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Lumen gentium, the Dogmatic Constitution on the Church, is one of the principal documents of the Second Vatican Council. This dogmatic constitution was promulgated by Pope Paul VI on 21 November 1964, following approval by the assembled bishops by a vote of 2,151 to 5.Richard Gaillardetz, 2006, The Church in the Making: Lumen Gentium, Christus Dominus, Orientalium Ecclesiarum, Paulist Press, As is customary with significant Catholic Church documents, it is known by its incipit, "Lumen gentium", Latin for 'Light of the Nations'.
The eight chapters of the document can be paired thematically: chapters one and two treat the church's nature and historical existence, chapters three and four treat different roles in the church, chapters five and six treat holiness and religious life, while chapters seven and eight discuss the saints and Mary.Hahnenberg, Edward P., A Concise Guide to the Documents of Vatican II, St. Anthony Messenger Press.
It goes on to describe "the sole Church of Christ which in the Creed is professed as one, holy, catholic and apostolic, which our Saviour, after His Resurrection, commissioned Peter to shepherd, and him and the other apostles to extend and direct with authority, which He erected for all ages as 'the pillar and mainstay of the truth.' This Church, constituted and organized as a society in the present world, subsists in the Catholic Church, which is governed by the successor of Peter and by the bishops in communion with him, although many elements of sanctification and of truth are found outside its visible confines."(8)
Pope Francis took a central theme of his pontificate from Lumen Gentium § 8 on the Church following Christ in his poverty and humility in order to bring the Good News to the poor.LG 8 reference to
Consequently, "it the teaches that the Church, now sojourning on earth as an exile, is necessary for salvation. Christ, present to us in His Body, which is the Church, is the one Mediator and the unique way of salvation." Those who "knowing that the Catholic Church was made necessary by Christ, would refuse to enter or to remain in it, could not be saved."(14)
All human beings are called to belong to the Church. Not all are yet fully incorporated into the Church, but "the Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter."(15) In addition, the Council describes how non-Christians and non-theists are related to the Church and that God does not deny them the helps necessary for salvation:
Conservative bishops in the council were fearful that the idea of the College of Bishops would be interpreted as a new conciliarism, a 15th-century idea that an ecumenical council was the supreme authority under Christ in the Catholic Church. Of the members of the council, 322, a substantial minority, voted against any mention whatever in the document of a "college" of bishops), Davide Salvatori, L'oggetto del magistero definitivo della Chiesa (), pp. 347–348 and were now proposing 47 amendments to chapter III. Herbert Vorgrimler, Commentary on the Documents of Vatican II (Herder and Herder 1967), p. 195 Accordingly, a "Preliminary Note of Explanation" (in Latin, Nota explicativa praevia, often referred to as "the Nota praevia") intended to reconcile them with the text Hubert Jedin, Gabriel Adriányi, John Dolan, The Church in the modern age, 1999 , p. 131 was added on 16 November 1964. The Note reaffirmed that the college of bishops exercises its authority only with the assent of the pope, thus safeguarding the primacy and pastoral independence of the pope.Adrian Hastings, Modern Catholicism: Vatican II and after, p. 88
The Note achieved its purpose: on the following day, 17 November, the No votes against chapter III dropped to 46, a number that may have included some who opposed it because they felt the Preliminary Note of Explanation had weakened the concept of collegiality. In the final vote on 18 November only five of the 2200+ participants voted against the dogmatic constitution as a whole.
The Note is introduced by the following words: "A preliminary note of explanation is being given to the Council Fathers from higher authority, regarding the Modi bearing on Chapter III of the Schema de Ecclesia; the doctrine set forth in Chapter III ought to be explained and understood in accordance with the meaning and intent of this explanatory note." "Higher authority" refers to the Pope, Paul VI, and "the Schema de Ecclesia" to the draft text for the dogmatic constitution Lumen gentium. By "the Modi" is meant the proposals for amendments of that draft text which some of the Council participants had presented.
The Note was thus added by papal authority, consistently with the idea that the consent of the Pope, as head of the College of Bishops was necessary, and that he had the "right to make his consent dependent on an interpretation determined in advance".
The Preliminary Note of Explanation did not in fact alter the value of the statement on collegiality in the text of Lumen gentium: it "strengthened the adherence to the doctrine of the First Vatican Council on the primacy, but it did not subsequently strike out anything from the direct divine origin of the episcopal office and its function, and the responsibility of the College of Bishops for the Universal Church."
Part 4 of the Note reads:
Bishop Christopher Butler, a major contributor to the council and strong proponent of its teachings,Rice, Valentine, Men Who Make the Council, University of Notre Dame Press, 1965. finds that the document gives a "reaffirmation" to "a genuine sacramental episcopal collegiality" which was thrown into the background by the premature ending of Vatican I. He goes on to say:
He concludes that the Church which makes contemporary the saving truth of the gospel "is the sign and the instrument of the unity of the whole human race."
This part of the document also endorsed the revival of the office of deacon as found in the early church, as a permanent vocation rather than a stage through which candidates for the priesthood pass, as had been the case since about the 5th century, and that it should open to married men. It said that: chapter III, paragraph 29.
Vatican II was sensitive to the views of other Christians, as the council, at the request of Pope John XXIII, sought to promote Christian unity; however, it was aware that concepts about Mary varied among other Christians, especially Protestants. The council, once referring to Mary as "Mediatrix," took her as an example of strengthening – not decreasing – confidence in Christ as the one essential Mediator. When speaking of Mary, the council used a biblical approach, strongly emphasizing her pilgrimage of faith. It also drew significantly from the Fathers of the Church, who were respected by all Christian denominations.
Pope Paul VI, in a speech to the council fathers, called the document "a vast synthesis of the Catholic doctrine regarding the place which the Blessed Mary occupies in the mystery of Christ and of the Church."
Bishop Christopher Butler mentions that prior to Vatican II, the one area where uncritical development of Catholic theology was allowed, apart from the total life of theology, was in devotion to Mary, so that "it began to seem that the Catholicism of the future would approximate more and more to the condition of an Italian tribal cult." This century-long drift was brought to an end by the Council on October 29, 1963, "a fixed point of the Marian paradigm shift," the date on which the Council decided, in a very close vote, not to give Mary a separate document but to situate her properly within the larger Church.
Chapter 4: The Laity (30–38)
Chapter 5: The Universal Call to Holiness in the Church (39–42)
The theme of the universal call to holiness was built on in the fifth chapter:
Chapter 6: The Religious (43–47)
"The religious state clearly manifests that the Kingdom of God and its needs, in a very special way, are raised above all earthly considerations. Finally, it clearly shows all men, both the unsurpassed breadth of the strength of Christ the King and the infinite power of the Holy Spirit, marvelously working in the Church." It is considered a "deepening of the baptismal character." The religious life is conducive to the building up of others and the world in Christ.
Chapter 7: The Eschatological Nature of the Pilgrim Church and Its Union with the Church in Heaven (48–51)
Chapter 7 affirms the oneness of the Church on earth with the Church in heaven. It makes an indirect allusion to the future fulfillment of Bible prophecy in history. It continues themes of sanctification and holiness from earlier sections. It affirms the ancient Church practices of remembering the saints and imploring their intercession. It affirms "the sacred Liturgy, wherein the power of the Holy Spirit acts upon us through sacramental signs" and anticipates worship in heaven.
Chapter 8: The Blessed Virgin Mary, Mother of God, in the Mystery of Christ and the Church (52–69)
The chapter on Mary was the subject of debate, since the original plans had called for a separate document about the role of Mary, keeping the document on the Church "Ecumenism," not to offend Protestant Christians, who were suspicious of special veneration of Mary. However, the Council Fathers, supported by the Pope, insisted that, considering that Mary's place is within the Church, her treatment should be addressed by the Church's Constitution.
Issues surrounding the document
Contributors
Marie Rosaire Gagnebet Dominican Order (1904–1983), professor of theology at the Pontifical University of St. Thomas Aquinas, Angelicum from 1938 to 1976 and peritus during Vatican II, was influential in the redaction of the Lumen gentium.
Traditionalist reaction
Certain Traditionalist Catholic groups, particularly Sedevacantism, consider Lumen gentium to be the demarcation of when the Roman Church fell into heresy, pointing to the use of "subsistit in" rather than "est" as an abdication of the Church's historic (and to them compulsory) identification of itself alone as God's church. In an interview with the Frankfurter Allgemeine Zeitung, Cardinal Joseph Ratzinger responded to this criticism:
Possibility of salvation outside the Catholic Church
One point of confusion was the document's treatment of the possibility of salvation outside of the Catholic Church. In 2000, Pope John Paul II issued Dominus Iesus with the theme of "the unicity and salvific universality of Jesus Christ and the Church." He also stated earlier in the encyclical, Redemptoris Missio, "The universality of salvation means that it is granted not only to those who explicitly believe in Christ and have entered the Church," thus affirming the belief that not only Catholics can achieve salvation and sanctification. Such a belief has been controversial among many traditionalist Catholics to this day.
See also
Notes
Further reading
External links
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