Rallos Carl Jefferson

BSIT-2B
“Second Vatican Council”
The council's teaching was influenced by the liturgical, biblical, and ecumenical
movements that emerged in the late 19th and early 20th centuries, though its
announcement came as somewhat of a surprise. There was also a growing theological
movement within Catholicism drawing on the Bible and the writings of the Church
Fathers produced in the first 600 years of the Church's existence. It was a method of
recovering the original sources of the Church's tradition without the accumulation of
subsequent teachings, which could sometimes be distorted by historical circumstances
that are no longer current. The council gradually gained confidence, first by rejecting
texts drafted by the Vatican Curia bureaucracy, which maintained the status quo, and then
by creating and refining texts that revitalized the Church and instilled in Catholics and
other Christians a new sense of hope. The Second Vatican Council 1962-1965 is widely
regarded as the most significant event for the Catholic Church since the Reformation in
the 16th century. Pope John XXIII called on the Second Vatican Council to update the
Church and restore the unity of all Christians. Some Church members feared possible
change, but the majority of Catholics welcomed the opportunity for change; an
opportunity to break down barriers and meet the challenges facing the world. Hope and
joy, not fear and worry, characterized the Council's discussions and outcomes. This
Council was about renewal, which means restoring something to its original state. It was
not an attempt to recreate the appearance of the Church of the second century, but rather a
return to its origins by determining what was most crucial for the fulfillment of its
mission. The bishops have endeavored to show that the traditional teachings are still
applicable and even necessary in today's society. In the past, the Church had endeavored
to make Catholicism the official religion and to make all people Catholic. He also taught
a legalistic morality focused on following the rules. The bishops of Vatican II did not
advise people to disregard the authority of the Church, but they recognized that ultimately
people must cultivate their own conscience in addition to simply following the Church’s
rules. Furthermore, they argued that governments should uphold the rights of all rather
than advocate for the promotion of any particular religion. It was a significant change. In
the past, the church had taught a legalistic morality centered on doing as you were told
and held the belief that everyone has a duty to be Catholic and that governments should
make Catholicism the official religion.
 The Vatican II bishops certainly didn't advise people to ignore church authority,
but they did recognize that people ultimately need to cultivate their conscience rather than
just abide by church rules. Furthermore, they argued that governments should defend the
rights of all rather than work to promote a particular religion. These were major
adjustments. Reasonably, the Second Vatican Council upheld the right of everyone to be
free from state coercion in matters of religion. This has been interpreted by some as
contradicting the Church's previous emphasis on the state's obligations to recognize truth
and suppress error in religious matters. In the ongoing discussion, four specific issues can
be highlighted that made it more difficult for many people to answer the pertinent
questions. The Church is still trying to figure out what Vatican II means, nearly 50 years
after it was completed because it covered so much ground. That work was difficult and is
not without its opponents. Some feel that the Council has eroded the very meaning of
being Catholic, even as it has made the Church more accessible and participatory. They
note that Catholics raised after Vatican II seem to be less focused on traditions such as
novenas and the Stations of the Cross, and that some seem so confident in their own
conscience that they overlook or fail to understand Church teachings. I think it represents
the most accurate teaching. representation of God's will. as p. The declaration of Pius XII
in Ciriesce, according to Dr. Already Marshner provides the key to understanding that the
state's duty to suppress moral and religious error is limited. Pius XII taught that, although
it was a real duty, the suppression of moral and religious errors was not, according to
Marshner, the primary standard of behavior of the Catholic state. He clarifies his point by
quoting Pope Pius XII. It must be subordinated to higher and more general norms which,
under certain circumstances, allow and can also demonstrate that the best choice to
promote the greater good is to tolerate error. For example, Pius XII established what
Marshner calls a law of compulsory toleration, which essentially teaches that when the
Church informs the state of errors on the part of its citizens, suppression of those errors
would harm the community at large. well, the state will have the real right to tell the
clergy to carry out their evangelical mission to immunize believers and stop asking the
police to solve their problems for them. Finally the dr. Marshner that all Vatican II does
is "add a new law of tolerance that must be done," which he puts it this way: "To the
extent that those who are in religious error nevertheless profess something rationally
defensible and in practice what is morally harmless enjoy immunity from civil penalties
whereby the state has a ulterior motive to tell the church it cannot justifiably use its force
against them is quick to point out that this is the duty, the right and does not deny the
state's ability to protect the supernatural The right to freedom of religion requires, instead,
that everyone simply demands that state decisions be made in light of harmful natural
consequences rather than in light of actual supernatural errors. The Vatican Council was
born, and is in full agreement with the Magisterium.