Vatican II is irreversible!!! GET ON WITH IT!!

If I had to say what it was about Francis' interview in Thinking Faith (or America) that was so stunning to me, what made it so completely overwhelming, I would point to all the individual points he made which reflected the clear and unambiguous influence of Vatican II. When I look back over my own reading of those 12,000 words I see someone stumbling upon piece after piece of the Pope's comments as though she had discovered a treasure only to find that there was another treasure further on, and yet again after that. It took me two days to read the entire interview and when I finished it I was both energized and exhausted with joy and gratitude and hope.

But eventually I would need to point to one piece of the interview which was stupefying to me (it transcends and unites all the other stunning moments!), namely, what Pope Francis said clearly and unambiguously about Vatican II and the whole "hermeneutics of rupture (or discontinuity) vs continuity" business. In one single sentence Francis told the entire Church that, the hermeneutics of rupture and continuity aside, (especially to the degree they are played off against one another and become dominant and divisive), Vatican II and its way of approaching reality in light of the Gospel (and vice versa) is irreversible so (he strongly implied) GET ON WITH IT!

Here is the passage with the critical sentence emphasized. [[Vatican II was a rereading of the Gospel in light of contemporary culture, " says the pope. "Vatican II produced a renewal movement that simply comes from the same Gospel. Its fruits are enormous. Just recall the liturgy. The work of liturgical reform has been a service to the people as a re-reading of the Gospel from a concrete historical situation. Yes, there are hermeneutics of continuity and discontinuity, but one thing is clear, the dynamic of reading the Gospel, actualizing its message for today --- which was typical of Vatican II --- is absolutely irreversible.]]

To a certain extent casting the story of the inter-pretation of Vatican II into that of continuity vs discon-tinuity or rupture has been a red herring since no competent theologian ever interpreted Vatican II as a rupture with the Church's Tradition. Instead they recognized that it involved reNEWing of the Church in terms of a deeper continuity --- that of the Gospel from which the Church's life stems and by which it is nourished and ordered.

Renewing the Church in terms of the Gospel did indeed make all things new, but at the same time there was a profound continuity preserved and fostered. No progressive theologian spoke of Vatican II as ONLY a rupture with Tradition, but they certainly looked carefully at that which was truly new, as well as sometimes contrary to accretions to and distortions of Tradition. Over time those alarmed with the momentum Vatican II had in parishes, dioceses, and lives everywhere stressed the continuity of Vatican II with the Tradition --- and over stressed it so that again and again what we heard was "nothing new" happened at Vatican II, or, "one cannot speak of a Spirit of Vatican II; one can only read the documents of Vatican II literally in a way which precludes any discontinuity with the Church's Tradition." Anything new was seen as a betrayal of the Tradition while Tradition came to be identified with the merely old. Newness was identified with simple novelty (neos, new in time) and Tradition with that which was incapable of genuine newness (kainotes, qualitatively new). Notes From Stillsong Hermitage: New because Eternal, Notes From Stillsong: Always Beginners.

The  deepest problem here was that when Tradition was looked at in this way proclamation of the Gospel and the implementation of Vatican II was crippled and the Gospel's  power to address and continually remake reality in a way consonant with the ever-new and eternal life of God was blocked.  However, this approach also produced unnecessary division. Catholics who desired to throw the baby out with the bathwater, so to speak, were always really relatively few in  number, but were insultingly portrayed as though they reflected the unCatholic and destructive agenda of progressive theologians; this in turn made it difficult for these professionals to speak of the work of the Holy Spirit in our world (much less in the Council) if that required or led to anything new at all.  Meanwhile, those who reacted to this cartoon version of things and who embraced the idea of continuity without ANY discontinuity were hardened in their embrace of the past (not of Tradition itself which is a living reality) as norm of all truth. Both positions are heretical; both caricature Vatican II and what was achieved (and attempted) there. Both prevent God from drawing us into the absolute future of his life where all is truly new.

It is this entire situation that Francis has addressed with his statement quoted above. Here Francis affirms the existence of the hermeneutic of continuity and discontinuity (extremists do exist on either side of the interpretative divide and too, substantive conversations over difficult points of interpretation must continue to take place) but he says very clearly that the basic reform nature of the Council was rooted in the Gospel and he clearly affirmed we need to continue to hear the Gospel in terms of the contemporary situation. This essential focus and momentum of the Council is irreversible. It is the teaching of the Church, indeed the highest teaching of the Church binding Popes and People, and we must act in light of it.

At any number of points in this interview Francis helps the Church to move beyond division, pettiness, and ideology so that the Gospel of God's mercy can be proclaimed. More, again and again he turns to the Gospel to overcome (and to demand we ourselves overcome) the division, pettiness, and ideological impulses that taint our faith and lead us to neglect the real struggles of our time. But it seems to me that it is here in his comments on Vatican II that these marching orders are most far-reaching and  are most profoundly articulated. Many people have been waiting "for the other shoe to drop" and for Francis to show us who he REALLY is --- thinking that would be a doctrinal hardliner who belonged in the CDF rather than the seat of chief shepherd. Well, in this interview I think the other shoe HAS dropped and what we have been shown is a man who is the one we have seen right along since his election as Bishop of Rome.

Already we are hearing traditionalists denying anything new is coming out of Rome these days. "What NEW tone?" says one online commentator. "A new tone? REALLY?" says another. (The more honest tradionalists are decrying Francis as a liberal traitor. Some are asking (seriously) if the Pope is Catholic or if the Church will be standing at the end of his papacy.)  On the other side of the extremist spectrum we have folks suggesting anything goes, Church dogma and sexual morality will fundamentally change or be jettisoned. In truth what Francis has done is more radical than either of these extremes for it transcends and corrects them in light of the Gospel of God in Christ. He speaks continually of the Good news of God's love and justice-making mercy, which, as I said in Religious are Prophets, MAKES ALL THINGS NEW.

But for theologians long-hampered by some of the hierarchy's resistance to the idea of anything new being introduced by Vatican II, by the effective invalidation of the term "the Spirit of Vatican II", and disheartened by apparent sustained attempts to roll VII back to Trent by folks within the highest levels of the Church, Francis' affirmation is a staggeringly clear and unambiguous commission to renew their work with the vigor of their theological youth and the shrewdness and wisdom of their current experience and age. For the rest of the Church it signals a call to revisit and reclaim the hope, enthusiasm, and promise occasioned by the Council 50 years ago while we all work towards the day VII is fully received by the Church. Vatican II and its way of approaching reality in light of the Gospel and all that demands is irreversible. We must GET ON WITH IT!

On Recovering (or Renewing) an Excitement and Hope for Vatican II

Well, the day before yesterday was one of those days where amazing things happen ALL day long. First, there was the inauguration of a Pope who holds the poor and marginalized in his heart and gives them priority in his theology and pastoral focus --- the first inauguration since that of John Paul I where I felt true excitement and hopefulness for the papacy, the reform of the curia, and the eventual health of the Church; it was the first inauguration where I was moved by the simplicity (and beauty) of the liturgy, the vestments, etc, and so, was reminded of the Christ I know myself. It was an inauguration in which I heard the Gospel proclaimed in Greek --- which took me back to school days --- and where the Homily spoke of caring for creation and one another as good stewards of God's own love and life in what was a typically Franciscan way.

I was taken back to school days too when, in the afternoon, I went  to a symposium at my old college on Vatican II featuring the Church historian Massimo Faggioli speaking about his book, The Battle for Meaning. Also in attendance were Bp John Cummins (Bp Emeritus of the Diocese of Oakland) and Bp Remi De Roo (Bp Emeritus, Victoria, BC and a Bishop who attended all four sessions of Vatican II). Now, some readers of this blog may recognize Bp Remi's name from pieces I have written on the history of Canon 603, especially for his intervention at the Second Vatican Council on the contribution of the eremitical life to the life of the Church. (cf the labels to the right and below for associated articles here) I had never met Bp De Roo, but I had read his intervention at the Council and he has been something of a hero of mine because of his support of the eremitical vocation.

So, I had emailed a Brother at the college and asked if there might be a chance to meet Bp De Roo to thank him for his place in establishing this vocation in the contemporary Church. That was arranged and I was able to hear the story from him directly, a story I have told here before and will summarize again: When religious were forced to leave their congregations and vows in order to follow a call to eremitical solitude Dom Jacques Winandy, a Benedictine monk and (eventually) another 11 or so of them ended up on Bp Remi's doorstep. He was named Bishop protector of a project allowing these hermits to live in a laura (individual dwellings, etc.) and try to live this vocation. It was the beginning of a resurgence of the eremitical vocation in the Latin Church. Later he gave (wrote) one of the interventions at Vatican II and, though none of the Council documents included eremitical life, the Revised Code of Canon Law (1983) recognized the vocation in canon 603 partly as a result of Bp Remi's efforts.

Bishop Remi De Roo

Mass and Dinner with the participants and Brothers of the College followed and I was able to catch up a little with people I had not seen since I had graduated or been in the MA program there, I also met Brothers who had not been there when I was in school as an undergraduate or MA student. I had not anticipated this but it was a real joy. One of my old classmates was among those presenting at the afternoon session and it was wonderful to be able to talk with her, to attend Mass with her and extend the sign of peace during the celebration. It was also wonderful to hear Bp De Roo proclaim the Gospel and give the homily. Bp Remi has been a champion of Vatican II throughout the years and is known for his clear position on the primacy of conscience as well as his support of the sacramental nature of marital intimacy. He recently (September) published Memoirs of a Vatican II Bishop which (despite having just now read only half of it) I recommend.

At the evening presentation Bp Remi, along with Bp John Cummins and Massimo Faggioli spoke of the greatest achievements of Vatican II as well as what was still to be done in their estimation. Bishop De Roo spoke first of his conclusion that what John XXIII had wanted to happen with Vatican II HAD happened, namely, a new Pentecost.  He developed the same ten points as signs of this achieved new Pentecost as he used to indicate what was still necessary, namely,  our need to develop a spirituality of Vatican II. The ten points marking both achievement and remaining need?  1) a view of revelation centered in the person of Jesus Christ, not in propositions, 2) reclaiming and reading the Scriptures as the basis of our spirituality, 3) the recognition that real sanctity is a question of relationships, first with God and then with all others, 4) reclaiming our Baptismal dignity, especially a sense of the priesthood of all believers. Here Bp Remi reminded us there is only one "class" in our Church, that of disciple of Christ.

He continued: 5) a redefinition of the nature of genuine morality in terms of responsible freedom rather than as a matter of embracing moral precepts. Here Bp De Roo stressed the uniqueness of the conciliar statements on conscience --- not in terms of content, for that was entirely traditional, but in terms of the Council affirming this teaching clearly in its own documents; 6) A morality measured in terms of co-responsibility for all. (Bp Remi reminded us of Vatican II's statement that the laity/laos (the whole People of God) has right and sometimes the obligation to speak to pastors regarding their needs), 7) the commitment to the Kingdom or Reign of God. The Church is here as a servant of this one single work, the building of the Kingdom. Thus, the Church is always to be about dying to self so that God's Kingdom might truly come; (this was also the topic of Bp Remi's homily, the single work of God).

8) the universal call to holiness is something all need to clearly embrace, 9) Bp Remi encouraged us to ask ourselves, "Have I heard the call to mysticism?" Here he spoke of developing a heart attuned to God in prayer and of the need for everyone to really develop this; 10) a clear recognition and embrace of the notion of what Vatican II called the "hierarchy of truths." We cannot treat every truth as though it is important as every other truth. We cannot treat every practice as though it is as critical as every other practice. That is not Church teaching.  When I ask myself how many of these points are central to life in my hermitage, parish, and/or diocese (or even how many of them turn up in much of my writing here and other places) I have to say I am very hopeful and gratified.


Both Massimo Faggioli's and John Cummin's presen-tations were excellent too and I hope to post more about those soon. They dealt with the same questions. What was especially encouraging was the ongoing work occurring re Vatican II, the continued commitment to its reception by the Church, and a clear statement that the Council had been kidnapped --- not at the Council itself as its sometimes said, but later by those who suggested ANY competent theologian ever bought into a theology or hermeneutic of rupture, or, for that matter that the Council documents were ONLY in complete continuity with the whole of Tradition. There was both continuity (of course!) and discontinuity; no competent theologian ever affirmed anything else, or could competently affirm anything else. Faggioli's phrase for the notion that this was not the case was "science fiction" --- and insulting science fiction as well.

There is still a great deal of work to do, of course, and damage has been done to the aims of the Council in the past decade and more, but Vatican II was the occasion of a new Pentecost and, as we can see from Francis' election --- where conservatism is not a problem so long as the Church acts as Christ and truly and effectively proclaims the Gospel with its life and structures, from the almost universal desire of the Cardinals for reform of the Curia (cf. comments by Walter Cardinal Kasper on this matter recently), and from the excitement at every level of the Church over Francis' WAY of doing business, as well as from comments by Massimo Faggioli, we can trust in the Spirit as well as that "the genie cannot be stuffed back in the bottle."

Reclaiming Key Terms: The Spirit of Vatican II, a Pastoral Council

Since we are approaching the 50th anniversary of the Second Vatican Council I have been reading several things on the Council and what happened there. One of these is the 900 page Journal of Yves Congar. (It is an amazing read for its frankness.) Last night I read an article about a Church historian who said he believed there would be a schism in the Roman Catholic Church. In general he acknowledged that such things are healthy so this was not really a doom and gloom piece. There is no doubt that the Church as a whole is in crisis, and that is true in Europe, the US and South America as well as Australia. One of the specific problems Diarmaid MacColluch brought up was the following: [[ Catholicism faces a division over attempts by popes John Paul II and Benedict XVI to "rewrite the story of the 1962-1965 Second Vatican Council by portraying it as a "minor adjustment" in church governance, rather than as a "radical move to change the way authority is expressed.]]

I found that statement a remarkable summary of what has come to be the struggle over the interpretation of the Council. Most importantly it occurred to me that the phrase "radical move to change the way authority is expressed" is a pretty good summary of part of what is sometimes called "the Spirit of Vatican II." And as I thought about that I realized that I have become somewhat reticent to speak of "the Spirit of Vatican II" because of all the complaints about the vagueness of the term. Most criticisms of Vatican II, most statements of resistance to it I have read or heard usually start with objections to "the Spirit of Vatican II" as though that phrase never referred to anything real and as though we can truly understand the documents themselves apart from that Spirit which drove their composition and redaction; some have tended to forget that this term refers to the reality which mainly animated the Council itself and was the inspiration for John XXIII's calling the Council at all.

The related word then, the term which defines the Spirit of Vatican II and gives shape to all it meant to accomplish is "pastoral." It is no surprise then that this term is the second one which is usually demeaned by critics of Vatican II and those who would like to reduce our reading of the Council to the documents themselves divorced from their history and the struggle it took to compose and promulgate them. In other words the Spirit of Vatican II was the Spirit of the pastoral Church, the Church which trusts the power of the Gospel entrusted to her; it is the Spirit which defines how authority is to be expressed and how the Church is to teach and be Christ for a needy world. In calling for a PASTORAL council John XXIII clearly opted for a different way of expressing authority. It was the HUGE struggle throughout the council --- getting documents that were truly pastoral in tone and approach. The individual documents were important but at least as important was the tone and tenor John XXIII wanted the Church to assume in its teaching.

And yet, right from the beginning of the Council's history of reception these two terms were demeaned and ridiculed. We've all heard innumerable times, "Oh, it was just a pastoral council" and the implication was that it was not authoritative, not a solemn teaching of the ordinary universal Magisterium. Sometimes this was explicitly claimed. Questions were raised during the Council --- and resolved there as well. Yet, even today you will find people, usually traditionalists, who play Trent, a dogmatic council, off against Vatican II, a "merely" pastoral Council. At the same time these same folks tended to ridicule what was done in "the Spirit of Vatican II" because these things meant being pastoral, exercising authority in the way Jesus himself did; they were done --- dare I say it --- in ways which were sensitive to and respectful of individual truth as well as objective truth and so, represented a sometimes more feminine, nurturing way of approaching reality. And you know, all of this ridicule, scoffing, and denigration of central hermeneutical keys had an affect!

I would ask anyone reading this if you too have become more reticent to speak of the Spirit of Vatican II in the face of it all. How about becoming more hesitant to boldly proclaim that a PASTORAL Council is more demanding than and just as authoritative in what it teaches as one which is concerned with making dogmatic "de fide" statements? After all, together these two terms define a Council which called the Church to reform herself, to be converted in every way into a community of faith in Jesus Christ and the power of the Spirit. She was called not only to teach, but to teach CREDIBLY and with the authority of authentic Christians --- something John XXIII and the majority of Bishops at the Council understood meant pastorally.

So MacCulloch's comment really struck me. I came to see that as long as we are left without a sense of the SPIRIT of VII we will be missing what we are meant to proclaim --- and that is a radical move to change the way authority is exercised/expressed. Unless we reclaim our insistence that this was a demanding pastoral Council which, precisely in this way, provides us with the keys to reading and implementing the documents of the Council we will continue to lose the ability to move forward with that task. All too often today we are seeing the way authority is expressed by an unconverted, yet-unreformed hierarchy, a hierarchy which has defined the process of reading and implementing the documents of the Council by effectively ruling certain words out of the conversation. Bearing this in mind, I think my own hesitancy is cured. With what the NT calls parrhesia, I think I will speak boldly of the Spirit of Vatican II; I will try to make clear what it really means to call this Council a pastoral Council --- that is, a Council where the Church, speaking with the authority of Christ, calls herself --- her entire self --- to conversion and then reaches out to the world she is meant to pastor. I sincerely believe this is a key to reclaiming the Council and making sure the work of the Holy Spirit continues.