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² Abbot, Walter and Gallager, Joseph, The Documents of Vatican Council II (New York 1966)Google Scholar; Rynne, Xavier, Vatican Council Two (New York 1968).Google Scholar

³ Nichols, Peter, The Politics of the Vatican (New York 1968)Google Scholar; Chevalier, Jean, La politique du Vatican (Paris 1969)Google Scholar; Falconi, Carlo, The Popes in the Twentieth Century, trans, by Grindrod, M. (Boston 1967).Google Scholar

⁴ Lateran Treaty, Art. 25, paras, 1 and 2.

⁵ Ago, Roberto, “Occupazione bellica dell'Italia e Trattato Lateranese,” Communicazione e Studi, II (Milan 1964)Google Scholar; Egidio, J. Puente, Personalidad Internacional de la Ciudad del Vaticano (Madrid 1965).Google Scholar

⁶ J. Puente Egidio maintains that Vatican City is not a true state, since it cannot guarantee its own independence. It is, however, subject to international territorial law with a limited juridical capacity created to serve another subject, viz. the Holy See. Ibid., 12, 99, 103. Wagnon, Cf. H., Concordats et droit international (Gembloux 1935), 56–63.Google Scholar

⁷ Cf. Re, Nicolò del, La curia romana, 3rd ed. (Rome 1971)Google Scholar; Gordon, I., “De curia romana renovata,” Periodica de re morali, canonica, liturgica, LVIII (1969), 59–116Google Scholar; Pichón, Charles, Le Vatican. Hier et aujourd'hui, 3rd ed. (Paris 1968).Google Scholar

⁸ Motu proprio: Ingravescentem aetatem, November 21, 1970Google Scholar; see Thils, Gustav, “New Light on Papal Elections,” The Tablet, CCXXV (February 20, 1971), 190–91.Google Scholar

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¹¹ Motu proprio: De muneribus legatorum, June 24, 1969.Google Scholar

¹² L'Annuario Pontificio, 1973 (Città del Vaticano) lists 75 ambassadors accredited to the Holy See; 59 papal nuncios or pro-nuncios with diplomatic status; 16 apostolic delegates without diplomatic representation; and 9 representatives accredited to international organizations. See Riedmatten, Henri de, “The Part Played by the Holy See in International Organizations,” Concilium, VIII (1970), 74–93.Google Scholar

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¹⁴ Pope Pius XII, Vous avez voulu: Address to the Tenth International Congress of Historians, September 7, 1955.Google Scholar

¹⁵ Catholic manuals of Dogmatic and Moral Theology employ die proposition method, setting out a thesis to be proved from the Sacred Scriptures, reason, natural law, and the opinions of dieologians, as well as definitive statements of Councils and the Holy See. Even in the interpretations of propositions considered infallible or at least irreformable, a wide variety of opinion exists, in keeping with traditions based on the schools of theology favored by Dominicans, Franciscans, Jesuits, etc.

¹⁶ Pastoral Constitution on the Church in Today's World, chap. 75. This document is designated by die opening words, Gaudium et Spes [Joy and Hope].

¹⁷ Between 1881 and 1890, Pope Leo XIII published four encyclicals on die relation between Church and society, the most important of which was Immortale Dei (November 1, 1885). In these he confirmed the condemnation of secular liberalism and democracy by his predecessors, but spoke of a legitimate liberty while urging Catholics to accept existing political institutions for the common good. The prejudice against democracy can be traced to Thomas Aquinas]; De regimine principum, 1.2, where he opts for monarchy as the best type of government in keeping with Aristotelian analysis. See Simon, Yves, Philosophy of Democratic Government (Chicago 1951).Google Scholar

¹⁸ Gaudium et Spes (fn. 16), chaps. 75 and 76; Pacem in Terris (April 1963), chap. 158.

¹⁹ Gaudium et Spes (fn. 16), chap. 76.

²⁰ Cf. Falconi, (fn. 3), 200–204.Google Scholar

²¹ See Nell-Breuning, Oswald V., “Octogesimo Anno,” Stimmen der Zeit (Munich 1971), 289–96Google Scholar, who describes the genesis of the encyclical on the social order published by Plus XI in 1931, which played a crucial role in Catholic social thought and action down to John XXIII. Breuning confesses to a certain naiveté on his own and the pontiffs part in regard to the deeper aspects of many of the issues in both the political and economic order.

²² Rhodes, , The Vatican in the Age of the Dictators, 1922–1945 (New York 1973), 211–19.Google Scholar

²³ Rhodes, using archival material from the British and German Foreign Offices, puts in better perspective the allegations of Hochhuth, Rolf in his play, The Deputy (New York 1964)Google Scholar, as well as the documented studies by Lewy, Guenter, The Catholic Church and Nazi Germany (New York 1964)Google Scholar, and Friedländer, Saul, Pius XII and the Third Reich (New York 1966)Google Scholar; see also Bendey, Eric, The Storm over the Deputy (New York 1964)Google Scholar; Falconi, Carlo, The Silence of Pius XII (Boston 1970)Google Scholar; Oppen, Beate Ruhm von, Religion and Resistance to Nazism, Center of International Studies Research Monograph No. 35 (Princeton 1971).Google Scholar

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²⁵ Aimed at the Italian political scene, this decree was ignored by a large proportion of the Catholic electorate, but was used in China to destroy a possible reconciliation between the New People's Republic and the Church. It was likewise employed in capitalist countries as a pretext by Catholics who failed to get involved in correcting the social and economic evils on which communism was feeding.

²⁶ Rynne, (fn. 2), 50–51.Google Scholar

²⁷ The policy of the Holy See is not to appoint bishops or make boundary adjustments until a peaceful settlement of intranational disputes has been achieved. During the last decade, following political adjustments, and as the result of a détente between the Vatican and these Soviet-orbit countries, the papacy has been able to fill most of the vacancies in the hierarchy. On the Church in Albania, see L'Osservatore Romano (English Edition), April 26, 1973, p. 10.

²⁸ Pacem in Terris (fn. 18), chap. 159.

²⁹ See Chevalier, (fn. 3), 289–339.Google Scholar

³⁰ Apostolic Letter, Octogesima adveniente [On the Eightieth Anniversary of Rerum novarum], May 14, 1971, chaps. 32–34.Google Scholar

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³² In a speech on January 17, 1951, urging the Catholic leaders to accept the three autonomies, Premier Chou En-lai acknowledged the devotion of the missionaries in education and charitable activities, and indicated clearly his comprehension of the need for Catholics to remain united with Rome in spiritual matters. Ibid., 236–37.

³³ On July 11, 1970, the American Maryknoll bishop, James Walsh, was released from prison to which he had been condemned with a 25-year sentence for carrying out, as vicar, the policies of Archbishop Riberi. In public and private statements, he expressed no resentment over the treatment accorded him. Some Vatican officials thought that his release might be the first step in a détente between the Holy See and Peking. But the Chinese Government showed no interest whatever, and if pressed, would indicate mat it was the Holy See that had severed relations by refusing, as late as 1958, to acknowledge die communications of die newly elected bishops.

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³⁵ Within the last two years, expatriate native Chinese allowed to visit their homelands have reported to Bishop Carlo van Melkebecke, apostolic delegate for Chinese Catholics living outside continental China and Taiwan, who resides in Singapore, that Cadiolic services are conducted in private in many villages and towns; but almost nothing is known of die fate of die bishops and clergy who accepted the three autonomies and functioned until the Red Guard rampages of 1966. The recent exchange of the Vatican diplomat, Mons. Giovanni Cheli, who is well versed in relations with Communist countries, for Mons. Alberto Giovanetti as observer to the UN General Assembly in New York is considered a definite move toward reestablishing relations between China and the Holy See.

³⁶ See Rynne, (fn. 2), 98–109, 236–60.Google Scholar

³⁷ See Kuttner, Stephen, “Cardinalis: The History of a Canonical Concept,” Traditio, 111 (1945). 129–214.CrossRefGoogle Scholar

³⁸ The problem involves the continual resistance of the Eastern Catholic rites and Synods (eleven, according to the 1973 Annuario Pontificio) to the attempts of the Congregation for the Eastern Churches to exercise jurisdiction over them, despite the guarantees of self-government reiterated in Vatican Council II's Decree on the Eastern Catholic Churches. See Rynne, (fn. 2), 335–42.Google Scholar

³⁹ Speaking of the Church as an historical fact, Pope Pius said: “Whatever be the final verdict of the historian … the Church believes she can expect of him that he will in any case inform himself of her self-image…” Vous avez voulu (fn. 14).

⁴⁰ See Vallier, Ivan, “The Roman Catholic Church: A Transnational Actor,” International Organization, XXV (1971), 479–502.CrossRefGoogle Scholar

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