1
See his inaugural encyclical, Ad Petri cathedram, no. 61-62.
2 Edward Schillebeeckx, “The Second Vatican Council,” in The Layman in the Church and Other Essays (Staten Island, NY: Alba House, 1963) 67-92. A year later Michael Novak was to contrast “non-historical orthodoxy” and historical consciousness.
3 Gérard Philips, “Deux tendances dans la théologie contemporaine: En marge du IIe Concile du Vatican,” Nouvelle Revue Théologique 85 (1963) 225-38.
4 See Jan Grootaers, “The Drama Continues between the Acts: The ‘Second Preparation’ and its opponents,” in History of Vatican II. Vol. II: The Formation of the Council’s Identity: First Period and Intersession October 1962 - September 1963, ed. Giuseppe Alberigo and Joseph A. Komonchak (Maryknoll, NY: Orbis and Leuven: Peeters, 1997) 359-514.
5 Joseph Ratzinger, Die letze Sitzungsperiode des Konzils (Köln: Bachem, 1966) 28; ET Theological Highlights of Vatican II (New York: Paulist Press, 1966) 148.
6 Yves Congar, Mon journal du Concile (Paris: du Cerf, 2002) I, 466. During the fourth session, Congar would repeat the criticism: “Küng is still very radical. He says things that are true but in them the critical search for the true is not sufficiently tempered by concern for concrete situations”; ibid. II, 498.
7 See Hans Küng: His Work and his Way, ed. H. Häring and K.-J. Kuschel (Garden City, NY: Doubleday Image Books, 1980) 170-72.
8 I sometimes compare this to what happened in Poland. A very disparate group of people united themselves in Solidarnost in order to bring about regime change, but when this finally happened and the question now was what should take its place, all the old disagreements resurfaced. The differences weren’t as great at the Council, of course, but the analogy has some usefulness.
9 Yves Congar, “La théologie au Concile: Le ‘théologiser’ du Concile,” in Situation et taches présentes de la théologie (Paris: du Cerf, 1967) 53.
10 Yves Congar, “Église et monde dans la perspective de Vatican II,” in L’Église dans le monde de ce temps, ed. Y. Congar and M. Peuchmard (Pris: du Cerf, 1967), III, 31, where he adds in a note: “This point about correspondence is, of course, one of those that allow good commentators to regard GS as profoundly Thomist in inspiration.”
11 Joseph Ratzinger, “Zehn Jahre nach Konzilsbeginn: Wo stehen wir?” in Dogma und Verkündigung (Munich 1973) 437-39.
12 For what follows, see Joseph A. Komonchak, “Le valutazioni sulla Gaudium et spes: Chenu, Dossetti, Ratzinger,” in Volti di fine concilio: Studi di storia e teologia sulla conclusione del Vaticano II, ed. Joseph Doré and Alberto Melloni (Bologna: Il Mulino, 2000) 115-53.
13 See Giuseppe Dossetti, Con Dio e con la Storia: Una vicenda di cristiano e di uomo, ed. Angelina and Giusppe Alberigo (Genoa: Marietti, 1986); “Per una valutazzione globale del magistero del Vaticano II,” in Vaticano II: Frammenti di una riflessione, 23-102, in Il Vaticano II: Frammenti di una riflessione, ed. F. M. Broglio (Bologna: Il Mulino, 1996) 103-90; Per una ‘Chiesa eucharistica’: Rilettura della portata dottrinale della constituzione liturgica del Vaticano II, ed. Giuseppe Alberigo and Giuseppe Ruggieri (Bologna: Il Mulino, 2002).
14 Giuseppe Dossetti, “Alcune linee dinamiche del contributo del Cardinale G. Lercaro al Concilio ecumenico Vaticano II,” in Il Vaticano II: Frammenti di una riflessione, pp. 103-90, where Dossetti reviews Lercaro’s activities and interventions, many of these inspired, if not written, by Dossetti himself.
15 David Tracy, “The Uneasy Alliance Reconceived: Catholic Theological Method, Modernity and Post-modernity,” Theological Studies 59 (1989) 548-70; see also J. McDade, “Catholic Theology in the Post-conciliar Period,” Modern Catholicism: Vatican II and After, ed. A. Hastings (New York, 1991) 422-43.
16 See Charles Taylor, Varieties of Religion Today: William James Revisited (Cambridge, MA: Harvard University Press, 2002), esp. pp. 79-107.
17 As quoted by Taylor, Varieties of Religion Today, p. 5.
18 Those who have rejected the council for these compromises are well known; at the other end of the spectrum, Hans Küng wrote, even before the council ended: “An intelligent interpretation of a decree ... will not be snagged by the terms of the decree, which are often the result of a compromise...” (The Changing Church: Reflections on the Progress of the Second Vatican Council [London: Sheed and Ward, 1965], p. 139)
19 Yves Congar, “Diversité et divisions,” in Catholicisme un et divers. Semaine des intellectuels catholiques (8 au 14 Novembre 1961) (Paris: Fayard, 1962) 27-43.