Issues and Results of the Second Vatican Council - Essay Example

? Vatican Council II Vatican Council II may be said to have laid the foundation of the Roman Catholic Church in thecontemporary world. Vatican II’s stand on various issues, such as inter-faith dialogue, the increased importance of the laity, birth control, and word peace have serious implications in the life of practicing Catholics. Vatican II increases the relevance of the Church in contemporary times and makes it easier for Catholics to relate to the Church. Vatican Council II. Vatican Council II may be said to have laid the foundation of the Roman Catholic Church in the contemporary world. It opened under Pope John XXIII in 1962 and closed under Pope Paul VI in 1965. It was a response to the changing culture of the post World War II world and a call to the spiritual renewal of the church. Even after all these years, the results of Vatican II continue to be debated and it has its supporters and its critics. It remains a bone of contention for theologians and Catholics, as it is subject to various interpretations. Traditionalists see Vatican II as a departure from the earlier beliefs and practices of the church and condemn the break with the past. Supporters see it as a step in the right direction and as a much-needed move to bring the church in step with the modern world. The opposing positions show that “Its champions, in many cases, see it as having liberated Catholics from a long night of oppression, thus restoring to the people of God their rightful liberties. Its detractors blame it for shattering the unity and order of the church and introducing an era of contestation and doubt” (Dulles, 2003). However, whatever may be the stand taken, it cannot be denied that Vatican II ushered in a new era in the history of the Church and has far-reaching implications for practicing Catholics today. Vatican II’s stand on various issues, such as inter-faith dialogue, the increased importance of the laity, birth control, and word peace have serious implications in the life of practicing Catholics. Vatican II’s willingness to engage in inter-faith dialogue with the world on all levels gives the Church continued relevance in the modern world. This willingness is exemplified in Gaudiem Et Spes and is an acknowledgement of the ‘New Humanism’ which gripped the Western world in the aftermath of World War II. It can be seen as the decision of the Church to “throw in their lot with all the forces making for humanization and progress” (Dulles, 2003). As O’Malley (2003) points out, the language used by Vatican II is a marked departure from that of earlier Church canons. It rejects the authoritarian, judgmental style of the past for a speaking style which conforms to contemporary communication. By opening channels of communication with all people, including non-believers, Vatican II ensures that the Church retains its relevance as a political and religious force to be reckoned with in today’s multicultural, diverse society. A refusal to engage in dialogue would result is a fortress-like mentality and effectively isolate the Church from the affairs of the world. Such isolation would definitely be “to the detriment of the church's mission” (Dulles, 2003). Vatican II attempts to see that its message “is extended and broadened to the entire world” (Pope Paul VI Closing Speech, 1965). By proclaiming its readiness to enter into a dialogue, and remain open to diverse viewpoints, Vatican II ensures that the Church can be a legitimate participant in international deliberations and contribute to finding solutions to the problems which beset the world. The purpose of the dialogue is to express the Church’s solidarity with all men, including non-believers. This objective of Vatican II is reiterated by Pope Francis in his recent address to the Diplomatic Corps, in which he expresses his wish that dialogue will help “to build bridges connecting all people” (Pope Francis, 2013). Pope Francis’ “embrace of the world” is a true reflection of the spirit of Vatican II. The Pope reiterates Vatican II’s desire to open channels of communication with non-believers, saying “It is important to intensify dialogue among the various religions, and I am thinking particularly of dialogue with Islam” (Pope Francis, 2013). This stand is particularly significant in the light of religion being the underlying cause of strife in most parts of the world today. Vatican II’s recognition of the need to give greater importance to the laity is another step towards strengthening the position of the Church in contemporary society. This recognition demonstrates that the Church is aware of the “new gospel of freedom and creativity” (Dulles, 2003) which has taken root in the modern world. It is significant that “At several points Vatican II urged pastors to consult the laity and to listen to them when they speak within their competence” (Dulles, 2003). This is an unequivocal call to the Catholic clergy to consult the laity and an emphasis on “the value of cooperation between clergy and laity” (Dulles, 2003). The sanction of the translation of the Latin liturgy into the vernacular may be seen as a breakthrough which facilitated the participation of the laity in the Church. By allowing that “certain readings, instructions, prayers and chants be translated into the mother tongue of the people” (Dulles, 2003), Vatican II ensures that the liturgy is transformed from a mysterious ritual into a meaningful communication with God and that the entire congregation actively participates in the liturgy. The vernacular translations of the Bible bring it within the reach of every practicing Catholic, regardless of status or education. Vatican II urges that vernacular translations of the Bible should be made easily accessible to all the faithful “so that the children of the Church may safely and profitably become conversant with the Sacred Scriptures and be penetrated with their spirit” (Dei Verbum, 1965, 25). It encourages Bible reading as a form of prayer and as a form of personal engagement with the Scriptures. Thus, Vatican II enables lay Catholics to build a direct relationship with God. By throwing open access to the Scriptures, Vatican II ensures that the Bible remains a living, understandable source of faith to practicing Catholics. One area of contemporary life which Vatican II failed to definitely debate and resolve is the issue of birth control. The Church’s rigid position on contraception was questioned in 1960, with the advent of oral contraceptives. In 1963, Pope John XXIII established a The Pontifical Commission on Birth Control to address this pressing pastoral issue. The commission produced a report in 1966, “proposing that artificial birth control was not intrinsically evil and that Catholic couples should be allowed to decide for themselves about the methods to be employed” (Birth Control Summary). The majority report perceived the use of contraceptives as only an extension of the already accepted cycle method. The report acknowledged the dramatic advances in scientific methods of contraception by saying, “For it is natural to man to use his skill in order to put under human control what is given by physical nature” (Birth Control Summary). However, a minority report was also issued by some dissenting members of the commission, holding that any dilution in the traditional stand of the Church on the evil of contraception would be an admission of error on the part of the Catholic Church and undermine its standing in relation to the Protestants. As a result, Pope Paul VI rejected the commissions’ recommendation and issued his encyclical Humanae Vitae in 1968. The encyclical acknowledges the changing status of women, the scientific advances that give men control over procreation and that “there is a rapid increase in population which has made many fear that the world population is going to grow faster than the available resources, with the consequences that many families and developing countries would be faced with greater hardships” (Humanae Vitae, 1968, 2). However, the encyclical goes on to explicitly reject and condemn abortion, sterilization and artificial methods of birth control. The only acceptable form of family planning is the natural method. It strongly asserts that “Marriage and conjugal love are by their nature ordained toward the procreation and education of children” (Humanae Vitae, 1968, 9). Pope Francis holds the same views on birth control, as seen in his stand as a Cardinal: “To abort is to kill someone who cannot defend himself” (Bergoglio, 2010). It is clear that the issue of birth control will remain a deeply divisive subject in the present times and bring many practicing Catholics to a crisis of faith. Vatican II gives great importance to world peace. This is significant in contemporary times as the Church faces the necessity of making its position clear in the many political, ethnic and religious conflicts that rage in the world. Pacem In Terris firmly supports the United Nations Universal Declaration of Human Rights and lists basic human rights, ranging from food and shelter to freedom of speech and religion. The encyclical includes the “freedom of movement and residence, the right to emigrate and immigrate” (Darring Summary). In the context of the increasing anti-immigrant movements which characterize contemporary Western society, Vatican II’s stand on immigration appears irrelevant. On the other hand, Pacem In Terris reflects contemporary agreement “that the arms race should cease, stockpiles should be equally and simultaneously reduced, nuclear weapons should be banned” (Darring Summary). However, this is a very Cold-War attitude and the Church must now address the dangers posed by the nuclear capabilities of other nations, such as China, North Korea and Pakistan. Vatican Council II seeks to adapt the Catholic Church to the changing times. Debate continues as to “the degree to which the council was continuous or discontinuous within the tradition” (O’Malley). While some theologians, such as Dulles, see Vatican II as “emphasizing the diachronic solidarity of the council with the whole Catholic tradition,” others, like O’Malley, bluntly assert that Vatican II “made changes.” Whatever be the extent to which it reflects a continuity or discontinuity with the past, there is no doubt that Vatican II sees change as a sign of vitality in the church and makes a peerless contribution towards maintaining the relevance of the Church in the contemporary world. Its emphasis on inter-faith dialogue and the increased importance of the laity, have practical, positive implications for practicing Catholics. The reach of the Church is widened through these positions. At the same time, the Council’s stand on birth control is a refusal to accept the contingencies of contemporary society. If the development of doctrine is important to keep pace with the changing times, it is time the Church accepts the reality of birth control. Similarly, if the Church is to make good on the pronouncements of the Council on world peace, it must take a clear stand on ethnic and religious conflict in the world. On a personal level, as a practicing Roman Catholic, I can particularly relate to the council’s embrace of the whole world. By adapting to modern times, Vatican II has made it possible for me to have an intimate knowledge of the scriptures, to truly understand the meaning of being a Catholic and to experience the togetherness of being a member of the Church family. I believe that Vatican Council II ushers the Catholic Church into the modern era and sets it on the path of contemporary relevance. References. Dulles, Avery. (2003). Vatican II: The Myth and Reality. America, Vol. 188 Issue 6, p7, 5p. Dulles, Avery. (2003). Vatican II: Substantive Teaching. America, Vol. 188 Issue 11, p14, 4p. Darring, Gerald. John XXIII: Pacem In Terris. A Summary Article. Dogmatic Constitution on Divine Revelation Dei Verbum Solemnly Promulgated by His Holiness Pope Paul VI on November 18, 1965. Humane Vitae. Encyclical Letter of the Supreme Pontiff Paul VI. 1968 O’Malley, John W. (2003). Vatican II: Official Norms. America, Vol. 188 Issue 11, p11, 4p. Pacem In Terris. Encyclical of Pope John XXIII. 1963. Pope Francis. Address to the Diplomatic Corps. March 22, 2013. Read More