On the Second Vatican Council IV (Lumen Gentium I)

Lumen Gentium has eight chapters (these titles are my own, because Vaticanspeak is sometimes less than clear, but they are all at least derived from the official chapter headings):

• Introduction to the Church (sections 1-8)
• The People of God, considering all the faithful in common (ss. 9-17)
• The Hierarchy, with an emphasis on the Episcopate (ss. 18-29)
• The Laity (ss. 30-38)
• The Call to Holiness (ss. 39-42)
• The Religious (ss. 43-47)
• The Church and the Apocalypse (ss. 48-52)
• The Blessed Virgin Mary, the Glorious, the All-Holy One (ss. 53-69)

Chapter I begins by naming the Church a Mystery, deliberately choosing language evoking the Divine Mysteries, of which there are seven (in Latin, sacramentum); intended also is the analogous understanding of the Church as sacrament - if only qua being sign and instrument - as stated later on. 

The motive behind Lumen Gentium is totally missionary: to draw all men (no qualification is given here) to full union in Christ, a task the Council calls "urgent," possibly because, as hinted further on, a false unity might be sought within technological and cultural bonds alone. In 1964, Christianity was already collapsing in Western Europe, a collapse almost total today; for modern man, God is indeed dead. The technological and cultural bonds, then, would seem to be post-Christian bonds: "Act with consent" and "Live as you please", titillated and distracted by a pervasive technological progress, which itself fosters the growth of this soft nihilism in a way unimaginable to the Council Fathers - just think of the Internet, and how it has altered the nature and force of public opinion. There is a certain unity to be found here, it is true, but it is the unity of Babel, founded on the universal language of mathematical physics, our new common tongue. And as Genesis intimates, Babel is destructive of humanity, and thus much more so of revelation. It might not be an overly dramatic exaggeration to say that this new Babel is the competition of the Antichrist, that the Council was convened to show us the way out. 

That solution is startlingly simple: Draw men into the mystery of the Church; mystagogical initiation, mystical catechesis. The solution to the Antichrist's Babel is a retrieval of the Holy. We do not present a better version of the secular unity, we show men the Sacred, the mysterium tremendum, in thought, word, and deed. That is why we emphasize today, following the Council, the Church as Mystery (mysterium) over the earlier formulation of Perfect Society (societatem perfectum), even though the latter is true, necessary, and perfectly clear; mysterium cuts right across the worldliness' withered heath and undercuts it, indicating that the solution the Church gives to the problem of human division and/or conflict is radically different from any secular project, any secular endeavor. Her unity stems from Her mysterium, not technological progress.

She is a mystery of intimate union with God; She is the sign and the instrument of this union; She is an image of it and through Her it is accomplished. Her origin is the ad extra work of the Holy Trinity, and Her mystery is ordered and orders toward that ineffable, inexhaustible wonder of intimate communion. Through Christ, the Head of the Mystical Body, we return to communion with the Blessed Trinity. It is through the Church, then, that we have the means to share in the life of the Trinity, and become partakers in the Divine Nature Itself.

The Trinity created the Church, but various aspects are ascribed to the Three Persons, probably because of fittingness and tradition. Naturally we begin with the Father, Who, when He created the heavens and the earth, forming man in the Divine Image, He beheld the incipient Church. One might say the whole heaven, all the earth, was created for the sake of the Church. Further, Christ our God inaugurates the Kingdom of God - the Church - when He walked amongst us. He is Her Origin, Her Head, Her Guide, and Her End. Finally, the Holy Ghost dwells within the Church (and within the souls of each individual member of the Church) as in a temple; He is the witness that we are adopted sons; as adopted sons, we are granted an adoptive yet transformative share in divinity - yet another image of our participation in the Divine Nature. Thus the Holy Ghost is the soul of the Church. 

Thus by naming the Church Mysterium, the Council intends us to understand that She is the fruit of the Blessed Trinity, a shadowy image of Its union, and the means by which we participate in Divinity Itself.

Since the Church is a mystery, She cannot be exhaustively, precisely defined. Though Her nature can be hinted at, indicated, intuited, and illustrated by analogy, it can never be perfectly grasped - much like how Otto explains the idea of the Holy. So we might say, "She is like this x and not like this y. Can you not see for yourself now what She is?" Nevertheless, Her aspects can still be articulated, at least so far as our intent is to deepen our love of the mystery, not replace it with a sterile formula. The Council names three ways Her mystery is shown: the fulfillment of the divine oracles, the preaching of Christ our God, and in the Divine Person of Christ Himself. The last way seems most of all to warrant further explanation. How does the Person of Jesus manifest the mystery of the Church?

Perhaps because as God-Man, His Nature is the form, the look of the Church; one Person, two natures. If that be the case, the mystery of the Church would at least be analogous to the mystery of the Incarnate Word, the mystery of the Incarnation. Or perhaps because the Person of Christ, especially in the Holy Triduum, is perpetuated down through the centuries by the suffering Church Militant; the Passion of Christ continues in Her suffering children. Again, perhaps it is because the power "to draw all men to Myself when I am lifted up" has been granted by God Himself to the Church. There would seem to be, then, the closest connection between "crucifixus, mortuus, et sepultus" and "resurrexit tertia die;" and likewise between these things and Holy Mother Church. The hidden power of the Incarnation, the strength in apparent weakness; caritas, humility, and self-sacrifice; slow, hidden growth - such are absolutely Hers. 

Similarly, other titles describe, but do not totally comprise or define, various aspects of Holy Mother Church: Sheepfold, Flock, Field of God, Choice Vineyard, Temple of God, House of God, Dwelling-Place of the Most High, Mother. All of these are drawn from Sacred Scripture, and the Council does little more than list them. One of these, Mystical Body of Christ, it develops at length - again, primarily using the images given in Sacred Scripture. 

The Word used humanity as the instrument to accomplish salvation; His humanity was the means through which Divinity acted to redeem fallen man. Redemption involves reception of the Holy Spirit, Who unites us into one Body. The Sacred Mysteries are particularly important here, since they are powerful, efficacious images of the Triduum - the Passion, Death, and Resurrection of Christ our God. He is our Model, meaning that especially through our trials and tribulations, we travel the path of His Passion; we perpetuate it ("fill up what is lacking") through history. We suffer with Him, and if we persevere we shall like Him be glorified.

In order to safeguard us on this Way of the Cross, the Holy Spirit, Who purifies the Church, is given to Her, and He grants Her the great charisms which declare the glory of God; not, however, as autonomous tools of the given, but as under the authority of the Apostles and their successors, that harmony be preserved and discord avoided. Again, the Holy Spirit is given that the Church may always be renewed, and always be a dynamic, powerful force, not a stagnant, ossified structure. Thus again (and yet again!) the Holy Spirit is the soul of Holy Mother Church, the source of our spiritual life, and how we participate in Divinity Itself.

The end of the chapter explains the relationship between the Mystical Body of Christ and the visible Church on earth. It is through the Church that Christ our God communicates His grace and love. This topic is explosive - in speaking of this, one is necessarily walking in a minefield. The Council thus takes care to avoid several errors - the "hierarchical society" (note the precise, unmysterious language here!) and the Mystical Body (a Mystery of the first order) are not two separate realities; rather, the apparently banal is united to the invisible, intelligible Mystery; similarly, the Church Militant is not separated from the Church Triumphant; no, there is only one Church, and She contains a divine and a human element, analogous (as Leo XIII teaches in Satis Cognitum) to the Mystery of the Incarnation. Christ our God's assumed humanity is an instrument similar to how the communal structure of the Church serves the lifegiving, salvific Spirit. Divinity saves - the Church, by the ineffable will of the Holy One, is but the means. 

The Mystical Body of Christ - also called by the general term 'Church of Christ' - is said to "subsist in" the Catholic Church. This is the link between the Church as Mystery and the Church as historical reality. But why the word 'subsistit' instead of 'est'? What does 'subsist' mean?

'Subsist' seems to be a term used in philosophy. Aquinas uses it to refer to the existence of substances; it is predicated of substances, independent things, οὐσίαι. Only substances subsist, whereas an attribute 'is'. 'Actuality' might be a decent synonym - in Greek, ἐντελέχεια. 'The Church has actuality in the Catholic Church', perhaps. Thus 'subsist' is more precise than 'est,' and moreover, as clarified by the CDF, can be predicated of the Catholic Church alone. 

On the other hand, it seems (as far as I can tell from the secondary reading I've done) as if this word was chosen to indicate that there are elements of the Church in separated Churches and churchlike communities. But if so, this is an unnecessary reason, since that very thing is explicitly stated in the next sentence. It would seem better, qua clarity at least, to use a different structure in s.8: a) this Church of Christ is the Catholic Church; b) moreover, this identification is that between a substance and its existence; it exists in Her in the way of substances, not in the way of attributes or accidentals - hence the word 'subsist'. c) This being so, it is still the case that elements of salvation and sanctification may be found outside Her visible structure. 

It is not as if the identification of the Mystical Body of Christ and the Catholic Church is lacking in Lumen Gentium, but one needs to read all the sections (1-8) in light of each other - when read closely, the beginning as illuminated by the end, the proper interpretation is not difficult. But it presupposes proper instruction in the earlier pronouncements, which tended more towards the dogmatic than to the pastoral. One must already be steeped in Tradition to profit from Lumen Gentium (and I shall guess that this will be evident in the other documents as well); lacking this, one is apt to err, the more so as one is influenced by the spirit of the world instead of Holy Tradition. Therefore the Council documents of themselves might not be sufficient for instruction - they require supplement from the definitions provided by Tradition.

It should be remembered, though, that this is probably true of most pastoral writing, not merely the Council documents. In defining dogma and writing theological instruction, the hierarchy of truths is seen as a whole, a pulsating harmony; in pastoral writing, however, one or another aspect is emphasized as the situation dictates. A one way street emerges - only from precisely defined dogma can one embark on the pastoral task; not the other way around. Saying that pastoral writings are inherently misleading is quite wide of the mark, but if read as if they were dogma, instead of correcting some deficiency or other, they will inevitably be misinterpreted.

The identification of the Catholic Church with the Mystical Body of Christ also links Her to Christ; He is Her Model and Master; therefore She imitates Him by definitively renouncing temporal glory. Instead, She must communicate the Truth Himself amidst trial, suffering, and persecution; humility and self-sacrifice must be Her identity, for these things were His identity. Only this way of life enables Her to see Christ in the poor and the oppressed, and only this will remind Her that to serve them is to serve Her Lord.

The introduction closes with the need for purification looking forward to the end of the world. While Christ knew no sin, the Church, though holy and purifying sinners through Him, stands in need of being ever renewed. Thus She must pursue a path of perpetual penance and purification, returning again and again to the Sacred Scriptures, the Fathers, and the witness of the Saints. Only this way will give Her members the divine wisdom to respond to the pastoral problems, dilemmas, and questions which arise in Her particular time and place, for She will be able to answer from the perspective of divine revelation, not influenced by public opinion. This definitively establishes Her as a stranger in a strange land, an exiled vagrant, having here on earth no lasting city. She is an image of the Suffering Christ: amidst the oppression of Evil, She proclaims only one message - the Triumph of the Cross. Like Him, Holy Mother Church suffers from within and without, and often (even necessarily, perhaps?) Her most grievous wounds are inflicted by Her own children. Even then, She reveals the Mystery of the Lord faithfully; but in a shadowed, hidden way, until the Apocalypse.

Method and Spirit for Studying the Code of Canon Law

After the initial excitement wore off, I began to fear I would hate canon law. For one who adores the powerful, polyphonic harmonies of the Gregorian Rite and the endless ritual precision it requires, not to mention the pulsing, silent Roman discipline, I surprised myself. My suspicion was similar to my misgivings concerning civil lawyers and the practice of moral theologians I have experienced; civil lawyers use the law to serve injustice, moral theologians (so it often seems) say that sin is no sin, and I feared that canon lawyers would use the Code to serve sin, not the good of souls. 

I still have my misgivings, but they have lessened and may lessen further. That some canon lawyers do treat the law this way does not mean canon law itself must inherently tend towards encouraging sin (duh). Even I can recognize that. At any rate, I resolved (obviously) that I would not use it that way. Further, in writing canon law briefs, I must admit that the requirement - explain what the law says to this case - can be, and usually is, quite delightful, because it encourages one of my burgeoning talents: to discuss something dispassionately and seek the truth alone. Omit unnecessary words, as Strunk would say. Be concise, even elliptical - but crystal clear. I admit: I like that. I like it a lot. Simplicity and clarity is what I strive for in all writing, and it never seems to be as effortless as when I am writing a canon law brief.

Still, I am a man, not a machine (would a robot be the best canon lawyer of all? Or would human talents like imagination still be necessary to render a good judgment?), so I must have a motivation, which cannot be the intent to make evil seem licit. Obviously the solution is simple (and obviously it took me until last fortnight to see it): pastoral zeal is the motivation; the good of souls, which is salvation. Happily, I discovered that the very last canon in the Code (canon 1752, if you're interested) states this plainly: Prae oculis habita salute animarum, quae in Ecclesia suprema semper lex esse debet. The salvation of souls is the supreme law of the Church; it is the form of canon law, it is its soul. So in all of my judgments, practiced in class and then (God willing) in the midst of and for the Mystical Body of Christ, I will be in service to this beautiful principle. This reinforces one of my most powerful longings - service to a beautiful cause that is greater than me - so I am satisfied. Bonum est!

Everything becomes more and more simple. Obedience. Simplicity. Trust. Sacrifice. All for the Beautiful.

On the Second Vatican Council III

A lot has changed in the two years plus since I last wrote on the Council. A lot of my thinking on it has changed, and the situation of the Church in the world (particularly in the United States) is quite a bit different than it was almost three summers ago. Still, I need to absorb the teachings of the Council, and I think this project is a worthwhile way to do it. So I will continue, but my method will change, at least in the beginning. Instead of moving chronologically into Sacrosanctum Concilium, I am leaving that to the end. I have a lot to say on it, a lot to say about the Liturgical Movement and what liturgical reform truly mean, but now is not the time. So I am moving into Lumen Gentium, and from there to Gaudium et Spes. After that I am unsure whether to continue through Nostra Aetate and Dignitatis Humanae, or go back to the First Session and examine Inter Mirifica. I lean towards the latter, for Lumen Gentium and Gaudium et Spes will probably give me enough of the Council's intent to make the lesser, more obscure decrees intelligible - not to mention that these two documents are among the most powerful the Council promulgated. 

This project has made my overall intellectual path become increasingly clear recently. Questions of what the Council meant, mean and ought to mean became questions of what sort of man I want to become, and now I have an answer. I want to be a man of Tradition. Not bound to a particular time and place, not a partisan in some ideological controversy or other, but a man of Tradition, guided by the Holy Spirit. I read three novels by Michael O'Brien recently, and the first two (about the Apocalypse) especially brought home the reality of spiritual warfare and what the oppression of evil means for life within Holy Mother Church. One does not dialogue with the Father of Lies; one refutes the foul serpent through faith, hope, and love. We must walk a path we do not know. Simplicity. Obedience. Trust. Unknowing. For me this means: more or less abandon attempts to argue and defend the Faith where this is not necessary; avoid idiotic controversies, especially on social media. Instead, focus your energies on becoming steeped in the identity and Tradition of Holy Mother Church: Her liturgical, dogmatic, moral, Scriptural, and ascetical/mystical traditions. This will direct me more towards liturgy, Scripture, and ascetical theology, I think (at least that's where my interests have slowly and increasingly been feeding as of late), but I will take hold of the one, and not let go of the other. I want to stand within the stream of Tradition, Itself a dynamic, powerful, life-giving force, guided by the Holy Spirit, and from that place of silent communion with the Holy Trinity - and that place alone - will I, by the grace of God, have the proper perspective to seek after the lost sheep, if the Master still wishes me to be a simple priest. 

So onto Lumen Gentium. I have already read the Constitution, and am studying it line by line. Each chapter will be its own article here, which is a practice I will probably keep for all the major decrees. I have almost finished the first chapter this way, so the first article proper on the Council - almost three years since I first voiced interest in it! - might appear as soon as next Tuesday. 

Thus: next stop, Lumen Gentium.

Praying the Office

I close my eyes, and while my lips murmur the words of the Breviary which I know by heart, I leave behind their literal meaning, and feel that I am in that endless land where the Church, militant and pilgrim, passes, walking towards the promised fatherland. I breathe with the Church in the same light by day, the same darkness by night; I see on every side of my the forces of evil that beset and assail Her; I find myself in the midst of Her battles and victories, Her prayers of anguish and Her songs of triumph, in the midst of the oppression of prisoners, the groans of the dying, the rejoicing of the armies and captains victorious. I find myself in their midst, but not as a passive spectator; nay rather, as one whose vigilance and skill, whose strength and courage can bear a decisive weight on the outcome of the struggle between good and evil, and upon the eternal destinies of individual men and of the multitude.

On Free Exercise - From a Friend

There are two civil rights at play in the dispute over same-sex marriage and the religious objection - one of which is the First Amendment right to the free exercise of religion. For a society which values civil rights, this makes the issue far from simple. Federal law and legal precedent already recognize that there are cases in which free exercise claims can trump generally-applicable laws - e.g. the Amish are not required to send their children to school.

Members of the creative professions forced to actively contribute to producing same-sex weddings are forced to act in a way that violates their religious integrity. It is important to note that we are not talking here about simply selling goods or value-neutral services like plumbing, but about services which involve personal creative contribution. An analogous dilemma might be faced by A Jewish tattoo artist forced to tattoo an anti-Semitic message.

And businesses do have a right to refuse services in certain cases, so long as the refusal is not arbitrary (hence, "No shirt, no shoes, no service"). Refusal based on the constitutional right to free exercise and the consistent historical teaching of all the world's major religions is not arbitrary.

Morning and Night Prayer

Almighty Lord, God of the Powers and of all flesh, Who livest in the highest and carest for the humble, Who searchest our hearts and affections, and clearly foreknowest the secrets of men; eternal and everliving Light, in Whom is no change nor shadow of variation; O Immortal King, receive our prayers which at the present time we offer to Thee from unclean lips, trusting in the multitude of Thy mercies. Forgive all sins committed by us in thought, word or deed, consciously or unconsciously, and cleanse us from all defilement of flesh and spirit. Grant us to pass the night of the whole present life with wakeful heart and sober thought, ever expecting the coming of the radiant day of the appearing of Thy only-begotten Son, our Lord and God and Saviour, Jesus Christ, when the Judge of all will come with glory to render to each according to their deeds. May we not be found fallen and idle, but awake and alert for action, ready to accompany Him into the joy and divine palace of His glory, where there is the ceaseless sound of those keeping festival and the unspeakable delight of those who behold the ineffable beauty of Thy Face. For Thou art the true Light that enlightens and sanctifies all, and all creation sings to Thee throughout the ages. Amen.

On the Second Vatican Council II

Continuing my series, I have begun a close reading of the documents of Vatican II. Since the objections to the Council stem from a few of the sixteen decrees, I shall probably focus upon those most of all: e.g. Lumen Gentium, Dignitatis Humanae, and Unitatis Redintegratio. But first, I shall lay out the structure of the Council and examine as a whole the Opening Address of Pope John XXIII. Then I shall examine each Council text in the order of composition. When I reach a controversial declaration, I shall also examine pre-conciliar pronouncements to clarify the interpretation of the Council; so, for example, Pius XII's Mystici Corporis in conjunction with Lumen Gentium, Gregory XVI's Mirari Vos, Leo XIII's Immortale Dei, etc. with Dignitatis Humanae, and so forth.

The Second Vatican Council composed and promulgated sixteen documents over a period of four years, 1962 through 1965. They range from a constitution on the Sacred Liturgy to a decree on religious liberty (probably the most controversial of all the Church's pronouncements). In order of composition, they are:

Session I: 1962  

• Opening Address of Pope John XXIII 

Session II: 1963

• Sacrosanctum Concilium (Constitution on Sacred Liturgy)
• Inter Mirifica (Decree on the Media of Social Communications)

Session III: 1964

• Lumen Gentium (Dogmatic Constitution on the Church)
• Orientalium Ecclesiarum (Decree on the Catholic Churches of the Eastern Rites)
• Unitatis Redintegratio (Decree on Ecumenism) 

Session IV: 1965

• Christus Dominus (Decree on the Pastoral Office of Bishops)
• Perfectae Caritatis (Decree on the Renewal of Religious Life)
• Optatum Totius (Decree on Priestly Training)
• Gravissimum Educationis (Declaration on Christian Education)
• Nostra Aetate (Declaration on the Relation to non-Christian religions)
• Dei Verbum (Dogmatic Constitution on Divine Revelation)
• Apostolicam Actuositatem (Decree on the Apostolate of the Laity)
• Dignitatis Humanae (Declaration on Religious Freedom)
• Ad Gentes Divinus (Decree on Mission Activity of the Church)
• Presbyterorum Ordinis (Decree on the Ministry of Priests)
• Gaudiam et Spes (Pastoral Constitution on the Church in the Modern World)

Pope John XXIII prefaces the purpose of the Council: men are either with Christ and His Church, in which case they are blessed with light, goodness, order, and peace; or they are without Him, or opposed to Him and His Church, in which case they are thrown into confusion, bitterness amongst themselves, and in constant danger of fratricidal war. For this reason, for the sake of throwing light on the darkness of mankind, the Opening Address identifies several aspects of the Council's mission: to let the Magisterium, taking into account the errors, requirements, and opportunities of our time, be presented in exceptional form to all men throughout the world; that the deposit of faith may be guarded and taught more efficaciously, for it embraces of all man, everything that is human; to transmit the doctrine, pure and integral, without attenuation or distortion, which has become the common patrimony of men. Thus the Supreme Pontiff is not interested in revising or altering traditional formulas, creeds, explanations of the faith, etc. As he says,

The salient point of this Council is not, therefore, a discussion of one article or another of the fundamental doctrine of the Church which has repeatedly been taught by the Fathers and by ancient and modern theologians, and which is presumed to be well known and familiar to all. For this a Council was not necessary. But from the renewed, serene, and tranquil adherence to all the teaching of the Church in its entirety and preciseness, as it still shines forth in the Acts of the Council of Trent and First Vatican Council, the Christian, Catholic, and apostolic spirit of the whole world expects a step forward toward a doctrinal penetration and a formation of consciousness in faithful and perfect conformity to the authentic doctrine, which, however, should be studied and expounded through the methods of research and through the literary forms of modern thought. The substance of the ancient doctrine of the deposit of faith is one thing, and the way in which it is presented is another. And it is the latter that must be taken into great consideration with patience if necessary, everything being measured in the forms and proportions of a Magisterium which is predominantly pastoral in character.

Vatican II thus presupposes the Faith. It will not alter or change it, but will re-present it that the Gospel might be preached more effectively; that all men might recognize their duty of ceaselessly tending toward the attainment of heavenly things. This means all the harsh-sounding encyclicals, all the fierce anathemas - all these will be presupposed within the texts of the Council, and these must be our guide in interpreting it.

I wrote last time about the staggering naivete (I cannot call it anything else) the the Pope put forth, and there is no reason to harp on it. The Enemy has been hard at work among men, especially in the West, for the past fifty years, and the fruits are available for all to see. But in the midst of this unbelievable wishful thinking, a peculiar prescient section produced itself: "She consider that She meets the needs of the present day by demonstrating the validity of Her teaching rather than by condemnations." Now if all the states of the world were confessional and the temporal reign of the Pope were a fait accompli, Holy Mother Church would and should use condemnations to confute error. But our era is one of faithlessness; immaterial reality has, as a certain German put it, ceased to be meaningful for us. It is thus clear that condemnations require, on the part of the faithful, adequate formation in faith. Everybody knows that the Church forbids divorce. But Her authority is no longer, as it once was, sufficient to keep the purity of the Faith intact. It must be known, its truth must be demonstrated, proposed. The Second Vatican Council, then, is the first post-Christian Council. No longer can the Mystical Body rely upon the secular arm to enforce the truth; it must be appropriated and imbibed in its life-giving purity by all men without exception. John XXIII is thus calling all the faithful to become saints.

The Catholic Church desires to show Herself to be the loving Mother of all, benign, patient, full of mercy and goodness toward the brethren who are separated from Her. The Church does not offer to the men of today riches that pass, nor does She promise them merely earthly happiness. But She distributes to them the goods of divine grace which, raising men to the dignity of sons of God, are the most efficacious safeguards and aids toward a more human life. She opens the fountain of Her life-giving doctrine which allows men, enlightened by the light of Christ, to understand well what they really are, what their lofty dignity and their purpose are, and, finally, through Her children, She spreads everywhere the fullness of Christian charity, than which nothing is more effective in eradicating the seeds of discord, nothing more efficacious in promoting concord, just peace, and the brotherly unity of all.

These are beautiful, inspiring words. The effusive naivete regarding the awfulness of humanity is still worrisome (and I'll probably encounter it again in the decrees), but the aim and purpose of the Council is finally clear. Next stop, Sacrosanctum Concilium.