8.240. Is there a contradiction between Vatican II’s teaching on the role of the State (Dignitatis Humanae) and traditional Catholic doctrine on Church-State relations?
Yes, Vatican II’s Dignitatis Humanae teaches a novel doctrine that the State must be religiously neutral and grant equal legal rights to all religions, which directly contradicts the traditional Catholic teaching that the State has a moral obligation to recognize, honor, and support the true religion—the Catholic Church—and to restrain the public expression of error when necessary for the common good.
This change is not a mere development of doctrine but a reversal of centuries of authoritative teaching, including infallible condemnations of religious indifferentism, separation of Church and State, and the idea that false religions have a natural right to public expression.
1. Traditional Teaching: The State Must Recognize the Catholic Church
From the early centuries through the 20th century, the Catholic Church consistently taught that both Church and State are instituted by God, and while distinct, they must cooperate, with the State subordinated to the spiritual authority in matters touching the moral and religious order.
“The State... is bound to promote the welfare of the community in such a manner as not to neglect the religious interests of its citizens… Chief of all duties is to favor religion, to protect it, and to shield it from attack.”
“Condemns the proposition: It is no longer expedient that the Catholic religion be held as the only religion of the State.”
“Condemns the proposition: In our age it is no longer expedient that the Catholic religion be the sole religion of the State.”
“Christ’s kingship must be recognized not only by individuals, but also by States: Nations are bound to honor the name of Jesus, and the kingdom of Christ must extend even to the civil order.”
In short, the State must not be religiously neutral but must support the Catholic Church, suppress false worship in public when possible, and order itself according to divine and moral law. Toleration of other religions may be permitted in certain circumstances, but not as a right.
2. Vatican II’s Teaching: Dignitatis Humanae (1965)
Vatican II teaches:
“The human person has a right to religious freedom… This freedom means that all men are to be immune from coercion… in private or in public, within due limits.”
“The right to religious freedom is based on the very dignity of the human person as known through the revealed word of God and by reason itself.”
“The exercise of this right is not to be impeded provided that just public order be observed.”
The State, according to this teaching, must remain neutral regarding religion and must protect the right of all individuals and communities to publicly practice their religion—regardless of whether it is true or false.
This marks a clear break with the traditional teaching that only truth has rights, while error may be tolerated under certain conditions but not protected or promoted.
3. Key Contradictions
Natural Right to Public Error: Vatican II says people have a right to publicly profess false religion. Traditional teaching says error has no rights—it may be tolerated for peace, but never recognized as a right.
Neutrality of the State: Vatican II promotes religious neutrality. The Church traditionally taught that the State must favor Catholicism and suppress error to the extent prudent and possible.
Moral Obligation of the State: Vatican II implies that the State must treat all religions equally. The Church taught the State must recognize and promote the Catholic Faith as the true religion.
4. Consequences of the New Teaching
Secularism: Catholic states abandoned their constitutions, leading to moral collapse (e.g., Spain, Italy, Ireland, Malta).
Indifferentism: The faithful are led to believe all religions are equally valid or socially acceptable.
Persecution of Catholicism: In many nations, the Church lost its legal protections due to Vatican II’s influence.
Suppression of Christ’s Kingship: The new doctrine undercuts the social kingship of Christ, which was at the heart of Quas Primas and traditional Catholic social teaching.
Pope Gregory XVI condemned this new approach:
“This shameful source of indifferentism… that liberty of conscience must be granted to everyone… spreads ruin in sacred and civil affairs.”
| Category | Traditional Catholic Teaching | Vatican II – Dignitatis Humanae | Remarks |
|---|---|---|---|
| Religious Liberty | Only truth has rights; error may be tolerated | All have a natural right to profess and spread religion publicly | Conflicts with Pius IX, Leo XIII, and centuries of doctrine |
| Role of the State | Must recognize and protect the Catholic Church | Must remain neutral and protect all religions equally | Neutrality was condemned as “indifferentism” |
| Public Error | May be suppressed for common good and truth | Must be tolerated and even protected | Vatican II elevates error to the level of right |
| Church-State Relations | Union of Church and State is ideal | Separation of Church and State presumed | Breaks with historic Catholic political theology |
| Magisterial Consistency | Infallible, constant, universal teaching | New teaching contradicts previous Magisterium | Undermines Church’s claim to indefectibility |
Summary:
The traditional Catholic doctrine taught for centuries is that the State has a positive moral obligation to recognize and support the one true Church, and that the public exercise of false religions may be tolerated, but never treated as a right. This teaching is founded on the truth that Christ is King not only of individuals, but of societies—and that civil law must conform to divine law.
Vatican II’s Dignitatis Humanae, however, declares that all people have a natural right to religious liberty—even to publicly profess and practice false religions. It insists that the State must remain neutral, and treat all religions equally. This contradicts the consistent teachings of popes and councils, especially Quanta Cura, the Syllabus of Errors, and Immortale Dei.
The consequences of this error are everywhere: the collapse of Catholic states, the rise of secularism, and the loss of Christ’s social kingship. The new doctrine enshrines indifferentism as a legal principle and replaces Christ with pluralism as the foundation of civil society.
Faithful Catholics must reject Dignitatis Humanae and reaffirm the timeless truth: all nations are bound to serve Jesus Christ and His Church. Only by restoring the Social Kingship of Christ can society find true peace and order.
Further Reading:
Bishop Robert Barron calls Catholics to 'fight hard' against 'any' state religion, affirms condemned errors - The WM Review