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The Second Vatican Council (commonly called Vatican II) called for a modernization of some church practices as a means of opening a dialogue with the world and better spreading the good news of the Gospel. Contrary to some belief, Vatican II changed no doctrines of the Church, since doctrine can never change. One of the most visible changes resulting froim Vatican II was the celebration of the Mass in the vernacular (i.e., current languages such as English, Spanish, French, etc., depending on the country) instead of Latin. Another was a new emphasis on the role of the laity (non-ordained persons) in the life of the Church.

Answer

The vernacular - The language of the church was Latin. But the Vatican brought about change by bringing in the vernacular (native tongue) being English into the church. Having the church in the one language everywhere made catholics welcome across the world uniting them together

The priest faced the laity - During the ceremony the priest used to face the altar and say the mass with his back to the people. The Second Vatican Council changed this so that the priest faced the people connecting them with God.

The Eucharist is received on the hand - Communion (Eucharist) used to be received on the tongue as no one was allowed to touch the host, even if it fell on the floor the priest would have to pick it up. Communion is now received in the hand and we are allowed to touch the host

Laity are involved in the mass - the laity are now involved in the mass not just the men. They can be altar servers, sing, read, or give out the host. This brought the people together as they were able to connect as one catholic body with God

Answer

A few changes were the masses were now said in English, not Latin. The Priest faces the parish during the mass, and the Church supposedly started accepting the other religions and respecting them.

Correction:

The Mass is in English only in those countries where the language is spoken. The Mass is in whatever the local language happens to be.

Mainly it was the modernizing of the Church.

• Rather than speaking Latin, the language of the Mass became the vernacular (The language of the people/religion)
• Format of the Mass

  - Responses were changed

  - Readings were changed

  - Altar was not at the back

  -priest faced the congregation during the Mass.

Mass in English and priest facing the people.

The two things mentioned above, Mass in English and the priest facing the people, were not requested not mandated by the Vatican Council. As the current Pontiff and his predecessor have mentioned, the Church went off the rails and put in things that were "in the spirit of Vatican II". Well, if there was a spirit of Vatican II, this wasn't it. The Council did request that the readings be put in the vernacular so that people could more readily understand them, however, it specifically requested that the rest of the Mass remain in Latin. As for the priest facing the people - there is absolutely nothing in any of the Council documents that even mention this, and, as a matter of fact, the Missal, itself, specifically mentions that at certain times during the Mass, the priest "is to turn around and face the people" assuming that the priest is facing the altar with his back to the people - a position known as "ad orientem" (toward the east-everybody facing the same direction).

Please see the links below:

The second vatican council was attended by representatives from many churches including bishops, priests, etc.

The Vatican had over 2600 Bishops and another addition to theologians and other experts, adding up to 3000. It consisted of;

• 1089 bishops from Europe
• 489 bishops from South America
• 404 bishops from North America
• 374 bishops from Asia
• 296 bishops from Africa
• 84 bishops from Central America
• 75 bishops from Oceania, , which included Papua New Guinea, The Solomon Islands, New Zealand and Australia
• 63 observers from other Christian Churches
• 52 lay men and women over the whole four years.

The main reason that the Second Vatican Council was held was because the reigning Pope, Blessed John XXIII willed it and called it. In opening the Council he gave them very specific reasons as to why he called them and what he wanted them to do; they are contained in his opening speech (to open the Council), which you may read at the link below. His primary objective was to shake the Church out of her lethargy and go out to preach the Gospel, the precious gift that she had been given by Jesus Christ, to the world. To "update" the message so that it would resonate with the world.
The Second Vatican Ecumenical Council

http://www.papalencyclicals.net/vatican2.htm

Anther answer from our community:

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The main difference between the Second Vatican Council and the twenty ecumenical councils that preceded it is the the first twenty councils were always primarily concerned with doctrinal concerns and with pastoral concerns secondarily. I believe all of the previous councils had been called to deal with particular heresies that had arisen, from the First Council of Nicaea which dealt with Arianism to the Council of Trent with dealt with protestantism, I'm not sure about the First Vatican Council. The Second Vatican Council, however, dealt with no doctrinal issues whatsoever and was not called because of any problems with heresies but was primarily a pastoral council. Blessed Pope John XXIII called the Council to deal with updating or making the Church more sensitive to the issues in the modern world. Unlike the previous Councils which settled heresies, the Church had to deal with a number of heresies that arose after the Council.

Another answer from our community:

The primary significance of the Second Vatican Council was to attempt to frame the Church's teaching in modern language in an effort to reach men where they currently are and to put various teachings of the Popes over the previous century and a half into a more formal relationship with the Gospel so that, for instance, the social teaching of most of the Popes from Pope Leo XIII in Rerum Novarum through Pope John XXIII, himself, could be better integrated and thus taught. Unfortunately, the message of the Council was hijacked and the "Spirit of the Council" was used to make many unfortunate changes in the Church which were not called for, and were, shall we say, less than helpful, this is now being corrected. We shall not know the full significance of the Second Vatican Council for yet another fifty years, I would say. You will see the full effects of these Council in the later half of the 21st century. No one ever said that the Church moves fast.

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Pope John XXIII convened the Second Vatican Council. He died before it ended, and it was left to his successor Pope Paul VI to reconvene the council and see it concluded. The brief for the Council was to update the Catholic Church for the modern era. It introduced liturgical changes to the mass, defined the roles of the bishops and, most importantly of all, changed the Catholic Church's teaching on the dignity of man and the absolute right of all to religious freedom, unhindered by state or Church.

The previous declarations on these issues were contained in the Syllabus of Errors, issued by Pius IX in 1864, in response to the Enlightenment. It was considered by Catholic theologians as having binding force, although opinion was divided as to whether each and every statement defined in the Syllabus as false was infallibly false. It condemned as false statements requiring separation of Church and state, as well as all statements in support of religious freedom. In states where Catholics are in the minority, they have the right to public worship. In states where others faiths are in the minority, they have no right to public worship because only the true faith has the right to public worship.

Perez Zagorin (How the Idea of Religious Toleration Came to the West) considers the Declaration on Religious Freedom, passed by the Council in December 1965, to be an accomplishment of world importance. It signified a complete reversal of the Catholic Church's former attitude to toleration and announced its adherence to religious freedom as a universal principle, contemporary obligation and necessity. Fiercely debated and meeting with considerable resistance from some Vatican officials and a number of bishops, it states, "the human person has a right to religious freedom." It asserts that all men are to be immune from coercion by individuals, social groups, or any human power, so that "In matters religious no one is forced to act in a manner contrary to his own beliefs. Nor is anyone to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits." Furthermore, "the right of parents are violated, if their children are forced to attend lessons or instructions which are not in agreement with their religious beliefs."

The Declaration also acknowledged that the Church had acted at times in ways "which were less in accord with the gospel and even opposed to it," but does not express any contrition or apology for the Church's record of religious persecution.

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In the first year, the Council addressed the Sacred Liturgy and the means of social communication. They considered the Sacred Liturgy massively important, and their detail and time spent on it shows that. In the second year, the Council addressed the Constitution on the Church, Lumen Gentium, the Decree on the Catholic Churches in the East, and the Decree on Ecumenism. In the third year, they addressed the office of Bishops in the Church, religious life, the training of priests, the declaration on Christian Education, relation of the Church to non-Christian religions, the Dogmatic Constitution on Divine Revelation, the degree on the apostolate of lay people, the decree on religious liberty, the decree on the Church's missionary activity, and the pastoral Constitution on the Church in the Modern World. You may view all of these documents at the links below.

The previous declarations on these issues were contained in the Syllabus of Errors, issued by Pius IX in 1864, in response to the Enlightenment. It was considered by Catholic theologians as having binding force, although opinion was divided as to whether each and every statement defined in the Syllabus as false was infallibly false. It condemned as false statements requiring separation of Church and state, as well as all statements in support of religious freedom. In states where Catholics are in the minority, they have the right to public worship. In states where others faiths are in the minority, they have no right to public worship because only the true faith has the right to public worship.

The Declaration on Religious Freedom signified a complete reversal of the Catholic Church's former attitude to toleration and announced its adherence to religious freedom as a universal principle, contemporary obligation and necessity. Fiercely debated and meeting with considerable resistance from some Vatican officials and a number of bishops, it states, "the human person has a right to religious freedom." It asserts that all men are to be immune from coercion by individuals, social groups, or any human power, so that "In matters religious no one is forced to act in a manner contrary to his own beliefs. Nor is anyone to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits." Furthermore, "the right of parents are violated, if their children are forced to attend lessons or instructions which are not in agreement with their religious beliefs."

The Declaration also acknowledged that the Church had acted at times in ways "which were less in accord with the gospel and even opposed to it," but does not express any contrition or apology for the Church's record of religious persecution.

Probably most noticeable to many Catholics in the first forty years following the Second Vatican Council were things like the Sacred Eucharist and various sacraments being celebrated in the vernacular, the priest facing the people, and a HUGE drop in the participation in the sacrament of Confession, while, at the same time, a HUGE increase in people going to Holy Communion every Sunday. None of these things were a result of the Council at all. As far as vernacular is concerned the Council asked for a very restricted use of the vernacular in the Mass (The use of the Latin language, with due respect to particular law {the Eastern Rites}, is to be preserved in the Latin rites. . . . however . . . a wider use may be made of it, especially in readings, directives and in some prayers and chants." The Council NEVER called for the priest to face the people, and the Council certainly never recommended that people receive Holy Communion while not in a state of grace, while neglecting the Sacrament of Confession.

The Council did call for an increase in ecumenism, particularly with regard to our separated brethren in the East who still maintain the priesthood and the sacraments.

Traditional Mass (followed since the earliest days of the Church)

New Mass (1969 and later)

Mass was the solemn worship of God offered as a "sacrifice" for our sins

Mass now more of a memorial, instructional service or meeting

Mass said in Latin for centuries

Mass inaccurately translated to English

Rituals & prayers untouched since the early days of the Church

Rituals & prayers changed or removed despite prior Popes' disapproval

Priest faces Our Lord in the Tabernacle

Priest has his back to tabernacle (if there is a tabernacle)

Communion received on the tongue

Communion received in the hand

Communion received kneeling

Communion received standing

Communion distributed by priest only

Communion distributed by anyone

Silence, reverence & devotion during Mass

Talking and little devoutness during Mass

Sisters sing beautiful hymns at Mass

Modern, profane music at Mass

Priest reverent and restrained during Mass

Priest very casual and frequently joking

Frequent signs of the cross & genuflections by priest and laity

Far fewer signs of the cross & genuflections

No variations in Mass across parishes

Large variations across parishes (ONE Church should have NO variation)

High Mass with incense

No more high masses or use of incense

Benediction of the Most Blessed Sacrament

Benediction completely changed or abolished

Altar boys only

Altar girlsOnly clergy and altar boys in sanctuaryAnyone in the sanctuaryOnly Traditional missal used according to decrees of Council of TrentTraditional missal discarded, contrary to decrees of Council of Trent

The Second Vatican Council was held at the Basilica in Rome. During the years of 1962-1965, it was called by pope John XXIII.

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In Vatican City though some sessions were held elsewhere in Rome and within Italy as a whole.

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Answer

The Vatican Council II met in St. Peter's Basilica when all the Council Fathers came together for a vote or some such. I don't think there was any other building that could hold all the Bishops from the entire world at one time:

The Vatican had over 2600 Bishops and another addition to theologians and other experts, adding up to 3000. It consisted of;

• 1089 bishops from Europe
• 489 bishops from South America
• 404 bishops from North America
• 374 bishops from Asia
• 296 bishops from Africa
• 84 bishops from Central America
• 75 bishops from Oceania, , which included Papua New Guinea, The Solomon Islands, New Zealand and Australia
• 63 observers from other Christian Churches
• 52 lay men and women over the whole four years.

Please note, only Bishops were official members of the Vatican Council. Smaller meetings were held all over the Vatican in different meeting halls according to the size need.

A:

The Second Vatican Council is most well known for changes to the liturgy of the Catholic Mass, but most of all it changed the Catholic Church's teaching on the dignity of man and the absolute right of all to religious freedom, unhindered by state or Church.

The previous declarations on these issues were contained in the Syllabus of Errors, issued by Pius IX in 1864, in response to the Enlightenment. It was considered by Catholic theologians as having binding force, although opinion was divided as to whether each and every statement defined in the Syllabus as false was infallibly false. It condemned as false statements requiring separation of Church and state, as well as all statements in support of religious freedom. In states where Catholics are in the minority, they have the right to public worship. In states where others faiths are in the minority, they have no right to public worship because only the true faith has the right to public worship.

Perez Zagorin (How the Idea of Religious Toleration Came to the West) considers the Declaration on Religious Freedom, passed by the Council in December 1965, to be an accomplishment of world importance. It signified a complete reversal of the Catholic Church's former inimical attitude to toleration and announced its adherence to religious freedom as a universal principle and contemporary obligation and necessity. Fiercely debated and meeting with considerable resistance from some Vatican officials and a number of bishops, it states, "the human person has a right to religious freedom." It asserts that all men are to be immune from coercion by individuals, social groups, or any human power, so that "In matters religious no one is forced to act in a manner contrary to his own beliefs. Nor is anyone to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits." Furthermore, "the right of parents are violated, if their children are forced to attend lessons or instructions which are not in agreement with their religious beliefs."

The Declaration also acknowledged that the Church had acted at times in ways "which were less in accord with the gospel and even opposed to it," but does not express any contrition or apology for the Church's record of religious persecution. In practice, the Church was no longer the bitterly intolerant organisation that existed before the Enlightenment and even at the time of Pius IX, but the Second Vatican Council gave it a sense of humanity and formalised changes that had already been forced upon it.

A:

There were many. Some of the biggest ones were that the mass was no longer in latin, it was in the vernacular. the bible was also in the venacular. Lay people became more involved in the mass.

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Probably most noticeable to many Catholics in the first forty years following the Second Vatican Council were things like the Sacred Eucharist and various sacraments being celebrated in the vernacular, the priest facing the people, and a HUGE drop in the participation in the sacrament of Confession, while, at the same time, a HUGE increase in people going to Holy Communion every Sunday. None of these things were a result of the Council at all. As far as vernacular is concerned the Council asked for a very restricted use of the vernacular in the Mass (The use of the Latin language, with due respect to particular law {the Eastern Rites}, is to be preserved in the Latin rites. . . . however . . . a wider use may be made of it, especially in readings, directives and in some prayers and chants." The Council NEVER called for the priest to face the people, and the Council certainly never recommended that people receive Holy Communion while not in a state of grace, while neglecting the Sacrament of Confession.

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The Council did call for an increase in ecumenism, particularly with regard to our separated brethren in the East who still maintain the priesthood and the sacraments.

The U.S. Catechism, in the beginning of its article on the Faith begins with Blessed Pope John XXIII (1958 to 1963), the Pope who opened the Second Vatican Council. In his opening address, he proposed five points for his vision of the council:

1. Be filled with hope and faith. Do not be prophets of gloom. "Divine Providence is leading us to a new order of human relations, which by men's own efforts and even beyond their very expectations, are directed toward God's superior and inscrutable design."

2. Discover ways of teaching the faith more effectively."The greatest concern of the ecumenical council is this: that the sacred deposit of Christian doctrine should be guarded and taught more efficaciously.

3. Deepen the understanding of doctrine. Authentic doctrine "should be studied and expounded through the methods of research and the literary forms of modern thought. The substance of the ancient doctrine and deposit of the faith is one thing, and the way in which it is presented is another."

4. Use the medicine of mercy. "Errors vanish as quickly as they arise, like fog before the sun. The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays, the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity. She considers that she meets the needs of the present day by demonstrating the validity of her teaching rather than by condemnation."

5. Seek unity within the Church, with Christians separated from Catholicism, with those of non-Christian religions, and with all men and women of goodwil. "Such is the aim of the Second Vatican Ecumenical Council which . . . prepares, as it were, and consolidates the path toward that unity of mankind where truth reigns, charity is the law and whose extent is eternity."

(Blessed) Pope John XXIII, Rejoice, O Mother Church (Gaudet Mater Ecclesia), opening address at the Second Vatican Council(October 11, 1962)