In the ongoing aggiornamento of the aggiornamento of Vatican II by Pope Francis, it would be easy to forget or dismiss the one hundred and fiftieth anniversary of Vatican I (1869–1870). The council planned (since at least the Syllabus of Errors of 1864), shaped, and influenced by Pius IX was the most important ecclesial event in the lives of those who made Vatican II: almost a thousand of the council fathers of Vatican II were born between 1871 and 1900. Vatican I was in itself also a kind of ultramontanist “modernization” of the Roman Catholic Church, which paved the way for the aggiornamento of Vatican II and still shapes the post–Vatican II church especially for what concerns the Petrine ministry.

Two dogmatic constitutions from the First Vatican Council, Dei Filius and Pastor Aeternus, are worth revisiting today. These documents were in part a response to the challenge of liberalism. Although such a retrieval of the wisdom of Dei Filius and Pastor Aeternus is necessary as a means of protecting Christ's revelation, this is not sufficient. The doctrine of Pastor Aeternus should also be developed to make more clear the limits of papal authority.

Kristin Colberg's fine essay in the December 2019 issue of Horizons clearly lays out the social, historical, and theological context for Pastor Aeternus. The year 1870 was a tumultuous, difficult, even dangerous, time for the Roman Catholic Church as it dealt with rationalism, challenges to secular as well as religious authority, new scientific ideas, and the loss of its own political power. When I have taught historical survey courses, I always stress the significance of context, and Pastor Aeternus is no exception. I also ask my students, when reading about controversial issues, to ask the question: “What is each position trying to protect?” Clearly, Pastor Aeternus is trying to protect the church's independence from secular powers, from perceived errors, and from forces of disunity both in society and in the church itself.

Toward the end of his magisterial study of Catholic ecclesiological struggles spanning 1300 to 1870 CE, Francis Oakley employed a striking image to illustrate the victory of papalism over conciliarism. After Vatican I, the “solitary horseman” left on a desolate “ecclesiological battlefield” many centuries in the making was “none other than the resilient ghost of Bellarmine.” By this image, Oakley meant that Pastor Aeternus’ twin definitions of papal infallibility and jurisdictional supremacy represented the definitive triumph of the ultramontane school, as typified by the counter-reformation Jesuit Cardinal Robert Bellarmine. For Oakley—and in this point he echoed a common interpretation—Vatican I consigned conciliar and constitutionalist Catholic ecclesiologies to “oblivion.”