Abstract
The Second Vatican Council (1962–1965) is regarded by many in Protestant circles as one of the most significant processes in ecumenical church history during the 20th century. At the time hopes were high that closer cooperation was a reality to be embraced and achieved. Concurrently, a younger generation of Roman Catholic theologians began to make their mark on the ecumenical theological scene. Their work has provided a bridge between the two ecclesiastical traditions, notwithstanding the subsequent negative response of the Roman church hierarchy. Despite important advances, recent pontificates have destroyed much of the enthusiasm and commitment to unity. This article examines the disjuncture in views regarding the outcomes of the Council and points of contact with Protestant thinking.
Highlights
On the 50th anniversary of the opening of the Second Vatican Council, an ecumenical council of the church, it is instructive to reflect on its results and subsequent developments in ecumenism
The opposing view presented a ‘counterpoint’ or ‘polar opposite’ to the Bologna School which depends to a large extent on conflicting narratives, producing a crisis of historical awareness, which are susceptible to ‘ideological manipulation’ (Faggioli 2012:18). This was promoted by Cardinals Agostino Marchetto and Camillo Ruini who challenged the view of Vatican II as a break with the past, despite Archbishop Lefèbre’s view of the council as heretical and which resulted in schism
Wilde’s (2007) optimistic evaluation of Vatican II was somewhat wide of the mark despite its laudable intention:
Summary
On the 50th anniversary of the opening of the Second Vatican Council, an ecumenical council of the church, it is instructive to reflect on its results and subsequent developments in ecumenism. Küng (2010) claims: At that time, the Catholic Church had reached a high degree of credibility with the Second Vatican Council (1962–1965). Massa (2010:9ff.) refers to the Vatican’s ‘dirty little secret’ as the ‘new historical consciousness unleashed by Vatican II’ (Massa 2010:9): that the Church had changed its preferred metaphor for thinking about itself over the course of its history This field of tension demonstrated the disconcerting truth that Catholicism wasn’t a single stream, but multiple streams mingling in a deep and wide tradition. At the beginning of Vatican II (13 October 1962), it was noted that Catholic tradition enshrined in Codex Iuris Canonici, canon 228§1, states ‘Concilium oecumenicum suprema pollet in universam ecclesiam potestate’: the ecumenical council has ultimate authority over the whole church (quoted in Küng 2003:278).
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