 what the Church can learn from the
world. Pretty clearly in that dialogue the Second Vatican Council
envisions the Church primarily as the teacher. One might use an analogy
of a seminar in a university which is run on a discussion basis in
which the students participate and the professor listens, and maybe
sometimes the student says something that the professor hadn't thought
of before. And the professor says that's a very brilliant idea. But if
the professor is earning his salary, he surely knows a lot more than
the students do. Any professor who is conducting a seminar in which he
is mostly learning and not teaching is taking money under false
pretenses. We can make that analogy: the Church can listen, it can
dialog with the modern world, but always with the understanding that
the Church has a wisdom which the modern world lacks and which the
modern world badly needs.

No one can understand the Council and the effect it had, it seems to
me, who was not alive at the time, for the simple reason that the
psychology of it, the mood of the time, was so important, similar to
what I said in the first lecture about the tone and the mood of the
Pontificate of John XXIII, beyond what it is he may have actually said
or done. Things were moving with such speed, unexpected things were
happening. The Church which had seemed to be immobile for centuries,
which had seemed to be a monolith that was unmoving for centuries, now
suddenly seemed to be in rapid motion. It was exhilarating. It was not
a time for calm and reasoned judgment because people were really being
carried along by the excitement of the moment. In some cases it might
be negative; in most cases it was very positive. So in one sense most
of the periti, the experts, who came to the Council in 1962 were
probably self-consciously orthodox and wanted to operate within the
framework of orthodox Catholic teaching, but their thinking changed
rapidly as they talked with one another, as they talked with bishops,
as they heard things on the floor of the Council, as questions were
raised which they hadn't thought of before.

In the previous lecture I talked about how this worked itself out
with regard to the subject of birth control, in which the Papal birth
control commission in the beginning wanted very much to operate within
the framework
what the Church can learn from the 
 world. Pretty clearly in that negotiation the Second Vatican Council 
 envisions the Church chiefly as the teacher. One might practice an analogy 
 of a seminar in a university which is run on a discussion basis in 
 which the scholar participate and the professor listens, and possibly 
 sometimes the student says something that the professor hadn't thought 
 of earlier. And the professor says that's a very brilliant theme. But if 
 the professor is earning his salary, he surely know a lot more than 
 the students do. Any professor who is conducting a seminar in which he 
 is mostly learn and not teaching is taking money under false 
 pretension. We can make that analogy: the Church can listen, it can 
 dialog with the modern universe, but always with the understanding that 
 the Church has a wisdom which the modern populace lacks and which the 
 modern world badly needs. 

 No one can understand the Council and the effect it had, it seems to 
 me, who was not alive at the time, for the simple reason that the 
 psychology of it, the mood of the time, was so important, alike to 
 what I said in the first lecture about the shade and the climate of the 
 Pontificate of John XXIII, beyond what it is he may have actually said 
 or suffice. Things were moving with such speed, unexpected things were 
 find. The Church which had seemed to be immobile for centuries, 
 which had seemed to be a monolith that was unmoving for hundred, now 
 suddenly seemed to be in rapid motion. It was exhilarate. It was not 
 a time for calm and reasoned sagacity because citizenry were really being 
 carried along by the excitement of the moment. In some subject it might 
 be negative; in most cases it was very positive. therefore in one sense most 
 of the periti, the experts, who came to the Council in 1962 were 
 probably self - consciously orthodox and want to operate within the 
 model of orthodox Catholic teaching, but their thinking changed 
 rapidly as they talked with one another, as they talked with bishop, 
 as they heard thing on the floor of the Council, as questions were 
 resurrect which they hadn't thought of before. 

 In the former lecture I talked about how this worked itself out 
 with regard to the subject of birth control, in which the Papal birth 
 control commission in the beginning wanted very much to operate within 
 the model
 whwt the Church can learn nrom the
world. Prgtry cleerly in that dixlogue the Second Vatican Conncio
enviwions the Church primafily as tje teachwr. Oie might use an ehalogy
on a sslinax mn a university which is sun on a discuvskou basis in
which the students partici[ate anc hhe professor jisttns, and maybe
sometimes the student says skmethinj that the profrssor hadn't thought
of befoge. Ajd the professor swys that's a verr brilliant iaea. But if
uhz professor is earning his salary, he surelh knocs a lot motz thwt
the studenvs do. Wny professov who iv conduvting a seminav in xhicy he
is mostly learninj and not teaching if taking kouey under false
pretenwew. We wan kake rhag ahakofy: the Chnrch can liaten, it can
eialog with the modtrn qorld, but alwzys wieh the understanding that
the Church has a wiadom which the modern wirld lacks and which jhe
modern rorld badly needs.

No one can understand the Councin and ghe enfecg ih had, it seems to
me, who was not alive at the ejmt, fpr the simple veason that the
psyvhllpdy of it, the oood oy tge time, was so implrtant, fimilqr to
what I ssid in the first lecture abiut the tone qnd the mood of thz
Pontificate of Kohn CXIII, beyond what it is he jay have achually saja
or done. Things derv moeing with such speed, unexpqcted thiigs wzre
happeving. The Crurch whicj had seemed to be immoblle flr centuries,
ahich had seemed to be a monolivi that was unkoeinc for ceuturiex, now
suddenly seemed to be nn rapid motiun. It was vxhilaratmng. It was njt
a time for wwlm and reasmned juddmenr bexause pduple were realky being
ccxried alobg by the excitemekt of fhe moment. In sime cases it might
ne vegwtpve; ig most cases ht wxs xrry pusitive. So ln une xense most
of the perhti, fhe experts, who cake to the Xouncil yn 1962 were
probanly self-consciouslj ortiodox end wamteq to operate within the
framewodk of ortjodjx Catholic eeacming, but their thinking changed
rapidly as they talked with one another, qs they talked with nishops,
as thxy heawd things on the floor of the Council, as questlons were
raised which fhey hddn't hhought of before.

In the previous lecture I talked about how this worked irself out
with regadd tp the sbbjzct of firti rontrol, in which nhe Papal birth
control commissioi in the bagnnning wanted very much to oprrxte within
the framework
what the Church can learn from the clearly that dialogue Second Vatican Council the One might use analogy of a in a university which is run a discussion basis in which the students participate and the professor listens, and sometimes the student says something that the professor hadn't thought of before. And professor that's very idea. But if the professor is earning his salary, he surely knows a lot more than students do. Any professor who is conducting a in which he is learning and not teaching is money false pretenses. can that the Church can it can dialog with the modern world, but always with the understanding that the Church has a which the lacks and the world needs. No one the Council and the effect it to me, who was not alive at the for the reason that the psychology of it, mood of the time, was so important, similar what I said in the first lecture about the tone and the mood of the John XXIII, beyond what is he may actually or Things moving with speed, unexpected things were happening. The Church which had seemed to immobile for centuries, which had seemed to be a monolith unmoving centuries, now suddenly to be in rapid It exhilarating. It was not for and people really carried along by the of the moment. In some it might be negative; very positive. So in one sense most of periti, the experts, who came to the in 1962 were probably self-consciously orthodox and wanted to operate within the of orthodox but their thinking changed rapidly as they talked one another, as they with bishops, as they heard things on the floor the as questions raised which they thought of before. the previous lecture about how worked out the subject of birth control, in the birth control commission in the wanted to operate within the framework
 what the Church can learn from The
world. PrEtty cLeaRly In That DialOgue the Second VATicaN Council
envisions the ChUrch pRiMArilY As The teAcher. OnE MiGHT usE aN aNalOgY
Of A semiNar In a univErsity whicH is RuN on a discussiON bAsis in
whicH thE students parTicIpate aNd The PRofesSor ListeNs, and mAYbe
somEtimes the StUDent saYS somethING tHat tHe professor hadn't tHOuGHt
of before. And tHe profEsSOr SAYs tHat'S a very brilLiAnt idEA. But if
tHE pROFEssOR is earning his Salary, he surELy kNows a lOt MorE Than
thE studEnTS do. any professoR who Is conductIng a seMInar in wHIch he
is Mostly LeaRniNg anD NoT tEacHiNG is TAkIng MOneY under faLsE
pRetenSes. WE CAN Make ThaT anaLogy: tHe Church can liSteN, it cAN
diAlog wIth thE modErN worlD, but alWays wItH the understandiNg thAt
the ChurCh hAs A wiSdOm whiCH the moDerN woRld lackS and whiCH thE
mODERn World badly needs.

No oNe CAN uNderstanD the CoUNcIl ANd the effEcT it Had, iT SEems tO
me, wHO wAs not aliVe at thE TiMe, For the sImPle reaSoN thAt tHe
psyCHoloGy of it, The mood oF the tIMe, was so importaNT, similar to
whaT i sAID iN The fIrsT lecture aboUt thE Tone And tHE mOod OF the
POntifIcATe OF John XXIII, beyond whaT iT is he mAy havE actually said
Or done. ThinGS WEre movinG witH SuCH speed, unexpectEd thiNgs were
hapPEning. The churcH which haD seemed to BE Immobile For CenTurIes,
WHIcH had seemed to bE A MonoLiTh that wAs uNmoving For CenTurIes, NoW
suddenly Seemed to Be In RaPiD moTion. IT Was exhilArAtiNg. it wAs not
A Time foR calm And rEaSoNEd jUdgment BEcAUSe peOpLe Were ReaLlY beinG
carRIed Along by The exciteMenT Of thE mOmEnt. In soMe cases it mighT
bE negative; iN mOst Cases iT WAs very poSitive. So in one sense most
oF The periTi, tHe expErts, Who came to The counciL in 1962 WEre
proBably sElf-coNsCioUSLy ortHODoX anD wAnted to opeRATe wIthin ThE
fraMework oF orthodox Catholic tEAchIng, but their thInkIng cHANgEd
rAPiDLy aS tHEy tALKed with one anothEr, as they taLkED wIth bishops,
AS thEy Heard thIngs on tHe floOR of the COuncil, as qUestions wErE
raiSED whIch they hadN't thoughT of before.

iN the pREvIous lEctUre I taLkEd aBout hOw this WOrkEd itsElf out
WiTh regaRd to tHe Subject oF birth control, in which the papal bIrth
cOntRol commisSioN In tHe beginniNg waNted very muCh tO opErate WitHIn
the FramEWoRk
 what the Church can learn  from theworld . P ret ty  cle arly  in that dialo g ue t he Second Vatican Coun cil
e nv i sion s  t he Ch urch pr i ma r i lyas  t hete a ch er. O nemight u se an anal ogy 
o f a seminari na universi tywhich is run  on  a dis cu ssi o n bas isin
wh ich th e  stude nts parti ci p ate an d  the pr o f es sorlistens, and mayb e 
s o metimes the st udentsa y ss o met hin g that the  p rofes s or hadn ' tt h o ugh t 
of before. A nd the prof e sso r says  t hat ' s a ve ry br il l ian t idea. But  ifthe profe ssor i s  earnin g  his sa lary,hesur elyk no ws  alo t  mo r etha n 
th e studen ts  d o. An y pr o f e s sorwho  iscondu cting a semin arin w h ich  he
i s mos tlyle arnin g andnot t ea ching is taking  mon ey underfal se 
pr et enses .  We ca n m ake  that a nalogy: the  C h u r ch  can listen, it ca nd i al og withthe mo d er nw orld, bu talw aysw i th th e un d er standing  thatt he  C hurch h as  a wis do m w hic h the mode rn wor ld lacks  andw hich the
moder n  world badlyn ee d s .No o necan underst andt he C ounc i land the e ffect  i t  h a d, it seems to
me,wh o wasnot a live at the t ime, for t h e simple r easo n  t h at the
psychol ogy o f it, them ood of t he ti me, wasso import a n t, simil artowha t I s ai d in the firs t lect ur e about  th e toneand  th e m ood  o f the
Pon tificate  o fJo hn  XX III,b eyond wh at  it  i s h e may have a ctual ly s ai do r d one. Th i ng s were  m ov ingwit hsuchspee d , u nexpect ed things  we r e
ha pp en ing. Th e Church whic hhad seemed  t o b e immo b i le for c enturies,
which had see m ed to b e a  mono lith  that was  un moving  fo r  centu ries,now
s ud den l y  seem e d  t o b ein rapid m o t ion . Itwa s ex hilarat ing. It was not
at ime  for calm and  re ason e d  j udg m en t  be ca u sep e ople were reall y being
ca rr i ed  along byt heex citemen t of th e mom e nt. Insome case s it migh tbe n e g ati ve; in mos t casesit was ve r y pos i ti ve. S o i n onese nse  most 
of th e  pe riti,  the e xp erts,who c am e to the  Council in 1962 were
p robabl y sel f-c onsciousl y o r tho dox and w ante d to opera tewit hin t hef ramew orko fort h odoxCath o lic teach i ng , b u t  t heir thinki n g cha ngedrap i dly as  the y talked with one another, as th ey t a l ked  wi t h bi sh ops,
as they h ear dt h ings onth e floor ofthe Coun ci l , asquesti ons we re
rais e d  w h ich th ey h adn 't though t o fb efore.
I nt he pre viou slectur e I ta l keda b out how this wor ked i t s elf o u t
w ith r eg ard tot he s ubject ofbirth contr ol, in  whi ch th e Papal  b irth
c ont ro l commissi o n in thebegin ning wa nt ed v ery  muchto o p e ratewith in 
th e framewo r k 
 what_the Church_can learn from the
world._Pretty clearly_in_that dialogue_the_Second Vatican Council
envisions_the Church primarily_as the teacher. One_might use an_analogy
of_a seminar in a university which is run on a discussion basis in
which the_students_participate and_the_professor_listens, and maybe
sometimes the student_says something that the professor_hadn't thought
of_before. And the professor says that's a very_brilliant_idea. But if
the_professor is earning his salary, he surely knows a_lot more than
the students do. Any_professor who is_conducting_a_seminar in which he
is_mostly learning and not teaching is_taking money under false
pretenses. We can_make that analogy: the Church can listen,_it can
dialog with the modern world,_but always with the understanding_that
the Church_has a wisdom which the_modern world lacks_and which_the
modern world badly_needs.

No one can understand the Council_and the effect_it had, it seems to
me, who_was_not alive at_the_time,_for the_simple reason that_the
psychology_of it,_the_mood of the time, was so_important,_similar to
what I said in the first_lecture about the tone_and_the mood of the
Pontificate_of John XXIII, beyond what_it is he may have actually_said
or done._Things were_moving with such speed, unexpected things were
happening. The Church which had_seemed to be immobile for centuries,
which_had seemed to be_a monolith_that_was unmoving for_centuries,_now
suddenly seemed_to be in rapid motion. It was_exhilarating. It_was not
a time for calm and_reasoned judgment because people_were_really being
carried along by the excitement_of the moment. In some cases_it might
be negative; in most_cases_it_was very positive. So in_one sense most
of the periti, the_experts, who came_to the Council in 1962 were
probably self-consciously_orthodox_and wanted to operate within the
framework_of_orthodox Catholic teaching, but their thinking_changed
rapidly_as_they talked with one another,_as they talked with bishops,
as they_heard things on the floor of the Council, as_questions were
raised which_they hadn't thought of before.

In_the_previous_lecture I talked about how this worked itself out
with regard_to the_subject of birth_control, in which the Papal birth
control commission in the beginning_wanted very much to operate within
the framework