The following chapter deals with the role of Pope Pius IX's Syllabus of Errors (1864) in the papacy, leading to the convocation and celebration of Vatican I.
The penultimate chapter also explores the exceptional leading role of the reception of Vatican I by John Henry Newman, and presents Newman's understanding of the doctrinal developments that would be produced by Vatican I.
Many commentators have also failed to notice that Vatican I did not define what infallibility is; rather the council described how infallibility is to be exercised.
Thus, instead of providing a theological definition of what infallibility is, Vatican I provided a list of canonical criteria for the dual purpose of both ensuring and verifying that a pope has duly exercised infallibility.
In sum, the argument is that Vatican I
did not rule out any communion ecclesiology, but simply failed to address that element of the tradition.
In an atmosphere of violent revolutions, Vatican I
and Leo XIII's Aeterni Patris (1879) mandating Thomism as the Church's approved system of philosophy and theology ironically led an ultramontane hierarchy to push the Church's theology into erroneous interpretations of Aquinas and the very sort of narrow rationalism that Benedict decries.
's "non ex consensu ecclesiae" is not properly rendered as "the Pope has an authority that does not derive from the consensus of a council" (268): At this point Vatican I
does not refer to the consensus of a council, but to "the consensus of the Church.
sums up the place of Vatican I in history as "a first attempt" of the Catholic Church as a whole to respond cohesively to the secularizing trends of modern liberal society (305).
Although no mention is made of them, this new standard history of Vatican I offers itself to the inner-Catholic and ecumenical dialogues concerning the Petrine ministry as a conscientious scholarly determination of the historical reality of the Council and its immediate, theologically relevant aftermath.
Apparently unaware that Vatican I
said that God was pleased to "reveal himself," H.
If the Vatican is sitting on a secret stash of cash, there is little evidence of it in the way of institutional functions.
The Vatican is not an organism, it is a bureaucracy.
Second, the Vatican is constantly interfering in American politics without any threat of congressional investigation.
Moreover, the Vatican is not just a church; it is also a state ruled by the same people who rule the church.
Our deal will include the Vatican's promise that the Vatican will aid me in my effort to acquire insurance companies," wrote Frankel/Rosse, by allowing a Vatican official "to certify to the authorities, if necessary, that the Vatican is
the source of the funds.