Second Vatican Council

Yes and No. It depends on how you mean "doctrines."

Some of what the church teaches is considered dogma - central truths of the faith that are revealed by God. These cannot and did not change, but our understanding of them, and thus the way the Church describes them, can and does change. In this sense there were changes at Vatican II.

Not a single article of Faith was rescinded by the Council, nor was any new dogma established. The fundamental teaching of the Christian Faith did not change, as some of the Council's critics have claimed.

Some of what the church teaches is considered doctrine - truth derived from or related to dogma, but not necessarily central or necessary for salvation. These can and do change to some degree, though again it is more often that it is the way they are presented that changes. However some things clearly changed, for example, the Church's attitude toward ecumenism and religious freedom are doctrinal in some respects, but also pastoral. And the orientation of the church changed at Vatican II towards these and many other theological-pastoral teachings.

Finally, some of what the Church 'teaches' are really disciplines. These can always change, and many did change at Vatican II, or more accurately as a result of the new principles and presentation of doctrine by the Council. This is the way we do things, like whether the Eucharist is celebrated always in Latin, or in the vernacular as a n option. This is not doctrine, but sometimes people think of theses things as such.

Certain already-established teachings were clarified (e.g. the relationship between the Blessed Mother and the Church) and the Council Fathers spent a lot of time offering guidelines for how to engage the modern world in modern was rather than only clinging to the methods of the past (e.g. the Decree on the Media of Social Communications).

The main thing for which Cardinal Augustin Bea (1881-1968) will be remembered is his devotion to ecumenism. He dearly wanted all Christians to be united on some level and tried to bring about some understanding between the Roman Catholic Church and Judaism. He had grand vision in that he wanted to bring about some understanding not only with other Christians, but with non-Christian religions as well. He was the author of many books on ecumenism, the most notable being Nostra Aetate (Our Age), which was approved by Pope Paul VI and published in 1965. He was particularly incensed by anti-Semitism and drafted another book Decretum de Judaeis (Decree on the Jews) which was finalized in 1961 but unfortunately never formally presented to the Second Vatican Council which meant his thoughts on anti-Semitism were never properly aired at Vatican II. Unlike the current pope, Benedict XVI who is a traditionalist/conservative, Cardinal Bea will be remembered as a truly progressive ecumenist who died to soon as his driving force may well have really modernised the Roman Catholic Church.

The Second Vatican Council addressed Sacraments, but it did not define them, they had previously been defined. Vatican II addressed the fact that Jesus was present in the sacraments, the He was the source of the sacraments, it gave directives for communal celebration, the Eastern Churches, indulgences for the sacraments, norms for administration of them, the purpose, sacred music, and addressed the revision of them, but it did not define them.

Council Houses are primarily used as a form of public social housing. They're also called local authority houses, and are commonly used in the UK and Ireland, though many other countries also have them.

The language of the Church is Latin. Vatican II changed the Mass to be in the language of the people of the country. Latin remains the universal language of the church.

The Council took place in and around Rome, much of it in the Vatican. Some meetings took place in other cities in Italy.

No, the Second Vatican Council did not do that. "CCD" was the name of a Confraternity established in Rome in the sixteenth century Confraternity of Christian Doctrine. To the best of my knowledge, it is still there and still issues materials. Most of the Catechetical materials used in English speaking countries, however, are not from the CCD anymore but from other organizations. You can't really use "CCD" for your program if you are using someone's else's materials.

The area of Marrickville Council is 17 square kilometers.

The decree on the Catholic Eastern Churches is called Orientalium Ecclesiarum and was issued on 21 November 1964. The document is very short, you can read it for yourself at the link below. The Council confirmed the hereditary rights and privileges of the Eastern Churches, confirmed their separate legislative and spiritual heritage. The Document also deals, briefly, with the "separated brethren" those Orthodox Eastern Rites which have separated themselves from the Church.

As of January 2014, Vatican 3 doesn't mean anything.

Just over 3 years. It began on the 11th of October 1962 and finished on the 8th of December 1965.

No changes were made to the Eucharist itself by the Second Vatican Council. The doctrine of transubstantiation, or the changing of the essence of bread and wine into the essence of the Body and Blood of Christ is still the same. The only differences were to the liturgy. These included the language of the Mass changing from Latin to the vernacular of the community, the Ordinary of the Mass, the orientation of the altar, among other changes. It should be said that the Missal of 1962 (prior to Vatican II) was never repeal, but simply fell out of normal use in favor of the 1969 Missal and the two subsequent Missals.

The following is Pope Benedict XVI's letter to the bishops detailing this notion.

http://www.vatican.va/holy_father/benedict_xvi/letters/2007/documents/hf_ben-xvi_let_20070707_lettera-vescovi_en.html

Jesus is the same, yesterday, today, and tomorrow. (Heb 13:8) So, who is Jesus? He is true God and True Man, coeternal with the Father and the Holy Spirit. He is risen from the dead for the salvation of his people. He is really, sacramentally present in the Eucharist through the ministry of the Church he established. He will come again to raise the dead, to judge the world, and to usher in the Kingdom of God. How is this different than before the Second Vatican Council? Not at all. The Second Vatican Council (1961-1965) was not a doctrinal council, called to define or settle Christological doctrine (as most of the councils were in the first 600 years of the Church). Rather, the Second Vatican Council was a council called to consider the role of the Church in the so-called 'modern world'. Thus, the aim of Vatican 2 was pastoral and disciplinary rather than doctrinal. Subjectively, it might be said that Catholics have a different understanding of Jesus in light of this council. Indeed, Catholics should come away with a different view of Jesus every time the read Sacred Scripture and participate in Holy Mass. The percieved "difference" resulting from the council is not a change in the nature of Jesus or an advance in Divine Revelation... it is simply a matter of new points of observation and/or new points of reference on part of Christians. During the 20th century, a number of movements within Catholic theology might tend to make people think that <i>our</i> understanding of Jesus has changed-- and probably it has to some degree. Some of this advance is due to advances in science and textual criticism and the need to respond to these advances. Some of the advance is due to new thinking in new ways and new terms which have not been thought of before. Some of it is a response to new problems in the Church which have never been confronted before. These advances mark an advance in our understanding of Divine Revelation (but not a change in Divine Revelation itself). Interestingly, popular Catholic theology and liturgical practice of the 20th century seem to be but a faint shadow of the great Catholic theolgians of the same era: Newman, DeLubac, Balthasar, Rahner, Wojtyla. This is not an endorsement of 'conservative' versus 'liberal' or 'traditional' versus 'progressive', but rather, an observation that the theology which people talk about and priests preach about is probably going to look a lot different than what is remembered about this era of theology over time. It takes a long time for theologians to be integrated into the larger understanding of the faith... often because it is necessary to get them off the world stage as a political figure in their own right (this is the thought of George Weigel on the acceptance of John Paul II's 'theology of the body'... a movement he consideres nothing short of a 'theological time bomb' which stands posed to form the thinking of the Church for centuries)... and localized abberations and over/under-emphases in theological thought which are simply crushed under by the wisdom of the ages. Unfortunately, many of these 20th century theological movements have been conflated with the council, rather than being understood in their own as rightful developments of the theological sciences which would have occured with or without the council. Further, "The Spirit of Vatican II" (which is more and more tending to be considered a perjorative term representing an unenlightened 'anything goes' attitude) was regrettably considered by many a license to enter into unorthodox theological speculation which has deformed and discredited Catholic thought and scandalized all the faithful to some extent. Theological systems which undermine Scripture and Sacred Tradition, which call into question some aspect of the the true divinity and true humanity of Christ, which claim to be a 'new revelation" of Christ are no less true today than any other time in Chrisitian history.

As for Brothers, the idea was more or less to expand the roles of the versatile Church Non-coms- and to get them to perform more useful roles in youth ministry- some examples include Sunday school instructors, atheltic instructors and coaches- and a related role- Camp counselors. I once had a church brother as both a Sunday School instructor and a camp counselor- Brother Joe!- the Vatican II aimed at expanding the role of the male sub-clergy if you will- as there were many assignments which would not require an ordained Priest- the mechanic can do things the engineer can"t and so on.- Vatican II had an indirect impact on the Sisters, as some habits ( religious costumes) were modernized, some almost to the style of a travel hostess or even a female subway conductor ( some sisters of charity= blue business suit-dress without veil) there was, as with the Bros.- a tendency to get them out of overly-confin ed cloistered roles and into the community at large. None of this had any impact , sadly on the very real problem of Priestly child abuse!

Not all Catholics consider Vatican II as a breath of springtime. Many feel that when the 'windows were opened' to allow in some fresh air, it also allowed in a lot of pollution which has tarnished the Church through abuses. It has also let out many cherished Catholic traditions.

yes

16 documents were produced.

The Second Vatican Council (otherwise known as Vatican II) was a pastoral council, convened in order to update and review the disciplines, policies and attitude of the Catholic Church vis-a-via the modern world. Many documents were drafted and voted on in this Council that had a very progressive flavor that ultimately caused a rift among the Council fathers as Conservatives fought to organize and resist the changes. What came out of this was a series of vague documents that both sides could effectively interpret. After Vatican II, the liberal forces having triumphed, the progressive view was adopted which led to the liturgical reforms that brought forth the modern Novus Ordo Missa or New Mass as well as the attitudes towards liturgy in general in its conduct, literature, prayers, architecture and ecumenism. The Council made no dogmatic definitions nor did it declare itself a full ecumenical council versus just a pastoral one. Traditionalists that continue to resist the effects of Vatican II point to this as their justification for rejecting outright or resisting the modern changes. An excellent and remarkably objective book on the Council is "The Rhine Flows into the Tiber" by Ralph M. Wiltgen, who was a journalist covering it at the time.

Black

Because the Bishops had accomplished what they set out to do and voted to officially end the Council.

Before, women could not do readings, pass out communion, or female children could not be altar servers.