Summary
1 Historical Background of the Second Vatican Council
1.1 First Vatican Council
1.2 Movements Preceding the Second Vatican Council
1.3 Reforms by Popes Pius X and Pius XI
1.4 Reforms by Pope Pius XII
2 Pope John XXIII
3 Preparation for the Second Vatican Council
4 The Novelty of the Second Vatican Council
5 Documents of the Second Vatican Council
6 The Four Constitutions of the Second Vatican Council
6.1 Sacrosanctum Concilium
6.2 Lumen gentium
6.3 Dei Verbum
6.4 Gaudium et spes
7 The Nine Decrees of the Second Vatican Council
8 The Three Declarations of the Second Vatican Council
9 The Latin American Episcopate at the Second Vatican Council
10 Relevance and Reception of the Second Vatican Council
11 References
1 Historical Background of the Second Vatican Council
1.1 First Vatican Council
The First Vatican Council (1869–1870) went down in history as an “unfinished council.” Due to circumstances imposed by the political-historical moment in Europe at the time, the conciliar fathers could not satisfactorily conclude the agenda proposed at this 19th-century council. Because of the Franco-Prussian War, and more precisely the invasion of Rome by Italian troops on September 20, 1870, Pope Pius IX, on October 20 of the same year, suspended the Council’s activities sine die. Thus, it was left to the popes who succeeded Pius IX to resume and complete the work of the First Vatican Council, which normally should be done through the convocation of a new conciliar assembly.
1.2 Movements Preceding the Second Vatican Council
In the years preceding Vatican II, in European Benedictine monasteries, the first steps were taken toward liturgical reform, as monks cultivated the study of liturgical sources through assiduous reading of the Church Fathers. This movement led to a shift in understanding liturgy not merely as the center of individual Christian piety but as a dynamic force for the spiritual renewal of society as a whole. Initiatives by Dom Prosper Guéranger (1805–1875) in the 19th century opened doors for this rejuvenation of liturgical life, first in monasteries and then in Catholic communities, while Dom Lambert Beauduin (1873–1960) began the liturgical movement proper. Also noteworthy was the influence of Austrian Jesuit Josef Andreas Jungmann (1889–1975), who in 1948 published, in two volumes, an important history of the Mass in the Roman rite, Missarum Solemnia.
In the field of theological reflection, efforts emerged to renew the way theology was done. Theologians like Johann Adam Möhler (1796–1838) of the Tübingen School and Matthias Scheeben (1835–1888) of Cologne were pioneers in linking ecclesiology with liturgy. Additionally, the Nouvelle Théologie (New Theology), which originated in France, proposed replacing scholastic theology with a theological synthesis that would more adequately respond to legitimate human needs and aspirations. The Nouvelle Théologie advocated the integration of Scripture, liturgy, and the Church Fathers. These new theological orientations were decisive reactions to the theology that informed the first preparatory drafts to be submitted to the conciliar fathers—drafts marked by curial mentality and a failure to engage the issues posed by contemporary history and society. These provisional texts still bore traces of Counter-Reformation language and anti-modernist combativeness. In this horizon of theological renewal, the contribution of many theologians was notable as they offered conferences in various venues around Rome, encouraging conciliar fathers to adopt new theological perspectives and to become sensitive to the “signs of the times” emerging from society as a whole.
One must not overlook the influence of the ecumenical movement on the Second Vatican Council. Born within the Protestant sphere, the ecumenical movement eventually inspired Catholic leaders and theologians to work, each within their competence, toward the pursuit of the visible unity of Christians. As an example, one may recall the work of the French Dominican theologian Yves Congar, Vraie et fausse réforme dans l’Église (True and False Reform in the Church), published in 1950.
The decades preceding the Council were also marked by the revival of the study of the Church Fathers. Worthy of mention in this regard was the endeavor of Jacques-Paul Migne, whose effort to publish patristic texts from the Latin tradition, as well as those from the Greek tradition with Latin translation, made such writings accessible to scholars who no longer had to rely on scattered editions of the Church Fathers. Later, around 1952, the Sources Chrétiennes (Christian Sources) collection was launched in France under the responsibility of Jesuit theologians Jean Daniélou and Henri de Lubac, which published patristic texts with French translations. Needless to say, the revisiting of the Church Fathers greatly enriched theological renewal in the decades before the Council.
The biblical movement was also decisive for the success of the Second Vatican Council, as it led to the adoption, within Catholicism, of a biblical hermeneutic that moved away from a fundamentalist reading of Sacred Scripture. This advance meant overcoming a moralistic interpretation of sacred writings, especially in preaching, as well as the use of Scripture for apologetic purposes against Protestants, for example. The biblical movement also fostered the abandonment of a certain mechanical conception of biblical inspiration, as if the Scripture texts were merely transcriptions by the hagiographer of a dictation from the Holy Spirit. Of particular importance in bringing fresh perspectives to Bible reading within the Roman Catholic Church was the publication of the encyclical letter Divino afflante Spiritu by Pope Pius XII, which opened the door for Catholic biblical scholars to engage in biblical studies using modern interpretative tools, such as form criticism, the historical-critical method, the history of civilizations surrounding the Jewish people, archaeology, and results from linguistic and hermeneutical studies.
1.3 Reforms by Popes Pius X and Pius XI
Some reform initiatives within the Roman Catholic Church immediately preceding Vatican II must be acknowledged, undertaken by twentieth-century popes. These measures contributed to maturing the decision to convene a new council. A few examples may be cited. Aiming to promote the participation of the faithful in the liturgy, Pope Pius X (1903–1914) mandated the use of Gregorian chant in parishes through the motu proprio Inter Sollicitudines on sacred music, from 1903, and encouraged frequent reception of the Eucharist. For his part, Pope Pius XI (1922–1939) encouraged lay participation in Church life, in harmony with the hierarchy, through the then influential “Catholic Action.”
1.4 Reforms by Pope Pius XII
Pope Pius XII (1939–1958) also promoted significant reforms in Church life, of which we shall mention just a few examples. Concerning Sacred Scripture studies, Pope Pacelli granted freedom for biblical research, with the resulting gains from the use of the historical-critical method in exegesis through the already mentioned encyclical letter Divino afflante Spiritu (cf. PIUS XII, 1943). Regarding liturgy, we may cite the publication of the encyclical Mediator Dei in 1947, and the promulgation in 1955 of the restored Holy Week (cf. SACRED CONGREGATION OF RITES, 1955), particularly the restructuring of the Paschal Triduum, with substantial gains in enriching the liturgical experience of the People of God. In any case, the convocation of a council, even if merely to conclude Vatican I, eventually occurred under the successor of Pius XII: Pope John XXIII (1958–1963).
2 Pope John XXIII
Angelo Giuseppe Roncalli was elected pope on October 28, 1958, at the age of 76. Before being chosen as Peter’s successor, he had served for 27 years in the diplomatic service of the Holy See, both in the East and the West, beginning in Bulgaria in 1925. Additionally, he had exercised pastoral ministry for six years as Patriarch of Venice. His episcopal motto was Obedience and Peace. Pope Roncalli made his intention to convene the Second Vatican Council public on January 25, 1959—only ninety days after his election as bishop of Rome! John XXIII solemnly inaugurated the conciliar work on October 11, 1962, with the speech Gaudet Mater Ecclesia, delivered before more than 2,800 bishops, as well as abbots and superiors general of male religious orders from 116 countries. In this address, John XXIII warned that Vatican II would not propose new doctrines, but would present the same and unchanging content of the Christian faith in a language accessible to twentieth-century men and women. Furthermore, Roncalli emphasized the pastoral orientation of the Council and reaffirmed that, in the face of errors, the Church “prefers to use the medicine of mercy rather than that of severity” (JOHN XXIII, 1962, 7.2). As Pope Paul VI (1963–1978) would say a little more than three years later, on the eve of the Council’s solemn conclusion: “The ancient story of the Good Samaritan was the paradigm of the Council’s spirituality” (Vian, 2006, p.156).
3 Preparation for the Second Vatican Council
According to the Ordo Concilii, a regulation promulgated by John XXIII on August 6, 1962, which provided guidelines for the organization of the conciliar work, a Central Preparatory Commission was established, as well as ten thematic commissions, tasked with preparing texts that would be submitted for the bishops’ consideration once gathered in the Vatican.
4 The Novelty of the Second Vatican Council
At the Second Vatican Council (1962–1965), the 21st in the history of the Church and, perhaps, the largest assembly in the history of humanity, the Church adopted a posture entirely different from those taken in past councils, from Nicaea to Vatican I. One can speak of a wholly original style. This time, the Church would not employ the condemnatory language typical of earlier councils, indicative of intransigence toward schismatic and/or heretical groups or toward those outside the Church who opposed her. In fact,
Vatican II so radically altered the legislative and judicial model that had prevailed since the First Council of Nicaea […] that it virtually abandoned it. In its place, Vatican II instituted a model largely based on persuasion and invitation. (O’Malley, 2012, p.28)
With regard to the issue of division among Christians, the Roman Catholic Church would begin to participate decisively in the ecumenical movement, and before the world, it would assume an attitude of dialogue, openness, and understanding (cf. Gaudium et spes). As an extremely original event, Vatican II introduced something new into conciliar tradition: seeking to correct certain deviations in the way the Church operated in the world without adopting a defensive and combative stance. It was, certainly, a “council of epochal transition,” in the words of Giuseppe Alberigo, a renowned historian of Vatican II (cf. Alberigo, 2005, pp.26 and 40).
5 Documents of the Second Vatican Council
The magisterium of the Second Vatican Council is recorded in sixteen documents: four constitutions (Sacrosanctum Concilium, Lumen Gentium, Dei Verbum, and Gaudium et Spes), nine decrees (Unitatis Redintegratio, Orientalium Ecclesiarum, Ad Gentes, Christus Dominus, Presbyterorum Ordinis, Perfectae Caritatis, Optatam Totius, Apostolicam Actuositatem, and Inter Mirifica), and three declarations (Gravissimum Educationis, Dignitatis Humanae, and Nostra Aetate).
6 The Four Constitutions of the Second Vatican Council
6.1 Sacrosanctum Concilium
The constitution Sacrosanctum Concilium, on the sacred liturgy, was the first conciliar document to be promulgated by Pope Paul VI, on December 4, 1963. A text that presented few difficulties to the conciliar assembly, it proposes liturgical reform for the good of the entire Church. The preamble of the constitution already presents a series of reasons why “the reform and promotion of the liturgy” are necessary (cf. SC 1; 3.1), which should be carried out in fidelity to Tradition (cf. SC 4). Therefore, the liturgical reform proposed by Vatican II was not a pursuit of novelty for novelty’s sake, but rather a recovery, within the Church’s two-thousand-year-old liturgical heritage, of a number of values that had been forgotten throughout her history. In this way, the liturgical reform materialized as a restoration of the centrality of the paschal mystery of Christ, Lord and Bridegroom of the Church.
Paragraphs 5 to 8 of the constitution present the mystery of Christ in the broad horizon of the history of salvation. Thus,
to accomplish the work of redemption, Christ is always present in His Church, especially in liturgical actions. He is present in the sacrifice of the Mass, whether in the person of the minister or, above all, under the Eucharistic species. He is present with His power in the Sacraments, so that when someone baptizes, it is Christ Himself who baptizes. He is present in His word, for it is He who speaks when Sacred Scripture is read in the Church. Finally, He is present when the Church prays and sings, He who promised: “Where two or three are gathered in my name, there am I in their midst” (Mt 18:20). (SC 7.1)
In the great work of redemption, “Christ always associates the Church with Himself, His beloved spouse, who calls upon her Lord and through Him renders worship to the Eternal Father” (SC 7.2). With these words, the Council emphasizes that the liturgy is not just any action of the Church, but “is considered the exercise of the priestly office of Christ” (SC 7.3); therefore, “being the work of Christ the priest and of His Body, which is the Church, it is the preeminent sacred action” (SC 7.4).
Worthy of note is the eschatological dimension of the liturgy. It is not an action confined to the realities of this world, but has the power to drive the Church toward its fulfillment in full communion with its Lord and Bridegroom. The Council explains:
through the earthly Liturgy we participate, as though tasting it in advance, in the heavenly Liturgy celebrated in the holy city of Jerusalem, toward which we journey as pilgrims, where Christ is seated at the right hand of God, minister of the sanctuary and of the true tabernacle (SC 8).
Therefore, the Council presents the liturgy as an ecclesial dynamic lived, indeed, in this world, but one that permanently animates the Church “to await the Savior, our Lord Jesus Christ, until He appears as our life and we appear with Him in glory” (cf. ibid.). Moreover, according to the Council, the veneration of the saints is included in this eschatological horizon (cf. ibid.). Thus, Vatican II intends to show the People of God, in the entirety of the Church’s liturgical life, the proper measure of devotion to the saints, to be practiced with due moderation, since Jesus Christ, the ultimate model and reference of Christian life, is the only mediator between human beings and God the Father.
Seeking to safeguard the Church’s kerygmatic commitment, the constitution Sacrosanctum Concilium affirms that “the sacred Liturgy does not exhaust the entire activity of the Church” (SC 9.1). That is, the recognition of the sacred character of the liturgy must not lead the Church to neglect its responsibility to proclaim the Gospel to those who have not yet received the Christian faith. Furthermore, the liturgy does not exhaust all the Church’s activity, insofar as it “is at once the end toward which the Church’s activity is directed and the source from which all its power flows” (SC 10.1). In other words, apostolic work must draw inspiration from the liturgy, precisely in what it contains as a dynamic of praise and glorification of God through Christ in the power of the Holy Spirit. And also the liturgy, especially the Eucharist, is the place where the Church is nourished in order to continue its pastoral mission (cf. SC 10.2). Of particular note here is the theme of eucharistic ecclesiology, highly valued by Eastern Tradition and emphasizing the local Church:
All must give the greatest importance to the liturgical life of the diocese, around the bishop, especially in the cathedral church, convinced that the principal manifestation of the Church is found in the full and active participation of the whole holy People of God in the same liturgical celebration, especially in the same Eucharist, in a single prayer, around the one altar presided over by the bishop surrounded by the presbyterate and ministers (SC 41.2).
6.2 Lumen gentium
The dogmatic constitution Lumen gentium (promulgated on November 21, 1964) presents the Council’s teaching on the mystery of the Church. Already in its structure, it reveals a total change in perspective compared to previous positions of the Roman Catholic Church. Since the draft constitution proposed by the theological commission of the Roman Curia (centered on the theme of the “Church militant”) was rejected and a new series of major themes was presented for the drafting of the said constitution — namely: the Church as mystery, the episcopate, the laity, and the call to holiness — the bishops made a revolutionary decision. After some discussions — which led to the definition of the following order of topics that would become the first chapters of Lumen gentium: Mystery of the Church, Hierarchy, and People of God — the conciliar fathers decided to present the Church first and foremost as a Christian community that mirrors the perfect community that is the Most Holy Trinity (ch. I: “The Mystery of the Church”) and that is inserted in human history (ch. II: “The People of God”), only afterward addressing the hierarchical structure of the Church (ch. III: “The Hierarchical Constitution of the Church, and in particular the Episcopate”). This choice was significant as it reflects the desire of the vast majority of the conciliar fathers to propose a “total ecclesiology,” that is, a self-understanding of the Church that recognizes all the baptized as belonging to it. The expression “total ecclesiology” should be understood in the context of Yves Congar’s critique, in which he noted that in a time when theological reflection on the Church considered only ecclesiastical governing ministries, ignoring the laity and religious, what was being done was simply hierarcology, not ecclesiology. That is to say: according to Vatican II, the Church is not composed only of bishops, priests, and religious, but of all who follow Christ, each in their vocation and state of life.
The next three chapters of Lumen gentium concern the vocation of all the baptized to holiness (ch. V: “The Universal Call to Holiness”), and the specific forms of living the Christian faith (ch. IV: “The Laity” and ch. VI: “Religious”). The penultimate chapter deals with the experience of the Church, which, amid tribulations and difficulties in this world, journeys toward its final consummation as the happy Bride of the Lamb (cf. Rev 19:7; 21:9): ch. VII: “The Eschatological Nature of the Pilgrim Church and its Union with the Heavenly Church.” Regarding conciliar Mariology, it was decided to include the theme of Mary within Lumen gentium, by appending a final chapter to the dogmatic constitution (ch. VIII: “The Blessed Virgin Mary, Mother of God, in the Mystery of Christ and the Church”). Mary is thus recognized as a follower and disciple of Jesus, and as an icon of the Church, due to her faithfulness and exemplary role in this same vocation of follower and disciple.
6.3 Dei Verbum
The dogmatic constitution Dei Verbum (promulgated on November 18, 1965) addresses the theme of divine revelation. Now, once it was understood that divine revelation is not merely a communication of ideas, but the self-communication of a God who wants to be with humanity, it was decided to speak of revelation in terms of the presence and action of the Word of God in human history, with the Word of God par excellence being a Person: the Word made flesh (cf. Jn 1:14). That is, more than revealing His will through the communication of doctrines, God reveals Himself as Emmanuel, God-with-us. Hence, one speaks of a single self-communication of God, which unfolds throughout the entire history of salvation and culminates in the Christ event, and is manifested through two means: Scripture and Tradition. Thus, the primacy and centrality of the Word of God in the Church was acknowledged.
A more attentive return to the Council of Trent (1545–1563) highlighted the exclusively interpretative character of Tradition regarding faith, since Scripture contains “the truths necessary for salvation” (cf. THOMAS AQUINAS, Summa Theologiae, I-II, qq. 106 and 108). Thus, Tradition holds a constitutive role only in matters of discipline and morals. Here, a significant conciliatory solution emerged: Vatican II established a distinction between the constitutive data of Scripture and the criteriological function of Tradition. Put differently: Scripture is the “norm that norms” (norma normans) and Tradition a “norm that is normed” (norma normata). In this way, an ecumenical balance of great value was achieved: neither the doctrine of the two sources (proper to Roman Catholic thought), nor the doctrine of sola Scriptura (characteristic of Lutheran thought). According to the dogmatic constitution Dei Verbum, Tradition has two meanings: (a) the content not found in Scripture; and (b) the living process of the transmission of Revelation in the Church. Tradition is Scripture within the Church. Through Tradition—its teaching, life, worship, etc.—the Church preserves and transmits to every generation “what she is” and “what she believes,” thanks to “the Holy Spirit, through whom the living voice of the Gospel resounds in the Church, and through her in the whole world” (DV 8).
Tradition takes concrete form in the Church Fathers, in the liturgy, in the symbols of faith (= the creeds), in the texts of councils, in magisterial interventions, in the lives of the saints, and in the daily witness of Christian faithful throughout time and across the world. The Church is the living Tradition and the axis of all transmission of Revelation through the ages. Thus, the revisiting of the past, which has nothing to do with nostalgia or traditionalism, allows the Church to renew herself and thereby remain faithful and dynamically obedient to the Lord. By turning to the past as an exercise of “memory in the Spirit,” the Church will always remain obedient and faithful to her Spouse, like the loving woman who seeks to hear the voice of her beloved (cf. the Song of Songs).
There is a meaningful detail in Dei Verbum: whereas the Council of Trent speaks of “traditions” (in the plural and with a lowercase “t”), the Second Vatican Council speaks of “Tradition” (in the singular and with an uppercase “T”). This clearly shows that Vatican II understood Tradition not as a mere transmission of doctrines and ideas, but as a unified whole, in which the parts harmoniously interact and which, ultimately, is indistinguishable from the very life of the Church.
6.4 Gaudium et spes
The pastoral constitution Gaudium et spes (promulgated on December 7, 1965) addresses the relationship between the Church and the world in which it exists. If in Trent and Vatican I the Church’s posture was one of clear hostility—in the former, toward Protestant reformers, and in the latter, toward the advocates of secular ideas stemming from the French Revolution—now the Church adopts an optimistic stance toward the world. It sees itself as a servant of humanity, a view already made clear in Lumen gentium and reiterated in Gaudium et spes: “The Church, in Christ, is in the nature of a sacrament—a sign and instrument, that is, of communion with God and of unity among all people” (LG 1, cf. GS 42.3). In this way, the Church acknowledges itself as “an expert in humanity” (Paul VI, 1965, pp. 878–85), making it sensitive to all human experiences, whether good or bad (cf. GS 1). Its vocation is to serve, which is why it can affirm that it is not driven by “any earthly ambition” (GS 3.2).
Because it is an “expert in humanity,” the Church reflects on the human being endowed with lofty aspirations (cf. GS 9) and whose heart remains restless due to the most profound questions (cf. GS 10; 21.4). And it does so respectfully, taking into account the innermost realm of the person: “Conscience is the most secret core and sanctuary of a man. There he is alone with God, whose voice echoes in his depths” (GS 16).
The solution to the problem of humanity is concisely expressed by the Council: “The mystery of man is truly illuminated only in the mystery of the incarnate Word” (GS 22.1). And this applies not only to Christians, for by assuming the human condition in all its dimensions, the Word has in some way united Himself with every human being (cf. GS 22.2). Furthermore, it should be emphasized that the assumption of human nature by the Son of God involves the loving participation of the Holy Spirit; indeed, “the Holy Spirit offers everyone the possibility of being associated with this paschal mystery, in a manner known only to God” (GS 22.5). Anthropology centered on Christ—that is, understanding man in light of the mystery of Christ—is, “at its core, a position that affirms that man is humanized only through divinization: the fullness to which we are called is unattainable without the help of grace” (ARCE, 2008, pp. 434–435).
The Gaudium et spes has been accused of being overly optimistic in its formulations. Aware of this criticism, the Synod of Bishops of 1985, convened to commemorate the twentieth anniversary of the Council’s conclusion, proposed the theology of the cross as a counterbalance to the contents of this pastoral constitution. That is, the insights and horizons opened by Gaudium et spes should be seen as driving principles for pastoral action that realistically considers the challenges and difficulties posed to the Church by the contemporary world.
7 The Nine Decrees of the Second Vatican Council
The means of social communication naturally drew the attention of the conciliar fathers, since it was unthinkable to consider evangelization in modern times without embracing the tools of mass communication, especially electronic media. In response, the decree Inter mirifica was promulgated on December 5, 1963.
The decree Unitatis redintegratio (November 21, 1964) clearly signals the Roman Catholic Church’s participation in the ecumenical movement. Its strength lies in its decisive commitment to overcoming prejudice toward “separated brethren” and in offering theological principles for discussing and resolving issues related to Christian division.
The decree Orientalium ecclesiarum (November 21, 1964) specifically addresses the Eastern Catholic Churches. It recognizes the values preserved in their Tradition, as well as their sacraments and ecclesial governance, contributing greatly to ecumenical dialogue.
Christus dominus (October 28, 1965) is the decree concerning the pastoral office of bishops. Before addressing the bishops’ specific responsibilities—teaching, sanctifying, and governing—the document presents the collegial character of their ministry, rooted in ecclesial tradition, emphasizing the collective concern of all bishops for the Church of Christ.
Institutes of consecrated life are called to renew themselves according to the spirit of the Council. This is evident in the decree Perfectae caritatis (October 28, 1965). The conciliar fathers acknowledged the value of religious life in the Church, manifested in its diverse and fruitful historical forms.
Not neglecting the formation of priests, the conciliar fathers addressed this topic in the decree Optatam totius (October 28, 1965). Emphasis was placed on the intention to promote a stronger spiritual formation of future priests, alongside an intellectual formation enabling them to engage in dialogue with the world.
In the ecclesial configuration suggested by the concept of the Church as the People of God, as articulated in Lumen gentium, the Council could not overlook the apostolate of the laity, addressed in the decree Apostolicam actuositatem (November 18, 1965). Ecclesial values such as the sensus fidelium and the common priesthood of the faithful provide a solid foundation for the involvement of lay faithful in the work of evangelization.
The Council gives detailed attention to priests in the decree Presbyterorum ordinis (December 7, 1965). As collaborators of the episcopal order, priests, following the example of bishops, must care for the well-being of the entire ecclesial body through their pastoral duties. The document offers guidance on fostering good relationships among priests themselves and between priests and the laity.
The conciliar conception of mission is established in the decree Ad gentes (December 7, 1965). Noteworthy is the Trinitarian structure of the document, which begins with the salvific design of the Father and the proper missions of the Son and the Holy Spirit.
8 The Three Declarations of the Second Vatican Council
The three declarations promulgated at the Second Vatican Council—Gravissimum educationis (December 28, 1965), Dignitatis humanae (December 28, 1965), and Nostra aetate (December 7, 1965)—concern Christian education, non-Christian religions, and religious freedom, respectively.
9 The Latin American Episcopate at the Second Vatican Council
“Latin America was the only continent that, upon arriving at the Council, already had a collegial episcopal structure, the Latin American Episcopal Council (CELAM), founded in Rio de Janeiro, Brazil, in 1955” (BEOZZO, 1998, p.823). This Latin American collegial spirit, still in its early stages at the start of the Council, developed as the Council advanced in its discussions and decisions. Moreover, the inspiring theme of the “Church of the Poor,” born from Latin American communities, gained some relevance in the conciliar debates—although it emerged in only a few passages of the approved documents—to the point of sparking the initiative known as the “Pact of the Catacombs.” This initiative consisted of bishops—not exclusively from Latin America—choosing to live simply in their dioceses and effectively committing themselves to the causes of the poor. Additionally, a reflection of these concerns was the promulgation by Pope Paul VI of the encyclical letter Populorum Progressio in 1967. It was up to the Latin American and Caribbean episcopate, in successive assemblies from MedellĂn to Aparecida, with advances and setbacks, to embrace the inspirations of the Second Vatican Council and use them to analyze the problems faced by Latin American peoples, who are embedded in structures marked by the socioeconomic exploitation of the poor.
10 Relevance and Reception of the Council
The teachings of the Second Vatican Council, of remarkable relevance, have not yet been fully assimilated by Catholic communities around the world. In reality, we are still in the process of receiving the doctrinal content of this great and surprising ecclesial event, concluded in December 1965. Beyond this effort—to receive the content of Vatican II—we must also defend it from interpretations of the conciliar documents that fail to respect the profound meaning of the doctrine they contain and the new way of presenting to men and women of all times “the beauty ever ancient and ever new, which is Christ the Lord” (cf. SAINT AUGUSTINE, Confessions 10,27). This means, beyond rereading its documents, recovering the deepest—and indeed divine—inspirations that underlie what is rightly considered the most significant and promising ecclesial event of the twentieth century.
Paulo CĂ©sar Barros, SJ, Department of Theology, FAJE
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