The doctrine of papal infallibility was not new and had been used by Pope Pius in defining as dogma, in 1854, the Immaculate Conception of Mary, the mother of Jesus. However, the proposal to define papal infallibility itself as dogma met with resistance, not because of doubts about the substance of the proposed definition, but because some considered it inopportune to take that step at that time. A minority, some 20 percent of the bishops, feared that defining papal infallibility would alienate some Catholics, create new difficulties for union with non-Catholics and would provoke interference by governments in Church affairs. Those who held this view included most of the German and Austro-Hungarian bishops, nearly half of the Americans, and one third of the French; of the Eastern Catholics, most of the Chaldaeans and Melkites, and a few Armenians shared this view. Only a few bishops appear to have had doubts about the dogma itself.
Discussion of the rest of the document on the nature of the Church was to continue when the bishops returned after a summer break. However, in the meanwhile the Franco-Prussian War broke out. With the swift German advance and the capture of Emperor Napoleon III, France was no longer in a position to protect the Pope's rule in Rome. Consequently, on 20 September 1870 the Kingdom of Italy captured Rome and annexed it. One month later, on 20 October 1870, Pope Pius IX suspended the Council indefinitely. It was never reconvened.Plan to leave Rome and rumours about reopening Council After the Capture of Rome and the suspension of the Council, Pius IX considered leaving Rome and reopening the Council. The following were confided by Otto von Bismarck to Moritz Busch: As a matter of fact, Pius IX has already asked whether we could grant him asylum. I have no objection to it—Cologne or Fulda. It would be passing strange, but after all not so inexplicable, and it would be very useful to us to be recognised by Catholics as what we really are, that is to say, the sole power now existing that is capable of protecting the head of their Church. [...] But the King [William I] will not consent. He is terribly afraid. He thinks all Prussia would be perverted and he himself would be obliged to become a Catholic. I told him, however, that if the Pope begged for asylum he could not refuse it. He would have to grant it as ruler of ten million Catholic subjects who would desire to see the head of their Church protected.Bucher brings me from upstairs instructions and material for a Rome despatch for the Kölnische Zeitung. It runs as follows: "Rumours have already been circulated on various occasions to the effect that the Pope intends to leave Rome. According to the latest of these the Council, which was adjourned in the summer, will be reopened at another place, some persons mentioning Malta and others Trent. [...] Doubtless the main object of this gathering will be to elicit from the assembled fathers a strong declaration in favour of the necessity of the Temporal Power. Obviously a secondary object of this Parliament of Bishops, convoked away from Rome, would be to demonstrate to Europe that the Vatican does not enjoy the necessary liberty, although the Act of Guarantee proves that the Italian Government, in its desire for reconciliation and its readiness to meet the wishes of the Curia, has actually done everything that lies in its power."
There was stronger opposition to the draft constitution on the nature of the Church, which at first did not include the question of papal infallibility, but the majority party in the Council, whose position on this matter was much stronger, brought it forward. It was decided to postpone discussion of everything in the draft except infallibility. On 13 July 1870, the section on infallibility was voted on: 451 voted simply in favour (placet), 88 against (non placet), and 62 in favour but on condition of some amendment (placet iuxta modum). This made evident what the final outcome would be, and some 60 members of the opposition left Rome so as not to be associated with approval of the document. The final vote, with a choice only between placet and non placet, was taken on 18 July 1870, with 433 votes in favour and only 2 against defining as a dogma the infallibility of the pope when speaking ex cathedra. The two votes against were cast by Bishop Aloisio Riccio, and Bishop Edward Fitzgerald. The dogmatic constitution states that the Pope has "full and supreme power of jurisdiction over the whole Church" (chapter 3:9); and that, when he "speaks ex cathedra, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals" (chapter 4:9). None of the bishops who had argued that proclaiming the definition was inopportune refused to accept it. Some Catholics, mainly of German language and largely inspired by the historian Johann Joseph Ignaz von Döllinger (who did not formally join the new group) formed the separate Old Catholic Church in protest.
E. Orthodox, Roman Catholic & Old Catholic Nicaea I (325) · Constantinople I (381) · Ephesus (431) · Chalcedon (451) · Constantinople II (553) · Constantinople III (680–81) · Nicaea II (787)
Eastern Orthodox only & partly recognized Constantinople IV (879–80) · Quinisext Council (692) · Constantinople V (1341–51) · Synod of Jerusalem (1672)
Roman Catholic only Constantinople IV (869–70) · Lateran I (1123) · Lateran II (1139) · Lateran III (1179) · Lateran IV (1215) · Lyon I (1245) · Lyon II (1274) · Vienne (1311–12) · Constance (1414–18) · Florence (1431–45) · Lateran V (1512–14) · Trent (1545–63) · Vatican I (1869–70) · Vatican II (1962–65)
Reformed (Calvinism) only Synod of Dort (1618–19) · Westminster Assembly (1643–49) Anglicans, Lutherans, Calvinists & other Protestants recognize the first four of these councils, and in some cases the first seven. Other Protestants have various views · Oriental Orthodoxy accepts the first three councils and the Assyrian Church of the East the first two.
Second Vatican Council is Not A Council of the Church established from 1962 to the present day. Convoked by Pope John XXIII presided
by His Holiness Pope John XXIII, & Pope Paul VI attendance up to 2540 onwards Topics of discussion The Church in itself, in relation to ecumenism and other religions, in relation to the modern world, renewal, liturgy, etc. Documents and statements 4 Constitutions: Dei Verbum (Dogmatic Constitution on Divine Revelation). Lumen Gentium (Dogmatic Constitution on the Church). Gaudium et Spes (Pastoral Constitution on the Church in the Modern World). Sacrosanctum Concilium (Constitution on Sacred Liturgy)
9 decrees: Ad Gentes (Mission Activity), Apostolicam Actuositatem (Lay People), Christus Dominus (Bishops in the Church), Inter Mirifica (Social Communication). Optatam Totius (Priestly Training), Orientalium Ecclesiarum (Eastern Churches), Perfectae Caritatis (Renewal of Religious Life), Presbyterorum Ordinis (Life of Priests), Unitatis Redintegratio (Ecumenism)
3 declarations: Dignitatis Humanae (Religious Freedom), Gravissimum Educationis (Christian Education), Nostra Aetate (Relations with Non-Christians)
The Second Vatican Council, commonly known as Vatican II, was the twenty-first Ecumenical Council of the Catholic Church. It opened under His Holiness Pope John XXIII on 11 October 1962 and closed under Pope Paul VI on 8 December 1965. Of those that took part in the council's opening session, four have become pontiffs to date: Cardinal Giovanni Battista Montini, who on succeeding Pope John XXIII took the name of Paul VI; Bishop Albino Luciani, the future Pope John Paul I; Bishop Karol Wojtyla, who became Pope John Paul II; and Father Joseph Ratzinger, present as a theological consultant who became Pope Benedict XVI.
Throughout the 1950s, theological and biblical studies of the Catholic Church had begun to sway away from the neo-scholasticism and biblical literalism that the reaction to Modernism had enforced since the First Vatican Council. This shift could be seen in theologians such as Karl Rahner S.J., Michael Herbert, and John Courtney Murray S.J. who looked to integrate modern human experience with church principles based on Jesus Christ, as well as others such as Yves Congar, Joseph Ratzinger and Henri de Lubac who looked to an accurate understanding of scripture and the early Church Fathers as a source of renewal ("ressourcement"). At the same time the world's bishops faced tremendous challenges driven by political, social, economic, and technological change. Some of these bishops sought new ways of addressing those challenges.
The First Vatican Council had been held nearly a century before but had been cut short when the Italian Army entered the city of Rome at the end of Italian unification. As a result, only deliberations on the role of the Papacy were completed, with examination of pastoral issues concerning the direction of the Church left unaddressed.
His Holiness Pope John XXIII, however, gave notice of his intention to convene the Council on 25 January 1959, less than three months after his election in October 1958. This sudden announcement, which caught the Curia by surprise, caused little initial official comment from Church insiders. Reaction to the announcement was widespread and largely positive from both religious and secular leaders outside the Catholic Church, and the council was formally summoned by the apostolic constitution Humanae Salutis on 25 December 1961. In various discussions before the Council actually convened, Pope John often said that it was time to open the windows of the Church to let in some fresh air. He invited other Christians outside of the Catholic Church to send observers to the Council. Acceptances came from both the Protestant denominations and Eastern Orthodox churches.
Late Antiquity (284–476) , Nicaea I · Constantinople I, Ephesus · Chalcedon, Early Middle Ages (476–1000), Constantinople II, Constantinople III, Nicaea II, Constantinople IV, High Middle Ages (1000–1300), Lateran I · Lateran II · Lateran III, Lateran IV · Lyon I · Lyon II, Late Middle Ages (1300–1500), Vienne · Constance · Florence, Early Modern Era (1500–1600), Lateran V · Trent, 19th and 20th centuries, Vatican I · Vatican II
Preparations for the Council took more than two years, and included work from 10 specialised commissions, people for mass media and Christian Unity, and a Central Commission for overall coordination. These groups, composed mostly of members of the Roman Curia, produced 987 proposed constituting sessions, making it the largest gathering in any council in church history. (This compares to Vatican I, where 737 attended, mostly from Europe.) Attendance varied in later sessions from 2,100 to over 2,300. In addition, a varying number of periti (Latin: "experts") were available for theological consultation — a group that turned out to have a major influence as the council went forward. Seventeen Orthodox Churches and Protestant denominations sent observers. More than three dozen representatives of other Christian communities were present at the opening session, and the number grew to nearly 100 by the end of the 4th Council Period.
1962 Opening by Pope John XXIII opened the Council on 11 October 1962 in a public session and read the declaration Gaudet Mater Ecclesia before the Council Fathers.13 October 1962 marked the initial working session of the Council. That day's agenda included the election for members of the ten conciliar commissions. Each would have sixteen elected and eight appointed members, and were expected to do most of the work of the Council. It had been expected that the members of the preparatory commissions, where the Curia was heavily represented, would be confirmed as the majorities on the conciliar commissions. Senior French Cardinal Achille Liénart addressed the Council, saying that the bishops could not intelligently vote for strangers. He asked that the vote be postponed to give all the bishops a chance to draw up their own lists. German Cardinal Josef Frings seconded that proposal, and the vote was postponed. The very first meeting of the Council adjourned after only fifteen minutes.
1963 the opening of the Second Session of Vatican II In the months prior to the second period, Pope Paul VI worked to correct some of the problems of organization and procedure that had been discovered during the first period. This included inviting additional lay Catholic and non-Catholic observers, reducing the number of proposed schemata to seventeen (which were made more general, in keeping with the pastoral nature of the council) and later eliminating the requirement of secrecy surrounding general sessions.Pope Paul VI's opening address on 29 September 1963 stressed the pastoral nature of the council, and set out four purposes for it:
1965, Eleven schemata remained unfinished at the end of the third period, and commissions worked to give them their final form. Schema 13, on the Church in the modern world, was revised by a commission that worked with the assistance of laymen. Pope Paul VI opened the last period of the Council on 14 September 1965 with the establishment of a Synod of Bishops. This more permanent structure was intended to preserve close cooperation of the bishops with the Pope after the council. The first business of the fourth period was the consideration of the decree on religious freedom, Dignitatis Humanae, one of the more controversial of the conciliar documents. The vote was 1,997 for to 224 against, a margin that widened even farther by the time the bishop's final signing of the decree. The principal work of the rest of the period was work on three documents, all of which were approved by the council fathers. The lengthened and revised pastoral constitution on the Church in the modern world, Gaudium et Spes, was followed by decrees on missionary activity, Ad Gentes and the ministry and life of priests, Presbyterorum Ordinis.
The council also gave final approval to other documents that had been considered in earlier sessions. This included decrees on the pastoral office of bishops (Christus Dominus), the life of persons in religious orders (expanded and modified from earlier sessions, finally titled Perfectæ Caritatis), education for the priesthood (Optatam Totius), Christian education (Gravissimum Educationis), and the role of the laity (Apostolicam Actuositatem).
One of the more controversial documents was Nostra Aetate, which stated that the Jews of the time of Christ, taken indiscriminately, and all Jews today are no more responsible for the death of Christ than Christians.
The bishops met to discuss the membership of the commissions, along with other issues, both in national and regional groups, as well as in more informal gatherings. The schematas from the preparatory sessions were thrown out, and new ones were created. When the council met on 16 October 1962, a new slate of commission members was presented and approved by the Council. One important change was a significant increase in membership from Central and Northern Europe, instead of countries such as Spain or Italy. More than 100 bishops from Africa, Asia, and Latin America were Dutch or Belgian and tended to associate with the bishops from those countries. These groups were led by Cardinals Bernardus Johannes Alfrink of the Netherlands and Leo Suenens of Belgium.
Issues considered during the sessions included liturgy, mass communications, the Eastern Catholic churches, and the nature of revelation. Most notably, the schema on revelation was rejected by a majority of bishops, and Pope John intervened to require its rewriting. After adjournment on 8 December, work began on preparations for the sessions scheduled for 1963. These preparations, however, were halted upon the death of Pope John XXIII on 3 June 1963, since an ecumenical council is automatically dissolved upon the death of the Pope who convened it. Pope Paul VI was elected on 21 June 1963 and immediately announced that the Council would continue.
1964 in the time between the second and third periods, the proposed schemata were further revised on the basis of comments from the council fathers. A number of topics were reduced to statements of fundamental propositions that could gain approval during the third period, with postconciliar commissions handling implementation of these measures. Eight religious and seven lay women observers were invited to the sessions of the third period, along with additional male lay observers. During this period, which began on 14 September 1964, the Council Fathers worked through a large volume of proposals. Schemata on ecumenism (Unitatis Redintegratio), the official view on Protestant and Eastern Orthodox "separated brethren", the Eastern Rite churches (Orientalium Ecclesiarum), and the Dogmatic Constitution of the Church (Lumen Gentium) were approved and promulgated by the Pope.
A votum or statement concerning the sacrament of marriage was submitted for the guidance of the commission revising the Code of Canon Law regarding a wide variety of juridicial, ceremonial, and pastoral issues. The bishops submitted this schema with a request for speedy approval, but the Pope did not act during the council. Pope Paul also instructed the bishops to defer the topic of contraception, which had arisen in part because of the advent of effective oral contraceptives, to a commission of clerical and lay experts that he had appointed.
Schemata on the life and ministry of priests and the missionary activity of the Church were rejected and sent back to commissions for complete rewriting. Work continued on the remaining schemata, in particular those on the Church in the modern world and religious freedom. There was controversy over revisions of the decree on religious freedom and the failure to vote on it during the third period, but Pope Paul promised that this schema would be the first to be reviewed in the next period.
Pope Paul closed the third period on November 21 by announcing a change in the Eucharistic fast and formally reaffirming Mary as "Mother of the Church".
True, the Jewish authorities and those who followed their lead pressed for the death of Christ; still, what happened in His passion cannot be charged against all the Jews, without distinction, then alive, nor against the Jews of today. Although the Church is the new people of God, the Jews should not be presented as rejected or accursed by God, as if this followed from the Holy Scriptures. All should see to it, then, that in catechetical work or in the preaching of the word of God they do not teach anything that does not conform to the truth of the Gospel and the spirit of Christ. Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone. A major event of the final days of the council was the act of Pope Paul and Orthodox Patriarch Athenagoras of a joint expression of regret for many of the past actions that had led up to the Great Schism between the western and eastern churches.
"The old story of the Samaritan has been the model of the spirituality of the council" (Paul VI., address, Dec. 7): On 8 December, the Council was formally closed, with the bishops professing their obedience to the Council's decrees. To help carry forward the work of the Council, Pope Paul: had earlier formed a Papal Commission for the Media of Social Communication to assist bishops with the pastoral use of these media; declared a jubilee from 1 January to 26 May 1966 to urge all Catholics to study and accept the decisions of the council and apply them in spiritual renewal; changed in 1965 the title and procedures of the Holy Office, giving it the name of the Sacred Congregation for the Doctrine of the Faith, as well as the titles and competences of other departments of the Roman curia; made permanent the secretariates for the Promotion of Christian Unity, for Non-Christian Religions, and for Non-Believers. Ecclesiology; Perhaps the most famous and most influential product of the council is the Dogmatic Constitution on the Church, Lumen Gentium.
In its first chapter, titled "The Mystery of the Church," is the famous statement that "the sole Church of Christ which in the Creed we profess to be one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as 'the pillar and mainstay of the truth.' This Church, constituted and organized as a society in the present world, subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him" (Lumen Gentium, 8). The document immediately adds: "Nevertheless, many elements of sanctification and of truth are found outside its visible confines."
One of the first issues considered by the council, and the matter that had the most immediate effect on the lives of individual Catholics, was the revision of the liturgy. The central idea was that there ought to be greater lay participation in the liturgy. In the mid-1960s, permissions were granted to celebrate most of the Mass in vernacular languages, including the Canon from 1967 onwards. Neither the Second Vatican Council nor the subsequent revision of the Roman Missal abolished Latin as the liturgical language of the Roman Rite: the official text of the Roman Missal, on which translations into vernacular languages are to be based, continues to be in Latin, and Latin can still be used in the celebration.
The role of the bishops of the Church was brought into renewed prominence, especially when seen collectively, as a college that has succeeded to that of the Apostles in teaching and governing the Church.
Post Vatican II history of the Catholic Church and Spirit of Vatican II "By the spirit of Vatican II" is meant to promote the teachings and intentions attributed to the Second Vatican Council in ways not limited to literal readings of its documents, but not in contradiction to the "letter" of the Council (cf. Saint Paul's phrase, "the letter kills, but the Spirit gives life").
The spirit of Vatican II is invoked for a great variety of ideas and attitudes. Bishop John Tong Hon of Hong Kong used it with regard merely to an openness to dialogue with others, saying: "We are guided by the spirit of Vatican II: only dialogue and negotiation can solve conflicts."