CHAPTER 41

Reflections on the
Eschatology of Vatican II

juan Alfaro, S.j.

Summary
This article is a theological reflection on the eschatology of Vati-
can II, carried on in the light of Christian christology and
soteriologv, that is, of the unique event of Christ, considered
both in its totality and unity, and in the light of its salvific
meaning for humankind, for the world and history.

Eschatology and Christology

Christian eschatology, christo logy, and soteriology comprise
an indivisible whole, because the event of Christ is in itself
salvific and definitive, unique and ultimate: it is eschatological.
By reason of its fundamental character as "already" and "not yet,"
Christian eschatology derives its originality from the Christ
event, as the personal presence of the Son of God in history and
as the anticipation of the final coming last of the glorified Christ
(Parousia): thus, because of its double and inseparable dimen-
sion, christology is both ascending and descending. We have the
implicit christology of the pre-Easter Jesus and the explicit chris-
tology of the risen Lord. Hence, Christian eschatology can be
understood only if it is based on the absolutely unique relation-
ship of Christ to God, to humankind, to the world and to his-
tory. First and foremost, a theological reflection on the eschatol-

501
502 Juan Alfaro, S. ].

ogy of Vatican II (which is found mostly in LG, OS, DV, and

SC) I should ask why the Christ event, as a single unit (life,
death, resurrection), is in itself the supreme and therefore ulti-
mate eschaton; and then why in this event, the definitive salva-
tion of humankind, the wotld, and history is achieved.
The incarnation is the act by which the personal word of God
"became man" (In. 1: 14); it is both God's supreme self-
communication to humanity and the supreme achievement of
humanity that cannot be repeated (Heb. 10: 10). What are human
beings? They are not perfect essences closed in on themselves, but
beings called to perfect themselves through their free decisions,
and open to the responsibility and hope of an ultimate future
through death. Historicity makes a radical distinction between
human beings and any other reality of this wotld: they are called to
create their own history, to realize themselves by means of a tempo-
rality marked by the anticipated presence of death. It is precisely
death that structures the existence of every human being into a
whole and renders the free decisions irreversible. Temporal dura-
tion limited by death is a duration that will come to an end and
therefore lends an irrevocability to decisions, whereas an indefi-
nite duration of life would deprive free decisions of their irrevoca-
ble character: human beings could then continually postpone
their decisions until an endless "afterwards." Because it is limited
by death, time implies a permanent call to the decisions to hope in
a future beyond death. 2
The incarnation, the fact that the Son of God became man,
was not an instantaneous event, therefore, but a permanent one:
the process of becoming man in time until death, with a perma-
nent opening to God as transcendent Future.
We might well say that the event of incarnation was accom-
plished through the gradual deifying transformation of Christ's
humanity, that is, through the historical evolution of the man
Jesus, whose transcendence (or personal relationship to God)
was absolutely unique. In other words, the divinity of Christ was
actuated, completed, and manifested through what happened in
his humanity, his progressive becoming man until his death. In
short, the incarnation of the Son of God and the divinizarion of
the man Jesus were inseparably united as the transcendent and
historico-immanent dimensions of one and the same event. The
irreplaceable starting point of christology is found in the history
and life, the action and message of Jesus: this is where the Christ
event was realized and revealed as eschatological.
 ESCHATOLOGY OF VATICAN II 503

The coming into the world and history of the Son of God had to
be a work of the creative power of God (Lk. 1:35), and by this very
fact, an absolutely new event, surpassing all possibilities of nature
and history: a qualitatively supreme and unique event, one
irrepeatable and definitive: eschaton. No other salvific act of God
is conceivable that surpasses it: God made himself "God-with-us"
(Mr. 1:23), in our world and history. Thus, we understand that in
the person, the activity, and the message of jesus, the kingdom of
God is already present (Lk. 11:20): in these acts, the definitive
salvific act of God accomplished and revealed itself. ]
The existence of Christ in history was marked by the fallen
state and by the tension of human time. It is a time of ordeal,
temptation, inner struggle, and suffering; a time in which the
anticipated presence of the end of life lends an irreversibilitv to
free choices, and integrates them into the definitive dimension
of death ("once for all": Heb. 9:27). Because of death, each
moment of life is given an ultimate meaning (eschaton). Human
time finally sinks into the "no more time" of death.
But the time lived by Jesus was different from ours: in him
there was not this division, this inner contradiction, called sin,
which alienates us from God. The human existence of Jesus was
internally unified by his constant and growing attitude both of
self-gift to God on behalf of humanity and of confident abandon-
ment to the Father: a time of hope in the coming of the Kingdom. In
him, the fallen state of time that is oriented toward death was
integrated into and overcome by the ultimate salvation, already
anticipated in his option of hoping in the Father and of giving up
his life for humanity.
The temporal existence of Jesus in our world and history
reached its greatest depth in the mystery of his experience of God
the Father: his personal and filial relationship to God, attested by
the synoptic gospels and deepened in the fourth gospel, was the
reflection of his divine sonship." Jesus enjoyed a unique, abso-
lutely singular experience of God that cannot be repeated
(eschaton), because it is peculiar to the man who is personally the
Son of God. The self-communication of God, which rendered
Jesus his Son, was achieved and expressed through his commit-
ment to the Father for our sake, and through his fundamental
option in favor of the kingdom.
Therefore, the time of Christ the man was a singularly unique
time that, although undermined by death, was definitively saved
through his communion of life with God: an existence in the
504 Juan Alfaro, S. ].

escharon, that is, always lived in supreme union with God for the
sake of humanity, an experience oriented toward future plenti-
tude with God, toward his own final salvation and that of others.
Christ's death was by nature eschatological: it not only put an
end to his existence in the world, but also consummated his
definitive commitment to the Father; Jesus' death was the means
by which he embodied in a supreme way his filial relationship to
God. Therefore, the death of Jesus did not concern the simple
fact of undergoing a painful death inflicted with violence, but rhe
act of dying, of freely accepting his death by committing his life
to the Father for the sake of humanity. 5
Christ underwent his death with all the enigmatic, annihilat-
ing, and heart-rending experience each dying entails: the feeling
of being abandoned by the Father. Jesus lived his death as the
crisis of his mission, the ordeal that summarized the meaning of
his life (Mt, 27:46; Mk. 15:35-37). Abandoned by God, Jesus
committed himself to him with confidence. And, thus, he trans-
formed the escharon of his death into the escharon of his life, the
ultimate and supreme consummation of his self-giving to the
Father: he conquered death and integrated it into the hope of the
kingdom (Mt. 26:29; Mk. 14:25; Lk. 22:14-18, 30). He made of
his death a victory over dying, a defeat of the fallen temporality
of his existence: the definitive moment of becoming man that
was peculiar to the Son of God.
By his attitude of definitive self-giving and by abandoning him-
self to God "who could deliver Him from death" (Heb. 5:7), Jesus
allowed his experience of time to reach the supreme degree of
tension between death and communion of life with God. And by
maintaining this attitude, Jesus received from the creative power
of God new and ultimate life, the resurrection: "he lives for God"
(Rom. 6:10); he entered into the imperishable plenitude of life
with God. The fullness of the divinization of Christ's humanity
and the fullness of his incarnation are indistinguishable. The resur-
rection confers the character of escharon on the whole Christ
event, from his coming into the world until his death.
In coming into the world, in existing in history, in dying and
finally in being raised to life, Jesus embodied in himself the inner
dimension of what is final and definitive, the escharon. His tempo-
rality was oriented toward the supratemporal plenitude to come,
toward the immediate encounter with God. His future resurrec-
tion was anticipated in his hope in the kingdom, in his actual
 ESCHATOLOGY OF VATICAN II 505

communion of life with God, in his experience of a filial relation-

ship to the Father, that is, in his incarnation. Through all the
stages of its becoming, the Christ event kept its definitive,
unique "once for all" character (Rom. 6: 10; Heb. 9:26-28;
10: 10). The incarnation as the anticipation of the resurrection,
and the resurrection as the plenitude of the incarnation, are both
the work of the creative power of God.
The incarnation, death, and resurrection of the Son of God
are then the three fundamental stages of a single event: they can
be understood only in terms of their mutual interrelation within
the total existence of Christ.
Only in the death and resurrection of Christ was the incarna-
tion fully achieved and revealed, since the paschal mystery mani-
fests that lithe full content of divine nature lives" in Christ's
humanity (Col. 2:9). On the other hand, Christ's resurrection
cannot be interpreted as appended to his existence in the world;
rather it is the eschatological plenitude of the incarnation, the
"becoming man" of the Son of God. Precisely because of the real
process entailed in the incarnation, Jesus' free acceptance of
death is of decisive importance: by freely committing his life to
the Father for the salvation of humankind, Jesus received the
grace of resurrection.

Eschatology and Soteriology

The early Christian communities expressed their faith and

hope in the risen Jesus with the christological, soreriological, and
eschatological title of the Lord (I Cor. 16:22; 1,7; 12,3; Rom.
10:9; Phil. 3:20). By proclaiming and invoking him with this
title, they acknowledged his divine rank, his salvific sovereignty
over creation and history (Phil 2:5-11). One, therefore, should
not be amazed at the importance of eschatological hope in the
life of the early Church: the plenitude of history will be achieved
with the glorious coming of the Lord Jesus, the Parousia that is
his final manifestation. This is a major theme of Paul's writings:
the "christofinalization" of humankind, creation and history
that, because of the resurrection of Christ, are called to share his
glory."
One cannot understand the integration of history and creation
into the eschatological glorification of the risen Jesus without
506 Juan Alfaro, S. J.

taking into account the work of the Holy Spirit, precisely as the
gift of the risen Son On. 7:39). According to Paul, the dynamic
presence of the Spirit of Christ transforms human existence even
in its corporeal dimension: in the "filial adoption," brought about
by the Spirit, man becomes heir to the glory of Christ risen
(Rom. 8:12-18). The gift of the Spirit is not only the initial
possession (the first fruits) and the anticipated guarantee, but
also the vital principle of the resurrection to come: "God who
raised Christ from death will also give life to your mortal bodies
by the presence of his Spirit in you" (Rom. 8:11). Sharing the
resurrection of Christ is a reality that from now on takes place in
believers: the whole existence of the human persons, in their
interiority and corporeity, is oriented toward a full share in the
new life of the risen Christ. The presence of the Spirit within the
human person corresponds to two main themes of Pauline theol-
ogy: it essentially takes place within persons, making them living
temples of God; but it also extends to their corporeity that is
destined to rise from death.
With these reflections, we have arrived at the chief character-
istics of Paul's soteriology and anthropology: (a) Christian salva-
tion entails the complete salvation of human persons, both in
their interiority and corporeity; (b) corporeity is not just a part of
human beings, it is a unifying dimension of their existence, the
dimension by which they are open to the world and to the others;
(c) in Christ, corporeity is the basis of his union with the human
community, the world, and history; (d) the world was created by
God for humanity, in the final instance for a person Christ and
for a person conformed to Christ. 7
The complete transformation of the human person, brought
about by the work of the Holy Spirit, is described by Paul as a
"new creation" (Gal. 6:15); "the end of time," "the fullness of
time" (Eph, 1:10; 3:11): the new and definitive era has come.
Eschatological salvation is anticipated in the new existence of
the believers under the influence of the Spirit who invites them
to hope in the resurrection to come, the "redemption of their
bodies" (Rom. 8:23). Paul's theology of the salvific and eschato-
logical meaning of Christ's resurrection, and of the complete
salvation of humanity presupposes a unified view of salvation,
creation, and history. Nothing escapes the salvation achieved by
God in Christ: the identity of God the creator and God the
savior. Within the history of salvation, creation is an integral
 ESCHATOLOGY OF VATICAN II 507

part of the covenant that is definitively accomplished in the

person of Christ. In the process of the eschatological glorification
of humanity, there is both gradation and subordination: the abso-
lute primacy belongs to the resurrection of Christ; then comes
the resurrection of the dead, as participation in the glory of the
risen Jesus; and, finally, the whole creation shares the glory of
"the children of God" (Rom. 8: 17, 21-23).
Vatican II appropriated the eschatological vision of Paul both
on the completion of history in the glorified Christ and on the
integration of creation into the final salvation still to come: "The
promised restoration which we are awaiting has already begun in
Christ, is carried forward in the mission of the Holy Spirit, and
through Him continues in the Church ... , with hope of good
things to come, the task committed to us in this world by the
Father, and work out our salvation." "The final age of the world
has already come upon us. The renovation of the world has been
irrevocably decreed and in this age is already anticipated in some
real way. For even now on this earth the Church is marked with
a genuine though imperfect holiness" (LG 48). "God's Word was
made flesh ... so that He might save all men and sum up all
things in Himself. The Lord is the goal of human history, the
focal point of the longings of history .... Enlivened and united
in His Spirit, we journey toward the consummation of human
history: to re-establish all things in Christ" (GS 45). In the final
salvation for which we hope, "charity and its fruits will endure":
we shall find again, but in a transfigured state, the values of
human dignity, brotherly communion and liberty, and indeed all
the goods emerging from our nature and our activity (GS 39).

History of Humankind and History of Salvation

The history of humankind by itself cannot reach a perfect

plenitude in the world: the fundamental condition of the histori-
cal development consists in the unlimited "hope which hopes,"
which always aims to go beyond what has been attained in his-
tory. Any concrete objective reached by humanity bears the
indelible mark of that which remains penultimate, temporary; it
is inevitably surpassed by the unlimited tendency that conditions
the possibility of every historical growth. The idea of an in-
trahistorical plenitude of history turns out to be contradictory.
508 Juan A/faw, S. J.

The "hope which hopes" constitutes the human person's onto-

logical dimension, so that he or she is open to a final plenitude
that left to himself or herself he or she cannot reach: this hope is
open to a metahistorical plenitude, as a final and supreme possi-
bility of the human person and as a possibility of absolute grace.
This permanent opening, which no intrahistorical reality can
fulfill, is the insertion point of Christian salvation into human
type. Salvation is the perfectly free gift of the metahistorical
plenitude of history, that is, the salvation of history itself.s
Primacy in history falls to human beings, not only because
they are the authors of history, but because by making history,
they become more human. The growth of the person as such is
the fundamental aspect of historical development. That is why
the ultimate salvation of persons does not consist in saving only
their essence but also their reality, which is made more human in
history as they transform the world, The experience of their
action in the world marks forever the personal destiny of human
beings. They make their own history and make themselves by
doing so; creating history entails not just making decisions, but
also carrying them out actively in the world. By rising from
death, human persons will receive the grace of new life, not only
in the realm of their subjectivity, but also in that characterized
by their decisions and actions in the world: every fragment of
history will be integrated into the final salvation still to come.
The mastery of nature won by humanity throughout history will
be assumed and advanced through the new link between the
wotld and glorified humankind. The "hope which hopes" will
not be deprived of its concrete achievements in the world, as if
they had not been truly human: those realities will be saved, that
is, brought to their metahistorical consummation, which were
practically attained as intrahistorical fulfilled hopes. The radical
capacity of the human person to receive the free gift of ultimate
salvation will surpass its merely transcendental character and will
participate in transcendence itself, the goal of all action in the
world.
When we say that history as such will be saved, we mean that
it will be freed of its fallen state and temporality: it will be
integrated into the metaphorical duration of humankind that has
been raised and glorified with Christ, and thus will share God's
"eternal life. II

In accordance with Christ's grace, the gift of the Holy Spirit to

 ESCHATOLOGY OF VATICAN II 509

humanity not only opens to the possibility of receiving the gift of

the metahistorical plenitude: indeed, in the risen Christ, history
is also already participating in its metahistorical completion. His-
tory does not contain in itself this orientation toward its defini-
tive plenitude: it receives it from Christ's grace. Consequently,
the truth that history is heading toward the metahistorical pleni-
tude still to come is not discovered by human reason, but is
revealed as a mystery of Christian faith: the very mystery of
Christ, Son of God, made flesh, crucified, and risen.
One must avoid all ambiguity when speaking of the "unity"
between the history of humankind and the history of salvation.
Between the two there is a unity not of "identity" but of "existen-
tial inseparability." These two histories are not parallel or placed
side by side: the history of salvation unfolds within the history of
humankind. But the history of salvation is not the mere result of
human effort to transform the world: it is the absolute grace of God
inserted into the historical destiny of humankind: "the Christian
existential" (Christ's grace) is inserted into the "human element"
(into human history) and sets it on the road toward the
metahistorical plenitude to come. The unity between the divine
element and human element in Christ, which the Chalcedonian
council has qualified by using the expressions "without confusion,
division or separation,"? is a definitive paradigm that we cannot
leave aside if we want to maintain a correct notion of the unity
between Christian grace and the human effort, between the his-
tory of salvation and the history of humankind.

Eschatology and the Christian Code of Ethics

Eschatology, as presented by Vatican II, accurately reflects the

fundamental features of Christian salvation as described in the
core texts of the New Testament: human salvation, bestowed by
God through Christ, begins in time and on earth, and reaches its
plenitude in the resurrection of the dead. This is the integral
salvation of humanity, which includes relationship to God, to
the others, to the world and to history.
Christian salvation is, therefore, not only transcendent and
metahistorical, but indivisibly immanent and transcendent, that
is, both intrahistorical and metahistorical: it takes place on this
side of death, as anticipation of the ultimate future beyond
510 Juan Alfaro, S. J

death. It is not a merely future reality, but one begun here and
now through the conversion of humanity to God and to love and
justice toward his neighbor. Christian eschatology thus bases its
code of ethics on fraternity and hope. Christ, by calling all
people to salvation through participation here and now in com-
munion of life with him, has created a new bond of solidarity
among them. The whole of humanity is called to form one single
people of God, which as a communion of brotherly love and of
shared hope is heading toward its promised homeland. 10 Chris-
tian hope cannot remain hidden within the person: it has to
manifest and express itself through the structures of society. The
only way for Christians to contribute to setting up the kingdom
of Christ is to foster a world of love and justice, and thus to
arouse true hope among people. II
Christian life in this world, therefore, is not only the time for
individuals to determine their ultimate salvation still to come,
but also the time for the whole Church to establish the kingdom
of God in the world, which is marked by fraternity and justice,
and in which the goods of the earth created by God for all people
will be shared and transformed into means to serve the whole
human family. Hence, commitment to establish a more just and
human world is required by Christian hope. Such a commitment
is at the very center of the present human decisions concerning
future salvation.
By proclaiming that all humanity is destined to take part, as a
community, in a future salvation that has already begun on
earth, Christianity insists that this participation in the new fu-
ture must actualize itself in this world and in all dimensions of
human existence. The salvation to come could not really begin
otherwise. Humanity cannot be saved by the mere promise of a
happy beyond: persons need the tangible reality of a fraternity
dedicated to justice so as to have a hint of a better future life.
In no other way will the Church be able to make hope in
"eternal life" credibile as participation of the human community
in the glory of Christ. To proclaim Christian hope without prac-
ticing the works of Christian love is to bring about its discredit,
to provide a contradictory testimony, and to deny in actions
what is attested in words.
Paul VI has spoken of the necessity for the Church to free itself
from the historical structures that are now perceived to be deformations
of its evangelic character and apostolic mission; and to undertake a
 ESCHATOLOGY OF VATICAN II 511

critical, historical, and ethical examination so as to give back to the

Church its authentic form, in which the present generation wishes to
recognize Christ's face. 12 It is indeed undeniable that in the past,
the Church has relied on the political and socioeconomic powers
of the world, and on the authority of its own institutions. And
even nowadays, to various degrees and more or less conspicu-
ously, the Church pays for the protection it obtains from the
powers of the world, sometimes with the connivance of silence,
sometimes with a covert collaboration.
Vatican II has declared many times that the present situation
of the Church calls for a radical reform and renewal. Il To accom-
plish its mission as God's avant-garde in the world and to fix its
gaze on Christ's promise, the Church must first have enough
courage to reflect on itself. With determination, it must under-
take the changes called for if it is to be faithful to the essence of
Christianity: to free itself from the merely human elements it
approptiated in the course of history and eventually considered as
indispensable for its very survival; to cleanse itself of the dross
gradually accumulated by many concrete forms of its institutions
and considered as so many guarantees of its security, whereas in
fact it slowed down the dynamism of the Spirit. The Church
needs the audacity that comes from hope in Christ and from
confidence in Christ who is "the power of God" (I COL 1:24).
We all form the people of God; we all are the Church. Con-
scious of the urgency of Church reform, we must first of all
confess OUf personal and corporate condition as sinners. Con-
scious of our incapacity to overcome sin, we must do what Paul
did so convincingly: place our confidence in nothing human, in
nothing that comes from us, that is, in nothing in the Church
that is merely human (positions of prestige or power), but trust
solely the grace of Christ. Our reaction in the face of the present
situation of the Church should essentially be undertaking a new
exodus of hope in Christ.
Once renewed in Christian hope, the Church will become a
sign of hope fat a world marred by enormous injustices at both
the national and the intemationallevels: its technical and indus-
trial progress keeps widening the economic gap between the rich
nations and the poor ones, so that a minority amasses wealth
while poverty keeps great majorities from the resources necessary
not only to lead a worthy human life, but also to survive. Yet, at
the same time, the world has become aware of universal frater-
512 Juan Alfaro, S. J.

nity and of urgent need to reform economic and political struc-

tures so as to eliminate inequalities and establish sharing among
human beings.
Since humankind exists in such a situation, the contemporary
Church must carry out its mission of testifying, through word and
action, to the Good News of salvation and hope for all: a hope
articulated in terms of the concrete longings of humankind for
improved social structures.
On account of its mission to testify to Christian hope before
the world, the Church must radically commit itself to justice,
and proclaim that the Christian message finds its fulfillment in
freeing the oppressed.
Because Vatican II declared, "the world, more than ever,
needs the Church to denounce injustice, "14 we must not forget
that the Church will lack the moral authority required for its
mission, as long as it cooperates with the economic and social
structures oppressing the needy classes. The Church will have to
win its own true freedom and liberation, by committing itself to
the freedom of the oppressed.
Nowadays, Christian hope demands from the entire Church
and from each of its members a task that is both difficult and
urgent: opting for the poor and the second-class citizens of soci-
ety. In the words of Vatican II, Christian hope today demands
"universal changes in ideas and attitudes. "15
If we do not sense the necessity of such a "conversion," we do
not understand the simple and radical truth of the gospel mes-
sages and do not know from experience the real situation of the
oppressed. To become aware of our ignorance, we have only to
read, with a heart open to the word of Jesus, the parables of the
Good Samaritan and the Last Judgment (Lk. 10:30-37; Mt.
25:31-46). The priest and the Levite walked away from the
suffering man lying on the edge of the road who had been
stripped and rendered helpless; they did not come near the neigh-
bor who needed help, but left him half dead. Yet, Jesus viewed
this violated and abandoned "neighbor" as his "brother" par excel-
lence. If, on the road of life, we walk by these "brothers" of
Christ-s-and today there are millions of them-we have not yet
found the true Christ, and if we still consider ourselves to be his
disciples, we deceive ourselves miserably.
And if these poor still believe and hope in Christ and in the
 ESCHATOLOGY OF VATICAN II 513

justice of his kingdom, and if they still remain open to the

message of a liberating God, how shall we preach the Good News
to them without committing ourselves to preserve their dignity as
children of God and brothers of Christ? We can fully liberate
them, only if we increase their participation in all levels of hu-
man life-social, economic, political, and cultural.
Every structure that fosters oppressive disparity is contrary to
Christian eschatology and hope. For this hope of the final salva-
tion is such that, by anticipating the kingdom at every moment
of history, it renders all human achievements penultimate. Chris-
tian hope realizes and manifests itself only when it overcomes
egoism through practical commitment to fraternity and justice in
the world: the truth of the gospel finds its fulfillment in the love
of one's neighbor (Eph, 4: 15).
Translated from the Spanish by Louis-Bertrand Raymond.

Notes

1. In this article, I merely present a few reflections inspired by the

eschatology ofYatican II. For an exhaustive analysis of this theme, cf. A.
Dos Sangos Marto, Esperanza cristiana, futuro do homen. Doctrine e5catol6~
gica del Cancilia Vaticano II (Rome: Gregorian University, 1978).
2_ Vatican II, GS 10, 12, 17, 18,21,38,39.
3. DV 4.17.
4. Cf. W. Marche!, Abba, Pere. La priere du Christ er des chretiens
(Rome, 1965), 162-165; j. [eremias, Vaterunser im Lichte der neueren
Forschung (Stuttgart, 1966), 152-171.
5. Mk. 10:45; 1432~36; jn. 10:15-18; Heb. 2:9; 5:7-9; 10:5-8.
6. 1 Cor. 15:20-28; 35-37; 1 Thess. 4:13-18; Rom. 8:17-25;
Col. 1:15-20; Eph. l:3~11; 20:23; 3:11.
7. Cf. j. Alfaro, Esperanza cristiana y liberaci6n del hombre (Barce-
lona, 1972), 143-151; id., Cristologia y antropologfa (Madrid, 1973),
105~1l4.
8. GS 20, 21.
9. DS 302.
10. GS 1, 13, 18, 24~45.
11. LG 35,36,48; GS 39, 93.
12. Insegnamenti di Paolo VI (1970), VIlI, 672-676.
13. LG 8, 15; GS 21, 42, 76,88; UR 6.
14_ Message of the Council, 20 October 1962.
15. GS 63.