Since the founding of the Catholic Church by our Lord, twenty-one ecumenical councils have been convened, the first being the Council of Nicea (325) and the last being the Vatican Council II (1962-65). The word ecumenical, meaning “universal,” is used to identify the world- wide and full representation present at these councils, thereby distinguishing them from local councils or special meetings called by the Holy Father. Specifically, these councils are solemn meetings of the College of Bishops, whose members are the bishops of the Church by virtue of their sacramental consecration and communion with the Holy Father, the successor of St. Peter, who is the head of the college and who alone exercises full, supreme, and universal power over the whole Church. The College of Bishops assembled as an ecumenical council reflects the diversity and universality of the church, united as one flock under the leadership of the Holy Father.
Vatican II’s Dogmatic Constitution on the Church addressed the issue of the ecumenical council, repeating traditional teaching: Only the Holy Father, as successor of St. Peter, has the authority to convoke an ecumenical council. Such a council cannot exist unless it is recognized and confirmed by the Holy Father. Moreover, the Holy Father has the authority to preside over these councils personally or through others, to confirm their proceedings, and to approve their decrees. Finally, the Holy Father also is the only one to transfer, suspend, dissolve, or conclude the council. (Cf. Dogmatic Constitution on the Church, #22 and Code of Canon Law, #337, 338.)
These councils have been convoked to deal with crises that have faced the Church. Sometimes the crisis has involved an attack on a particular teaching of the faith. For example, the Council of Nicea (325) had to deal with the heresy of Arianism that denied the divinity of Jesus Christ. In response, the council condemned Arianism and produced the Nicene Creed, which stated that Jesus Christ is “one-in-being” or “consubstantial” with the Father, sharing the same divine nature.
Another great example is the Council of Trent (1545-63) which had to confront the Protestant Movement, which not only challenged the truths of the faith but was tearing apart the Church. During its sessions, the council clearly defined and stated the beliefs of the Catholic Church and condemned erroneous beliefs. Keep in mind that the Council of Trent did not posit new teachings for the Church; rather, the council presented in a comprehensive way what the Catholic Church had always held as true to divine revelation and what our Lord had entrusted to the Church. The teachings addressed the Bible and Sacred Tradition as the deposit of revelation, the doctrine of the Mass, the sacraments, justification, Purgatory, indulgences, the veneration of sacred images, and the reverence given to Saints and the Blessed Mother. The Council of Trent also issued reforms concerning marriage and clerical life.
On the other hand, the crisis may not be one that involves so much the teachings of the faith, but more of the lived-world situation of the Church. For example, the Second Vatican Council (1962-65) did not have to deal with any particular heresies per se; rather, the council had to reflect on the position of the Church in the modern world and had to present again with a new freshness the beauty of Catholicism. Our Holy Father, Pope John Paul II, who was present at Vatican Council II, recently stated, “The Council Fathers were faced with a real challenge. It involved the effort to understand more deeply, at a time of rapid changes, the nature of the Church and her relationship to the world, in order to provide a suitable aggiornamento. We accepted this challenge– I too was a Council Father– and responded to it by seeking a more coherent understanding of the faith. What we achieved at the Council was to show that if contemporary man wants to understand himself completely, he too needs Jesus Christ and His Church, which continues in the world as a sign of unity and communion” (Address to the Conference Studying the Implementation of the Second Vatican Council, February 27, 2000).
Keep in mind that the prior council was Vatican I (1869-70). Since that time, mankind had experienced two world wars plus other conflicts; seen the rise of Nazism and Communism; witnessed the collapse of colonialism and the emergence of new nations; experienced the horrors of nuclear war, genocide, euthanasia, and other moral atrocities; seen the deterioration of married and family life; and felt the impact of secularism and atheism. Therefore, while affirming the Catholic faith, the Council addressed these pertinent issues, called for genuine reforms in the best sense, and gave a better understanding of the mission of the Church– for the institution itself and for each member who is called to holiness. During its sessions, the Council issued sixteen documents, including the Dogmatic Constitution on the Church, the Pastoral Constitution on the Church, the Dogmatic Constitution on Divine Revelation, and the Constitution on the Sacred Liturgy.
The ecumenical council may also exercise the charism, or gift, of infallibility. Under the direction of the Holy Spirit, the council may teach infallibly on a matter of faith and morals. Such an infallible teaching is certain and without error, and part of the deposit of revelation. Therefore, such an infallible teaching “must be adhered to with the loyal and obedient assent of faith” (Dogmatic Constitution on the Church, #25). For example, the Nicene Creed is an infallible statement and part of the deposit of revelation; to deny in whole or in part the Creed is to commit heresy. The teaching authority of the ecumenical council cannot be overemphasized: As servant of the Lord and entrusted with the care of the souls of the faithful, the council under the guidance of the Holy Spirit has the duty to preserve, to teach, and to expound upon the deposit of revelation that has been handed down through the ages.
Therefore, the ecumenical councils show the vitality of the Church, that living Body of Christ animated by the Holy Spirit. With the aid of these councils, the Church has continued the mission of our Lord, despite attacks of heresy and crisis. Nevertheless, each faithful member of the Church must never relax his own efforts in continuing the mission. Archbishop Fulton Sheen once commented that with each council, there has been an outpouring of grace, but there has also been an outpouring of evil. For instance, after the Council of Nicea, a resurgence of Arianism occurred which was not finally corrected until the Council of Constantinople I (381). Similarly, for all of the good of Vatican Council II, much error has been committed in its name– “Vatican II said this or that” when Vatican II said nothing of the sort. Addressing a conference of 200 bishops, theologians, historians, and catechists at a conference on the implementation of Vatican Council II, the Holy Father stated, “The work you have undertaken in these days has shown how present and effective the Council’s teaching is in the life of the Church. Certainly, it requires ever deeper understanding. However, within this dynamic the genuine intention of the Council Fathers must not be lost: indeed, it must be recovered by overcoming biased and partial interpretations which have prevented the newness of the Council’s Magisterium from being expressed as well as possible” (Address to the Conference Studying the Implementation of the Second Vatican Council, February 27, 2000). May we turn to the leadership of our Holy Father, Pope John Paul II, who as successor of St. Peter since 1978, has sought to fully implement the teachings of Vatican Council II as well as present with freshness and vitality the beauty of our Catholic heritage.