THE ECUMENICAL
COUNCILS
Adult Education,
Charles P. Poole, Jr.
1. Introduction
2. Dogmatic Constitution on the Church: Lumen Gentium
2.1. Chap. 1 The Mystery of the Church
2.2. Chap. 2
The People of God
2.3. Chap. 3
Hierarchical Structure of the Church
2.4. Chap. 4
The Laity
2.5. Chap. 5
The Call of the Whole Church to
Holiness
2.6 Chap. 6
Religious
2.7. Chap. 7
The Pilgrim Church
2.8. Chap. 8
The Role of the Virgin Mary
3. Pastoral Constitution on the Church in the
Modern World: Gaudium et Spes
3.1. Preface and Introductory Statement
3.2. Part 1
The Church and Man’s Calling
3.2.1 Chap. 1 The Dignity of the Human Person
3.2.2 Chap. 2 The Community of Mankind
3.2.3 Chap. 3 Man’s Activity Throughout the World
3.2.4 Chap. 4 Role of the Church
3.3
Part 2 Some Problems of Special Urgency
3.3.1 Chap. 1
Nobility of Marriage and the Family
3.3.2.
Chap 2
The Proper Development of Culture
3.3.3 Chap
3 Socioeconomic Life
3.3.4.
Chap 4 Life of the Political Community
3.3.5.
Chap 5 Peace and a Community of Nations
3.4. Conclusion
1. INTRODUCTION
Many
previous Councils had been assembled to respond to particular threats to the
Church, such as a heresy or a schism.
Instead. the Second Vatican Council was called to provide a positive
response to the challenges coming from contemporary society. To accomplish this, it was necessary to
update some aspects of the Church which had become somewhat antiquated. In addition it was time to establish closer
relations with other Christians who share many common aspirations. Pope John XXIII, and later Pope Paul VI, were
both anxious to see these things come to fruition. These aims also provided the motivations for
much that was accomplished at the Council.
Of
central importance was the Church, the nature of the Church, and the ways in
which it should be updated. The former
issue was treated in a Dogmatic
Constitution, and the latter in a Pastoral Constitution, and each will be
examined in turn. Together these two
documents constituted 36% of what the Council proclaimed.
The
Dogmatic Constitution does not define any new dogmas, but rather clarifies the
Church’s understanding of its nature. It
prepared the way for the Pastoral Constitution, the longest of the conciliar
documents, the Dogmatic Constitution being the second longest. Since Vatican II was a pastoral type Council,
the Pastoral Constitution was the key document for the implementation of the
Council recommendations. Many of the
issues discussed in this Constitution were elaborated upon further in
individual conciliar documents. It was the only major document to be originally
proposed on the floor of the Council, and was also one of the last four
documents that were approved at the concluding session on December 7,
1965.
2. DOGMATIC
CONSTITUTION ON THE CHURCH
LUMEN GENTIUM
2.1. Chap. 1
The Mystery of the Church
In
chapter I the Constitution begins with a novel concept, stating that “The
Church is a kind of sacrament or sign of intimate union with God, and of the
unity of all mankind (#1).” This
conforms to the Baltimore Catechism definition of a sacrament as an outward
sign instituted by Christ to give grace.
It defines the task of the Church as “bringing all men to full union with Christ,” all people, not just
Catholics. It insists that “The
eternal Father . . . planned to assemble in the Holy Church all
those who would believe in Christ (#2).”
She was prepared for this “throughout the history of the people of
Israel” and “in our era of time the Church was made manifest by the outpouring
of the Spirit.“ The Constitution further
specifies the Church’s “mission to
proclaim and to establish among all peoples the kingdom of Christ and of
God.” This is a very traditional view of
the nature of the Church, a missionary institution, one that emphasizes
reaching out to all peoples of the world to teach them about the Good News of the kingdom of
Christ. It recalls the ending of the
Gospel of Matthew (28:19) “Go ye
therefore, and teach all nations.”
In #8
the statement is made, “The Church, constituted and organized in the world as a
society, subsists in (Latin: subsistit in)
the Catholic Church, which is governed by the successor of Peter and by the
bishops in union with that successor, although many elements of sanctification
and of truth can be found outside her visible structure.” Thus in this context
the word “subsist” seems to be weaker than the word “is” would be. There appears to be a distinction being made
between the presently existing Catholic Church and the true Catholic Church,
with the former subsisting in the latter, rather than actually being the
latter. Is there an implication that
other Christian churches which possess “many elements of sanctification and of
truth” might perhaps have a lesser but nonetheless actual subsistence in the latter true
Catholic Church. Catholicism agrees that
many Protestant Churches have elements of sanctification because their baptisms as valid, and they have
elements of truth because they acknowledge the Nicene Creed. This will be examined further in the Decree
on Ecumenism. This view of the nature of
the presently existing Roman Catholic Church is a very humble one, contrasting
with statements of former Councils which
some would judge as arrogant.
2.2. Chap. 2.
The People of God
The
title The People of God” for the Church is justified by the quotation from 1
Pet. 2:9-10.“ A chosen race, a royal
priesthood, a holy nation, a purchased people,
. . . You who at times past were not a people, but are now the People of
God (#9).” The People of God does not include everyone, but it is nevertheless
“an instrument for the redemption of all.“ The faithful “exercise their royal
priesthood by receiving the sacraments, by prayer and thanksgiving, by the
witness of a holy life, and by self-denial and active charity (#10).”
This
chapter comments on those who are already Catholics: “By the Sacrament of Confirmation . . . they
are more strictly obliged to spread and defend the faith both by word and by
deed as true witnesses of Christ (#11),” and
“The body of the faithful as a whole
. . . cannot err in matters of
belief (#12).”
This chapter (#14) emphasizes “the necessity of faith and
baptism . . . and . . . of the Church”
when it says, “Whosoever, therefore, knowing that the Catholic Church was made necessary
by God through Jesus Christ, would refuse to enter her or to remain in her
could not be saved.” This explains the
third century adage “extra ecclesiam
nulla salus“ (outside the Church there is no salvation) of St. Cyprian of
Carthage. It is balanced by mentioning
that the Church is linked to baptized non-Catholics “who honor Sacred
scripture, taking it as a norm of belief and of action . . . (and) lovingly believe in God, the Father
Almighty and in Christ, Son of God and Savior . . . They also recognize and
receive other sacraments within their own Churches and ecclesial
communities.” This suggests a more
up-to-date adage infra ecclesias ampla
salus , ‘within the Churches ample salvation,’ referring to the Christian
churches. The next paragraph, (#15),
extends this further by saying, “Those also can attain to everlasting salvation
who, through no fault of their own, do not know the gospel of Christ or his
Church, yet sincerely seek God and, moved by grace, strive by their deeds to do
his will as it is known to them through the dictates of conscience.” The next sentence extends this availability
of salvation to sincere atheists who “have not yet arrived at an explicit
knowledge of God.” All can be saved by
following “the dictates of conscience.”
Thus we can say in general that “ extra
“ecclesiam ampla salus,” or “outside the Church there is ample salvation”
available for all. The Council does not
mention any of these updated Latin adages.
However the final paragraph of this chapter (#17) balances the preceding
by mentioning “Christ as the source of
salvation for the whole world,” and reminding us that the obligation “of
spreading the faith is imposed on every disciple of Christ.” This is a great deal to ponder. The decree on Ecumenism (Unitatis Redintegratio)
expands further on these ideas.
2.3. Chap.
3. Hierarchical Structure of the Church.
The
chapter begins with the observation that (#18)
“Christ the Lord instituted in his Church a variety of ministries.” The chapter does note that (#22) “A council
is never ecumenical unless it is confirmed or at least accepted as such by the
successor of Peter,” but the major emphasis is on the role of the bishops. There is an emphasis on collegiality, or the
solemn manner in which the college or body of bishops exercises its authority
together with the Pope in communion with the Church. Episcopal consecration confers the offices of
sanctifying, teaching, and governing.
Concerning the relationship between priests and bishops the Council says
(#28) “Let priests sincerely look upon the bishop as their father, and
reverently obey him. And let the bishop
regard his priests who are his coworkers, as sons and friends.”
The
chapter ends with the deacons who are “at a lower level of the hierarchy (29).”
The diaconate is to be restored, and the duties of deacons include
baptizing, bringing Viaticum to the dying, diaconating at Mass, and officiating at marriages, funerals, and
burial services.
2.4. Chap.
4. The Laity.
The
laity “are in their own way made sharers in the priestly, prophetic, and kingly
functions of Christ (31).” It is
characteristic of the laity that they “by their very vocation, seek the kingdom
of God by engaging in temporal affairs and by ordering them by the plan of
God.” They are called upon “to expend
all their energy for the growth of the Church and its continuous
sanctification.” The phrase “expend all
their energy” seems unrealistic. They
are urged to carefully distinguish between and to harmonize “those rights and
duties which are theirs as members of the Church, and those which they have as
members of human society.” This is a
very important observation since conflicts can arise between the two.
2.5. Chap. 5.
The Call of the Whole Church to Holiness
This
chapter emphasizes that every member of the Church is “called to the fullness
of the Christian life, and to the perfection of charity (#40).”
2.6 Chap.
6. Religious
The
chapter begins (#43) by stating that “the evangelical counsels of chastity
dedicated to God, poverty, and obedience
are based upon the words and the example of the Lord.” It
discusses the religious state of life which is based on these
counsels.
2.7. Chap.
7. The Pilgrim Church.
The
actual title of this chapter, The Ecumenical Nature of the Pilgrim Church and
Her Union with the Heavenly Church” is much longer then our abbreviated one,
and it gives some idea of the themes that are developed here. For example, we read that “The Church is marked with a genuine though
imperfect holiness (48)” and further, that we must cultivate “with great piety
the memory of the dead (50).”
2.8. Chap.
8. The Role of the Virgin Mary.
Many
of the Council Fathers wanted to follow the original plan of proclaiming a
separate document on the Blessed Virgin, but this proposal lost by a very small
margin (1114-1074) of the votes. It was
then decided to append the discussion of the Virgin Mary to the Dogmatic
Constitution on the Church. From one
point of view (#53) Mary “is one with all human beings in their need for
salvation,” and from another point of view (#53) “she is also hailed as a
pre-eminent and altogether singular member of the Church.” As a result “the Catholic Church honors her
with filial affection and piety as a most beloved mother.” This Constitution seeks to clarify both her
role in the mystery of the Incarnation and the Mystical Body, as well as the
duties of redeemed mankind toward her.
The
role of Mary was prophetically foreshadowed in the Old Testament, was described
in the Gospels (#55), was discussed by the Fathers of the Church (#56), and was
emphasized by the papal proclamations of her Immaculate Conception and her
Assumption into heaven (#59). We further read (#57) that the union (coniunctio, joining together) of the
Mother and the Son in the work of salvation was manifested from the time of
Christ’s virginal conception up to His death.”
In
the next section on the Blessed Virgin and the Church the previous quotation is
put in perspective by the statement (#60),
“There is . . . one Mediator between God and men, himself man, Christ
Jesus,” and the further statement (#60), “the maternal duty (munus, office or function) of Mary
toward men in no way obscures or diminishes the unique mediation of
Christ.” Since “Mary cares for” people in
the world she “is invoked by the Church under the titles of Advocate,
Auxiliatrix, Adjutrix, and Mediator.
These, however, are to be so
understood that they neither take away form nor add anything to the dignity and
efficacy of Christ the one Mediator.” We read further: “The Church does not
hesitate to profess this subordinate role of Mary.”
The
section ends with a statement that reflects the famous adage of Louis de
Montfort
Ad Jesum per
Mariam, or
“to Jesus through Mary.” The statement
is: “For Mary figured profoundly in the history of salvation and in a certain
way unites and mirrors within herself the central truths of the faith. Hence when she is being preached and
venerated, she summons the faithful to her Son and His sacrifice, and to love
for the Father.”
The
next section on Devotion to the Blessed Virgin begins with the observation
(#66) that “After the Council of Ephesus (431 AD) the cult of the People of
God toward Mary wonderfully increased in
veneration and love . . . Still, it differs essentially from the cult of
adoration which is offered to the Incarnate Word, as well as to the Father and
the Holy Spirit.” The Constitution ends
with a short section on Mary, a sign of Sure Hope and Solace for God’s People
in Pilgrimage.
This
final chapter on the Virgin Mary seems to be written in such a way that it
alternates between passages that foster devotion to Mary, and passages of
reassurance that such devotion in no way detracts from the higher level
adoration due to God, to the Father, the
Son, and the Holy Spirit
3. PASTORAL
CONSTITUTION ON THE CHURCH
IN THE MODERN WORLD
GAUDIUM ET SPES
3.1. Preface
and Introductory Statement
At
the beginning the document provides its rationale “The Council yearns to explain
to everyone how it conceives of the presence and activity of the Church in the
world today (#2).” It is a world in
which “the human race is passing through a new stage of its history.” The aim of the Council is made clear in the
concluding sentence of the Introduction: “The Council wishes to speak to all
men in order to illuminate the mystery of man and to cooperate in finding the
solution to the outstanding problems of our time.”
3.2. Part
1 The Church and Man’s Calling
Concerning
the People of God “it labors to decipher authentic signs of God’s presence and
purpose in the happenings, needs, and desires in which this People has a part
along with other men of our age ... This Council, first of all, wishes to
assess in this light those values which are most highly prized today, and to
relate them to their divine source (#11).”
3.2.1. Chap.
1 The Dignity of the Human Person
This
chapter begins by asserting that man is made in God’s image. However, “all of human life, whether
individual or collective, shows itself to be a dramatic struggle between good
and evil; between, light and darkness (#13).” Conscience is our guide in this
struggle. ”For man has in his heart a law written by God. To obey it is the very dignity of man;
according to it he will be judged (#16).”
In conclusion “Man achieves such dignity when, emancipating himself from
all captivity to passion, he pursues his goal in spontaneous choice for what is
good (#17).” Concerning the mystery of
death “man has been created by God for a blissful purpose beyond the reach of
earthly misery.” The chapter continues
with a discussion of atheism, and then ends with the observation that “in
Christ the riddles of sorrow and death grow meaningful.”
3.2.2. Chap.
2 The Community of Mankind
The
chapter begins by observing that the modern world is characterized by a
“growing interdependence of men one on the other (#23).” In this situation “love for God and neighbor
is the first and greatest commandment (#24).”
In a community “the goal of all social institutions is and must be the
human person,” or from a broader perspective it is “the common good, that is,
the sum of those conditions of social life which allow social groups and their
individual members relatively thorough and ready access to their own
fulfillment.” This mandate is made more
specific in the following admonition “there must be made available to all men
everything necessary for leading a life truly human, such as food, clothing,
and shelter; the right to choose a state of life freely and to found a family,
the right to education, to employment, to a good reputation, to respect, to
appropriate information, to activity in accord with the upright norm of one’s
own conscience, to protection of privacy and to rightful freedom in matters of
religion, too. “Hence, the social order
and its development must unceasingly work to the benefit of the human person
(#26).”
The
Council stresses reverence for the human person when it asserts: “whatever is
opposed to life itself, such as any type of murder, genocide, abortion,
euthanasia, or willful self-destruction, whatever violates the integrity of the
human person, such as mutilation, torments inflicted on body or mind, attempts
to coerce the will itself; whatever insults human dignity such as subhuman
living conditions; arbitrary imprisonment, deportation, slavery, prostitution,
the selling of women and children; as well as disgraceful working conditions,
where men are treated as mere tools for profit, rather than as free and responsible
persons; all these things and others alike are infamies indeed (#27).”
The
mandate for reverence and love is broader still. “Respect and love ought to be
extended also to those who think and act differently than we do in social,
political, and religious matters.” It
extends even further “The teaching of Christ even requires that we forgive
injuries, and extend the law of love to include every enemy.” Also “every type of discrimination, whether
social or cultural, whether based on sex, race, color, social condition,
language, or religion, is to be overcome and eradicated as contrary to God’s
intent (#29).” Adequate living
conditions are necessary for a person “to become conscious of his dignity.”
3.2.3. Chap.
3 Man’s Activity Throughout the World
The
chapter begins by observing that “the human family is gradually recognizing
that it comprises a single world community and is making itself so (#33).” It continues “The norm of human activity is
this: that in accord with the divine plan and will, it should harmonize with
the
genuine good of the human race, and allow men as
individuals of society to pursue their total vocation, and fulfil it
(#35).” As a scientist I was very
pleased to read that the Constitution supports scientific research: “If
methodical investigation within every branch of learning is carried out in a
genuinely scientific manner and in accord with moral norms, it never conflicts
with faith. For earthly matters and the
concerns of faith derive from the same God.
Indeed whoever labors to penetrate the secrets of reality, with a humble
and steady mind. is, even unawares, being led by the hand of God, who holds all
things in existence, and gives them their identity. Consequently, we cannot but deplore certain
habits of mind, sometimes found too among Christians, which do not attend
sufficiently to the rightful independence of science (#36).” It adds later “Christ’s Church, trusting in
the design of the Creator, acknowledges that human progress can serve men’s
true happiness.” The section ends with a
quotation from Luke 9:25: “It profits a man nothing if he gain the whole world
and lose himself.”
3.2.4. Chap.
4 Role of the Church
This
chapter concerns the role of the Church in rhe Modern World in which “the
earthly and heavenly cities penetrate each other. . . .
The Church believes that she can contribute greatly toward making the
family of man and its history more human.”
This will be carried out as a cooperative and ecumenical endeavor: “The
Catholic Church gladly holds in high esteem the things which other Christian
Churches or ecclesial communities have done or are doing cooperatively by way
of achieving the same goal (#40).”
The
Council objects to two opposite attitudes that are prevalent among Christians. On the one hand it objects to those “who
think that religion consists in acts of worship alone and in the discharge of
certain moral obligations,” and on the other hand it objects to those who
“plunge themselves into earthly affairs in such a way as to imply that they are
altogether divorced from the religious life.
. . . The Christian who neglects
his temporal duties neglects his duties toward his neighbor and even God, and
jeopardizes his eternal salvation. . .
. Secular duties and activities belong
properly although not exclusively to laymen (#43).” The statement about neglecting secular
duties is a strong one indeed. Another
strong statement is: “Laymen should also know that it is generally the function
of their well informed Christian conscience to see that the divine law is
inscribed in the life of the earthly city (#43).” It is not clear to which divine laws this
refers. A less pointed statement follows
later, namely, that the purpose of the Church has been “to adapt the Gospel to the grasp of all as
well as to the needs of the learned, insofar as such was appropriate
(#44).”
3.3 Part 2.
Some Problems of Special Urgency
Part
2 of this Constitution treats “a number of particularly urgent needs
characterizing the present age,” namely: “Marriage and the family, human
culture, life in its economic, social, and political dimensions, the bonds
between the family of nations, and peace (#46).”
3.3.1. Chap.
1 Nobility of Marriage and the Family
This
section begins negatively by enumerating several “disfigurements (deformationes)”associated with marriage,
such as polygamy, so-called free love, excessive self love, worship of pleasure, and illicit
practices against human generation. This
is followed by affirmation of the traditional Catholic approach to
marriage. On the positive side there is
a repeated emphasis on conjugal love: “By their very nature the institutions of
matrimony and conjugal love are ordained
to the procreation and education of children, and find in them their ultimate
crown (#48).” The “duty to procreate” is
emphasized: “Married Christians glorify the Creator and arrive toward
fulfillment in Christ when, with a generous human and Christian sense of
responsibility, they acquit themselves of the duty to procreate.” Concerning abortion and contraception we
read: “From the moment of conception life must be guarded with the greatest
care, while abortion and infanticide are unspeakable crimes. . . .
Sons of the Church may not undertake methods regulating procreation
which are found blameworthy by the teaching authority of the Church
(#51).” The Council affirmed that “the
children, especially the younger among them, need the care of their mother at
home (#52).” This chapter ends with the rather remarkable statement: “Those,
too, who are skilled in other sciences, notably the medical, biological, social
and psychological, can considerably advance the welfare of marriage and the
family, along with peace of conscience, if by pooling their efforts they labor
to explain more thoroughly the conditions favoring a proper regulation of
births (#52).”
3.3.2. Chap.
2 The Proper Development of
Culture
This
chapter begins with some definitions, such as: “The word “culture” in its
general sense indicates all those factors by with man refines and unfolds his
meaningful spiritual and bodily qualities (#53).” For the proper development of their culture:
”Christians, on pilgrimage toward the heavenly city, should seek and savor the
things that are above (#57).” The
Council defends a broad human freedom of inquiry and expression: “Culture has
constant need of a just freedom if it is to develop. The First Vatican Council
taught that there are “two orders of knowledge” which are distinct, namely
faith and reason. “When the human arts and sciences are practiced they use
their own principles and their proper method, each in its own domain.” Hence “This sacred Synod affirms the
legitimate autonomy of human culture and especially of the sciences.” It further affirms that “within the limits of
morality and the general welfare, a man is free to search for the truth, voice
his mind, and publicize it (#59).”
The
right to culture must be recognized and implemented. It is now possible to liberate most people
from ignorance. Everyone must be
provided with a sufficient amount of cultural benefits, and men capable of
higher education should have the opportunity to pursue it. “Everyone should acknowledge and favor the
proper and necessary participation of women in cultural life (#60).” The faithful should “blend modern science and
its theories with Christian morality and doctrine (#62).” The Council hopes that “many laymen will
receive an appropriate formation in the sacred sciences. “All the faithful, clerical and lay, possess
a lawful freedom of inquiry and of thought, and the freedom to express their
minds humbly and courageously about these matters in which they enjoy
competence (#62).” This idea of freedom has been a recurring
theme.
3.3.3
Chap. 3 Socioeconomic Life
The
Constitution observes that the “Modern economy is marked by man’s increasing
dominion over nature (#63).” Modern
economy is also marked by widespread inequalities, so
“If the demands of justice and equality are to be
satisfied, vigorous efforts must be made, without violence to rights of
persons, or the natural characteristics
of each country, to remove as quickly as possible the immense inequalities
which now exist (#66).” There are also
comments on just wages and adequate working conditions, keeping families from
becoming insecure and precarious, rights to form labor unions, and civil
liberties. Finally the Council affirmed
“the right to have a share of earthly goods sufficient for oneself and one’s
family belongs to everyone (#69).”
3.3.4. Chap.
4 Life of the Political Community
“A
keener awareness of human dignity” leads people to desire “the rights of free assembly, of common
action, of expressing personal opinions, and of professing a religion both
privately and publically (#73).” Concerning
Church-state relations “It is highly important . . . that a proper view exist
of the relation between the political community and the Church” in order that
“the faithful will be able to make a clear distinction between what a Christian
conscience leads them to do in their own name a citizens, whether as
individuals or in association, and what they do in the name of the Church and
in union with her shepherds (#76).”
3.3.5. Chap.
5 Peace and a Community of Nations
“Peace
is not merely the absence of war (#78).”
Rather “Peace results from that harmony built into the human race by its
divine Founder, and actualized by men as they search for ever greater justice
(#78).” In this chapter several
significant statements are made concerning war and peace:
1.
“The complexity of the modern world and the intricacy of international
relations allow guerilla warfare to be drawn out by new methods of deceit and
subversion. In many cases the use of
terrorism is regarded as a new way to wage war (#79).”
2. “Governments cannot be denied the right to
legitimate defense once every means of peaceful settlement has been exhausted
(#79).”
3.
“Those who are pledged to the defense of their country as members of its armed
forces should regard themselves as agents of security and freedom on behalf of
their people. As long as they fulfill
this role properly, they are making a genuine contribution to the establishment
of peace (#79).”
4. “This most holy Synod makes its own
condemnation of total war already pronounced by recent Popes, and issues the
following declaration: An act of war aimed indiscriminately at the destruction
of entire cities or of extensive areas along with their population is a crime
against God and man himself. It merits
unequivocal and unhesitating condemnation (#80).”
5. “Peace must be born of mutual trust between
nations, rather than imposed on them through fear opf one another’s weapons
(#82).”
6. “If peace is to be established, the primary
requisite is to eradicate the causes of
dissension
among men (#83).”
The
Council speaks highly of the role of international organizations, and of
international cooperation at the economic level. Advanced nations have an obligation to help
developing peoples. The council makes
the remarkable statement “International cooperation becomes supremely necessary
with respect to those peoples who, in addition to many other problems, are
today often enough burdened in a special way with the difficulties stemming
from a rapid population growth (#87).”
However the Church “exhorts all to beware against solutions
contradicting the moral law (#87).” It
adds further “Human beings should also be judiciously informed of scientific
advances in the exploration of methods by which spouses can be helped in
arranging the number of their children. The reliability of these methods should
be adequately proven and their harmony with the moral law should be clear
(#87).” One further comment of a more
global significance was made: “The Church must be thoroughly present in the
midst of the community of nations (#89).”
3.4.
Conclusion
The
conclusion begins with the statement that the purpose of this document is “to
help men gain a sharper insight into their full destiny, so that they can
fashion the world more to man’s surpassing dignity, search for a brotherhood
which is universal and more deeply rooted, and meet the urgencies of our age
with a gallant and unified effort born of love (#91).” The mission of the
Church is “to shed on the whole world the radiance of the gospel message, and
to unite under one spirit all men of whatever nation, race, or culture
(#92).” This makes clear that the
mission of the Church really is to convert the whole world.
The
Constitution ends with the spirit of ecumenism. We need “unity in what is
necessary, freedom in what is unsettled, and charity in any case (#92).” (Sit in necessariis unitas, in dubiis
libertas, in omnibus caritas). “Our
hearts embrace also those brothers and communities not yet living with us in
full communion. To them we are .linked
nonetheless by our profession of the Father and the Son and the Holy Spirit,
and charity in any case (#92).” All are
to be included in a dialogue, and indeed “We include those who oppress the Church
and harass her in manifold ways (#92).”
Thus Gaudium et Spes ends with
a statement of quiet dignity.
Acknowledgment
I wish to thank Doris Christley for many helpful comments on this chapter.