Vatican II: A Protestant perspective
by Father Thomas Ryan, CSP
November 6, 2012

Feedback from others can affirm behaviors we try to live and provide motivation for altering those with which we do not wish to be associated. In this vein, we would do well in this Vatican II 50th anniversary year to listen to the perceptions of the Catholic Church from some of the Protestant observers at the Council.

At this year’s meeting of the North American Academy of Ecumenists which took place in late September at the Atlantic School of Theology in Halifax, Nova Scotia, on the theme of “The Ecumenical Legacy of Vatican II,” Dr. Robert Welch of the Disciples of Christ shared some of his research on Protestant observers at the Council, as represented in a 1966 issue of Midstream, the theological journal devoted to Ecumenical Aspects and Perspectives of the Second Vatican Council.

Albert Outler, a professor of theology at Southern Methodist University and an observer at Vatican II from the Methodists, offered his assessment of the Council in an article entitled, Charter for Change, at the conclusion of which he asked, “What about us non-Romans in the aftermath of Vatican II? … the blunt truth is that, with Vatican II, the Roman Catholic Church has leap-frogged the rest of us on at least two fronts: church renewal and ecumenical action. … There is finally no evading the challenge of Vatican II that we (non-Catholics) go and do likewise – with our equivalents of renewal and reform.”

Another Protestant delegated observer, Douglas Horton, from the Reformed Churches, summarized in his article “Dramatic Moments at the Vatican II Council” much of the ethos that he believed marked the Council as a major achievement, not just for the Catholic Church but for the ecumenical movement: “This Council is completely original in that (unlike previous Councils) it framed no anathemas; oriented toward unity and peace, it condemned no one, excommunicated no one, but devoted itself to the good of all.”

One of the Disciples’ observers at Vatican II was a pastor and professor in Great Britain, William Baker, who offered an analysis of the Council which he believed was marked first of all by a peculiarly spiritual quality of friendship, “a quality which made it part of the fulfillment of the purpose of God: friendship in Christ.”

Baker shared some convictions that took shape within him during the Council: “The conviction that a world that needs to see Christ’s peace can see it only in the peace and unity among Christ’s people; and the conviction that all the vast differences which separate Roman and non-Roman Christians are not to be compared with the unity which binds us together in the love of Jesus Christ, who is Lord of us all.”

Basil Holt, another Disciples observer, shared an observation that was echoed by several of the other authors, Catholics and Protestants. “Most significant of all to me was the change in Rome’s attitude in Religious Liberty,” he wrote, “Imagine, in a Papal decree promulgated under the dome of St. Peter’s, coming upon such sentiments as these: ‘In all his activity a man is bound to follow his conscience, in order that he may come to God … It follows that he is not to be forced to act in a manner contrary to his conscience. Nor, on the other hand, is he to be restrained from acting in accordance with his conscience, especially in matters of religion.’”

Holt went on to quote Cardinal Heenan of Westminster in England who stated, “It is not correct to affirm flatly that error has no rights, or that truth has rights. Rights are founded not in things, but in persons. It is every man’s inviolable right to profess the faith dictated by his conscience.”

Dr. Welch’s own overarching reflection on how his research on Protestant observers at the Council impacted upon him led him to say: “I believe Vatican II established a benchmark on the way we would do (or should do!) our ecumenical work; that is, including and engaging Christians of other traditions and churches to be part of the discussion and conversation – even in our internal work and deliberations. 

“And we should invite persons to share from the point of view of those most intimately involved — in this case, beginning with assessments by Roman Catholics – and to strive first for understanding of the other’s position before moving to express our own experiences, positions, or interpretations.”

As we go forward in our implementation of this Council, we do well to keep before us the values others perceived and so highly appreciated.

 

Father Thomas Ryan, CSP, directs the Paulist North American Office for Ecumenical and Interfaith Relations in Washington, D.C.