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- Sales Rank: #182234 in Books
- Brand: Harper & Row
- Published on: 1980-11
- Ingredients: Example Ingredients
- Original language: English
- Number of items: 1
- Binding: Hardcover
- 437 pages
Language Notes
Text: English, Polish (translation)
Most helpful customer reviews
18 of 19 people found the following review helpful.
The Plan for a Certain Implementation of Vatican II
By Christopher J. Hagen
Roughly two years ago, on the occasion of the 40th anniversary of the 7th session of the Second Vatican Council, Pope Benedict gave the following remarks during his weekly Angelus message: "[the documents of Vatican II] all are worth mention because they retain their value and reveal a reality that, under certain aspects, has actually increased" (Angelus Message Sunday 30 Oct. 2005). Earlier that same month, Archbishop Chaput of Denver wrote, "We need to ask ourselves this fall, as we consider the goals that the Second Vatican Council set for itself, will history judge it a success or a failure? . . . So far the evidence is mixed" (Denver Catholic Register week of October 5, 2005). 40 years after the Church's last ecumenical council the Pope and an archbishop are warning the faithful that there is still work to be done to implement Vatican II, and that work is important, urgent, and uncertain of success.
35 years past, then Archbishop Wojtyla, published his "vade-mecum" to the documents of Vatican II: Sources of Renewal: The Implementation of Vatican II. More than 40 years after Vatican II, this rather unknown text has vital importance for the Church's ongoing struggle to fully implement Vatican II. Although somewhat neglected by today's readership, Sources of Renewal has a uniquely authoritative character not to be ignored; it was written by a bishop who participated in the Ecumenical Council and who later was raised to the Office of Peter by the Holy Spirit. This book deserves a wider readership in order that the work of Vatican II may be carried out faithfully and implemented completely in the life of the Church.
First, some words to describe the structure and scope of Sources of Renewal. In the brief introduction to the book (Part I of the book, not the actual introduction), Wojtyla formulates the work of the Council into a single question: "What does it mean to be a believer, a Catholic and a member of the Church?" (SR 17). He contrasts this question with other questions the Council may have asked but didn't: "'what should men believe?', `what is the real meaning of this or that truth of faith?'" (SR 17). Since the Council was concerned not with what to be believe, at least exclusively, but also, complementarily, with how to believe Vatican II is properly described as a pastoral council. This is also why in Part I Wojtyla treats the "enrichment of faith" (his term, not the Council's) as composed of two complementary aspects: (1) enrichment of the content of the faith (dogmatic) and (2) enrichment of the believer's life of faith (pastoral) (SR 18). Finally, the implementation of the Council will be measured not simply by what the Church believes but how it lives those beliefs (SR 205). This orientation of the Council towards its pastoral application directs the composition of Parts II and III of the rest of the book.
Parts II ("The Formation of Consciousness") and III ("The Formation of Attitudes") comprise the main teachings of Sources of Renewal and correspond to the nature of the pastoral Council. Before exploring these two parts, perhaps a couple words about the title of the book, Sources of Renewal, would be helpful. This title can refer to two elements of the Second Vatican Council: (1) the texts themselves, and/or (2) the attitudes formed in Christians according to the teaching of the texts. This division, between texts and attitudes, roughly corresponds to Parts II and III of the book: (1) "The Formation of Consciousness", referring to the content of the texts, the actual teachings of the Council, and (2) "The Formation of Attitudes", the proper attitudes to be formed in Christians by the teachings in the texts. In his definition of an attitude Wojtyla reveals the path of his own book and, in a certain sense, the path of the implantation of Vatican II: "An attitude is an active relationship but it is not yet action. It follows upon cognition and enriched awareness, but it is something new and different from these. It involves `taking up a position' and being ready to act in accordance with it" (SR 205). In the preceding quote there is a progression from (1) "cognition and enriched awareness", which corresponds to the content of faith, to (2) "taking up a position" and "being ready to act in accordance with it", which corresponds or rather is, the formation of attitudes. Wojtyla uses the texts of Vatican II throughout Sources of Renewal to facilitate this pastoral implementation of Vatican II.
Although Wojtyla quotes all the documents of Vatican II at some point in the book, for him two documents hold pride of place: Lumen Gentium and Gaudiem et spes. Of the two, he considers Lumen Gentium the more important and maintains that it is the central document of Vatican II, the key to the Council's whole thought (SR 35 & 339). Although Lumen Gentium is the central document, it stands never alone. The various documents are all related to each other and these relationships pass through Lumen Gentium. For instance, Wojtyla considers Lumen Gentium's best complement Gaudium et spes (SR 35). At the very end of the book Wojtyla reflects on his choice of texts for Sources of Renewal: "We may appear to have provided mainly a framework of selected texts . . . But the essential thing is the criterion on the basis of which we made our selection, and the purpose it is intended to serve" (SR 421). That purpose is the "enrichment of faith" mentioned above.
Throughout all three parts of Sources of Renewal, Wojtyla touches on several themes to illustrate the primary teachings of Vatican II: the enrichment of faith, communion/participation/People of God, and human identity. Wojtyla tends to revisit each theme at various points in the book, each time calling the reader to further reflection, allowing the themes to penetrate more deeply his life. This immanent activity associated with the reading of Sources of Renewal brings about, in its own way, the implementation of Vatican II in the mind and heart of the reader.
As Pope Benedict recalled the contemporary importance of Vatican II, Archbishop Chaput warned of its uncertain implementation. Wojtyla measured the implementation of Vatican II by the following: "The enrichment and deepening of the consciousness of individuals and believing communities [the content of the faith] has as its object the development of the attitude in question [the attitude of faith] and is to be measured by the degree to which it attains that object" (SR 205 - emphasis added). The implementation of Vatican II is thus the responsibility of each believer since all are called to deepen and fully attain the attitude of faith. The certain implementation of Vatican II passes by the way of each believer and Sources of Renewal is a certain guide.
1 of 1 people found the following review helpful.
A Real Treasure-Key to the "Renewal of the Renewal"
By irenaeus
In order to understand Bl. John Paul II, whom many already argue should be acclaimed as “the Great”, one must understand the Second Vatican Council. The reverse is equally true—in order to understand the Second Vatican Council, one must first understand Bl. John Paul “the Great”. It is simply not possible to understand either without reference to the other.
In the late 1960s the Council itself was complete, though the work of implementing the great Council had scarcely begun in earnest. Yet already there were many who insisted on dressing up their own visions of “reform” of the Church by claiming the “spirit of Vatican II” as their authority, claiming that everything had changed.
Into this breach—and it was not possible for any to see, at that time, just how much damage would be caused by then nascent efforts to remake the Church—stepped then-Cardinal Wojtyla, Council Father and pastor of a strong diocese in the bosom of the Soviet bloc; unknown to the world stage, yet not for much longer. While acknowledging that it was important to implement the genuine conciliar reforms, he understood that authentic reform would be impossible without a genuine understanding of the Council itself, of just what the Holy Spirit had provoked in the various acts that led to the calling of the Council, of just how the Council Fathers had responded, and to a lesser extent the reasoning that led them to respond in this manner to the Holy Spirit.
Cdl. Wojtyla was motivated, in part, out of a deep gratitude for the opportunity to participate in what he clearly understood to be a great council. In a sense all ecumenical councils are “great” in that they involve the whole of the Church; yet in another sense some step into greater needs than others. Undoubtedly shaped by his lifetime of experiences encouraging, shaping, evangelizing, and simply living the faith under totalitarian oppression, Cdl. Wojtyla fully embraced all that the Council had set out to do, to prepare the Church for the great battles into which She would soon enter more fully—whether the onslaught of materialism and the “dictatorship of relativism”, both leading to the nihilistic hopelessness that would soon consume the West, or the rise of militant Islam, the fractious divisions within Christianity itself, the caustic rejection of the dignity of man by some and of the very possibility of God by many—the Council, in obedience to the promptings of the Holy Spirit, set out to help the Church to understand Herself more fully, and in doing so to become more fully obedient to God, therefore being more faithful to Her mission.
With that in mind, Cdl. Wojtyla “set out to repay a debt” to “the Holy Spirit, the Spirit of Christ which speaks to the churches (SoR, p10) by helping others to understand the Council, a necessary precursor to undertaking authentic reforms. This book, “Sources of Renewal” (“Sources”), is the fruit of that effort. First published in 1972, the book gained much wider exposure in the second edition, published (with slight revisions) in 1979 shortly after his election as Holy Father. In a sense, this book prepared the foundation for the program of his entire pontificate, which can be understood (at least in some dimensions) through the three-step conciliar framework of “awareness, renewal, and dialogue”, also discussed as “enrichment, conversion, and mission”.
Yet at the time of this book that pontificate was not yet even conceived of; the problem at hand was to prepare the ground for fruitful implementation of the Council. Therefore in “Sources” Cdl. Wojtyla necessarily focused on the first step, on “awareness”, on the “enrichment of faith”.
Structure
In this book Cdl. Wojtya frames the council as an essentially ecclesiological council, one in which the Church strove to more fully understand Herself, resulting in the “Church not only showing clearly what it thinks of itself, but also in what way it wishes itself to be realized” (SoR, p 11). As such, the two most central documents are Lumen Gentium (the Dogmatic Constitution on the Church) and Gaudium et Spes (the Pastoral Constitution on the Church in the Modern World); it is on these two which this book focuses. Yet the book ranges further, supplementing the primarily synthetic examination of the great themes of the Council with texts from other conciliar documents.
Cdl. Wojtyla begins by examining conciliar initiation, essentially providing background for what the Council would declare. Next is the formation of conscience, as the beginning of truly developing awareness, both in the individual and the Church herself. Finally, the bulk of the book considers the formation of attitudes, which is essentially the bridge to authentic renewal, to conversion.
Fundamental conciliar themes covered include the ad intra and ad extra (two aspects) of the Church, how the Church is both anthro-centric and Christo-centric, as well as the overriding theme of communio in various dimensions. In particular, the dynamic nature of life in the Church, both for the individual and for the Church, is highlighted: “this process of consciousness / redemption / enrichment is always dynamic”, “communio implies a stable immanent dynamism” (SoR p 140). In both the energy is palpable, a sort of “holiness in motion”.
Woven throughout is also the great theme of participatio: “Christ and the Christian encounter each other intimately in the priestly, prophetic, and kingly mission, and it is this participation which forms the essential characteristics of the Christian” (Soc p 270), is one summary.
The structure of the book and the synthetic approach also provides a framework in which the Church can be understood as both ends and means—both as the end towards which all of mankind strains (that is, the eschatological dimensions of the Church), and the means by which each individual can move towards his own proper end, towards God.
Along the way Cdl. Wojtyla discusses some of the common misconceptions and other hermeneutical mistakes made when considering the Council (beyond simply ignoring what the Council actually said, which happens often enough—the book does assume that one is interested in what the Council actually had to say). These include the principle of integration, which is often ignored by both traditionalists and those who don’t like Church doctrines (both within and outside of the Church) alike; the authentic meaning of a pastoral (vs. a doctrinal) council; as well as significant focus on the enrichment of faith in both it’s subjective and objective dimensions.
Finally, the complementary themes of both aggiornamento and ressourcement are woven throughout, in their essentially interdependent and balanced operation. Without understanding both and their relationship to each other, it is simply not possible to begin to understand the Council, which both brought the Church up to date and more strongly attached her to her entire history, to Christ, to her entire reason for being, to her essential nature.
Commentary & Evaluation
To what end does all this strive? Nothing less than the authentic understanding of the Council, to prepare both the Church and the faithful for authentic renewal, and from there to fruitful mission.
In contrast with many of the flawed attempts to interpret the Council, which often imposing a pre-existing outcome upon the Council while ignoring what was actually declared, in Sources of Renewal Cdl. Wojtyla has created a synthesis of conciliar themes using conciliar methods—both fresh and grounded in the entire history of the Church—and in doing so has provided, by example and strenuous effort, a hermeneutic of the council, an interpretive framework by which the Second Vatican Council may be authentically understood.
This conciliar hermeneutic was later enriched by Cdl. Ratzinger / Pope Benedict XVI by his focus on contrasting the hermeneutic of continuity with that of rupture, as well as his various writings on authentic reform; yet I propose that the conciliar hermeneutic developed by Cdl. Wojtyla remains an essential starting point for understanding how best to reform the Church, even now in the third millennia. It also provides key insights for understanding the pontificate of Bl. John Paul II as well as the fundamentally interdependent pontificate of Benedict XVI.
Given the many misguided attempts at reforms and other problems caused by fundamental misunderstanding of the Second Vatican Council, misunderstandings that persist to this day at many levels within the Church, this book is as necessary today as it was at the time of its writing.
0 of 0 people found the following review helpful.
Awesome book
By M.Camara
Great to help understand what was expected from Vatican II and not the hijacked version of what happened. JPII was there.
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