DOCUMENTS OF

SECOND VATICAN
COUNCIL
 A. 4 Constitutions
1. Sacrosanctum Concilium (The Constitution on the Sacred Liturgy)
2. Lumen Gentium (Dogmatic Constitution on the Church)
3. Dei Verbum (Dogmatic Constitution on Divine Revelation)
4. Gaudium et Spes (Pastoral Constitution on the Church in the Modern
World)

B. 3 Declarations
1. Gravissimum educationis (Declaration on Christian Education)
2. Nostra aetate (Declaration on the Relation of the Church to Non-Christian
Religions)
3. Dignitatis humanae (Declaration on Religious Freedom)

C. 9 Decrees
1. Inter mirifica (Decree on the Media of Social Communication)
2. Orientalium Ecclesiarum (Decree on the Catholic Churches of the Eastern
Rite)
3. Unitatis redintegratio (Decree on Ecumenism)
4. Christus Dominus (Decree on the Pastoral Office of Bishops in the Church)
5. Perfectae caritatis (Decree on the Adaptation and Renewal of Religious
Life)
6. Optatam totius (Decree on Priestly Training)
7. Apostolicam actuositatem (Decree on the Apostolate of the Laity)
8. Ad gentes (Decree on the Mission Activity of the Church)
9. Presbyterorum ordinis (Decree on the Ministry and Life of Priests)
CONSTITUTION:
1. Sacrosanctum Concilium (The Constitution on the Sacred Liturgy)

Introduction
Sacrosanctum Concilium, the Constitution on the Sacred Liturgy, is one of the
constitutions of the Second Vatican Council. It was approved by the assembled bishops by
a vote of 2,147 to 4 and promulgated by Pope Paul VI on 4 December 1963.[1] The main
aim was to achieve greater lay participation in the Catholic Church's liturgy. The title is
taken from the opening lines of the document and means "this Sacred Council".

Content
The very first line of Sacrosanctum Concilium quantifies the main goals of the
Council: reinvigorate Catholics, modernize the Church in a meaningful way, promote unity
of all Christian denominations, and reach out to the whole world. This document reveals
that God’s love created a perfect way for us to worship God by a divine means, all for our
good. If we know what true liturgy is and participate fully in it, liturgy allows us to be
drawn closely to God’s love. Liturgy is a means of seeking and finding perfect truth and
love. Participating in liturgy is a response to Christ’s presence in his Church. Liturgy is the
official worship of the Church. Liturgy consists of the Seven Sacraments and the Liturgy
of the Hours.

Chapter One: Principles

The Mass is referred to as The Sacred Liturgy. The Mass allows us to participate in
the Paschal Mystery of Christ’s Passion, Death, Resurrection, and Ascension, for Christ is
present in Liturgy. Christ’s love flows to us in a special way from the Eucharist and The
Word of God. Additionally, Christ is present to us in the priesthood, diaconate, and in the
people of God. Through baptism we are called to actively share in Liturgy. Liturgical
services are never private in nature. Liturgy is a Celebration of the Church, and it signifies
our unity in Christ! There is never to be random modification to Liturgy without the consent
of the Holy See. The bishop of a diocese is the one who leads the diocese liturgically. He
is meant to ensure that liturgy conforms to the approved norms set in place by the Vatican
and laid down by him. Although private prayers and devotions are meaningful, the Sacred
Liturgy is The Source and Summit of life: the beginning and the end of who we are and
who we can become.

Chapter Two: The Eucharist

The Eucharist Celebration is to foster more profound love of God as well as love
for each other. The Constitution on the Sacred Liturgy makes it clear that God’s Word was
to become a more dynamic part of liturgy. The Council ordered a change in the Sunday
readings at Mass. They prescribed set readings over a three year cycle, so Catholics would
become more familiar with the Bible. The homily provided at Mass is to reveal the eternal
truth of the Gospel. The Liturgy of the Word and the Liturgy of the Eucharist form a single
act of worship, because they both provide the living presence of Christ. They are not
separate from one another.

Chapter Three: Other Sacraments and Sacramentals

The Council Fathers proposed the restoration of the Catechumenate for Adults. A
time was to be set aside for formation and instruction. The Rite of Confirmation was to be
revised, making the strong connection with Baptism clearer. The Sacrament of Extreme
Unction received a more modern name: Anointing of the Sick. It was made clear that this
Sacrament was to be reserved for those near death. The purpose of the Sacraments is
threefold: give worship to God, build up the Body of Christ, and sanctify humanity.

Chapter Four: Divine Office

The Divine Office (Liturgy of the Hours), is a sacred prayer, meant to help us
remember that every day, every hour, and every minute are holy. To promote this, certain
times of the day are set aside for God to be officially praised throughout the day. The Office
is an ancient tradition and prized possession, which unites the Church to God. To pray the
Office is an honor and a duty of the ordained, given to them to praise God on behalf of the
entire Church. However, all people are encouraged to pray it (most religious communities
do). It is a requirement for all priests and deacons to do so. The premise for the prayer is
rooted in Scripture: without prayer we can do nothing. The Divine Office is an official
liturgy in and of itself. Lauds (Morning Prayer) and Vespers (Evening Prayer) are the chief
hours to be celebrated. The Divine Office is the public prayer of the Church. It is a powerful
source to help one remain faithful and be fed.

Chapter Five: Liturgical Year

The Church regards the whole mystery of Christ as important and this is why it is
formed as a Liturgical Year. It is a set calendar commemorating and recalling the mysteries
of redemption. The three-year liturgical cycle is meant to celebrate the fuller story of Jesus,
from birth and life, to death and resurrection, to ascension and the promise of his return.
The purpose of a liturgical calendar is about centering people on Christ.

Chapters Six & Seven: Music and Art

The Council Fathers said that all music and art incorporated into the liturgy should
be committed to directing minds to see God prayerfully. They should promote faithfulness
and lift hearts to want to pray and be one with God. Church structures to be constructed are
to be designed specifically with liturgy in mind. The design inside should be laid out is
such a way that it helps promote active participation.

Conclusion
On February 16, 1964, the first Sunday of Lent, the decrees of the Constitution on
Sacred Liturgy went into effect. Vatican II stipulated that it was necessary for liturgical
reform to give the clergy a new look. It had become evident that it was necessary to add
more structure and hold priests accountable to adhering to prescribed norms.
2. Lumen Gentium (Dogmatic Constitution on the Church)

Introduction
Lumen gentium, the Dogmatic Constitution on the Church, is one of the principal
documents of the Second Vatican Council. This dogmatic constitution was promulgated by
Pope Paul VI on 21 November 1964, following approval by the assembled bishops by a
vote of 2,151 to 5.[1] As is customary with significant Roman Catholic Church documents,
it is known by its incipit, "Lumen gentium", Latin for "Light of the Nations".

Content

Chapter One: The Mystery of the Church

The primary role of the Church, through the power of the Holy Spirit, is to proclaim
the Gospel of Jesus Christ, in order that all might have an opportunity to receive Christ.
Jesus’ act of love was not so he could be anyone’s personal Savior. His dying on the Cross
was an act of love for the world, by which all are called to be in union with Christ, and
God’s love continues to flow to us through the Holy Spirit. The Spirit is the one who leads
those who are lost to find eternal life. We the Church receive all that we need from the
Spirit in order to be provided the means for holiness. Our pursuit of holiness is tied to the
Spirit. The Spirit is also relevant to how unity is established. It is established through
pursuing God-like love. The unity of love present in the Trinity is the same love that binds
us together. The depth of this love cannot be fully understood by humanity. However, it
can be understood much better by coming to know what it is built on – Jesus Christ.
Through Baptism we in a mysterious way become one body. We all make up this Body of
Christ. Connectedness to this Body is to lead to a profound concern for all. There is both a
human and a divine element to the Church, but it is one Holy and Universal and Apostolic
Church. We are sanctified through the cross and provided strength through his Church. We
receive the grace to overcome through the gifts of patience and love. If we remain faithful,
we succeed in announcing Christ to the world.

Chapter Two: The People of God

It is in the unity of belief that the truth of faith is plainly seen and becomes clear to
unbelievers. The Spirit provides each of us individual gifts in order for us to become exactly
who we were created to be. The use of these graces is what forms us into a community –
The People of God. Unity is so important in the plan of God that He became one of us in
Jesus, so we might realize better the divine beauty of oneness. We are to understand that
the Church is necessary for salvation according to Scripture and Tradition, for it is in the
Church that we are to encounter Christ who is The Way. It is in encountering Christ that a
heart can learn to be rooted in Christ and live for others. Those who seek Christ in other
churches are linked to us through Scripture, prayer, love, and in specific sacraments. There
are also many who are not Christian and yet remain connected to the People of God. It is
the person who persists in evil and desires to foster despair that ultimately cuts off any
relationship to the People of God. The key law of membership is simple: to love as Christ
loved. The Catholic Church remains the sign of unity and is a sacrament of salvation for
all. God saves us not as individuals but as the People of God.

Chapter Three: The Church is Hierarchal

Christ entrusted the apostles with the mission of leading, assigning Peter as the
head. Their successors, the bishops, are entrusted with the same mission until the end of
the world. The bishops are to work with each other and with the pope to lead the People of
God. The bishop’s highest priorities are to lead the people towards order, harmony, and
unity. It is in the fullness of the priesthood that a bishop is spiritually named as one who
will take the place of Christ for us. The episcopal consecration empowers a bishop to
sanctify, teach, and lead. They must lead bound together in relationship to all bishops and
in a more special way with the pope. This is vital to the hierarchal order. The bishops serve
as a sign of unity in their own diocese. Preaching the Gospel is their number one priority.
They are to also ensure that the People of God have access to the Sacraments, especially to
the Eucharist. The bishop is responsible for the souls of those given to him by Christ. A
bishop requires assistance in carrying out the mission of the Church. Therefore God
established two levels of ministry to help in the cause – priest and deacon. The priest
becomes the representative of the bishop, and as such, works in conjunction with the
bishop. The priest effort is pastoral in nature. They are to look after the spiritual needs of
their parishioners. The deacon is ordained to the ministry of service. Through sacramental
grace they are committed to serve in the ministry of word, liturgy, and charity. The
hierarchy of the Catholic Church is firmly established in Scripture and Tradition.

Chapter Four: The Laity

The laity is most responsible for bringing holy order to the world. The laity
profoundly evangelize by how they live their everyday lives. Life is meant to be a vocation
whereby each person seeks out the will of God in his or her everyday work. The laity will
certainly be attacked throughout time, and a lay person, just like the ordained and religious,
has an obligation to develop their faith so they can gain the spiritual necessities to fend off
that which is evil. Their life is to be about love and the love the laity is to aim for is to
express mercy, humility, and patience. There is a distinct and a unique call for each of us
to reveal love. The personal gift’s each of us receives determines in a real way the path we
are to take. These gifts are to be accepted in faith, accepting them as holy and a treasured
gift from God.

Chapter Five: The Call to Holiness

Holiness is only possible through the grace of God. We must always remember that
the People of God are never as holy as God would like them to be. Our vision needs to be
about reunification, justice based on human dignity, and a preference of love to be given
to poor and marginalized. The key to holiness rests in love – love of God. This call to
holiness is from Christ himself. It is the Holy Spirit who moves us closer to God’s holiness.
Chapter Six: Religious Orders
The vast majority of those called to live out holiness in religious orders must
practice poverty, chastity, and obedience. These vows allow a community to be set free
from certain obstacles that can get in the way of them specifically worshipping God.
Religious orders must cooperate with the bishop, in serving in ministries needed in the
diocese. The calling to religious life is to be praised for its rightful place, and those in
religious life are significantly useful to society. They are to be an inspiration and model for
others to follow.

Chapter Seven: Mystical Body

Paul VI sought to honor Pope John XXIII request that the Council address our
connectedness to the saints. The reality is we are all travelling through time and place and
on-the-way to the reign of God. We are to realize that we must live for the One who died
for us if there is to be hope for us. To be wide-awake to the realization that heaven is but a
breath away. The promise from Jesus is that we are to become like God. We are in a special
way connected to all those who have attained Christ’s promise. Those in heaven are much
more secure and alive in God’s holiness. They are the ultimate witnesses of faith and love.
We are too be inspired by them, so we might be transformed in our life into the likeness of
Jesus as well. Our union in the Mystical Body of Christ is never more real than when we
participate in the Sacred Liturgy/the Mass. Celebrating the Eucharist closely unites us to
the Church in heaven. We are together in communion with those in heaven and we worship
God together, through Christ, in the Spirit. All though we cannot fully grasp all the details,
the final destiny of human beings and the world is revealed.

Chapter Eight: Our Lady

God’s plan included providing a Savior who entered this world through a dual
choice: God chose Mary and Mary chose God. The Church honors Mary because she is the
beloved Mother of Jesus. Mary was part of God’s plan for salvation. As the Mother of God
and as the Mother of the Redeemer, she maintains a place of honor in both the earthly
Church and in the heavenly. Her relationship is distinct from all other humankind, because
she was born sinless. Mary was completely human, born without sin and remained sinless.
By nature of her humanity she required salvation. Mary’s role was not forced on her; she
was completely free to say yes or not. Jesus restored grace to the world. Mary participated
in this by her loving cooperation with God. Mary played an integral part in God’s plan to
save the world. She was present and devoted to Jesus as his mother and supported him in
his ministry from Cana to Calvary. After his death she remained present in prayer and faith.
Our devotion to Mary is out of love and respect to God and His plan. It does not and is not
intended to diminish the truth that Christ alone is our mediator. Mary is a great helper to
us as we seek the road to holiness. She was human and as such was forced to face
temptation. She did not cave in to temptation but endured in all things. She is the model of
virtue. By meditating on her, we grow more like her Son. We honor and have piety toward
Mary for no other reason than to better know Christ and to open the whole world up to
receiving the graces of Christ. The Second Vatican Council encouraged people to cultivate
a loving devotion to Mary and strongly urged theologians and pastors to abstain from gross
exaggerations and or neglectful omission in considering the dignity of Mary. Mary’s place
is with God in heaven. Christians are called to understand as Mary did, that in the end truth
will prevail, as all things are restored in Christ.

Challenge
The Fathers of the Second Vatican Council provide us with a great challenge. The
challenge is whether we will get fully engaged in trying to become the best we can become.
The best is possible when we engage God, when we become united in Christ, and are fed
together by him. What we need to understand and accept is that the holiness of the Church
flows from Christ despite the sinful nature of the People of God. You see the Church itself
is Lumen Gentium – which means: Light of the Nations. It is through oneness to Christ and
his Church that we will achieve perfection one day in the glory of God’s presence. Lumen
gentium magnified the authority, identity, and the mission of the church, as well as the duty
of the faithful.
3. Dei Verbum (Dogmatic Constitution on Divine Revelation)

Introduction
Dei verbum, the Second Vatican Council's Dogmatic Constitution on Divine
Revelation, was promulgated by Pope Paul VI on 18 November 1965, following approval
by the assembled bishops by a vote of 2,344 to 6. It is one of the principal documents of
the Second Vatican Council, indeed their very foundation in the view of one of the leading
Council Fathers, Bishop Christopher Butler. The phrase "Dei verbum" is Latin for "Word
of God" and is taken from the first line of the document, as is customary for titles of major
Catholic documents.

Content
The difficult issue for the Vatican Two fathers, with laying out this document,
rested in resolving the relationship of Scripture and Sacred Tradition, and reconciling that
there was no error of God’s self-revelation to the world. The fathers made it clear in this
document that God reveals truth through Scripture and the Church. The primary question
raised by Vatican Two fathers concerning Divine Revelation was: How does God speak to
us and how do we know it is God? The ultimate purpose of this document is to help people
in search of truth to strengthen their faith. It is in hearing the message of Christ that people
believe, and in believing, we hope, and through hope, we learn to love more perfectly. We
Catholics believe that Divine Revelation is the Word of God expressed in the words of
man. We have access to God through Scripture and that helps us to share in God’s nature.
The Gospel would have no relevance and we would have no business centering ourselves
around the Bible if it were not God’s Word.

Chapter One: Divine Revelation Itself

God wants us to know His love for us. Revelation is not just words about God; it is
a living experience of God. God does not just reveal in Word how best we should live, but
God reveals himself as well. As revelation unfolds; we become more aware of how God is
ultimately over all things and God is complete in Himself. In coming to know more what
God is like, we come to understand the purpose for our human existence. Besides dying to
save us, Jesus makes known our human connection to God. Jesus is both message and
messenger. Jesus reveals that God has called us to Himself and promises that salvation will
ultimately lead to divine closeness. The Father sent the Son so he could tell us about the
inner life of God. Jesus is not only the Word made flesh; he leads us to eternal life. Jesus
is revelation in its completeness. There is no greater or necessary revelation than this. All
things are made full in Jesus. The Holy Spirit was sent to bring us to completion. The Holy
Spirit provides us with God’s grace, so God’s revelation takes root.

Chapter Two: The Transmission

In the very early Church, they preached and taught orally. They set an example by
the way they lived. In time it became necessary to be inspired by the Holy Spirit to write
down God’s message. The Apostles handed on the authority to teach to the bishops who
took their places. Through the unending line of succession, the bishops are to secure and
protect the Word of God and to see that it is kept intact to the end of time. The Word is the
gift of faith, freely given by God, and faith develops through the Holy Spirit. Development
of faith happens when we study, contemplate and put belief into action. This is why sacred
Scripture and Church Tradition are closely connected and validly important to the growth
of one’s faith. Scripture is the Word of God – The Old Testament and the New Testament.
Sacred Tradition is the Word of God passed on to us in various forms: Liturgy, prayers,
and the teachings of the Apostles and their successors. The bishops are the Church’s official
teachers. The word Magisterium means official teacher. The bishops are charged with the
duty to hand on the Word of God handed on to them. The Magisterium is not superior to
the Word of God but is its servant. The text of the Bible is sovereign in the Catholic Church.
Jesus came to reveal the truths and commission all of us to preach these truths. Some are
ordained to preach what they have read, come to believe, and put into practice, but most
preach what they come to know about Scripture by how they reveal Christ in the way they
live in their family and in the world. We all make up the Church and we all have a role to
play in communicating God’s Word.

Chapter Three: Divine Inspiration and Interpretation

Those chosen wrote down words inspired by the Holy Spirit. The Spirit revealed
what God desired to be written. None of the Scripture writers were robbed of human
intelligence or knowledge, but in a special way their human characteristics, including their
limitations, were used to deliver God’s message faithfully without error. Scripture is
without error in the sense that it is for our salvation, not in the sense of scientific or
historical accuracy. Interpretation of Scripture comes from the Holy Spirit, too.
Interpretation requires insight into historical analysis, literary analysis, understanding
tradition, human sciences, and comprehending the purpose the text served to its initial
audience. Interpretation must be about faithfulness to true revelation if it is to bear the
proper fruit. The Bible is a text inspired by God which is entrusted to the Church for the
nurturing of faith and guiding one’s life.

Chapter Four: The Old Testament

Israel was chosen by God to establish a covenant of love with humankind. They
were chosen to experience divine love and through this experience become an example for
all nations. The Old Testament remains significant because it communicates how God
remained active in the history of mankind and because it reveals the plan of God to provide
Jesus. The Old Testament feeds us a wealth of prayers and insight into the teachings of
God. The mystery of salvation is in the midst of the Old Testament, and so has enduring
value.
Chapter Five: The New Testament
The Gospel writers told the story of Jesus in a way that the present Church in their
time and place would understand the truth of salvation. In the New Testament salvation is
completely released. Christ brings order to the world by establishing the reign of God on
earth. Jesus reveals the Father and completes God’s plan. The four Gospels are the foremost
teachings in Scripture. They contain the foundation of our faith. The Gospels provide the
framework for the Church. They teach us how our lives are meant to be lived. The Gospels
contain the story of salvation and the truths about Jesus Christ.

Chapter Six: Sacred Scripture in the Life of the Church

Eucharist and Scripture are both celebrated in our Liturgy. Christ is delivered and
consumed at the one table of God’s Word and Body. The Word of God supports the Church
and strengthens it. The true story of Theology rests in Scripture. We must come to know
Scripture more and more, for through Scripture we meet Christ. To be uninformed of
Scripture is to lack serious knowledge of Jesus and who we are to become. The Word of
God is truth that lasts forever. Everyone is to have access to the Word of God. Although it
is possible for people to come to know God by contemplating the created world, with
Scripture we can respond much more appropriately to God’s call. Yes, revelation is
complete in Jesus, but this does not mean we are not meant to experience God in our life.
God is met in many dimensions of life, in the good and the bad, in the joy and in the
suffering. True faith requires there be a response to Divine Revelation.
 4. Gaudium et Spes (Pastoral Constitution on the Church in the Modern
World)

Introduction
Gaudium et spes (Ecclesiastical Latin: [ˈɡawdium et ˈspɛs], Joy and Hope), the
Pastoral Constitution on the Church in the Modern World, was one of the four constitutions
resulting from the Second Vatican Council. Together, the Dogmatic Constitution on the
Church, Lumen Gentium, and the Pastoral Constitution on the Church in the Modern World
stand as the two pillars of the Second Vatican Council. The Dogmatic Constitution treats
the nature of the church in itself; the Pastoral Constitution treats its mission in the world.
Approved by a vote of 2,307 to 75 of the bishops assembled at the council, it was
promulgated by Pope Paul VI on 7 December 1965, the day the council ended. As is
customary with Catholic documents, the title is taken from its opening words in Latin "the
joys and hopes". The English translation begins:
“The joys and hopes, the grief and anguish of the people of our time, especially of
those who are poor or afflicted, are the joys and hopes, the grief and anguish of the
followers of Christ as well.”

Content

DECLARATIONS:
DECREES: