Vatican II

 Pope John's Opening Speech to the Council

 THE ECUMENICAL COUNCILS OF THE CHURCH

 THE ORIGIN AND REASON FOR THE SECOND VATICAN ECUMENICAL COUNCIL

 PRINCIPLE DUTY OF THE COUNCIL: THE DEFENSE AND ADVANCEMENT OF TRUTH

 HOW TO REPRESS ERRORS

 THE UNITY OF THE CHRISTIAN AND HUMAN FAMILY MUST BE PROMOTED

 DOGMATIC CONSTITUTION ON THE CHURCH - Lumen gentium

 CHAPTER I THE MYSTERY OF THE CHURCH

 CHAPTER II THE PEOPLE OF GOD

 CHAPTER lII THE CHURCH IS HIERARCHICAL

 CHAPTER IV THE LAITY

 CHAPTER V: THE CALL TO HOLINESS

 CHAPTER VI RELIGIOUS

 CHAPTER VII THE PILGRIM CHURCH

 CHAPTER VIII OUR LADY

 I. INTRODUCTION

 II. THE FUNCTION OF THE BLESSED VIRGIN IN THE PLAN OF SALVATION

 III. THE BLESSED VIRGIN AND THE CHURCH

 IV. THE CULT OF THE BLESSED VIRGIN IN THE CHURCH

 V. MARY, SIGN OF TRUE HOPE AND COMFORT FOR THE PILGRIM PEOPLE OF GOD

 APPENDIX ANNOUNCEMENT MADE BY THE SECRETARY GENERAL OF THE COUNCIL AT THE ONE HUNDRED AND TWENTY THIRD GENERAL CONGREGATION 16 NOVEMBER, 1964

 PASTORAL CONSTITUTION: ON THE CHURCH IN THE MODERN WORLD - Gaudium et spes

 PREFACE

 INTRODUCTORY STATEMENT THE SITUATION OF MEN IN THE MODERN WORLD

 PART I THE CHURCH AND MAN'S CALLING

 CHAPTER I THE DIGNITY OF THE HUMAN PERSON

 CHAPTER II THE COMMUNITY OF MANKIND

 CHAPTER III MAN'S ACTIVITY THROUGHOUT THE WORLD

 CHAPTER IV THE ROLE OF THE CHURCH IN THE MODERN WORLD

 PART II SOME PROBLEMS OF SPECIAL URGENCY

 CHAPTER I FOSTERING THE NOBILITY OF MARRIAGE AND THE FAMILY

 CHAPTER II THE PROPER DEVELOPMENT OF CULTURE

 SECTION 1 The Circumstances of Culture in the World Today

 SECTION 2 Some Principles for the Proper Development of Culture

 SECTION 3 Some More Urgent Duties of Christians in Regard to Culture

 CHAPTER III ECONOMIC AND SOCIAL LIFE

 SECTION 1 Economic Development

 SECTION 2 Certain Principles Governing Socio-Economic Life as a Whole

 CHAPTER IV THE LIFE OF THE POLITICAL COMMUNITY

 CHAPTER V THE FOSTERING OF PEACE AND THE PROMOTION OF A COMMUNITY OF NATIONS

 SECTION 1 The Avoidance of War

 SECTlON II Setting Up An International Community

 DOGMATIC CONSTITUTION ON DIVINE REVELATION - Dei verbum

 PREFACE

 CHAPTER I - REVELATION ITSELF

 CHAPTER II - HANDING ON DIVINE REVELATION

 CHAPTER III - SACRED SCRIPTURE, ITS INSPIRATION AND DIVINE INTERPRETATION

 CHAPTER IV - THE OLD TESTAMENT

 CHAPTER V - THE NEW TESTAMENT

 CHAPTER VI - SACRED SCRIPTURE IN THE LIFE OF THE CHURCH

 DECREE ON THE APOSTOLATE OF LAY PEOPLE - Apostolicam Actuositatem

 CHAPTER I THE VOCATION OF LAY PEOPLE TO THE APOSTOLATE

 FOUNDATIONS OF THE LAY APOSTOLATE

 THE SPIRITUALITY OF LAY PEOPLE

 CHAPTER II

 OBJECTIVES

 THE APOSTOLATE OF EVANGELIZATION AND SANCTIFICATION

 THE RENEWAL OF THE TEMPORAL ORDER

 CHARITABLE WORKS AND SOCIAL AID

 CHAPTER III

 THE VARIOUS FIELDS OF THE APOSTOLATE

 CHURCH COMMUNITIES

 THE FAMILY

 YOUNG PEOPLE

 APOSTOLATE OF LIKE TOWARDS LIKE

 THE NATIONAL AND INTERNATIONAL LEVELS

 CHAPTER IV

 THE DIFFERENT FORMS OF THE APOSTOLATE

 INDIVIDUAL APOSTOLATE

 INDIVIDUAL APOSTOLATE IN CERTAIN CIRCUMSTANCES

 GROUP APOSTOLATE

 VARIOUS TYPES OF GROUP APOSTOLATE

 CATHOLIC ACTION

 SPECIAL COMMENDATION

 CHAPTER V

 THE ORDER TO BE OBSERVED

 RELATIONS WITH THE HIERARCHY

 RELATIONS WITH THE CLERGY AND WITH RELIGIOUS

 SPECIAL COUNCILS

 COOPERATION WITH OTHER CHRISTIANS AND NON-CHRISTIANS

 CHAPTER VI

 TRAINING FOR THE APOSTOLATE

 THE NEED FOR TRAINING

 PRINCIPLES OF TRAINING

 THOSE WHO TRAIN OTHERS FOR THE APOSTOLATE

 FIELDS CALLING FOR SPECIALIZED TRAINING

 AIDS TO TRAINING

 EXHORTATION

 THE CONSTITUTION ON THE SACRED LITURGY - Sacrosanctum Concilium

 INTRODUCTION

 CHAPTER I

 I. THE NATURE OF THE SACRED LITURGY AND ITS IMPORTANCE IN THE LIFE OF THE CHURCH

 II. THE PROMOTION OF LITURGICAL INSTRUCTION AND ACTIVE PARTICIPATION

 III THE REFORM OF THE SACRED LITURGY

 A. General Norms

 B. Norms Drawn from the Hierarchic and Communal Nature of the Liturgy

 C. Norms Based on the Educative and Pastoral Nature of the Liturgy.

 D. NORMS FOR ADAPTING THE LITURGY TO THE TEMPERAMENT AND TRADITIONS OF PEOPLES

 E. PROMOTION OF THE LITURGICAL LIFE IN DIOCESE AND PARISH

 F. PROMOTION OF PASTORAL LITURGICAL ACTION

 CHAPTER II

 THE MOST SACRED MYSTERY OF THE EUCHARIST

 DECREES

 CHAPTER III

 THE OTHER SACRAMENTS AND THE SACRAMENTALS

 THE DIVINE OFFICE

 CHAPTER V

 THE LITURGICAL YEAR

 CHAPTER VI

 SACRED MUSIC

 CHAPTER VII

 SACRED ART AND SACRED FURNISHINGS

 APPENDIX A DECLARATION OF THE SECOND VATICAN ECUMENICAL COUNCIL ON REVISION OF THE CALENDAR

 GUIDELINES ON RELIGIOUS RELATIONS WITH THE JEWS (N.4)

 I. DIALOGUE

 II. LITURGY

 III. TEACHING AND EDUCATION

 IV. JOINT SOCIAL ACTION

 CONCLUSION

 FOOTNOTES

 DECLARATION ON RELIGIOUS FREEDOM - Dignitatis humanae

 DECREE ON THE PASTORAL OFFICE OF BISHOPS IN THE CHURCH - Christus Dominus

 INTRODUCTION

 CHAPTER I

 THE BISHOPS IN THEIR RELATION TO THE UNIVERSAL CHURCH

 I. THE ROLE OF THE BISHOPS IN THE UNIVERSAL CHURCH

 II. BISHOPS AND THE APOSTOLIC SEE

 CHAPTER II

 BISHOPS IN RELATION TO THEIR OWN CHURCHES OR DIOCESES

 I. DIOCESAN BISHOPS

 II DIOCESAN BOUNDARIES

 III. THOSE WHO COOPERATE WITH THE DIOCESAN BISHOP IN HIS PASTORAL TASK

 A. Coadjutor and auxiliary bishops

 B. The diocesan curia and councils

 C. The diocesan clergy

 D. Religious

 CHAPTER III

 CONCERNING THE COOPERATION OF BISHOPS FOR THE COMMON GOD OF MANY CHURCHES

 I. SYNODS, COUNCILS AND ESPECIALLY EPISCOPAL CONFERENCES

 II. THE BOUNDARIES OF ECCLESIASTICAL PROVINCES AND THE ERECTION OF ECCLESIASTICAL REGIONS

 III. BISHOPS DISCHARGING AND INTER-DIOCESAN FUNCTION

 GENERAL DIRECTIVE

 DECREE ON THE MEANS OF SOCIAL COMMUNICATION - Inter mirifica

 CHAPTER I

 CHAPTER II

 CONCLUSIONS

 DECREE ON ECUMENISM - Unitatis Redintegratio

 Introduction

 CHAPTER I CATHOLIC PRINCIPLES ON ECUMENISM

 CHAPTER II THE PRACTICE OF ECUMENISM

 CHAPTER III CHURCHES AND ECCLESIAL COMMUNITIES SEPARATED FROM THE ROMAN APOSTOLIC SEE

 I. The Special Consideration of the Eastern Churches

 II. Separated Churches and Ecclesial Communities in the West

 DECREE ON THE CATHOLIC CHURCHES OF THE EASTERN RITE - Orientalium Ecclesiarum

 Preamble

 THE INDIVIDUAL CHURCHES OR RITES

 PRESERVATION OF THE SPIRITUAL HERITAGE OF THE EASTERN CHURCHES

 EASTERN RITE PATRIARCHS

 THE DISCIPLINE OF THE SACRAMENTS

 DIVINE WORSHIP

 RELATIONS WITH THE BRETHREN OF THE SEPARATED CHURCHES

 CONCLUSION

 DECLARATION ON CHRISTIAN EDUCATION Gravissimum Educationis

 Introduction

 1. The Meaning of the Universal Right to an Education

 2. Christian Education

 3. The Authors of Education

 4. Various Aids to Christian Education

 5. The Importance of Schools

 6. The Duties and Rights of Parents

 7. Moral and Religious Education in all Schools

 8. Catholic Schools

 9. Different Types of Catholic Schools

 10. Catholic Colleges and Universities

 11. Faculties of Sacred Sciences

 12. Coordination to be Fostered in Scholastic Matters

 Conclusion

 DECREE ON THE MISSION ACTIVITY OF THE CHURCH - Ad Gentes

 PREFACE

 CHAPTER I - PRINCIPLES OF DOCTRINE

 CHAPTER II MISSION WORK ITSELF

 ARTICLE 1: Christian Witness

 ARTICLE 2: Preaching the Gospel and Gathering together the People of God

 ARTICLE 3: Forming the Christian Community

 CHAPTER III - PARTICULAR CHURCHES

 CHAPTER IV MISSIONARIES

 CHAPTER V PLANNING MISSIONARY ACTIVITY

 CHAPTER VI COOPERATION

 CONCLUSION

 DECREE ON THE MINISTRY AND LIFE OF PRIESTS -- Presbyterorum ordinis

 PREFACE

 CHAPTER I - THE PRIESTHOOD IN THE MINISTRY OF THE CHURCH

 CHAPTER II - The Ministry of Priests

 SECTION I - Priests' Functions

 SECTION 2 - Priests' Relationships with Others

 SECTION 3 - The Distribution of Priests, and Vocations to the Priesthood

 CHAPTER III - The Life of Priests

 SECTION 1 - The Vocation of Priests to the Life of Perfection

 SECTION 2 - Special Spiritual Requirements in the Life of a Priest

 SECTION THREE - Aids to the Life of Priests

 CONCLUSION AND EXHORTATION

 DECREE ON PRIESTLY TRAINING - Optatam Totius

 I THE PROGRAM OF PRIESTLY TRAINING TO BE UNDERTAKEN BY EACH COUNTRY

 II THE URGENT FOSTERING OF PRIESTLY VOCATIONS

 III. THE SETTING UP OF MAJOR SEMINARIES

 IV. THE CAREFUL DEVELOPMENT 0F THE SPIRITUAL TRAINING

 V THE REVISION OF ECCLESIASTICAL STUDIES

 VI. THE PROMOTION OF STRICTLY PASTORAL TRAINING

 VII. TRAINING TO BE ACHIEVED AFTER THE COURSE OF STUDIES

 CONCLUSION

 Second Vatican Council II Closing Speeches and Messages

 COUNCIL CLOSING SPEECH DECEMBER 8, 1965

 COUNCIL CLOSING MESSAGES DECEMBER 8, 1965

 BY POPE PAUL TO COUNCIL FATHERS

 TO RULERS

 TO MEN OF THOUGHT AND SCIENCE

 TO ARTISTS

 TO WOMEN

 TO THE POOR, THE SICK AND THE SUFFERING

 TO WORKERS

 TO YOUTH

 APOSTOLIC BRIEF IN SPIRITU SANCTO' FOR THE CLOSING OF THE COUNCIL - DECEMBER 8, 1965

 ADAPTATION AND RENEWAL OF RELIGIOUS LIFE - Perfectae caritatis

 DECLARATION ON THE RELATION OF THE CHURCH TO NON-CHRISTIAN RELIGIONS - Nostra aetate

CHAPTER IV THE LIFE OF THE POLITICAL COMMUNITY

73. In our day, profound changes are apparent also in the structure and institutions of peoples. These result from their cultural, economic and social evolution. Such changes have a great influence on the life of the political community, especially regarding the rights and duties of all in the exercise of civil freedom and in the attainment of the common good, and in organizing the relations of citizens among themselves and with respect to public authority.

The present keener sense of human dignity has given rise in many parts of the world to attempts to bring about a politico-juridical order which will give better protection to the rights of the person in public life. These include the right freely to meet and form associations, the right to express one's own opinion and to profess one's religion both publicly and privately. The protection of the rights of a person is indeed a necessary condition so that citizens, individually or collectively, can take an active part in the life and government of the state.

Along with cultural, economic and social development, there is a growing desire among many people to play a greater part in organizing the life of the political community. In the conscience of many arises an increasing concern that the rights of minorities be recognized, without any neglect for their duties toward the political community. In addition, there is a steadily growing respect for men of other opinions or other religions. At the same time, there is wider cooperation to guarantee the actual exercise of personal rights to all citizens, and not only to a few privileged individuals.

However, those political systems, prevailing in some parts of the world are to be reproved which hamper civic or religious freedom, victimize large numbers through avarice and political crimes, and divert the exercise of authority from the service of the common good to the interests of one or another faction or of the rulers themselves.

There is no better way to establish political life on a truly human basis than by fostering an inward sense of justice and kindliness, and of service to the common good, and by strengthening basic convictions as to the true nature of the political community and the aim, right exercise, and sphere of action of public authority.

74. Men, families and the various groups which make up the civil community are aware that they cannot achieve a truly human life by their own unaided efforts. They see the need for a wider community, within which each one makes his specific contribution every day toward an ever broader realization of the common good.[1] For this purpose they set up a political community according to various forms. The political community exists, consequently, for the sake of the common good, in which it finds its full justification and significance, and the source of its inherent legitimacy. Indeed, the common good embraces the sum of those conditions of the social life whereby men, families and associations more adequately and readily may attain their own perfection.[2]

Yet the people who come together in the political community are many and diverse, and they have every right to prefer divergent solutions. If the political community is not to be torn apart while everyone follows his own opinion, there must be an authority to direct the energies of all citizens toward the common good, not in a mechanical or despotic fashion, but by acting above all as a moral force which appeals to each one's freedom and sense of responsibility.

It is clear, therefore, that the political community and public authority are founded on human nature and hence belong to the order designed by God, even though the choice of a political regime and the appointment of rulers are left to the free will of citizens.[3]

It follows also that political authority, both in the community as such and in the representative bodies of the state, must always be exercised within the limits of the moral order and directed toward the common good--with a dynamic concept of that good--according to the juridical order legitimately established or due to be established. When authority is so exercised, citizens are bound in conscience to obey.[4] Accordingly, the responsibility, dignity and importance of leaders are indeed clear. But where citizens are oppressed by a public authority overstepping its competence, they should not protest against those things which are objectively required for the common good; but it is legitimate for them to defend their own rights and the rights of their fellow citizens against the abuse of this authority, while keeping within those limits drawn by the natural law and the Gospels. According to the character of different peoples and their historic development, the political community can, however, adopt a variety of concrete solutions in its structures and the organization of public authority. For the benefit of the whole human family, these solutions must always contribute to the formation of a type of man who will be cultivated, peace loving and well-disposed towards all his fellow men.

75. It is in full conformity with human nature that there should be juridico-political structures providing all citizens in an ever better fashion and without any discrimination the practical possibility of freely and actively taking part in the establishment of the juridical foundations of the political community and in the direction of public affairs, in fixing the terms of reference of the various public bodies and in the election of political leaders.[5] All citizens, therefore, should be mindful of the right and also the duty to use their free vote to further the common good. The Church praises and esteems the work of those who for the good of men devote themselves to the service of the state and take on the burdens of this office.

If the citizens' responsible cooperation is to produce the good results which may be expected in the normal course of political life, there must be a statute of positive law providing for a suitable division of the functions and bodies of authority and an efficient and independent system for the protection of rights. The rights of all persons, families and groups, and their practical application, must be recognized, respected and furthered, together with the duties binding on all citizens.[6]

Among the latter, it will be well to recall the duty of rendering the political community such material and personal services as are required by the common good. Rulers must be careful not to hamper the development of family, social or cultural groups, nor that of intermediate bodies or organizations, and not to deprive them of opportunities for legitimate and constructive activity; they should willingly seek rather to promote the orderly pursuit of such activity. Citizens, for their part, either individually or collectively, must be careful not to attribute excessive power to public authority, not to make exaggerated and untimely demands upon it in their own interests, lessening in this way the responsible role of persons, families and social groups.

The complex circumstances of our day make it necessary for public authority to intervene more often in social, economic and cultural matters in order to bring about favourable conditions which will give more effective help to citizens and groups in their free pursuit of man's total well-being. The relations, however, between socialization[7] and the autonomy and development of the person can be understood in different ways according to various regions and the evolution of peoples. But when the exercise of rights is restricted temporarily for the common good, freedom should be restored immediately upon change of circumstances. Moreover, it is inhuman for public authority to fall back on dictatorial systems or totalitarian methods which violate the rights of the person or social groups.

Citizens must cultivate a generous and loyal spirit of patriotism, but without being narrow-minded. This means that they will always direct their attention to the good of the whole human family, united by the different ties which bind together races, people and nations.

All Christians must be aware of their own specific vocation within the political community. It is for them to give an example by their sense of responsibility and their service of the common good. In this way they are to demonstrate concretely how authority can be compatible with freedom, personal initiative with the solidarity of the whole social organism, and the advantages of unity with fruitful diversity. They must recognize the legitimacy of different opinions with regard to temporal solutions, and respect citizens, who, even as a group, defend their points of view by honest methods. Political parties, for their part, must promote those things which in their judgment are required for the common good; it is never allowable to give their interests priority over the common good.

Great care must be taken about civic and political formation, which is of the utmost necessity today for the population as a whole, and especially for youth, so that all citizens can play their part in the life of the political community. Those who are suited or can become suited should prepare themselves for the difficult, but at the same time, the very noble art of politics,[8] and should seek to practice this art without regard for their own interests or for material advantages. With integrity and wisdom, they must take action against any form of injustice and tyranny, against arbitrary domination by an individual or a political party and any intolerance. They should dedicate themselves to the service of all with sincerity and fairness, indeed, with the charity and fortitude demanded by political life.

76. It is very important, especially where a pluralistic society prevails, that there be a correct notion of the relationship between the political community and the Church, and a clear distinction between the tasks which Christians undertake, individually or as a group, on their own responsibility as citizens guided by the dictates of a Christian conscience, and the activities which, in union with their pastors, they carry out in the name of the Church.

The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system. She is at once a sign and a safeguard of the transcendent character of the human person.

The Church and the political community in their own fields are autonomous and independent from each other. Yet both, under different titles, are devoted to the personal and social vocation of the same men. The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all. For man's horizons are not limited only to the temporal order; while living in the context of human history, he preserves intact his eternal vocation. The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations. By preaching the truths of the Gospel, and bringing to bear on all fields of human endeavour the light of her doctrine and of a Christian witness, she respects and fosters the political freedom and responsibility of citizens.

The Apostles, their successors and those who cooperate with them, are sent to announce to mankind Christ, the Saviour. Their apostolate is based on the power of God, Who very often shows forth the strength of the Gospel on the weakness of its witnesses. All those dedicated to the ministry of God's Word must use the ways and means proper to the Gospel which in a great many respects differ from the means proper to the earthly city. There are, indeed, close links between earthly things and those elements of man's condition which transcend the world. The Church herself makes use of temporal things insofar as her own mission requires it. She, for her part, does not place her trust in the privileges offered by civil authority. She will even give up the exercise of certain rights which have been legitimately acquired, if it becomes clear that their use will cast doubt on the sincerity of her witness or that new ways of life demand new methods. It is only right, however, that at all times and in all places, the Church should have true freedom to preach the faith, to teach her social doctrine, to exercise her role freely among men, and also to pass moral judgment in those matters which regard public order when the fundamental rights of a person or the salvation of souls require it. In this, she should make use of all the means-- but only those--which accord with the Gospel and which correspond to the general good according to the diversity of times and circumstances.

While faithfully adhering to the Gospel and fulfilling her mission to the world, the Church, whose duty it is to foster and elevate[9] all that is found to be true, good and beautiful in the human community, strengthens peace among men for the glory of God.[10]