21st Council, The Second Vatican Ecumenical Council (A.D. 1962-1965)

VATICAN II

SITE: The Vatican (St. Peter's Basilica in the Vatican City-State, Rome). YEARS: 1962 - 1965

POPES: John XXIII, 1958 - 1963 Paul VI, 1963 - 1978

Opened Under Pope John XXIII in 1962 Closed by Pope Paul VI in 1965

SUMMARY OF VATICAN II:

Issued pastoral documents on matters of Church life: spiritual renewal, the reform of religious institutions, disciplines, liturgy, evangelization and the work for Christian unity and religious tolerance, for a total of 16 documents. Of these 16 documents two are entitled "dogmatic" but neither involves any definitive dogmatic pronouncements.

ACTION: Called by Pope John XXIII and ratified by Pope Paul VI, the Second Vatican Council was a Pastoral Council (not dogmatic) with 16 documents emphasizing ecumenism understood as religious fellowship, rather than emphasizing Catholic missionary enterprise for the conversion to the Faith. In 1960 Pope John XXIII declined to reveal the third secret of Fatima, which message was due that year, declaring it did not bear on his pontificate. Then in 1962 Pope John XXIII entered into a Vatican-Moscow agreement. In this agreement it was stated that for the Russian Orthodox to be present at his Council, NO condemnation of Communism was to be allowed there. 1968 -- Pope Paul VI issued his encyclical, Humanae Vitae, against artificial contraception but however promotes Natural Family Planning which has never been a part of True Catholic Doctrine and is a form of birth control in its truest sense, however NFP can be practiced under very rare exceptional cases that must be consulted with a traditional confessor. 1969 -- Pope Paul VI promulgated the Novus Ordo Missae.

NOTE: For centuries Popes did not enforce their own rite and did not enforce uniformity. Many Popes were content in allowing the usage of other rites but that were valid and PLEASING to God. Pope St. Gregory the Great (590-604 A.D.) told Saint Augustine to use whatever rites he thought were suitable, but again they must be valid and pleasing to God. Pope St. Gregory the Great finished his Gregorian Sacramentary(book containing the prayers of the Mass used by the priest at the altar). The Gregorian Sacramentary essentially is the Mass that Pope St. Pius V in 1570 standardized or set in stone through his Papal Bull, Quo Primum Tempore. Pope St. Pius V DID NOT invent an entirely new and experimental Rite of Mass but simply codified and set in stone an existing Rite of Mass that had been used for almost 1000 years and that is still used for the past 1400 years. The Council of Trent(1545-1563) wished the Roman Mass to be said uniformly everywhere. The Roman Mass essentially has been said since the time of Pope St. Gregory the Great in Rome for 1400 years but uniformity across the western Church wasn’t enforced until 1570 by Pope Saint Pius V. The pontifical constitution, Quo Primum, of Pope Saint Pius V in the form of a Bull is used for important and permanent decrees and is binding to those for whom they are issued.

NOTE: There was no dogma Defined and no heresy Condemned at Vatican Council II.

NOTE: The heresy of religious freedom taught erroneously and religious indifferentism was not only, not Condemned but was actually promoted.

Canon 18 of the 1917 Code of Canon Law is "Ecclesiastical laws are to be understood according to the proper (appropriate, corresponding) significance of the words ... and to the INTENT or mind of the legislator(one who proposes laws or norms(for example pastoral norms and guidance))."

This principle can easily be applied to Council Documents. The Intent of the author of a document, for example, a document of a Council, determines its authority.

"There will be no infallible definitions. All that was done by former Councils. That is enough." --Pope John XXIII (apud Fr. Yves Congar)

"In view of the pastoral nature of the Council, it avoided proclaiming in an extraordinary manner any dogmata carrying the mark of infallibility." (Pope Paul VI, General Audience of January 12, 1966)

NOTE: All the Popes since the existence of communism have condemned this most fatal social organization. Vatican Council II failed to condemn communism, in fact specifically FORBID anyone from condemning communism, or any heresy for that matter and did not define any dogma. By not condemning Communism, Vatican II implicitly approved of it. Vatican Council II was the only Council out of 20 Ecumenical Councils that specifically did not intend to implore that special protection from the Holy Ghost to be infallible and therefore the Vatican Council II is quite fallible. The past 20 Ecumenical Councils practiced an entirely different ecumenism than what is being practiced today. True ecumenism consists of the conversion of non-Catholics to the Catholic Faith NEVER treating the Catholic Faith as an equal among equals with other faiths.

NOTE: All the Ecumenical Councils of the Most Holy Roman Catholic Church have either condemned a heresy, excommunicated a heretic, promulgated dogmatic canons, or defined infallible doctrines, except Vatican II.

NOTE: To traverse the documents of Vatican II, Click on that Section in the Table of Contents or continually search for the string "***". While traversing, hit the Back button to return to the Table of Contents.

VATICAN COUNCIL, THE SECOND
AN ASSESSMENT OF THIS COUNCIL
INTRODUCTION
PREPARATION FOR THE COUNCIL
THE COUNCIL OPENS

CHANGES

VATICAN COUNCIL, THE SECOND
MATTERS OF CONCERN FOR THE Catholic STUDENT
POPE JOHN XXIII's OPENING ADDRESS
DOGMATIC CONSTITUTION ON THE CHURCH - LUMEN GENTIUM
DOGMATIC CONSTITUTION ON DIVINE REVELATION - (DEI VERBUM)
CONSTITUTION ON THE SACRED LITURGY - SACROSANCTUM CONCILIUM
PASTORAL CONSTITUTION: ON THE CHURCH IN THE MODERN WORLD - GAUDIUM ET SPES
ADAPTATION AND RENEWAL OF RELIGIOUS LIFE - PERFECTAE CARITATIS
DECLARATION ON RELIGIOUS FREEDOM - DIGNITATIS HUMANAE
GUIDE-LINES ON RELIGIOUS RELATIONS WITH THE JEWS
DECLARATION ON CHRISTIAN EDUCATION - GRAVISSIMUM EDUCATIONIS
DECREE ON PRIESTLY TRAINING - OPTATAM TOTIUS
DECREE ON THE APOSTOLATE OF LAY PEOPLE - APOSTOLICAM ACTUOSITATEM
DECREE ON THE PASTORAL OFFICE OF BISHOPS IN THE CHURCH - CHRISTUS DOMINUS
DECREE ON ECUMENISM - UNITATIS REDINTEGRATIO
DECREE ON THE Catholic Churches OF THE EASTERN RITE - ORIENTALIUM ECCLESIARUM
DECREE ON THE MISSION ACTIVITY OF THE CHURCH - AD GENTES
DECREE ON THE MEANS OF SOCIAL COMMUNICATION - INTER MIRIFICA
APOSTOLIC BRIEF - IN SPIRITU SANCTO
CLOSING MESSAGES OF COUNCIL
CLOSING SPEECH - POPE PAUL VI

Introduction
CAVEAT EMPTOR ....
These notes are intended as an AID to study by Catholic Students of the Second Vatican Council. They contain material, some written in a journalistic style, for the American reader. To that extent they are biased; but they 'set the stage' and 'wet the appetite' for further study of this crucial historical event.

Thirty odd years on the 'Aggiornamento' is still fermenting, the fresh air of the Holy Spirit still blowing, a self-destructive 'Civil War' still raging .... But His Peace will come to us all ...

Students are reminded that, as with all serious study, research is necessary and recourse must be had, wherever possible, to original documentation.

These notes should lead the serious student to the libraries of our Catholic Colleges and Universities and to resources no computer system yet devised can replace.

The First Vatican Council was adjourned in 1870, following the solemn definition of papal infallibility. Only a part of its task had been accomplished, but it was destined never to meet again. Pope Pius IX died in 1878, and five popes had come and gone before the Second Vatican Council was proclaimed by Pope John XXIII.

Pope John announced his intention of summoning the Oecumenical Council in January, 1959, within three months of his election to the Chair of Peter; he signed the Apostolic Constitution, Humane Salutis, on Christmas Day in 1961. Meanwhile, ten commissions had been formed to prepare draft decrees to be debated in the Council. At first, seventy decrees were proposed, but gradually their number was reduced to seventeen.

Pope John wished the Council "to increase the fervour and energy of Catholics, to serve the needs of Christian people." To achieve this purpose, bishops and priests must grow in holiness; the laity must be given effective instruction in Christian faith and morals; adequate provision must be made for the education of children; Christian social activity must increase; and all Christians must have missionary hearts. In Italian, he was bale to express his desire in one word -- Aggiornamento -- the Church must be brought up to date, must adapt itself to meet the challenged conditions of modern times. More than words, Italians appreciate expressive gestures; so also Pope John, when asked to reveal his intentions, simply moved to a window and threw it open, to let in a draught of fresh air.

Eighteen months before the Council assembled, the Pope himself showed how very fresh and new the air was to be. He established a special Secretariat "for promoting Christian Unity" and authorized this Secretariat to take part in the prepatory work of the Council so that schemes, drafted for debate, would take into account the truly Oecumencial spirit -- that is, the desire to understand the beliefs and practices of other Christian bodies, and the need to work for the union of all in Christ. Preparation for the Council Long before the Council began, the bishops of the Catholic world were asked to submit their proposals for subjects to be raised in the Council sessions. More than two thousand lists of proposals were received together with detailed opinions from sixty theological faculties and universities. All of this material was studied and summarized, and suggestions made by the Congregations of the Roman Curia were also examined.

In June 1960, Pope John established ten commissions, entrusting to each commission the task of studying particular questions. In this way the Theological Commission examined problems of scripture, tradition, faith and morals; other commissions considered bishops and the control of dioceses, religious orders, the Liturgy of the Church, seminaries and ecclesiastical studies, the missions, the Eastern Churches and the lay apostolate. A central commission worked to coordinate the labours of individual commissions, assisted the Pope to decide the subjects for debate in the Council, and suggested rules of procedure.

The Council Opens

The Second Vatican Council opened on October 11th, 1962. More than two thousand five hundred Fathers were present at the opening Mass -- the greatest gathering at any Council in the history of the Church. After the Mass, Pope John addressed the Fathers, showing them the way in which the Council must move, and the spirit which must animate it. The way was to be a renewal, the spirit was to be that of men who place all their trust in God. In the past, Pope John said, the Church felt it necessary to use severity and condemnation. What is required now is mercy and understanding and, above all, an outpouring of the riches which the Church has received from Christ. The task of the Council must be to find ways by which the Church can present itself to the world of today, and can reach into the minds and hearts of men. The Council must not become a school where theologians can perfect their formulation of Catholic truth.

Inspired by the words of Pope John, the Fathers began their work. Viewed from outside, in the manner in which a reporter might comment on Parliamentary debates, the impression was of two groups -- the "progressives" and the "reactionaries," radically and bitterly opposed to one another. Those bishops whose only concern, it seemed, was to safeguard the Church's teaching were labelled reactionaries; those, on the other hand, who showed concern for pastoral needs were called progressives. In reality, however, a Council is not a parliament. The bishops are united in the Faith and in their love of Christ. In the second Vatican Council, all have tried to find, in the riches of the Church's teaching, those truths which must be stressed and emphasized in the modern world, and to decide how these truths may best be set forth for the good of all -- of those who are unbelievers as well as those who believe in Christ.

Cardinal Montini (who was soon to succeed Pope John in the chair of Peter) wrote to his people in Milan on November 18th, 1962, to explain the two "tendencies" of the bishop. The Council, he said, was an assembly of many with complex religious problems. The unity of the Church, and its universality; the old and the new; what is fixed and what develops; the inner value of a truth, and the way in which it is to be expressed; the search for what is essential and care for particular details; principles and their practical application -- religious problems can be considered from so many different aspects. Discussion of these problems will often be animated and lively -- yet all the bishops are united by that very love which they have for the truth.

Another observer shows how the two "tendencies" were like two voices. One voice was uttered by those bishops who wanted, above all else, to preserve the Faith whole and entire; the other voice spoke for the bishops who had the same concern for preserving the Faith committed by Christ, but who also felt the great pastoral need to express that faith in a language which the modern world could understand and appreciate. This observer (Jean Guitton) found in the two voices a poetic image of the Cross of Christ. The upright pillar of the Cross, fixed into the ground, tells the Christian of the unity, integrity and unchanging truth of the Faith; the cross-bar, on which Christ stretched out his arms, tells the Christian that the Faith is open to all men, that it is universal. Just as the Cross unites its two parts, so also the two "voices" or tendencies are united in the Christian faith.

CHANGES:

From the beginning, the Second Vatican Council has shown that the great majority of the bishops are concerned with the pastoral needs of the Church. They have shown that concern in many different ways -- in the enthusiasm with which they have welcomed Oecumenical dialogue with non- Catholic Christians and with Orthodox Churches; in the interest with which they have followed the historic visits of Pope John Paul VI to the Holy Land and to India; and above all in the overwhelming approval which they gave to the "Constitution on the Sacred Liturgy," in the second session of the Council (December 1962). The Council and the Liturgy The changes in the Liturgy of the Church show how the work of the Council affects every Catholic. In earlier ages of Christendom changes were made in Canon Law and in the Christian Life itself. But these changes usually took place so slowly and gradually that each man in his own brief life-time hardly noticed them; if he did take heed of change, he did not find the change disturbing. But in modern times -- above all in the middle of the twentieth Century -- the whole tempo and movement of secular history has increased in every sphere of life, and with the greatest rapidity. The Church is new as well as old. If it is to remain up to date and in touch with the urgent needs of modern life, then the Church, too, must undergo change. Clearly, changes and adaptations must be accomplished with great prudence. Clearly, too, great courage is needed, if the ancient and unchanging truths and ways of life and worship are to take on new forms.

Inevitably, many Catholics have found the liturgical changes disturbing. Older Catholics, in particular, have over the years grown deeply attached to the words and actions of the Latin Mass; they have learned to love it, in its Latin form, and it has become for them a permanent and unchanging reality in a rapidly changing world. Latin was the common tongue -- the lingua franca -- of the Western world, used by clerics, statesmen and scholars. Since the Mass is the common prayer of the whole Church, many feel that Latin should still be retained. This view was expressed in the first great Decree to issue from the Council -- the "Constitution on the Sacred Liturgy." The Decree states "the use of the Latin language is to be preserved in the Latin rites."

The change from Latin to English, in parts of the Mass, has been singled out because it appears to many to be the most striking result of the Council's work. But the Council has authorized the use of the vernacular, or mother-tongue, not only for parts of the Mass but also for the administration of every sacrament and sacramental. It has directed national councils of bishops to establish liturgical commissions whose task is to produce suitable translations of liturgical texts, and to promote knowledge and love of the sacred liturgy.

While local commissions are engaged upon this work, the Central Liturgical Commission meets in Rome. Its primary function is the revision of the liturgical books. Its secondary function is to adapt the liturgy to the needs of modern times, and to enable all Catholics to take part actively in the official worship which the Church offers to God. However rapid and unexpected these changes might appear, they are in fact intended to be gradual, step by step, until eventually the renewal of the liturgy has been completed.

The first major result of this work by the Central Commission was the promulgation, in September 1964, of an Instruction for putting into effect the "Constitution of the sacred Liturgy." This instruction drew attention to the fact that changes are taking place, not for the sake of change, but because the Liturgy is at the centre of Christian life and worship. It is through the active sharing in these sacred rites that the faithful, the People of God, "will drink deeply from the source of divine life. They will become the leaven of Christ, the salt of the earth. They will bear witness to that divine life; the will be instrumental in passing it on to others."

By modern standards, florid and elaborate ceremonies, dress and ornament are seldom esteemed. During the course of centuries, many features or details had crept into the liturgy, and these features are now regarded as unsuited to the worship of God and out of keeping with the real nature and dignity of that worship. For this reason the liturgical books are being revised and the rites simplified. The first book to appear, following the Council's decree, is known as the Ordo Missae. Issued in January 1961, this book sets forth the rite which is to be followed, in keeping with the changes introduced by the Council and by the Liturgical Commission. The Altar Where possible, the high altar is to be placed in such a way that Mass may be offered by the priest facing the people; the altar should stand away from the wall of the sanctuary, so that room is left to allow the priest to move around it. The Blessed Sacrament should be reserved in a strong tabernacle, placed at the centre of the high altar; but it maybe placed upon a side altar, if that side altar is dignified and easily seen. Again, the tabernacle may be placed on the altar at which Mass is said facing the people; in this case the tabernacle should be small.

The cross and candlesticks will be placed upon the altar in the customary way; in certain circumstances, however, the bishop may allow them to be placed alongside the altar. The sedilia, or seats for the celebrant and sacred ministers, should be easily seen by the faithful, and the celebrant's sedile should be so placed as to show that he is presiding over the Mass as the assembly of the People of God. There should be an ambo (lectern or reading-desk) -- clearly visible to the faithful; from which the readings from Scripture are to be made. It should be observed that many of these changes can be effected only when new churches are planned; where possible, the sanctuary of an existing church should be adapted in accordance with the Instruction of the Central Commission. The sacrifice of the Mass In the rite of the Mass, the following are the changes already announced:

1. The celebrant does not say privately those parts of the Proper of the Mass which are sung by the choir, recited by the people, or proclaimed by the deacon, sub- deacon or lector. The celebrant may, however, join with the people in singing or reciting parts of the Ordinary of the Mass --as, for example, the Gloria and the Credo.

2. Psalm 42 is omitted from the prayers to be said at the foot of the altar at the beginning of Mass. Whenever another liturgical service immediately precedes the Mass, all these opening prayers are omitted.

3. The "secret" prayer before the preface is to be said or sung aloud.

4. The "Doxology" at the end of the Canon of the Mass (that is, the prayer "Through him, and with him . . . ") is to be said or sung in a loud voice. The signs of the Cross, formerly made during this prayer, are omitted, and the celebrant holds the host with the chalice, slightly raised above the corporal. The "Our Father" is said or sung in the vernacular by the people together with the priest. The prayer which follows -- is called the Embolism (that is, an insertion or interpolation) and was originally added to the Mass as an extension of the last petition in the "Our Father:" a prayer to be freed from evil, and for our sins to be forgiven. This prayer is also to be said or sung aloud by the celebrant.

5. The words spoken by the priest when giving Holy Communion have been shortened to "Corpus Christ" -- "The Body of Christ;" the person communicating says "Amen" before receiving Holy Communion; and the priest no longer makes the sign of the Cross with the host.

6. The Last Gospel is omitted, and the prayers formerly recited at the end of the Mass (the "Leonine" prayers) are no longer said.

7. Provision is made for the Epistle to be read by a lector of by one of the servers; the Gospel must be proclaimed by the celebrant or by a deacon.

8. At all Masses attended by the faithful on Sundays and Holydays, the Gospel is to be followed by a homily, or explanation reading from the Scriptures. This homily may be based upon some other text of the Mass, taking account of the feast or mystery which is being celebrated.

9. After the Creed, provision is made for what is called the "community prayer" sometimes called the "prayer of the faithful." In some countries this prayer is already customary; in most places, however, it has not yet been introduced. In due course the form of this community prayer will be announced by the Central Liturgical Commission.

10. In accordance with the changes outlined above, the Ordo Missae issued in January 1965 states that, as a general rule, the celebrant will say the opening prayers at the foot of the altar; when he has kissed the altar, he will go tot he sedile or seat and remain there until the prayer of the faithful has been said before the offertory leaving it for the ambo if he himself is to read the Epistle and Gospel but returning to it for the Creed.

11. At a High Mass the subdeacon no longer wears the humeral veil; the paten is left upon the altar, and the subdeacon joins the deacon in assisting the celebrant.

12. Suitable translations of parts of the Mass are to be prepared by regional or national councils of bishops. When these translations have been confirmed by the Holy See, they may be used when Mass is said in the vernacular. The extent to which the vernacular is used varies greatly. Generally speaking, its use is permitted for the first part of the Mass -- the "Service of the Word" -- and for certain prayers in the second part -- the Eucharistic Sacrifice.

Another important change concerns the Eucharistic Fast. Until recent years, this Fast was from midnight. Then it was reduced to three hours. Finally it was altered to a fast of one hour from food and drink; this hour is to be reckoned from the time when Holy Communion is to be received, and not from the time Mass starts. Those who receive Communion in the Mass of the Easter Vigil, or at the Midnight mass of Christmas, may also receive Communion on the following morning (That is, Easter Sunday or Christmas Day). The Sacraments and Sacramentals Among the changes which have been introduced into the rites for the administration of sacraments, the following points should be noted.

1. The rites themselves are to be modified and adapted to the needs of modern times, so that the true meaning of sacramental signs may be readily grasped.

2. The vernacular may be used (a) throughout the rites of Baptism, Confirmation, Penance, the Anointing of the Sick, and Matrimony; and in the distribution of Holy Communion; (b) in conferring Holy Orders, for the allocution, or opening address, for the "admonitions" to those receiving Orders, and for the ritual "interrogation" of a priest who is about to receive consecration as a bishop; (c) in funeral ceremonies, and in all blessings known as "sacramentals."

3. The ancient ritual for adults who are receiving instruction in the Catholic faith was called the "catechumenate." This ritual is to be brought into use once more, and will extend through several distinct stages, with an interval of time between each stage. In missionary regions some features of local "initiation rites" may be introduced, provided that they can be adapted to Christian principles.

4. The rite of infant baptism is to be altered, to express the fact that an infant is receiving the sacrament, and to emphasize the duties of parents and godparents.

5. Confirmation should be administered within the Mass, following the Gospel and sermon. Those to be confirmed should renew the promises made at baptism.

6. The rite and formula for the Sacrament of Penance are to be altered, to give clearer expression to the nature and effects of this sacrament.

7. Similar revisions are to be made in the Sacrament of the "Anointing of the Sick." The Council has ruled that this phrase should be used in preference to the former name, "Extreme Unction." The prayers and the number of the annointings will be altered, to correspond with the changing conditions of the sick person. In countries where provision has not yet been made for a continuous rite for the Sacraments of he Sick (that is, when the illness is such that the sick person is to receive the Last Blessing and Holy Viaticum) instructions have now been given for the for the use of this continuous rite.

8. The Sacrament of Matrimony is to be celebrated within Mass, unless there is a good reason for the marriage to take place outside Mass. The Mass known as the "Nuptial Mass" (Missa pro Sponsis) must be said, or at least commemorated. The homily, or address, may never be omitted, and the Nuptial Blessing is always to be given, even during those times when the solemnization of marriage has been excluded, and even if one or both of the parties has already been married.

A new rite has been introduced for the celebration of Matrimony outside Mass. This rite consists of a short address, the reading of the Epistle and Gospel (taken from the Missa pro Sponsis), a homily, the celebration of the marriage, and the Nuptial Blessing. A hymn or other chant may be sung, and the "prayer of the faithful" -- adapted to include prayers for the newly married couple -- may be said before the Nuptial Blessing is given.

These instructions concerning marriage have been made for Catholic weddings; that is, when both parties are Catholics.

9. In the past, the right to give many blessings had been reserved, in such a way that without special authority a priest could not give these blessings, With some exceptions these blessings may now be give by any priest. The exceptions are: the blessing of Stations of the Cross; the blessing of a church bell of the foundation stone of a church; the blessing of a new church or public oratory, or of a new cemetery. Papal blessings are still reserved.

Further instances of the adaptation and simplification desired by the Council are the abbreviations in the elaborate ceremonial which, in the course of centuries, had been built around the Cardinalate. While the number of cardinals has greatly increased, the ceremonies have been shortened. The Pope no longer places the large red hat on the head of a new cardinal; instead, the hat is delivered to his residence in Rome by a Vatican messenger. The ceremony, in which the Pope places the red biretta upon the cardinal's head, has now been incorporated within one comprehensive ceremony, which is still called a "public consistory," during which the Pope and the newly-created cardinals join together to concelebrate Mass. Some simplification of the ecclesiastical dress of cardinals, bishops and other prelates, as well as simplification of the ceremonies at which they pontificate, also indicates the manner in which the Church is anxious to adapt itself to present-day values. The concelebration of Mass a custom which has always been found in the Church -- signifies the unity of the priesthood. Until the Second Vatican Council, however, the custom had usually been restricted to the Mass for the ordination of a priest or the consecration of a bishop. The Council has extend the custom of concelebration to other occasions, such as the Mass on the evening of Maundy Thursday, and Masses celebrated at meetings of priests. Similarly, the Council has recognized that in certain cases, clerics, religious and lay people may receive Holy Communion under the species of wine as well as of bread. Examples given in the Constitution on the Liturgy are: newly ordained clerics in the Mass of Ordination; newly professed religious, in the Mass of profession; and newly baptized adults in the Mass which maybe said following their baptism. The Apostolic See reserves the right to determine these cases, and to issue rules both for concelebration and for receiving Holy Communion under both kinds. The Divine Office The following are the main changes introduced by the Council in the signing or recitation of the Divine Office.

1. The sequence of the "hours" of the Office is to be restored to its traditional form, so that each hour is in fact related to the time of day at which it is said; in this way the recitation of the Office will better express its purpose, to sanctify the whole course of the day.

2. The hour of Lauds represents the morning prayer of the Church; while Vespers is the hour of evening prayer. These two hours are to become once again the principal hours of the day's Office. Compline is to be revised so that it will become a suitable prayer for the end of the day.

3. The hour of Prime is suppressed. When the office is recited in choir, the three "little hours" of Terce, Sext and None are to be said. Those who are not obliged to recite the Office in choir may select any one of these three hours, according to the time of day.

4. When recited in choir, the hour of Matins is to be regarded as the night prayer of the Church; but this hour is to be reconstructed with longer scriptural and other readings and fewer psalms, and adapted so that it may be recited at any time of the day.

5. The Latin language remains the official language of the Western Church; but in individual cases, where Latin is an obstacle, bishops and other superiors may authorize the recitation of the Office in the vernacular. This is because the Divine Office is, first and foremost, a prayer offered to God.

The Council has recognized that, in some cases, the use of the Latin tongue can be a hindrance of devotion and can make it difficult for a person to pray the Office as it should be prayed.

The Liturgical Year

1. The Constitution recalls the unchanging practice of the Church of celebrating every Sunday the paschal mystery -- the mystery of the passion, death, resurrection and glorifying of Christ the Lord. Sunday is the original feast day, the center of the whole liturgical year.

2. The liturgical year is to be revised, both to preserve the age-old customs and instructions of the holy seasons, and also to adapt those customs, where necessary, to the conditions of modern times. Detailed rules are provided for this revision; the rules are based upon the pastoral nature of the liturgy -- the need to keep before the minds of Christians the mysteries of salvation in Christ.

3. The Constitution declares that there is no objection to fixing the date of Easter -- provided other non-Catholic Christian communities reach agreement. Similarly, a "perpetual calendar" is acceptable, if it is based upon a reckoning which retains a seven-day week with Sunday, and provided that it does not insert extra days which are considered to belong to no week. Sacred Music

1. The Council drew attention to the age-old tradition of sacred music and singing, closely linked to the liturgy; and the Constitution declares that worship becomes more noble when it is carried out with solemn singing, especially when the celebrant, ministers and people take an active part.

2. Great attention is to be paid to the teaching and practice of sacred music, in harmony with training and instruction in the liturgy.

3. Gregorian chant is especially suited tot he Roman liturgy, but other kinds of sacred music must not be excluded. In mission lands where the people have their own characteristic musical traditions, these traditions also should be incorporated into Christian worship.

4. In the Latin Church, the pipe organ is recognized as the traditional musical instrument, but other instruments maybe used provided that they can be adapted for use in divine worship. Sacred Art

1. Things that are set apart for use in divine worship should have dignity and beauty, because they serve as symbols and signs of the supernatural world. The highest achievement of the fine arts is sacred art, which is man's attempt to express the infinite beauty of God and to direct his mind to God.

2. The Church has always been the patron of the fine arts. The Church reserves the right to decide whether an artist's work is in keeping with divine worship.

3. Artistic styles vary from one time and place to another. Modern art is the expression of our times; provided that it is in keeping with divine worship, a work of modern art and may be used for sacred use.

4. Bishops and others responsible for churches and holy places should remove from those places all objects which lack true artistic value, or which may be out of keeping with divine worship. Similarly, they should see that the number of statues and pictures should be moderate, and that they should be placed in such a way that a true sense of proportion is observed.

5. All things destined for use in divine worship should have simple dignity; lavish display doe snot accord with the worship of God. Each diocese should have its own Commission of Sacred Art; ecclesiastical laws, relating to the building of churches, are to be revised wherever necessary. The Constitution on the Church The First Vatican Council, ending so abruptly in 1870, is known as the Pope's Council, for it defined the dogma of papal infallibility and stressed the supremacy of the Holy See. It is likely that the Second Vatican Council will go down in history as the Council which explained the organic structure of the Church. This explanation is centred upon the Constitution De Ecclesia -- dealing with the Church itself. The main points of this Constitution are outlined below.

1. Too often in the past, the sacramental nature of the Church has been lost to view. Some theologians used to describe the Church in terms of a perfect, independent society, often in competition with other social systems. Others preferred to see it as a complexity of legal systems, issuing laws to control man's spiritual destiny. Others, again, looked at age-old institutions, its fine buildings and palaces, the splendour of its ornaments, vestments and ceremonies, and saw in all these things evidence of triumph and victory -- "ecclesiastical triumphalism."

2. The Constitution sees the Church, not as any of those things, but as "the sacrament of union with God, the sacrament of the unity of the whole of the human race." A sacrament is a sign which brings about what it signifies. The Church is the sign of unity. Through it, Christ, its founder, shows the power and presence of God, acting upon society, upon mankind, upon the world itself; and the action is the same as Christ's action on Cavalry -- bringing mercy and pardon to men.

3. The Church is the sign because it is the community of the People o God. Divine redemption and the power of the Holy Ghost, act in and through God's people to save all mankind. The People of God are being sanctified; yet they remain weak and human, subject to temptation, liable to sin. This is not a Church of triumph, whose members can lord it over others, while remaining secure within its walls. It does not compete with other social systems and other cultures; it adapts itself to these systems, because it is an instrument which God uses to save mankind. It is a missionary Church -- the People of God are missionaries. They seek that union with God which is true holiness; they are the instruments through whom God unites and sanctifies mankind.

4. The Catholic Church professes that it is the one, holy Catholic and apostolic Church of Christ; this it does not and could not deny. But in its Constitution the Church now solemnly acknowledges that the Holy Ghost is truly active in the churches and communities separated from itself. To these other Christian Churches the Catholic Church is bound in many ways: through reverence for God's word in the Scriptures; through the fact of baptism; through other sacraments which they recognize.

5. The non-Christian may not be blamed for his ignorance of Christ and his Church; salvation is open to him also, if he seeks God sincerely and if he follows the commands of his conscience, for through this means the Holy Ghost acts upon all men; this divine action is not confined within the limited boundaries of the visible Church.

6. The Constitution then turns to the structure of the hierarchy which Christ established in his Church. It uses the word "college" in the sense of a unified, corporate body of men (just as cardinals are said to belong to a "sacred college"). Christ formed his Apostles "after the manner of a college," and over this college he placed Peter, whom he had chosen from their midst. The mission which Christ entrusted to the Apostles must last until the end of the world; accordingly the Apostles chose others to succeed them. It is therefore by divine institution that bishops have succeeded the Apostles. The college or body of bishops, however, has authority together with the Pope as its head. The Pope is the foundation of unity, of bishops as well as of the Faithful; so that supreme authority can be exercised by the college of bishops only in union with the Pope and with his consent.

7. Bishops give to other individuals a share in the ministry. Priests and bishops are united in the priestly office. At a lower level is the hierarchy are deacons. When regional conference of bishops deem it necessary--and when the Pope consents-- bishops can confer the diaconate upon men of mature years, even if these men are married.

In the third session of the Council, practical applications of the principle of collegiality were left over to await discussion in the draft scheme concerning bishops. These practical applications affect such problems as the division of dioceses and the powers to be used by episcopal conferences. Another important problem, related to the principle that the bishops and the Pope together form a "college," is the establishment of a central advisory council of bishops. The form which this advisory council takes is likely to resemble a "cabinet" in a civil state, in which the president or prime minister chooses a group of ministers and advisers. When Pope Paul VI, in February 1965, created many new cardinals and greatly increased the number in the "Sacred College" of cardinals, he spoke of the great importance of this senate of the Church. Since each cardinal is consecrated bishop (if he is not already a bishop), and since the College of Cardinals includes representatives from every part of the world, it seems to many observers that the cardinals themselves will form the "central advisory council," in which the collegiate responsibility of the bishops will be expressed.

The Holy See has also continued the work of "reforming" the roman Curia, adapting its structure and activities to bring it into harmony with the needs of modern times and including among its officials a greater proportion of non-Italians. An important instance of this reform is in the Holy Office, which now includes bishops of dioceses in France and in the United States. The Decree On The Eastern Churches At the close of the thirds session, the Vatican Council gave overwhelming approval to the Decree on the Eastern Churches.

1. The Catholic Church reveres these Eastern Churches, which are "living witnesses to the tradition which has been handed down from the apostles through the Fathers." The whole Church of Christ is made up of a number of particular Churches or rites; many of these Eastern Churches are joined in full communion with the Apostolic See.

2. The traditions of each Church should be preserved intact, while adapting itself to the different necessities of time and place. Each Church has the duty and the right to govern itself according to its traditional discipline. In each Church the rights and privileges of patriarchs must be preserved and, where necessary, restored. But all Churches are entrusted tot he supreme pastoral care of the Roman Pontiff as the successor of Saint Peter.

3. All Eastern Catholic Christians must follow the rite, as well as the discipline, of their respective Churches. In many places, Catholics of different rites are intermingled. in those places, priests should have faculties for hearing confession may absolve the faithful who belong to other rites. In certain circumstances Baptism and Confirmation may be administered to people of other rites, and marriages contracted between Christians of different rites may also be valid, when the marriage contract is made in the presence of a sacred minister. Similarly, the Council recognizes the validity of Holy Orders conferred in the Eastern Churches, and permits Catholics to receive Holy Communion and the Anointing of the Sick from priests of other rites, when the need arises and when no Catholic priest is available. These permissions express the desire of the Catholic Church to promote union with the Eastern churches which are separated from Catholic unity.

The importance which the Holy See attaches to the Eastern Churches, and the great desire for reunion, were evident throughout the sessions of the Council. Apart from the Greek Orthodox Church, all the separated Eastern Churches sent observers to the Council. Patriarchs of Eastern Catholic Churches were given a special place of honour, and some took a prominent part in Council debates. The Consistory held in February 1965 for the creation of new cardinals, raised the number of cardinals of Eastern rites to six. The Eastern patriarchs ranks as cardinal bishops.

Unlike other cardinals, they are not allotted titular churches in Rome, nor are they given titular sees in the province of Rome; instead, they retain the title of their patriarchal sees. This compromise has not been welcomed by every Eastern Catholic; for, in the hierarchy of the Church, a patriarch possesses the highest authority, to which the cardinalate can add nothing.

Similarly, the decree on the Eastern Churches has been criticized on the grounds that, while it is ostensibly addressed to the Churches which are in full communion with the Holy See, in reality it is directed to the Orthodox Churches whose members consider that the Eastern Catholic Churches are obstacles to reunion. The Decree On Ecuminism Over the centuries differences between Christians have led to profound divisions, but modern times have seen a great movement towards unity; and the decree begins by saying, "Christ the Lord founded one Church and one Church only. One of the principal concerns of this Council is the restoration of unity among all Christians."

1. All who have been "justified by faith in baptism" are members of the Body of Christ; they all have the right to be called Christian; the children of the Catholic Church accept them as brothers.

2. The Catholic Church believes that the separated Churches and communities "are efficient in some respects." But the Holy Ghost makes use of these Churches; they are means of salvation to their members.

3. Catholics are encouraged to join in Oecumenical activity, and to meet non- Catholic Christians in truth and love. The task of "Oecumenical dialogue" belongs to theologians, competent authorities representing different Churches.

4. Catholics should not ignore their duty to other Christians --- they should make the first approach. Even so, the primary duty of the Church at the present time is to discover what must be done within the Catholic Church itself; to renew itself, to put its own house in order. Catholics sincerely believe that theirs is the Church of Christ; everything necessary must be done that others also may clearly recognize it as Christ's Church.

5. The ecumenical movement can make no progress without a real change of heart. Theologians and other competent Catholics should study the history, teaching and liturgy of separated Churches. All Christians have a common purpose -- to confess Christ before men. Practical expression must be given to this, by relieving the distress which afflicts so many of the human race: famine, poverty, illiteracy, the unequal distribution of wealth, housing shortage.

6. In appropriate circumstances prayers for unity should be recited jointly with non- Catholic Christians. Catholics are to be directed in this by their bishops, subject to the decisions of the Holy see.

7. Between the Catholic Church and Western non-Catholic Christian communities, important differences remain; these differences are most evident in the interpretation of truth revealed by God. But the bonds of unity are already strong; their strength must be put to use. The bonds are, chiefly, the fact that Christians believe in the divinity of Christ and the fact of reverence for God's word revealed in the Bible.

8. In the cause of ecumenism, the Catholic must always remain true to the Faith that he has received. Impudent zeal in this matter is a hindrance to unity and not a help. So also is any attempt to achieve a merely superficial unity. Other Problems By the close of the third session, in November of 1964, the Council had voted in favour of two Constitutions and three Decrees. The Constitutions were those dealing with the liturgy and with the Church; the Decrees were on Oecumenism, on the Eastern Churches, and on "Means of Communication" (dealing with modern mass media, such as the Press, cinema, radio and television; this Decree was generally regarded as excessively clerical, abstract and unworthy of its important subject).

Of the schemata outstanding at the end of the third session, the principal ones were those dealing with priests and seminaries, religious, the missions, the "pastoral duties of bishops," Divine revelation, and "the Church and the Modern World." Intensive and prolonged drafting, debating, amending, further debating followed by further amending, have marked the path of each of these topics. They have also manifested the will of the Council that everything possible must be done to make this the Council of renewal in the Church.

Among the outstanding topics, those contained in Schema 13 command the greatest interest. For this is the schema on the Church in the modern world. The Council must show that in its debates it is not moving on the abstract plane; the Church is in this world, committed to it by a divine commission. Of all the topics discussed, probably none has been more widely awaited. No schema has passed through more stages, none has suffered greater amendment. This schema is entrusted to two commissions working together -- the Commission for Theology and the Commission for the Lay Apostolate. In February 1965 the revised text (that is, the text in its fourth form) was examined by the mixed commission, and a further meeting was to be held before the text was to be sent to the bishops. In this text there are stated the questions and problems that the modern world puts to the Church, and the fields in which it seeks the Church's co-operation. Then the text outlines the things on which the Church is competent to pronounce, while a brief analysis of history shows how mistakes have been made in the past when the Church became involved in political systems. Under the headings of anthropology, sociology and cosmology, the text then details the attitude of the Church to the modern world.

The extreme complexity of these problems is shown by the fact that seven distinct sub- committees are at work. These sub-committees deal with

(a)the basis in theology;
(b) the general manner of presentation;
(c) the question of man's presence in society;
(d) marriage;
(e) social and economic questions;
(f) peace and war -- including nuclear war and disarmament; and finally
(g) questions of modern culture.


During the third session, many other important issues were raised. Among them were the declaration on religious liberty, and a further declaration concerning those who are not Christians (including a declaration on those who belong to the Jewish faith).

These declarations were returned for further revision, and action for approval was postponed until the fourth session.

The question of mixed marriages was also raised (that is, marriages contracted between Catholic and non-Catholic Christians). The Council Fathers decided to submit this question to the Pope for a ruling, and expressed the hope that this ruling would be given in advance of the promulgation of the reform in Canon Law. While the general question of marriage is included in the schema on the Church in the modern world, Pope Paul VI has reserved to himself the decision as to whether any change should be made in the teaching of Pope Pius XI (which was repeated by his successor, Pope Pius XII) concerning means of birth control. Pope Paul enlisted aid from distinguished theologians and doctors to assist him in forming his judgement on this question. J.M.

THE FINAL SESSION

The fourth and last session of the Council opened September 14th, 1965, and closed December 8th. By far the most active of the sessions, it issued two constitutions (divine revelation, modern problems of the Church), six decrees (duties of bishops, seminaries, life of religious, apostolate of the laity, priestly life, missions), and three declarations (the Church and non-Christian religions, Christian education, religious liberty).

The Council witnessed a dramatic demonstration of ecumenism on December 7th, when Pope Paul and the Orthodox Patriarch Athenagoras I formally expressed their regret for the mutual excommunications pronounced by their predecessors. Pope Leo IX and Patriarch Cerularius, in 1054.

The documentary work of the Council, the fruit of laborious committee study, many preliminary versions, and countless revisions, is represented by sixteen final drafts, as follows:

Four Constitutions

"On the Sacred Liturgy" (Dec. 4, 1963),
"On the Church" (Nov. 21, 1964),
"Divine Revelation" (Nov. 18th, 1965) and
"the Church in the Modern World" (Dec. 7, 1965);

Nine Decrees

"The Instruments of Social Communication" (Dec. 4, 1963),
"Ecumenism" (Nov. 21, 1964),
"The Eastern Catholic Churches" (Nov. 21, 1964),
"The Pastoral Duty of Bishops," (Oct. 18, 1965),
"On Priestly Formation" (Oct. 28, 1965),
"On the Apostolate of the Laity" (Nov. 18, 1965),
"On the Missionary Activity of the Church" (Dec. 7, 1965), and Three Declarations
"On the Relationship of the Church to non-Christian Religions" (Oct. 26, 1965),
"On Christian Education" (Oct. 28, 1965) and "On Religious Freedom" (Dec. 7, 1965). T. B.McD.


Pope John's Opening Speech to the Council On October 11, 1962, the first day of the Council, Pope John delivered this address in St. Peter's Basilica.

Mother Church rejoices that, by the singular gift of Divine Providence, the longed-for day has finally dawned when -- under the auspices of the virgin Mother of God, whose maternal dignity is commemorated on this feast -- the Second Vatican Ecumenical Council is being solemnly opened here beside St. Peter's tomb. THE ECUMENICAL COUNCILS OF THE CHURCH The Councils -- both the twenty ecumenical ones and the numberless others, also important, of a provincial or regional character which have been held down through the years -- all prove clearly the vigour of the Catholic Church and are recorded as shining lights in her annals. In calling this vast assembly of bishops, the latest and humble successor to the Prince of the Apostles who is addressing you intended to assert once again the magisterium (teaching authority), which is unfailing and endures until the end of time, in order that this magisterium, taking into account the errors, the requirements, and the opportunities of our time, might be presented in exceptional form to all men throughout the world.

It is but natural that in opening this Universal Council we should like to look to the past and to listen to its voices whose echo we like to hear in the memories and the merits of the more recent and ancient Pontiffs, our predecessors. These are solemn and venerable voices, throughout the East and the West, from the fourth century to the Middle Ages, and from there to modern times, which have handed down their witness to those Councils. They are voices which proclaim in perennial fervour the triumph of that divine and human institution, the Church of Christ, which from Jesus takes its name, its grace, and its meaning.

Side by side with these motives for spiritual joy, however, there has also been for more than nineteen centuries a cloud of sorrows and of trials. Not without reason did the ancient Simeon announce to Mary the mother of Jesus, that prophecy which has been and still is true: "Behold this child is set for the fall and the resurrection of many in Israel, and for a sign which shall be contradicted" ( Lk. 2: 34 ) . And Jesus Himself, when He grew up, clearly outlined the manner in which the world would treat His person down through the succeeding centuries with the mysterious words: "He who hears you, hears me" (Ibid. 10:16), and with those others that the same Evangelist relates: "He who is not with me is against me and he who does not gather with me scatters" (Ibid. 11 :23).

The great problem confronting the world after almost two thousand years remains unchanged. Christ is ever resplendent as the center of history and of life. Men are either with Him and His Church, and then they enjoy light, goodness, order, and peace. Or else they are without Him, or against Him, and deliberately opposed to His Church, and then they give rise to confusion, to bitterness in human relations, and to the constant danger of fratricidal wars.

Ecumenical Councils, whenever they are assembled, are a solemn celebration of the union of Christ and His Church, and hence lead to the universal radiation of truth, to the proper guidance of individuals in domestic and social life, to the strengthening of spiritual energies for a perennial uplift toward real and everlasting goodness.

The testimony of this extraordinary magisterium of the Church in the succeeding epochs of these twenty centuries of Christian history stands before us collected in numerous and imposing volumes, which are the sacred patrimony of our ecclesiastical archives, here in Rome and in the more noted libraries of the entire world. THE ORIGIN AND REASON FOR THE SECOND VATICAN ECUMENICAL COUNCIL As regards the initiative for the great event which gathers us here, it will suffice to repeat as historical documentation our personal account of the first sudden bringing up in our heart and lips of the simple words, "Ecumenical Council." We uttered those words in the presence of the Sacred College of Cardinals on that memorable January 25, 1959, the feast of the Conversion of St. Paul, in the basilica dedicated to him. It was completely unexpected, like a flash of heavenly light, shedding sweetness in eyes and hearts. And at the same time it gave rise to a great fervour throughout the world in expectation of the holding of the Council.

There have elapsed three years of laborious preparation, during which a wide and profound examination was made regarding modern conditions of faith and religious practice, and of Christian and especially Catholic vitality. These years have seemed to us a first sign, an initial gift of celestial grace.

Illuminated by the light of this Council, the Church -- we confidently trust -- will become greater in spiritual riches and gaining the strength of new energies therefrom, she will look to the future without fear. In fact, by bringing herself up to date where required, and by the wise organization of mutual co-operation, the Church will make men, families, and peoples really turn their minds to heavenly things.

And thus the holding of the Council becomes a motive for wholehearted thanksgiving to the Giver of every good gift, in order to celebrate with joyous canticles the glory of Christ our Lord, the glorious and immortal King of ages and of peoples.

The opportuneness of holding the Council is, moreover, venerable brothers, another subject which it is useful to propose for your consideration. Namely, in order to render our Joy more complete, we wish to narrate before this great assembly our assessment of the happy circumstances under which the Ecumenical Council commences.

In the daily exercise of our pastoral office, we sometimes have to listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but prevarication and ruin. They say that our era, in comparison with past eras, is getting worse, and they behave as though they had learned nothing from history, which is, none the less, the teacher of life. They behave as though at the time of former Councils everything was a full triumph for the Christian idea and life and for proper religious liberty.

We feel we must disagree with those prophets of gloom, who are always forecasting disaster, as though the end of the world were at hand.

In the present order of things, Divine Providence is leading us to a new order of human relations which, by men's own efforts and even beyond their very expectations, are directed toward the fulfilment of God's superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.

It is easy to discern this reality if we consider attentively the world of today, which is so busy with politics and controversies in the economic order that it does not find time to attend to the care of spiritual reality, with which the Church's magisterium is concerned. such a way of acting is certainly not right, and must justly be disapproved. It cannot be denied, however, that these new conditions of modern life have at least the advantage of having eliminated those innumerable obstacles by which, at one time, the sons of this world impeded the free action of the Church. In fact, it suffices to leaf even cursorily through the pages of ecclesiastical history to note clearly how the Ecumenical Councils themselves, while constituting a series of true glories for the Catholic Church, were often held to the accompaniment of most serious difficulties and sufferings because of the undue interference of civil authorities. The princes of this world, indeed, sometimes in all sincerity, intended thus to protect the Church. But more frequently this occurred not without spiritual damage and danger, since their interest therein was guided by the views of a selfish and perilous policy.

In this regard, we confess to you that we feel most poignant sorrow over the fact that very many bishops, so dear to us are noticeable here today by their absence, because they are imprisoned for their faithfulness to Christ, or impeded by other restraints. The thought of them impels us to raise most fervent prayer to God. Nevertheless, we see today, not without great hopes and to our immense consolation, that the Church, finally freed from so many obstacles of a profane nature such as trammeled her in the past, can from this Vatican Basilica, as if from a second apostolic cenacle, and through your intermediary, raise her voice resonant with majesty and greatness. PRINCIPLE DUTY OF THE COUNCIL: THE DEFENSE AND ADVANCEMENT OF TRUTH The greatest concern of the Ecumenical Council is this: that he sacred deposit of Christian doctrine should be guarded and taught more efficaciously. That doctrine embraces the whole of man, composed as he is of body and soul. And, since he is a pilgrim on this earth, it commands him to tend always toward heaven.

This demonstrates how our mortal life is to be ordered in such a way as to fulfil our duties as citizens of earth and of heaven, and thus to attain the aim of life as established by God. That is, all men, whether taken singly or as united in society, today have the duty of tending ceaselessly during their lifetime toward the attainment of heavenly things and to use. for this purpose only, the earthly goods, the employment of which must not prejudice their eternal happiness.

The Lord has said: "Seek first the kingdom of Cod and his justice" (Mt. 6:33). The word "first" expresses the direction in which our thoughts and energies must move. We must not, however, neglect the other words of this exhortation of our Lord, namely: "And all these things shall be given you besides" (Ibid. ). In reality, there always have been in the Church, and there are still today, those who, while seeking the practice of evangelical perfection with all their might, do not fail to make themselves useful to society. Indeed, it from their constant example of life and their charitable undertakings that all that is highest and noblest in human society takes its strength and growth.

In order, however, that this doctrine may influence the numerous fields of human activity, with reference to individuals, to families, and to social life, it is necessary first of all that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world, which have opened new avenues to the Catholic apostolate.

For this reason, the Church has not watched inertly the marvellous progress of the discoveries of human genius, an has not been backward in evaluating them rightly. But, while following these developments, she does not neglect to admonish men so that, over and above sense -- perceived things -- they may raise their eyes to God, the Source of all wisdom and all beauty. And may they never forget the most serious command: "The Lord thy God shall thou worship, and Him only shall thou serve" (Mt. 4:10; Lk. 4:8), so that it may happen that the fleeting fascination of visible things should impede true progress.

The manner in which sacred doctrine is spread, this having been established, it becomes clear how much is expected from the Council in regard to doctrine. That is, the Twenty- first Ecumenical Council, which will draw upon the effective and important wealth of juridical, liturgical, apostolic, and administrative experiences, wishes to transmit the doctrine, pure and integral, without any attenuation or distortion, which throughout twenty centuries, notwithstanding difficulties and contrasts, has become the common patrimony of men. It is a patrimony not well received by all, but always a rich treasure available to men of good will.

Our duty is not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves with an earnest will and without fear to that work which our era demands of us, pursuing thus the path which the Church has followed for twenty centuries. The salient point of this Council is not, therefore, a discussion of one article or another of the fundamental doctrine of the Church which has repeatedly been taught by the Fathers and by ancient and modern theologians, and which is presumed to be well known and familiar to all.

For this a Council was not necessary. But from the renewed, serene, and tranquil adherence to all the teaching of the Church in its entirety and preciseness, as it still shines forth in the Acts of the Council of Trent and First Vatican Council, the Christian, Catholic, and apostolic spirit of the whole world expects a step forward toward a doctrinal penetration and a formation of consciousness in faithful and perfect conformity to the authentic doctrine, which, however, should be studied and expounded through the methods of research and through the literary forms of modern thought. The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another. And it is the latter that must be taken into great consideration with patience if necessary, everything being measured in the forms and proportions of a magisterium which is predominantly pastoral in character. HOW TO REPRESS ERRORS At the outset of the Second Vatican Council, it is evident, as always, that the truth of the Lord will remain forever. We see, in fact, as one age succeeds another, that the opinions of men follow one another and exclude each other. And often errors vanish as quickly as they arise, like fog before the sun The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays however, the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She consider that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations Not, certainly, that there is a lack of fallacious teaching, opinions, and dangerous concepts to be guarded against an dissipated. But these are so obviously in contrast with the right norm of honesty, and have produced such lethal fruits that by now it would seem that men of themselves are inclined to condemn them, particularly those ways of life which despise God and His law or place excessive confidence in technical progress and a well-being based exclusively on the comforts of life. They are ever more deeply convinced of the paramount dignity of the human person and of his perfection as well as of the duties which that implies. Even more important, experience has taught men that violence inflicted on others, the might of arms, and political domination, are of no help at all in finding a happy solution to the grave problems which afflict them.

That being so, the Catholic Church, raising the torch of religious truth by means of this Ecumenical Council, desires to show herself to be the loving mother of all, benign, patient, full of mercy and goodness toward the brethren who are separated from her. To mankind, oppressed by so many difficulties, the Church says, as Peter said to the poor who begged alms from him: "I have neither gold nor silver, but what I have I give you; in the name of Jesus Christ of Nazareth, rise and walk" (Acts 3:6). In other words, the Church does not offer to the men of today riches that pass, nor does she promise them merely earthly happiness. But she distributes to them the goods of divine grace which, raising men to the dignity of sons of God, are the most efficacious safeguards and aids toward a more human life. She opens the fountain of her life-giving doctrine which allows men, enlightened by the light of Christ, to understand well what they really are, what their lofty dignity and their purpose are, and, finally, through her children, she spreads everywhere the fullness of Christian charity, than which nothing is more effective in eradicating the seeds of discord, nothing more efficacious in promoting concord, just peace, and the brotherly unity of all. THE UNITY OF THE CHRISTIAN AND HUMAN FAMILY MUST BE PROMOTED The Church's solicitude to promote and defend truth derives from the fact that, according to the plan of God, who wills all men to be saved and to come to the knowledge of the truth (l Tim. 2:4), men without the assistance of the whole of revealed doctrine cannot reach a complete and firm unity of minds, with which are associated true peace and eternal salvation.

Unfortunately, the entire Christian family has not yet fully attained this visible unity in truth.

The Catholic Church, therefore, considers it her duty to work actively so that there may be fulfilled the great mystery of that unity, which Jesus Christ invoked with fervent prayer from His heavenly Father on the eve of His sacrifice. She rejoices in peace, knowing well that she is intimately associated with that prayer, and then exults greatly at seeing that invocation extend its efficacy with salutary fruit, even among those who are outside her fold.

Indeed, if one considers well this same unity which Christ implored for His Church, it seems to shine, as it were, with a triple ray of beneficent supernal light: namely, the unity of Catholics among themselves, which must always be kept exemplary and most firm; the unity of prayers and ardent desires with which those Christians separated from this Apostolic See aspire to be united with us; and the unity in esteem and respect for the Catholic Church which animates those who follow non- Christian religions.

In this regard, it is a source of considerable sorrow to see that the greater part of the human race -- although all men who are born were redeemed by the blood of Christ -- does not yet participate in those sources of divine grace which exist in the Catholic Church. Hence the Church, whose light illumines all, whose strength of supernatural unity redounds to the advantage of all humanity, is rightly described in these beautiful words of St. Cyprian:

"The Church, surrounded by divine light, spreads her rays over the entire earth. This light, however, is one and unique and shines everywhere without causing any separation in the unity of the body. She extends her branches over the whole world. By her fruitfulness she sends ever farther afield he rivulets. Nevertheless, the head is always one, the origin one for she is the one mother, abundantly fruitful. We are born of her, are nourished by her milk, we live of her spirit' (De Catholicae Eccles. Unitate, 5).

Venerable brothers, such is the aim of the Second Vatican Ecumenical Council, which, while bringing together the Church's best energies and striving to have men welcome more favourably the good tidings of salvation, prepares, as it were and consolidates the path toward that unity of mankind which is required as a necessary foundation, in order that the earthly city may be brought to the resemblance of that heavenly city where truth reigns, charity is the law, and whose extent is eternity (Cf. St. Augustine, Epistle 138, 3).

Now, "our voice is directed to you" (2 Cor. 6:11 ) venerable brothers in the episcopate. Behold, we are gathered together in this Vatican Basilica, upon which hinges the history of the Church where heaven and earth are closely joined, here near the tomb of Peter and near so many of the tombs of our holy predecessors, whose ashes in this solemn hour seem to thrill in mystic exultation.

The Council now beginning rises in the Church like daybreak, a forerunner of most splendid light. It is now only dawn. And already at this first announcement of the rising day, how much sweetness fills our heart. Everything here breathes sanctity and arouses great joy. Let us contemplate the stars, which with their brightness augment the majesty of this temple. These stars, according to the testimony of the Apostle John (Apoc. 1:20), are you, and with you we see shining around the tomb of the Prince of the Apostles, the golden candelabra. That is, the Church is confided to you (Ibid.).

We see here with you important personalities, present in an attitude of great respect and cordial expectation, having come together in Rome from the five continents to represent the nations of the world.

We might say that heaven and earth are united in the holding of the Council -- the saints of heaven to protect our work, the faithful of the earth continuing in prayer to the Lord, and you, seconding the inspiration of the Holy Spirit in order that the work of all may correspond to the modern expectations and needs of the various peoples of the world.

This requires of you serenity of mind, brotherly concord moderation in proposals, dignity in discussion, and wisdom of deliberation.

God grant that your labours and your work, toward which the eyes of all peoples and the hopes of the entire world are turned, may abundantly fulfil the aspirations of all.

Almighty God! In Thee we place all our confidence, not trusting in our own strength. Look down benignly upon these pastors of Thy Church. May the light of Thy supernal grace aid us in taking decisions and in making laws. Graciously hear the prayers which we pour forth to Thee in unanimity of faith, of voice, and of mind.

O Mary, Help of Christians, Help of Bishops, of whose love we have recently had particular proof in thy temple of Loreto, where we venerated the mystery of the Incarnation dispose all things for a happy and propitious outcome and, with thy spouse, St. Joseph, the holy Apostles Peter and Paul St. John the Baptist and St. John the Evangelist, intercede for us to God.

To Jesus Christ, our most amiable Redeemer, immortal King of peoples and of times, be love, power, and glory forever and ever.

*** DOGMATIC CONSTITUTION ON THE CHURCH - LUMEN GENTIUM

Promulgated By His Holiness, Pope Paul VI on November 21, 1964

CHAPTER I THE MYSTERY OF THE CHURCH

1. Christ is the light of humanity; and it is, accordingly, the heart- felt desire of this sacred Council, being gathered together in the Holy Spirit, that by proclaiming his Gospel to every creature (cf. Mk. 16:15), it may bring to all men that light of Christ which shines out visibly from the Church. Since the Church, in Christ, is in the nature of sacrament--a sign and instrument, that is, of communion with God and of unity among all men--she here purposes, for the benefit of the faithful and of the whole world, to set forth, as clearly as possible, and in the tradition laid down by earlier Councils, her own nature and universal mission. The condition of the modern world lends greater urgency to this duty of the Church; for, while men of the present day are drawn ever more closely together by social, technical and cultural bonds, it still remains for them to achieve full unity in Christ.

2. The eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe, and chose to raise up men to share in his own divine life- and when they had fallen in Adam, he did not abandon them, but at all times held out to them the means of salvation bestowed in consideration of Christ, the Redeemer, "who is the image of the invisible God, the firstborn of every creature" and predestined before time began "to become conformed to the image of his Son, that he should be the firstborn among many brethren" (Rom. 8:29). He determined to call ]l together in a holy Church those who should believe in Christ. Already present in figure at the beginning of the world, this Church was prepared in marvellous fashion in the history of the people of Israel and in the o]d Alliance.[1] Established in this last age of the world, and made manifest in the outpouring of the Spirit, it will be brought to glorious completion at the end of time. At that moment. as the Fathers put it, all the just from the time of Adam, "from Abel, the just one, to the last of the elect"[2] will be gathered together with the Father in the universal Church.

3. The Son, accordingly, came, sent by the Father who, before the foundation of the world, chose us and predestined us in him for adoptive sonship. For it is in him that it pleased the Father to restore all things (cf. Eph. 1:4-5 and 10). To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth and revealed to us his mystery; by his obedience he brought about our redemption. The Church-- that is, the kingdom of Christ--already present in mystery, grows visibly through the power of God in the world. The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus (cf. Jn. 19:34), and are foretold in the words of the Lord referring to his death on the cross: "And I, if I be lifted up from the earth, will draw all men to myself" (Jn. 12:32; Gk.). As often as the sacrifice of the cross by which "Christ our Pasch is sacrificed" (1 Cor. 5:7) is celebrated on the altar, the work of our redemption is carried out. Likewise, in the sacrament of the eucharistic bread, the unity of believers, who from one body in Christ (cf. 1 Cor. 10:17), is both expressed and brought about. All men are called to this union with Christ, who is the light of the world, from whom we go forth, through whom we live, and towards whom our whole life is directed.

4. When the work which the Father gave the Son to do on earth (cf. Jn. 17:4) was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church, and that, consequently, those who believe might have access through Christ in one Spirit to the Father (cf. Eph. 2:18). He is the Spirit of life, the fountain of water springing up to eternal life (cf. Jn. 4:47; 7:38- 39). To men, dead in sin, the Father gives life through him, until the day when, in Christ, he raises to life their mortal bodies (cf. Rom. 8:10- 11). The Spirit dwells in the Church and in the hearts of the faithful, as in a temple (cf. 1 Cor. 3:16; 6:19). In them he prays and bears witness to their adoptive sonship (cf. Gal. 4:6; Rom. 8:1516 and 26). Guiding the Church in the way of all truth (cf. Jn. 16:13) and unifying her in communion and in the works of ministry, he bestows upon her varied hierarchic and charismatic gifts, and in this way directs her; and he adorns her with his fruits (cf. Eph. 4:11-12; 1 Cor. 12:4; Gal. 5:22). By the power of the Gospel he permits the Church to keep the freshness of youth. Constantly he renews her and leads her to perfect union with her Spouse.[3] For the Spirit and the Bride both say to Jesus, the Lord: "Come!" (cf. Apoc. 22:17).

Hence the universal Church is seen to be "a people brought into unity from the unity of the Father, the Son and the Holy Spirit."[4]

5. The mystery of the holy Church is already brought to light in the way it was founded. For the Lord Jesus inaugurated his Church by preaching the Good News, that is, the coming of the kingdom of God, promised over the ages in the scriptures: "The time is fulfilled, and the kingdom of God is at hand" (Mk. 1:15; Mt. 4:17). This kingdom shone out before men in the word, in the works and in the presence of Christ. The word of the Lord is compared to a seed which is sown in a field (Mk. 4:14); those who hear it with faith and are numbered among the little flock of Christ (Lk. 12:32) have truly received the kingdom. Then, by its own power the seed sprouts and grows until the harvest (cf. Mk. 4:26-29). The miracles of Jesus also demonstrate that the kingdom has already come on earth: "If I cast out devils by the finger of God, then the kingdom of God has come upon you" (Lk. 11:20; cf. Matt. 12:28). But principally the kingdom is revealed in the person of Christ himself, Son of God and Son of-Man, who came "to serve and to give his life as a ransom for many" (Mk. 10:45).

When Jesus, having died on the cross for men, rose again from the dead, he was seen to be constituted as Lord, the Christ, and as Priest for ever (cf. Acts 2:36; Heb. 5:6; 7: 17- 21), and he poured out on his disciples the Spirit promised by the Father (cf. Acts 2:23). Henceforward the Church, endowed with the gifts of her founder and faithfully observing his precepts of charity, humility and self-denial, receives the mission of proclaiming and establishing among all peoples the kingdom of Christ and of God, and she is, on earth, the seed and the beginning of that kingdom. While she slowly grows to maturity, the Church longs for the completed kingdom and, with all her strength, hopes and desires to be united in glory with her king.

6. In the Old Testament the revelation of the kingdom is often made under the forms of symbols. In similar fashion the inner nature of the Church is now made known to us in various images. Taken either from the life of the shepherd or from cultivation of the land, from the art of building or from family life and marriage, these images have their preparation in the books of the prophets.

The Church is, accordingly, a sheepfold, the sole and necessary gateway to which is Christ (Jn. 10:1-10). It is also a flock, of which God foretold that he would himself be the shepherd (cf. Is. 40:11; Ex. 34:11 f.), and whose sheep, although watched over by human shepherds, are nevertheless at all times led and brought to pasture by Christ himself, the Good Shepherd and prince of shepherds (cf. Jn. 10:11; 1 Pet. 5:4), who gave his life for his sheep (cf. Jn. 10:11-16).

The Church is a cultivated field, the tillage of God (1 Cor. 3:9). On that land the ancient olive tree grows whose holy roots were the prophets and in which the reconciliation of Jews and Gentiles has been brought about and will be brought about again (Rom. 11:13-26). That land, like a choice vineyard, has been planted by the heavenly cultivator (Mt. 21:33-43; cf. Is. 5:1 f.). Yet the true vine is Christ who gives life and fruitfulness to the branches, that is, to us, who through the Church remain in Christ without whom we can do nothing (Jn. 15:1-5).

Often, too, the Church is called the building of God (1 Cor. 3:9). The Lord compared himself to the stone which the builders rejected, but which was made into the corner stone (Mt. 21:42; cf. Acts 4:11; I Pet. 2:7; Ps. 117:22). On this foundation the Church is built by the apostles (cf. 1 Cor. 3:11) and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells- the household of God in the Spirit (Eph. 2:19, 22); the dwelling-place of God among men (Apoc. 21:3); and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem.[5] As living stones we here on earth are built into it (I Pet. 2:5). It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband (Apoc. 21:1 f.).

The Church, further, which is called "that Jerusalem which is above" and "our mother" (Gal. 4:26; cf. Apoc. 12:17), is described as the spotless spouse of the spotless lamb (Apoc. 19:7; 21:2 and 9; 22:17). It is she whom Christ "loved and for whom he delivered himself up that he might sanctify her" (Eph. 5:263. It is she whom he unites to himself by an unbreakable alliance, and whom he constantly "nourishes and cherishes" (Eph 5:29). It is she whom, once purified he willed to be joined to himself, subject in love and fidelity (cf. Eph. 5:24), and whom, finally, he filled with heavenly gifts for all eternity, in order that we may know the love of God and of Christ for us, a love which surpasses all understanding (cf. Eph. 3:19). While on earth she journeys in a foreign land away from the Lord (cf. 2 Cor. 5:6), the Church sees herself as an exile. She seeks and is concerned about those things which are above, where Christ is seated at the right hand of God, where the life of the Church is hidden with Christ in God until she appears in glory with her Spouse (cf. Col. 3:1 1).

7. In the human nature united to himself, the son of God, by overcoming death through his own death and resurrection, redeemed man and changed him into a new creation (cf. Gal. 6:15; 2 Cor. 5:17). For by communicating his Spirit, Christ mystically constitutes as his body those brothers of his who are called together from every nation.

In that body the life of Christ is communicated to those who believe and who, through the sacraments, are united in a hidden and real way to Christ in his passion and glorification[6] Through baptism we are formed in the likeness of Christ: "For in one Spirit we were all baptized into one body" (1 Cor. 12:13). In this sacred rite fellowship in Christ's death and resurrection is symbolized and is brought about: "For we were buried with him by means of baptism into death"; and if "we have been united with him in the likeness of his death, we shall be so in the likeness of his resurrection also" (Rom. 6:4-5). Really sharing in 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" (1 Cor. 10:17). In this way all of us are made members of his body (cf. 1 Cor. 12:27), "but severally members one of another"' (Rom. 12:4).

As all the members of the human body, though they are many, form one body, so also are the faithful in Christ (cf. 1 Cor. 12:12). Also, in the building up of Christ's body there is engaged a diversity of members and functions. There is only one Spirit who, according to his own richness and the needs of the ministries, gives his different gifts for the welfare of the Church (cf. 1 Cor. 12:1-11). Among these gifts the primacy belongs to the grace of the apostles to whose authority the Spirit himself subjects even those who are endowed with charisms (cf. 1 Cor. 14). Giving the body unity through himself, both by his own power and by the interior union of the members, this same Spirit produces and stimulates love among the faithful. From this it follows that if one member suffers anything, all the members suffer with him, and if one member is honoured, all the members together rejoice (cf. 1 Cor. 12:26).

The head of this body is Christ. He is the image of the invisible God and in him all things came into being. He is before all creatures and in him all things hold together. He is the head of the body which is the Church. He is the beginning, the firstborn from the dead, that in all things he might hold the primacy (cf. Col. 1:15-18). By the greatness of his power he rules heaven and earth, and with his all-surpassing perfection and activity he fills the whole body with the riches of his glory (cf. Eph. 1:18-23).[7]

All the members must be formed in his likeness, until Christ be formed in them (cf. Gal. 4:19). For this reason we, who have been made like to him, who have died with him and risen with him, are taken up into the mysteries of his life, until we reign together with him (cf. Phil. 3:21; 2 Tim. 2:11; Eph. 2:6; Col. 2:12, etc.). On earth, still as pilgrims in a strange land, following in trial and in oppression the paths he trod, we are associated with his sufferings as the body with its head, suffering with him, that with him we may be glorified (cf. Rom. 8:17).

From him "the whole body, supplied and built up by joints and ligaments, attains a growth that is of God" (Col. 2:19). He continually provides in his body, that is, in the Church, for gifts of ministries through which, by his power, we serve each other unto salvation so that, carrying out the truth in love, we may through all things grow unto him who is our head (cf. Eph. 4:11-16, Gk.).

In order that we might be unceasingly renewed in him (cf. Eph. 4:23), he has shared with us his Spirit who, being one and the same in head and members, gives life to, unifies and moves the whole body. Consequently, his work could be compared by the Fathers to the function that the principle of life, the soul, fulfils in the human body.[8]

Christ loves the Church as his bride, having been established as the model of a man loving his wife as his own body (cf. Eph. 5:25-28); the Church, in her turn, is subject to her head (Eph. 5:23-24). "Because in him dwells all the fullness of the Godhead bodily" (Col. 2:9), he fills the Church, which is his body and his fullness, with his divine gifts (cf. Eph. 1:22-23) so that it may increase and attain to all the fullness of God (cf. Eph. 3:19).

8. The one mediator, Christ, established and ever sustains here on earth his holy Church, the community of faith, hope and charity, as a visible organization[9] through which he communicates truth and grace to all men. But, the society structured with hierarchical organs and the mystical body of Christ, the visible society and the spiritual community, the earthly Church and the Church endowed with heavenly riches, are not to be thought of as two realities. On the contrary, they form one complete reality which comes together from a human and a divine element.[10] For this reason the Church is compared, not without significance, to the mystery of the incarnate Word. As the assumed nature, inseparably united to him, serves the divine Word as a living organ of salvation, so, in a somewhat similar way, does the social structure of the Church serve the Spirit of Christ who vivifies it, in the building up of the body (cf. Eph. 4:15).[11]

This is the sole Church of Christ which in the Creed we profess to be one, holy, Catholic and apostolic,[12] which our Saviour, after his resurrection, entrusted to Peter's pastoral care (Jn. 21:17), commissioning him and the other apostles to extend and rule it (cf. Matt. 28:18, etc.), and which he raised up for all ages as "the pillar and mainstay of the truth" (1 Tim. 3:15). 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.[13] Nevertheless, many elements of sanctification and of truth are found outside its visible confines. Since these are gifts belonging to the Church of Christ, they are forces impelling towards Catholic unity.

Just as Christ carried out the work of redemption in poverty and oppression, so the Church is called to follow the same path if she is to communicate the fruits of salvation to men. Christ Jesus, "though he was by nature God . . . emptied himself, taking the nature of a slave" (Phil. 2:6, 7), and "being rich, became poor" (2 Cor. 8:9) for our sake. Likewise, the Church, although she needs human resources to carry out her mission, is not set up to seek earthly glory, but to proclaim, and this by her own example, humility and self-denial. Christ was sent by the Father "to bring good news to the poor . . . to heal the contrite of heart" (Lk. 4:18), "to seek and to save what was lost" (Lk. 19:10). Similarly, the Church encompasses with her love all those who are afflicted by human misery and she recognizes in those who are poor and who suffer, the image of her poor and suffering founder. She does all in her power to relieve their need and in them she strives to serve Christ. Christ, "holy, innocent and undefiled" (Heb. 7:26) knew nothing of sin (2 Cor. 5:21), but came only to expiate the sins of the people (cf. Heb. 2:17). The Church, however, clasping sinners to her bosom, at once holy and always in need of purification, follows constantly the path of penance and renewal.

The Church, "like a stranger in a foreign land, presses forward amid the persecutions of the world and the consolations of God,"[14] announcing the cross and death of the Lord until he comes (cf. 1 Cor. 11:26). But by the power of the risen Lord she is given strength to overcome, in patience and in love, her sorrows and her difficulties, both those that are from within and those that are from without, so that she may reveal in the world, faithfully, however darkly, the mystery of her Lord until, in the consummation, it shall be manifested in full light.

CHAPTER II THE PEOPLE OF GOD

9. At all times and in every race, anyone who fears God and does what is right has been acceptable to him (cf. Acts 10:35). He has, however, willed to make men holy and save them, not as individuals without any bond or link between them, but rather to make them into a people who might acknowledge him and serve him in holiness. He therefore chose the Israelite race to be his own people and established a covenant with it. He gradually instructed this people--in its history manifesting both himself and the decree of his will--and made it holy unto himself. All these things, however, happened as a preparation and figure of that new and perfect covenant which was to be ratified in Christ, and of the fuller revelation which was to be given through the Word of God made flesh. "Behold the days are coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. . . I will put my law within them, and I will write it upon their hearts, and they shall be my people . . . For they shall all know me from the least of them to the greatest, says the Lord" (Jer. 31:31-34). Christ instituted this new covenant, namely the new covenant in his blood (cf. 1 Cor. 11: 25); he called a race made up of Jews and Gentiles which would be one, not according to the flesh, but in the Spirit, and this race would be the new People of God. For those who believe in Christ, who are reborn, not from a corruptible seed, but from an incorruptible one through the word of the living God (cf. 1 Pet. 1:23), not from flesh, but from water and the Holy Spirit (cf. Jn. 3:5-6), are finally established as "a chosen race, a royal priesthood, a holy nation . . . who in times past were not a people, but now are the People of God" (1 Pet. 2:9-10).

That messianic people has as its head Christ, "who was delivered up for our sins and rose again for our justification" (Rom. 4:25), and now, having acquired the name which is above all names, reigns gloriously in heaven. The state of this people is that of the dignity and freedom of the sons of God, in whose hearts the Holy Spirit dwells as in a temple. Its law is the new commandment to love as Christ loved us (cf. Jn. 13:34). Its destiny is the kingdom of God which has been begun by God himself on earth and which must be further extended until it is brought to perfection by him at the end of time when Christ our life (cf. Col. 3:4), will appear and "creation itself also will be delivered from its slavery to corruption into the freedom of the glory of the sons of God" (Rom. 8:21). Hence that messianic people, although it does not actually include all men, and at times may appear as a small flock, is, however, a most sure seed of unity, hope and salvation for the whole human race. Established by Christ as a communion of life, love and truth, it is taken up by him also as the instrument for the salvation of all- as the light of the world and the salt of the earth (cf. Mt. 5:13-16) it is sent forth into the whole world.

As Israel according to the flesh which wandered in the desert was already called the Church of God (2 Esd. 13:1; cf. Num. 20:4; Deut. 23:1 ff.), so too, the new Israel, which advances in this present era in search of a future and permanent city (cf. Heb. 13:14), is called also the Church of Christ (cf. Mt. 16:18). It is Christ indeed who has purchased it with his own blood (cf. Acts 20:28); he has filled it with his Spirit; he has provided means adapted to its visible and social union. AU those, who in faith look towards Jesus, the author of salvation and the principle of unity and peace, God has gathered together and established as the Church, that it may be for each and everyone the visible sacrament of this saving unity.[1] Destined to extend to all regions of the earth, it enters into human history, though it transcends at once all times and all racial boundaries. Advancing through trials and tribulations, the Church is strengthened by God's grace, promised to her by the Lord so that she may not waver from perfect fidelity, but remain the worthy bride of the Lord, until, through the cross, she may attain to that light which knows no setting.

10. Christ the Lord, high priest taken from among men (cf. Heb. 5: 1-5), made the new people "a kingdom of priests to God, his Father" (Apoc. 1:6; cf. 5:9-10). The baptized, by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood, that through all the works of Christian men they may offer spiritual sacrifices and proclaim the perfection of him who has called them out of darkness into his marvellous light (cf. 1 Pet. 2:4-10). Therefore all the disciples of Christ, persevering in prayer and praising God (cf. Acts 2:42-47), should present themselves as a sacrifice, living, holy and pleasing to God (cf. Rom. 12:1). They should everywhere on earth bear witness to Christ and give an answer to everyone who asks a reason for the hope of an eternal life which is theirs. (cf. 1 Pet. 3:15).

Though they differ essentially and not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are none the less ordered one to another; each in its own proper way shares in the one priesthood of Christ.[2] The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the eucharistic sacrifice and offers it to God in the name of all the people. The faithful indeed, by virtue of their royal priesthood, participate in the offering of the Eucharist.[3] They exercise that priesthood, too, by the reception of the sacraments, prayer and thanksgiving, the witness of a holy life, abnegation and active charity.

11. The sacred nature and organic structure of the priestly community is brought into operation through the sacraments and the exercise of virtues. Incorporated into the Church by Baptism, the faithful are appointed by their baptismal character to Christian religious worship; reborn as sons of God, they must profess before men the faith they have received from God through the Church.[4] By the sacrament of Confirmation they are more perfectly bound to the Church and are endowed with the special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread the faith by word and deed.[5]

Taking part in the eucharistic sacrifice, the source and summit of the Christian life, they offer the divine victim to God and themselves along with it.[6] And so it is that, both in the offering and in Holy Communion, each in his own way, though not of course indiscriminately, has his own part to play in the liturgical action. Then, strengthened by the body of Christ in the eucharistic communion, they manifest in a concrete way that unity of the People of God which this holy sacrament aptly signifies and admirably realizes.

Those who approach the sacrament of Penance obtain pardon from God's mercy for the offence committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which by charity, by example and by prayer labours for their conversion. By the sacred anointing of the sick and the prayer of the priests the whole Church commends those who are ill to the suffering and glorified Lord that he may raise them up and save them (cf. Jas. 5:14-16). And indeed she exhorts them to contribute to the good of the People of God by freely uniting themselves to the passion and death of Christ (cf. Rom. 8:17; Col. 1:24; Tim. 2:11-12; 1 Pet. 4:13). Those among the faithful who have received Holy Orders are appointed to nourish the Church with the word and grace of God in the name of Christ. Finally, in virtue of the sacrament of Matrimony by which they signify and share (cf. Eph. 5:32) the mystery of the unity and faithful love between Christ and the Church, Christian married couples help one another to attain holiness in their married life and in the rearing of their children. Hence by reason of their state in life and of their position they have their own gifts in the People of God (cf. 1 Cor. 7:7)[7] From the marriage of Christians there comes the family in which new citizens of human society are born and, by the grace of the Holy Spirit in Baptism, those are made children of God so that the People of God may be perpetuated throughout the centuries. In what might be regarded as the domestic Church, the parents, by word and example are the first heralds of the faith with regard to their children. They must foster the vocation which is proper to each child, and this with special care if it be to religion.

Strengthened by so many and such great means of salvation, all the faithful, whatever their condition or state--though each in his own way- -are called by the Lord to that perfection of sanctity by which the Father himself is perfect.

12. The holy People of God shares also in Christ's prophetic office: it spreads abroad a living witness to him, especially by a life of faith and love and by offering to God a sacrifice of praise, the fruit of lips praising his name (cf. Heb. 13:15). The whole body of the faithful who have an anointing that comes from the holy one (cf. 1 Jn. 2:20 and 27) cannot err in matters of belief. This characteristic is shown in the supernatural appreciation of the faith (sensus fidei) of the whole people, when, "from the bishops to the last of the faithful"[8] they manifest a universal consent in matters of faith and morals. By this appreciation of the faith, aroused and sustained by the Spirit of truth, the People of God, guided by the sacred teaching authority (magisterium), and obeying it, receives not the mere word of men, but truly the word of God (cf. 1 Th. 2:13), the faith once for all delivered to the saints (cf. Jude 3). The People unfailingly adheres to this faith, penetrates it more deeply with right judgment, and applies it more fully in daily life.

It is not only through the sacraments and the ministrations of the Church that the Holy Spirit makes holy the People, leads them and enriches them with his virtues. Allotting his gifts according as he wills (cf. Cor. 12:11), he also distributes special graces among the faithful of every rank. By these gifts he makes them fit and ready to undertake various tasks and offices for the renewal and building up of the Church, as it is written, "the manifestation of the Spirit is given to everyone for profit" (1 Cor. 12:7). Whether these charisms be very remarkable or more simple and widely diffused, they are to be received with thanksgiving and consolation since they are fitting and useful for the needs of the Church. Extraordinary gifts are not to be rashly desired, nor is it from them that the fruits of apostolic labours are to be presumptuously expected. Those who have charge over the Church should judge the genuineness and proper use of these gifts, through their office not indeed to extinguish the Spirit, but to test all things and hold fast to what is good. (cf. Th. 5:12 and 19-21).

13. All men are called to belong to the new People of God. This People therefore, whilst remaining one and only one, is to be spread throughout the whole world and to all ages in order that the design of God's will may be fulfilled: he made human nature one in the beginning and has decreed that all his children who were scattered should be finally gathered together as one (cf. John 11:52). It was for this purpose that God sent his Son, whom he appointed heir of all things (cf. Heb. 1:2), that he might be teacher, king and priest of all, the head of the new and universal People of God's sons. This, too, is why God sent the Spirit of his Son, the Lord and Giver of Life. The Spirit is, for the Church and for each and every believer, the principle of their union and unity in the teaching of the apostles and fellowship, in the breaking of bread and prayer (cf. Acts 2:42 Gk.).

The one People of God is accordingly present in all the nations of the earth, since its citizens, who are taken from all nations, are of a kingdom whose nature is not earthly but heavenly. All the faithful scattered throughout the world are in communion with each other in the Holy Spirit so that 'he who dwells in Rome knows those in most distant parts to be his members' (qui Romae sedet, Indos scit membrum suum esse).[9] Since the kingdom of Christ is not of this world (cf. Jn. 18:36), the Church or People of God which establishes this kingdom does not take away anything from the temporal welfare of any people. Rather she fosters and takes to herself, in so far as they are good, the abilities, the resources and customs of peoples. In so taking them to herself she purifies, strengthens and elevates them. The Church indeed is mindful that she must work with that king to whom the nations were given for an inheritance (cf. Ps. 2:8) and to whose city gifts are brought (cf. PS. 71[72]: 1O; Is. 60:4-7; Apoc. 21:24). This character of universality which adorns the People of God is a gift from the Lord himself whereby the Catholic ceaselessly and efficaciously seeks for the return of all humanity and all its goods under Christ the Head in the unity of his Spirit.[10] In virtue of this Catholicity each part contributes its own gifts to other parts and to the whole Church, so that the whole and each of the parts are strengthened by the common sharing of all things and by the common effort to attain to fullness in unity. Hence it is that the People of God is not only an assembly of various peoples, but in itself is made up of different ranks. This diversity among its members is either by reason of their duties-- some exercise the sacred ministry for the good of their brethren--or it is due to their condition and manner of life--many enter the religious state and, intending to sanctity by the narrower way, stimulate their brethren by their example. Holding a rightful place in the communion of the Church there are also particular Churches that retain their own traditions, without prejudice to the Chair of Peter which presides over the whole assembly of charity,[11] and protects their legitimate variety while at the same time taking care that these differences do not hinder unity, but rather contribute to it. Finally, between all the various parts of the Church there is a bond of close communion whereby spiritual riches, apostolic workers and temporal resources are shared. For the members of the People of God are called upon to share their goods, and the words of the apostle apply also to each of the Churches, 'according to the gift that each has received, administer it to one another as good stewards of the manifold grace of God' (1 Pet. 5:10).

All men are called to this Catholic unity which prefigures and promotes universal peace. And in different ways to it belong, or are related: the Catholic faithful, others who believe in Christ, and finally all mankind, called by God's grace to salvation.

14. This holy Council first of all turns its attention to the Catholic faithful. Basing itself on scripture and tradition, it teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and baptism (cf. Mk. 16:16; Jn. 3:5), and thereby affirmed at the same time the necessity of the Church which men enter through baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it, or to remain in it.

Fully incorporated into the Church are those who, possessing the Spirit of Christ, accept all the means of salvation given to the Church together with her entire organization, and who--by the bonds constituted by the profession of faith, the sacraments, ecclesiastical government, and communion--are joined in the visible structure of the Church of Christ, who rules her through the Supreme Pontiff and the bishops. Even though incorporated into the Church, one who does not however persevere in charity is not saved. He remains indeed in the bosom of the Church, but "in body" not "in heart."[12] All children of the Church should nevertheless remember that their exalted condition results, not from their own merits, but from the grace of Christ. If they fail to respond in thought, word and deed to that grace, not only shall they not be saved, but they shall be the more severely judged.[13]

Catechumens who, moved by the Holy Spirit, desire with an explicit intention to be incorporated into the Church, are by that very intention joined to her. With love and solicitude mother Church already embraces them as her own.

15. The Church knows that she is joined in many ways to the baptized who are honoured by the name of Christian, but who do not however profess the Catholic faith in its entirety or have not preserved unity or communion under the successor of Peter.[14] For there are many who hold sacred scripture in honour as a rule of faith and of life, who have a sincere religious zeal, who lovingly believe in God the Father Almighty and in Christ, the Son of God and the Saviour,[15] who are sealed by baptism which unites them to Christ, and who indeed recognize and receive other sacraments in their own Churches or ecclesiastical communities. Many of them possess the episcopate, celebrate the holy Eucharist and cultivate devotion of the Virgin Mother of God.[16] There is furthermore a sharing in prayer and spiritual benefits; these Christians are indeed in some real way joined to us in the Holy Spirit for, by his gifts and graces, his sanctifying power is also active in them and he has strengthened some of them even to the shedding of their blood. And so the Spirit stirs up desires and actions in all of Christ's disciples in order that all may be peaceably united, as Christ ordained, in one flock under one shepherd.[17] Mother Church never ceases to pray, hope and work that this may be achieved, and she exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the Church.

16. Finally, those who have not yet received the Gospel are related to the People of God in various ways.[18] There is, first, that people to which the covenants and promises were made, and from which Christ was born according to the flesh (cf. Rom. 9:4- 5): in view of the divine choice, they are a people most dear for the sake of the fathers, for the gifts of God are without repentance (cf. Rom. 11:29-29). But the plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Moslems: these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind's judge on the last day. Nor is God remote from those who in shadows and images seek the unknown God, since he gives to all men life and breath and all things (cf. Acts 17:25-28), and since the Saviour wills all men to be saved (cf. 1 Tim. 2:4). Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience- -those too many achieve eternal salvation.[19] Nor shall divine providence deny the assistance necessary for salvation to those who, without any fault of theirs, have not yet arrived at an explicit knowledge of God, and who, not without grace, strive to lead a good life. Whatever good or truth is found amongst them is considered by the Church to be a preparation for the Gospel[20] and given by him who enlightens all men that they may at length have life. But very often, deceived by the Evil One, men have become vain in their reasonings, have exchanged the truth of God for a lie and served the world rather than the Creator (cf. Rom. 1:21 and 25). Or else, living and dying in this world without God, they are exposed to ultimate despair. Hence to procure the glory of God and the salvation of all these, the Church, mindful of the Lord's command, "preach the Gospel to every creature" (Mk. 16:16) takes zealous care to foster the missions.

17. As he had been sent by the Father, the Son himself sent the apostles (cf. Jn. 20:21) saying, "go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all that I have commanded you; and behold I am with you all days even unto the consummation of the world" (Mt. 28:18-20). The Church has received this solemn command of Christ from the apostles, and she must fulfil it to the very ends of the earth (cf. Acts 1:8). Therefore, she makes the words of the apostle her own, "Woe to me if I do not preach the Gospel" (1 Cor. 9:16), and accordingly never ceases to send heralds of the Gospel until each time as the infant Churches are fully established, and can themselves continue the work of evangelization. For the Church is driven by the Holy Spirit to do her part for the full realization of the plan of God, who has constituted Christ as the source of salvation for the whole world. By her proclamation of the Gospel, she draws her hearers to receive and profess the faith, she prepares them for baptism, snatches them from the slavery of error, and she incorporates them into Christ so that in love for him they grow to full maturity. The effect of her work is that whatever good is found sown in the minds and hearts of men or in the rites and customs of peoples, these not only are preserved from destruction, but are purified, raised up, and perfected for the glory of God, the confusion of the devil, and the happiness of man. Each disciple of Christ has the obligation of spreading the faith to the best of his ability.[21] But if any believer can baptize, it is for the priests to complete the building up of the body in the eucharistic sacrifice, thus fulfilling the words of the prophet, "From the rising of the sun, even to going down, my name is great among the gentiles. And in every place there is a sacrifice, and there is offered to my name a clean offering" (Mal. 1:11).[22] Thus the Church prays and likewise labours so that into the People of God, the Body of the Lord and the Temple of the Holy Spirit, may pass the fullness of the whole world, and that in Christ, the head of all things, all honour and glory may be rendered to the Creator, the Father of the universe.

CHAPTER lII THE CHURCH IS HIERARCHICAL

18. In order to shepherd the People of God and to increase its numbers without cease, Christ the Lord set up in his Church a variety of offices which aim at the good of the whole body. The holders of office, who are invested with a sacred power, are, in fact, dedicated to promoting the interests of their brethren, so that all who belong to the People of God, and are consequently endowed with true Christian dignity, may, through their free and well ordered efforts towards a common goal, attain to salvation. This sacred synod, following in the steps of the First Vatican Council, teaches and declares with it that Jesus Christ, the eternal pastor, set up the holy Church by entrusting the apostles with their mission as he himself had been sent by the Father (cf. Jn. 20:21). He willed that their successors, the bishops namely, should be the shepherds in his Church until the end of the world. In order that the episcopate itself, however, might be one and undivided he put Peter at the head of the other apostles, and in him he set up a lasting and visible source and foundation of the unity both of faith and of communion.[1] This teaching concerning the institution, the permanence, the nature and import of the sacred primacy of the Roman Pontiff and his infallible teaching office, the sacred synod proposes anew to be firmly believed by all the faithful, and, proceeding undeviatingly with this same undertaking, it proposes to proclaim publicly and enunciate clearly the doctrine concerning bishops, successors of the apostles, who together with Peter's successor, the Vicar of Christ[2] and the visible head of the whole Church, direct the house of the living God.

19. The Lord Jesus, having prayed at length to the Father, called to himself those whom he willed and appointed twelve to be with him, whom he might send to preach the kingdom of God (cf. Mk. 3:13-19; Mt. 10:1- 42). These apostles (cf. Lk. 6:13) he constituted in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from amongst them (cf. Jn. 21:15-17). He sent them first of all to the children of Israel and then to all peoples (cf. Rom. 1:16), SO that, sharing in his power, they might make all peoples his disciples and sanctify and govern them (cf. Mt. 28:16-20; Mk. 16:15; Lk. 24:45-48; Jn. 20:21-23) and thus spread the Church and, administering it under the guidance of the Lord, shepherd it all days until the end of the world (cf. Mt. 28:20). They were fully confirmed in this mission on the day of Pentecost (cf. Acts 2:1- 26) according to the promise of the Lord: "You shall receive power when the Holy Ghost descends upon you; and you shall be my witnesses both in Jerusalem and in all Judea and Samaria, and to the remotest part of the earth" (Acts 1:8). By preaching everywhere the Gospel (cf. Mk. 16:20), welcomed and received under the influence of the Holy Spirit by those who hear it, the apostles gather together the universal Church, which the Lord founded upon the apostles and built upon blessed Peter their leader, the chief corner- stone being Christ Jesus himself (cf. Apoc. 21:14; Mt. 16:1118; Eph. 2:20).[3]

20. That divine mission, which was committed by Christ to the apostles, is destined to last until the end of the world (cf. Mt. 28:20), since the Gospel, which they were charged to hand on, is, for the Church, the principle of all its life for all time. For that very reason the apostles were careful to appoint successors in this hierarchically constituted society.

In fact, not only had they various helpers in their ministry,[4] but, in order that the mission entrusted to them might be continued after their death, they consigned, by will and testament, as it were, to their immediate collaborators the duty of completing and consolidating the work they had begun,[5] urging them to tend to the whole flock, in which the Holy Spirit had appointed them to shepherd the Church of God (cf. Acts 20:28). They accordingly designated such men and then made the ruling that likewise on their death other proven men should take over their ministry.[6] Amongst those various offices which have been exercised in the Church from the earliest times the chief place, according to the witness of tradition, is held by the function of those who, through their appointment to the dignity and responsibility of bishop, and in virtue consequently of the unbroken succession, going back to the beginning,[7] are regarded as transmitters of the apostolic line.[8] Thus, according to the testimony of St. Irenaeus, the apostolic tradition is manifested[9] and preserved[10] in the whole world by those who were made bishops by the apostles and by their successors down to our own time.

In that way, then, with priests and deacons as helpers,[11] the bishops received the charge of the community, presiding in God's stead over the flock[12] of which they are the shepherds in that they are teachers of doctrine, ministers of sacred worship and holders of office in government.[13] Moreover, just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops.[14] The sacred synod consequently teaches that the bishops have by divine institution taken the place of the apostles as pastors of the Church, [15] in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ (cf. Lk. 10:16).[16]

21. In the person of the bishops, then, to whom the priests render assistance, the Lord Jesus Christ, supreme high priest, is present in the midst of the faithful. Though seated at the right hand of God the Father, he is not absent from the assembly of his pontiffs;[17] on the contrary indeed, it is above all through their signal service that he preaches the Word of God to all peoples and administers without cease to the faithful the sacraments of faith; that through their paternal care (cf. 1 Cor. 4:15) he incorporates, by a supernatural rebirth, new members into his body; that finally, through their wisdom and prudence he directs and guides the people of the New Testament on their journey towards eternal beatitude. Chosen to shepherd the Lord's flock, these pastors are servants of Christ and stewards of the mysteries of God (cf. 1 Cor. 4:1), to whom entrusted the duty of affirming the Gospel of the grace of God (cf. Rom. 15:16; Acts 20:24), and of gloriously promulgating the Spirit and proclaiming justification (cf. 2 Cor. 3: 8- 9).

In order to fulfil such exalted functions, the apostles were endowed by Christ with a special outpouring of the Holy Spirit coming upon them (cf. Acts 1:8; 2:4; Jn. 20:22-23), and, by the imposition of hands, (cf. 1 Tim. 4:14; 2 Tim. 1:6-7) they passed on to their auxiliaries the gift of the Spirit, which is transmitted down to our day through episcopal consecration.[18] The holy synod teaches, moreover, that the fullness of the sacrament of Orders is conferred by episcopal consecration, that fullness, namely, which both in the liturgical tradition of the Church and in the language of the Fathers of the Church is called the high priesthood, the acme of the sacred ministry.[19] Now, episcopal consecration confers, together with the office of sanctifying, the duty also of teaching and ruling, which, however, of their very nature can be exercised only in hierarchical communion with the head and members of the college. In fact, from tradition, which is expressed especially in the liturgical rites and in the customs of both the Eastern and Western Church, it is abundantly clear that by the imposition of hands and through the words of the consecration, the grace of the Holy Spirit is gi