The Catholic Church now is in a different phase of the post-Vatican-II period, and one of the positive signs of the settlement of harshly disputed ideas in ecclesiology is the new phase in the reception of Vatican I
. Revered and Reviled: A Re-Examination of Vatican Council I by the late Archbishop John R.
For decades now, the Roman papacy has been atop the ecumenical agenda as Christians turn to popes of the first millennium to see if their papacies offer possible models of leadership that could be used today as a way around the roadblock to Christian unity that the papacy became after the eleventh-century Gregorian reforms and then especially after Vatican I
In inaugurating Vatican II, John XXIII spoke of adherence to the Church's teaching at Trent and Vatican I
as basic in the new council's penetration amplius et altius of the heritage and then for its contemporary reformulation of the same meaning in ways that would enlarge its influence on souls.
Far from being a mere "stop-gap" Pope, to great excitement, John XXIII called for an ecumenical council fewer than ninety years after the First Vatican Council (Vatican I
's predecessor, the Council of Trent, had been held in the 16th century).
Some scholars even suspect that Vatican I
's notorious proclamation of papal infallibility was intended to assert Church freedom from state control.
The volume critically examines internal Catholic dialogue on how Ut unum sint and Vatican II stood in continuity with the 1870 dogma (Vatican I
Among others, Ralph Del Colle discusses Friedrich Schleiermacher's approach that all is miracle; Benjamin Warfield's preservation of the distinction of natural and supernatural and the external reality of miracles; Vatican I
's promotion of the idea of miracles as proofs of revelation; C.
It stands, and the burden of disproof is elsewhere." I find two issues of disproof in recent papal history: Vatican I
's doctrine of papal infallibility itself is disproof No.
This is especially the case with regard to the pope--B, judges Tillard's understanding of papal primacy to be in conflict with Vatican I
's Pastor aeternus and Vatican II's Lumen gentium in underemphasizing the asymmetric relationship between the pope and the college of bishops.
Thus the bishops at Santo Domingo proclaimed that "it is crucial that we learn to speak in tune with the mentality and culture of our hearers, and in accord with their forms of organization and contemporary means of expression."(26) Here the new evangelization shows continuity with the spirit of openness inaugurated by Vatican I
! and expressed in Evangelii Nuntiandi (1975).(27) The new evangelization, like Vatican II and liberation theology, includes interest in and respect for popular piety.
While affirming Vatican I
's teaching on the primacy of the papacy, Vatican II envisioned the pope and the bishops as together forming a college in which the bishops share with the pope, as bishop of Rome, the leadership of the universal church.
The council wished to counteract the overly centralized papal monarchy that emerged in the wake of Vatican I