Introduction

The Second Vatican Council, held between 1962 and 1965, has faced criticism and rejection since its conclusion, particularly from the French bishop Marcel Lefebvre and his followers. These groups are fervent defenders of Latin Mass and the guidelines of the Council of Trent. Lefebvre rebelled against Pope Paul VI and was declared schismatic in 1975, meaning he formally separated from the Catholic Church.

This ultraconservative movement has taken the form of a “conspiracy theory” in certain sectors of bishops, priests, religious, and laypeople, who seek to impose and revive the resolutions of the Council of Trent and the Mass, now known as “Tridentine,” as well as the use of Latin as the only valid form of celebrating the Eucharist. These ideas have led to a division within the Church, and their promoters have been accused of heresy and schism, precisely what they criticize about the current ecclesiastical authority.

Ecumenical Delegation of Bishops and Conciliar Delegates

Councils are convened by the Pope when it is necessary to define dogmatic concepts, set disciplinary norms, change the organization of the Church, refute and condemn heresies, as well as update the communication of the Catholic faith to the faithful. All bishops are summoned and are obliged to attend unless there is a compelling reason that prevents them from fulfilling their duty.

Superiors of religious orders and abbots, as well as bishops who do not oversee a diocese, cardinals, and other delegates are also invited, all of whom have deliberative voting rights. Additionally, there are special participants including Catholic princes or their ambassadors, delegates of absent bishops, and clergy and laypeople with various assignments. All attendees must take an oath of fidelity to the Church and the Pope, according to the oath drafted in 1709 by Pope Gregory II.

The Second Vatican Council was the 21st general or ecumenical council held in the history of the Catholic Church. It took place during the autumn of the years 1962, 1963, 1964, and 1965. In contrast to the Council of Trent, which had only 25 participants in total and was held between 1545 and 1563, the Second Vatican Council was attended by more than 2,500 conciliar fathers, including bishops, theological experts, and other officials and observers from around the world. Hence, it can be considered a truly ecumenical and universal council.

Social Problems Pre-Vatican II

The social problems before the Second Vatican Council arose from various philosophical, labor, and social changes that took place between the late 19th century and the mid-20th century. Philosophical movements like Kantianism, Marxism, German Idealism, Positivism, Existentialism, and Feminism, along with the two World Wars that marked the beginning and the middle of the 20th century, were undoubtedly agents of change in modern society.

Among the members of the Catholic hierarchy who were concerned about these social issues and their consequences on people’s lives was Pope Saint Leo XIII. In his encyclical *Rerum Novarum*, promulgated on May 15, 1891, he warned about the social problems faced by workers and their right to a dignified life. Furthermore, he denounced the new individualistic political and economic currents that marginalized workers.

The Conclave That Changed the Face of the Church

The death of Blessed Pope Pius XII, known as the Pope of World War II, shook the Catholic world in the mid-20th century. After his passing, his funeral was held, and the cardinals were summoned, totaling 53 representatives from all continents, with a majority of 35 from Europe and 9 from Latin America. Due to restrictions imposed by communist countries, two of the cardinal electors were unable to travel, limiting the number of participants.

The conclave began on October 25 and concluded on October 28 with the election of Cardinal Angelo Roncalli, Patriarch of Venice, who took the name John XXIII. The Catholic world was filled with joy as white smoke emerged from the chimney of the Sistine Chapel, announcing the election of the new Pope.

At a young age, and thanks to Religion classes in my Catholic school, I was able to grasp the significance of this event. Years later, I not only experienced the results of this election but also had the opportunity to learn firsthand about the historical, liturgical, and experiential relevance of a faith that is more accessible to ordinary people like me, who do not wear a cassock or religious habits but have been clothed and consecrated by the grace of baptism as priests, prophets, and kings.

Sessions and Study Commissions

The conciliar fathers were provided with drafts of the documents, and study commissions were formed. Yet, the participants felt that these drafts did not adequately tackle the issues of the modern world nor offered an effective approach to other Christians.

In the first session, the voting to appoint the leaders of the commissions was postponed, and the original proposals for the documents were rejected. It was proposed and accepted to form committees by regions. Additionally, the drafts had to be rewritten according to the contributions of those attending, which led to the suspension of this first session just 15 minutes after it had begun.

Considerations When Reading the Documents

It is important to pay special attention to the four constitutions. The documents of the Council are divided into four constitutions, nine decrees, and four declarations.

The constitutions tackle doctrinal issues related to the nature of the Church, while the decrees and declarations focus more specifically on concrete pastoral areas.

We should avoid labeling these documents as mere changes. The spirit that inspires them reflects Pope John XXIII’s idea of “aggiornamento,” which means bringing things up to date, as well as the concept of “returning to the sources,” representing the conciliar fathers’ vision of modernizing the Church by returning to Tradition. (A Concise Guide to the Documents of Vatican II, pp. 1-7)

 The Conspiracy Theory About the Validity and Authenticity of the Second Vatican Council and the Popes of the 20th and 21st Centuries

We are in an era marked by conspiracy theories, which, due to the political climate, have also permeated the religious sphere. Some proponents of these theories have developed the idea that certain American cardinals forced the election of Pope John XXIII, arguing that this election would be illegitimate.

Today, there are ultraconservative currents that deny and preach the invalidity of the Second Vatican Council. They reject its liturgical guidelines, especially the celebration of the Eucharist in the vernacular and the different versions of the Eucharistic Prayers. Yet, it is important to note that the words of consecration are the same in the four different versions.

To declare the Second Vatican Council invalid and heretical is illogical and false. The Catholic Church has never had such a broad universal representation as it did in this Council. In any case, the Council of Trent should be analyzed, as the representation of only 25 conciliar fathers out of a clergy of 1,200 is disproportionate and does not show the reality of the time of the Reformation, although this would be taking it out of context.

Another reason put forth by these groups, which have been declared schismatic, is that Blessed Pope John XXIII was an illegitimate pope, which, according to their logic, would invalidate the Council because the Pope would not have the authority to call it.

 This supposed illegitimacy of John XXIII’s election would lead to the illegitimacy of the Second Vatican Council, as well as the illegitimacy of the election of Pope Paul VI and the bishops and cardinals appointed and consecrated by these popes. Furthermore, since the next Popes were appointed and consecrated by these popes, it is argued that none of the Popes up to the current one would be legitimate, which would imply that their teachings and those of the Second Vatican Council are also invalid.

The Postconciliar Liturgical Life

As someone who has lived through the transition of the Second Vatican Council, I have experienced both Pontifical Masses and “modern” concelebrated Masses. The pomp of the Tridentine Masses was more about expectation than participation, and often the duration of over two hours was due to the liturgical chants in Latin, which were often performed solely by the organist and a cantor, due to the lack of trained and privileged voices.

After the Council, Masses became more participative, and we understand much better the readings that are proclaimed in the vernacular language (specific to the location) where the celebration takes place. The participation of the faithful in the choir, with more accessible instruments and easy-to-follow melodies, fosters a communal participation in which we all take part in the liturgical celebration, giving meaning to our faith.

The involvement of laypeople in the pastoral mission of the Church is hopeful and filled with faith. Having participated in Missionary Congresses and International Religious Education Congresses, both in Mexico and the United States, I have seen how children, adolescents, and adults are initiated and formed in apostolic work. This experience has been very enriching. The Church in motion nourishes, enlightens, and inspires us to live and proclaim the Gospel in our society, which has been an invaluable life experience.

Local and worldwide Eucharistic Congresses, International Youth Congresses, and various lay movements show that the Church is a living Church, in motion, sowing hope, enthusiasm, and solidarity in a world where secular society is gaining ground.

Our Personal Response to the Current Situation of the Church

To support and strengthen our faith and that of our community, we must:

1. Pray for the Pope, bishops, and priests who are brutally attacked through social media.

2. Pray for those seeking faith through these media, that they may not be deceived and seek valid clarifications grounded in the Catechism of the Catholic Church.

3. Pray for the enemies of the Church, legitimately instituted by Jesus Christ and the Apostles.

4. Study and actively engage in the life of local communities.

 Questions for Personal Reflection

1. How can I personally contribute to the unity and strength of my faith community in times of division and confusion?

2. What steps can I take to deepen my understanding of the Catechism of the Catholic Church, and how can I share that knowledge with others?

3. In what ways can I be an active witness of faith in my environment, especially in the face of criticism and attacks against the Church?

4. How can I foster constructive and respectful dialogue with those who have differing opinions about the Church and its teachings?

5. What spiritual practices can I incorporate into my daily life to strengthen my faith and that of those around me?

May the Lord, who has promised to help the Church until the end of time, continue to be our guide, light, and strength to live our faith with fidelity.

Sources of the Article

1. A Concise Guide to the Documents of Vatican II, St. Anthony Messenger Press, 2007

2. Catholic.net

3. Historia de la Iglesia Católica, Pedro García CMF

   – Autor: Pedro García CMF 

   – Fuente: Parroquia del Corazón de María, San Salvador, El Salvador C. A

4. Los Concilios Ecuménicos (Especial)

   – Autor: n/a 

   -Fuente: [www.mercaba.org](www.mercaba.org)

5. Así es el proceso de elección del papa, MELISSA SARTORE 

   -Autor: Melissa Sartore 

   – Fuente: No especificada