Proposals for a Correct Reading of the Second Vatican Council
The primacy of the worship of God as the basis of all true pastoral theology.
I. The theological foundation of pastoral theology
To speak correctly of pastoral theory and practice, it is necessary first to be conscious of their foundation and their theological aim. The aim of the Church is the aim of the Incarnation: “propter nostram salutem.” This is how the faith and the prayer of the Church are expressed: “Qui propter nos homines et propter nostram salutem descendit de caelis et incarnatus est.... et homo factus est.” This salvation means the salvation of the soul for eternal life. The purpose of the Church’s whole juridical and pastoral order also consists of this salvation, as the last canon of the Code of Canon Law tells us: “prae oculis habita salute animarum, quae in Ecclesia suprema semper lex esse debet.” (can. 1752)
The content of the salvation of the human soul consists of holiness, of renewal and indeed perfection of the original human dignity in Christ. God has created man according to His image and His likeness (Gen. 1:26) and this work is marvelous, as the Church says in the liturgy. “Deus, qui humanae substantiae dignitatem mirabiliter condidisti”. But more marvelous yet is the renewal and the perfecting of this image that has come by the work of the Redemption: “mirabilius reformasti”. Renewal, new perfection, holiness consist of the unimaginable grace of man’s participation in the Divine nature itself: “Divinitatis esse consortes”. This participation in the divine nature means being adopted sons of God, being sons in the Only Son, Jesus Christ.
Jesus Christ, the only Son of God by nature, made himself the first-born of many brothers by His true incarnation: “primogenitus in multis fratribus” (Rm 1:29). By means of His redemptive sacrifice Christ offers man the grace of Divine life. The same Divine life in the mystery of the Most Holy Trinity is present in the humanity of the Son of God: “in ipso inhabitat omnis plenitudo divinitatis corporaliter”, in Him all of divinity dwells bodily (Col 2:9). Christ incarnate is full of grace and truth (Jn 1:14). The Holy Spirit shares the grace of Divine sonship and all the other necessary graces of holiness from this font of Divine life by means of the Church, which is the Mystical Body of Christ, in the liturgy of the sacraments. Thus we can better understand what the Second Vatican Council taught:
Liturgia est culmen ad quod actio Ecclesiae tendit et simul fons unde omnis eius virtus emanat. (Sacrosanctum Concilium 10)
The liturgy is the summit toward which the action of the Church tends, and, at the same time, the fountain from which all her energy flows. Apostolic work, in fact, is ordered so that all who have become sons of God by means of faith and baptism may join in assembly, praise God in the Church, and take part in the sacrifice and at the table of the Lord. (SC 10).
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