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Theological Highlights of Vatican II
Here is a significant book comprising Joseph Ratzinger's report on the debates and struggles that made up each of the four sessions of Vatican II (1962-65), along with theological commentary by a noted scholar and professor. At the council Ratzinger worked on the Dogmatic Constitution on Divine Revelation (Dei verbum), the Dogmatic Constitution on the Church (Lumen gentium), and the Decree on the Missionary Activity of the Church (Ad gentes). Topics he treats in detail in the book include the debate on the liturgy schema, the early debate on divine revelation, the questions of Mariology and ecumenism, the decree on the bishops’ office in the Church, religious liberty, the Church and the Jews, and the schemas on the missions and on priestly ministry and life. He gives special attention to the Dogmatic Constitution on the Church and to the Pastoral Constitution on the Church in the Modern World. †
288 pages, Paperback
First published March 1, 2009
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About the author
Pope Benedict XVI
943 books940 followersOriginally
Joseph Ratzinger
, a noted conservative theologian before his election in 2005, Benedict XVI strove against the influence of secularism during his papacy to defend traditional Catholic teachings but since medieval times first resigned in 2013.
After Joseph Ratzinger served a long career as an academic and a professor at the University of Regensburg, Pope Paul VI appointed him as archbishop of Munich and Freising and cardinal in 1977. In 1981, he settled in Rome as prefect of the congregation for the doctrine of the faith, one most important office of the Roman curia. He also served as dean of the college of cardinals.
Benedict XVI reigned 265th in virtue of his office of bishop of Rome, the sovereign of the state of Vatican City and the head of the Church. A conclave named him on 19 April 2005; he celebrated his inaugural Mass on 24 April 2005 and took possession of his Lateran cathedral basilica of Saint John on 7 May 2005.
Benedict XVI succeeded Saint John Paul II, predecessor and his prolific writings on doctrine and values. Benedict XVI advocated a return to fundamental Christian values to counter the increase of many developed countries. Relativism denied objective truth and moral truths in particular; he viewed this central problem of the 21st century. With the importance of the Church, he understood redemptive love of God. He reaffirmed the "importance of prayer in the face of the activism" "of many Christians engaged in charitable work." Benedict also revived a number and elevated the Tridentine Mass to a more prominent position.
Benedict founded and patronized of the Ratzinger foundation, a charitable organization, which from the sale of books and essays makes money to fund scholarships and bursaries for students across the world.
Due to advanced age on 11 February 2013, Benedict announced in a speech in Latin and cited a "lack of strength of mind and body" before the cardinals. He effectively left on 28 February 2013.As emeritus, Benedict retained the style of His Holiness, and the title and continued to dress in the color of white. He moved into the newly renovated monastery of Mater Ecclesiae for his retirement. Pope Francis succeeded him on 13 March 2013.
(more info on Ratzinger Foundation: https://www.ewtn.com/library/Theology...)
After Joseph Ratzinger served a long career as an academic and a professor at the University of Regensburg, Pope Paul VI appointed him as archbishop of Munich and Freising and cardinal in 1977. In 1981, he settled in Rome as prefect of the congregation for the doctrine of the faith, one most important office of the Roman curia. He also served as dean of the college of cardinals.
Benedict XVI reigned 265th in virtue of his office of bishop of Rome, the sovereign of the state of Vatican City and the head of the Church. A conclave named him on 19 April 2005; he celebrated his inaugural Mass on 24 April 2005 and took possession of his Lateran cathedral basilica of Saint John on 7 May 2005.
Benedict XVI succeeded Saint John Paul II, predecessor and his prolific writings on doctrine and values. Benedict XVI advocated a return to fundamental Christian values to counter the increase of many developed countries. Relativism denied objective truth and moral truths in particular; he viewed this central problem of the 21st century. With the importance of the Church, he understood redemptive love of God. He reaffirmed the "importance of prayer in the face of the activism" "of many Christians engaged in charitable work." Benedict also revived a number and elevated the Tridentine Mass to a more prominent position.
Benedict founded and patronized of the Ratzinger foundation, a charitable organization, which from the sale of books and essays makes money to fund scholarships and bursaries for students across the world.
Due to advanced age on 11 February 2013, Benedict announced in a speech in Latin and cited a "lack of strength of mind and body" before the cardinals. He effectively left on 28 February 2013.As emeritus, Benedict retained the style of His Holiness, and the title and continued to dress in the color of white. He moved into the newly renovated monastery of Mater Ecclesiae for his retirement. Pope Francis succeeded him on 13 March 2013.
(more info on Ratzinger Foundation: https://www.ewtn.com/library/Theology...)
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Displaying 1 - 11 of 11 reviews
August 28, 2013
Joseph Ratzinger, later a Cardinal, head of the CDF, and eventually Pope Benedict XVI, wrote this narrative of Vatican II. The book is short (a compilation of four pamphlets) and gives an overview of what happened when, and what the major controversies were. As a historical, eyewitness account of the Vatican Council II, it was a worthwhile book.
However, if you want any details about the major controversies or issues of Vatican II, the debate over religious liberty, the liturgy, divine revelation, etc. look elsewhere. Fr. Ratzinger merely summarizes these issues in the most basic way. Further, Catholics of a more traditional bent may be annoyed with the young priest, who seems to eagerly embrace all sorts of theologically revisionist theories, and give credence to anything but the tradition of the Church. I kind of think that Cardinal Ratzinger or Benedict XVI, Bishop Emeritus of Rome, would be embarrassed by some of these words.
However, if you want any details about the major controversies or issues of Vatican II, the debate over religious liberty, the liturgy, divine revelation, etc. look elsewhere. Fr. Ratzinger merely summarizes these issues in the most basic way. Further, Catholics of a more traditional bent may be annoyed with the young priest, who seems to eagerly embrace all sorts of theologically revisionist theories, and give credence to anything but the tradition of the Church. I kind of think that Cardinal Ratzinger or Benedict XVI, Bishop Emeritus of Rome, would be embarrassed by some of these words.
September 21, 2022
Written for the educated layperson, it's an effective summary of the trials of Vatican II from the eyes of an engaged theologian in the work itself.
August 11, 2025
What makes this a particularly interesting set of reflections on Vatican II (1962-5) is that it was published in 1966. So, it is a contemporaneous record of thinking at the time of the Council.
Since the Council, several diaries have been published, and there have been interviews with participants and their accounts of how the experienced the council. Those are all valuable and useful documents, as they are witness records. But contemporaneous accounts like this are particularly interesting because there is less risk of later thinking about Vatican II inadvertently colouring the remembrance of what actually transpired, and what the thinking patterns were at the time of the council.
It is also interesting to read these records, mindful of the fact that Joseph Ratzinger became pope Benedict XVI and spoke and wrote about Vatican II several times 40 years after this book.
One of the noteworthy features in this book is the way that the 1966 Ratzinger seems to have a slightly different perspective, in places, than the 2005 Pope Benedict XVI.
For example, he notes in 1966 that Pope Paul VI was worried about the doctrine of Religious liberty because it ‘involved a break with Tradition.’ He even describes the claim (in the text of the Council document) which states that it leaves intact prior Church teaching, as a ‘flaw’ in the document.
Clearly, the 1966 Ratzinger is taking a somewhat liberal(ish) and radical(ish) interpretation, viewing Vatican II as changing a doctrine in the Church’s Tradition. By 2005 he was arguing the opposite, that Vatican II should be interpreted in continuity with Tradition.
The reason that he says different things at different times is probably because there are elements of both view that can be argued, and at different times in his career he was more interested in the very different types of interpretation which can be drawn.
I was hoping that issues like this might be explored in the Introduction which was added to the book in 2009. That introduction makes some relevant observations, but it doesn’t really engage with the issues of consistency and alternative perspectives which may (or may not?) be present in Ratzinger’s own thoughts about Vatican II.
Overall this is a book worth reading for its historical relevance in the interpretation of Vatican II. It only covers a few selected issues (ie the ‘highlights’ of its title) so it will probably be enjoyed most by readers who have already read more general books with a wider overview of the Council.
Since the Council, several diaries have been published, and there have been interviews with participants and their accounts of how the experienced the council. Those are all valuable and useful documents, as they are witness records. But contemporaneous accounts like this are particularly interesting because there is less risk of later thinking about Vatican II inadvertently colouring the remembrance of what actually transpired, and what the thinking patterns were at the time of the council.
It is also interesting to read these records, mindful of the fact that Joseph Ratzinger became pope Benedict XVI and spoke and wrote about Vatican II several times 40 years after this book.
One of the noteworthy features in this book is the way that the 1966 Ratzinger seems to have a slightly different perspective, in places, than the 2005 Pope Benedict XVI.
For example, he notes in 1966 that Pope Paul VI was worried about the doctrine of Religious liberty because it ‘involved a break with Tradition.’ He even describes the claim (in the text of the Council document) which states that it leaves intact prior Church teaching, as a ‘flaw’ in the document.
Clearly, the 1966 Ratzinger is taking a somewhat liberal(ish) and radical(ish) interpretation, viewing Vatican II as changing a doctrine in the Church’s Tradition. By 2005 he was arguing the opposite, that Vatican II should be interpreted in continuity with Tradition.
The reason that he says different things at different times is probably because there are elements of both view that can be argued, and at different times in his career he was more interested in the very different types of interpretation which can be drawn.
I was hoping that issues like this might be explored in the Introduction which was added to the book in 2009. That introduction makes some relevant observations, but it doesn’t really engage with the issues of consistency and alternative perspectives which may (or may not?) be present in Ratzinger’s own thoughts about Vatican II.
Overall this is a book worth reading for its historical relevance in the interpretation of Vatican II. It only covers a few selected issues (ie the ‘highlights’ of its title) so it will probably be enjoyed most by readers who have already read more general books with a wider overview of the Council.
September 17, 2017
This is great. It provides unabridged aspects of a younger Ratzinger's look at theology and liturgy while giving session-by-session proceedings of the council and the conversations, concessions, and compromises made therein. Essential for looking at the spiritual character of the Second Vatican Council but also for looking at Ratzinger's development of theological/liturgical/ecumenical thought.
July 2, 2021
An inside in Vatican 2 from Joseph Ratzinger top theologian in last 50 years. He gives valuable informations about state of Mother Church before Vatican 2 and what needed to change so modern world can understand meaning of salvation. I recommend this book to all faihfull who want to understand state off Catholic Church today.
November 13, 2017
This book will give the reader and a whore view of the main theological discussions during The second Vatican Council. Was the council at a hermeneutic of rupture or a hermeneutic of continuity? BXVI will trace the path of continuity for matters that easily fall under the category of rupture.
March 18, 2022
Good personal reflection on the Council
Sets up the strengths and weaknesses in the internal affairs of the Council, helps reconcile the Ratzinger of the ‘60s with the Ratzinger of Pope Benedict XVI. Balanced and realistic.
Sets up the strengths and weaknesses in the internal affairs of the Council, helps reconcile the Ratzinger of the ‘60s with the Ratzinger of Pope Benedict XVI. Balanced and realistic.
December 24, 2019
Worth the time
This little book helps to give you an insight into how Ratzinger viewed the Council immediately when it ended. I enjoyed reading the entire thing.
This little book helps to give you an insight into how Ratzinger viewed the Council immediately when it ended. I enjoyed reading the entire thing.
December 14, 2025
A bit of a tedious reading, to be honest, but still a decent introduction to the main points of Vatican II written by a young Fr. Ratzinger.
July 3, 2016
"Theological Highlights of Vatican II" presents a fascinating session-by-session summary of the conciliar debates by Joseph Ratzinger. Worthwhile reading as an account by one who served as a peritus (theological expert or advisor) to Cardinal Joseph Frings.
Ratzinger's account is written from a decidedly progressive standpoint, sympathetic to the council's historical necessity in addressing perceived defects within the Church and the positions taken by the documents (on the collegiality of the bishops; on liturgical reform; on religious liberty and missions). However, to his credit he displays no personal animus and vindictiveness towards those who were labeled the "conservatives" of the council (on the contrary he reminds us that "their sincerity and the need for their service should not be called into question ... their objections were by no means pointless, but rather in many respects worthy of consideration").
Even in these very early writings I could see evidence of I've come to admire in the Ratzinger of later years -- for example, his ability to clearly and cogently assess a theological subject from (and with an openness to regarding) multiple perspectives, including those of Protestants and Orthodox; a healthy distrust of excessive optimism regarding human nature and especially "Teilhardianism" (the equation of technical with christological progress); above all and admirably, a personal dedication to Christ as the center and criterion for judgement of every conciliar proceeding.
As one who has become increasingly more sympathetic to subsequent "traditionalist" criticisms of Conciliar reforms, I believe one should consider the positions adopted by the progressives with charity and to give them the benefit of the doubt that they were acting with the best of intentions. I've found that Ratzinger in this early period is especially helpful in garnering "an inside view" of what they were after, and precisely why they took the positions they did at the time.
"The foremost intention of the Council was to reveal this need for Christ in the depth of the human heart so as to make man able to hear Christ's call. The council has attempted to put the ministry of faith at the service of mankind in a new way in this historic hour. It has tried to serve God in serving men, to serve God who in himself chose to become a man."
Ratzinger's account is written from a decidedly progressive standpoint, sympathetic to the council's historical necessity in addressing perceived defects within the Church and the positions taken by the documents (on the collegiality of the bishops; on liturgical reform; on religious liberty and missions). However, to his credit he displays no personal animus and vindictiveness towards those who were labeled the "conservatives" of the council (on the contrary he reminds us that "their sincerity and the need for their service should not be called into question ... their objections were by no means pointless, but rather in many respects worthy of consideration").
Even in these very early writings I could see evidence of I've come to admire in the Ratzinger of later years -- for example, his ability to clearly and cogently assess a theological subject from (and with an openness to regarding) multiple perspectives, including those of Protestants and Orthodox; a healthy distrust of excessive optimism regarding human nature and especially "Teilhardianism" (the equation of technical with christological progress); above all and admirably, a personal dedication to Christ as the center and criterion for judgement of every conciliar proceeding.
As one who has become increasingly more sympathetic to subsequent "traditionalist" criticisms of Conciliar reforms, I believe one should consider the positions adopted by the progressives with charity and to give them the benefit of the doubt that they were acting with the best of intentions. I've found that Ratzinger in this early period is especially helpful in garnering "an inside view" of what they were after, and precisely why they took the positions they did at the time.
"The foremost intention of the Council was to reveal this need for Christ in the depth of the human heart so as to make man able to hear Christ's call. The council has attempted to put the ministry of faith at the service of mankind in a new way in this historic hour. It has tried to serve God in serving men, to serve God who in himself chose to become a man."
July 16, 2012
This is a fascinating overview of one of the most important religious events in recent history. It serves as a good introduction without being too dense on the Council's proceedings. Highly recommended
Displaying 1 - 11 of 11 reviews