Patrick Granfield, O.S.B., The Word Among Us, 1 January-11 February 1997, pp. 5-11.

VATICAN II : A NEW PENTECOST

On December 8, 1965, solemn ceremonies in St. Peter’s [Basilica] marked the close of Vatican II,
the twenty-first “ecumenical”, or general council of the Catholic Church. It was the most significant event in
the Catholic Church in this century, and it continues to play a vital role in giving hope, guidance, and
direction to Christians throughout the world.
A MAN OF SURPRISES
Vatican II had an unusual beginning. Pope John XXIII, known universally as “Good Pope John”,
was elected on October 9, 1958, a month short of his seventy-seventh birthday. He was known for his
warmth, humor, and unaffected manner. After spending twenty-eight years as a papal diplomat in Bulgaria,
Turkey, and France, and six years as Patriarch of Venice, he was clearly finishing a long and distinguished
career of service in the Church. At his election, many considered John XXIII a “transitional” or “caretaker”
Pope with a short and predictable pontificate. Little did they know.
Just three months after his election, on January 25, 1959, Pope John met with seventeen cardinals
at the Abbey of St. Paul-Outside-the-Walls in Rome and announced his intention to call an ecumenical
council. He often said later that the idea to call a council was an inspiration from God. Believing that it
would bring new life to the Church, he called the Council a new Pentecost. Thus he wrote : “My soul finds
comfort in the thought that a new Pentecost can blow through the Church.” He was convinced that “it is
from the Spirit and the doctrine of Pentecost that the great event of the ecumenical council draws its
substance and its life.” The Pope asked the faithful to pray to the Holy Spirit : “Renew Your wonders in our
time, as though for a new Pentecost.” The Council was not to be simply another meeting of the hierarchy,
but a living and vibrant organism inspired and guided by the Holy Spirit.
When Pope John announced the Council on that day in January 1959, there was no reaction at
first. Later, he spoke of this “devout and impressive silence”. Apparently, his announcement “was
completely unexpected, like a flash of heavenly light.” The next day the news appeared on page three of
the Vatican newspaper, L’Osservatore Romano. Evidently, it was not considered “front-page news”!
EXTENSIVE PREPARATION
John may have been disappointed at the initial lack of interest in the Council, but he was not
deterred. He began immediately to plan it. No other council in history had a more extensive preparation
period; it lasted a full three years (1959-1962). His first step was to ask bishops, heads of clerical orders,
and faculties of ecclesiastical universities throughout the world to state what they considered to be the
major problems facing the church. This prompted over two thousand replies, all of which were carefully
considered. The Pope then appointed twelve preparatory commissions and three secretariats who worked
for two years to write preliminary drafts of documents to be discussed at the Council.
Pope John did not have a detailed plan for the exact way the Council would unfold. But as the years
of preparation ended, he had a clear vision of the kind of Council he wanted. “The little seed that we planted
with anxious mind and hand” in 1959 was about to take root and grow. He strongly believed that ecumenical
councils are a gift to the Church and represent a “solemn celebration of the union of Christ and His Church”.
When the first session of Vatican II began on October 11, 1962, Pope John was nearly eighty-one
years old. About that time he learned that he had stomach cancer. He told Cardinal Garrone of Toulouse :
“At least I have launched the big ship – others will have to bring it into port.” The Pope died on June 3,
1963. There would be three more sessions of the Council under Paul VI.
Vatican II was unique in many ways. It was the largest ecumenical council in history with 2,600
Council Fathers in attendance. By comparison, only 737 were at Vatican I (1869-1870). It was the most
culturally diverse council, with a great number of participants representing the Third World as well as Europe
and North America. It was also the most ecumenical of all the councils. Forty observers from Orthodox and
 Granfield, “Vatican II : A New Pentecost” - 2

Protestant Churches attended the first session, and by the end of the Council, the number had grown to 100.
Finally, it was the first ecumenical council to be held in the age of telephones, typewriters, radio, and
television, giving the general public much more access to the workings of those gathered.
POPE JOHN’S VISION
Why did Pope John call the Council? What was his vision for it? What were the main purposes of
the Council? The answers to these questions are found in the Pope’s personal letters, diaries, and official
statements. Especially important is Pope John’s opening address to the Council on October 11, 1962. IN
particular, he presented four major goals.
First, the Council would teach the faith. In the words of Pope John, the primary purpose of Vatican
II was “that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously”.
Doctrine concerns the entire human person, both body and soul, and it must be presented in a way that
responds to modern thought and modern needs. Above all, doctrine must be understandable : “Authentic
doctrine has to be studied in the light of the research methods and the literary forms of modern thought. For
the substance of the ancient deposit of faith is one thing, and the way it is presented is another.” Doctrine
must be patiently and carefully studied, since the consciences of the faithful are formed in conformity with
true doctrine.
Second, the Council would positively proclaim the truth. Pope John acknowledged the presence of
false teachings in the world, but he felt that it was better for the Church to explain the truth than merely to
issue condemnations. The Church, he explained, “prefers to use the medicine of mercy rather than that of
severity”. Consequently, the Council would be more pastoral than dogmatic, more positive than negative.
This spirit of patience and forgiveness would pervade the Church’s teaching. He wrote : “The language we
use in the Council should be serene and tranquil; it should shed light and remove misunderstandings and
should dissipate error by the force of truth.”
Third, the Council would promote the unity of Christians and the unity of the human family . The
Pope said that by focusing on the gospel, the Council would attempt to discern the signs of the times
(Matthew 16:4) and discover “a few hints which augur well for the fate of the Church and humanity”. Vatican
II sought to introduce the modern world to the vivifying energies of the gospel. Pope John wanted the
Council to work for both the unity of Christians and humanity so that “the earthly city may be brought to the
resemblance of that heavenly city where truth reigns, charity is the law, and which lasts forever.”
Fourth, the Council would renew the Church. Pope John held that every ecumenical council was a
way of self-renewal through an encounter with the risen Jesus. He prayed that Vatican II would produce
spiritual renewal, energize Christians to exercise their particular ministries more effectively, prepare the
Church for the demands of the modern world, and increase the faith of the members of the Church.
THE COUNCIL’S ACHIEVEMENTS AND CHALLENGES
John XXIII spoke often of the updating (aggiornamento in Italian) of the Church. He said that the
Council would “give to the Church the possibility to contribute more efficaciously to the solution of the
modern age”. Pope John was optimistic about the Council’s outcome and rejected those “prophets of
gloom” who had a bleak view of the modern world and saw nothing but “deviation from the truth and ruin”.
Did Vatican II achieve its goals? On the one hand, the answer is a resounding “yes”. The sixteen
conciliar documents deal with major doctrinal issues that touch every aspect of Catholic life and contribute
to the twin hopes of renewal and reunion. Paul VI noted that all the members of the Church will find
inspiration for that “renewal of thought, action, practices, and moral virtue … that was the very purpose of
the Council”. John Paul II has said that “Vatican II has always been … the constant reference of my every
pastoral action”. The Council, a new Pentecost for the Church and the world, initiated an exciting era in
Catholic history and influenced the course the Church would take for the rest of this century and perhaps
well into the next.
 Granfield, “Vatican II : A New Pentecost” - 3

On the other hand, Vatican II did not solve all problems or answer all questions. It is still necessary,
with the assistance of the Holy Spirit, to deepen our understanding of the truths taught at the Council and
try to implement them in our lives. In this endeavor, we can be assured of the continuing presence of the
Holy Spirit. The Dogmatic Constitution on the Church puts it well : “The Spirit guides the Church into the
fullness of truth and gives her a unity of fellowship and service.”
    
THE DOCUMENTS OF THE SECOND VATICAN COUNCIL
1. Dogmatic Constitution Lvmen Gentivm on the Church (21 November 1964).
2. Dogmatic Constitution Dei Verbvm on Divine Revelation (18 November 1965).
3. Constitution Sacrosanctvm Concilivm on the Sacred Liturgy (04 December 1963).
4. Pastoral Constitution Gavdivm et Spes on the Church in the Modern World (07 December 1965).
5. Decree Inter Mirifica on the Instruments of Social Communication (04 December 1963).
6. Decree Vnitatis Redintegratio on Ecumenism (21 November 1964).
7. Decree Orientalivm Ecclesiarvm on Eastern Catholic Churches (21 November 1964).
8. Decree Christvs Dominvs on the Bishops’ Pastoral Office in the Church (28 October 1965).
9. Decree Optatam Totivs on Priestly Formation (28 October 1965).
10. Decree Perfectæ Caritatis on the Appropriate Renewal of the Religious Life (28 October 1965).
11. Decree Apostolicam Actvositatem on the Apostolate of the Laity (18 November 1965).
12. Decree Presbyterorvm Ordinis on the Ministry and Life of Priests (07 December 1965).
13. Decree Ad Gentes on the Church’s Missionary Activity (07 December 1965).
14. Declaration Gravissimvm Edvcationis on Christian Education (28 October 1965).
15. Declaration Nostra Ætate on the Relationship of the Church to Non-Christian Religions (28
October 1965).
16. Declaration Dignitatis Hvmanæ on Religious Freedom (07 December 1965).
TABLE OF THE GENERAL COUNCILS
Definition of Jesus as homoousious /
May-June consubstantialis with the Father vs.
I NICÆA Sylvester I
325 Arianism
Initial Formulation of Nicene Creed
Confirmation and explanation of Nicene
May-July Creed
II CONSTANTINOPLE I Damasus I
381 Defined the divinity of the Spirit vs.
Pneumatomachians
Definition of Mary as the Mother of God
June-July [Theotokos] vs. Nestorianism (that
III EPHESUS Celestine I
431 there are two distinct persons in the
Incarnate Christ)
October- Definition of two distinct natures of
IV CHALCEDON November Leo I Magnus Christ [fully divine & fully human] vs.
451 Monophysitism
Fuller condemnation of Nestorianism,
May-June
V CONSTANTINOPLE II Vigilius esp. Theodore of Mopsuestia,
553 Theodoret of Cyrrhus & Ibas of Edessa
November Definition of two wills [human and
680 –
VI CONSTANTINOPLE III September Agatho & Leo II divine] in Christ vs. Monothelism (that
681 Christ has only one will)
 Granfield, “Vatican II : A New Pentecost” - 4

September-
VII NICÆA II Adrian I Authorization of the use of ikones
October 787
October 869
Nicholas I & Adrian
VIII CONSTANTINOPLE IV - February Condemnation of Photius
II
870
March-April First General Council in the West
IX LATERAN I Calixtus II
1123 End of Lay Investiture Controversy
End to Schism of Anacletus II
X LATERAN II April 1139 Innocent II Disciplinary Decrees
Opposition to Frederick Barbarossa
Establishment of Rules for Papal
Elections : Pope to be elected by 2/3
XI LATERAN III March 1179 Alexander III majority of cardinals in conclave
Condemnation of Waldensians and
Albigensians
Definition of Transubstantiation
Decree of Annual Confession and
November
XII LATERAN IV Innocent III Communion
1215 Condemnation of the Cathari
Decrees of Reform
June-July
XIII LYONS I Innocent IV Deposition of Frederick II
1245
Temporary Reunion with the Eastern
May-July Churches
XIV LYONS II Gregory X
1274 Papal Elections to begin 10 days after
Pope’s Death
Definition of Relation between Human
Body and Soul
October Decree of Reform following the
VIENNE [IN DAUPHINE, Suppression of the Knights Templar
XV 1311 – May Clement V
FRANCE] Appeal for Aid to Holy Land
1312 Condemnation of False Mysticism of
the Fraticelli, Dulcinists, Beghards, and
Beguines
End of the Great Western Schism
November Condemnation of John Wycliffe & Jan
XVI CONSTANCE 1414 – April Ended by Martin V Hus
1418 Decrees of Reform of Church in “Head
and Members”
December Affirmation of Papal Primacy vs.
BASEL-FERRARA- 1431 – Conciliarists (that a General Council
XVII Eugenius IV
FLORENCE August was superior to a Pope)
1445 Reunion with the Eastern Churches
Definition of the Relation between Pope
and General Council vs. Conciliar Plans
of Louis XII
May 1512 –
XVIII LATERAN V Julius II & Leo X Condemnation vs. Mortality of Human
March 1517 Soul
Decrees of Reform
Call for Crusade vs. Turks
 Granfield, “Vatican II : A New Pentecost” - 5

Response to Protestant Reformation

General Reform of the Church :
December Definition of Sacred Scripture and
Sacred Tradition as Rule of Faith,
1545 –
XIX TRENT Paul III to Pius IV Eucharistic & Sacramental Doctrine,
December
Justification, Purgatory, Indulgences,
1563 Veneration of Saints & Sacred Images;
Decrees on Marriage and Clerical
Reform
Definition of Nature of Divine
December Revelation, Faith, the Relation between
XX VATICAN I 1869 – July Pius IX Faith and Reason, Papal Primacy and
1870 Infallibility vs. Pantheism, Deism,
Materialism, Naturalism, and Fideism
October 16 Documents reaffirmed Roman
1962 – Catholic faith and morality in a new way
XXI VATICAN II John XXIII & Paul VI
December and authorized developments in liturgy
1965 and Church structure.

Henri Daniel-Rops divides the general councils of the Roman Catholic Church into four periods.
The first he terms “the period of the Golden Age which marks the day anterior to the break between East
and West, and during which eight councils offered to the world the picture of the ecclesiastical communion
of all Christendom in the fullness of its universal and apostolic authority.” The first eight councils – of which
only the first seven are recognized as ecumenical and binding by the Orthodox Churches – were held in the
East before the breakdown in ecclesiastical communion in 1054 between Pope Leo IX of Rome and
Patriarch Michael Cerularius of Constantinople. Convoked by Roman emperors, they dealt primarily with
doctrinal issues.
The second period concerns the next seven “Christian Councils” of medieval Western Christendom
headed by the Bishop of Rome. Convoked by the popes, they were responses to crises in the Church.
The third period involves the resolutions of disastrous divisions within the Church.
The fourth period involves the three great councils, Trent, Vatican I & II, which have significantly
formed and influenced the Church as it is today.

REFERENCES

Abbott, Walter M., gen. ed. The Documents of Vatican II. New York : America Press, 1966.

Thomas, P. General Councils of the Church : A Compact History . Bombay : Saint Paul Publications, 1993.

Toon, Peter. What’s The Difference? Basingstoke, United Kingdom : Marshalls, 1983.

Daniel-Rops, Henri. The Second Vatican Council : The Story Behind The Ecumenical Council Of Pope
John XXIII. Translated from the French by Alastair Guinan. New York : Hawthorn Books, Inc., 1962.