It is sometimes stated that Vatican II taught universalism or at least implied it, which is not true, in fact, edits were made to remove this idea, and Fathers agreeing it is heresy, though there is some suspicion about some section being deliberately ambiguous on this matter. Regardless, this article intends to show how a section of Gaudium et Spes was edited to remove potentially universalist language!
An early draft of Gaudium et Spes here page 223:
Per « mundum » hic intelligimus sive coelum et terram seu universitatem rerum a Deo creatarum, sive universam familiam humanam, cuius membra, quamvis peccatores sint, a Deo tamen personaliter diliguntur, pro quibus Christus seipsum tradidit et postea resurrexit! et qui omnes una gaudent vocatione divina, licet « mundus », sub signo Maligni positus; Deo in hoc tempore adversetur, donec in fine et ipse per fidem salvetur? Illum uno verbo dicimus mundum, quem sic dilexit Deus ut Filium suum Unigenitum daret,) Christum nempe qui lux est mundi.
AI translation:
By the term “world” we understand here either heaven and earth, that is, the totality of things created by God, or the entire human family, whose members, though sinners, are nevertheless personally loved by God, for whom Christ gave Himself and thereafter rose again, and who all share in one divine calling, although the “world,” placed under the sign of the Evil One, opposes God in this time, until in the end it too is saved through faith. In a single word, we mean that world which God so loved that He gave His only-begotten Son, namely Christ, who is the light of the world.
The later draft of Gaudium et Spes at Vatican II read in its preface:
«Nomine “mundi” hic intelligimus ex un parte caelum et terram seu universitatem rerum a Deo creatarum, ex altera parte universam familiam humanam, cuius membra, quamvis peccatores sint, a Deo tamen personaliter diliguntur, pro quibus Christus seipsum tradidit et postea resurrexit et qui omnes una eademque gaudent vocatione divina; licet “mundus” quatenus sub signo Maligni positus est, Deo hoc tempore adversetur, donec in fine et ipse per fidem salvetur»: n. 2. AS IV/1, 436.
AI Translated:
By the term “world,” we understand here, on the one hand, heaven and earth, that is, the totality of things created by God; on the other hand, the entire human family, whose members, though sinners, are personally loved by God, for whom Christ gave Himself and thereafter rose again, and who all share in one and the same divine calling; although the “world,” insofar as it lies under the sign of the Evil One, opposes God in this time, until in the end it too is saved through faith: n. 2. AS IV/1, 436.The last line quoted state, "until in the end it too is saved through faith" can easily be read as implying universalism, this was so obvious that bishops objected.
Ad n. 2. Pag. 5, linn. 21-29: Proponitur alia ordinatio huius paragraphi: « (incipiendo a lin. 26) Licet “ mundus ” quatenus sub signo Maligni positus intel- ligatur (quod verbum ponitur pro “ est ”, quia hic potissimum agitur de modo intelligendi) Deo in tempore (dicitur “ in ”, quia affirmatio valet tantummodo usque ad Diem Domini) adversetur (cf. 1 Io. 5, 19; Io. 12, 31; 14, 30; 15, 18. 19; 16, 8-11; 17, 9, etc.), tamen nomine “ mundi ” hic intelligimus (reditur ad lin. 21) ex una parte caelum et terram seu universitatem rerum a Deo creatarum, ex altera parte universam familiam humanam, cuius membra, quamvis peccatores sint, a Deo tamen personaliter diliguntur, pro quibus Christus seipsum tradidit et postea resurrexit, et qui omnes una eademque gaudent vocatione divina. Illum uno verbo dicimus mundum, quem sic dilexit Deus ut Filium suum Unigenitum daret: Christum nempe, lucem mundi ». Et nota bene quod omittitur phrasis « donec in fine et ipse per fidem salvetur » (lin. 27) quia non videtur hanc affir- mationem fieri posse de “ mundo ” sensu peiorativo sumpto. Ratio huius muta- tionis ordinis est desiderium servandi homogeneitatem textus. Sic etenim iam ab initio proponitur, quasi in obliquo, sensus peiorativus “ mundi ”, et deinde, usque ad finem, agitur de sensu positivo. In textu officiali phrasis « licet ... adversetur ... salvetur » rumpit cursus idearum.--https://archive.org/details/ASIV.1/page/n561/mode/2up?q=%22donec+in+fine+et%22&view=theater p 566-567
AI translation:
To n. 2. Page 5, lines 21–29: It is proposed to reorder this paragraph as follows: "Although the 'world,' insofar as it is understood as placed under the sign of the Evil One (the word 'understood' is used instead of 'is,' because here it is primarily a matter of the mode of understanding), opposes God in this time (the preposition 'in' is used, because the statement holds only until the Day of the Lord) (cf. 1 John 5:19; John 12:31; 14:30; 15:18–19; 16:8–11; 17:9, etc.), nevertheless, by the term 'world' we understand here (returning to line 21) on the one hand heaven and earth, that is, the totality of things created by God, and on the other hand the entire human family, whose members, though sinners, are nevertheless personally loved by God, for whom Christ gave Himself and thereafter rose again, and who all share in one and the same divine calling. In a single word, we mean that world which God so loved that He gave His only-begotten Son: namely Christ, the light of the world." And note well that the phrase "until in the end it too is saved through faith" (line 27) is omitted, because it does not seem possible to make this affirmation about the 'world' taken in a pejorative sense. The reason for this change in order is the desire to maintain the homogeneity of the text. For thus, from the beginning, the pejorative sense of the 'world' is presented, as it were, indirectly, and then, until the end, the positive sense is treated. In the official text, the phrase "although… opposes… is saved" disrupts the flow of ideas.
Bishop Giocondo Maria Grotti, O.S.M. (1928–1971), Prelate of Acre e Purus, Brazil, and Titular Bishop of Thunigaba said:
Lin. 27: « donec in fine et ipse (mundus) per fidem salvetur ». Ut patet ex notula 2, appellatio seu allusio fit ad Io. 3, 17-18, ubi inspirate dicitur Christum missum fuisse ut salvetur mundus per Ipsum, certe tamen quoad ea familiae humanae membra quae creditura erunt; quae vero credere renuent, condemnabuntur, ut ex notissimis aliis evangelicis locis patet. Econtra e constitutionis textu ansa interpretationi praebetur iuxta quam « totus » mundus in fine per fidem salvabitur: quod aequivaleret negationi inferni seu duarum mundi categoriarum, quas Dominus iudicabit (cf. Mt. 25, 31-46).--https://archive.org/details/ASIV.2/page/n739/mode/2up?view=theater page 744 AI Translation
AI translation:
Line 27: "donec in fine et ipse (mundus) per fidem salvetur" ("until in the end it [the world] is saved through faith") refers, as noted in footnote 2, to John 3:17–18, where it is divinely stated that Christ was sent so that the world might be saved through Him, certainly with respect to those members of the human family who will believe; but those who refuse to believe will be condemned, as is clear from other well-known Gospel passages. On the contrary, the text of the constitution provides an opportunity for an interpretation according to which the "entire" world will be saved through faith in the end: this would be equivalent to denying hell or the two categories of the world that the Lord will judge (cf. Matthew 25:31–46).
Archbishop Federico Melendro y Gutiérrez, S.J., a Spanish Jesuit who served as Archbishop of Anqing, China's comments are seen below:
Ad prooemium, pag. 5, n. 2, lin. 27. Sermo est de « mundo » quatenus significat « universam familiam humanam », de quo mundo dicitur: « donec in fine et ipse (hic “ mundus ”) per fidem salvetur » (cf. Io. 3, 17-18). Tale assertum est obscurum et ambiguum, ideoque corrigendum.
a) Est obscurum, quia videtur significare « universam familiam humanam in fine tandem, per fidem, salutem obtenturam esse »; quod sapere videtur doctrinam de sola fide causa salutis.
b) Est ambiguum, quia posset intelligi, sensu Origenis, de salute tandem in fine ab universo genere humano obtinenda, exclusa aeternitate inferni. In textu autem citato ex Io. 3, 17-18, contrarium prorsus eruitur. Nam in contextu 3, 19, sermo est de causa amissionis salutis: « erant enim eorum mala opera ». Et in eodem contextu (3, 15-16) bis repetitur alios obtenturos « vitam aeternam », alios vero « perituros », i. e., in aeternum.-- https://archive.org/details/ASIV.2/page/n787/mode/2up?view=theater page 793
English AI translation:
To the Proemium, Page 5, Number 2, Line 27: The discussion concerns the "world" insofar as it signifies the "entire human family," about which it is said: "until in the end it (this 'world') is saved through faith" (cf. John 3:17–18). This statement is obscure and ambiguous and therefore must be corrected.
a) It is obscure because it seems to imply that "the entire human family will ultimately, through faith, attain salvation," which appears to suggest the doctrine of salvation by faith alone.
b) It is ambiguous because it could be understood, in the sense of Origen, as implying salvation ultimately attained by the entire human race in the end, excluding the eternity of hell. However, the cited text from John 3:17–18 yields the exact opposite. For in the context of John 3:19, the cause of the loss of salvation is mentioned: "for their works were evil." And in the same context (John 3:15–16), it is twice repeated that some will attain "eternal life," while others will "perish," that is, eternally.
Michael Cardinal Browne said:
2. Bis in schemate ponuntur verba ex quibus intelligi posset totum genus humanum tandem aliquando ad aeternam salutem perventurum esse. Ita (par. 2, pag. 5, linn, 2-27) habetur: « ... licet “ mundus ” quatenus sub signo Maligni positus est, Deo hoc tempore adversetur, donec in fine et ipse per fidem salvetur».
Item (par. 36, pag. 28, linn. 9-12) habetur: « Omnes enim ad imaginem Dei creati sunt, et ex uno principio orti, ad unum eumdemque finem vocantur, iam nunc vitam SS. Trinitatis participantes ab Eaque vires ad communem salutem accipientes». --https://archive.org/details/ASIV.2/page/n665/mode/2up?view=theater page 670
AI translation:
2. Twice in the Schema, words are used from which it could be understood that the entire human race will ultimately attain eternal salvation. Thus, in paragraph 2, page 5, lines 2–27, it is stated: "...although the 'world,' insofar as it lies under the sign of the Evil One, opposes God in this time, until in the end it too is saved through faith."
Likewise, in paragraph 36, page 28, lines 9–12, it is stated: "For all are created in the image of God and, arising from one origin, are called to one and the same end, already now participating in the life of the Most Holy Trinity and receiving from It the strength for common salvation."
Luigi Maria Carli (1914–1986) was Bishop of Segni (Signinus), Italy. He was one of the more conservative voices that made the most objections at Vatican II. He always sniff hints of universalism:
Pag. 5, lin. 27. Auferantur verba « donec in fine et ipse per fidem salvetur », quia nullibi in S. Scriptura legitur « mundus » malignus in fine saeculorum salvatum iri. Citatio Io. 3, 17-18 respicit salvationem mundi in actu primo (non in actu secundo), iam peractam per mortem Christi. --https://archive.org/details/ASIV.2/page/n683/mode/2up ASIV.2 p 689
AI translation:
Let the words "donec in fine et ipse per fidem salvetur" ("until in the end it too is saved through faith") be removed, because nowhere in Sacred Scripture is it stated that the "world," under the influence of the Evil One, will be saved at the end of the ages. The citation of John 3:17–18 refers to the salvation of the world in the first act (in actu primo), already accomplished through the death of Christ, not in the second act (in actu secundo).
then another from Augustine Cardinal Bea
Initio schematis (n. 2) optime exponuntur variae acceptiones vocis « mundus » et additur: « Licet mundus, quatenus sub signo Maligni positus est, Deo hoc tempore adversetur, donec in fine et ipse per fidem salvetur » ... 5 . Iamvero, ni fallor, hic agitur de conceptu ... 6 mundi, qui Novo Testamento proprius est, quique denotat creaturas liberas proprie quatenus Deo adversantur. Sic v. g. in noto textu ad Galatas, cap. 6, 14: « Mihi mundus crucifixus est et ego mundo », ille mundus certe in fine non se convertet ; 7 vel in 1 loannis, cap. 2, 15: « Si quis diligit mundum, non est caritas Patris in eo »; et alia huiusmodi . 8 Agi in textu de mundo hoc sensu innuunt etiam expressiones ipsae ... 9 adhibitae, quae desumuntur ex 1 loannis , cap. 5, 19 ... 10 . Iamvero patet, hunc talem « mundum » ex conceptu suo 11 nunquam salvari posse praecise quia Deo adversatur. Nec valet hic provocare ad Ioannem, cap. 3, v. 17 s. ... 12 ; nam ibi 13 non agitur de mundo quatenus sub signo maligni est, sed quatenus significat universitatem rerum a Deo creatarum ..."-- https://archive.org/details/ASIV.1/page/n571/mode/2up page 577
At the beginning of the schema (n. 2), the various meanings of the word "world" are excellently set forth, and it is added: "Although the world, insofar as it is placed under the sign of the Evil One, opposes God in this time, until in the end it too is saved through faith" ... Now, unless I am mistaken, here the discussion concerns the concept of the world proper to the New Testament, which denotes free creatures precisely insofar as they oppose God. For example, in the well-known text of Galatians, chapter 6, verse 14: "The world has been crucified to me, and I to the world," that world certainly will not be converted in the end; or in 1 John, chapter 2, verse 15: "If anyone loves the world, the love of the Father is not in him"; and other similar passages. The expressions used in the text, which are drawn from 1 John, chapter 5, verse 19, also suggest that the discussion is about the world in this sense. Now, it is clear that such a "world," by its very concept, can never be saved precisely because it opposes God. Nor is it valid here to appeal to John, chapter 3, verses 17 and following; for there the discussion is not about the world insofar as it is under the sign of the Evil One, but insofar as it signifies the totality of things created by God ...
During the actual editing it was stated:
« Populi Dei » scribatur « Regni Dei » vel « Corporis Christi » (5288).
(C) Multis displicet incisum de « mundo ». Aliqui Patres integras novas formulas proponunt quibus conantur in uno textu comprehendere terminologiam biblicam (5288, 5489, 5583, 5551, 5414); nulla tamen plene satisfacit. Complures postulant ut omittantur verba « donec in fine ... salvetur » (5834, 5292, 5551, 5486, 5639, 5424, 5488); aliquibus dicta videntur esse incompleta (5606, 5747).
Explicationem desiderant regni « Maligni » (5488); non placet formula « quamvis peccatores sint » (5292); nec « hoc tempore » (5488); nec defectus visionis historiae (5292); desideratur additio eschatologica (5292), allusio ad Mysterium Verbi incarnati, Christi crucifixi et resurgentis (5287).
Hac de causa totum comma noviter redactum est, omittendo quaestionem terminologiae « de mundo » in Sacra Scriptura, quae, ut in notis addatur, suo loco in schemate respicienda est; adducendo dimensionem anthropologicam, cosmologicam, historicam « mundi » de quo sermo est; addendo interpretationem eam christianam quae schemati respondeat.
[8] (D) Aspectus anthropologicus (simul socialis).
(E) Aspectus cosmologicus.
(F) Aspectus historicus.
(G) Elementa proposita a variis Patribus (5606, 5478).
(H) Phrasis sequens additur, ut appareat conceptio « christiana » mundi.
(I) Ita iam dogma fundamentale creationis indicatur.
(K) Ita visio hamartologica clare retinetur.
(L) Additur « crucifixi et resurgentis », propter rationem oecumenicam et theologicam Orientalium.
(M) Ulterior descriptio Maligni hic non conveniret. --
Acta Synodalia Sacrosancti Concilii Oecumenici Vaticani II: Periodus quarta, pars VI : p423
AI translation:
“Let ‘People of God’ be written as ‘Kingdom of God’ or ‘Body of Christ’ (5288).
(C) Many are displeased with the section on the ‘world.’ Some Fathers propose entirely new formulations, attempting to encompass biblical terminology in a single text (5288, 5489, 5583, 5551, 5414); however, none fully satisfy. Several request the omission of the words ‘until in the end ... it is saved’ (5834, 5292, 5551, 5486, 5639, 5424, 5488); to some, the statements seem incomplete (5606, 5747).
They desire an explanation of the kingdom of the ‘Evil One’ (5488); the phrase ‘though they are sinners’ is not pleasing (5292); nor is ‘in this time’ (5488); nor the lack of a historical vision (5292); an eschatological addition is desired (5292), as well as an allusion to the Mystery of the Incarnate Word, of Christ crucified and risen (5287).
For this reason, the entire section has been redrafted, omitting the question of the terminology of the ‘world’ in Sacred Scripture, which, as noted, should be addressed elsewhere in the schema; introducing the anthropological, cosmological, and historical dimensions of the ‘world’ in question; adding the Christian interpretation that corresponds to the schema.
[8] (D) Anthropological aspect (also social).
(E) Cosmological aspect.
(F) Historical aspect.
(G) Elements proposed by various Fathers (5606, 5478).
(H) The following phrase is added to highlight the ‘Christian’ conception of the world.
(I) Thus, the fundamental dogma of creation is indicated.
(K) Thus, the hamartiological vision is clearly retained.
(L) ‘Crucified and risen’ is added for ecumenical and theological reasons related to the Eastern Churches.
(M) A further description of the Evil One would not be suitable here.
Then we see the old repeated much later:
Per « mundum » hic intelligimus sive coelum et terram seu universitatem rerum a Deo creatarum, sive universam familiam humanam, cuius membra, quam- vis peccatores sint, a Deo tamen personaliter diliguntur, pro quibus Christus seipsum tradidit et postea resurrexit! et qui omnes una gaudent vocatione divina, licet « mundus », sub signo Maligni positus; Deo in hoc tempore adversetur, donec in fine et ipse per fidem salvetur? Illum uno verbo dicimus mundum, quem sic dilexit Deus ut Filium suum Unigenitum daret,) Christum nempe qui lux est mundi. --https://archive.org/details/ASV.3/page/222/mode/2up page 223
However, the final result omits it!:
Mundum igitur hominum prae oculis habet seu universam familiam humanam cum universitate rerum inter quas vivit; mundum, theatrum historiae generis humani, eiusque industria, cladibus ac victoriis signatum; mundum, quem christifideles credunt ex amore Creatoris conditum et conservatum, sub peccati quidem servitute positum, sed a Christo crucifixo et resurgente, fracta potestate Maligni, liberatum, ut secundum propositum Dei transformetur et ad consummationem perveniat.--Gaudium et Spes, Preface
Official translation:
Therefore, the council focuses its attention on the world of men, the whole human family along with the sum of those realities in the midst of which it lives; that world which is the theater of man's history, and the heir of his energies, his tragedies and his triumphs; that world which the Christian sees as created and sustained by its Maker's love, fallen indeed into the bondage of sin, yet emancipated now by Christ, Who was crucified and rose again to break the strangle hold of personified evil, so that the world might be fashioned anew according to God's design and reach its fulfillment.