ADDRESS of POPE JOHN XXIII
at the SOLEMN OPENING of the SACRED COUNCIL
October 11,  1962

Allocutio Ioannis PP. XXIII  In Sollemni SS. Concilii Inauguratione Die 11 octobris menis a. 1962

1. TODAY, Venerable Brethren, is a day of joy for Mother Church: through God’s most kindly providence the longed-for day has dawned for the solemn opening of the Second Vatican Ecumenical Council, here at Saint Peter’s shrine. And Mary, God’s Virgin Mother, on this feast day of her noble motherhood, gives it her gracious protection.

1. Venerabiles Fratres, Gaudet Mater Ecclesia quod, singulari Divinae Providentiae munere, optatissimus iam dies illuxit, quo, auspice Deipara Virgine, cuius materna dignitas hodie festo ritu recolitur, hic ad Beati Petri sepulcrum Concilium Oecumenicum Vaticanum Secundum sollemniter initium capit.

2. A POSITIVE proof of the Catholic Church’s vitality is furnished by every single council held in the long course of the centuries—by the twenty ecumenical councils as well as by the many thousands of memorable regional and provincial ones emblazoned on the scroll of history.

2. Universa Concilia — sive viginti Oecumenica sive innumera eaque non parvi pendenda Provincialia et Regionaliaquae per succedentia tempora sunt celebrata, manifesto vigorem Ecclesiae Catholicae comprobant et quasi fulgentia lumina in eius annalibus recensentur

And now the Church must once more reaffirm that teaching authority of hers which never fails, but will endure until the end of time. For that was Our reason for calling this most authoritative assembly, and We address you now as the humble successor, the latest born, of this Prince of Apostles. The present Council is a special, worldwide manifestation by the Church of her teaching office, exercised in taking account of the errors, needs and opportunities of our day.

.Recentissimus humilisque eiusdem Principis Apostolorum Successor, qui vos alloquitur, amplissisimum hunc Coetum indicens, id sibi proposuit, ut iterum Magisterium Ecclesiasticum, numquam deficiens et ad finem usque temporum perseverans, affirmaretur; quod quidem Magisterium rationem habens errorum, necessitatum, rerum opportunarum nostrae aetatis, per hoc ipsum Concilium omnibus hominibus, quotquot in orbe terrarum sunt, extraordinario modo, in praesenti exhibetur.

We address you, therefore, as Christ’s vicar, and We naturally begin this General Council by setting it in its historical context. The voice of the past is both spirited and heartening. We remember with joy those early popes and their more recent successors to whom we owe so much. Their hallowed, momentous words come down to us through the councils held in both the East and the West, from the fourth century to the Middle Ages, and right down to modern times. Their uninterrupted witness, so zealously given, proclaims the triumph of Christ’s Church, that divine and human society which derives from its divine Redeemer its title, its gifts of grace, its whole dynamic force.

Hanc igitur universalem incohans Synodum, Christi Vicarius, qui ad vos verba facit, praeterita tempora, ut liquet, respicit eorumque veluti vocem, alacrem animosque confirmantem, auscultat: libenter enim meminit bene meritorum Summorum Pontificum, qui antiquissima et recentiore aetate fuerunt; et qui e Conciliorum conventibus, sive in Oriente sive in Occidente a saeculo quarto ad Medium usque Aevum et recentia tempora actis, venerandae gravisque huiusmodi vocis testimonia transmiserunt. Haec non intermisso studio triumphum divinae et humanae illius Societatis extollunt, scilicet Ecclesiae Christi, quae a Divino Redemptore nomen, gratiae munera, vimque accipit totam.

Here is cause indeed for spiritual joy. And yet this history has its darker side too, a fact, which cannot be glossed over. These nineteen hundred years have reaped their harvest of sorrow and bitterness. The aged Simeon’s prophecy to Mary, the Mother of Jesus, proves true in every age: “Behold, this child is destined for the fall and for the rise of many in Israel, and for a sign that shall be contradicted.” (Lk 2, 34.) Jesus, too, when grown to manhood, made it quite clear that men in times to come would oppose Him. We remember those mysterious words of His: “He who hears you, hears me.” (Lk. 10, 16.) Saint Luke, who records these words, also quotes Him later as saying: “He who is not with me is against me; and he who does not gather with me scatters.” (Lk. 11, 23.)

Quodsi haec spiritualis laetitiae causa sunt, negare tamen non possumus dolores et acerbitates plurimas per longam undeviginti saeculorum seriem hanc historiam obscuravisse. Verum enim exstitit et exstat, quod olim Simeon senex ad Mariam Matrem Iesu ore prophetico dixit: “Ecce positus est hic in ruinam et in resurrectionem multorum... et in signum cui contradicetur” (Lc 2,34). Atque Iesus ipse, aetate maturior, perspicue ostendit, quomodo homines per tempora adversus Ipsum se essent gesturi, arcana haec proferens verba: “Qui vos audit, me audit” (Lc 10,16). Praeterea haec effatus est, ut apud Sanctum Lucam, qui superiora quoque verba refert, scriptum videmus: “Qui non est mecum, contra me est, et qui non colligit mecum, dispergit” (Lc 11,23).

Certain it is that the critical issues, the thorny problems that wait upon men’s solution, have remained the same for almost twenty centuries. And why? Because the whole of history and of life hinges on the person of Jesus Christ. Either men anchor themselves on Him and His Church, and thus enjoy the blessings of light and joy, right order and peace; or they live their lives apart from Him; many positively oppose Him, and deliberately exclude themselves from the Church. The result can only be confusion in their lives, bitterness in their relations with one another, and the savage threat of war.

Gravissimae sane res et quaestiones ab humano genere dissolvendae, post viginti fere saecula non mutantur; etenim Christus Iesus semper medium quasi locum tenet historiae et vitae: homines aut ipsi ipsiusque Ecclesiae adhaerent, atque adeo lucis, suavitatis, recti ordinis pacisque bonis fruuntur; aut sine ipso vivunt vel contra ipsum agunt et consulto extra Ecclesiam commorantur, quo fit ut confusio inter eos habeatur, mutuae rationes asperae efficiantur, cruentorum bellorum impendeat periculum.

But the function of every ecumenical council has always been to make a solemn proclamation of the union that exists between Christ and His Church; to diffuse the light of truth; to give right guidance to men both as individuals and as members of a family and a society; to evoke and strengthen their spiritual resources; and to set their minds continually on those higher values which are genuine and unfailing.

Hanc coniunctionem cum Christo eiusque Ecclesia Concilia Oecumenica, quotiescumque ea celebrari contingit, sollemni quodam modo praedicant et veritatis lucem quoquoversus emittunt, vitam singulorum hominum, domestici convictus, societatis in rectas semitas dirigunt, spirituales vires excitant atque stabiliunt, ad vera et sempiterna bona continenter animos erigunt.

No study of human history during these twenty centuries of Christendom can fail to take note of the evidence of this extraordinary teaching authority of the Church as voiced in her general councils. The documents are there, whole volumes of them; a sacred heritage housed in the Roman archives and in the most famous libraries of the world.

Testimonia extraordinarii huius Magisterii Ecclesiae, scilicet universalium Synodorum, ob oculos Nostros versantur, dum varias hominum aetates per haec viginti saecula christiani aevi intuemur. Quae documenta pluribus magnique ponderis voluminibus continentur ac veluti sacer thesaurus sunt aestimanda, qui in tabulariis Urbis Romae ac totius orbis terrarum celebratissimis bibliothecis est reconditus.

3. AS regards the immediate cause for this great event, which gathers you here together at Our bidding, it is sufficient for Us to put on record once more something which, though trifling in itself, made a deep impression on Us personally. The decision to hold an ecumenical council came to Us in the first instance in a sudden flash of inspiration. We communicated this decision, without elaboration, to the Sacred College of Cardinals on that memorable January 25, 1959, the feast of Saint Paul’s Conversion, in his patriarchal basilica in the Ostian Way. The response was immediate. It was as though some ray of supernatural light had entered the minds of all present: it was reflected in their faces; it shone from their eyes. At once the world was swept by a wave of enthusiasm, and men everywhere began to wait eagerly for the celebration of this Council.

3. Quod autem ad originem et causam attinet maximi huius eventus, propter quem placuit Nobis vos hic congregare, satis est iterum afferre testimonium humile quidem, sed quod Nos ipsi experientia possumus probare: primo enim paene ex inopinato hoc Concilium mente concepimus, ac deinde simplicibus verbis enuntiavimus coram Sacro Purpuratorum Patrum Collegio fausto die illo vicesimo quinto mensis Ianuarii anno millesimo nongentesimo quinquagesimo nono, in festo Conversionis Sancti Pauli Apostoli, in ipsa eius Patriarchali Basilica ad viam Ostiensem. Statim adstantium animi subito tacti sunt, quasi supernae lucis radio coruscante, et suaviter omnes affecti in vultu oculisque. Simul vero vehemens studium toto terrarum orbe exarsit, cunctique homines Concilii celebrationem studiose exspectare coeperunt.

For three years the arduous work of preparation continued. It consisted in making a detailed and accurate analysis of the prevailing condition of the faith, the religious practice, and the vitality of the Christian, and particularly the Catholic, body.

Interea tres annos ad apparandum Concilium laboriosum est opus patratum, quod eo pertinebat, ut accuratius et amplius inquireretur, quo honore essent hac nostra aetate Fides, religionis usus, vigor coetus christiani ac praesertim catholici.

We are convinced that the time spent in preparing for this Ecumenical Council was in itself an initial token of grace, a gift from heaven.

Profecto haud immerito Nobis videtur hoc tempus in apparando Concilio Oecumenico insumptum primum quoddam signum ac donum gratiae caelestis fuisse.

For We have every confidence that the Church, in the light of this Council, will gain in spiritual riches. New sources of energy will be opened to her, enabling her to face the future without fear. By introducing timely changes and a prudent system of mutual cooperation, We intend that the Church shall really succeed in bringing men, families and nations to the appreciation of supernatural values.

Huius ergo Concilii lumine illustrata, Ecclesia spiritualibus divitiis, ut confidimus, augebitur atque, novarum virium robur ex illo hauriens, intrepide futura prospiciet tempora. Nam, opportunis inductis emendationibus ac mutua auxiliatrice opera sapienter instituta, Ecclesia efficiet, ut homines, familiae, nationes reapse ad ea, quae supra sunt, mentes convertant.

Thus the celebration of this Council becomes a compelling motive for whole-hearted thanksgiving to God, the giver of every good gift, and for exultantly proclaiming the glory of Christ the Lord, the triumphant and immortal King of ages and peoples.

Itaque propter Concilii huius celebrationem Summo Largitori omnium bonorum gratiae maximae ex conscientiae officio sunt reddendae, et gloria Christi Domini cum exsultatione praedicanda, qui est Rex invictus et immortalis saeculorum ac gentium.

4. AND now, venerable brethren, there is another point that We would have you consider. Quite apart from the spiritual joy we all feel at this solemn moment of history, the very circumstances in which this Council is opening are supremely propitious. May We go on record as expressing this conviction openly before you now in full assembly.

4. Aliud praeterea est, Venerabiles Fratres, quod hac in re iuvat vobis ad considerandum proponere. Scilicet, in accensionem laetitiae sanctae, quae sollemni hac hora animos afficit nostros, liceat Nobis hoc in amplissimo consessu palam asseverare, initium Oecumenicae huius Synodi opportunis sane temporis adiunctis contingere.

In the daily exercise of Our pastoral office, it sometimes happens that We hear certain opinions which disturb Us—opinions expressed by people who, though fired with a commendable zeal for religion, are lacking in sufficient prudence and judgment in their evaluation of events. They can see nothing but calamity and disaster in the present state of the world. They say over and over that this modern age of ours, in comparison with past ages, is definitely deteriorating. One would think from their attitude that history, that great teacher of life, had taught them nothing. They seem to imagine that in the days of the earlier councils everything was as it should be so far as doctrine and morality and the Church’s rightful liberty were concerned.

Saepe quidem accidit, quemadmodum in cotidiano obeundo apostolico ministerio comperimus, ut non sine aurium Nostrarum offensione quorundam voces ad Nos perferantur, qui, licet religionis studio incensi, non satis tamen aequa aestimatione prudentique iudicio res perpendunt. Hi enim, in praesentibus humanae societatis condicionibus, nonnisi ruinas calamitatesque cernere valent; dictitant nostra tempora, si cum elapsis saeculis comparentur, prorsus in peius abiisse; atque adeo ita se habent, quasi ex historia, quae vitae magistra est, nihil habeant quod discant, ac veluti si, superiorum Conciliorum tempore, quoad christianam doctrinam, quoad mores, quoad iustam Ecclesiae libertatem, omnia prospere ac recte processerint.

We feel that We must disagree with these prophets of doom, who are always forecasting worse disasters, as though the end of the world were at hand.

At Nobis plane dissentiendum esse videtur ab his rerum adversarum vaticinatoribus, qui deteriora semper praenuntiant, quasi rerum exitium instet.

Present indications are that the human family is on the threshold of a new era. We must recognize here the hand of God, who, as the years roll by, is ever directing men’s efforts, whether they realize it or not, towards the fulfillment of the inscrutable designs of His providence, wisely arranging everything, even adverse human fortune, for the Church’s good.

In praesenti humanorum eventuum cursu, quo hominum societas novum rerum ordinem ingredi videtur, potius arcana Divinae Providentiae consilia agnoscenda sunt, quae per tempora succedentia, hominum opera, ac plerumque praeter eorum exspectationem, suum exitum consequuntur, atque omnia, adversos etiam humanos casus, in Ecclesiae bonum sapienter disponunt.

As a simple example of what We mean, consider the extremely critical problems which exist today in the political and economic spheres. Men are so worried by these things that they give scant thought to those religious concerns, which are the province of the Church’s teaching authority. All this is evil, and we are right to condemn it. But this new state of affairs has at least one undeniable advantage: it has eliminated the innumerable obstacles erected by worldly men to impede the Church’s freedom of action. We have only to take a cursory glance through the annals of the Church to realize that even those ecumenical councils which are recorded there in letters of gold, were celebrated in the midst of serious difficulties and most distressing circumstances, through the unwarranted intervention of the civil authority. Such intervention was sometimes dictated by a sincere intention on the part of the secular princes to protect the Church’s interests, but more often than not their motives were purely political and selfish, and the resultant situation was fraught with spiritual disadvantage and danger.

Hoc facile cernere est, si attento animo perpendantur gravissimae de re politica et oeconomica quaestiones atque discrimina, quae hodie sunt. Quae omnia tam sollicitos homines tenent, ut eorum curas cogitationesque a religiosis negotiis avertant, quae ad sacrum pertinent Ecclesiae Magisterium. Huiusmodi agendi ratio certe vitio non caret, ac merito est improbanda. Nemo tamen negare potest, has novas inductas rerum condiciones, id saltem commodi habere, ut e medio innumera illa impedimenta iam auferantur, quibus olim saeculi filii liberam Ecclesiae actionem praepedire consueverant. Etenim satis est cursim ecclesiasticos annales pervolvere, ut statim manifesto pateat, vel ipsa Oecumenica Concilia, quorum vicissitudines aureis litteris Ecclesiae fastis consignatae sunt, saepe non sine gravissimis difficultatibus ac doloris causis, ob indebitam civilis potestatis interpositam auctoritatem, celebrata fuisse. Huius enim mundi Principes interdum sibi quidem proponebant sincero animo Ecclesiae patrocinium suscipere; quod tamen plerumque non sine spirituali detrimento ac periculo fiebat, cum iidem saepius rationibus politicis ducerentur suisque utilitatibus nimium studerent.

We must indeed confess to you Our deep sorrow over the fact that so many bishops are missing today from your midst. They suffer imprisonment and every kind of disability because of their faith in Christ. The thought of these dear brothers of Ours impels Us to pray for them with great earnestness. Yet We are not without hope; and We have the immense consolation of knowing that the Church, freed at last from the worldly fetters that trammelled her in past ages, can through you raise her majestic and solemn voice from this Vatican Basilica, as from a second Apostolic Cenacle.

Fatemur quidem hodie Nos vehementi dolore affici, quod inter vos complures Ecclesiae Pastores desiderantur, Nobis sane carissimi, qui ob Christi Fidem in vinculis detinentur vel aliis impedimentis praepediuntur, et quorum recordatio Nos permovet ut pro ipsis flagrantissimas Deo preces admoveamus; attamen non sine spe ac magno solacio Nostro hodie factum esse cernimus, ut Ecclesia, tot profanis praeteritae aetatis impedimentis tandem expedita, ex hoc Vaticano Templo, veluti altero Apostolorum Cenaculo, per vos vocem suam, maiestatis gravitatisque plenam, attollere possit.

5. THE major interest of the Ecumenical Council is this: that the sacred heritage of Christian truth be safeguarded and expounded with greater efficacy.

5. Quod Concilii Oecumenici maxime interest, hoc est, ut sacrum christianae doctrinae depositum efficaciore ratione custodiatur atque proponatur.

That doctrine embraces the whole man, body and soul. It bids us live as pilgrims here on earth, as we journey onwards towards our heavenly homeland.

Haec doctrina integrum complectitur hominem, corpore et animo compositum, eademque iubet nos, qui huius terrae incolae sumus, ad caelestem patriam peregrinos contendere.

It demonstrates how we must conduct this mortal life of ours. If we are to achieve God’s purpose in our regard we have a twofold obligation: as citizens of earth, and as citizens of heaven. That is to say, all men without exception, both individually and in society, have a life-long obligation to strive after heavenly values through the right use of the things of this earth. These temporal goods must be used in such a way as not to jeopardize eternal happiness.

Id autem ostendit, qua ratione mortalis haec vita componenda sit, ut nos officiis satisfacientes, quibus erga terrestrem et caelestem Civitatem obstringimur, finem nobis a Deo praestitutum assequi valeamus. Scilicet, omnes prorsus homines, sive singuli sive inter se societate coniuncti, sine intermissione officio tenentur caelestia bona consectandi, donec haec vita suppetit, atque ad hoc assequendum, terrenas res adhibendi, ita tamen ut temporalium bonorum usus sempiternam eorum beatitatem in discrimen non adducat.

True enough, Christ our Lord said: “Seek first the kingdom of God and His justice,” (Mt. 6, 33.) and this word “first” indicates what the primary direction of all our thoughts and energies must be. Nevertheless, we must not forget the rest of Our Lord’s injunction: “and all these things shall be given you besides.” (Mt. 6, 33.) Thus the traditional as well as the contemporary Christian approach to life is to strive with all zeal for evangelical perfection, and at the same time to contribute toward the material good of humanity. It is from the living example and the charitable enterprise of such Christians as these that all that is highest and noblest in human society takes its strength and growth.

Verum profecto est, Christum Dominum hanc pronuntiasse sententiam: “Quaerite primum regnum Dei et iustitiam eius” (Mt 6,33). Quae vox “primum” declarat, quo potissimum vires et cogitationes nostras dirigi oporteat; nihilominus minime neglegenda sunt cetera huius Dominici praecepti verba, quae subsequuntur: “et haec omnia adicientur vobis” (Mt 6,34). Ac revera semper fuerunt ac sunt in Ecclesia qui, dum evangelicae perfectioni adipiscendae omni studio vacant, simul ad civilem cultum adiutricem operam conferunt, cum ex eorum vitae exemplis, ex eorumque salutaribus caritatis inceptis, ea, quae in humana societate praestantiora ac nobiliora sunt, haud parum accipiant roboris atque incrementi.

If this doctrine is to make its impact on the various spheres of human activity—in private, family and social life—then it is absolutely vital that the Church shall never for an instant lose sight of that sacred patrimony of truth inherited from the Fathers. But it is equally necessary for her to keep up to date with the changing conditions of this modern world, and of modern living, for these have opened up entirely new avenues for the Catholic apostolate.

Ut autem haec doctrina multiplices attingat humanae navitatis campos, qui ad singulos homines, ad domesticum convictum, ad socialem vitam pertinent, in primis necesse est, ne Ecclesia oculos a sacro veritatis patrimonio a maioribus accepto umquam avertat; at simul necesse habet, ut praesentia quoque aspiciat tempora, quae novas induxerunt rerum condiciones, novasque vivendi formas, atque nova catholico apostolatui patefecerunt itinera.

The Church has never been stinting in her admiration for the results of man’s inventive genius and scientific progress, which have so revolutionized modern living. But neither has she been backward in assessing these new developments at their true value. While keeping a watchful eye on these things, she has constantly exhorted men to look beyond such visible phenomena—to God, the source of all wisdom and beauty. Her constant fear has been that man, who was commanded to “subject the earth and rule it,” (Cf. Gen. 1, 28.) should in the process forget that other serious command: “The Lord thy God shalt thou worship, and Him only shalt thou serve,” (Mt 4, 10; Luke 4, 8.). Real progress must not be impeded by a passing infatuation for transient things.

Hac de causa Ecclesia mirandis illis humani ingenii inventis doctrinarumque incrementis, quibus hodie utimur, non iners affuit, neque iisdem recte aestimandis impar evasit; sed haec omnia pervigili prosequens cura, homines admonere non desinit, ut super ipsam rerum aspectabilium speciem, oculos ad Deum omnis sapientiae et pulchritudinis fontem convertant, ne iidem, quibus dictum fuit: “Subicite terram et dominamini”, obliviscantur umquam gravissimi illius praecepti: “Dominum Deum tuum adorabis et illi soli servies (Mt 4,10; Lc 4,8), neu fluxa rerum fascinatio veri nominis progressionem impediat.

6. FROM what We have said, venerable brothers, the doctrinal role of this present Ecumenical Council is sufficiently clear.

6. Hisce positis, satis manifestae sunt, Venerabiles Fratres, partes quae, ad doctrinam quod attinet, Concilio Oecumenico sunt demandatae.

This twenty-first Ecumenical Council can draw upon the most effective and valued assistance of experts in every branch of sacred science, in the practical sphere of the apostolate, and in administration. Its intention is to give to the world the whole of that doctrine which, notwithstanding every difficulty and contradiction, has become the common heritage of mankind—to transmit it in all its purity, undiluted, undistorted. It is a treasure of incalculable worth, not indeed coveted by all, but available to all men of good will.

Scilicet Concilium Oecumenicum primum et vicesimum - quod efficaci magnique aestimando auxilio utitur eorum, qui scientia sacrarum disciplinarum, apostolatus exercendi resque recto ordine agendi excellunt - integram, non imminutam, non detortam tradere vult doctrinam catholicam, quae, licet inter difficultates et contentiones, veluti patrimonium commune hominum evasit. Hoc non omnibus quidem gratum est, tamen cunctis, qui bona voluntate sunt praediti, quasi paratus thesaurus uberrimus proponitur.

And our duty is not just to guard this treasure, as though it were some museum-piece and we the curators, but earnestly and fearlessly to dedicate ourselves to the work that needs to be done in this modern age of ours, pursuing the path which the Church has followed for almost twenty centuries.

Attamen nostrum non est pretiosum hunc thesaurum solum custodire, quasi uni antiquitati studeamus; sed alacres, sine timore, operi, quod nostra exigit aetas, nunc insistamus, iter pergentes, quod Ecclesia a viginti fere saeculis fecit.

Nor are we here primarily to discuss certain fundamentals of Catholic doctrine, or to restate in greater detail the traditional teaching of the Fathers and of early and more recent theologians. We presume that these things are sufficiently well known and familiar to you all.

Neque opus nostrum, quasi ad finem primarium, eo spectat, ut de quibusdam capitibus praecipuis doctrinae ecclesiasticae disceptetur, atque adeo fusius repetantur ea, quae Patres ac theologi veteres et recentiores tradiderunt, et quae a vobis non ignorari sed in mentibus vestris inhaerere merito putamus.

There was no need to call a council merely to hold discussions of that nature. What is needed at the present time is a new enthusiasm, a new joy and serenity of mind in the unreserved acceptance by all of the entire Christian faith, without forfeiting that accuracy and precision in its presentation which characterized the proceedings of the Council of Trent and the First Vatican Council. What is needed, and what everyone imbued with a truly Christian, Catholic and apostolic spirit craves today, is that this doctrine shall be more widely known, more deeply understood, and more penetrating in its effects on men’s moral lives. What is needed is that this certain and immutable doctrine, to which the faithful owe obedience, be studied afresh and reformulated in contemporary terms. For this deposit of faith, or truths which are contained in our time-honored teaching is one thing; the manner in which these truths are set forth (with their meaning preserved intact) is something else. This, then, is what will require our careful, and perhaps too our patient, consideration. We must work out ways and means of expounding these truths in a manner more consistent with a predominantly pastoral view of the Church’s teaching office.

Etenim ad huiusmodi tantum disputationes habendas non opus erat, ut Concilium Oecumenicum indiceretur. Verumtamen in praesenti oportet ut universa doctrina christiana, nulla parte inde detracta, hic temporibus nostris ab omnibus accipiatur novo studio, mentibus serenis atque pacatis, tradita accurata illa ratione verba concipiendi et in formam redigendi, quae ex actis Concilii Tridentini et Vaticani Primi praesertim elucet; oportet ut, quemadmodum cuncti sinceri rei christianae, catholicae, apostolicae fautores vehementer exoptant, eadem doctrina amplius et altius cognoscatur eaque plenius animi imbuantur atque formentur; oportet ut haec doctrina certa et immutabilis, cui fidele obsequium est praestandum, ea ratione pervestigetur et exponatur, quam tempora postulant nostra. Est enim aliud ipsum depositum Fidei, seu veritates, quae veneranda doctrina nostra continentur, aliud modus, quo eaedem enuntiantur, eodem tamen sensu eademque sententia. Huic quippe modo plurimum tribuendum erit et patienter, si opus fuerit, in eo elaborandum; scilicet eae inducendae erunt rationes res exponendi, quae cum magisterio, cuius indoles praesertim pastoralis est, magis congruant.

ch7_Medicine_of_Mercy

7. IN these days, which mark the beginning of this Second Vatican Council, it is more obvious than ever before that the Lord’s truth is indeed eternal. Human ideologies change. Successive generations give rise to varying errors, and these often vanish as quickly as they came, like mist before the sun.

7. Ineunte Concilio Oecumenico Vaticano Secundo, manifesto ut alias numquam patet, veritatem Domini in aeternum manere. Siquidem, dum aetas aetati succedit, incertas cernimus hominum opinationes alias alias excipere, atque enascentes errores saepe cito velut nebulam sole depulsam evanescere.

the medicine of mercy
to the weapons of severity.

misericordiae medicinam adhibere,
   potius quam severitatis arma suscipere;

More effective than condemnation[s],

will be a fuller explanation of the validity of her doctrines:

It is thus she believes the present needs will be best served.

putat hodiernis necessitatibus esse consulendum.

Not that the need to repudiate and guard against erroneous teaching and dangerous ideologies is less today than formerly. But all such error is so manifestly contrary to rightness and goodness, and produces such fatal results, that our contemporaries show every inclination to condemn it of their own accord—especially that way of life which repudiates God and His law, and which places excessive confidence in technical progress and an exclusively material prosperity. It is more and more widely understood that personal dignity and true self-realization are of vital importance and worth every effort to achieve. More important still, experience has at long last taught men that physical violence, armed might, and political domination are no help at all in providing a happy solution to the serious problems which affect them.

Non quod desint fallaces doctrinae, opinationes, pericula praecavenda atque dissipanda; sed quia haec omnia tam aperte pugnant cum rectis honestatis principiis, ac tam exitiales peperere fructus, ut hodie homines per se ipsi ea damnare incipere videantur, ac nominatim illas vivendi formas, quae Deum eiusque leges posthabeant, nimiam in technicae artis progressibus positam confidentiam, prosperitatem unice vitae commodis innixam. Ipsi magis magisque norunt, humanae personae dignitatem eiusque congruam perfectionem negotium esse magni momenti et ad expediendum perarduum. Quod autem maxime interest, iidem experiendo tandem didicerunt, externam vim aliis impositam, armorum potentiam, politicum dominatum minime satis esse, ad gravissimas, quae eos angunt, quaestiones feliciter dissolvendas.

She unseals the fountains of her life-giving doctrine, so that men, illumined by the light of Christ, will understand their true nature and dignity and purpose. Everywhere, through her children, she extends the frontiers of Christian love, the most powerful means of eradicating the seeds of discord, the most effective means of promoting concord, peace with justice, and universal brotherhood.

  uberioris doctrinae suae fontes aperit, qua homines luce Christi collustrati penitus intelligere valent, quid ipsi revera sint, qua dignitate excellant, quem finem prosequi debeant; per filios denique suos ubique christianae caritatis spatia dilatat, qua ad dissensionum semina evellenda nihil est aptius, et ad provehendam concordiam, iustam pacem fraternamque omnium unitatem nihil est efficacius.

8. The Church’s anxiety to promote and defend truth springs from her conviction that without the assistance of the whole of revealed doctrine man is quite incapable of attaining to that complete and steadfast unanimity which is associated with genuine peace and eternal salvation. For such is God’s plan. He “wishes all men to be saved and to come to the knowledge of the truth.” (Tim. 2, 4.)

8. Huiusmodi Ecclesiae sollicitudo de veritate promovenda atque tuenda, ex eo proficiscitur, quod, secundum Dei consilium, “qui omnes homines vult salvos fieri, et ad agnitionem veritatis venire” (1Tim 2,4), homines nonnisi integrae revelatae doctrinae praesidio aucti, ad absolutam firmissimamque animorum unitatem pervenire possunt, quacum veri nominis pax sempiternaque salus coniungitur.

Unhappily, however, the entire Christian family has not as yet fully and perfectly attained to this visible unity in the truth. But the Catholic Church considers it her duty to work actively for the fulfillment of that great mystery of unity for which Christ prayed so earnestly to His heavenly Father on the eve of His great sacrifice. The knowledge that she is so intimately associated with that prayer is for her an occasion of ineffable peace and joy. And why should she not rejoice sincerely when she sees Christ’s prayer extending its salvific and ever increasing efficacy even over those who are not of her fold? Indeed, if we consider well the unity for which Christ prayed on behalf of His Church, it would seem to shine, as it were, with a threefold ray of supernatural, saving light. There is first of all that unity of Catholics among themselves which must always be kept steadfast and exemplary. There is also a unity of prayer and ardent longing prompting Christians separated from this Apostolic See to aspire to union with us. And finally there is a unity, which consists in the esteem and respect shown for the Catholic Church by members of various non-Christian religions.

Hanc autem visibilem unitatem in veritate, nondum, pro dolor, universa christianorum familia plene perfecteque assecuta est. At Ecclesia Catholica officii sui esse ducit sedulam conferre operam ad magnum complendum mysterium illius unitatis, quam Christus Iesus, imminente sacrificio suo, a Caelesti Patre flagrantissimis rogavit precibus; atque suavissima fruitur pace, sciens se cum hisce Christi precibus arctissime esse coniunctam; quin etiam sincero animo gaudet, cum animadvertit has precationes etiam inter eos, qui extra eiusdem saepta versantur, salutares atque uberiores usque multiplicare fructus. Etenim, si rem probe consideramus, haec ipsa unitas, quam Iesus Christus pro Ecclesia sua impetravit, quasi triplici supernae salutarisque lucis radio coruscare videtur, cui respondent: unitas catholicorum inter se, quae firmissima atque in exemplum praelucens servetur oportet; unitas praeterea ex piis precibus et flagrantissimis votis constans, qua christiani ab hac Apostolica Sede seiuncti expetunt ut nobiscum coniungantur; unitas denique existimatione atque observantia erga Ecclesiam Catholicam innixa, ab iis exhibita, qui diversas religionis formas adhuc non christianas profitentur.

It is therefore an overwhelming source of grief to us to know that, although Christ’s blood has redeemed every man that is born into this world, there is still a great part of the human race that does not share in those sources of supernatural grace, which exist in the Catholic Church. And yet the Church sheds her light everywhere. The power that is hers by reason of her supernatural unity redounds to the advantage of the whole family of men. She amply justifies those magnificent words of Saint Cyprian: “The Church, radiant with the light of her Lord, sheds her rays over all the world, and that light of hers remains one, though everywhere diffused; her corporate unity is not divided. She spreads her luxuriant branches over all the earth; she sends out her fair-flowing streams ever farther afield. But the head is one; the source is one. She is the one mother of countless generations. And we are her children, born of her, fed with her milk, animated with her breath.” (De Catholicae Ecclesiae Unitate, 5.)

Quam ad rem, est maxime lugendum, quod ingens adhuc humani generis pars - quamvis omnes homines qui nascuntur ipsi quoque Christi Sanguine sint redempti - nondum participet supernae gratiae fontes, qui in Ecclesia Catholica habentur. Quo fit ut de Ecclesia Catholica, cuius lux omnia illuminat et cuius supernaturalis unitatis vis in universae hominum familiae profectum redundat, apte cadant haec Sancti Cypriani praeclara praeconia: “Ecclesia Domini luce perfusa per orbem totum radios suos porrigit; unum tamen lumen est quod ubique diffunditur nec unitas corporis separatur. Ramos suos in universam terram copia ubertatis extendit, profluentes largiter rivos latius pandit: unum tamen caput est et origo una et una mater fecunditatis successibus copiosa: illius fetu nascimur, illius lacte nutrimur, spiritu eius animamur”.

Such, venerable brethren, is the aim of the Second Vatican Council. It musters the Church’s best energies and studies with all earnestness how to have the message of salvation more readily welcomed by men. By that very fact it blazes a trail that leads toward that unity of the human race, which is so necessary if this earthly realm of ours is to conform to the realm of heaven, “whose king is truth, whose law is love, whose duration is eternity” (St Augustine, Ep. 138, 3.).

Venerabiles Fratres,Hoc sibi proponit Oecumenica Synodus Vaticana Secunda; quae, dum praecipuas Ecclesiae vires in unum congregat, atque enixe studet, ut salutis nuntium ab hominibus libentius excipiatur, quasi viam sternit ac munit ad efficiendam illam humani generis unitatem, quae veluti necessarium fundamentum est, ut terrena Civitas in similitudinem componatur Civitatis caelestis, “cuius rex veritas, cuius lex caritas, cuius modus aeternitas”.

9. Thus, venerable brethren in the episcopate, “our heart is wide open to you,” (2 Cor. 6, 11) . Here we are assembled in this Vatican Basilica at a turning-point in the history of the Church; here at this meeting-place of earth and heaven, by Saint Peter’s tomb and the tomb of so many of Our predecessors, whose ashes in this solemn hour seem to thrill in mystic exultation.

9. Nunc autem “os nostrum patet ad vos” (2 Cor 6,11), Venerabiles in Episcopatu Fratres. Ecce nos iam in unum congregatos in hac Vaticana Basilica, ubi Ecclesiae historiae cardo vertitur, ubi nunc Caelum et terra artissimo coniunguntur foedere; hic ad Sancti Petri sepulcrum, ad tot Sanctorum Decessorum Nostrorum tumulos, quorum cineres hac sollemni hora quasi arcano quodam fremitu exsultare videntur.

For with the opening of this Council a new day is dawning on the Church, bathing her in radiant splendor. It is yet the dawn, but the sun in its rising has already set our hearts aglow. All around is the fragrance of holiness and joy. Yet there are stars to be seen in this temple, enhancing its magnificence with their brightness. You are those stars, as witness the Apostle John; (Ap. 1, 20.) the churches you represent are golden candlesticks shining round the tomb of the Prince of Apostles. With you We see other dignitaries come to Rome from the five continents to represent their various nations. Their attitude is one of respect and warm-hearted expectation.

Quod incohatur Concilium, veluti dies in Ecclesia oritur splendidissima luce refulgens. Tantum aurora est; et iam primi orientis solis radii quam suaviter animos afficiunt nostros! Omnia hic sanctitatem spirant, laetitiam excitant. Contemplamur enim stellas claritate sua maiestatem huius templi adaugere, quae, teste Ioanne Apostolo, vos estis; et per vos quasi aurea lucere candelabra circa Principis Apostolorum sepulcrum, quae sunt Ecclesiae vobis concreditae. Simul cernimus viros dignitate amplissimos, qui e quinque continentibus terris Romam convenerunt, suarum Nationum personam acturi, quique omni cum reverentia atque humanissima cum exspectatione hic adsunt.

Hence, it is true to say that the citizens of earth and heaven are united in the celebration of this Council. The role of the saints in heaven is to supervise our labors; the role of the faithful on earth, to offer concerted prayer to God; your role, to show prompt obedience to the supernatural guidance of the Holy Spirit and to do your utmost to answer the needs and expectations of every nation on earth. To do this you will need serenity of mind, a spirit of brotherly concord, moderation in your proposals, dignity in discussion, and wisdom in deliberation.

Quare plane dicendum est, Caelites et homines ad celebrandum Concilium consociatam conferre operam. Beatorum Caelitum partes hae sunt, ut labores tueantur nostros; christifidelium, ut flagrantes preces ad Deum fundere pergant; vestrum omnium, ut supernis Spiritus Sancti impulsionibus prompte obsecuti, alacriter detis operam, ut labores vestri variarum gentium optatis ac necessitatibus apprime respondeant. Haec ut contingant, a vobis postulantur serena animorum pax, fraterna concordia, coeptorum temperantia, disceptationum dignitas, deliberationum omnium sapientia.

God grant that your zeal and your labors may abundantly fulfill these aspirations. The eyes of the world are upon you; and all its hopes.

Utinam studia atque opera vestra, in quae non tantum populorum oculi sed spes quoque universi orbis sunt conversae, exspectationem cumulate expleant.

Almighty God, we have no confidence in our own strength; all our trust is in you. Graciously look down on these Pastors of your Church. Aid their counsels and their legislation with the light of your divine grace. Be pleased to hear the prayers we offer you, united in faith, in voice, in mind.

Omnipotens Deus, in Te, nostris diffisi viribus, fiduciam totam reponimus. Super hos Ecclesiae tuae Pastores benignus respice. Supernae tuae gratiae lumen Nobis adsit consilium capientibus, adsit leges ferentibus; et quas una Fide, uno ore, uno animo ad Te preces fundimus, libenter exaudi.

Mary, help of Christians, help of bishops; recently in your church at Loreto, where We venerated the mystery of the Incarnation, (Cf. TPS, VIII. 273-8.) you gave us a special token of your love. Prosper now this work of ours, and by your kindly aid bring it to a happy, successful conclusion. And do you, with Saint Joseph your spouse, the holy apostles Peter and Paul, Saint John the Baptist and Saint John the Evangelist, intercede for us before the throne of God.

O Maria, Auxilium Christianorum, Auxilium Episcoporum, cuius amorem nuper in Lauretano templo tuo, ubi Incarnationis mysterium venerari placuit, peculiari modo experti sumus, omnia ad laetum, faustum, prosperum exitum tua ope dispone; tuque una cum Sancto Ioseph Sponso tuo, cum Sanctis Petro et Paulo Apostolis, Sanctis Ioanne Baptista et Evangelista, apud Deum intercede pro nobis.

To Jesus Christ, our most loving Redeemer, the immortal King of all peoples and all ages, be love, power and glory for ever and ever. Amen.

Iesu Christo, Redemptori nostro amantissimo, Regi immortali populorum et temporum, amor, potestas et gloria in saecula saeculorum. Amen.