A little more than 34 years ago, on the day after his election to the See of Peter, Pope John Paul II gave his first radio message Urbi et Orbi, which most probably qualifies as one of his least-known and most neglected major speeches.
In this speech, the then-new Pontiff outlines his understanding of the proper way by which Vatican II should be interpreted and implemented. He speaks, on one hand, of the need to interpret the Council in the light of Tradition, and of the need for fidelity to the authority of the See of Peter. On the other hand he clearly speaks of the Council's proper legacy as something that goes beyond the documents themselves, involving the drawing out of many hidden things in the light of "experiments" and "changing circumstances". His thoughts are of great relevance to the debates of today, when some are insisting on a strict separation between Vatican II and its documents, and the nearly 5 decades of experimentation and radical change that came immediately after it.
In this speech, the then-new Pontiff outlines his understanding of the proper way by which Vatican II should be interpreted and implemented. He speaks, on one hand, of the need to interpret the Council in the light of Tradition, and of the need for fidelity to the authority of the See of Peter. On the other hand he clearly speaks of the Council's proper legacy as something that goes beyond the documents themselves, involving the drawing out of many hidden things in the light of "experiments" and "changing circumstances". His thoughts are of great relevance to the debates of today, when some are insisting on a strict separation between Vatican II and its documents, and the nearly 5 decades of experimentation and radical change that came immediately after it.
We wish, therefore, to clarify some basic points which we consider to be of special importance. Hence—as we propose and as, with the help of God, we confidently trust—we shall continue these not merely with earnestness and attention but we shall also further them with constant pressure, so that ecclesial life, truly lived, may correspond to them. First of all, we wish to point out the unceasing importance of the Second Vatican Ecumenical Council, and we accept the definite duty of assiduously bringing it into affect. Indeed, is not that universal Council a kind of milestone as it were, an event of the utmost importance in the almost two thousand year history of the Church, and consequently in the religious and cultural history of the world?
However, as the Council is not limited to the documents alone, neither is it completed by the ways applying it which were devised in these post-conciliar years. Therefore we rightly consider that we are bound by the primary duty of most diligently furthering the implementation of the decrees and directive norms of that same Universal Synod. This indeed we shall do in a way that is at once prudent and stimulating. We shall strive, in particular, that first of all an appropriate mentality may flourish. Namely, it is necessary that, above all, outlooks must be at one with the Council so that in practice those things may be done that were ordered by it, and that those things which lie hidden in it or—as is usually said—are "implicit" may become explicit in the light of the experiments made since then and the demands of changing circumstances. Briefly, it is necessary that the fertile seeds which the Fathers of the Ecumenical Synod, nourished by the word of God, sowed in good ground (cf. Mt 13: 8, 23)—that is, the important teachings and pastoral deliberations should be brought to maturity in that way which is characteristic of movement and life.
This general purpose of fidelity to the Second Vatican Council and express will, in so far as we are concerned, of bringing it into effect, can cover various sections: missionary and ecumenical affairs, discipline, and suitable administration. But there is one section to which greater attention will have to be given, and that is the ecclesiological section. Venerable Brethren and beloved sons of the Catholic world, it is necessary for us to take once again into our hands the "Magna Charta" of the Council, that is, the Dogmatic Constitution "Lumen Gentium", so that with renewed and invigorating zeal we may meditate on the nature and function of the Church, its way of being and acting. This should be done not merely in order that the vital communion in Christ of all who believe and hope in him should be accomplished, but also in order to contribute to bringing about a fuller and closer unity of the whole human family. John XXIII was accustomed to repeat the following words: "The Church of Christ is the light of the nations." For the Church—his words were repeated by the Council—is the universal sacrament of salvation and unity for the human race. (cf. Lumen Gentium, 1; 48; Ad Gentes, 1).
The mystery of salvation which finds its centre in the Church and is actualized through the Church; the dynamism which on account of that same mystery animates the People of God; the special bond, that is, collegiality, which "with Peter and under Peter" binds together the sacred Pastors; all these are major elements on which we have not yet sufficiently reflected. We must do so in order to decide in face of human needs, whether these be permanent or passing, what the Church should adopt as its mode of presence and its course of action. Wherefore, the assent to be given to this document of the Council, seen in the light of Tradition and embodying the dogmatic formulae issued over a century ago by the First Vatican Council, will be to us Pastors and to the faithful a decisive indication and a rousing stimulus, so that—we say it again—we may walk in the paths of life and of history.
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Beloved brothers in the Episcopate and dear children, fidelity, as is clear, implies not a wavering obedience to the Magisterium of Peter especially in what pertains to doctrine. The "objective" importance of this Magisterium must always be kept in mind and even safeguarded because of the attacks which in our time are being levelled here and there against certain truths of the Catholic faith. Fidelity too implies the observance of the liturgical norms laid down by ecclesiastical Authority and therefore has nothing to do with the practice either of introducing innovations of one's own accord and without approval or of obstinately refusing to carry out what has been lawfully laid down and introduced into the sacred rites. Fidelity also concerns the great discipline of the Church of which our immediate predecessor spoke. This discipline is not of such a kind that it depresses or, as they say, degrades. It seeks to safeguard the right ordering of the mystical body of Christ with the result that all the members of which it is composed united together perform their duties in a normal and natural way.
