Addresses of Pope John XXIII Vatican II
Note on the text:
The English translation of John XXIII's Humanae Salutis and Opening Speech comes from The Documents of Vatican II, ed. Walter Abbott, SJ. The America Press, 1966, 703-709 and 710-719, respectively.
Table of Contents
Pope John's Convocation of the Council, Humanae Salutis
Pope John's Opening Speech to the Council
John XXIII Convokes the Council
In this apostolic constitution "Humanae Salutis" dated December 25, 1961, Pope John convoked the Second Vatican Council for sometime in 1962.
John, Bishop, Servant of the Servants of God, for Perpetual Memory:
The Divine Redeemer Jesus Christ, who before ascending into heaven conferred on the apostles the mandate to preach the gospel to all peoples, in support and guarantee of their mission, made the comforting promise: "Behold I am with you all days even unto the consummation of the world" (Mt. 28:20).
This divine presence, which has been alive and active in all times in the Church, is noticeable above all in the most grave periods of humanity. It is then that the spouse of Christ shows itself in all its splendor as the master of truth and minister of salvation. And it is then, also, that it deploys all its power of charity, prayer, sacrifice, and suffering - invincible spiritual means and the same used by the divine Founder, who in the solemn hour of His life declared: "Have faith for I have overcome the world" (Jn. 16:33).
Today the Church is witnessing a crisis under way within society. While humanity is on the edge of a new era, tasks of immense gravity and amplitude await the Church, as in the most tragic periods of its history. It is a question in fact of bringing the modern world into contact with the vivifying and perennial energies of the gospel, a world which exalts itself with its conquests in the technical and scientific fields, but which brings also the consequences of a temporal order which some have wished to reorganize excluding God. This is why modern society is earmarked by a great material progress to which there is not a corresponding advance in the moral field.
Hence there is a weakening in the aspiration toward the values of the spirit. Hence an urge for the almost exclusive search for earthly pleasures, which progressive technology places with such ease within the reach of all. And hence there is a completely new and disconcerting fact: the existence of a militant atheism which is active on a world level.
Reasons for Confidence
These painful considerations are a reminder of the duty to be vigilant and to keep the sense of responsibility awake. Distrustful souls see only darkness burdening the face of the earth. We, instead, like to reaffirm all our confidence in our Savior, who has not left the world which He redeemed.
Indeed, we make ours the recommendation of Jesus that one should know how to distinguish the "signs of the times" (Mt. 16:4), and we seem to see now, in the midst of so much darkness, a few indications which augur well for the fate of the Church and of humanity.
The bloody wars that have followed one on the other in our times, the spiritual ruins caused by many ideologies, and the fruits of so many bitter experiences have not been without useful teachings. Scientific progress itself, which gave man the possibility of creating catastrophic instruments for his destruction, has raised questions. It has obliged human beings to become thoughtful, more conscious of their own limitations, desirous of peace, and attentive to the importance of spiritual values. And it has accelerated that progress of closer collaboration and of mutual integration toward which, even though in the midst of a thousand uncertainties, the human family seems to be moving. And this facilitates, no doubt, the apostolate of the Church, since many people who did not realize the importance of its mission in the past are, taught by experience, today more disposed to welcome its warnings.
Present Vitality of the Church
Then, if we turn our attention to the Church, we see that it has not remained a lifeless spectator in the face of these events, but has followed step by step the evolution of peoples, scientific progress, and social revolution. It has opposed decisively the materialistic ideologies which deny faith. Lastly, it has witnessed the rise and growth of the immense energies of the apostolate of prayer, of action in all fields. It has seen the emergence of a clergy constantly better equipped in learning and virtue for its mission; and of a laity which has become ever more conscious of its responsibilities within the bosom of the Church, and, in a special way, of its duty to collaborate with the Church hierarchy.
To this should be added the immense suffering of entire Christian communities, through which a multitude of admirable bishops, priests, and laymen seal their adherence to the faith, bearing persecutions of all kinds and revealing forms of heroism which certainly equal those of the most glorious periods of the Church.
Thus, though the world may appear profoundly changed, the Christian community is also in great part transformed and renewed. It has therefore strengthened itself socially in unity; it has been reinvigorated intellectually; it has been interiorly purified and is thus ready for trial.
The Second Vatican Ecumenical Council
In the face of this twofold spectacle—a world which reveals a grave state of spiritual poverty and the Church of Christ, which is still so vibrant with vitality—we, from the time we ascended to the supreme pontificate, despite our unworthiness and by means of an impulse of Divine Providence, have felt immediately the urgency of the duty to call our sons together, to give the Church the possibility to contribute more efficaciously to the solution of the problems of the modern age.
For this reason, welcoming as from above the intimate voice of our spirit, we considered that the times now were right to offer to the Catholic Church and to the world the gift of a new Ecumenical Council, as an addition to, and continuation of, the series of the twenty great councils, which have been through the centuries a truly heavenly providence for the increase of grace and Christian progress.
The joyful echo brought about by its announcement, followed by the prayerful participation of the whole Church and by a truly encouraging fervor in the work of preparation, as well as by the lively interest, or at least respectful attention, on the part of non-Catholics and even of non-Christians, proved in the most eloquent manner that the historical importance of the event has not escaped anyone.
The forthcoming Council will meet therefore and at a moment in which the Church finds very alive the desire to fortify its faith, and to contemplate itself in its own awe-inspiring unity. In the same way, it feels more urgent the duty to give greater efficiency to its sound vitality and to promote the sanctification of its members, the diffusion of revealed truth, the consolidation of its agencies.
This will be a demonstration of the Church, always living and always young, which feels the rhythm of the times and which in every century beautifies herself with new splendor, radiates new light, achieves new conquests, while remaining identical in herself, faithful to the divine image impressed on her countenance by her Spouse, who loves her and protects her, Christ Jesus.
Then, at a time of generous and growing efforts which are made in different parts for the purpose of rebuilding that visible unity of all Christians which corresponds to the wishes of the Divine Redeemer, it is very natural that the forthcoming Council should provide premises of doctrinal clarity and of mutual charity that will make still more alive in our separated brothers the wish for the hoped-for return to unity and will smooth the way.
And, finally, to a world, which is lost, confused, and anxious under the constant threat of new frightful conflicts, the forthcoming Council must offer a possibility for all men of good will to turn their thoughts and their intentions toward peace, a peace which can and must, above all, come from spiritual and supernatural realities, from human intelligence and conscience, enlightened and guided by God the Creator and Redeemer of humanity.
Working Program for the Council
These fruits that we expect so much from the Council, and on which we like so often to dwell, entail a vast program of work which is now being prepared. This concerns the doctrinal and practical problems which correspond more to the requirements of perfect conformity with Christian teaching, for the edification and in the service of the Mystical Body and of its supernatural mission, and, therefore, the sacred books, venerable tradition, the sacraments, prayer, ecclesiastical discipline, charitable and relief activities, the lay apostolate, and mission horizons.
This supernatural order must, however, reflect its efficiency in the other order, the temporal one, which on so many occasions is unfortunately ultimately the only one that occupies and worries man. In this field, the Church also has shown that it wishes to be Mater et Magistra— Mother and Teacher—according to the words of our distant and glorious predecessor, Innocent III, spoken on the occasion of the Fourth Lateran Council.
Though not having direct earthly ends, it cannot, however, in its mission fail to interest itself in the problems and worries of here below. It knows how beneficial to the good of the soul are those means that are apt to make the life of those individual men who must be saved more human. It knows that by vivifying the temporal order with the light of Christ it reveals men to themselves; it leads them, therefore, to discover in themselves their own nature, their own dignity, their own end.
Hence, the living presence of the Church extends, by right and by fact, to the international organizations, and to the working out of its social doctrine regarding the family, education, civil society, and all related problems. This has raised its magisterium to a very high level as the most authoritative voice, interpreter and affirmer of the moral order, and champion of the rights and duties of all human beings and of all political communities.
In this way, the beneficial influence of the Council deliberations must, as we sincerely hope, succeed to the extent of imbuing with Christian light and penetrating with fervent spiritual energy not only the intimacy of the soul but the whole collection of human activities.
Convocation of the Council
The first announcement of the Council made by us on January 25,1959, was like a little seed that we planted with anxious mind and hand. Supported by heavenly help, we then readied ourselves for the complex and delicate work of preparation.
Three years have passed during which we have seen, day by day, the little seed develop and become, with the blessing of God, a great tree.
Contemplating the long and tiring road covered, there rises from our spirit a hymn of thanksgiving to the Lord for His generous help that everything developed in a suitable manner and in a harmony of spirit.
Before deciding the questions that had to be studied in view of the forthcoming Council, we wished to hear beforehand the wise and enlightened opinions of the College of Cardinals, of the episcopate of the whole world, of the sacred congregations of the Roman Curia, of the general superiors of orders and religious congregations, of Catholic universities, and of ecclesiastical faculties.
This work of consultation was carried out within a year, and there emerged clearly from this the points that had to be submitted to a thorough study.
We then instituted the different preparatory organizations to which we entrusted the arduous task of drawing up the doctrinal and disciplinary projects, which we intend to submit to the Council. We finally have the joy of announcing that this intense work of study, to which the cardinals, bishops, prelates, theologians, canonists, and experts from all over the world have given their valuable contribution, is now nearing its end.
Trusting therefore in the help of the Divine Redeemer, the Beginning and the End of all things, in the help of His most excellent Mother and of St. Joseph—to whom we entrusted from the very beginning such a great event—it seems to us that the time has come to convoke the Second Vatican Ecumenical Council.
After hearing, therefore, the opinion of our brothers the cardinals of the holy Roman Church, with the authority of our Lord Jesus Christ, of the holy Apostles Peter and Paul, and of our own, we institute, announce, and convoke for the forthcoming year 1962 the Ecumenical and Universal Council, which will be held in the Vatican Basilica, on days that will be established according to the opportunity which good Providence may deign to grant us.
We consequently wish and order that to this Ecumenical Council, instituted by us, there should come from all parts our beloved sons the cardinals, the venerable brother patriarchs and primates, archbishops and bishops—both residential and titular—and also all those people who have the right and the duty to attend the Council.
An Invitation to Prayer
And now we ask each individual member of the faithful and the entire Christian people to continue participating in most lively prayer that it may accompany, vivify, and embellish the preparation of the forthcoming great event.
May this prayer be inspired by ardent and persevering faith. Mav it be accompanied by that Christian penance which makes it more acceptable to God and more efficacious. May it be strengthened by an effort of Christian life which may be an anticipated token of the decisions taken by each of the individual faithful to apply the teachings and the practical directives that will emerge from the Council itself.
We address our appeal both to the secular and regular clergy, spread throughout the world, to all categories of faithful. But, in a very special way, we entrust its success to the prayers of children, knowing well how powerful is the voice of innocence with God, and to the sick and to the suffering that their pains and life of sacrifice, by virtue of the cross of Christ, may be transformed and rise in prayer, in redemption, in a source of life for the Church.
To this chorus of prayers, we invite also all Christians of Churches separated from Rome, that the Council may be also to their advantage. We know that many of these sons are anxious for a return of unity and of peace, according to the teachings and the prayer of Christ to the Father. And we know also that the announcement of the Council has been accepted by them not only with joy but also that not a few have already promised to offer their prayers for its success, and that they hope to send representatives of their communities to follow its work at close quarters. All this is for us a reason of great comfort and of hope, and precisely for the purpose of facilitating these contacts we instituted some time ago the secretariat for this specific purpose.
May there be repeated thus in the Christian families the spectacle of the apostles gathered together in Jerusalem after the Ascension of Jesus to heaven, when the newborn Church was completely united in communion of thought and of prayer with Peter and around Peter, the shepherd of the lambs and of the sheep. And may the Divine Spirit deign to answer in a most comforting manner the prayer that rises daily to Him from every corner of the earth:
"Renew Your wonders in our time, as though for a new Pentecost, and grant that the holy Church, preserving unanimous and continuous prayer, together with Mary, the mother of Jesus, and also under the guidance of St. Peter, may increase the reign of the Divine Savior, the reign of truth and justice, the reign of love and peace. Amen."
Given at Rome at St. Peter's, December 25, feast of the birth of our Lord Jesus Christ, 1961, fourth year of Our Pontificate. I, John, Bishop of the Catholic Church.
Pope John's Opening Speech to the Council
On October 11, 1962, the first day of the Council,
Pope John delivered this address in St. Peter's Basilica.
Mother Church rejoices that, by the singular gift of Divine Providence, the longed-for day has finally dawned when—under the auspices of the virgin Mother of God, whose maternal dignity is commemorated on this feast—the Second Vatican Ecumenical Council is being solemnly opened here beside St. Peter's tomb.
The Ecumenical Councils of the Church
The Councils—both the twenty ecumenical ones and the numberless others, also important, of a provincial or regional character which have been held down through the years—all prove clearly the vigor of the Catholic Church and are recorded as shining lights in her annals.
In calling this vast assembly of bishops, the latest and humble successor to the Prince of the Apostles who is addressing you intended to assert once again the magisterium (teaching authority), which is unfailing and perdures until the end of time, in order that this magisterium, taking into account the errors, the requirements, and the opportunities of our time, might be presented in exceptional form to all men throughout the world.
It is but natural that in opening this Universal Council we should like to look to the past and to listen to its voices, whose echo we like to hear in the memories and the merits of the more recent and ancient Pontiffs, our predecessors. These are solemn and venerable voices, throughout the East and the West, from the fourth century to the Middle Ages, and from there to modern times, which have handed down their witness to those Councils. They are voices which proclaim in perennial fervor the triumph of that divine and human institution, the Church of Christ, which from Jesus takes its name, its grace, and its meaning.
Side by side with these motives for spiritual joy, however, there has also been for more than nineteen centuries a cloud of sorrows and of trials. Not without reason did the ancient Simeon announce to Mary the mother of Jesus, that prophecy which has been and still is true: "Behold this child is set for the fall and the resurrection of many in Israel, and for a sign which shall be contradicted" (Lk. 2:34). And Jesus Himself, when He grew up, clearly outlined the manner in which the world would treat His person down through the succeeding centuries with the mysterious words: "He who hears you, hears me" (Ibid. 10:16), and with those others that the same Evangelist relates: "He who is not with me is against me and he who does not gather with me scatters" (Ibid. 11:23).
The great problem confronting the world after almost two thousand years remains unchanged. Christ is ever resplendent as the center of history and of life. Men are either with Him and His Church, and then they enjoy light, goodness, order, and peace. Or else they are without Him, or against Him, and deliberately opposed to His Church, and then they give rise to confusion, to bitterness in human relations, and to the constant danger of fratricidal wars.
Ecumenical Councils, whenever they are assembled, are a solemn celebration of the union of Christ and His Church, and hence lead to the universal radiation of truth, to the proper guidance of individuals in domestic and social life, to the strengthening of spiritual energies for a perennial uplift toward real and everlasting goodness.
The testimony of this extraordinary magisterium of the Church in the succeeding epochs of these twenty centuries of Christian history stands before us collected in numerous and imposing volumes, which are the sacred patrimony of our ecclesiastical archives, here in Rome and in the more noted libraries of the entire world.
The Origin and Reason for the Second Vatican Council
As regards the initiative for the great event which gathers us here, it will suffice to repeat as historical documentation our personal account of the first sudden bringing up in our heart and lips of the simple words, "Ecumenical Council." We uttered those words in the presence of the Sacred College of Cardinals on that memorable January 25,1959, the feast of the Conversion of St. Paul, in the basilica dedicated to him. It was completely unexpected, like a flash of heavenly light, shedding sweetness in eyes and hearts. And at the same time it gave rise to a great fervor throughout the world in expectation of the holding of the Council.
There have elapsed three years of laborious preparation, during which a wide and profound examination was made regarding modern conditions of faith and religious practice, and of Christian and especially Catholic vitality. These years have seemed to us a first sign, an initial gift of celestial grace.
Illuminated by the light of this Council, the Church—we confidently trust—will become greater in spiritual riches and, gaining the strength of new energies therefrom, she will look to the future without fear. In fact, by bringing herself up to date where required, and by the wise organization of mutual cooperation, the Church will make men, families, and peoples really turn their minds to heavenly things.
And thus the holding of the Council becomes a motive for wholehearted thanksgiving to the Giver of every good gift, in order to celebrate with joyous canticles the glory of Christ our Lord, the glorious and immortal King of ages and of peoples.
The opportuneness of holding the Council is, moreover, venerable brothers, another subject which it is useful to propose for your consideration. Namely, in order to render our joy more complete, we wish to narrate before this great assembly our assessment of the happy circumstances under which the Ecumenical Council commences.
In the daily exercise of our pastoral office, we sometimes have to listen, much to our regret, to voices of persons who, though burning with zeal, are not endowed with too much sense of discretion or measure. In these modern times they can see nothing but prevarication and ruin. They say that our era, in comparison with past eras, is getting worse, and they behave as though they had learned nothing from history, which is, none the less, the teacher of life. They behave as though at the time of former Councils everything was a full triumph for the Christian idea and life and for proper religious liberty.
We feel we must disagree with those prophets of gloom, who are always forecasting disaster, as though the end of the world were at hand.
In the present order of things, Divine Providence is leading us to a new order of human relations which, by men's own efforts and even beyond their very expectations, are directed toward the fulfillment of God's superior and inscrutable designs. And everything, even human differences, leads to the greater good of the Church.
It is easy to discern this reality if we consider attentively the world of today, which is so busy with politics and controversies in the economic order that it does not find time to attend to the care of spiritual reality, with which the Church's magisterium is concerned. Such a way of acting is certainly not right, and must justly be disapproved. It cannot be denied, however, that these new conditions of modern life have at least the advantage of having eliminated those innumerable obstacles by which, at one time, the sons of this world impeded the free action of the Church. In fact, it suffices to leaf even cursorily through the pages of ecclesiastical history to note clearly how the Ecumenical Councils themselves, while constituting a series of true glories for the Catholic Church, were often held to the accompaniment of most serious difficulties and sufferings because of the undue interference of civil authorities. The princes of this world, indeed, sometimes in all sincerity, intended thus to protect the Church. But more frequently this occurred not without spiritual damage and danger, since their interest therein was guided by the views of a selfish and perilous policy.
In this regard, we confess to you that we feel most poignant sorrow over the fact that very many bishops, so dear to us, are noticeable here today by their absence, because they are imprisoned for their faithfulness to Christ, or impeded by other restraints. The thought of them impels us to raise most fervent prayer to God. Nevertheless, we see today, not without great hopes and to our immense consolation, that the Church, finally freed from so many obstacles of a profane nature such as trammeled her in the past, can from this Vatican Basilica, as if from a second apostolic cenacle, and through your intermediary, raise her voice resonant with majesty and greatness.
Principal Duty of the Church: The Defense and Advancement of Truth
The greatest concern of the Ecumenical Council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously. That doctrine embraces the whole of man, composed as he is of body and soul. And, since he is a pilgrim on this earth, it commands him to tend always toward heaven.
This demonstrates how our mortal life is to be ordered in such a way as to fulfill our duties as citizens of earth and of heaven, and thus to attain the aim of life as established by God. That is, all men, whether taken singly or as united in society, today have the duty of tending ceaselessly during their lifetime toward the attainment of heavenly things and to use, for this purpose only, the earthly goods, the employment of which must not prejudice their eternal happiness.
The Lord has said: "Seek first the kingdom of God and his justice" (Mt. 6:33). The word "first" expresses the direction in which our thoughts and energies must move. We must not, however, neglect the other words of this exhortation of our Lord, namely: "And all these things shall be given you besides" (Ibid.). In reality, there always have been in the Church, and there are still today, those who, while seeking the practice of evangelical perfection with all their might, do not fail to make themselves useful to society. Indeed, it is from their constant example of life and their charitable undertakings that all that is highest and noblest in human society takes its strength and growth.
In order, however, that this doctrine may influence the numerous fields of human activity, with reference to individuals, to families, and to social life, it is necessary first of all that the Church should never depart from the sacred patrimony of truth received from the Fathers. But at the same time she must ever look to the present, to the new conditions and new forms of life introduced into the modern world which have opened new avenues to the Catholic apostolate.
For this reason, the Church has not watched inertly the marvelous progress of the discoveries of human genius, and has not been backward in evaluating them rightly. But, while following these developments, she does not neglect to admonish men so that, over and above sense—perceived things—they may raise their eyes to God, the Source of all wisdom and all beauty. And may they never forget the most serious command: "The Lord thy God shalt thou worship, and Him only shalt thou serve" (Mt. 4:10; Lk. 4:8), so that it may not happen that the fleeting fascination of visible things should impede true progress.
The manner in which sacred doctrine is spread, this having been established, it becomes clear how much is expected from the Council in regard to doctrine. That is, the Twenty-first Ecumenical Council, which will draw upon the effective and important wealth of juridical, liturgical, apostolic, and administrative experiences, wishes to transmit the doctrine, pure and integral, without any attenuation or distortion, which throughout twenty centuries, notwithstanding difficulties and contrasts, has become the common patrimony of men. It is a patrimony not well received by all, but always a rich treasure available to men of good will.
Our duty is not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves with an earnest will and without fear to that work which our era demands of us, pursuing thus the path which the Church has followed for twenty centuries.
The salient point of this Council is not, therefore, a discussion of one article or another of the fundamental doctrine of the Church which has repeatedly been taught by the Fathers and by ancient and modern theologians, and which is presumed to be well known and familiar to all.
For this a Council was not necessary. But from the renewed, serene, and tranquil adherence to all the teaching of the Church in its entirety and preciseness, as it still shines forth in the Acts of the Council of Trent and First Vatican Council, the Christian, Catholic, and apostolic spirit of the whole world expects a step forward toward a doctrinal penetration and a formation of consciousness in faithful and perfect conformity to the authentic doctrine, which, however, should be studied and expounded through the methods of research and through 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. And it is the latter that must be taken into great consideration with patience if necessary, everything being measured in the forms and proportions of a magisterium which is predominantly pastoral in character.
How to Repress Errors
At the outset of the Second Vatican Council, it is evident, as always, that the truth of the Lord will remain forever. We see, in fact, as one age succeeds another, that the opinions of men follow one another and exclude each other. And often errors vanish as quickly as they arise, like fog before the sun.
The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays, however, the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnations. Not, certainly, that there is a lack of fallacious teaching, opinions, and dangerous concepts to be guarded against and dissipated. But these are so obviously in contrast with the right norm of honesty, and have produced such lethal fruits, that by now it would seem that men of themselves are inclined to condemn them, particularly those ways of life which despise God and His law or place excessive confidence in technical progress and a well-being based exclusively on the comforts of life. They are ever more deeply convinced of the paramount dignity of the human person and of his perfections, as well as of the duties which that implies. 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.
That being so, the Catholic Church, raising the torch of religious truth by means of this Ecumenical Council, desires to show herself to be the loving mother of all, benign, patient, full of mercy and goodness toward the brethren who are separated from her. To mankind, oppressed by so many difficulties, the Church says, as Peter said to the poor who begged alms from him: "I have neither gold nor silver, but what I have I give you; in the name of Jesus Christ of Nazareth, rise and walk" (Acts 3:6). In other words, the Church does not offer to the men of today riches that pass, nor does she promise them a merely earthly happiness. But she distributes to them the goods of divine grace which, raising men to the dignity of sons of God, are the most efficacious safeguards and aids toward a more human life. She opens the fountain of her life-giving doctrine which allows men, enlightened by the light of Christ, to understand well what they really are, what their lofty dignity and their purpose are, and, finally, through her children, she spreads everywhere the fullness of Christian charity, than which nothing is more effective in eradicating the seeds of discord, nothing more efficacious in promoting concord, just peace, and the brotherly unity of all.
The Unity of the Christian and Human Family Must be Promoted
The Church's solicitude to promote and defend truth derives from the fact that, according to the plan of God, who wills all men to be saved and to come to the knowledge of the truth (1 Tim. 2:4), men without the assistance of the whole of revealed doctrine cannot reach a complete and firm unity of minds, with which are associated true peace and eternal salvation.
Unfortunately, the entire Christian family has not yet fully attained this visible unity in truth.
The Catholic Church, therefore, considers it her duty to work actively so that there may be fulfilled the great mystery of that unity, which Jesus Christ invoked with fervent prayer from His heavenly Father on the eve of His sacrifice. She rejoices in peace, knowing well that she is intimately associated with that prayer, and then exults greatly at seeing that invocation extend its efficacy with salutary fruit, even among those who are outside her fold.
Indeed, if one considers well this same unity which Christ implored for His Church, it seems to shine, as it were, with a triple ray of beneficent supernal light: namely, the unity of Catholics among themselves, which must always he kept exemplary and most firm; the unity of prayers and ardent desires with which those Christians separated from this Apostolic See aspire to be united with us; and the unity in esteem and respect for the Catholic Church which animates those who follow non-Christian religions.
In this regard, it is a source of considerable sorrow to see that the greater part of the human race—although all men who are born were redeemed by the blood of Christ—does not yet participate in those sources of divine grace which exist in the Catholic Church. Hence the Church, whose light illumines all, whose strength of supernatural unity redounds to the advantage of all humanity, is rightly described in these beautiful words of St. Cyprian:
"The Church, surrounded by divine light, spreads her rays over the entire earth. This light, however, is one and unique, and shines everywhere without causing any separation in the unity of the body. She extends her branches over the whole world. By her fruitfulness she sends ever farther afield her rivulets. Nevertheless, the head is always one, the origin one, for she is the one mother, abundantly fruitful. We are born of her, are nourished by her milk, we live of her spirit" (De Catholicae Eccles. Unitate, 5).
Venerable brothers, such is the aim of the Second Vatican Ecumenical Council, which, while bringing together the Church's best energies and striving to have men welcome more favorably the good tidings of salvation, prepares, as it were, and consolidates the path toward that unity of mankind which is required as a necessary foundation, in order that the earthly city may be brought to the resemblance of that heavenly city where truth reigns, charity is the law, and whose extent is eternity (Cf. St. Augustine, Epistle 138, 3).
Now, "our voice is directed to you" (2 Cor. 6:11), venerable brothers in the episcopate. Behold, we are gathered together in this Vatican Basilica, upon which hinges the history of the Church where heaven and earth are closely joined, here near the tomb of Peter and near so many of the tombs of our holy predecessors, whose ashes in this solemn hour seem to thrill in mystic exultation.
The Council now beginning rises in the Church like daybreak, a forerunner of most splendid light. It is now only dawn. And already at this first announcement of the rising day, how much sweetness fills our heart. Everything here breathes sanctity and arouses great joy. Let us contemplate the stars, which with their brightness augment the majesty of this temple. These stars, according to the testimony of the Apostle John (Apoc. 1:20), are you, and with you we see shining around the tomb of the Prince of the Apostles, the golden candelabra. That is, the Church is confided to you (Ibid.).
We see here with you important personalities, present in an attitude of great respect and cordial expectation, having come together in Rome from the five continents to represent the nations of the world.
We might say that heaven and earth are united in the holding of the Council â€” the saints of heaven to protect our work, the faithful of the earth continuing in prayer to the Lord, and you, seconding the inspiration of the Holy Spirit in order that the work of all may correspond to the modern expectations and needs of the various peoples of the world.
This requires of you serenity of mind, brotherly concord, moderation in proposals, dignity in discussion, and wisdom of deliberation.
God grant that your labors and your work, toward which the eyes of all peoples and the hopes of the entire world are turned, may abundantly fulfill the aspirations of all.
Almighty God! In Thee we place all our confidence, not trusting in our own strength. Look down benignly upon these pastors of Thy Church. May the light of Thy supernal grace aid us in taking decisions and in making laws. Graciously hear the prayers which we pour forth to Thee in unanimity of faith, of voice, and of mind.
O Mary, Help of Christians, Help of Bishops, of whose love we have recently had particular proof in thy temple of Loreto, where we venerated the mystery of the Incarnation, dispose all things for a happy and propitious outcome and, with thy spouse, St. Joseph, the holy Apostles Peter and Paul, St. John the Baptist and St. John the Evangelist, intercede for us to God.
To Jesus Christ, our most amiable Redeemer, immortal King of peoples and of times, be love, power, and glory forever and ever.
Church Documents on Vatican II
The Delivery of the Keys by Pietro Perugino