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PATHWAYS FOR
ECUMENICAL AND INTERRELIGIOUS
DIALOGUE

Catholicism
Engaging
Other Faiths
Vatican II
and its Impact

Edited by
Vladimir Latinovic · Gerard Mannion
Jason Welle, O.F.M.
Pathways for Ecumenical and Interreligious
Dialogue

Series Editors
Gerard Mannion
Department of Theology
Georgetown University
Washington, DC, USA

Mark D. Chapman
Ripon College
University of Oxford
Oxford, UK
Building on the important work of the Ecclesiological Investigations
International Research Network to promote ecumenical and inter-faith
encounters and dialogue, the Pathways for Ecumenical and Interreligious
Dialogue series publishes scholarship on such engagement in relation to
the past, present, and future. It gathers together a richly diverse array of
voices in monographs and edited collections that speak to the challenges,
aspirations and elements of ecumenical and interfaith conversation.
Through its publications, the series allows for the exploration of new ways,
means, and methods of advancing the wider ecumenical cause with
renewed energy for the twenty-first century.

More information about this series at

http://www.palgrave.com/gp/series/14561
 Vladimir Latinovic • Gerard Mannion
Jason Welle, O.F.M.
Editors

Catholicism Engaging
Other Faiths
Vatican II and its Impact
Editors
Vladimir Latinovic Gerard Mannion
Tübingen University Department of Theology
Tübingen, Germany Georgetown University
Washington, DC, USA
Jason Welle, O.F.M.
Pontifical Institute for Arabic and
Islamic Studies
Rome, Italy

Pathways for Ecumenical and Interreligious Dialogue

ISBN 978-3-319-98583-1    ISBN 978-3-319-98584-8 (eBook)
https://doi.org/10.1007/978-3-319-98584-8

Library of Congress Control Number: 2018958775

© The Editor(s) (if applicable) and The Author(s), under exclusive licence to Springer Nature
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 For Jack DeGioia—with gratitude—
A true facilitator of interfaith dialogue and understanding
 Foreword

It is a great honor for me to pen a brief foreword to this splendid collec-

tion of essays on the Catholic Church’s embrace of its religious Others at
Vatican II and since. As documented throughout this book, such a move
represents a theological, spiritual, and practical conversion on the part of
the Catholic Church. Vatican II’s Declaration on the Relation of the
Church to Non-Christian Religions, known by its Latin title Nostra
Aetate, despite its brevity—a mere five paragraphs of 41 sentences, and
1141 words—has become the magna carta of interreligious dialogue.
It is vital to note that for Vatican II, dialogue is not simply a series of
activities on behalf of church unity and interreligious harmony, necessary
though they are. Rather it is the council’s very ethos, or its distinctive
“style,” to use the phrase of John O’Malley, one of the foremost historians
of the council. In contrast to its predecessors, Vatican II explicitly renounces
issuing anathemas and imposing canonical penalties on dissenters. Rather,
it adopts the rhetoric of dialogue and with it an attitude of generous hos-
pitality, expansive openness, profound respect, sincere humility, genuine
willingness to listen and to learn and to change, and all-­inclusive friend-
ship—essential qualities that make fruitful dialogue possible. Furthermore,
dialogue animated by those virtues is adopted as the church’s modus ope-
randi within itself as well as with other Christian churches, non-Christian
religions, unbelievers, and the world at large. Indeed, dialogue is nothing
less than a new way of being church. To understand Vatican II and its
impact, it is necessary not simply to parse its 16 documents with scholarly
exactitude, but also to place them, especially those on ecumenical unity

vii
viii FOREWORD

and the church’s relations to non-Christian religions, in the context of

Vatican II as an event of dialogue, or more precisely, as a process in which
the Catholic Church learned the difficult art of dialogue.
In this respect, Vatican II represents a real break from, or discontinuity
with, the way of being church since the council of Trent (1545–1563),
requiring therefore a corresponding “hermeneutics of discontinuity,” and
not only the “hermeneutics of continuity.” In other words, something
momentous did happen at Vatican II, for which the word “revolution” is
not entirely inappropriate. That this is the case is indisputable if we take a
look at where the church came from at Vatican II and where it was going
since then in the dialogue with non-Christian religions.
The pre-Vatican II church’s attitude toward non-Christians was suc-
cinctly stated in the declaration of the ecumenical Council of Florence
(1442): “[The holy Roman Church]… firmly believes, professes and
preaches that ‘no one remaining outside the Catholic Church, not only
pagans,’ but also Jews, heretics or schismatics, can become partakers of
eternal life, but they will go to the ‘eternal fire prepared for the devil and
his angels,’ unless before the end of their life they are received into it.” To
this list of the damned, Muslims and other “pagans” such as Hindus,
Buddhists, and the followers of other Asian, African, and Latin American
religions will be added. Between 1442 and 1962, the church’s position on
the impossibility of salvation for these religious believers did soften, espe-
cially though the theory of “invincible ignorance.” Nevertheless, there
was no official recognition of and appreciation for the positive elements of
truth and grace of these non-Christian religions in themselves. There was
also no acknowledgment of the responsibility of Christians in fostering
discrimination and hatred, at times on the basis of their Christian teach-
ing, against the religious “Other,” especially Jews (anti-Judaism), whose
covenant with God is said to have been superseded by Christianity.
Vatican II made a 180° turn. It states: “The Catholic Church rejects
nothing of what is true and holy in these religions. It has a regard for the
manner of life and conduct, the precepts and doctrines which, although
differing in many ways from its own teaching, nevertheless often reflect a
ray of that truth which enlightens all men and women” (NA 2). The coun-
cil goes on to say: “Let Christians, while witnessing to their own faith and
way of life, acknowledge, preserve and encourage the spiritual and moral
truths found among non-Christians, together with their social life and cul-
ture” (NA 2). With regard to Jews, the council explicitly rejects the charge
 FOREWORD ix

of deicide and any discriminatory practice against them. Most importantly,

it affirms the continuing validity of God’s covenant with Israel.
As far as interfaith dialogue is concerned, the contribution of John Paul
II is immense. His friendship with Jews went back as far as his youth in his
hometown of Wadowice. The pope made a series of dramatic firsts. In
1979 he visited the Nazi Auschwitz concentration camp, and in 1998
issued We Remember: A Reflection on the Shoah. In 1986 he visited the
Great Synagogue of Rome. In 1994 he established formal diplomatic rela-
tions between the Holy See and the State of Israel, and in 2000 he visited
Yad Vashem, the national Holocaust memorial in Israel, and prayed at the
Western Wall. He publicly begged forgiveness for any acts of hatred and
violence committed by Christians against Jews.
During his travels John Paul made a point of meeting with the leaders
of other non-Christian faiths. In 1986 he convoked the highly controver-
sial World Day of Prayer for Peace in Assisi which more than 120 represen-
tatives of non-Christian religions and non-Catholic Christian churches
attended. For understandable reasons, John Paul paid particular attention
to Islam and Muslim communities, especially after 9/11, 2001, and repeat-
edly emphasized the common doctrines between Christianity and Islam
and urged collaboration for peace and justice. He is the first pope to enter
a Muslim house of worship (the Umayyyad Mosque in Damascus, Syria).
He has even kissed the Qur’an as a sign of respect. During his pontificate
the Pontifical Council for Interreligious Dialogue was particularly active.
Of course not everything went smoothly in matters concerning inter-
religious dialogue during the 50 years after Vatican II. Not much has been
accomplished on the official level toward a more adequate theological
understanding of the role of non-Christian religions beyond the oft-­
repeated thesis that they contain “seeds of the Word” and constitute “a
preparation for the Gospel.” Again, perhaps unintentionally, the Vatican
produced a chill on interfaith dialogue with its lukewarm reception of the
anniversaries of John Paul II’s World Day of Prayer for Peace and condem-
nation of the (rather moderate) writings on interreligious dialogue of
theologians such as Jacques Dupuis, S.J., and others. Pope Benedict XVI
himself created a storm of protest with his quotation of an offensive remark
by the Byzantine emperor Manuel II Palaiologos about the Prophet
Muhammad. Fortunately, this tragic was followed by an open letter of 138
Muslim leaders, A Common Word Between Us and You, initiating a serious
dialogue between Christianity and Islam.
x FOREWORD

What can move the Catholic Church in interreligious dialogue beyond

this one-step-forward-two-steps-backward dance? To achieve this goal, it
seems that interreligious dialogue needs to be carried out on four different
levels: common life, collaboration for a better world, theological exchange,
and sharing of religious experience. Part of this dialogue is the judgment
one makes regarding other religions. Today it seems no longer possible or
necessary to maintain that one’s religion is the only true one (“exclusiv-
ism”), or that all religions are equally valid spiritual paths (“pluralism”), or
that the truths and values of other religions are ultimately derived from
one’s own religion (“inclusivism”). All these three theologies of religions,
the last one currently being held, by and large, by the Catholic Church at
the official level, presume to judge the other religions in the light of one’s
own theological criteria. Their greatest defect is the failure to appreciate
the “otherness” of various religions and to view them on their own terms.
Currently, the Catholic Church teaches that Christianity (or more pre-
cisely, the Catholic Church) is the only “way of salvation” and that other
believers, if they are saved at all, are somehow, mysteriously, “related” to
the church and that their salvation is brought about by Christ. As with the
Catholic Church’s still current (official) teaching that churches with no
“apostolic succession” are not church in the proper sense, its claim that
non-Christian believers are “mysteriously” related to the Catholic Church
and that their salvation is wrought by Christ will, I suspect, be greeted by
them with a polite shrug of the shoulders or a bemused rolling of eyes:
“We are doing fine by ourselves, thank you very much.”
In our contemporary context of religious pluralism, marked by diversity
and conflicting truth-claims, it seems that another way toward interreli-
gious harmony must be found other than either asserting, ever louder,
that one’s religion, Christianity or otherwise, is the absolutely unique,
universal, and necessary way of salvation, or abandoning such a claim in a
mindless surrender to the “dictatorship of relativism” (which no religion
is willing to do). The way forward seems to be a deep intellectual and spiri-
tual humility (or self-emptying, like Christ’s or the Buddha’s) that com-
pels one to recognize, gratefully and gracefully, that one’s religion offers a
true but ever partial insight into reality, and that other religions can and
do correct, complement, enhance, and perfect one’s own.
The road to interreligious harmony is still arduous and challenging. The
Catholic Church has come a long way at Vatican II. In the last 50 years it
has embarked on a zigzagging but irreversible course. Whither from here
 FOREWORD xi

cannot be predicted with certainty, but there are helpful s­ ignposts. Along
the way, the ancient motto, of which John XXIII was so fond, should
remain the norm: “Let there be unity in what is necessary, freedom in what
is doubtful, and charity in everything.” (The Latin sounds much more
elegant: In necessariis unitas, in dubiis libertas, in omnibus caritas.1)
We are deeply grateful to the editors and contributors of this volume,
with their profound and passionate explorations of how Catholicism’s
understanding and engagement with its religious others was changed for-
ever by Vatican II, leading to the many, many fruitful developments that
have followed since. They have helpfully pointed toward a future where
Catholics not only better understand and engage with the believers of
other faiths, but join with them in collectively helping to build a brighter
future for our shared home.

Georgetown University Peter C. Phan

Washington, DC, USA

1
John XXIII, Ad Petri Cathedram (June 29, 1959), §72.
 Acknowledgments

First of all, our deep gratitude once again to all at Palgrave Macmillan and
their associates for the smooth and professional way in which they have
worked with us yet again in bringing to print two further important vol-
umes in the Ecclesiological Investigations Series—Pathways for
Interreligious and Ecumenical Dialogue. Special thanks to Phil Getz and
Amy Invernizzi, and also to Vipin Kumar Mani and all at SPS for their
thorough and diligent commitment at all stages of production for this
particular volume. It has been a pleasure once again working with you all.
Thank you also to the blind peer reviewers who shared such enthusiastic
feedback on the proposal for these volumes.
It is only fitting that we should here thank those who helped make the
commemorative event out of which these volumes emerged such a special
one that has brought forth the impressive collection of essays you have in
your hands. Thank you to all who were part of this very special gathering,
especially to all of our presenters and speakers, particularly those traveled
so far, including our ecclesial keynotes, Cardinal Kasper, Cardinal Tagle
and Cardinal Tauran, Archbishop Fitzgerald, Archbishop Machado, and
Bishop Hiiboro, who took time out of such busy schedules to be with us.
That event could not have taken place without the hard work and sup-
port of many people and organizations, above all else the organizing com-
mittee, which comprised John Borelli, Special Adviser to the President on
Interreligious Initiatives, Georgetown University; Mark D. Chapman,
Vice Principal, Ripon College, Cuddesdon and Reader in Historical
Theology, Oxford University; Drew Christiansen S.J., Distinguished
Professor of Ethics and Global Development, Georgetown University;

xiii
xiv Acknowledgments

Brian Flanagan, Assistant Professor of Systematic Theology, Marymount

University, Va.; Miriam Haar, then of Trinity College, Dublin and
Evangelische Landeskirche in Württemberg, Germany (now at the
Lutheran World Federation in Geneva); Peter Herman, one of our
Graduate Students in Religious Pluralism at Georgetown University, USA;
Leo Lefebure, Matteo Ricci, S.J., Chair in Theology, Georgetown
University; Peter De Mey, Professor of Ecclesiology and Ecumenism and
Director of the Center for Ecumenical Research, Katholieke Universiteit
Leuven, Belgium; Peter C. Phan, Ignacio Ellacuria Professor of Catholic
Social Thought, Georgetown University; and Sam Wagner, Special
Assistant to the President, Georgetown University. Among this band of
heroes, a special word of acknowledgment for supererogatory efforts must
be said also to John, Brian, Peter De Mey, Peter Herman, and Sam, who
did so much heavy lifting behind the scenes throughout.
We had so much great support in multiple ways from Georgetown
University’s community, most especially from John J. DeGioia,
Georgetown’s 48th President, whose office afforded remarkable sup-
port from start to finish, especially in the person of Joe Ferrara, Chief
of Staff to the President, as did Chester Gillis, Dean of Georgetown
College, and Richard Cronin, the Senior Associate Dean of Georgetown
College; deep gratitude for invaluable support is also expressed to Thomas
Banchoff, Georgetown’s Vice President for Global Engagement and then
Director of the Berkley Center for Religion, Peace and World Affairs; Fr
Joe Lingan S.J., Rector, Wolfington Hall Jesuit Community; Fr Kevin
O’Brien S.J.; Vice President for Mission and Ministry; William Treanor,
Dean, Georgetown Law; Fr Leon Hooper S.J., Librarian and Amy Phillips,
Rare Materials Cataloger, the Woodstock Theological Library; and James
Wickman, Director of Music, Liturgy and Catholic Life. We also received
great support from Lyndsay B. Taylor, Deputy to Joe Ferrara, Chief of Staff
and Communications Manager, Alexandra McCarthy, Andrew Koenig,
Melissa Bennett, and Susan Cruden—all of the Office of the President.
Others of the Georgetown community whose tireless efforts really helped
make the whole thing possible and who deserve a very special mention
include Karen Lautman, Michael Friedman, Taraneh Wilkinson, and espe-
cially Linda Ferneyhough, who graciously came out of retirement to help
with preparations. A huge thank you is also owed to Patrick Ledesma,
Director, and Sonam Shah, Program Coordinator at the Healey Family
Student Center, where so much of the program was memorably staged.
 Acknowledgments  xv

Beyond Georgetown, enormous debts of gratitude are equally due first

and foremost to Matt Shank, then President of Marymount University,
and his staff; Dean Gary Hall, Canon Gina Campbell, Ruth Frey, Mitchell
Sams, and all at the National Cathedral; and also David Pennington, the
pastoral associate for Liturgy, Holy Trinity Parish Georgetown, Aaron
Hollander, Nicolas Mumejian, Scott MacDougall, Craig Phillips, and
Joshua Ralston. Our sincere and deep gratitude also to all at the Study
Centre for Church & Media (Belgium), which allowed us to produce an
English version of their informative films about the Council (see www.
volgconcilie.be), for the opening session and the event website.
Among our numerous benefactor institutions, in addition to the many
Georgetown and Marymount administrators named above, special words
of deep gratitude should also be said for Joseph and Winifred Amaturo
and the Amaturo Foundation; for the Church and World Program, Berkley
Center for Religion, Peace and World Affairs (as well as the Center in gen-
eral for such great support on many fronts); to Fr Johan Verschueren, S.J.
Provincial, and Fr E.J.J.M. Kimman S.J. of the Dutch and Flemish
Province of the Society of Jesus, and all members of that community;
Mark David Janus and Bob Byrns at Paulist Press; the National Jesuit
Advisory Board on Interreligious Dialogue and Relations; Prof. George
Demacopoulos, Director of the Orthodox Christian Studies Center,
Fordham University; Woodstock Theological Library and the Jesuit
Community of Wolfington Hall, Georgetown University; Michael Bloom,
Now You Know Media Inc.; Ian Markham, President, Virginia Theological
Seminary; Dale Irvin, President, New York Theological Seminary; Ripon
College, Cuddesdon, Oxford; the Scalabrini International Migration
Institute, Rome; Fr James Wiseman, St Anselm’s Abbey; Leonora
Mendoza, President, and all members of the Philippine Nurses Association
of Metropolitan DC; and Mr & Mrs Dennis Lucey. Our greatest debt of
gratitude here of all is to a foundation which wishes to remain anonymous
and above all to its Director!
Thank you one and all!

Gerard Mannion, Jason Welle, O.F.M.

and Vladimir Latinovic
 Contents

Part I Introduction   1

1 Catholicism Embracing Its Religious Others  3

Gerard Mannion

2 Introduction: Vatican II—Remembering the Future 15

Cardinal Jean-Louis Tauran

Part II Nostra Aetate: A New Vision in Our Time  23

3 Nostra Aetate: Dialogue and Dialogues 25

Archbishop Michael L. Fitzgerald

4 Fifty Years of Nostra Aetate: Opportunities to Transcend

Differences 41
Archbishop Felix Machado

5 Nostra Aetate: Where It Has Taken Us; Where We Still

Need to Go 55
John T. Pawlikowski, O.S.M.

xvii
xviii Contents

6 The Role of Ecclesial Movements in the Implementation

of Nostra Aetate 79
Roberto Catalano

Part III Vatican II’s Impact on Interfaith Method  99

7 Interpreting the Bible in Relation to Other Religions:

Hermeneutics and Identity101
Leo D. Lefebure

8 Interfaith Dialogue and the Duty to Serve Justice and

Peace: Assessing Some Anthropological Perspectives of
Gaudium et Spes and Their Implications119
Sandra Mazzolini

9 Rahner’s Kindred: The Legacy of Finitude in Comparative

Theology137
Taraneh R. Wilkinson

10 St. Bonaventure’s Illumination Theory of Cognition as

the Framework for the Logos Spermatikos in Jacques
Dupuis’ Inclusive Pluralism157
Richard Girardin

11 Epistemological Openness: A Reformed Neo-­Calvinist’s

Theological Response to Vatican II and Comparative
Theology175
Alexander E. Massad

12 Ecclesial Spirituality and Other Faith Traditions195

Roger Haight, S.J.

Part IV The Fruits and Future of Vatican II’s Opening to

Other Faiths 211

13 The Indian Church Opening to the World213

Michael Amaladoss, S.J.
 Contents  xix

14 Monastic Interreligious Dialogue: Dialogue at the Level

of Spiritual Practice and Experience229
William Skudlarek, O.S.B.

15 Fifty Years of Buddhist-Catholic Relations and Inter-­

monastic Dialogue: A Buddhist Perspective249
Sallie B. King

16 A Model for Muslim-Christian Dialogue on Care for the

Earth: Vatican II, St. Francis and the Sultan, and Pope
Francis265
Dawn M. Nothwehr, O.S.F.

17 Jews and Catholics in the Twenty-First Century:

Lingering Shadows and the Road Ahead285
Jonathan Ray

Part V Conclusion 303

18 Nostra Aetate and the Small Things of God305

Francis X. Clooney, S.J.

19 Epilogue317
Leo D. Lefebure

Index321
 Notes on Contributors

Michael Amaladoss, S.J. has been Professor of Theology at Vidyajyoti

College of Theology, a visiting professor in various theological institutes in
Manila, Thailand, Paris, Bruxelles, Louvain, Berkeley, Washington DC,
and Cincinnati, and the President of the International Association of
Mission Studies. He has authored and edited dozens of books, some of
which have been translated into many languages, and has written over 400
articles in various languages.
Roberto Catalano holds a doctorate in Missiology from the Pontifical
Urbanian University in Rome. After a long experience in India (from
1980 till 2008), he is the Director of the International Office for
Interreligious Dialogue of the Focolare Movement in Rome and visiting
professor at the Pontifical Urbanian University; University Institute
Sophia, Loppiano-Florence; and ASUS (Accademia di Scienze Umane e
Sociali), Rome.
Francis X. Clooney, S.J. is the Parkman Professor of Divinity at Harvard
University. From 2010 to 2017, he was also the Director of the Center for
the Study of World Religions. His primary areas of scholarship are theo-
logical commentarial writings in the Sanskrit and Tamil traditions of
Hinduism, and comparative theology—theological learning deepened
through the study of traditions other than one’s own. His recent books
include The Future of Hindu–Christian Studies: A Theological Inquiry
(2018), His Hiding Place Is Darkness: An Exercise in Interreligious
Theopoetics (2013), and, co-edited with Klaus van Stosch, How to Do
Comparative Theology (2018).

xxi
xxii NOTES ON CONTRIBUTORS

Archbishop Michael L. Fitzgerald is a member of the Society of

Missionaries of Africa. Former Director of the Pontifical Institute of Arabic
and Islamic Studies in Rome, former Secretary and then President of the
Pontifical Council for Interreligious Dialogue, in 2006 he was appointed
Apostolic Nuncio to Egypt and Delegate to the League of Arab States. He
retired in 2012, and now lives in Jerusalem.
Richard Girardin received his MA in Philosophy from the Franciscan
University of Steubenville. He works in Catholic Campus Ministry, but
when he is not ministering to college students, he continues to engage in
philosophical and theological topics. His research has primarily focused in
philosophy of religion and phenomenology. He currently lives in Virginia.
Roger Haight, S.J. is Scholar in Residence at Union Theological
Seminary in New York. He received a doctorate in Theology from the
University of Chicago’s Divinity School in 1973, with a thesis on French
Modernism. He received the Alumnus of the Year award from Chicago in
2005. He has taught in graduate schools of theology in Manila, Chicago,
Toronto, Boston, and New York. From 2013 to 2015 he was the Director
of the PhD Program at Union. His theological work has focused on fun-
damental issues in faith and revelation, method in theology, grace,
Christology, ecclesiology, trinity, and spirituality. His recent books include
Spiritual and Religious: Explorations for Seekers (2016) and, co-authored
with Paul Knitter, Buddha and Jesus: Friends in Conversation (2015).
Sallie B. King is Professor of Philosophy and Religion at James Madison
University. She is the author, co-editor, and translator of numerous works
on Buddhism, engaged Buddhism, Buddhist-Christian dialogue, and the
cross-cultural philosophy of religion. She is a trustee of the international,
interfaith Peace Council and a former President of the Society for
Buddhist-Christian Studies.
Vladimir Latinovic is Lecturer in Patristics and Church History at
Tübingen University, where he previously was a research fellow at the
Institute for Ecumenical and Interreligious Studies. He is also project
manager of the project “Treasure of the Orient,” which seeks to improve
integration and visibility of Near Eastern and Orthodox Christians in
Germany. As an undergraduate he studied Orthodox Christian theology at
the University of Belgrade and did his doctorate with the Catholic
Theological Faculty at Tübingen University on homoousian Christology
and its repercussions for the reception of the Eucharist (the first volume of
the fruits of these researches, Christologie und Kommunion, was published
 NOTES ON CONTRIBUTORS xxiii

by Aschendorff-Verlag in 2018). He is vice-chair of the Ecclesiological

Investigations International Research Network.
Leo D. Lefebure is Professor of Theology at Georgetown University. His
recent books include True and Holy: Christian Scripture and Other Religions
(2014) and the edited volume Religion, Authority, and the State: from
Constantine to the Contemporary (Palgrave, 2016). He is an honorary
research fellow of the Chinese University of Hong Kong and a trustee emer-
itus of the Council for a Parliament of the World’s Religions. He is a long-
time participant in dialogues with Muslims, Jews, Buddhists, and Hindus.
Archbishop Felix Machado is the bishop of Vasai, India. He is chairman
of the Office on Ecumenical and Interreligious Affairs, Federation of Asian
Bishops’ Conferences (OEIA—FABC) and chairman of the Office for
Dialogue and the Desk for Ecumenism of the Catholic Bishops’ Conference
of India (CBCI). He holds a PhD in Dogmatic Theology from Fordham
University and a Licentiate in Theology from Faculté Catholique de
Théologie in Lyon. He served as undersecretary at the Pontifical Council
for Interreligious Dialogue in Rome from 1993 to 2008, with special atten-
tion to Asian Religions, and is the author of several books and articles.
Gerard Mannion holds the Joseph and Winifred Amaturo Chair in
Catholic Studies at Georgetown University, where he is also a senior
research fellow of the Berkley Center for Religion, Peace and World
Affairs. Educated at the Universities of Cambridge and Oxford, he has
held visiting professorships and fellowships at universities such as Tübingen
(Germany), the Dominican Institute for Theology and University of St
Michael’s College, Toronto (Canada), the Australian Catholic University,
the Institute of Religious Sciences in Trento (Italy), and the Katholieke
Universiteit Leuven (in Belgium). He serves as chair of the Ecclesiological
Investigations International Research Network and has published numerous
books and articles particularly in fields such as ecclesiology, ecumenical and
interreligious dialogue, ethics, and social justice. He is the current President
of the International Network of Societies for Catholic Theology (INSeCT).
Alexander E. Massad is a PhD candidate at Fuller Theological Seminary
working on comparative theology, missiology, and Muslim-Christian dia-
logue. He is interested in how religious identity formation occurs through
the formulation of a perceived religious other and the subsequent theol-
ogy that emerges from such an encounter. He is an adjunct professor
at California Lutheran University and serves as a member of the
Presbyterian Church in America.
xxiv NOTES ON CONTRIBUTORS

Sandra Mazzolini completed her doctorate in Systematic Theology at

the Gregorian University in Rome in 1998. A full professor at the Faculty
of Missiology of the Pontifical Urbanian University in Rome, she has pub-
lished various contributions to academic journals, reviews, and collected
works. Her recent books include Concilio (2015) and the edited volume
Vangelo e culture: per nuovi incontri (2017).
Dawn M. Nothwehr, O.S.F. holds the Erica and Harry John Family
Endowed Chair in Catholic Ethics at the Catholic Theological Union in
Chicago. Her research focuses on global climate change, environmental
ethics, and ecotheology. Her numerous publications include Ecological
Footprints: An Essential Franciscan Guide to Sustainable Living (2012).
John T. Pawlikowski, O.S.M. is Professor of Social Ethics and the
Director of the Catholic-Jewish Studies Program at Catholic Theological
Union in Chicago. He is an author of or contributor to more than 20
books on interreligious relations and social ethics, including Restating the
Catholic Church’s Relationship with the Jewish People: the Challenge of
Super-Sessionary Theology (2013). He has received numerous awards for
his work to promote Jewish-Christian relations.
Peter C. Phan is the Ignacio Ellacuria Chair of Catholic Social Thought
in Theology at Georgetown University. A native of Vietnam, he emigrated
to the United States in 1975. He has received doctoral degrees in Sacred
Theology from the Universitas Pontificia Salesiana in Rome and in
Philosophy and Divinity from the University of London. Phan is the first
non-Anglo to be elected president of the Catholic Theological Society of
America. He is also the editor of two present book series: Theology in
Global Perspective and Ethnic American Pastoral Spirituality.
Jonathan Ray is the Samuel Eig Professor of Jewish Studies in the
Theology Department at Georgetown University. He specializes in medi-
eval and early modern Jewish history, focusing on the Sephardic world. He
is the author of After Expulsion: 1492 and The Making of Sephardic Jewry
(2013) and co-editor, with Peter Phan, of Understanding Religious
Pluralism: Perspectives from Theology and Religious Studies (2014).
William Skudlarek, O.S.B. is a monk of Saint John’s Abbey in
Collegeville, Minnesota, and Secretary General of Dialogue Interreligieux
Monastique Monastic Interreligious Dialogue. He taught theology in the
 NOTES ON CONTRIBUTORS xxv

college and homiletics and liturgy in the School of Theology of Saint

John’s University for 20 years, spent 5 years in Brazil as a Maryknoll
Missionary Society associate, and for 10 years was a member of his mon-
astery’s priory in Japan.
Cardinal Jean-Louis Tauran Born in 1943, Cardinal Tauran was,
from 2007 until his sad passing in 2018, the President of the Pontifical
Council on Interreligious Dialogue. Born in Bordeaux, France, Tauran
studied at the Pontifical Gregorian University in Rome, receiving licenti-
ates in philosophy and theology and a doctorate in canon law. He also
studied at the Pontifical Ecclesiastical Academy in Rome and the Catholic
University of Toulouse, France. He was ordained to the priesthood in
1969 and worked as a curate in the Archdiocese of Bordeaux before
entering the Vatican’s diplomatic service in 1975. He was secretary of the
nunciatures to the Dominican Republic (1975–1978) and to Lebanon
(1979–1983). Cardinal Tauran also participated in special missions in
Haiti (1984), Beirut (1986), and Damascus (1986), and served as a mem-
ber of the Vatican delegation to the Conference on European Security
and Cooperation, the Conference on Disarmament in Stockholm, and the
Cultural Forum in Budapest and later in Vienna. In 2014, Pope Francis
appointed him Camerlengo of the Holy Roman Church.
Jason Welle, O.F.M. is the Dean of Studies at the Pontifical Institute for
Arabic and Islamic Studies in Rome. His teaching and research focus on
interreligious dialogue, Muslim-Christian relations, the Franciscan intel-
lectual tradition, and Islamic mysticism, particularly in the medieval
period. He has published articles in a number of scholarly journals,
including The Muslim World, Islamochristiana, and the Journal of
Ecumenical Studies. His first major project focuses on the notion of com-
panionship in the writings of the eleventh-century Ṣūfī master Abū ʿAbd
al-Raḥmān al-Sulamī, including English translations of some of his trea-
tises. He holds a PhD in Theological and Religious Studies from
Georgetown University and master’s degrees from the University of Notre
Dame and the Catholic Theological Union.
Taraneh R. Wilkinson received her PhD in Theological and Religious
Studies from Georgetown University in 2017. With combined training in
the Christian intellectual tradition and in Islamic studies, she specializes in
Turkish Islam and Muslim-Christian theological conversation.
Abbreviations and Works Frequently Cited

Documents of the Second Vatican Council

AA Apostolicam Actuositatem, Decree on the Apostolate of the Laity (1965)
AG Ad Gentes, Decree on the Mission Activity of the Church (1965)
CD Christus Dominus, Decree Concerning the Pastoral Office of Bishop (1965)
DH Dignitatis Humanae, Declaration on Religious Freedom (1965)
DV Dei Verbum, Dogmatic Constitution on Divine Revelation (1965)
GE Gravissimum Educationis, Declaration on Christian Education (1965)
GS Gaudium et Spes, Pastoral Constitution on the Church in the Modern
World (1965)
IM Inter Mirifica, Decree on the Means of Social Communication (1963)
LG Lumen Gentium, Dogmatic Constitution on the Church (1964)
NA Nostra Aetate, Declaration on the Relation of the Church to Non-Christian
Religions (1965)
OE Orientalium Ecclesiarum, Decree on the Eastern Catholic Churches (1964)
OT Optatam Totius, Decree on Priestly Training (1965)
PC Perfectae Caritatis, Decree on Renewal of Religious Life (1965)
PO Presbyterorum Ordinis, Decree on the Ministry and Life of Priests (1965)
SC Sacrosanctum Concilium, Constitution on the Sacred Liturgy (1963)
UR Unitatis Redintegratio, Decree on Ecumenism (1964)

xxvii
xxviii Abbreviations and Works Frequently Cited

General
AAS Acta Apostolica Sedis
ASS Acta Sanctae Sedis
CDF Congregation for the Doctrine of the Faith
CELAM Consejo Episcopal Latinoamericano (Latin American Bishops’
Conference)
CJC, CIC Codex Juris Canonici (Code of Canon Law)
D, DZ, DS H. Denzinger: Enchiridion Symbolorum, Definitionum et
Declarationum de Rebus Fidei et Morum
H/V History of Vatican II, eds. Giuseppe Alberigo and Joseph
Komonchak, 5 vols.
FA:ED Francis of Assisi: Early Documents, 3 vols.
ITC International Theological Commission

The proceedings of the Second Vatican Council are collected as Acta synodalia
sacrosancti concilii oecumenici Vaticani II, 32 vols. (Vatican City: Typis polyglottis
Vaticanis, 1970–1999). Various English translations of these documents are regu-
larly used. Among the most common are:

Walter M. Abbott, ed., Documents of Vatican II (New York: America Press, 1966)
Austin Flannery, ed., Vatican Council II – The Conciliar and Post Conciliar
Documents, Revised Edition (Dublin: Dominican Publications, 1992)
Giuseppe Alberigo and Norman Tanner, eds., Decrees of the Ecumenical Councils
(Washington, D.C.: Georgetown University Press, 1990)

Contributors have been free to choose their own preferred translations. The
majority have employed those from the Vatican’s web archive, publicly available at
http://www.vatican.va/archive/hist_councils/ii_vatican_council/index.htm
In all essays, biblical references occur with parenthetical, in-text citations accord-
ing to the standard chapter and verse numbering, and contributors have chosen
their preferred translations. Citations of the documents of the Second Vatican
Council also occur in-text according to the paragraphs of the document, not
according to the page numbers of a specific edition. Citations of all other sources
occur in notes. References to papal writings, speeches, or other ecclesial documents
generally cite the official text published in Acta Apostolicae Sedis or Acta Sanctae
Sedis; English translations of many of these documents are available on the Vatican’s
web archive as well as in a variety of volumes of collected documents.
 PART I

Introduction
 CHAPTER 1

Catholicism Embracing Its Religious Others

Gerard Mannion

The year 2015 marked the 50th anniversary of one of the most important
events in the history of the Roman Catholic Church: the Second Vatican
Council, which took place between 1962 and 1965. This is the second of
three volumes that originated from a major international conference to
commemorate that milestone.1 These events were staged at Georgetown
University as well as at the National Cathedral, Washington, DC, and
Marymount University in Virginia. This event took as its theme Vatican II:
Remembering the Future – Ecumenical, Interreligious and Secular
Perspectives on the Council’s Impact and Promise.
Staged across several days, this conference constituted the ninth inter-
national gathering of the Ecclesiological Investigations International
Research Network (EI).2 The Network was founded in 2005—its raison

1
The third volume is edited by Peter De Mey on the ‘hard sayings’ of Vatican II—passages
and conceptions in conciliar texts that remain stumbling blocks for dialogue.
2
See www.ei-resarch.net. The full program as well as films and images from many of the
conference sessions can be accessed at http://dc2015.ei-research.net.

G. Mannion (*)
Department of Theology, Georgetown University, Washington, DC, USA
e-mail: gm751@georgetown.edu

© The Author(s) 2018 3

V. Latinovic et al. (eds.), Catholicism Engaging Other Faiths,
Pathways for Ecumenical and Interreligious Dialogue,
https://doi.org/10.1007/978-3-319-98584-8_1
4 G. MANNION

d’être arising out of the realization that many different churches and
­religious communities from other traditions share common concerns and
challenges, as well as hopes and aspirations. The network came into being
to help facilitate the dialogue necessary to help diverse church and faith
communities come to understand one another better, to understand
themselves better, to engage and interact with the wider society in which
people live out their faiths better, and to help work toward common con-
structive ends.
EI, then, is an ecumenical venture established to promote dialogue,
scholarship and collaboration in an open, pluralistic, and inclusive spirit
throughout the different churches, between Christianity and other faith
communities, and between the church and secular societies. In particular,
EI promotes collaborative ecclesiology in national, international, intra-­
ecclesial, and ecumenical contexts. In addition to ecumenical and interre-
ligious encounter and understanding, EI’s work has an equally central and
ongoing commitment to promoting dialogue toward the ends of enhanc-
ing social justice. The Network initiates research ventures and tries to help
break new ground through making conversations, scholarship, and educa-
tion in these fields happen.
The commemorative Vatican II event received worldwide media atten-
tion, with highlights including keynote addresses from the late Cardinal
Jean-Louis Tauran (President of the Vatican’s Pontifical Council for
Interreligious Dialogue and who announced to the world the election of
Pope Francis back in March 2013), who opened the event, from Cardinal
Luis Antonio Tagle, Archbishop of Manila and a leading voice on many
key committees in Rome, and a hugely significant address on the future of
ecumenical dialogue, delivered during a moving ecumenical prayer service
at Washington National Cathedral, by Cardinal Walter Kasper, President
Emeritus of the Vatican’s Pontifical Council for Christian Unity and a key
adviser to Pope Francis, particularly on ecumenism.
The aim of this gathering was not merely to have academic reflections
on dialogue but for participants to engage one another in dialogue during
and beyond the gathering itself.
It was a gathering of people from all around the world, featuring well
over 300 regular participants from different continents, churches, reli-
gions, and multiple different academic disciplinary perspectives. Those
speaking alone numbered around 133 different perspectives. For the orga-
nizers, at times along the way, it felt as if we were not so much commemo-
rating Vatican II as reconvening it!
 CATHOLICISM EMBRACING ITS RELIGIOUS OTHERS 5

Why This Council?

For readers perhaps less familiar with the story of the council, the name—
Vatican II - points to the fact that it was assembled at the Vatican, itself, as
well as that it was only the second such council to be held there (after the
first in 1869–1870). The main council sessions were held in St Peter’s
Basilica itself. The council was a gathering of bishops, heads of religious
orders, accompanied by an army of theologians and related specialists,
along with many there to ‘observe’ proceedings from within and without
the church. At the close of the council, the most substantive outcomes
were the 16 final documents agreed upon by varying majority votes among
those assembled, the end result of painstaking preparations, discussions,
arguments, and revisions, and finally promulgations over the course of its
four sessions. Of varying degrees of importance, significance and length,
these included four constitutions, three declarations and nine decrees. The
council’s true and lasting significance, however, would be with regard to
the implementation of the ecclesial vision and reforms outlined in those
documents and the resultant impact upon the church, its subsequent
teaching and the life of Catholics worldwide.
Thanks to this council, day-to-day life for Catholics would be trans-
formed in many ways. The church’s organization, liturgy, outlook, teach-
ing, and self-understanding were all left transformed in deeply significant
ways. The church became a more open church in many respects and it
embraced the modern world at last, vowing to learn from the ‘signs of the
times’. And the lives and ministry of priests, religious, and bishops would
equally be transformed. The Catholic Church’s understanding of relations
with other Christians, other religious traditions, as well as communities
and peoples of no faith likewise radically changed for the better.
But the story is neither as exclusively positive nor as radically revolu-
tionary as some accounts suggest. The conciliar documents contain much
compromise, ambivalence, and ambiguity on vital issues at multiple junc-
tures. And, as with earlier councils in the church’s history, many opposed
the changes which Vatican II brought in and have continued to challenge
aspects of its legacy down to this day.
Having allowed time for the dust of the cycle of 50th anniversaries to
settle (and it was also judged prudent to wait some time to allow ‘Vatican II
anniversary fatigue’ to subside), we believe it is a good moment to publish
these three volumes. This is particularly so because further time has now also
passed to allow Pope Francis’ agenda with regard to ­further implementing
6 G. MANNION

the spirit and intentions of Vatican II with regard to contemporary church-

world, ecumenical and interfaith relations to become further consolidated
and so better understood. As with the EI event out of which they arose,
these volumes bring together an internationally renowned and diverse group
of scholars and church leaders, alongside many exciting emerging voices to
explore the Second Vatican Council, just as the cycle of 60th anniversary
commemorations of the council dawns.

Remembering the Future of Vatican II

Why this theme, why these areas of focus, why the people involved who
were there? The EI Network chose this theme to further expand and
deepen the dialogue engaged in throughout its work since 2005, particu-
larly through its previous eight international conferences. Following the
original 2007 gathering at St. Deiniol’s in Hawarden, Wales, invitations to
which were sent out to a carefully selected global group of leading figures
in ecclesiology and ecumenical dialogue and research, further past themes
have included Religious Pluralism, held in Kottayam India (2008),
Ecclesiology and Exclusion in Dayton, Ohio (2011), the Household of God
and Local Households in Leuven, Belgium (2010), Religion Authority and
the State in Belgrade, Serbia (2013), Hope in the Ecumenical Future in
Oxford, England (2014), Christianity and Religions in China (Hong
Kong, 2016), The Reformation and Global Reconciliation (Jena, Germany,
2017), and The Church and Migration: Global In-difference?, (Toronto,
Canada, 2018). In 2012, a more broad and ambitious theme was chosen
for our gathering in Assisi, Italy, where we explored Pathways for Dialogue
in the 21st Century and encouraged ‘thinking outside the ecumenical box’
in developing new methods and practices for ecumenical, interreligious,
and church-world dialogue. Since 2005, Ecclesiological Investigations has
also organized multiple sessions each year as part of the American Academy
of Religion’s Annual Meeting which have proved further venues for
groundbreaking dialogue, encounter, and research. More recently, the
Network has also been a regular part of the annual program for the
European Academy of Religion which, to date, has met each year in
Bologna, Italy.
The primary genesis for the precise theme of these volumes, and the
event of which they reflect many of the fruits, was obviously the 50th
anniversary of the conclusion of the Second Vatican Council. But its
genesis was also more than that. At times, it seemed as if every institution
Another random document with
no related content on Scribd:
[410]

For maytenaunce where of, my realme I polde

Through subsidies, sore fines, loanes, many a prest.
1559, 63.

[411] In the two and twentyest yere of kynge Rycharde there

were made blanke chartres, to whyche all the ryche men of
the reame were compellyd to sette to theyr seales.
Polychronicon.
[412] For which my subiectes. 1559, 63.
[413] The people my doinges did detest. 1578.
[414] I also made away the towne. 1559, 63.
[415] Prince’s vices may not be. 1559, 63.
[416] I founde the meanes that he to death was sold. N.
[417]

His lyfe I tooke, vntried without quest,

And all sutch lordes as did his cause vphold. 1578.

[418]

The piers and lordes that did his cause vpholde,

With death, exile, or greuous fines opprest. 1559, 63.

[419] Neyther lakt I ayd in. 1559, 63.

[420] A kyng can neuer ymagen. 1559, 63.
[421] But most about hym will. 1559, 63.
[422] Some to do the same most glad. 1578.
[423] As vicious humours growe. 1559, 63.
[424] Be worst of all. 1578.
[425] Thys can trye. 1559, 63.
[426] Edward. 1578.
[427] Traytors to helpe. 1578.
[428]
 Ryght trayterously arose
To helpe the Percyes, plying my depose. 1559, 63.

[429] Condemned ten yeares in exyle to lye. 1559, 63.

[430] Who tyrant like did execute all those. 1578.
[431] Of which sort soone after some their liues did lose. 1578.
[432] For when I was cum back thys stur. 1559, 63.
[433] My steward false to whom. 1578.
[434] We in Wales at Flint our castell. 1559, 63.
[435] Dyd. 1559, 63.
[436] There in my hall, mindinge to fly the coast. 1578.
[437] Rebreake hys staffe, my housholde offyce stay. 1559,
63.
[438] No better stay then in a rotten post. 1578.
[439] Resigne, abandoning my throane. 1578.
[440] Forsaken left and post. N.
[441]

For whan my trayterous stuard thus was goen,

My seruantes shranke away on euery syde,
That caught I was, and caryed to my foen:
Who for theyr prince a pryson dyd provyde,
And therin kept me tyll duke Henrye’s pryde
Dyd cause me yelde hym vp my crowne and throne:
Which shortely made my frendly foes to grone,
For Henry seyng in me theyr falshode tryed,
Abhorde them all, and would be rulde by none;
For which they sought to stoppe hym strayt a tyde.
1559, 63.

[442] Yet some conspir’d. N.

[443] Conspiring streight their new prince. 1578.
[444]

The chief conspyrde by death to dryve hym downe,

For which exployte, a solempne. 1559, 63.
 Which to performe a solempne. 1578.
[445] My lyberty and. 1559, 63. My sceptre and my. 1578.
[446] No festred sore. 1578.
[447]

But salues help seeld an over long suffred sore,

To stopp the brech no boote to runne or rowne,
When swellyng fluds have overflowen the town:
Tyll sayles be spred the shyp may kepe the shore,
The ankers wayed, though all the frayt do frowne,
With streame and steere perforce it shal be bore. 1559,
63.

Then winde and streame hath set the seas in rore. 1578.
[448] In such state. 1578.
[449] They soone depriued. N.
[450] Easely put me downe of late. 1559, 63.
[451]

And where with ease my pride they did abate,

They were to weake to set me vp agayne. 1578.

[452] By. 1578.

[453] In. 1559.
[454] And well meant meanes his mishaps. 1559, 63.
[455] In me appereth playne. 1559, 63.
[456] For when kyng Henry knew. 1559, 63.
[457] According to Fabian there was “made prouysyon for a
dysguysynge or a mummynge, to be shewyd to the kynge
vpon twelfethe nyght:” but Hall describes the plot for the
assassination as intended to have been effected during the
holding solemn justs at Oxford, and gives a curious and
perspicuous account of the preparations made for exhibiting
noble acts of chivalry.
[458] Hym yf they myght. 1559, 63. Would murder him by
night. 1578.
[459] Cutthroate. 1578.
[460]

But sent syr Pierce of Exton, a traytrous knyght,

To Pomfret castell, with other, armed lyght. 1559, 63.

[461]

Sent with great dispite,

Who reft my lyfe by force against al lawes. 1578.

[462] In flaterie’s clawes, and shame’s foule pawes shall lyght.

1559, 63.

And so I end concluding with this clause;

That God though late at last wil surely smyte. 1578.

[463] George Ferrers, the initials added. 1571.

[464] When maister Ferrers had. 1578.
[465] Whan master Chaloner had ended thys so eloquent a
tragedy. Fol. See n. 1, p. 53.
[466] Right notable and wurthy. Fol.
[467] ‘We paused,’ is transposed to end of sentence, after
‘piteous tragedies, we paused awhile. And seeing.’ 1578.
[468] A prince. 1578.
[469] Ware. 1571, 78.
[470] Princes. Fol.
[471] Owen Glendour, a great prince in Wales, next in
succession of ill fortune with the stout Percies, his
confederates, I thought it not meete to ouerpasse so great
persons with silence, and therefore. 1578.
[472] ‘The,’ omitted. Fol.
[473] Howbeit Owen Glendour because he is a man of that
countrey whence (as the Welchmen beare me in hand) my
petigre is discended, althoughe he be but a slender prince, yet
rather then he should be forgotten, I wyll tell his tale for him
vnder the priuilege of Martin Hundred: which Owen coming
naked out of the wilde mountaynes, like the image of death in
all poyntes (his dart onely excepted) so sore hath famine and
hunger consumed him, lamenteth his infortune after this
maner. Fol.
[474] Monark. 1578.
[475] Rather then he should be forgotten. I wil pray maister
Phaer, who of late hath placed hymselfe in that country, and
haply hath met with his ghost in the forest of Kylgarran, that he
wil say somwhat in his person. 1578.
[476] One of fortune’s darlynges, rather than he should be
forgotten, I will tel hys tale for him vnder the pryuelidge of
Martine hundred: which, &c. 1559, 63.
[477] Excepted, so sore hath famyne and hunger consumed
hym, may lament his folly after. 1559, 63.
[478] Lamente his great misfortune in sutch maner as you,
maister Phaer, are able most amptly to vtter and set forth.
1578.
[479] Henry then prince. 1559, 63.
[480] Henry then prince thereof chased. Fol.
[481] He most miserably starued for hunger. 1578.
[482] Anno 1401, added. 1571.
[483] Falles. Fol.
[484] May teach all men ambition to flye. 1578.
[485] Her. Fol. 1559, 63.
[486]

My body and fame she hathe made leane and slender,

For I, poor wretch, am sterved Owen Glendour. Fol.
1559, 63.
Oh false fortune, fortune, vengeaunce on thee, I crye:
Which offering a sop of sweet receyt,
Haste made me byte the hooke in steede of bayt.
1578.

[487] A Brytton borne. 1578.

[488] Of a gentle blood. Fol. 1559, 63.
[489] Make men good. Fol.
[490] So doth not soule or mynd. Fol. 1559, 63.
[491] Them doo render. Fol.
[492] And generally. Fol.
[493] Doth any property that theyr dame had, want. Fol. 1559,
63.
[494] In vertuous deedes. Fol. 1559, 63.
[495] Of vertue’s life. 1578.
[496] For. Fol.
[497] The pryde. 1559, 63.
[498] To which the mule. 1559, 63.
[499] The braging mule could nere. N.
[500] Wer. Fol. Is. 1559, 63.
[501] May, omitted. 1578.
[502] Is. Fol. 1559.
[503] Our parents’ good is theirs. N.
[504] Vertues theyrs are and not ours. Fol. 1559, 63.
[505] Noble kynd. Fol. 1559, 63.
[506] Or shine. N.
[507] Be his. Fol.
[508] Doth make a gentilman. Fol. 1559. Make a gentyll man.
1563.
[509] Of elders shew he can. Fol. 1559, 63.
[510] Merlin, whose father was an hob. Fol.
[511] For omitted. N.
[512] By many of Merlyne’s tales. Fol. 1559, 63.
[513] Such mates. N.
[514] I, inserted. 1571. So perforce I. N.
[515] Did. 1557.
[516] And with rich spoyles did homward. Fol.
[517] ’Gainst. N.
[518] A renowned knight. N.
[519] A, omitted. N.
[520] That, inserted. 1571. Omitted. N.
[521] A, omitted. N.
[522] Other. Fol.
[523] T’abide. N.
[524] And pitched downe his field hard. N.
[525] Neither other’s power durst. N.
[526] To the mountaines. Fol.
[527] See. Fol. 1559, 63.
[528] Got. Fol. 1559.
[529] The fragment of the folio, in the British Museum, ends
here.
[530] Strifes. N.
[531] To put hym, 1557, 63.
[532] Holy. N.
[533] Apt. N.
[534] Here I passe ouer to declare howe a certayne writer
writeth that this earle of Marche, the lorde Percy, and Owen
Glendor were vnwisely made beleue by a Welsh prophecier,
that kyng Henry was the moldwarpe, cursed of Godde’s owne
mouthe, that and they thre were the dragon, the lion, and the
wolffe, whiche shoulde deuide this realme betwene theim, by
the deuiacion and not deuinacion of that mawmet Merlin. I wyll
not reherse howe they by their deputies in the howse of the
archdeacon of Burgor, seduced with that falce fained
prophesie deuided the realme amongest them, nor yet write
howe by a tripartie endenture sealed with their seales, all
Englande, from Seuerne and Trent, south and eastward, was
assigned to the erle of Marche; nor how all Wales, and the
landes beyond Seuerne westward, were appoincted to Owen
Glendor, and all the remnaunt from Trent northwarde to the
lorde Percie. Hall.
[535] So folly did assure. N.
[536] As sures by sots. 1559, 63, 71, 75, 78. As carelesse
sots. N.
[537] Thine vncle Thomas Percy forst. N.
[538] When Henry kyng. 1559, 63. When Henry this great
victory. N.
[539] Luckly. N.
[540] The prophet. N.
[541] Else. N.
[542] Payn prayed. 1559, 63.
[543] Stronge. 1578.
[544]

Forst mee to feede on barke of trees, and wood,

And last of all, to gnaw my flesh and bloud. 1578.

[545] A, omitted. N.
[546] For him that did so ill. 1578.
[547] The vayne desires, when wit doth yeeld to will. 1578.
[548] Fly false prophets. N.
[549] Lyinge skill. 1578.
[550] Owen and his sedicious fautors, which beyng dismaied
and in maner desperate of all comfort by the reason of the
kynge’s late victory fled in desert places and solitary caues,
where he receiued a finall reward mete and prepared by
Godde’s prouidence for suche a rebell and sedicious seducer.
For beyng destitute of all comfort, dreadyng to shewe his face
to any creature, lackyng meate to sustain nature, for pure
hunger and lacke of fode miserably ended his wretched life.
This ende was prouided for suche as gaue credence to false
prophesies. This ende had they that by diabolical deuinations
wer promised great possessions and seignories. This ende
happeneth to suche as beleuyng suche fantasticall folies,
aspire and gape for honor and high promocions. Hall.
[551] Thomas Phaer. The above signature first added in ed.
1578, is omitted in ed. 1587, though confirmed by the next
note. The name is subscribed in Niccols.
[552] Whan mayster Phaer had ended the tragedy of thys
hunger staruen prynce of Wales, it was well liked of al the
company that a Saxon would speake so mutch for a Brytton,
then sodenly one found a doubt. 1578.
[553] That. 1559, 63.
[554] Percy, added. 1571.
[555] Sir, added. 1571.
[556] As followeth, added. 1571.
[557] Anno 1407, added. 1571.
[558] Kynsfolke. 1559, 63.
[559] For our peers. N.
[560] For few there were, that were so much redoubted. N.
[561] My valyauntise were. 1559, 63.
[562] Through our foes. N.
[563] Foes. N.
[564] In favour and offyce. 1559, 63.
[565] I had a son. 1559, 63.
[566] Foes. N.
[567] Syr Henry Hotspur they gaue hym to name. 1559, 63.
[568] Clere from. 1559, 63, 71. N.
[569] And openly proclaymed trayterous knight. 1559, 63. A
most disloyall knight. N.
[570] And soone. N.
[571] This alonely. 1559, 63.
[572] Nor age. N.
[573] Foes. N.
[574] With chaines fast bound. N.
[575] ’Gainst Mortimer and me. N.
[576] That. 1559, 63.
[577] To. N.
[578] Our. N.
[579] Seased. N.
[580] Into Scotland fled. N.
[581]

Who in my cause with many more made head,

And when on hope of greater aid I fed. N.

[582] Vnend. 1559, 63.

[583] Therle of Northumberland, which had been in Fraunce
and other regions to obteigne aide against kyng Henry, and
had missed of his purpose, nowe putte his whole confidence
in the Scottes, and in especiall in hys old frende George earle
of Marche, and so assembled a greate power of the Scottish
nacion to inuade Northumberlande, and recouered diuerse of
his owne castles and seignories, to whome the people without
nombre daily resorted. Wherfore he entendyng to be reuenged
of hys olde greues, accompaignied with the lorde Bardolffe
and diuerse other Scottes and Englishemen entred into
Yorkeshire and there began to destroy and depopulate the
countrye. Wherof the kynge beyng aduertised, caused a
greate army to bee assembled and marched toward his
enemies, but or the kyng came to Notyngham, Raufe
Rekesbie, shrife of Yorkshire, in the middest of February, with
the power of the countrye, sodainly set on therle and his
compaignie, at the place called Bramham More, where after
long fighting, the erle and the lorde Bardolffe, and many other,
were taken and brought to Yorke and there executed, and their
heddes sent to London. Hall.
[584] Scape. N.
[585] This legend is without signature in all the editions, but
usually attributed to William Baldwin.
[586] In the ix yere was syr Edmond erle of Kent made amerall
of the see, whyche kept the see worthyly wyth many ryall
shyppes. And at laste he londed at the costes of Brytayn in the
yle of Bryak, and beseged the castell, and sawted it. And with
a quarel he was slayn. But neuertheless the castel was goten.
And thenne his meyne came home agayn wyth therles body,
whyche was buryed wyth his auncestres worshipfully.
Polychronicon.
[587] Plantagenet, added. 1571.
[588] Anno Dom. 1415. added. 1571.
[589] Most. 1578.
[590] As. 1578.
[591] Meaners. 1578.
[592] Do. 1578.
[593] Wer’t. N.
[594] Of the. 1559, 63.
[595] The night before the day of deperture appoincted, he
(the king) was credebly informed that Richarde, earle of
Cambridge, brother to Edward, duke of Yorke, and Henry,
lorde Scrope, and syr Thomas Gray, knyght, had compassed
his death and finall destruction: wherfore he caused theim to
be apprehended lamentyng sore his chaunce that he should
be compelled to loose suche personages by whose valiantnes
and puissaunce he shuld be more dreadfull and fearefull to his
foes and enemies. When these prisoners were examined, they
not onely confessed the conspiracy, but also declared that for
a great some of mony which they had receiued of the Frenche
kyng, they intended either to deliuer the kyng aliue in to the
handes of his enemies, or els to murther hym before that he
should arriue in the duchy of Normandy. Hall.
[596] Rules. N.
[597] God. 1559, 1563.
[598] W. Baldwine. N.
[599] Q. for quoth. 1563.
[600] The, added. 1587.
[601] So, added. 1571.
[602] Of fortune, iustly may say thus. 1559, 63.
[603] The earle. 1559, 63.
[604] At Orleaunce, added. 1571.
[605] The 3 of Nouember, Anno 1428, added. 1571.
[606] A goodly thing we deeme of good report. N.
[607] Seen. 1559, 63, 75, 78.
[608] In. 1559, 63.
[609] How some. N.
[610] My sire and th’earle. N.
[611] Purpose well. N.
[612] Of wrath. 1578.
[613] Hath, misprint. 1563. Hateth. N.
[614] My lims. N.
[615] Hys. 1559, 63.
[616] The, misprint. 1563.
[617] Where ere. N.
[618] Lorde Thomas Montacute, earle of Salisbury, a man
bothe for his greate pollicie and haut corage more to be
compared to the old valiant Romans then to men of his daies.
Hall.
[619] Do norish. 1578.
[620] And in theyr spech for to declare of. 1559.
[621] He was the man at that tyme, by whose wit, strength,
and pollicie, the Englishe name was muche fearfull and
terrible to the Frenche nacion, whiche of hymselfe might bothe
appoynt, commaunde and do all thynges in maner at hys
pleasure, in whose power (as it appeared after hys deathe) a
greate part of the conquest consisted and was estemed,
because he was a man bothe painfull and diligent, redy to
withstand thynges perilous and imminent, and prompt in
counsail, and with no labor be weried, nor yet hys corage at
any tyme abated or appalled, so that all men put no more trust
in any one man, nor no synguler person gat more the hartes of
all men. Hall.
[622] Confesse. N.
[623] Covet them to spoyle. 1559.
[624] Had. 1559.
[625] The text is restored here from the editions of 1559, and
63, as in the others it uniformly stands ‘hee.’
[626] The dolphyn sent lorde Wyllyam Stuard, constable of
Scotland, and therle of Ventadore in Auergne, and many other
nobles of his part to laie siege to the toune of Crauant, in the
countie of Auxerre, within the partes of Burgoyn, wherof
heryng the lorde regent and the duke of Burgoyn thei
assembled a greate armie, the erle of Salisbury was ordeined
capitaine of the whiche. Hall.
[627] After thys fortunate vyctorye obteigned, the englishemen
fyrste gaue greate laudes and thankes to allmyghtie God and
after entered into the towne of Crauant much praisinge the
doynges of the capitaines and the fidelitie of the citezens, and
when they had set all thynges in an ordre they returned to
Paris where of the regente they wer ioyously receiued, whiche
there constituted therle of Salisbury (as he was wel worthy)
vicegerent and lieftenaunt for the king and him in the countries
of Fraunce, Bry, and Champaigne. Hall.
[628] Causde me go. N.
[629] Therle of Salisbury whiche could not slepe in his great
office of truste, layde siege to the toune and castle of
Monntaguilon in Bry, wherof were capitainis Pregent of Cotyny,
and Giulle Bourgoys, Brytons, whiche valiantly defended the
castle by the space of v. monethes, &c. Hall.
[630] With earles, with lordes. N.
[631] To driue the treacherous dolphin out of France. N.
[632] T’Aniow. N.
[633] Flee. 1563.
[634] As might or help. N.
[635] The boldest Frenchmen. N.
[636] ‘Will’ in all the editions except that of 1587.
[637]

Being fortie thousand well arm’d in field,

Fiue hundred men enforced them to yeeld. N.

[638] Did assault them. 1559. Fresh assaulted. N.

[639] Soone. N.
[640] Where in good hope to. N.
[641] Forth. N.
[642] Forward. 1559, 63, 71, 78.
[643] But would hope sure. 1559.
[644] It so chaunced that the lix. daie after the siege laied
before the cytie, therle of Salisbury, sir Thomas Gargraue, and
Wyllyam Glasdale, and diuerse other, went into the said toure
and so into the highe chambre, and loked out at the grate, and
within a shorte space, the sonne of the maister gonner,
perceiued men loking out at the wyndowe, tooke his matche,
as his father had taughte hym whiche was gone doune to
dinner, and fired the gonne, whiche brake and sheuered the
yron barres of the grate, wherof one strake therle so strongly
on the hed, that it stroke away one of his iyes and the side of
hys cheke. Sir Thomas Gargraue was lykewyse striken, so
that he died within two daies. Therle was conueyed to Meum
vpon Loyre, where he laie beyng wounded viii. dayes, duryng
whiche tyme he receiued deuoutly the holy sacramentes, and
so commended his soule to almighty God, whose body was
conueyed into Englande with all funerall and pompe, and
buried at Bissam, by his progenitors. Hall.
[645] Of glory. 1559, 63, 71, 75. The most vncertaine glorie. N.
[646] Sure be, misprint. 1587. Then mortall fooles. N.
[647] W. Baldwine. N.
[648] Quoth. 1559, 63.
[649] Nor the last. 1559, 63, 71, 75.
[650] The heire (sir Stephen de Veignolles) perceiuynge the
hartes, corage, and defence of the Englishe people, caused
thre culuerynes to be shot emongest theim, whereof one
strake the erle (of Arundel) on the ancle, and so brake hys
legge that for pain he fell from hys horsse, then the Frenche
men entered emongest the Englishe army, and tooke the erle
beyng on the grounde, prisoner.... The erle was caried to
Beauoys, where of this hurte he shortly died, and was buried
in the frier’s minors. He was a man of a singuler vertue,
constancie and grauitie, whose death in so troubelous a
worlde, did sore appall the hartes of his nacion. Hall.
[651] Anno 1437, added. 1571.
[652] Write. 1559, 63, 71.
[653] For fault of foode. 1559, 63, 71, 75, 78.
[654] A trusted brother ’stroy hys brother’s blood. 1559, 63.
Trusted brother distroy. 1571.
[655] Hys deth. 1559, 63.
[656] To auoyd. 1559, 63, 71, 75, 78.
[657] Me prysoner. 1559, 63, 71.
[658] An, misprint. 1587.
[659] This young prince and Henry Percie, sonne to the lorde
Percie slaine before at Shrewesbury, by rigor of tempest were
driuen on the cost of Holdeines, called Flamborough hed, the
xxx daie of Marche, where the yonge prince for to refreshe
hymselfe toke lande. He wrought not so preuely, but he was
knowen and taken with all his company, and conueighed to the
kyng beynge at Winsore. Hall.
[660] I were. 1559, 63, 71.
[661] Before that tyme the people of Scotland were rude,
rusticall, without any vrbanitie, hauyng litle lernyng, and lesse
good maners, and good qualities least of all. This prince
beeyng xviii. yeres prisoner within this realme, was so
instructed and taught by hys schoolmaster, and pedagoges
apointed to hym by the onely clemencie of the kynge, that he
not onely florished in good learnynge and freshe litterature (as
the tyme then serued) but also excelled in all poynctes of
marciall feates, musicall instrumentes, poeticall artes and
liberall sciences. In so muche that at hys returne from
captiuitee, he furnished hys realme bothe with good learnynge
and cyuill policye, whiche before was barbarous, seuage,
rude, and without all good nurtur. Hall.
[662] The protector of the realme of Englande, by the consent
of the whole baronage of the same gaue to him in maryage
the lady Jane doughter to Jhon earle of Sommerset,
desceased, not onely syster to Iohn then duke of Sommerset,
but also cosyn germayne remoued to the kynge and nece to
the cardynall of Winchester and the duke of Exceter. Hall.
[663] The heyre. 1559, 63, 71, 75, 78.
[664] Mardo, in ed. 1587; all the others support the above
correction.
[665] Neither regarding his othe, nor estemynge the great
abundaunce of plate and riche clothes of Arras, to hym by the
mother and vncles of his wife liberally geuen and frendly
deliuered, (of whiche sorte of riches fewe or none before that
daie wer euer seen in the countrey of Scotlande) like a dogge
whiche hath cast vp his stomacke and retourneth to his vomet,
or like a snake whiche after his engenderyng with a lampray
taketh again his old poyson, after he had once taken the ayre
and smelled the sent of the Scottishe soyle became like his
false fraudulent forefathers, an vntrue prince, &c. Hall.
[666] The. 1559, 63.
[667] He (Walter Steward, erle of Atholl) perswaded Robert
Steward, hys nephew, and Robert Grame, hys cosyn, and
dyuerse other, to murther and sleye the kynge theyre
souereigne lorde, whiche therto by diuelyshe instigacyon
incenced and procured, came to the toune of Pertho
(commonly called S. Ihon’s towne) and there entered into the
kinge’s priuy chambre, and slewe first diuerse of hys
seruauntes, whiche made resistance and after kylled the kyng
with many mortall strokes, and hurt the quene, whiche, in
defence of her husband, felled one of the traytors. Hall.
[668] Or. 1559, 63, 71, 78.
[669] Such as. 1559.
[670] Without signature in every edition, and therefore
attributed to Baldwin.
[671] The legends of dame Elinour Cobham, and of
Humphrey, duke of Gloucester, were only first printed 1578.
That they were written, and probably printed, in 1559, (if not
for the edition in folio,) appears certain as well by the table of
contents, where they are enumerated, as by the interlocutory
connection being nearly the same with the above, and which
in the succeeding editions of 1563, 1571, and 1575, is varied
according to the notes upon the prefixture of the legend of the
duke of Suffolk, given p. 146.
[672] Quod. 1559.
[673] (Q. M. Fer.) and as. 1559.
[674] Haue here ready penned ii. 1559.
[675] The. 1559.
[676] Is fyrst to be placed in. 1559.
[677] Was cause of ouerthrow to both. 1559.
[678] Blith. N.
[679] Form. N.
[680] Dames. N.
[681] For to diuine. N.
[682] There was taken also Margerie Gurdemaine, a witch of
Eye, besides Westminster, whose sorcerie and witchcraft the
said Elianor had long time vsed, and by hir medicines and
drinkes enforced the duke of Glocester to loue hir, and after to
wed hir. Stowe.
[683] Furies and feends her. N.
[684] Corps. N.
[685] Roger Bolinbrooke, a great astronomer, with Thomas
Southwell, a chanon of S. Stephen’s chappell at Westminster,
were taken as conspiratours of the king’s death, for it was said
that the same Roger should labour to consume the king’s by
waie of negromancie, and the said Thomas should say
masses in the lodge of Harnesey parke, beside London, vpon
certaine instruments, with the which the said Roger should vse
his crafte of negromancie, against the faith, and was assenting
to the said Roger in all his workes. And the fiue and twentith
day of Julie, being Sondaie, Roger Bolingbroke, with all his
instruments of negromancie, that is to say, a chayre painted
wherein he was woont to sit; vppon the foure corners of which
chayre stoode foure swordes, and vpon euery sworde an
image of copper hanging, with many other instrumentes: he
stoode on a high scaffolde in Paule’s churchyarde, before the
crosse, holding a sword in his right hand, and a scepter in his
left, arrayed in a maruellous attire, and after the sermon was
ended by master Low, bishop of Rochester, he abiured all
articles longing to the crafte of negromancie, or missowning to
the faith. Stowe.
[686] The king’s true constellation. N.
[687] Deepest. N.
[688] Nerethelesse. N.
[689] This yere (1442-3) dame Elyanour Cobham, wyfe to the
sayd duke, was accused of treason, for that she, by sorcery
and enchaunment, entended to destroy the kyng to thentent to
aduaunce and promote her husbande to the croune: vpon thys
she was examined in sainct Stephen’s chapell, before the
bishop of Canterbury, and there by examinacion conuict and
iudged to do open penaunce, in iii. open places, within the
cytie of London, and after that adiudged to perpetuall prisone,
in the Isle of Man, vnder the kepyng of Sir Ihon Stanley,
knyght. At the same season wer arrested as ayders and
counsailers to the said duchesse, Thomas Southwell, prieste
and chanon of saincte Stephens in Westmynster, Ihon Hum,
prieste, Roger Bolyngbroke, a conyng nycromancier, and
Margerie Jourdayne, surnamed the witche of Eye, to whose
charge it was laied, that thei, at the request of the duchesse
had deuised an image of waxe, representyng the kyng whiche
by their sorcery, a litle and litle consumed, entending therby in
conclusion to waist, and destroy the kynge’s person, and so to
bryng him to deathe, for the whiche treison, thei wer adiudged
to dye, and so Margery Jordayne was brent in Smithfelde, and
Roger Bolyngbroke was drawen and quartered at Tiborne,
takyng vpon his deathe that there was neuer no suche thyng
by theim ymagined, Jhon Hum had his pardon, and Southwell
died in the toure before execution: the duke of Gloucester toke
all these thynges paciently, and saied litle. Hall.
[690] The 9 of Nouember dame Elianor appeered before the
archbishop and other in the sayde chappell (of S. Stephen’s),
and receiued her penance which she performed. On Monday
the 13 of Nouember, she came from Westminster, by water,
and landed at the Temple bridge, from whence with a taper of
waxe of two pound in hir hande, she went through
Fletestreete, hoodlesse (saue a kerchefe) to Paul’s, where she
offered hir taper at the high altar. On the Wednesday next
shee landed at the swan in Thamis streete, and then went
through Bridgestreete, Gracechurchstreete, straight to Leaden
Hall, and so to Christ church by Aldegate. On fryday she
landed at Queene hiue, and so went through Cheape to S.
Michael’s in Cornehill, in forme aforesaid: at all which times
the maior, sherifes, and crafts of London, receiued her and
accompanied hir. This being done she was committed to the
ward of Sir Thomas Stanley, wherein she remained during hir
life in the castle of Chester, hauing yeerely 100 markes
assigned for hir finding, in the 22 of Henry the sixt she was
remooued to Kenilwoorth, there to be safely kept, whose
pride, false couetise, and lecherie, were cause of hir
confusion. Stowe.
[691] A ballad, that has been modernized, entitled “the
lamentable fall of the dutchess of Gloucester, wife to good
duke Humphry, with the manner of her doing penance in
London streets, and of her exile in the Isle of Man, where she
ended her days,” may be found in Evans’s Old Ballads,
historical and narrative, ed. 1784, Vol. I. p. 317.
[692] The house. 1578.
[693] I shall see you. 1578.
[694] Good peace. 1578.
[695] G. Ferrers. The peculiarity of the above signature in the
addition of quod is noticeable, though, probably, it originated
with the printer.
[696] Knyt vp the ende of her. 1578.
[697] Behold me Humfrey hight by name. N.
[698]

Who in the sixt king Henrie’s rule, with fame

Twice ten yeares kept the troubled state in frame;
 Note well the cause of my vnhappie case,
And ’mongst thy mirrours let the same haue place. N.

[699] Weale, let men beware mishap. N.

[700] With blind securitie. N.
[701] To trust their state. N.
[702] Most smiles to haue in memorie. N.
[703] Who in most certaintie. N.
[704] Men. N.
[705] Same approue. N.
[706] To bite on fawning flatterie’s bait did loue. N.
[707]

Had I to high degree,

And yet in fine they all beguiled mee. N.

[708] Of Henry fourth by name. N.

[709] Henry fift of that same name. N.
[710] To the sixt Henrie vncle. N.
[711] To build vpon. N.
[712] To aduance my. N.
[713] When the fift Henry by his valiancie. N.
[714] T’haue. N.
[715] Which all states do spill. N.
[716] From a feend. N.
[717] Do verefy. 1578.
[718] For euermore. N.
[719] Histories. N.
[720] Neretheless. N.
[721] Bitter. N.
[722] In this season (i of Hen. VI.) Homfrey duke of
Gloucester, either blynded with ambicion or dotyng for loue,
maried the lady Jaquet or Jacomin doughter and sole heire to