The Issue under the Issues

The discussions that occurred throughout the Second Vatican Council, which began in 1962 and ended in 1965 often became a heated replica of what occurs within the walls of of the United States Congress, British Parliament and many other bodies of leaders that exist when they come together to discuss what John Courtney Murray, SJ who was present at the Second Vatican Council as a peritus (Latin for expert) described as "the issue under the issues". These Council sessions were each held in about ten week periods.  The intervals beween the general Council rested with the bishops, archbishops, cardinals and their scholaly advisors, who actually did most of the work and the debating at the Council. According to Yves Congar, OP, another peritus and a momentous theologian in the Roman Catholic Church stated that after quite a few of the cardinals and bishops found the convocations earksome and exhausting that one cardinal petitioned the experts to remain silent unless questionsed to speed things up. Karl Rahner, S.J., another peritus and one of the most influential Roman Catholic theologians in the 20th century turned to Yves Congar and said, "What are we doing here?" 

I can't say that I blame him. 

So what is the underlying issue under all of issues discussed, debated, deliberated, argued and examined at the Second Vatican Council? 

CHANGE

Change. To modify, to examine and reconstruct, alter or replace something of the same kind that is newer, fresher and perhaps different. In the case of Vatican II, the intention was to modernize an institution to align it to be in touch with its times. Change. Allowing the refreshing breath of the Spirit of God to a usher in a wind of renewed faith and Christian mission. Change. To labor on behalf of unity, welcome, enthusiasm. Change -  a volcano of Aggiornamento- updating and change. This became a leitmotif of the Second Vatican Council. Some embraced the change and became prophets of the times. And as change always creates discomfort for others who were called "prophets of doom", others rejected and publicly resisted what now exists as the principal sixteen documents produced by the Second Vatican Council and changed the face of the current Roman Catholic Church. 

Why did Pope John XXIII call an ecumenical council?  A quick history 

The Catholic Church traditionally called an ecumenical council (world-wide, not local) to address a crisis. Was the Catholic Church in crisis in 1959? Other than in countries where Christianity was under persecution, like those under Communist domination, the post-World War II church projected an image of potent robustness. Churches were full. Catholic schools, hospitals and nursing homes were erected and staffed by thriving religious orders. Seminaries were full. Depending on the size of the parish, a rectory usually boasted a pastor and several or more curates who saw to the care of souls through multiple Sunday and daily Masses, long confessional lines and weekly devotions (i.e. Friday Stations of the Cross; Marian devotions, benediction, holy hours and other devotional services. 

So why mess with success? 

Cardinal Angelo Roncolli was voted in a conclave to be a pope because the cardinals thought that he was an old Italian cardinal who wouldn't change anything in the Catholic Church. After his election, Pope John XXIII described the impulse to call a council as a prompting from the Holy Spirit, an inclination that might be described as the grace of God. That inspiration came as much of a surprise to him as the stunned group of cardinals that he told about his intention to convene an ecumenical council three months into his papacy. His announcement was greeted with dumbfounded silence. At the first meeting of the Council, Cardinal Montini who later became Pope Paul the VI remarked to a friend, "This old holy boy doesn't realize what a hornet's nest he's stirred up." 

John’s intention for the council was a return to the basics of what it meant to be church. His vision reflected his own pastoral and human approach. Rather than seeing the church through the lens of doom, gloom and good old Catholic guilt, John saw possibility and promise. Rather than see the church through the lens of condemnation, John saw reconciliation and unity. Rather than see God as discriminating and judgmental, John saw God as inclusive, compassionate and all embracing. Here are some benchmarks of Pope John’s vision for the Council:

-        Renewal: To initiate a renewed vitality and enlightenment of the entire Christian people  

-        Dialogue: To invite dialogue by the faithful and separated communities in the spirit of Christian hospitality

-        Unify: To seek unity with fellow Christians through relationship building through the charisms of partnership, cooperation, pastoral presence and friendship in a model of persuasion and invitation

-        Restore: To restoring early church practices and return to the sources of the early Christian church and its rituals.

Pope John saw the council as a new Pentecost, an opportunity for the Spirit of God to invigorate the world through Christian faith and service in this time and place, here and now, to magnanimously share Christ with all peoples. John saw the need to update the church in a moment of aggiornamento – a renewal - modernizing the church to be in touch with the times and allowing the Spirit of God to usher in a fresh wind of change with renewed faith and Christian mission. Aggiornamento – updating - became a leitmotif of the Second Vatican Council.  

The Church draws its indispensable influence, its belief, its heritage and the meaning of its message to strive and to give strength and vitality to people who wish to adhere to not only its institution but to the very core and essence of their very being. In my opinion, the Church, the people of God need to examine these documents, particularly the first four Constitutions in light of the times we live in the here and now. The richness and wealth that the Council's goal remains a living, breathing work unity through truth.

However, these documents were written in the 1960's. Has the Church changed throughout the years? What have we learned? Who are we as Church in 2021? Do we have the courage to examine and re-exanine not only the documents forged by the Second Vatican Council but the pluck to examine ourselves as as people of God? Do we have the valor to change, to adapt, to allow the fresh air of grace to permeate our Church as a servant sacrament of holiness, of inclusivity, of mercy and God's justice and love? 

Change. The issue under the issues. 

God really does have a sense of humor.