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In view of the Great Jubilee 2025 with theme ‘Pilgrims of Hope’, Deepagam - Don Bosco Catechetical Center of the Chennai Province organized a Catechetical Symposium on “New Perspectives of the 21st Ecumenical Council Vatican II” for the laity.

The Catechetical Symposium for the Laity was organized on Sunday, October 20, 2024 (4:00 PM – 8:00 PM) at College Hall, Don Bosco Arts and Science College (DBCAS), Kilpauk, Chennai. The symposium witnessed the presence of three Salesian priests, forty lay men and women from various parishes in and around Chennai.

The panel consisted of Dr. Lourdusamy SDB, Mr. Tony, Mr. Maria Michael and Mr. Michael Raj as speakers of the day, Fr. Jesudoss P., SDB, Fr. John Christy, SDB, Mrs. Parimalam Peter, and Mrs. Amali Martin and Mr. Devaraj (coordinator) as resource persons.

Four topics for the day are:

1. Introduction to Vatican II

2. Misconceptions before Vatican II

3. New Visions and Perspectives from Vatican II

4. Actions in the Light of Vatican II

The symposium commenced with the hymn to the Holy Spirit - இயக்கம் அளிக்கும் ஆவியே! இயங்க வைக்கும் ஆவியே! followed by reading from the Scripture and the inaugural prayer led by Santo Andrew (Deepagam).

Mrs. Parimalam Peter introduced Symposium Speakers and Fr. Jesudoss (Director-Deepagam) welcomed all the participants. He said, “The fundamental duty of Salesian is forming youth in the faith and church teachings; We the People of God are here as Pilgrim of Hope, to re-read the Vatican II. Sixty years have gone by, we are still introducing Vatican II to the people. ‘The teachings of Vatican II still brings shock and fear to many’. INM (i.e. Chennai Salesian Province) is making this initiative in order that laity become the center of the Church and face of Christ through the fruits of the Spirit.”

At the outset, Fr. John Christy (Province’s Youth Ministry Delegate) requested the audiences to introduce themselves to break the ice. He began with the basics: The word “Council” is Sangam – a term known to all in India. The reason for the Vatican II is “To go back to the root of our faith and thus update the Church” in order to usher in the New Pentecost. 

Fr. Christy began with Church History: he highlighted few important Ecumenical Councils in the history of the Church: namely, 

• (42-50 AD) Council of Jerusalem – decided that Church need not follow the Jewish Law
• (325 AD) Council of Nicaea – defined Nicene Creed
• (381 AD) Council of Constantinople - affirmed divinity of the Holy Spirit
• (431 AD) Council of Ephesus – declared Mary as Mother of God
• (1868 AD) Council of Vatican I – affirmed primacy and infallibility of Pope

The historical context of Vatican II was loss of Papal States, Industrial Revolution, Modernization, Two World Wars and its contemporary setting was world reeling under Cold War. In this context, Pope St. John XXIII called-forth the Ecumenical Council. There were two Popes, 2000+ Bishops, Theologians and Lay Experts (among who were 20 women) during the Vatican II. The council began on 11 October 1962 (Feast of Mary Mother of God) and concluded on 8 December 1965 (Feast of Immaculate Conception).

Sixty Years have gone by since Vatican II, these are the significant changes in the Catholic Church: they are, (1) Reformation of Liturgy, especially the Eucharist, (2) Primacy of Word of God with Church Traditions (3) Universal Call to Holiness (essential for the Laity Empowerment) (4) Pastoral Reformation - Parish Council / Finance Commission (5) Ecumenism: Effort at Unification of Christians (6) Involvement in Media and Communication Technology and (7) Reformation in Priestly and Religious Formation.

Introduction to Second Vatican Council - Mr. Tony

(Rtd Staff at Metropolitan Transport Corporation, Chennai, NBCLC Trainer, Vum Vaakku Yem Vaazhvaaga Editor, Secretory to Laity Commission - Archdiocese of Madras-Mylapore)

Second Vatican Council (21st Ecumenical Council) is a great event in the Church History as well as an important event in the 20th Century. It has transformed both the Church and the World Histories. Vatican II has brought-in renewal and new vision; for example, use of vernacular languages for Eucharistic Celebration (Latin is the official language of the Catholic Church). Today, all Vatican II Documents have been translated into Tamil.

There is a new understanding of the Word of God as explicated in the “Divine Revelation” (Dei Verbum) document. Vatican II has brought in new perspectives in theology and the world. Namely, the reality of New Life, Kingdom of God that is present in the World. Acceptance of world religions to grow the seeds of faith and find goodness in other religions, which is vital for the inter-religious dialogue. The concept of People of God is yet to be properly understood in the Church.

Vatican II never stands for the medieval feudalistic notion of the western hemisphere that perceives Church as a pyramidal structure. Laity role and obligations are correctly stressed as People of God, instead of contending for rights and authority of the temporal nature. Baptized Christians are all equal and share in the common priesthood, in that laity is not side-lined in being a Christian witness in a day-to-day life. Pastoral change in the parishes has brought-in the Parish Council (obligatory) and Financial Commission (optional).

Lumen Gentium “The Dogmatic Constitution of the Church” stresses the apostolic duty of the laity (Chapter 4), as well; for call is universal and it imbibes responsibility. The sacred-secular tensions is wrongly construed as laity-clergy divide in India. Synodality binds the laity, which is in other words, a sodality. It is sad that today anti-clericalism is widely prevalent in India too.

“St. (Pope) John XXIII has opened the Church windows. Church in Tamil Nadu is yet to open the church door” Mr Tony said. We discern in the decision of St John XXIII to call-forth Second Vatican Council as the act of the Holy Spirit. For when St John was asked “Why did you start Ecumenical Council? He said, “To bring-in fresh air” - while opening the window of his room. Church must see the world; not alienate from the world event. In fact, Pastoral Constitution on the Church in the Modern World (Gaudium et Spes) begins with statement of synodality: ‘The joys and the hopes, the griefs and the anxieties of the men of this age, especially those who are poor or in any way afflicted, these are the joys and hopes, the griefs and anxieties of the followers of Christ.’ Actually, it is Tamil Nadu that is entirely dark about world events, untouched by World Wars, Cold Wars and perils of consumerism / modernization.

French, Communist and Industrial revolutions has brought-in new questions and too many problems in the West. In this setting, Ecumenical Council begun on October 11, 1962 by St John XXIII, was concluded on December 08, 1965 (Feast of Immaculate Conception) by Pope Paul VI. There were 2400+ bishops. The Council lasted for three-and-half-years and sixteen documents were promulgated of which, four were dogmatic constitutions.

The spirit of Second Vatican Council is to be reintroduced in Jubilee 2025. Fr. Amalorpavadoss said, “Those who do not know about Vatican II, do not know the Church.” Before Vatican II, the main focus was to define faith statements or impart teachings of Church truths (e.g. Mary, Mother of God) and condemn errors of the time. The Council didn’t define new teachings nor condemn errors, but to renew the dialog within the Church.

We need to get participative, involved and not be mere spectator. The speaker said “Laity’s role is reduced to ‘pray, pay and obey’.” But, participation in the Eucharist is our union with God; not a socio-political right just to preside over the celebration. Participating in the ministry of sanctification is extended to living the gospel values and witnessing life, in which the laity can play a vital role. Yet, sanctifying the evil in the society, cannot be the lay apostolate. Moreover, lay participation in the rituals of sanctification creates “holy tension” for the recipients (for example, people becoming aware of pretentiousness in prayers/blessings by lay ministers).

Laity as Readers, Introduction-Givers, Leaders in Prayers of the Faithful, Choir Singers and so on, gives opportunity that opens for greater participation in the Eucharist. Together, the community unites with the heavenly Church. Laity roles can be found in the Church teachings and Church Law that lays down responsibilities and obligations. Laity today learns theology on par with seminary studies; also, teaches in the houses of formation and Christian Universities; Laity assists in the sacramental preparation and administration and parish activities. The “trendy focus” is Canon Law (CIC) for its uniqueness and binding force on the communities in Catholic Church.

Misconceptions before Vatican II - Mr. Maria Michael

(NBCLC Collaborator, worked as Electronic Engineer and served at Anjali Ashram)

We love the Church, that’s why we have come together today. If we do not have the right vision, our life will not be in right direction too. Our thought, word and deeds depends on our perspectives. We see everything from our heart. It depends on our relationship, our inner disposition, and the state of mind. How do we see realities of our life: World, God, People, and Church?

There were misconceptions among the Christian faithful (not in the Catholic Church in itself). Such as, the notion of absence of God in post-creation (after the fall of mankind) sin corrupting the world that evolves into structural sin. Indeed, sin has corrupt the structures of realities. But the wrong notion was - in view of the presence of evil in the world – is that after the creation of the universe, God went back to heaven; and so, evil is happening, ‘because God has abandoned the earth’.

There were few ephemeral outlooks, which states that ‘Church is clergy and hierarchy only.’ And that ‘there is no truth outside the Church in the context that God reveals only through the Church.’

In the godless earth, male domination permeates by establishing primacy of man over the woman. In this purview, body (flesh - Sarx) is sinful. The assertion, ‘marriage is against holiness’ is not a true stand from the Catholic Church point of view. Church always upholds the holiness of marriage bond. 

It is empirically proven that all human labour ends-up in meaninglessness and fruitlessness (“Vanity of vanity” Ecclesiastes 1:2-8). In referring to religious life, it is said that ‘self-sufficiency is not holiness’; to put it plainly, it is ‘just unmarried people’ in common term. But, holiness is integral perfection in our intimate relationship with God, which is made viable in the consecrated life.

Catholic Church stands as the foundational rock and its mission is salvation of mankind. Missionary commitment of the Church is always prophetic; which is more than the ‘conversion to Christianity as religion’. One must believe-in the good news of Jesus to be saved. If not believing and accepting the Gospel, there can be no salvation. Accepting Jesus means, keeping his commandments. ‘Baptism of souls’, which is salvific, is not to be viewed as ‘Church growth’ reducing it pejoratively as ‘community enlistment’.

Followers of other religions a ‘sinful’ was a stand in the olden-time in the matters of many “profane religious practices”, which are no longer upheld even by other religions today.

‘Unity of faith’ cannot be construed as ‘uniformity of faith’. It does not just preclude the ‘clash of stand’. We believe rather in the one, holy, catholic, and apostolic Church. That is the unity of faith.

In matters of worship not corroborating to life, the incarnational reality of the Word wasn’t enlightened among the believers (then and now) – ‘living the Word and worship’. Truly, the change to a baptismal name, indicates change into the new life.

The dissociation from the cultures and tradition in the past can be justified from the profanity it wrought on the faithful of our olden times. Today, the Church sees the elements of perfection and completeness of creation in the cultures and traditions, without submitting to its over-arching imposition of value divergences. In this sense, Church approaches the society, economy, and politics.

‘Church is supernatural’ means that it is beyond the natural reality. Earlier, call and vocation is for priests and religious only. Today, marriage is also a call to holiness in the renewed vision of Vatican II. Human dignity is therefore upheld for laity (secular in contrast to sacred persons), not as lesser people in holiness or being outside the Church.

In all, the authentic spirituality is in the Church, that too in matters of faith and morals. Hence, obedience to the pastoral leaders is paramount for all salvific missions.

Because Church is in the world, building of churches and administering its properties does not indicate Church growth; the real dimension of growth is the authentic believing hearts of the faithful. Laity’s renewal can be pointer for the Church growth - a seed from Vatican II that is yet to be disseminated. (These statements are transformed from false-positives and negativities to reaffirm the Church stands on questions raised.)

New Visions and Perspectives from Vatican II (Fr. Lourdusamy Antony SDB)

(Professor of Systematic Theology at Don Bosco Theological Centre (DBTC), Kavarapettai – Panapakkam, Tamil Nadu)

Actually, there is nothing to criticize the Church, but Church is made of weak and frail human persons. Hence, the limitations and failures spring from the human-side of the Church and never from the Church, by itself. There are sixteen magisterial documents promulgated by the Second Vatican Council. They are:

CONSTITUTIONS

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

DECREES

5. Christus Dominus (Decree on the Pastoral Office of Bishops)
6. Presbyterorum Ordinis (Decree on the Ministry and Life of Priests)
7. Optatam Totius (Decree on Priestly Training)
8. Perfectae Caritatis (Decree on the Adaptation and Renewal of Religious Life)
9. Apostolicam Actuositatem (Decree on the Apostolate of the Laity)
10. Orientalium Ecclesiarum (Decree on the Eastern Catholic Churches)
11. Unitatis Redintegratio (Decree on Ecumenism)
12. Ad Gentes (Decree on Missionary Activity)
13. Inter Mirifica (Decree on the Media of Social Communication)

DECLARATIONS

14. Nostra Aetate (Declaration on the Relation of the Church with Non-Christian Religions)
15. Dignitatis Humanae (Declaration on Religious Freedom)
16. Gravissimum Educationis (Declaration on Christian Education)

By very nature, human adores God. God is present and reveals in events and traditions; for God walks in human history. Christians, Non-Christians and Non-believers all can have truer relationship with God. Yet, Catholic Church follows Judeo-Christian religion, because, her root of faith is Patristic tradition.

Post Vatican II, many liturgical movements sprang-up, because - in the past - it is stated that ‘laity were alienated in liturgy’. But, secularizing liturgical worship (“democratization” so to say) will water-down the sacredness of divine worship.

Prayer is the dialog of the worshipping community with God; the praying community is constituted by both common and ministerial priesthood. In liturgical celebration, Paschal Mystery is not given focus or taken for granted earlier – meaning that celebration wasn’t Christ-Centred. Influence of the Pentecostalism of the late 20th century had led to the biblical primacy in the Church. Whereas, Second Vatican Council brought-in Church Aggionomento (i.e. Renewal in the Church). Accordingly, The Council Fathers calls the Church as ‘Sacrament’; for Church exists in the modern world as Sacrament. Church is not the kingdom of God, but reveals Kingdom of God.

Dogmatic Constitution on Divine Revelation (Dei Verbum) is not about statement of Truth; God communicates himself in daily life through his Word. Without diluting Christ’s sacrificial mission of salvation, the Council acknowledges that all religions are journeying towards God; in that they contain some truth about God. Yet, “God’s Spirit cannot be contained in a mould” Fr. Lourdusamy added. Catholic Church who is our Mother and Teacher “has now became Learner too” for the Church is in dialog with the world by reading the signs of times. Collegiality is of the Bishops and Synodality is with the Laity. Prophetic role needs to be emphasized on par with the sanctifying ministry. Church today permits on certain cases the reception of sacraments in Eastern Churches in communion with the Catholic Church.

Actions in the Light of Second Vatican Council

Mr Michael Raj in his brief, rhetorical address (for want of time) stated that we need to revive NBCLC, once again. Church must strive to stand with the lower class of the society today and side with the poor and the downtrodden. Church must not restrict to family in apostolic ministry; but rather, get involved in the society as she journeys in the world.

Responses by Audiences

• Responding to the symposium talks, participants voiced concern over the future of ecumenism in India; in an exceptional form, a few posed reaction against rejection of Pentecostalism in India.
• Since the old and new perspectives were presented beforehand, understanding the Vatican II documents explained by Fr. Lourdusamy SDB was simpler to comprehend.
• “Why can’t a Catholic reject Caste Identity by virtue of Baptismal Promise?” questioned a participant.
• From the experience of “ministry” a person said, it is difficult for the women to be “woman-catechist”.
• Call is for all, but not responses given the immaturity of faith among the faithful.
• Church cannot be the World in whatsoever manner.
• Eucharistic ministers as lay ministers including women, is out of question in the Catholic Church.

The symposium was concluded with a Vote of Thanks proposed by Ms. Amali Martin. Fr. Jesudoss, SDB introduced Deepagam Program of Laity Apostolate to rural homes: இல்லம் தேடி இறையரசு and exhorted people to participate in the Lay Catechetical Ministry. He gifted souvenir for those persons who actively participated in the program by way of engaging questions and answers. The program ended with a fellowship meal for all present.