Rev. Ralph Wiltgen: The Rhine Flows Into the Tiber: A History of Vatican II

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THE FIRST SESSION
October 11 to December 8, 1962

I. A LEAP FORWARD


The long white procession of bishops in miters and flowing copes seemed never to end. It came down the Royal Staircase, through the Bronze Door and halfway across the square. Then it turned abruptly to the right, mounted the steps and disappeared through the main entrance of St. Peter’s. It was Thursday, October 11, 1962, the feast of the Divine Maternity of the Blessed Virgin Mary, and the opening day of the Second Vatican Council.

The cobblestones underfoot were wet and shiny from the rain that had fallen all night long, but they quickly dried in the bright morning sun.

I stood on the front steps watching all 2400 Council Fathers pass by. These men for the most part were unknown outside their own dioceses. But some of them, because of what they would say, or do, were destined to live forever in the histories of this Council. Names like Frings, Ottaviani, Lienart, Meyer, Bea, Suenens, Leger, Maximos IV Saigh and Sigaud were just a few of the many that would never be forgotten.

Not all of the bishops were smiling as they passed. Many believed that the Council had been convoked simply to rubber-stamp previously prepared documents. Some United States bishops had intimated that they would put in a token appearance for two or three weeks, and then go home. And all the bishops of Paraguay had been informed by a high ecclesiastical dignitary that everything had been so well prepared in Rome that the Council would soon be over.

Pope John finally appeared at the end of the procession, his face radiant with joy. Repeatedly he bowed to the crowd, giving his blessing, and gladly accepting their greetings in return. For, so to speak, this Council was his creation, the twenty-first ecumenical council in the history of the Catholic Church, and the second to be held in the Vatican. (He had been Pope for scarcely three months when he told seventeen astonished cardinals of his intention to call an ecumenical council, on January 25, 1959, in the Benedictine monastery adjoining the basilica of St. Paul Outside the Walls.)

At the main entrance to St. Peter’s, his portable throne was lowered, and he proceeded down the long aisle on foot. The Council Fathers, now in their places in the huge Council hall (it was 75 feet wide and 624 feet long), applauded and cheered him as he passed. They represented every part of the world: North America (14 per cent), South America (18 per cent), Central America (3 per cent), Europe (39 per cent), Asia (12 per cent), Africa (12 per cent), and Oceania (2 per cent).

When Pope John reached the altar at the front of the hall, he knelt down to pray. Then followed the first official prayer of the Second Vatican Council, the Veni, Creator Spiritus (“Come, Creator Spirit”), in which the Pope and the Council Fathers together called upon the Holy Spirit for light and guidance in the task ahead. Mass was then celebrated, after which the Book of the Gospels was solemnly enthroned upon the altar, a custom dating back to the earliest councils.

Finally, Pope John made his opening address. He was confident, he said, that the Church would draw new energy and new strength from 'the Council, and “look to the future without fear.” His contagious optimism burst forth as he said: “We feel we must disagree with those prophets of doom who are always forecasting disaster, as though the end of the world were at hand. ... . They say that our era in comparison with past eras is getting worse, and behave as though they had learned nothing from history, the real teacher of life.” For history, said the Pope, showed that things had not in fact been any better in the olden days.

Pope John wished to leave no doubt about his orthodoxy. “The greatest concern of the Ecumenical Council,” he asserted, “is this, that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.” The Church, moreover, must never depart “from the sacred patrimony of truth received from the Fathers.” At the same time, it “must ever look to the present, to the new conditions and forms of life introduced into the modern world, which have opened new avenues to the Catholic apostolate.”

The Council, he said, was not to concern itself with a point-by-point exposition of basic doctrines of the Church as taught by ancient and modern theologians, as these were already “well known and familiar to all.” For this, he added, a Council was not necessary. He stressed that there should be a “renewed, serene and tranquil adherence to all the teachings of the Church in their entirety and preciseness, as they still shine forth in the acts of the Council of Trent and the First Vatican Council.”

The Pope now came to the most important section of his address: “The Christian, Catholic and apostolic spirit of the whole world expects a leap forward toward a doctrinal penetration and a formation of consciences in most faithful and perfect conformity to authentic doctrine.” This doctrine, he said, was to be studied and expounded “by using modern methods of research and the literary forms of modern thought. The substance of the ancient doctrine of the Deposit of Faith is one thing, and the way in which it is presented is another.” Great patience and careful consideration were necessary, he stressed, so that the teachings to be drawn up by the Council would be “predominantly pastoral in character.”

Although Pope John called attention to “fallacious and dangerous teachings, opinions and concepts,” he elaborated on this theme with characteristic optimism. Men’s views, he pointed out, change from age to age, and the errors of a particular generation often vanish as quickly as they arise, “like fog before the sun.” The Church has always opposed errors, he recalled, and “frequently it has condemned them with the greatest severity.” Nowadays, however, the Church “prefers to make use of the medicine of mercy. . . .It considers that it meets the needs of the present day by demonstrating the validity of its teachings rather than by condemnations.”

He firmly believed, he said, that man had become “ever more deeply convinced of the paramount dignity” of the human person, of the perfection which was his goal, and of the duties which this implied. “Even more important, experience has taught men that violence inflicted on others, the might of arms and political domination, are of no help at all in finding a happy solution to the grave problems which afflict them.”

In conclusion, he reminded the Council Fathers of their obligation to respond to the inspirations of the Holy Spirit, so that their work might fulfill the expectations of the hour and the needs of the peoples of the world. That, he said, “requires of you serenity of mind, brotherly concord, moderation in proposals, dignity in discussion and wise deliberation.”

The stage was set. The business of the Second Vatican Council could begin. It was announced that the first General Congregation (meeting) would open on Saturday, October 13, at 9 a.m.