"Before Vatican II, in theology, as in other areas, the discipline was fixed. After the council there has been a revolution - a chaotic revolution - with free discussion on everything. There is now no common theology or philosophy as there was before"
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Order is doing a lot of rhetorical work here: Danneels frames pre-Vatican II theology as "fixed" discipline, then casts what followed as a "revolution" and, pointedly, a "chaotic revolution". The doubling isn’t accidental. "Revolution" can sound noble in Catholic memory when it’s the Church renewing itself; "chaotic" turns that romance into a warning label. He’s not merely nostalgic for Latin or lace. He’s naming the psychological whiplash of a Church that swapped a single authorized map for a crowded marketplace of arguments, footnotes, and pastoral experiments.
The subtext is institutional: unity once came packaged as intellectual uniformity, and uniformity made governance easier. When Danneels says there is "now no common theology or philosophy", he’s lamenting more than doctrinal debate; he’s describing a loss of shared language that used to stabilize seminaries, episcopal conferences, even the daily experience of parish life. "Free discussion on everything" is both a concession and a complaint. It nods to the Council’s opening of windows, then implies the drafts have become uncontrollable.
Context matters: Vatican II (1962-65) didn’t just revise liturgy; it re-situated Catholicism in modernity - biblical scholarship, ecumenism, religious liberty, new understandings of laity and conscience. That unleashed real creativity and real fragmentation. Danneels, a senior European cardinal formed in the old system but tasked with leading in the new one, speaks with a leader’s fatigue: the post-conciliar Church isn’t simply more plural. It’s harder to run, harder to teach, harder to reassure. His line captures why debates about Vatican II never end: they’re not only about texts, but about whether coherence requires control.
The subtext is institutional: unity once came packaged as intellectual uniformity, and uniformity made governance easier. When Danneels says there is "now no common theology or philosophy", he’s lamenting more than doctrinal debate; he’s describing a loss of shared language that used to stabilize seminaries, episcopal conferences, even the daily experience of parish life. "Free discussion on everything" is both a concession and a complaint. It nods to the Council’s opening of windows, then implies the drafts have become uncontrollable.
Context matters: Vatican II (1962-65) didn’t just revise liturgy; it re-situated Catholicism in modernity - biblical scholarship, ecumenism, religious liberty, new understandings of laity and conscience. That unleashed real creativity and real fragmentation. Danneels, a senior European cardinal formed in the old system but tasked with leading in the new one, speaks with a leader’s fatigue: the post-conciliar Church isn’t simply more plural. It’s harder to run, harder to teach, harder to reassure. His line captures why debates about Vatican II never end: they’re not only about texts, but about whether coherence requires control.
Quote Details
| Topic | Faith |
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