| Vatican Council I | |
|---|---|
| Date | 1869–70 (formally closed in 1960 prior to Vatican II) |
| Accepted by | Catholicism, with exception of Old Catholic Church |
| Previous council | Council of Trent |
| Next council | Second Vatican Council |
| Convoked by | Pope Pius IX |
| Presided by | Pope Pius IX |
| Attendance | 744 |
| Topics of discussion | rationalism, liberalism, materialism; inspiration of Scripture; papal infallibility |
| Documents and statements | Dei Filius, Pastor Aeternus |
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The First Vatican Council was convoked by Pope Pius IX on 29 June 1868, after a period of planning and preparation that began on 6 December 1864.[1] This twentieth ecumenical council of the Roman Catholic Church,[2] held three centuries after the Council of Trent, opened on 8 December 1869 and adjourned on 20 October 1870.[1] Unlike the five earlier General Councils held in Rome, which met in the Lateran Basilica and are known as the Lateran Councils, it met in the Vatican Basilica, hence its name of First Vatican Council. Its best-known decision is its definition of papal infallibility.
The Council was convoked to deal with the contemporary problems of the rising influence of rationalism, liberalism, and materialism.[2] Its purpose was, besides this, to define the Catholic doctrine concerning the Church of Christ.[3] There was discussion and approval of only two constitutions: the Dogmatic Constitution on the Catholic Faith and the First Dogmatic Constitution on the Church of Christ, the latter dealing with the primacy and infallibility of the bishop of Rome.[3] The first matter brought up for debate was the dogmatic draft of Catholic doctrine against the manifold errors due to Rationalism.[4]
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The doctrine of papal infallibility was not new and had been used by Pope Pius in defining as dogma, in 1854, the Immaculate Conception of Mary, the mother of Jesus.[5] However, the proposal to define papal infallibility itself as dogma met with resistance, not because of doubts about the substance of the proposed definition, but because some considered it inopportune to take that step at that time.[5] McBrien divides the bishops attending Vatican I into three groups. The first group, which McBrien calls the "active infallibilists", was led by Manning and Senestrey. This group took an extreme view that argued that all papal teachings were infallible and that papal infallibility was the foundation of the church's infallibility. According to McBrien, the majority of the bishops were not so much interested in a formal definition of papal infallibility as they were in strengthening papal authority and, because of this, were willing to accept the agenda of the infallibilists. A minority, some 20 percent of the bishops, opposed the proposed definition of papal infallibility on both ecclesial and pragmatic grounds. They opposed the ultra-Montane-centralist model of the Church because it departed from the ecclesial structure of the early Christian church. [6] From a pragmatic perspective, they feared that defining papal infallibility would alienate some Catholics, create new difficulties for union with non-Catholics and would provoke interference by governments in Church affairs.[1] Those who held this view included most of the German and Austro-Hungarian bishops, nearly half of the Americans, one third of the French, most of the Chaldaeans and Melkites, and a few Armenians.[1] Only a few bishops appear to have had doubts about the dogma itself.[1]
On 24 April 1870, the dogmatic constitution on the Catholic faith Dei Filius was adopted unanimously. The draft presented to the Council on 8 March drew no serious criticism, but a group of 35 English-speaking bishops, who feared that the opening phrase of the first chapter, "Sancta romana catholica Ecclesia" (the holy Roman Catholic Church), might be construed as favouring the Anglican Branch Theory, later succeeded in having an additional adjective inserted, so that the final text read: "Sancta catholica apostolica romana Ecclesia" (the holy Catholic Apostolic Roman Church).[7] The constitution thus set forth the teaching of the "Holy Catholic Apostolic Roman Church" on God, revelation and faith.[8]
There was stronger opposition to the draft constitution on the nature of the Church, which at first did not include the question of papal infallibility,[2] but the majority party in the Council, whose position on this matter was much stronger,[5] brought it forward. It was decided to postpone discussion of everything in the draft except infallibility.[5] On 13 July 1870, the section on infallibility was voted on: 451 voted simply in favour (placet), 88 against (non placet), and 62 in favour but on condition of some amendment (placet iuxta modum).[5] This made evident what the final outcome would be, and some 60 members of the opposition left Rome so as not to be associated with approval of the document. The final vote, with a choice only between placet and non placet, was taken on 18 July 1870, with 433 votes in favour and only 2 against defining as a dogma the infallibility of the pope when speaking ex cathedra.[2] The two votes against were cast by Bishop Aloisio Riccio, and Bishop Edward Fitzgerald.[4]
The dogmatic constitution states that the Pope has "full and supreme power of jurisdiction over the whole Church" (chapter 3:9); and that, when he "speaks ex cathedra, that is, when, in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole Church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed his Church to enjoy in defining doctrine concerning faith or morals" (chapter 4:9).
None of the bishops who had argued that proclaiming the definition was inopportune refused to accept it. Some Catholics, mainly of German language and largely inspired by the historian Johann Joseph Ignaz von Döllinger (who did not formally join the new group) formed the separate Old Catholic Church in protest.[9]
Discussion of the rest of the document on the nature of the Church was to continue when the bishops returned after a summer break. However, in the meanwhile the Franco-Prussian War broke out. With the swift German advance and the capture of Emperor Napoleon III, France was no longer in a position to protect the Pope's rule in Rome.
Consequently, on 20 September 1870 the Kingdom of Italy captured Rome and annexed it. One month later, on 20 October 1870, Pope Pius IX suspended the Council indefinitely. It was never reconvened.
Moritz Busch recounts that Otto von Bismarck confided that, after the capture of Rome, Pius IX considered leaving Rome and reopening the Council elsewhere:
As a matter of fact, he [Pius IX] has already asked whether we could grant him asylum. I have no objection to it—Cologne or Fulda. It would be passing strange, but after all not so inexplicable, and it would be very useful to us to be recognised by Catholics as what we really are, that is to say, the sole power now existing that is capable of protecting the head of their Church. [...] But the King [William I] will not consent. He is terribly afraid. He thinks all Prussia would be perverted and he himself would be obliged to become a Catholic. I told him, however, that if the Pope begged for asylum he could not refuse it. He would have to grant it as ruler of ten million Catholic subjects who would desire to see the head of their Church protected.[10]
He also reports:
Bucher brings me from upstairs instructions and material for a Rome despatch for the Kölnische Zeitung. It runs as follows: "Rumours have already been circulated on various occasions to the effect that the Pope intends to leave Rome. According to the latest of these the Council, which was adjourned in the summer, will be reopened at another place, some persons mentioning Malta and others Trient. [...] Doubtless the main object of this gathering will be to elicit from the assembled fathers a strong declaration in favour of the necessity of the Temporal Power. Obviously a secondary object of this Parliament of Bishops, convoked away from Rome, would be to demonstrate to Europe that the Vatican does not enjoy the necessary liberty, although the Act of Guarantee proves that the Italian Government, in its desire for reconciliation and its readiness to meet the wishes of the Curia, has actually done everything that lies in its power."[11]
According to Raffaele De Cesare:
However, following the Austro-Prussian War, Austria had recognized the Kingdom of Italy. Consequently, because of this and other substantial political changes: "The Civiltà Cattolica suggested that the Papal Infallibility should be substituted for the dogma of temporal power ..." [13]
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