity, one service and one mission. 

“In that Body the life of Christ is poured into the believers who, through the sacraments, are united in a hidden and real way to Christ who suffered and was glorified. Through Baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body".

“Partaking of the body of the Lord in the breaking of the Eucharistic bread, we are taken up into communion with Him and with one another. "Because the bread is one, we though many, are one body, all of us who partake of the one bread". In this way all of us are made members of His Body”
 Lumen Gentium

ON THE PEOPLE OF GOD

“At all times and in every race God has given welcome to whosoever fears Him and does what is right. God, however, does not make men holy and save them merely as individuals, without bond or link between one another. Rather has it pleased Him to bring men together as one people, a people which acknowledges Him in truth and serves Him in holiness.” Lumen Gentium

The holy people of God, meaning all of us, share in Christ's prophetic office and mission.  We are to be a living witness to Him at home, in the workplace or school, anywhere and always, by means of a life of faith and charity and by offering to God a sacrifice of praise and thanksgiving.

 LAITY
“The laity are gathered together in the People of God and make up the Body of Christ under one head. Whoever they are they are called upon, as living members, to expend all their energy for the growth of the Church and its continuous sanctification, since this very energy is a gift of the Creator and a blessing of the Redeemer”. Lumen Gentium

We, as the people of God, must assist each other to live holier lives and we can do this even in our everyday lives. In this way the world may be permeated by the spirit of Christ and it may more effectively fulfill its purpose in justice, charity and peace.  The Church is ordered and governed with a wonderful diversity. As St Paul says we are one body with many members, all with different functions, but still only one body in Christ.  We all share a common dignity as members in Christ, having the same grace and the same vocation to perfection; possessing in common one salvation, one hope and one undivided love. There is in Christ and in his Church no inequality on the basis of race or nationality, social condition or sex, because again as St Paul tells us "there is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all 'one' in Christ Jesus". 

 UNIVERSAL CALL TO HOLINESS IN THE CHURCH

“All the faithful of Christ of whatever rank or status, are called to the fullness of the Christian life and to the perfection of charity; by this holiness as such a more human manner of living is promoted in this earthly society. In order that the faithful may reach this perfection, they must use their strength accordingly as they have received it, as a gift from Christ. They must follow in His footsteps and conform themselves to His image seeking the will of the Father in all things”. Lumen Gentium

 

The Council restated the reality that we must devote ourselves with all our being to the glory of God and the service of our neighbor. In this way, the holiness of the People of God will grow into an abundant harvest of good that will nourish the world.

BLESSED VIRGIN MARY, MOTHER OF GOD IN THE MYSTERY OF CHRIST AND THE CHURCH

The council incorporated the mystery of Mary into the mystery of the Church as Mother of God and Mother of the Church.  Mary shines in noble simplicity and humble grace and we should adore her in a like manner. 

“Placed by the grace of God, as God's Mother, next to her Son, and exalted above all angels and men, Mary intervened in the mysteries of Christ and is justly honored by a special cult in the Church. Clearly from earliest times the Blessed Virgin is honored under the title of Mother of God, under whose protection the faithful took refuge in all their dangers and necessities” Lumen Gentium

The council confirmed the role of the Blessed Virgin in the mystery of the Incarnate Word and the Mystical Body, and what our devotions to her should be as Mother of God, and mother of all, particularly of the faithful.