page_title: Antonio Añoveros Ataún
section_title: Second Vatican Council
hierarchical_section_title: Antonio Añoveros Ataún / Second Vatican Council
caption_attribution_description: English: Council bishops on Saint Peter's Square (1961, Italy) Deutsch: Konzilsväter (1961, Italien) Italiano: Vescovi da svariate parti del mondo, a Roma, in piazza San Pietro, in occasione del Concilio Vaticano II. (1961, Italia)
context_page_description: Antonio Añoveros Ataún was a Spanish Roman Catholic priest. He is known mostly as a protagonist of the so-called "Añoveros case", a 1974 episode which marked the gravest crisis in relations between Francoist Spain and the Church. Though during the Civil War he joined Carlists, he is recognized chiefly as one of the most liberal members of the Spanish hierarchy during the late Francoism; he is appreciated especially in the Basque realm.
context_section_description: Prior to Vaticanum II the Spanish preliminary input was rather modest. On the central theme of the Church itself it was reduced to a petition, fathered by Añoveros jointly with the Jaca bishop Ángel Hidalgo Ibáñez, that the doctrine of Cuerpo Místico deserves more elaboration. During the Council itself he participated in all 4 sessions from 1962 to 1965. Though Spanish bishops as a group constituted one of the most conservative blocs of the assembled hierarchy, Añoveros emerged in the middle, siding neither with the reformist nor with the conservative wing. His contribution to Vaticanum II was moderate; though counted among the 3,000 Council Fathers, he neither chaired any section nor was particularly active on any specific topic. However, he took part in a number of debates.
  The liturgical reform focused on enhanced participation of the lay in the mass. Añoveros was in the majority favoring introduction of the vernacular, resulting in the sixth amendment to the constitution on liturgy (Sacrosanctum Concilium, 1963); it allowed a freedom of action while at the same time making provision for an increased use of modern languages in the liturgy. When discussing the role of deacons, priests and bishops in church modus operandi and the decision making process, finally summarized in Dogmatic Constitution of the Church (Lumen gentium, 1964), Añoveros spoke in favor of the priesthood being treated more thoroughly in the scheme; he effectively backed the supporters of permanent deaconry and collegiality of bishops. He also voiced strongly in favor of setting regional seminars. During the work on Declaration on the Relation of the Church with Non-Christian Religions (Nostra aetate, 1965) he emerged as a moderate, referring specifically to the Muslims as profoundly religious and very sensitive to charity. He perceived the Christian-Muslim dialogue as feasible and insisted it is enhanced, stressing that the Christians respectfully recognize Muslim spiritual and that moral values and all missionary endeavors be tailored accordingly.
  Contributing to Declaration on Religious Freedom, (Dignitatis Humanae, 1965), and especially during the discussion on the so-called 4 SC (textus reemendatus), Añoveros spoke against the version prepared by the Council for Promoting Christian Unity and joined the 70-something group of bishops who formed part of the opposition nucleus. Though far from the fundamental rejection advocated by Marcel Lefebvre (or even critique from some fellow Spaniards like Abilio del Campo), Añoveros called for setting limits of religious liberty. He argued that the state had the right to limit religious freedom to safeguard three values: a political good, that is the public peace: a moral good, that is the defense of public morality; and a civil good, that is the harmony of citizens in the exercise of their legitimate rights. He suggested further elaboration of the text during works of a new sub-commission, and called for changing the title, suggesting Civil Liberty in Religious Matters instead.
caption: Pzza S. Pietro, Vaticanum II
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