What were some changes in the catholic church after the second vatican council?

Question: What were some changes in the catholic church after the second vatican council!?
Best Answer - Chosen by Asker:

I lived through that

when i was a child
it caused absolute mayhem

the nuns didn't know what to do

and the priests were very confused as well

basically it went from a very formal mass
to a much more friendly mass

sort of from fire and brimstone
to love centered

I can remember being in about grade 3 and coming home with our projects

my mother had no idea what we were studying

it was al about love
and the heart of god

the whole pholosophy of the cherch seemed to shift

it caused lots of problems

almost lkie the change was to fast

to me as a kid it didn't matter

but a lot of adults were upset

there was a lot of confusion about the eucharist

and about the holy ghost
who was now
magically wihtin a few weeks
the holy spirit
which cnhanged some songs we sang
and lalso some prayers changed

anything with ghost
was no longer said

and the and thine is the kingdom
ect went out the windowWww@QuestionHome@Com

Vatican II did not change any dogma or doctrine but it did change a few of the ways that we practice our faith!.

+ Tradition with a Big "T" vs!. tradition with a Small "t" +

Tradition with a capital "T" is Holy Apostolic Tradition and refers to dogma and doctrine that cannot be abandoned and that are essential to who we are!. Some examples of Tradition with a capital "T" are:
+ The Trinity
+ The Sacraments
+ The Papacy

Vatican II did not change anything of Tradition with a capital "T"!.

Small "t" traditions refer to the transitory or changeable elements of our religion:
+ Rules about fasting and abstinence
+ Holy Days
+ Kneeling and standing in church
+ Certain forms of prayers

One definition of small "t" traditions is how we do thing, like:
+ Receiving communion on the tongue or in the hand
+ Celebrating Mass in Latin or in the vernacular
+ The dress code of priests and sisters

The Church must constantly look at her small "t" traditions and see if they are helping or hindering people in their faith lives!.

New insights into Tradition with a capital "T" will often lead to the dropping of some small "t" traditions and the beginning of others which will better reflect our new understanding of Tradition with a capital "T!."

+ Doctrine vs!. Discipline +

Doctrine: The Real Presence of Jesus in the Eucharist is a doctrine which will not change, although our understanding of it will probably develop

Discipline: Fasting for one hour from solid foods prior to receiving holy communion is a discipline which can and has changed!. In pre-Vatican II days Catholics used to fast from midnight prior to receiving the Eucharist!.

Doctrine: Belief that the priesthood as a sacrament cannot change

Discipline: Priestly celibacy can be changed

With love in Christ!.Www@QuestionHome@Com

Here's a great site:

http://mb-soft!.com/believe/txs/secondvc!.!.!.!.

But I'll quote some stuff if you don't feel like going through it all, though all the information is very good to read!.

Since I'd be giving you about ten pages if I placed everything in here, I will instead give you the highlights!.

Go to that site if you wish to know everything that changed during Vatican II!.

*The Council and the Liturgy*

The changes in the Liturgy of the Church show how the work of the Council affects every Catholic!. In earlier ages of Christendom changes were made in Canon Law and in the Christian Life itself!. But these changes usually took place so slowly and gradually that each man in his own brief life-time hardly noticed them; if he did take heed of change, he did not find the change disturbing!. But in modern times -- above all in the middle of the twentieth Century -- the whole tempo and movement of secular history has increased in every sphere of life, and with the greatest rapidity!. The Church is new as well as old!. If it is to remain up to date and in touch with the urgent needs of modern life, then the Church, too, must undergo change!. Clearly, changes and adaptations must be accomplished with great prudence!. Clearly, too, great courage is needed, if the ancient and unchanging truths and ways of life and worship are to take on new forms!.
Inevitably, many Catholics have found the liturgical changes disturbing!. Older Catholics, in particular, have over the years grown deeply attached to the words and actions of the Latin Mass; they have learned to love it, in its Latin form, and it has become for them a permanent and unchanging reality in a rapidly changing world!. Latin was the common tongue -- the lingua franca -- of the Western world, used by clerics, statesmen and scholars!. Since the Mass is the common prayer of the whole Church, many feel that Latin should still be retained!. This view was expressed in the first great Decree to issue from the Council -- the "Constitution on the Sacred Liturgy!." The Decree states "the use of the Latin language is to be preserved in the Latin rites!."

The change from Latin to English, in parts of the Mass, has been singled out because it appears to many to be the most striking result of the Council's work!. But the Council has authorized the use of the vernacular, or mother-tongue, not only for parts of the Mass but also for the administration of every sacrament and sacramental!. It has directed national councils of bishops to establish liturgical commissions whose task is to produce suitable translations of liturgical texts, and to promote knowledge and love of the sacred liturgy!.

While local commissions are engaged upon this work, the Central Liturgical Commission meets in Rome!. Its primary function is the revision of the liturgical books!. Its secondary function is to adapt the liturgy to the needs of modern times, and to enable all Catholics to take part actively in the official worship which the Church offers to God!. However rapid and unexpected these changes might appear, they are in fact intended to be gradual, step by step, until eventually the renewal of the liturgy has been completed!.

The first major result of this work by the Central Commission was the promulgation, in September 1964, of an Instruction for putting into effect the "Constitution of the sacred Liturgy!." This instruction drew attention to the fact that changes are taking place, not for the sake of change, but because the Liturgy is at the centre of Christian life and worship!. It is through the active sharing in these sacred rites that the faithful, the People of God, "will drink deeply from the source of divine life!. They will become the leaven of Christ, the salt of the earth!. They will bear witness to that divine life; the will be instrumental in passing it on to others!."

By modern standards, florid and elaborate ceremonies, dress and ornament are seldom esteemed!. During the course of centuries, many features or details had crept into the liturgy, and these features are now regarded as unsuited to the worship of God and out of keeping with the real nature and dignity of that worship!. For this reason the liturgical books are being revised and the rites simplified!. The first book to appear, following the Council's decree, is known as the Ordo Missae!. Issued in January 1961, this book sets forth the rite which is to be followed, in keeping with the changes introduced by the Council and by the Liturgical Commission!.

*The Altar*

Where possible, the high altar is to be placed in such a way that Mass may be offered by the priest facing the people; the altar should stand away from the wall of the sanctuary, so that room is left to allow the priest to move around it!. The Blessed Sacrament should be reserved in a strong tabernacle, placed at the centre of the high altar; but it maybe placed upon a side altar, if that side altar is dignified and easily seen!. Again, the tabernacle may be placed on the altar at which Mass is said facing the people; in this case the tabernacle should be small!.

The cross and candlesticks will be placed upon the altar in the customary way; in certain circumstances, however, the bishop may allow them to be placed alongside the altar!. The sedilia, or seats for the celebrant and sacred ministers, should be easily seen by the faithful, and the celebrant's sedile should be so placed as to show that he is presiding over the Mass as the assembly of the People of God!. There should be an ambo (lectern or reading-desk) -- clearly visible to the faithful; from which the readings from Scripture are to be made!. It should be observed that many of these changes can be effected only when new churches are planned; where possible, the sanctuary of an existing church should be adapted in accordance with the Instruction of the Central Commission!.

*The sacrifice of the Mass*

In the rite of the Mass, the following are the changes already announced:

1!. The celebrant does not say privately those parts of the Proper of the Mass which are sung by the choir, recited by the people, or proclaimed by the deacon, sub-deacon or lector!. The celebrant may, however, join with the people in singing or reciting parts of the Ordinary of the Mass --as, for example, the Gloria and the Credo!.

2!. Psalm 42 is omitted from the prayers to be said at the foot of the altar at the beginning of Mass!. Whenever another liturgical service immediately precedes the Mass, all these opening prayers are omitted!.

3!. The "secret" prayer before the preface is to be said or sung aloud!.

4!. The "Doxology" at the end of the Canon of the Mass (that is, the prayer "Through him, and with him !. !. !. ") is to be said or sung in a loud voice!. The signs of the Cross, formerly made during this prayer, are omitted, and the celebrant holds the host with the chalice, slightly raised above the corporal!. The "Our Father" is said or sung in the vernacular by the people together with the priest!. The prayer which follows -- is called the Embolism (that is, an insertion or interpolation) and was originally added to the Mass as an extension of the last petition in the "Our Father:" a prayer to be freed from evil, and for our sins to be forgiven!. This prayer is also to be said or sung aloud by the celebrant!.

5!. The words spoken by the priest when giving Holy Communion have been shortened to "Corpus Christ" -- "The Body of Christ;" the person communicating says "Amen" before receiving Holy Communion; and the priest no longer makes the sign of the Cross with the host!.

6!. The Last Gospel is omitted, and the prayers formerly recited at the end of the Mass (the "Leonine" prayers) are no longer said!.

7!. Provision is made for the Epistle to be read by a lector of by one of the servers; the Gospel must be proclaimed by the celebrant or by a deacon!.

8!. At all Masses attended by the faithful on Sundays and Holydays, the Gospel is to be followed by a homily, or explanation reading from the Scriptures!. This homily may be based upon some other text of the Mass, taking account of the feast or mystery which is being celebrated!.

9!. After the Creed, provision is made for what is called the "community prayer" sometimes called the "prayer of the faithful!." In some countries this prayer is already customary; in most places, however, it has not yet been introduced!. In due course the form of this community prayer will be announced by the Central Liturgical Commission!.

10!. In accordance with the changes outlined above, the Ordo Missae issued in January 1965 states that, as a general rule, the celebrant will say the opening prayers at the foot of the altar; when he has kissed the altar, he will go tot he sedile or seat and remain there until the prayer of the faithful has been said before the offertory leaving it for the ambo if he himself is to read the Epistle and Gospel but returning to it for the Creed!.

11!. At a High Mass the subdeacon no longer wears the humeral veil; the paten is left upon the altar, and the subdeacon joins the deacon in assisting the celebrant!.

12!. Suitable translations of parts of the Mass are to be prepared by regional or national councils of bishops!. When these translations have been confirmed by the Holy See, they may be used when Mass is said in the vernacular!. The extent to which the vernacular is used varies greatly!. Generally speaking, its use is permitted for the first part of the Mass -- the "Service of the Word" -- and for certain prayers in the second part -- the Eucharistic Sacrifice!.

Another important change concerns the Eucharistic Fast!. Until recent years, this Fast was from midnight!. Then it was reduced to three hours!. Finally it was altered to a fast of one hour from foWww@QuestionHome@Com